In this volume is a translation of a collection of hymns of Christ, composed by Ephrem the Syrian (c. 306-373), the most famous and prolific of the Fathers of the Syriac-speaking Church.

Ephrem is known for a theology that relies heavily on symbol and for a keen awareness of Jewish exegetical traditions. Yet he is also our earliest source for the reception of Nicaea among Syriac-speaking Christians. It is in his eighty-seven Hymns on Faith - the longest extant piece of early Syriac literature - that he develops his arguments against subordinationist christologies most fully. These hymns, most likely delivered orally and compiled after the author's death, were composed in Nisibis and Edessa between the 350s ans 373. They reveal an author conversant with Christological debates further to the west, but responding in a uniquely Syriac idiom. As such, they form an essential source for reconstructing the development of pro-Nicene thought in the eastern Mediterranean.

St Ephrem the Syrian's cycle of fifteen hymns on paradise offers a fine example of Christian poetry, in which the author weaves a profound theological synthesis around a particular Biblical narrative. Centered on Genesis 2 and 3, he expresses his awareness of the sacramental character of the created world, and of the potential of everything in the created world to act as a witness and pointer to the creator. God's two witnesses, says Ephrem, are: 'Nature, through man's use of it, [and] Scripture, through his reading it." In his writing, Ephrem posits an inherent link between the material and spiritual worlds. St Ephrem's mode of theological discussion is essentially Biblical and Semitic in character. He uses types and symbols to express connections or relationships to 'reveal' something that is otherwise 'hidden,' particularly expressing meanings between the Old Testament and the New, between this world and the heavenly, between the New Testament and the sacraments, and between the sacraments and the eschaton. His theology is not tied to a particular cultural or philosophical background, but operates by means of imagery and symbolism basic to all human experience.

For the First time in well 100 years, this effort has been pains takingly re-edited for the modern English reader. Saint Ephrem the Syrian was born sometime around the year 306 in Nibisis, a Syrian town located in modern-day Turkey. Fleeing westward from the Persians, who were ravaging Turkey, Ephrem settled in Edessa, in southern Turkey, in 363. There, he continued to write hymns, especially defending the teaching of the Council of Nicea against the Arian heretics, who were influential in Edessa. He died tending plague victims in 373.

Ephrem the Syrian (d. 373) has often been taken to represent an unhellenized Semitic form of Christianity in unbroken continuity with the tradition of Jesus and the apostles. This somewhat romanticized view of Ephrem disregards the fact that Syria had been subject to Greek influence since its conquest centuries earlier by Alexander the Great. Ephrem's own writings however frequently betray a familiarity with Greek philosophical ideas. This book first introduces Ephrem's intellectual context and his attitude towards learning. It then systematically analyzes parallels between Ephrem and Greek writers on the subjects of atomism, space, on corporeals, vision, and the four elements. This study thereby demonstrates that Ephrem draws not only on Semitic cultural traditions, but also on Greek philosophical thought.

Fairacres Publications 149 St Ephrem the Syrian (306-376), a visionary poet and spiritual teacher of the early Christian centuries, is known chiefly as the author of numerous hymns. These examples of his ‘Table Blessings’, recalling the events of salvation history, combine lyrical delight in the good and beautiful things of creation with an outpouring of praise and thanksgiving to their Creator.

In Stanzaic Syntax in the Madrashe of Ephrem the Syrian, which focuses on madrāšê V and VI in the Paradise cycle, Paul S. Stevenson looks at Ephrem’s poetic art from the point of view of a linguist. This study goes beyond the traditional levels of analysis, the clause and the sentence, and examines the structure of whole stanzas as units. The result is a surprisingly rich tapestry of syntactic patterning, which can justly be considered the key to Ephrem’s prosody. The driving force behind Ephrem’s poetry turns out not to be meter or sound play, but a variety of syntactic templates, which include even vertical patterning of constituents.

Born at Nisibis, then under Roman rule, early in the fourth century; died June, 373. The name of his father is unknown, but he was a pagan and a priest of the goddess Abnil or Abizal. His mother was a native of Amid. Ephraem was instructed in the Christian mysteries by St. James, the famous Bishop of Nisibis, and was baptized at the age of eighteen (or twenty-eight). Thenceforth he became more intimate with the holy bishop, who availed himself of the services of Ephraem to renew the moral life of the citizens of Nisibis, especially during the sieges of 338, 346, and 350. One of his biographers relates that on a certain occasion he cursed from the city walls the Persian hosts, whereupon a cloud of flies and mosquitoes settled on the army of Sapor II and compelled it to withdraw. The adventurous campaign of Julian the Apostate, which for a time menaced Persia, ended, as is well known, in disaster, and his successor, Jovianus, was only too happy to rescue from annihilation some remnant of the great army which his predecessor had led across the Euphrates. To accomplish even so much the emperor had to sign a disadvantageous treaty, by the terms of which Rome lost the Eastern provinces conquered at the end of the third century; among the cities retroceded to Persia was Nisibis (363). To escape the cruel persecution that was then raging in Persia, most of the Christian population abandoned Nisibis en masse. Ephraem went with his people, and settled first at Beit-Garbaya, then at Amid, finally at Edessa, the capital of Osrhoene, where he spent the remaining ten years of his life, a hermit remarkable for his severe asceticism. Nevertheless he took an interest in all matters that closely concerned the population of Edessa. Several ancient writers say that he was a deacon; as such he could well have been authorized to preach in public. At this time some ten heretical sects were active in Edessa; Ephraem contended vigorously with all of them, notably with the disciples of the illustrious philosopher Bardesanes. To this period belongs nearly all his literary work; apart from some poems composed at Nisibis, the rest of his writings-sermons, hymns, exegetical treatises-date from his sojourn at Edessa. It is not improbable that he is one of the chief founders of the theological "School of the Persians", so called because its first students and original masters were Persian Christian refugees of 363. At his death St. Ephraem was borne without pomp to the cemetery "of the foreigners". The Armenian monks of the monastery of St. Sergius at Edessa claim to possess his body.

Sebastian Brock is Reader in Syriac Studies in the University of Oxford, where he is also a Fellow of Wolfson College. He has written extensively on Syriac subjects and served on the translation panel which produced The Psalms: A New Translation for Worship (1977). He is a member of the Editorial Board of Sobornost/Eastern Churches Review, and is curator of the Mingana Collection of Manuscripts at the Selly Oak Colleges, Birmingham. Before taking up his present position, Dr. Brock taught in the Department of Theology at the University of Birmingham and in the Faculty of Oriental Studies at the University of Cambridge.

Ephrem the Syrian was a Syriac Christian deacon and a prolific Syriac-language hymnographer and theologian of the fourth century. Ephrem is especially beloved in the Syriac Orthodox Church, and counted as a Venerable Father in the Eastern Orthodox Church.