The Harp of the Holy Spirit (Ephrem of Edessa) (June 10)

The Harp of the Holy Spirit

Ephrem of Edessa 

10 June 373

Ephrem (Ephraim) of Edessa (also venerated as Ephrem the Syrian) was a deacon, hymn-writer, teacher, poet, orator, and defender of the Faith.   He was from Edessa (now Urfa), a city in what is now Turkey about 100 kilometers from Antioch (now Antakya).  Edessa was a an early center for the spread of Christian teaching in the East.

Edessa was a commercial center.  The main language in use there was Syriac, a late form of the Aramaic language written in its own script, whose early cursive form was later adapted by the Arabs.  Aramaic had been the lingua franca of the Southwest and Central Asian areas for centuries just as Greek was the lingua franca farther West.  Aramaic, you may remember, was the native tongue of Jesus of Nazareth.   Edessa in the early Christian era was the home of one of the greatest theological schools of the age, along with Constantinople and Alexandria Egypt.  It was later to become a center for the Diaphysite Christians (labelled "Nestorians" by their detractors) who rejected the Council of Chalcedon.  Edessa thus was in some ways the source from which flowed the Great "Church of the East" that proselytized and set up schools, churches, and monasteries throughout the entire South, Central, and East Asian area, including Tang, Yuan, and Ming dynasty China.

Ephrem in 325 is said to have accompanied his bishop, James of Nisibis, to the Council of Nicea.   His writings are an eloquent defense of the Nicene faith in the Deity of Jesus Christ.   He countered the Gnostics' use of popular songs to spread their message by composing Christian songs and hymns of his own, with great effect. He is known to the Syrian church as "the harp of the Holy Spirit."

Of his writings there remain 72 hymns, commentaries on the Old and New Testaments, and numerous sermons.

One of his hymns follows:

From God Christ's deity came forth,
   his manhood from humanity;
 his priesthood from Melchizedek,
   his royalty from David's tree:
 praised be his Oneness.

 He joined with guests at wedding feast,
   yet in the wilderness did fast;
 he taught within the temple's gates;
   his people saw him die at last:
 praised be his teaching.

 The dissolute he did not scorn,
   nor turn from those who were in sin;
 he for the righteous did rejoice
   but bade the fallen to come in:
 praised be his mercy.

 He did not disregard the sick;
   to simple ones his word was given;
 and he descended to the earth
   and, his work done, went up to heaven:
 praised be his coming.

 Who then, my Lord, compares to you?
   The Watcher slept, the Great was small,
 the Pure baptized, the Life who died,
   the King abased to honor all:
 praised be your glory.

(Tr. John Howard Rhys, adapted by F Bland Tucker, [Episcopal] Hymnbook 1982)
 
Here is another one, a favorite of mine:


(Hymn from the Madroshe on Faith)

Lord, your robe’s the well from which our healing flows.
Just behind this outer layer hides your power.
Spittle from your mouth creates a miracle of light within its clay.

In your bread there blows what no mouth can devour.
In your wine there smoulders what no lips can drink.
Gale and Blaze in bread and wine: unparalleled the miracle we taste.

Coming down to earth, where human beings die,
God created these anew, like Wide-eyed Ones,
mingling Blaze and Gale and making these the mystic content of their dust.

Did the Seraph’s fingers touch the white-hot coal?
Did the Prophet’s mouth do more than touch the same?
No, they grasped it not and he consumed it not. To us are granted both.

Abram offered body-food to spirit-guests.
Angels swallowed meat. The newest proof of power
is that bodies eat and drink the Fire and Wind provided by our Lord.
                                                 (tr. Geoffrey Rowell)