Preachers Institute» st. ephraim the syrian

On The Passion Of The Savior

admin — Thu, 21 Apr 2011 23:00:24 +0000

By St. Ephraim the Syrian

I am afraid to speak
and touch with my tongue
this fearful narrative
concerning the Saviour.
For truly it is fearful
to narrate all this.

Our Lord
was given up today
into the hands of sinners!

For what reason then
was one who is holy
and without sin given up?

For having done no sin
He was given up today.

Come, let us examine closely
why Christ our Saviour
was given up.

For us, the ungodly,
the Master was given up.

Who would not marvel?
Who would not give glory?

When the slaves had sinned
the Master was given up.

The sons of perdition
and the children of darkness
went out in the darkness
to arrest the sun
who had the power
to consume them in an instant.

But the Master, knowing
their effrontery
and the force of their anger,
with gentleness,
by His own authority,
gave himself up
into the hands of the ungodly.

And lawless men, having bound
the most pure Master,
mocked the One
who had bound the strong one
with unbreakable bonds,
and set us free
from the bonds of sins.

They plaited a crown
of their own thorns,
the fruit borne
by the vine of the Jews.

In mockery
they called Him ‘King’.
The lawless spat
in the face of the Most Pure,
at Whose glance
all the Powers of heaven
and the ranks of Angels
quake with fear.

See, once again grief and tears
grip hold of my heart,
as I contemplate the Master
enduring outrage and insults,
scourgings, spitting
from slaves, and blows.

Come, observe well
the abundance of compassion,
the forbearance and mercy
of our sweet Master.

He had a useful slave
in the Paradise of delight,
and when he sinned
he was given to the torturers.

But when the Good One
saw his weakness of soul
he took compassion on the slave
and had mercy on him
and presented Himself
to be scourged by him.

I wished to remain silent
because my mind
was utterly amazed;
but then again I was afraid
lest I reject
by my silence
my Saviour’s grace.
For my bones tremble
when I think of it.

The fashioner of all things,
our Lord Himself,
was today arraigned
before Caiaphas,
like one of the condemned;
and one of the servants
struck Him a blow.

My heart trembles
as I think on these things:
the slave is seated,
the Master stands,
and one full of iniquities
passes sentence
on the One who is sinless.

The heavens trembled,
earth’s foundations shuddered;
Angels and Archangels
all quailed with terror.
Gabriel and Michael
covered their faces
with their wings.

The Cherubim at the throne
were hidden beneath the wheels;
The Seraphim struck their wings
one with the other
at that moment,
when a servant gave
a blow to the Master.

How did earth’s foundations
endure the earthquake
and the tremor
at that moment,
when the Master was outraged?

I observe and I tremble
and again I am stunned,
when I see the long-suffering
of the loving Master.

For see my inward parts
tremble as I speak,
because the Creator,
who by grace fashioned
humanity from dust,
He the Fashioner is struck.

Let us fear, my brethren
and not simply listen.
The Saviour endured
all these things for us.

Wretched servant,
tell us why
you struck the Master?

All servants,
when they are set free,
receive a blow,
that they may obtain
freedom that perishes;
but you, miserable wretch,
unjustly gave a blow
to the Liberator of all.

Did you perhaps expect
to receive from Caiaphas
a reward for your blow?

Had you perhaps not heard,
had you perhaps not learned
that Jesus is
the heavenly Master?

You gave a blow
to the Master of all things,
but became slave of slaves
to age on age,
a disgrace and abomination,
and condemned for ever
in unquenchable fire.

A great marvel, brethren,
it is to see the gentleness
of Christ the King!
Struck by a slave
He answered patiently,
with gentleness
and all reverence.

A servant is indignant,
the Master endures;
a servant is enraged,
the Master is kind.

At a time of anger,
who could endure
rage and disturbance?
But our Lord
submitted to all this
by His goodness.

Who can express
your long-suffering,
Master?

You that are longed for
and loved by Christ,
draw near, with compunction
and longing for the Saviour.

Come, let us learn
what took place today
in Sion, David’s city.

The longed-for and chosen
offspring of Abraham,
what did they do today?

They gave up to death
the most pure Master
on this day.

Christ our Saviour
was unjustly hanged
on the tree of the Cross
through lawless hands.

Come, let us all
wash our bodies
with tears and groans,
because our Lord,
the King of glory,
for us ungodly people
was given up to death.

If someone suddenly hears
of one truly beloved
having died,
or again, suddenly sees
the beloved himself
lying a dead corpse
before their eyes,
their appearance is altered,
and the brightness
of their sight is darkened.

So, in heaven’s height,
when it saw
the outrage to the Master
on the tree of the Cross,
the bright sun’s
appearance was altered;
it withdrew the rays
of its own brightness,
and unable to look on
the outrage to the Master,
clothed itself
in grief and darkness.

Likewise the Holy Spirit,
who is in the Father,
when he saw
the beloved Son
on the tree of the Cross,
rending the veil,
the temple’s adornment,
suddenly came forth
in the form of a dove.

All creation was
in fear and trembling
when the King of heaven,
the Saviour suffered;
while we sinners
for whom the only immortal
was given up
ever treat this with contempt.

We laugh each day
when we hear of the Saviour’s
sufferings and outrage.

We enjoy ourselves daily
filled with great zeal
to deck ourselves in fine clothing.

The sun in the sky
because of the outrage to its Master
changed its radiance
into darkness,
so that we, when we saw it,
might follow its example.

The Master on the Cross
was outraged for your sake,
while you, miserable wretch,
ever deck yourself
in splendid raiment.

Does your heart not tremble,
does your mind not quail,
when you hear such things?

The One who alone is sinless
was for you given over
to a shameful death,
to outrages and revilings,
while you hear all this
with lofty indifference.

The whole rational flock
should look intently
on its shepherd,
and ever long for Him
and respect Him,
because for its sake
He suffered, He
the dispassionate and all pure.

Nor should it deck itself
in corruptible garments,
nor yet indulge in pleasure
and worldly nourishment,
but should give its Maker pleasure
by ascesis and true reverence.

Let us not become
imitators of the Jews;
a people harsh and disobedient
and that ever rejects the blessings
and benefactions of God.

God Most High
for the sake of Abraham
and his covenant
from the beginning bore
the stubbornness of the people.

From heaven He gave
them Manna to eat;
but they, the unworthy,
longed for garlic,
evil-smelling foods.

Again, He gave them water
from the rock in the desert,
while they in place of these
gave Him vinegar
when they hanged Him on a Cross.

Let us be careful, brethren,
not to be found
as fellows of the Jews
who crucified the Master,
their own Creator.

Let us always be fearful,
keeping before our eyes
the Saviour’s sufferings.

Let us always keep in mind
His sufferings,
because it was for us He suffered,
the dispassionate Master;
for us He was crucified,
the only sinless One.

What return can we make
for all this, brethren?

Let us be attentive to ourselves
and not despise His sufferings.

Draw near all of you,
children of the Church,
bought with the precious
and holy blood
of the most pure Master.

Come, let us meditate
on His sufferings with tears,
thinking on fear,
meditating with trembling,
saying to ourselves,
‘Christ our Saviour
for us the impious
was given over to death’.

Learn well, brother,
what it is you hear:
‘God who is without sin,
Son of the Most High,
for you was given up’.

Open your heart,
learn in detail
his sufferings
and say to yourself:
‘God who is without sin
today was given up,
today was mocked,
today was abused,
today was struck,
today was scourged,
today wore
a crown of thorns,
today was crucified,
He, the heavenly Lamb’.

Your heart will tremble,
your soul will shudder.

Shed tears every day
by this meditation
on the Master’s sufferings.

Tears become sweet,
the soul is enlightened
that always meditates
on Christ’s sufferings.

Always meditating thus,
shedding tears every day,
giving thanks to the Master
for the sufferings
that He suffered for you,
so that in the day
of his Coming
your tears may become
your boast and exaltation
before the judgement seat.

Endure as you meditate
on the loving Master’s
sufferings,
endure temptations,
give thanks from your soul.

Blessed is the one
who has before his eyes
the heavenly Master
and his sufferings,
and has crucified himself
from all the passions
and earthly deeds,
who has become an imitator
of his own Master.

This is understanding,
this is the attitude
of servants who love God,
when they become ever
imitators of their Master
by good works.

Shameless man, do you watch
the most pure Master
hanging on the Cross,
while you pass the time
that you have to live on earth
in pleasure and laughter?

Don’t you know, miserable wretch,
that the crucified Lord
will demand an account
of all your disdainful deeds,
for which, when you hear of them, you show no concern,
and as you take your pleasure
you laugh
and enjoy yourself with indifference?

The day will come,
that fearful day,
for you to weep unceasingly
and cry out in the fire
from your pains,
and there will be no one at all
to answer
and have mercy on your soul.

I worship you, Master,
I bless you, O Good One,
I entreat you, O Holy One,
I fall down before you, Lover of mankind,
and I glorify you, O Christ,
because you, only-begotten
Master of all,
alone without sin,
for me the unworthy sinner
were given over to death,
death on a Cross,
that you might free
the sinner’s soul
from the bonds of sins.

And what shall I give you
in return for this, Master?

Glory to You, Lover of mankind!
Glory to You, O Merciful!
Glory to You, O Long-suffering!
Glory to You, who pardon
every fault!
Glory to You, who came down
to save our souls!
Glory to You, incarnate
in the Virgin’s womb!
Glory to You, who were bound!
Glory to You, who were scourged!
Glory to You, who were crucified!
Glory to You, who were buried!
Glory to You, who were raised!
Glory to You, who were proclaimed!
Glory to You, who were believed!
Glory to You, who were taken up!
Glory to You, who were enthroned
with great glory
at the Father’s right hand,
and are coming again
with the glory of the Father
and the holy Angels
to judge every soul
that has despised
Your holy sufferings
in that dread
and fearful hour,
when the powers of heaven
will be shaken;
when Angels, Archangels,
Cherubim and Seraphim
will come all together
with fear and trembling
before Your glory;
when all the foundations
of the earth will tremble,
and everything that has breath
will shudder at Your great
and unendurable glory.

In that hour
Your hand will hide me
under its wings
and my soul be delivered
from the fearful fire,
the gnashing of teeth,
the outer darkness
and unending weeping,
that blessing You, I may say,
‘Glory to the One, who wished
to save the sinner
through the many acts of pity
of His compassion’.

Source

One Hundred Stanzas on the Nativity

Fr. John A. Peck — Thu, 23 Dec 2010 14:20:29 +0000

by St. Ephraim the Syrian

Our father among the saints, Ephraim was a prolific Syriac language hymn writer and theologian of the 4th century. He is venerated by Christians throughout the world, but especially among Syriac Christians, as a saint. Here Ephraim presents his “counsel of life”, warning against various sins such as greed, pride, fornication, and slander.

1. This is the day that gladdened them, the Prophets, Kings, and Priests, for in it were their words fulfilled, and thus were the whole of them indeed performed!

2. For the Virgin this day brought forth Immanuel in Bethlehem. The voice that of old Isaiah spake, today became reality.

3. He was born there who in writing should tell the Gentiles’ number! The Psalm that David once sang, by its fulfillment came today!

4. The word that Micah once spake, today was come indeed to pass! For there came from Ephratha a Shepherd, and His staff swayed over souls.

5. Lo! from Jacob shone the Star, and from Israel rose the Head. The prophecy that Balaam spake had its interpreting today!

6. Down also came the hidden Light, and from the Body rose His beauty! The light that spake in Zacharias, today shined in Bethlehem!

7. Risen is the Light of the kingdom, in Ephratha the city of the King. The blessing wherewith Jacob blessed, to its fulfillment came today!

8. That tree likewise, the tree of life, brings hope to mortal men! Solomon’??s hidden proverb had today its explanation!

9. Today was born the Child, and His name was called Wonder! For a wonder it is that God as a Babe should show Himself.

10. By the word Worm did the Spirit foreshow Him in parable, because His generation was without marriage. The type that the Holy Ghost figured today its meaning was explained.

11. He came up as a root before Him, as a root of parched ground. Aught that covertly was said, openly today was done!

12. The King that in Judah was hidden, Tamar stole Him from his thigh. Today arose His conquering beauty, which in hidden estate she loved.

13. Ruth at Boaz’ side lay down, because the Medicine of Life hidden in him she perceived. Today was fulfilled her vow, since from her seed arose the Quickener of all.

14. Travail Adam on the woman brought, that from him had come forth. She today her travail ransomed, who to her a Saviour bare!

15. To Eve our mother a man gave birth, who himself had had no birth. How much more should Eve’??s daughter be believed to have borne a Child without a man!

16. The virgin earth, she bare that Adam that was head over the earth! The Virgin bare today the Adam that was Head over the Heavens.

17. The staff of Aaron, it budded, and the dry wood yielded fruit! Its mystery is cleared up today, for the virgin womb a Child hath borne!

18. Shamed is that people which holds the prophets as true; for unless our Saviour has come, their words have been falsified!

19. Blessed be the True One Who came from the Father of the Truth and fulfilled the true seers’?? words, which were accomplished in their truth.

20. From thy treasure-house put forth, Lord, from the coffers of Thy Scriptures, names of righteous men of old, who looked to see Thy coming!

21. Seth who was in Abel’??s stead shadowed out the Son as slain, by Whose death was dulled the envy Cain had brought into the world!

22. Noah saw the sons of God, saints that sudden waxed wanton, and the Holy Son he looked for, by whom lewd men were turned to holiness.

23. The brothers twain, that covered Noah, saw the only Son of God who should come to hide the nakedness of Adam, who was drunk with pride.

24. Shem and Japhet, being gracious, looked for the gracious Son, Who should come and set free Canaan from the servitude of sin.

25. Melchizedek expected Him; as His vicegerent, looked that he might see the Priesthood’??s Lord whose hyssop purifies the world.

26. Lot beheld the Sodomites how they perverted nature: for nature’s Lord he looked who gave a holiness not natural.

27. Him Aaron looked for, for he saw that if his rod ate serpents up, His cross would eat the Serpent up that had eaten Adam and Eve.

28. Moses saw the uplifted serpent that had cured the bites of asps, and he looked to see Him who would heal the ancient Serpent’??s wound.

29. Moses saw that he himself alone retained the brightness from God, and he looked for Him who came and multiplied gods by His teaching.

30. Caleb the spy bore the cluster on the staff, and came and longed to see the Cluster, Whose wine should comfort the world.

31. Him did Jesus son of Nun long for, that he might conceive the force of his own surname: for if by His name he waxed so mighty, how much more would He by His Birth?

32. This Jesus that gathered and carried, and brought with him of the fruit, was longing for the Tree of Life to taste the Fruit that quickens all.

33. For Him Rahab too was looking; for when the scarlet thread in type redeemed her from wrath, in type she tasted of the Truth.

34. For Him Elijah longed, and when Him on earth he saw not, he, through faith most throughly cleansed, mounted up in heaven to see Him.

35. Moses saw Him and Elijah; the meek man from the depth ascended, the zealous from on high descended, and in the midst beheld the Son.

36. They figured the mystery of His Advent: Moses was a type of the dead, and Elijah a type of the living, that fly to meet Him at His coming.

37. For the dead that have tasted death, them He makes to be first: and the rest that are not buried, are last caught up to meet Him.

38. Who is there that can count me up the just that looked for the Son, whose number cannot be determined by the mouth of us weak creatures?

39. Pray ye for me, O beloved, that another time with strength endued, I in another legend may so set forth their foretaste, as I am able.

40. Who is adequate to the praising of the Son of the Truth that has risen to us? For it was for Him the righteous longed, that in their generation they might see Him.

41. Adam looked for Him, for He is the Cherub’s Lord, and could minister an entrance and a residence hard by the branches of the Tree of life.

42. Abel longed after Him, that in his days He might come; that instead of that lamb that he offered, the Lamb of God he might behold.

43. For Him Eve also looked; for woman’s nakedness was sore, and He capable to clothe them; not with leaves, but with that same glory that they had exchanged away.

44. The tower that the many builded, in mystery looked for One, who coming down would build on earth a tower that lifts up to Heaven.

45. Yea the ark of living creatures looked in a type for our Lord; for He should build the Holy Church, wherein souls find a refuge.

46. In Peleg’s days earth was divided into tongues, threescore and ten. For Him Who by the tongues, to His Apostles divided earth.

47. Earth which the flood had swallowed up, in silence cried to her Lord. He came down and opened Baptism, and men were drawn by it to Heaven.

48. Seth and Enos, Cainan too, were surnamed sons of God; for the Son of God they looked, that they by grace might be His brethren.

49. But little short of a thousand years did Methuselah live: He looked for the Son Who makes heirs of life that never ends!

50. Grace itself in hidden mystery was beseeching on their behalf that their Lord might come in their age and fill up their shortcomings.

51. For the Holy Spirit in them, in their stead, besought with meditation: He stirred them up, and in Him did they look on that Redeemer, after whom they longed.

52. The soul of just men perceive in the Son a Medicine of life; and so it felt desires that He might come in its own days, and then would it taste His sweetness.

53. Enoch was longing for Him, and since on earth the Son he saw not, he was justified by great faith, and mounted up in Heaven to see Him.

54. Who is there that will spurn at grace, when the Gift that they of old gained not by much labour, freely comes to men now?

55. For Him Lamech also looked who might come and lovingly give Him quiet from his labour and the toiling of his hands, and from the earth the Just One had cursed.

56. Lamech then beheld his son, Noah, him, in whom were figured types relating to the Son. In the stead of the Lord afar off, the type at hand afforded quiet.

57. Yea Noah also longed to see Him, the taste of whose assisting graces he had tasted. For if the type of Him preserved living things, Himself how sure to bestow life upon souls!

58. Noah longed for Him, by trial knowing Him, for through Him had the ark been established. For if the type of Him thus saved life, assuredly much more would He in person.

59. Abraham perceived in Spirit that the Son’s Birth was far off; instead of Him in person he rejoiced to see even His day.

60. To see Him Isaac longed, as having tasted the taste of His redemption; for if the sign of Him so gave life, much more would He by the reality.

61. Joyous were today the Watchers, that the Wakeful came to wake us! Who would pass this night in slumber, in which all the world was watching?

62. Since Adam brought into the world the sleep of death by sins, the Wakeful came down that He might awake us from the deep sleep of sin.

63. Watch not we as usurers, who thinking on money put to interest, watch at night so oft, to reckon up their capital, and interest.

64. Wakeful and cautious is the thief, who in the earth hath buried and concealed his sleep. His wakefulness all comes to this, that he may cause much wakefulness to them that be asleep.

65. Wakeful likewise is the glutton, who hath eaten much and is restless; his watching is to him his torment, because he was impatient of stint.

66. Wakeful likewise is the merchant; of a night he works his fingers telling over what pounds are coming, and if his wealth doubles or trebles.

67. Wakeful likewise is the rich man, whose sleep his riches chase away: his dogs sleep; he guards his treasures from the thieves.

68. Wakeful also is the careful, by his care his sleep is swallowed: though his end stands by his pillow, yet he wakes with cares for years to come.

69. Satan teaches, O my brethren, one watching instead of another; to good deeds to be sleepy, and to ill awake and watchful.

70. Even Judas Iscariot, for the whole night through was wakeful; and he sold the righteous Blood, that purchased the whole world.

71. The son of the dark one put on darkness, having stripped the Light from off him: and Him who created silver, for silver the thief sold.

72. Yea, Pharisees, the dark one’s sons, all the night through kept awake: the dark ones watched that they might veil the Light which is unlimited.

73. Ye then watch as heaven’s lights in this night of starry light. For though so dark be its colour yet in virtue it is clear.

74. For whoever is like this clear One, wakeful and prayerful in darkness, him in this darkness visible a light unseen surrounds!

75. The bad man that in daylight stands, yet as a son of darkness deals; though with light clad outwardly, inly is with darkness girt.

76. Be we not deceived, beloved, by the fact that we are watching! For whoso does not rightly watch, his watch is an unrighteous watch.

77. Whoso watches not cheerfully, his watching is but a sleeping: whoso also watches not innocently, even his waking is his foe.

78. This is the waking of the envious one! a solid mass, compact with harm. That watch is but a trafficking, with scorn and mockery compact.

79. The wrathful man if he wakes, fretful with wrath his wake will be, and his watching proves to him full of rage and of cursings.

80. If the babbler be waking, then his mouth becomes a passage which for sins is ready but for prayers shows hindrance.

81. The wise man, if so be he that watches, one of two things chooseth him; either takes sweet, moderate, sleep, or a holy vigil keeps.

82. That night is fair, wherein He Who is Fair rose to come and make us fair. Let not aught that may disturb it enter into our watch!

83. Fair be kept the ear’s approach, chaste the seeing of the eye! hallowed the musing of the heart! the speaking of the mouth be cleared.

84. Mary hid in us today leaven that came from Abraham. Let us then so pity beggars as did Abraham the needy. Today the rennet fell on us from the gentle David’??s house.

85. Let a man show mercy to his persecutors, as did Jesse’??s son to Saul. The prophets’?? sweet salt is today sprinkled among the Gentiles.

86. Let us gain a new savor by that whereby the ancient people lost their savor. Let us speak the speech of wisdom; speak we not of things outside it, lest we ourselves be outside it!

87. In this night of reconcilement let no man be wroth or gloomy! in this night that stills all, none that threatens or disturbs!

88. This night belongs to the sweet One; bitter or harsh be in it none! In this night that is the meek One’??s, high or haughty be in it none!

89. In this day of pardoning let us not exact trespasses! In this day of gladnesses let us not spread sadnesses!

90. In this day so sweet, let us not be harsh! In this day of peaceful rest, let us not be wrathful in it!

91. In this day when God came to sinners, let not the righteous be in his mind uplifted over sinner!

92. In this day in which there came the Lord of all unto the servants, let masters too condescend to their servants lovingly!

93. In this day in which the Rich became poor for our sakes, let the rich man make the poor man share with him at his table.

94. On this day to us came forth the Gift, although we asked it not! Let us therefore bestow alms on them that cry and beg of us.

95. This is the day that opened for us a gate on high to our prayers. Let us open also gates to supplicants that have transgressed, and of us have asked forgiveness.

96. Today the Lord of nature was against His nature changed; let it not to us be irksome to turn our evil wills.

97. Fixed in nature is the body; great or less it cannot become: but the will has such dominion, it can grow to any measure.

98. This is the day that gladdened them, the Prophets, Kings, and Priests, for in it were their words fulfilled, and thus were the whole of them indeed performed!

99. Glory to the Father and to the Son and to the Holy Spirit. Today Godhead sealed itself upon Manhood, that so with the Godhead’s stamp Manhood might be adorned.

100. Both now and ever and unto the ages of ages. Amen. The voice that of old Isaiah spake, today became reality. For the Virgin this day brought forth Immanuel in Bethlehem.

Homily 2: on Admonition and Repentance

admin — Thu, 30 Sep 2010 07:08:37 +0000

by St. Ephraim the Syrian

1. Not of compulsion is the doctrine; of free-will is the word of life. Whoso is willing to hear the doctrine, let him cleanse the field of his will that the good seed fall not among the thorns of vain enquirings. If thou wouldst heed the word of life, cut thyself off from evil things; the hearing of the word profits nothing to the man that is busied with sins. If thou willest to be good, lore not dissolute customs.

First of all, trust in God, and then hearken thou to His law.

2. Thou canst not hear His words, while thou dost not know thyself; and if thou keepest His judgments while thy understanding is aloof from Him, who will give thee thy reward? Who will keep for thee thy recompense? Thou wast baptised in His Name; confess His Name! In the Persons and in the naming, Father and Son and Holy Spirit, three Names and Persons, these three shall be a wall to thee, against divisions and wranglings. Doubt not thou of the truth, lest thou perish through the truth. Thou wast baptised from the water; thou hast put on Christ in His naming; the seat of the Lord is on thy person and His stamp on thy forehead. See that thou become not another’s, for other Lord hast thou none. One is He Who formed us in His mercy; one is He Who redeemed us on His cross. He it is Who guides our life; He it is Who has power over our feebleness; He it is Who brings to pass our Resurrection. He rewards us according to our works.

Blessed is he that confesses Him, and hears and keeps His commandments! Thou, O man, art a son of God Who is high over all. See that thou vex not by thy works the Father Who is good and gracious.

3. If thou art wroth against thy neighbour, thou art wroth against God; and if thou bearest anger in thy heart, against thy Lord is thy boldness uplifted. If in envy thou rebukest, wicked is all thy reproof. But if charity dwell in thee, thou hast on earth no enemy. And if thou art a true son of peace, thou wilt stir up wrath in no man. If thou art just and upright, thou wilt not do wrong to thy fellow. And if thou lovest to be angry, be angry with the wicked and it will become thee; if to wage war thou seekest, lo! Satan is thy adversary; if thou desirest to revile, against the demons display thy curses. If thou shouldst insult the King’s image, thou shalt pay the penalty of murder; and if thou revilest a man, thou revilest the image of God. Do honour to thy neighbour, and lo! thou hast honoured God. But if thou wouldst dishonour Him, in wrath assail thy neighbour!

4. This is the first Commandment,—Thou shalt love the Lord thy God with all thy heart and thy soul, and with thy might according as thou art able. The sign that thou lovest God, is this, that thou lovest thy fellow; and if thou hatest thy fellow, thy hatred is towards God. For it is blasphemy if thou prayest before God while thou art wroth. For thy heart also convicts thee, that in vain thou multipliest words: thy conscience rightly judges that in thy prayers thou profitest nought. Christ as He hung on the height of the tree, interceded for His murderers; and thou (who art) dust, son of the clay, rage fills thee at its will. Thou keepest anger against thy brother; and dost thou yet dare to pray? Even he that stands on thy side, though he be not neighbour to thy sins, the taint of iniquity reaches unto him, and his petition is not heard. Leave off rage and then pray; and unless thou wouldst further provoke, restrain anger and so shalt thou supplicate. And if he (the other) is not to encounter thee ill fury, banish rage from that body, because it is holden with lusts.

5. Thou hast a spiritual nature; the soul is the image of the Creator; honour the image of God, by being in agreement with all men. Remember death, and be not angry, that thy peace be not of constraint. As long as thy life remains to thee, cleanse thy soul from wrath; for if it should go to Sheol with time, thy road will be straight to Gehenna. Keep not anger in thy heart; hold not fury in thy soul; thou hast not power over thy soul, save to do that which is good. Thou art bought with the blood of God; thou art redeemed by the passion of Christ; for thy sake He suffered death, that thou mightest die to thy sins. His face endured spitting, that thou mightest not shrink from scorn. Vinegar and gall did He drink, that thou mightest be set apart from wrath. He received stripes on His body, that thou mightest not fear suffering. If thou art in truth His servant, fear thy holy Lord; if thou art His true disciple, walk in thy Master’s footsteps. Endure scorn from thy brother, that thou mayest be the companion of Christ. Display not anger against man, that thou be not set apart from thy Redeemer.

6. Thou art a man, the dust of the earth, clay, kinsman of the clod; thou art the son of the race of beasts. If thou knowest not thy honour; separate thy soul from animals, by works and not by words. If thou lovest derision, thou art altogether as Satan; and if thou mockest at thy fellow, thou art the mouth of the Devil; if against defects and flaws, in (injurious) names thou delightest, Satan is not in creation but his place thou hast seized by force. Get thee far, O man, from this; for it is altogether hurtful; and if thou desirest to live well, sit not with the scorner, lest thou become the partner of his sin and of his punishment. Hate mockery which is altogether (the cause of weeping), and mirth which is (the cause of) cleansing. And if thou shouldst hear a mocker by chance, when thou art not desiring it, sign thyself with the cross of light, and hasten from thence like an antelope. Where Satan lodges, Christ will in nowise dwell; a spacious dwelling for Satan is the man that mocks at his neighbour; a palace of the Enemy is the heart of the mocker. Satan does not desire to add any other evil to it. Mockery is sufficient for him to supply the place of all. Neither his belly nor yet his purse can (the sinner) fill with that sin of his. By his laughter is the wretch despoiled, and he knows not nor does he perceive it. For his wound, there is no cure; for his sickness, there is no healing; his pain, admits no remedy; and his sore, endures no medicine. I desire not with such a one to put forth my tongue to reprove him: enough for him is his own shame; sufficient for him is his boldness. Blessed is he that has not heard him; and blessed is he that has not known him. Be it far from thee, O Church, that he should enter thee, that evil leaven of Satan!

7. Narrow is the way of life, and broad the way of torment; prayer is able to bring a man to the house of the kingdom. This is the perfect work; prayer that is pure from iniquity. The righteousness of man is as nothing accounted. The work of men, what is it? His labour is altogether vanity. Of Thee, O Lord, of Thy grace it is that in our nature we should become good. Of Thee is righteousness, that we from men should become righteous. Of Thee is the mercy and favour, that we from the dust should become Thy image. Give power to our will, that we be not sunk in sin! Pour into our heart memory, that at every hour we may know Thy honour! Plant Thou truth in our minds, that we perish not among doubts! Occupy our understanding with Thy law, that it wander not in vain thoughts! Order the motions of our members, that they bring no hurt upon us! Draw thou near to God, that Satan may flee from thee. Cast out passions from thy heart, and lo! thou hast put to flight the enemy. Hate thou sins and wickedness, and Satan at once will have fled. Whatsoever sins thou servest, thou art worshipping secret idols. Whatsoever transgressions thou lovest, thou art serving demons in thy soul. Whensoever thou strivest with thy brother, Satan abides in peace. Whensoever thou enviest thy fellow, thou givest rest to Devils. Whensoever thou tellest the shortcoming of others who are not present, thy tongue has made a harp for the music of the devil. Whensoever hatred is in thy soul, great is the peace of the Deceiver. Whensoever thou lovest incantations, thy labour is altogether of the left hand. If thou lovest unseemly discourse, thou preparest a feast for demons. For this is the worship of idols, the working of the lusts (of the flesh).

8. If so be thou givest a gift in pride, this is not of God. If thou art lifted up by reason of thy knowledge, thou hast denied the grace of God. If thou art poor and proud, lo! thy end is in thy torment. If thou art haughty and needy, lo! thy need is toward thy destruction. If thou art sick and criest out, lo! thy trouble is full of harm. If thou art in need of food, yet thy mind longs for riches; thy distress is with the poor, but thy torment with the rich. If thou shalt look unchastely, and shalt desire thy neighbour’s wife, lo! thy portion shall be with the adulterers, and thy hell with the fornicators. Let thine own fountain be for thyself, and drink waters from thy well. Let thy fountains be for thyself alone, and let not another drink with thee. Require purity of thy body as thou requirest of thy yoke-fellow. Thou wouldst not have her commit lewdness, the wife of thy youth, with another man; commit not thou lewdness with another woman, the wife of a different husband. Let the defilement of her be hateful in thine eyes; keep aloof from it altogether. Chastity beseems the wife; purity is as her adornment; law becomes the husband; justice is the crown for his head. Desire not thou the bed of thy neighbour lest another desire thy bed. Preserve purity in thy marriage, that thy marriage may be holy. His conscience reproves the man, who corrupts the wife of his neighbour. He fears, and deceives through terror, whoso has engaged in fornication. Darkness is dearer to him than light, whose manner of life is not pure. Every hour he stands in dread, who commits adultery secretly. The adulterer is also a thief who breaks into houses in darkness. The very place reproves him, where he does the evil and wickedness. He enters the chamber and sins; in the darkness he does his will. The time will come when it shall be disclosed, when his secret deeds shall be manifested. With what eyes dost thou look towards God in prayer? What hands dost thou raise when thou askest pardon? Be ashamed and dismayed for thyself, that thou art void of understanding. If when thy neighbour see thee, thou art ashamed and dismayed, how much more shouldst thou be ashamed before God Who sees all? Thou art like the sow, thy companion, that wallows altogether in mire. Even in seeing, thou mayest sin, if thy mind is not watchful; and in hearing thou mayest transgress, if thou dost not guard thy hearing. The fornicator’s heart waxes wanton through speech that is full of uncleanness. The passion hidden in the mind, sight and hearing awaken it.

9. He puts on garments of shame who desires to commit fornication, that from the lust of raiment, lewdness may enter and dwell in his heart. Make thou not snares of thy garments for that which is openly wanton. Speak not a word in craftiness, nor dig thy neighbour’s well. Look not after the harlot; be not snared by the beauty of her face. She is even as the dog that is mad, yea, much more bold than it. Modesty is removed from her face, she knows not what shame is. With spitting accept her person; with reviling meet herself; with a rod pursue her like a dog, for she is like one, and to be compared with such. Reject the sweetness of her words lest thou fall into her net. She empties purses and wallets, and her gains are without number. Flee from her, for she is the daughter of vipers, that she tear not in pieces thy whole body.

10. Thou shalt not slander any man, lest they call thee Satan. If thou hatest the name, go not near to the act; but if thou lovest the act, be not angry at the name Count thyself rebuked first of all by the beasts and birds, how that every kind cleaves to its kind; and so agree thou with thy yokefellow. Rejoice not in men’s dishonour, that thou become not a Satan thyself. If evil should happen to him that hates thee, see thou rejoice not, lest thou sin. If thine adversary should fall, be thou in pain and mourning. Keep thy heart with all diligence, that it sin not in secret; for there is to be a laying bare of thoughts and of actions. Employ thy hands in labour, and let thy heart meditate in prayer. Love not vain discourse, for discourse that shall be profitable alike to the sold and the body lightens the burden of thy labour.

11. Does the poor man cry at thy door? Arise and open for him gladly: refresh him when he is wearied; sustain his heart, for it is sad. Thou knowest by experience the affliction of poverty: receive not others in thy house, and drive not out the beggar. Have thou also a law, a comely law for thy household. Establish an order that is wise, that the abjects laugh not at time. Be careful in all thy doings, that thou be not a sport for fools; be upright and prudent, and both simple and wise. Let thy body be quiet and cheerful, thy greeting seemly and simple; thy discourse without fault, thy speech brief and savoury; thy words few and sound, full of savour and understanding. Speak not overmuch, not even words that are wise; for all things that are overmany, though they be wise are wearisome.—To them of thy household be as a father. Amongst thy brethren esteem thyself least, and inferior amongst thy fellows, and of little account with all men. With thy friend keep a secret; to those that love thee be true. See that there be no wrangling; the secrets of thy friends reveal not, lest all that hear thee hate thee and esteem thee a mischiefmaker, With those that hate thee wrangle not, neither face to face nor yet in thy heart. No enemy shalt thou have but Satan his very self. Give counsel to the wife thou hast wedded; give heed to her doings; as stronger thou art answerable that thou shouldst sustain her weakness. For weak is womankind, and very ready to fall. Be thou as a hawk, when kindle (to anger), but when wrath departs from thee, be gladsome and also firm, in the blending of diverse qualities. Keep silence among the aged; to the elders give due honour. Honour the priests with diligence, as good stewards of the household. Give due hon-our to their degree, and search not out their doings. In his degree the priest is an angel, but in his doings a man. By mercy he is made a mediator, between God and mankind.

12. Search not out the faults of men; reveal not the sin of thy fellow; the shortcomings of thy neighbours, in speech of the mouth repeat not. Thou art not judge in creation, thou hast not dominion over the earth. If thou lovest righteousness, reprove thy soul and thyself. Be thou judge unto thine own sins, and chastener of thy own transgressions. Make thou not inquiry maliciously, into the misdeeds of men. For if thou doest this, injuries Will not be lacking to thee. Trust not the hearing of the ear, for many are the deceivers. Vain reports believe thou not, for false rumours are not few.

13. Regard not spells and divinations, for that is communion with Satan. Love not idle prating, not even in behalf of righteousness. Discourse concerning thyself begin thou not, even in behalf of what is becoming. Flee and hide thyself from wrangling, as from a violent robber. See that thou be not a surety in a loan, test thou sin. According as thou hast, assist him,(even) the man that is poorer than thou. Mock not the foolish man; pray that thou be not even as he. Him that sins blame not, lest thou also be put to confusion. To him that repents of his sins be a helper and counsellor, and encourage him that is able to rise. Let him hold fast hope in God, and his sin shall be burned as stubble. Visit the sick and be not wearied, that thou mayest be beloved of men. Be familiar with the house of mourning, but a stranger to the house of feasting. Be not constant in drinking wine, lest thy shortcomings multipIy. Cast a wall round thy lips, and set a guard upon thy mouth; endure suffering with thy neighbour and share also in his tribulation. A good friend in tribulation is made known to him that loves him. In charity follow the deceased, with sorrow and with offerings, and pray that he may have rest in the hidden place whither he is going.

14. When thou standest in prayer, cry in thy soul: Have mercy on me, I am a sinner and weak; be gracious, 0 God, to my weakness, and grant strength to me to pray a prayer that shall be pleasing to Thy Will. “Punish Thou not mine enemies, take not vengeance on them that hate me; but grant them in Thy grace that they may become doers of Thy Will.” At the time of prayer and petition, in contemplations such as these continue thou. Bow thy head before the Mighty One.

15. Do not thou resist evil, for he is evil from the Evil One, whoso resists evil. Keep not back aught from any man, that if he perishes thou mayest not be blamed. Change not thy respect for a man’s person, according to goods and possessions. Make all things as though they were not and God alone were in being. If thou shalt ask of thy neighbour and he shall not give thee according to thy wish, see that thou say not in anger a word that is full of bitterness. Oppose not thou[fit] seasons, for many are the changes. Put sorrow far from thy flesh, and sadness from thy thoughts; save only that for thy sins thou shouldst be constant in sadness. Cease not from labour, not even though thou be rich, for the slothful man gains manifold guilt by his idleness.

16. Be thou a lover of poverty, and be desirous of neediness. If thou hast them both for thy portion, thou art an inheritor on high. Despise not the voice of the poor and give him not cause to curse thee. For if he curse whose palate is bitter, the Lord will hear his petition. If his garments are foul, wash them in water, which freely is bought. Has a poor man entered into thy house? God has entered into thy house; God dwells within thy abode. He, whom thou hast refreshed from his troubles, from troubles will deliver thee. Hast thou washed the feet of the stranger? Thou hast washed away the filth of thy sins. Hast thou prepared a table before him? Behold God eating[at it], and Christ likewise drinking[at it], and the Holy Spirit resting[on it]: Is the poor satisfied at thy table and refreshed? Thou hast satisfied Christ thy Lord. He is ready to be thy rewarder; in presence of angels and men He will confess thou hast fed His hunger; He will give thanks unto thee that thou didst give Him drink, and quench His thirst.

17. O how gracious is the Lord! O how measureless are His mercies! Happy the race of mortals when God confesses it! Woe to the soul which He denies! Fire is stored up for its punishment. Be of good cheer, my son, in hope; sow good[seed] and faint not. The husbandman sows in hope, and the merchant journeys in hope, thou also lovest good[seed]; in the hope look for the reward. Do not thou aught at all without the beginning of prayer. With the sign of the living cross, seal all thy doings, my son. Go not forth from the door of thy house till thou hast signed the cross. Whether in eating or in drinking, whether in sleeping or in waking, whether in thy house or on the road, or again in the season of leisure, neglect not this sign; for there is no guardian like it. It shall be unto thee as a wall, in the forefront of all thy doings. And teach this to thy children, that heedfully they be conformed to it.

18. Yoke thyself under the law. that thou mayest be a freeman in very truth. Work not the desire of thy soul apart from the law of God. How many commandments must I write, and how many laws must I engrave; which, if thou desirest thy freedom, thou canst learn all from thyself? And if thou lovest purity, thou wilt teach it to others also. Let nature be thy book, and all creation thy tables; and learn from them the laws, and meditate things unwritten. The sun in his course teaches thee that thou rest from labour. The night in her silence cries to thee that a limit is set to thy works. The earth and the fruit of the tree cry that there is a season for all things. The seed thou sowest in the winter, in the summer thou gatherest its harvest. Thus in the world sow seeds of righteousness, and in the Resurrection gather them in. The bird in its daily gleaning reproves the covetous and his greed, and rebukes the extortion that grasps the store of others. Death, the limit of all things, is itself the reprover of all things.

19. Take thou refuge in God Who passes not away nor is changed. Restrain laughter by suffering, and mirthfulness by sorrow. Console suffering by hope, and sadness by expectation. Believe and trust, thou that art wise, for God is He Who guides thee; and if His care leaves thee not, there is nothing that can harm thee. If one man by another man, the lowly by the great, can be saved, how much more shall the refuge of God preserve the man that believes? Fear not because of adversaries who with violence come upon thee. He will watchfully guard thy soul, and hurtful things become profitable. No one shall lead thee by compulsion, save only where there is freedom. No one falls into temptation, that passes the measure of his strength. There is no evil in chastisement, if so be that freedom is willing. The doings are not perverse of freedom, its will is perverted.

20. To men that are just and upright, temptations become helps. Job, a man of discernment, was victorious in temptations, Sickness came upon him, and he complained not; disease afflicted him and he murmured not; his body failed and his strength departed, but his will was not weakened. He proved perfect in all by sufferings, for as much as temptations crushed him not. Abrabam was a stranger, from his place, his race[and his kindred]. But by this he was not harmed; nay rather he triumphed greatly. So Joseph from the house of bondage was made to rule as king of Egypt. They of the company of Ananias and Daniel delivered others from bondage. See then, O thou that art wise, the power that freedom possesses; that nothing can injure it unless the will is weakened. Israel with sumptuous living waxed fat, and kicked, and forgot his covenant. He worshipped vain gods, and forgot the nature of his creation. The bondage that was in Egypt he forgat in the repose of the desert. As often as he was afflicted, he acknowledged the Lord alone; but when he was dwelling in repose, he forgot God his Redeemer. Seek thou not here repose, for this is a world of toil. And if thou canst wisely discern, change thou not time for time; that which abides for that which abides not; that which ceases not for that which ceases; nor truth for lying; nor body for shadow; nor watching for slumber; nor that which is in season for that which is out of season; nor the Time for the times. Collect thy mind, let it not wander among varieties which profit not.

21. No one in creation is rich but he that fears God; no one is truly poor but he that lacks the truth. How needy is he, and not rich, whose need witnesses against him that even from the abject and the beggars he needs to receive a gift. He is truly a bondman, and many are his masters: he renders service to money, to riches, and possessions. His lords are void of mercy, for they grant him no repose. Flee, and live in poverty;(as) a mother she pities her beloved. Seek thou refuge in indigence, who nourishes her children with choice things; her yoke is light and pleasant, and sweet to the palate her memory. The sick in conscience alone abhors the draught of poverty; the fainthearted dreads the yoke of indigence that is honourable. Who has granted to Thee, Son of man, in the world to find repose? Who has granted to thee, thing of dust, to be rich amidst poverty? Be not thou through desires needy and looking to others. Sufficient for thee is thy daily bread, that comes of the sweat of thy face. Let this be(the measure of thy need, that which the day gives thee; and if thou findest for thyself a feast, take of it that which thou needest. Thou shalt not take in a day(the provision) of days, for the belly keeps no treasure. Praise and give thanks when thou art satisfied, that therein thou provoke not the Giver to anger. In purity strengthen thyself, that thou mayest gain from it profit. In everything give thanks and praise unto God as the Redeemer, that He may grant thee by His grace, that we may hear and do His Will.

Thou to whom I have given the counsel of life, be not thou negligent in it. From that which is other men’s(doctrine) have I written to thee; see thou despise not their words. And if I depart before thee, in thy prayer make mention of me. In every season pray and beseech that our love may continue true. But as for us, on behalf of these things let us offer up praise and honour to Father, to Son, and to Holy Spirit, now and for ever. Amen.

Homily II: on Admonition and Repentance

Fr. John A. Peck — Wed, 12 May 2010 03:51:42 +0000

by St. Ephraim the Syrian

Our Righteous Father Ephraim the Syrian was a prolific Syriac language hymn writer and theologian of the 4th century. Over four hundred hymns composed by Ephrem still exist. The church historian Sozomen credits St. Ephraim with having written over three million lines. He wrote exclusively in the Syriac language, but translations of his writings exist in Armenian, Coptic, Greek and other languages. He died in 373 AD in peace.

Desire not thou the bed of thy neighbour lest another desire thy bed. Preserve purity in thy marriage, that thy marriage may be holy. His conscience reproves the man, who corrupts the wife of his neighbour. He fears, and deceives through terror, whoso has engaged in fornication. Darkness is dearer to him than light, whose manner of life is not pure. Every hour he stands in dread, who commits adultery secretly. The adulterer is also a thief who breaks into houses in darkness. The very place reproves him, where he does the evil and wickedness. He enters the chamber and sins; in the darkness he does his will. The time will come when it shall be disclosed, when his secret deeds shall be manifested. With what eyes dost thou look towards God in prayer? What hands dost thou raise when thou askest pardon? Be ashamed and dismayed for thyself, that thou art void of understanding. If when thy neighbour see thee, thou art ashamed and dismayed, how much more shouldst thou be ashamed before God Who sees all? Thou art like the sow, thy companion, that wallows altogether in mire. Even in seeing, thou mayest sin, if thy mind is not watchful; and in hearing thou mayest transgress, if thou dost not guard thy hearing. The fornicator’s heart waxes wanton through speech that is full of uncleanness. The passion hidden in the mind, sight and hearing awaken it.

Source

Discourse on the Passion of the Savior

Fr. John A. Peck — Sun, 28 Mar 2010 23:02:37 +0000

by St. Ephraim the Syrian

I am afraid to speak
and touch with my tongue
this fearful narrative
concerning the Saviour.
For truly it is fearful
to narrate all this.

Our Lord
was given up today
into the hands of sinners!

For what reason then
was one who is holy
and without sin given up?

For having done no sin
he was given up today.

Come, let us examine closely
why Christ our Saviour
was given up.

For us, the ungodly,
the Master was given up.

Who would not marvel?
Who would not give glory?

When the slaves had sinned
the Master was given up.

The sons of perdition
and the children of darkness
went out in the darkness
to arrest the sun
who had the power
to consume them in an instant.

But the Master, knowing
their effrontery
and the force of their anger,
with gentleness,
by his own authority,
gave himself up
into the hands of the ungodly.

And lawless men, having bound
the most pure Master,
mocked the one
who had bound the strong one
with unbreakable bonds,
and set us free
from the bonds of sins.

They plaited a crown
of their own thorns,
the fruit borne
by the vine of the Jews.

In mockery
they called him ‘King’.
The lawless spat
in the face of the most pure,
at whose glance
all the Powers of heaven
and the ranks of Angels
quake with fear.

See, once again grief and tears
grip hold of my heart,
as I contemplate the Master
enduring outrage and insults,
scourgings, spitting
from slaves, and blows.

Come, observe well
the abundance of compassion,
the forbearance and mercy
of our sweet Master.

He had a useful slave
in the Paradise of delight,
and when he sinned
he was given to the torturers.

But when the Good One
saw his weakness of soul
he took compassion on the slave
and had mercy on him
and presented himself
to be scourged by him.

I wished to remain silent
because my mind
was utterly amazed;
but then again I was afraid
lest I reject
by my silence
my Saviour’s grace.
For my bones tremble
when I think of it.

The fashioner of all things,
our Lord himself,
was today arraigned
before Caiaphas,
like one of the condemned;
and one of the servants
struck him a blow.

My heart trembles
as I think on these things:
the slave is seated,
the Master stands,
and one full of iniquities
passes sentence
on the one who is sinless.

The heavens trembled,
earth’s foundations shuddered;
Angels and Archangels
all quailed with terror.
Gabriel and Michael
covered their faces
with their wings.

The Cherubim at the throne
were hidden beneath the wheels;
The Seraphim struck their wings
one with the other
at that moment,
when a servant gave
a blow to the Master.

How did earth’s foundations
endure the earthquake
and the tremor
at that moment,
when the Master was outraged?

I observe and I tremble
and again I am stunned,
when I see the long-suffering
of the loving Master.

For see my inward parts
tremble as I speak,
because the Creator,
who by grace fashioned
humanity from dust,
he the Fashioner is struck.

Let us fear, my brethren
and not simply listen.
The Saviour endured
all these things for us.

Wretched servant,
tell us why
you struck the Master?

All servants,
when they are set free,
receive a blow,
that they may obtain
freedom that perishes;
but you, miserable wretch,
unjustly gave a blow
to the liberator of all.

Did you perhaps expect
to receive from Caiaphas
a reward for your blow?

Had you perhaps not heard,
had you perhaps not learned
that Jesus is
the heavenly Master?

You gave a blow
to the Master of all things,
but became slave of slaves
to age on age,
a disgrace and abomination,
and condemned for ever
in unquenchable fire.

A great marvel, brethren,
it is to see the gentleness
of Christ the King!
Struck by a slave
he answered patiently,
with gentleness
and all reverence.

A servant is indignant,
the Master endures;
a servant is enraged,
the Master is kind.

At a time of anger,
who could endure
rage and disturbance?
But our Lord
submitted to all this
by his goodness.