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John 11:54Douay-Rheims Bible (Challoner)Wherefore Jesus walked no more openly among the Jews: but he went into a country near the desert, unto a city that is called Ephrem. And there he abode with his disciples.Psalms 77:9Clementine VulgateFilii Ephrem, intendentes et mittentes arcum, conversi sunt in die belli.John 11:54Clementine VulgateJesus ergo jam non in palam ambulabat apud Judæos, sed abiit in regionem juxta desertum, in civitatem quæ dicitur Ephrem, et ibi morabatur cum discipulis suis.On Baptism 7:2TertullianIn the next place the hand is laid on us, invoking and inviting the Holy Spirit through benediction. Shall it be granted possible for human ingenuity to summon a spirit into water, and, by the application of hands from above, to animate their union into one body with another spirit of so clear sound; and shall it not be possible for God, in the case of His own organ, to produce, by means of "holy hands," a sublime spiritual modulation? But this, as well as the former, is derived from the old sacramental rite in which Jacob blessed his grandsons, born of Joseph, Ephrem and Manasses; with his hands laid on them and interchanged, and indeed so transversely slanted one over the other, that, by delineating Christ, they even portended the future benediction into Christ. Then, over our cleansed and blessed bodies willingly descends from the Father that Holiest Spirit. Over the waters of baptism, recognising as it were His primeval seat, He reposes: (He who) glided down on the Lord "in the shape of a dove," in order that the nature of the Holy Spirit might be declared by means of the creature (the emblem) of simplicity and innocence, because even in her bodily structure the dove is without literal gall. And accordingly He says, "Be ye simple as doves." Even this is not without the supporting evidence of a preceding figure. For just as, after the waters of the deluge, by which the old iniquity was purged-after the baptism, so to say, of the world-a dove was the herald which announced to the earth the assuagement of celestial wrath, when she had been sent her way out of the ark, and had returned with the olive-branch, a sign which even among the nations is the fore-token of peace ; so by the self-same law of heavenly effect, to earth-that is, to our flesh -as it emerges from the font, after its old sins flies the dove of the Holy Spirit, bringing us the peace of God, sent out from the heavens where is the Church, the typified ark. But the world returned unto sin; in which point baptism would ill be compared to the deluge. And so it is destined to fire; just as the man too is, who after baptism renews his sins: so that this also ought to be accepted as a sign for our admonition.Theophania · Book 2 10:12Eusebius of Caesarea134. On this subject, generally, see the Prep. Evang. Lib. vi. Prooem. p. 236. seq. and cap. vii. Theodoret, Graec. affect. curat. Serm. vi. p. 562. Clemens Alexand. Strom. Lib. iv. p. 495. C. Lactant. Lib. in. cap. xxix. Our author against Hierocles, p. 541. Edit. 1628. Plutarch, Libellus de Fortuna, and Ephrem Syrus, Tom. ii. Syr. et Lat. p. 451. seq. where our form [Syriac], is applied again and again.Theophania · Preface 3:3Eusebius of CaesareaIf this may be relied on, it is not improbable that our translation was made during the lifetime of Eusebius, and it might be under his inspection, and that of Patrophilus who was then Bishop of Scythopolis. And I think there are certain peculiarities of language in it, tending to shew that it was not made at Edessa, which are these: We never find the form of the feminine plural in verbs , as we constantly do in the works of Ephrem, Jacob of Edessa, and other writers of that school. The pronoun of the first |17 person plural is rather of the Hebrew, than the Syriac, form. The pronominal forms, [Syriac], never occur in the language of Edessa; nor does the adverbial [Syriac], nor the impersonal [Syriac], nor the combination [Syriac] in the sense of immediately, nor the occasional redundancy, and even defect, of the relative pronoun [Syriac] , as far as my knowledge goes: all of which will be found marked in the Notes. I am therefore inclined to believe, that our translation was not made at Edessa, but in Palestine.Theophania · Preface 3:18Eusebius of Caesarea2. These he purchased at the monastery of the Blessed Virgin in the desert of Nitria (or Askit. The Coenobium Scetense of Asseman.), situated on the west of the Nile, and somewhat more than 80 miles from Cairo. Asseman visited this Monastery in 1715, when he tells us its Library did not contain more than about 200 Volumes. Of these he requested to have a hundred, but could not get more than nine or ten good authors, with a few others. (Bibl. Orient. Tom. i. Pref.) But in his Catalogue of the " Codices Nitrienses," ib. pp. 561--572, he gives an account of 34 Codices. Some of which were perhaps obtained on a former occasion by his Cousin Elias (ib.); from which, according to Peter Benedict their Editor and Translator, were the Works of Ephrem Syrus published at Rome, in 1737--43. I am greatly rejoiced to find, that Mr. Tattam has just returned from a second visit to this same Monastery, and has brought with him another collection of Syriac Manuscripts, from which, I trust, much valuable matter will be extracted and brought before the public.--It is evident that many of the MSS. brought to England by Mr. Tattam, had passed through the hands of Asseman, from certain marks found in them: and this I think is true of ours, as certain pencil-marks are found in it, which could hardly have been placed there by an Oriental.Other Beatitudes · text 1:3Ephrem the SyrianOF THE SAME HOLY FATHER EPHREM THE SYRIANOn the Council of Nicaea 1:19Maruthas of MartyropolisWhen the Bishops had assembled according to the royal command, the king read the declaration of faith, which Alexander, Bishop of Jerusalem had written and forwarded by the hand of Priest Makaris. It was read in the presence of 2048 Bishops, but only 318 of these assented to it. The king then took his ring, sceptre and sword and gave them into their hands, saying, Here is given to you authority over the whole church, over ecclesiastical and civil affairs, and over all the orders in church and state. [16] Do whatever you please, and God will require at your hands an account of the sons of the church. The General Council having thus received authority from the king, the fathers directed that there should be gradations in the assembly and that each Bishop should sit in his place according to his rank. Chairs were there made for all and the king entered and sat with them. He kissed the spots which were the marks of Christ in their bodies. Of the 318 fathers, only 11 were free from such marks, whose name were Absalom, Bishop of Edessa, and son of Mar Ephrem's sister, Jonah of Raikson, Mara of Dora, George of Shegar, Jacob of Nisibis, Marouta of Mepairkat, John of Goostia, Shimon of Diarbekir, Adai of Agal, Eusebius of Caesarea and Joseph of Nicomedia. But all the others were more or less maimed in their persecutions [15] from heretics. Some had their eyes taken out; some had their ears cut off. Some had their teeth dug out by the roots. Some had the nails of their fingers and toes torn out; some were otherwise mutilated; in a word there was no one without marks of violence; save the above-named persons. But Thomas, Bishop of Marash was an object almost frightful to look upon; he had been mutilated by the removal of his eyes, nose and lips; his teeth had been dug out and both his legs and arms had been cut off. He had been kept in prison 22 years by the Armanites [Armenians] who used to cut off a member of his body or mutilate him in some way every year, to induce him to consent to their blasphemy, but he conquered in this fearful contest to the glory of believers and to the manifestation of the unmercifulness of the heretics. The fathers took him with them to the Council and when [14] the king saw him, he fell down upon the ground and worshipped + him saying, "I worship thee, O thou martyr of Christ, who art adorned with many crowns."Prologue to the Commentary on Acts · Preface to the online edition 2:9Theodore of MopsuestiaA. D. (ca.) 370. Ephrem Syrus, preserved only in an Armenian catena; Venice, 1839. 8vo.ON THE PSALMS · Psalm 78 1:9Augustine of Hippo8. Lastly, "The sons of Ephrem bending and shooting bows, have been turned back in the day of war" (ver. 9). Following after the law of righteousness, unto the law of righteousness they have not attained. Why? Because they were not of faith. For they were that generation whereof the spirit hath not been trusted with God: but they were, so to speak, of works: because they did not, as they bended and shot their bows (which are outward actions, as of the works of the law), so guide their heart also, wherein the just man doth live by faith, which worketh by love; whereby men cleave to God, who worketh in man both to will and work according to good will For what else is bending the bow and shooting, and turning back in the day of war, but heeding and purposing in the day of hearing, and deserting in the day of temptation; flourishing arms, so to speak, beforehand, and at the hour of the action refusing to fight? But whereas he saith, "bending and shooting bows," when it would seem that he ought to have said, bending bows and shooting arrows. ...Some Greek copies to be sure are said to have "bending and shooting with bows," so that without doubt we ought to understand arrows. But whereas by the sons of Ephrem he hath willed that there be understood the whole of that embittering generation, it is an expression signifying the whole by a part. And perhaps this part was chosen whereby to signify the whole, because from these men especially some good thing was to have been expected. ...Although set at the left hand by his father as being the younger, Jacob nevertheless blessed with his right hand, and preferred him before his eider brother with a benediction of hidden meaning. ...For there was being figured how they were to be last that were first, and first were to be they that were last through the Saviour's coming, concerning whom hath been said, "He that is coming after me was made before me." In like manner righteous Abel was preferred before the elder brother; so to Ismael Isaac; so to Esau, though born before him, his twin brother Jacob; so also Phares himself preceded even in birth his twin brother, who had first thrust a hand out of the womb, and had begun to be born: 6 so David was preferred before his elder brother: and as the reason why all these parables and others like them preceded, not only of words but also of deeds, in like manner to the people of the Jews was preferred the Christian people, for redeeming the which as Abel by Cain so by the Jews was slain Christ. This thing was prefigured even when Jacob stretching out his hands cross-wise, with his right hand touched Ephrem standing on the left; and set him before Manasse standing on the right, whom he himself touched with the left hand.Five tomes against Nestorius · Introduction 14:11Cyril of Alexandriaii. The Scholia are said by Photius to 'contain much which is useful.' S. Cyril, with his wonted simplicity, speaks of them as ' brief expositions of the dispensation of Christ, very good and useful.' A modern writer says, ' The value of the work may be inferred from this, that scarce any subsequent writer, who employed the authority of Cyril in explaining the mystery of the Incarnation, failed to take a passage or more from the Scholia.' This work also was quoted, with two other passages of S. Cyril, among the testimonies from the books of Catholic fathers, appended to the Epistle of S. Leo |cii to the Emperor Leo . It closed the collection laid before the Council of Chalcedon and then ensued the acclamations, 'Eternal be the memory of Cyril.----Leo and Cyril taught alike.' It is quoted even by Theodoret with sayings of 19 other fathers, in proof that 'Saints distinguished the Natures after the Union.' He alleges three places from it , two from his Commentary on the Epistle to the Hebrews , one from the Epistle to Nestorius , one from the defence against the Easterns , and two more not identified. The Scholia are quoted also by Facundus , Leontius of Byzantium , and S. Ephrem of Antioch repeatedly . They not only quote it as S. Cyril's, but confirm the faith by testimonies from it.Lives of Illustrious Men 75:2Gennadius of MassiliaPeter, presbyter of the church at Edessa, a famous preacher, wrote Treatises on various subjects, and Hymns after the manner of Saint Ephrem, the deacon.On the Government of God · Preface to the online edition 2:14Salvian the PresbyterV' Rome, Vatican, Bibliotheca apostolica Vaticana. Vaticanus latinus 5034. Parchment. 243 folios. De gubernatione on ff. 1-103. Followed by the sermons of Ephrem Syrus. 15thThree Letters · Part 2 -- A. The Letter to the Monks 2:7Philoxenus of MabbugWhat you have heard by word (of mouth), I have sent to yon in writing, and also to the holy friends whom I have not seen in the body, by Ephrem, the bearer of this letter to Mar Acacius, the priest, who, for a long time, after the example of his master, has waged a war of this kind. Therefore, have courage, for this is the time of the harvest, in which we will reap the new fruits of the works of justice, in the field of the zeal for the faith of Christ God, Who is over all; to Whom be glory for ever. Amen.Sermons · Sermon 52. On Maccabees 1:4Severus of AntiochAs regards the documents found in this book it will be noticed that Nazianzen (p. 57, 1. 14) alludes to a yearly festival of the Maccabean Martyrs, Severus (p. 76,1. 6) speaks as though it were a customary thing to pronounce a panegyric upon them, and the colophon of the Anonymous Discourse mentions the First of Ab as the day of Commemoration. The Hymn of Ephrem which follows is found in part at least in use in the liturgies; and the Anonymous Poem, the last of the six documents, breaks out (1. 629) into the exclamation, How pleasant and fair is thy commemoration, O Martyr Shamon!Ecclesiastical History · Preface to the online edition 4:21Evagrius Scholasticus527 Justinianus I EphremChronographia Tripertita · english 2:22Anastasius the LibrarianEX THEOPHANE. 55 Mundi anno 5866,divinae incarnationis anno 366,Am- p.94 1 brosius post Auxentium ecclesiae Mediolanensium praecst. Occidente vero totam trinitatem homousion praedicante,p.95 1 postulavero quidam Valentinianum, et fecere synodum in Illyrico, et fidem roboraverunt Nicaenam . tunc et G r e g o rius deiloquus Constantinopolitanae praesidere noscebatur ecclesiae, pro Basilii et Meletii ac reliquorum pietatis p u guans dogmatibus. et nisi ante ad urbem Constantinopolita nam invitatus esset, tota nimirum Arii et Eunomii replere turilluvie:omnes enim ecclesiasipsipossidebant,praeter oratorium Anastasiae martyris. praeerat autem illicArianis Demophilus. tuncGregoriusquoqueNyssenusetPetrus,fra tres Basilii, coruscabant, Optimusque in Pisidia et Amphilo chius in Iconio. Barsen autem episcopum Edessae atque Pelagium Laodiceae, utpote orthodoxae fidei propugnatores, Valens in exilium misit. Sauromatarum autem gens , quae p.96 17 pusilla et infirma est, contra Valentinianum insurgens et ab eosuperata,legatismissis,pacem expostulat. cumque Va lentinianus a legatis sciscitaretur utrum Sauromatae tales et tam vilium corporum omnes existerent, responderunt dicentes quia meliores eorum hic habes et vides. tunc validissime illeclamansait"atrociaRomanum imperiumsustinetadVa lentinianum pertingens, si Sauromatae tales existentes contra Romanos insurgunt." ex animoşitate autem nimia et manuum plausu vena recisa, et plurimo erumpente sanguine, in q u o dam municipio Galliae moritur. porro Valens Traianum magistratum contra Gothos misit, qui victus ignominiose r e versusest. cuicumValensmollitiemexprobraret,respondit "non ego sum victus,imperator,sed tu, qui contra deum pugnas et barbaris nutum eius concilias." Damasus autem p.98 9 Romanus et Petrus Alexandrinus primi Sabbatianos conde mnaverunt ; et impias Eunomius praesumpsit in una mersione baptisma celebrare, non in trinitate sed in morte Christi oportere baptizare dicens , et eos qui in trinitate baptizati erant rebaptizabat. Per idem tempus et magnus Ephrem in studio etdivinap.99 2 doctrina fulgebat, multos quidem sermones asceticos , plures autem dogmaticos ex divino spiritu emanans. quaedam autem studiorum eius etiam cantanda Syris tradidit, per melos p e r trahens antiquiores. aiunt itaque trecentas eum myriadas versuum edidisse, vere divina sapientia conditorum , in q u i bus invenies discendam viri virtutem. Mundi anno 5868,divinae incarnationis anno 368,Mes salianorum haeresis, id est Euchetarum et Enthusiastarum, 56 ANASTASII HISTORIA ECCLESIASTICA exorta est. hi psallentes incedunt et manibus plaudunt, quae apud David sunt insensate ac velociter excipientes. huius haeresiarchae Dadoes et Sabbas et Adelphius extiterunt , et ut quidam aiunt Eustathius Sebastenus ; quibus restitere f o r titer Amphilochius Iconiensis, Litoius Melitanus, postmodum autem et Flavianus Antiochenus. praeterea Valens omni e c clesia devastata venit Caesariam ab Oriente, contra sacratis simum Basilium insaniens; qui egit quae magnus Gregorius p 100 13in epitaphio Basilii arguit. deinde vero Mavia Saracenorum regina multa mala Romanis faciens pacem quaesivit, etM o sen quendam religiosorum in heremo commorantium epi scopum dari Saracenis, qui apud se christianizabant, expe tiit. imperatore autem alacriter hoc faciente, Moyses non a Luciano Ariano consecrari, sed a quodam episco porum qui in exilio fuerant; quod et factum est. hoc sus cepto Mavia multos Christianos de Saracenis effecit. aiunt autem quiaetipsaChristianaerat,nationeRomana,etca ptiva ducta placuit propter pulcritudinem regi Saracenorum, et sic regnum obtinuit. scribit vero multa de eodem genere Sozomenus, unde originem ceperit et unde sic nuncupetur, et quod 13 anno circumcidatur. porro Gothi ab Hunnis impugnati auxilium ab imperatore postulant, et per Hulfiam episcopum suum Arianum,qui moratus sub Constantio fue rat cum Eudoxio et Acacio Arianis. hic Gothos Arianos p.101 16esse docuit, qui adunati ferme viginti Graeciae depopulan tur provincias. quo audito Valens, cum Antiochiae degeret, venit Constantinopolim. Byzantii vero conviciis illum u t pote invalidum et bellorum fugacem accumulabant. Hisa cius autem , sacer monachus , tenens frenum equi Valentis, cum novissime egrederetur in praelium, ait ad eum "quo vadis, imperator adversus deum pugnans et deum adversa rium habens?" quem iratuscarceritradidit,mortem illimi natus, si rediret, quemadmodum Micheae quondam Achab. post egressionem autem eius quidam ex suis confessi sunt quod praeceperit divinationes fieri de impetu belli, quod sibi imminebat. quo cum Gothis inito superatus fugit in quandam domunculam , ad quam cum barbari pervenissent, domum incendentes,ignorantes,omnes quiinillaerantcre maverunt. aiunt autem quod divinus Hisacius in carcere foetoris Valentem, d u m cremaretur, divina gratia et animae munditia deprehenderit, praedixeritque interemptionem eius his qui secum erant, antequam nuntii advenissent qui gesta praelii nuntiarent. quo comperto Gratianus Augustus T h e o dosium Augustum induit et appellavit imperatorem, et c o n tra Gothos direxit. Gothos autem vulgo Scythas dici T r a ianuspatriciusperhibetinhistoriasua. eratautemTheo dosius orthodoxus et in bellis mirabilis. porro Gratianus etp.104 3 Valentinianus lege data episcopos exilio revocaverunt, A r i a nos autem persecuti sunt, Damaso cooperante papa R o mano. Mundi anno 5874, divinae incarnationis anno 374, T h e o dosius imperat, cuius imperii quinto anno sancta et univer- salis secunda synodus celebrata est, cui praefuere Timotheus Alexandrinus , Meletius Antiochenus , Cyrillus Hierosolymita nus et divinus Gregorius Constantinopolitanus. hi vero qui cum Macedonio sensere triginta sex episcopi adhortati a p a tribus dogmata Nicaena suscipere, secundum quod et Libe rio repromittentes libellos porrexerant : hi qui circa Silva num erantRomam transmissi,renueruntveritatiacquiescere, et recesserunt risus omnibus facti, alia sentientes et alia p o l licentes, seductorie Liberii epistolas reportantes, testimonium sibi perhibentis orthodoxiae. sancta vero synodus Gregorio deiloquo episcopatum Constantinopoleos roboravit , et hunc invitum in throno locavit,utpote multum laborantem et u r bem a laesione haereseos liberantem. cumque didicisset quosdam ex Aegypto sapientissimus et beatissimus iste huic rei invidere, compositorio sermone ostenso sponte a throno regnantis urbis abscessit; quo thronum refutante Nectarium imperator et synodus provehit , Tarsensem genere et p r a e p.107 4 torio tunc principantem ; qui licet nondum baptizatus esset, religiosus tamen et vitae venerabilis erat. porro sancta et universalis synodus homousion firmavit, addidit autem et symbolo theologiam spiritus sancti. tunc Gregorius Nicae nus in hac et Pelagius Eulogiusque Edessenus et Iconiensis Amphilochius coruscabant cum magno Gregorio et viris praefatis. magnus autem Meletius Antiochenus,postquamP.1091 synodus est finita, dormivit in pace. ordinatus autem est Flavianus Antiochiae praesul, vivente quoque Paulino, q u a m quam idem Flavianus praestitis firmaverit iuramentis nunquam se inanus impositionem episcopatus ullatenus admissurum. ite rum ergo turbatio ecclesiam obtinebat Antiochenam, aliis qui dem PaulinoaliisveroFlavianoparentibus.apudPalaestinamP.110 veroincastelloEmaus natusestpuerperfectus,abumbilicoet sursumdivisus,itauthaberet duo pectora etduo capita,et unusquisque sensus, et unus edebat et bibebat, et alter non edebat ; unus dormiebat, et alter vigilabat. nonnunquam vero et simul ludebant ad alterutrum , et flebat uterque , et p e r cutiebant invicem. porro vixere annis ferme duobus , et unus quidem mortuus est, alter vero vixit diebus quatuor, et mortuus est et ipse. Theodosius autem undecimo imperii EX THEOPHANE. 57 "Chronographia Tripertita · latin 2:19Anastasius the LibrarianEX THEOPHANE. 55 Mundi anno 5866,divinae incarnationis anno 366,Am- p.94 1 brosius post Auxentium ecclesiae Mediolanensium praecst. Occidente vero totam trinitatem homousion praedicante,p.95 1 postulavero quidam Valentinianum, et fecere synodum in Illyrico, et fidem roboraverunt Nicaenam . tunc et G r e g o rius deiloquus Constantinopolitanae praesidere noscebatur ecclesiae, pro Basilii et Meletii ac reliquorum pietatis p u guans dogmatibus. et nisi ante ad urbem Constantinopolita nam invitatus esset, tota nimirum Arii et Eunomii replere turilluvie:omnes enim ecclesiasipsipossidebant,praeter oratorium Anastasiae martyris. praeerat autem illicArianis Demophilus. tuncGregoriusquoqueNyssenusetPetrus,fra tres Basilii, coruscabant, Optimusque in Pisidia et Amphilo chius in Iconio. Barsen autem episcopum Edessae atque Pelagium Laodiceae, utpote orthodoxae fidei propugnatores, Valens in exilium misit. Sauromatarum autem gens , quae p.96 17 pusilla et infirma est, contra Valentinianum insurgens et ab eosuperata,legatismissis,pacem expostulat. cumque Va lentinianus a legatis sciscitaretur utrum Sauromatae tales et tam vilium corporum omnes existerent, responderunt dicentes quia meliores eorum hic habes et vides. tunc validissime illeclamansait"atrociaRomanum imperiumsustinetadVa lentinianum pertingens, si Sauromatae tales existentes contra Romanos insurgunt." ex animoşitate autem nimia et manuum plausu vena recisa, et plurimo erumpente sanguine, in q u o dam municipio Galliae moritur. porro Valens Traianum magistratum contra Gothos misit, qui victus ignominiose r e versusest. cuicumValensmollitiemexprobraret,respondit "non ego sum victus,imperator,sed tu, qui contra deum pugnas et barbaris nutum eius concilias." Damasus autem p.98 9 Romanus et Petrus Alexandrinus primi Sabbatianos conde mnaverunt ; et impias Eunomius praesumpsit in una mersione baptisma celebrare, non in trinitate sed in morte Christi oportere baptizare dicens , et eos qui in trinitate baptizati erant rebaptizabat. Per idem tempus et magnus Ephrem in studio etdivinap.99 2 doctrina fulgebat, multos quidem sermones asceticos , plures autem dogmaticos ex divino spiritu emanans. quaedam autem studiorum eius etiam cantanda Syris tradidit, per melos p e r trahens antiquiores. aiunt itaque trecentas eum myriadas versuum edidisse, vere divina sapientia conditorum , in q u i bus invenies discendam viri virtutem. Mundi anno 5868,divinae incarnationis anno 368,Mes salianorum haeresis, id est Euchetarum et Enthusiastarum, 56 ANASTASII HISTORIA ECCLESIASTICA exorta est. hi psallentes incedunt et manibus plaudunt, quae apud David sunt insensate ac velociter excipientes. huius haeresiarchae Dadoes et Sabbas et Adelphius extiterunt , et ut quidam aiunt Eustathius Sebastenus ; quibus restitere f o r titer Amphilochius Iconiensis, Litoius Melitanus, postmodum autem et Flavianus Antiochenus. praeterea Valens omni e c clesia devastata venit Caesariam ab Oriente, contra sacratis simum Basilium insaniens; qui egit quae magnus Gregorius p 100 13in epitaphio Basilii arguit. deinde vero Mavia Saracenorum regina multa mala Romanis faciens pacem quaesivit, etM o sen quendam religiosorum in heremo commorantium epi scopum dari Saracenis, qui apud se christianizabant, expe tiit. imperatore autem alacriter hoc faciente, Moyses non a Luciano Ariano consecrari, sed a quodam episco porum qui in exilio fuerant; quod et factum est. hoc sus cepto Mavia multos Christianos de Saracenis effecit. aiunt autem quiaetipsaChristianaerat,nationeRomana,etca ptiva ducta placuit propter pulcritudinem regi Saracenorum, et sic regnum obtinuit. scribit vero multa de eodem genere Sozomenus, unde originem ceperit et unde sic nuncupetur, et quod 13 anno circumcidatur. porro Gothi ab Hunnis impugnati auxilium ab imperatore postulant, et per Hulfiam episcopum suum Arianum,qui moratus sub Constantio fue rat cum Eudoxio et Acacio Arianis. hic Gothos Arianos p.101 16esse docuit, qui adunati ferme viginti Graeciae depopulan tur provincias. quo audito Valens, cum Antiochiae degeret, venit Constantinopolim. Byzantii vero conviciis illum u t pote invalidum et bellorum fugacem accumulabant. Hisa cius autem , sacer monachus , tenens frenum equi Valentis, cum novissime egrederetur in praelium, ait ad eum "quo vadis, imperator adversus deum pugnans et deum adversa rium habens?" quem iratuscarceritradidit,mortem illimi natus, si rediret, quemadmodum Micheae quondam Achab. post egressionem autem eius quidam ex suis confessi sunt quod praeceperit divinationes fieri de impetu belli, quod sibi imminebat. quo cum Gothis inito superatus fugit in quandam domunculam , ad quam cum barbari pervenissent, domum incendentes,ignorantes,omnes quiinillaerantcre maverunt. aiunt autem quod divinus Hisacius in carcere foetoris Valentem, d u m cremaretur, divina gratia et animae munditia deprehenderit, praedixeritque interemptionem eius his qui secum erant, antequam nuntii advenissent qui gesta praelii nuntiarent. quo comperto Gratianus Augustus T h e o dosium Augustum induit et appellavit imperatorem, et c o n tra Gothos direxit. Gothos autem vulgo Scythas dici T r a ianuspatriciusperhibetinhistoriasua. eratautemTheo dosius orthodoxus et in bellis mirabilis. porro Gratianus etp.104 3 Valentinianus lege data episcopos exilio revocaverunt, A r i a nos autem persecuti sunt, Damaso cooperante papa R o mano. Mundi anno 5874, divinae incarnationis anno 374, T h e o dosius imperat, cuius imperii quinto anno sancta et univer- salis secunda synodus celebrata est, cui praefuere Timotheus Alexandrinus , Meletius Antiochenus , Cyrillus Hierosolymita nus et divinus Gregorius Constantinopolitanus. hi vero qui cum Macedonio sensere triginta sex episcopi adhortati a p a tribus dogmata Nicaena suscipere, secundum quod et Libe rio repromittentes libellos porrexerant : hi qui circa Silva num erantRomam transmissi,renueruntveritatiacquiescere, et recesserunt risus omnibus facti, alia sentientes et alia p o l licentes, seductorie Liberii epistolas reportantes, testimonium sibi perhibentis orthodoxiae. sancta vero synodus Gregorio deiloquo episcopatum Constantinopoleos roboravit , et hunc invitum in throno locavit,utpote multum laborantem et u r bem a laesione haereseos liberantem. cumque didicisset quosdam ex Aegypto sapientissimus et beatissimus iste huic rei invidere, compositorio sermone ostenso sponte a throno regnantis urbis abscessit; quo thronum refutante Nectarium imperator et synodus provehit , Tarsensem genere et p r a e p.107 4 torio tunc principantem ; qui licet nondum baptizatus esset, religiosus tamen et vitae venerabilis erat. porro sancta et universalis synodus homousion firmavit, addidit autem et symbolo theologiam spiritus sancti. tunc Gregorius Nicae nus in hac et Pelagius Eulogiusque Edessenus et Iconiensis Amphilochius coruscabant cum magno Gregorio et viris praefatis. magnus autem Meletius Antiochenus,postquamP.1091 synodus est finita, dormivit in pace. ordinatus autem est Flavianus Antiochiae praesul, vivente quoque Paulino, q u a m quam idem Flavianus praestitis firmaverit iuramentis nunquam se inanus impositionem episcopatus ullatenus admissurum. ite rum ergo turbatio ecclesiam obtinebat Antiochenam, aliis qui dem PaulinoaliisveroFlavianoparentibus.apudPalaestinamP.110 veroincastelloEmaus natusestpuerperfectus,abumbilicoet sursumdivisus,itauthaberet duo pectora etduo capita,et unusquisque sensus, et unus edebat et bibebat, et alter non edebat ; unus dormiebat, et alter vigilabat. nonnunquam vero et simul ludebant ad alterutrum , et flebat uterque , et p e r cutiebant invicem. porro vixere annis ferme duobus , et unus quidem mortuus est, alter vero vixit diebus quatuor, et mortuus est et ipse. Theodosius autem undecimo imperii EX THEOPHANE. 57 "Commentary on John · Chapter 11 7:15Bonaventure72. (Vers. 54.). Jesus therefore no longer walked openly. Here the third point is touched upon, namely the concealment of Christ. He conceals himself, that is, he withdraws, not from fear, but for our instruction: not to flee death, but that the fitting time might come; whence he says: Jesus therefore no longer walked openly among the Jews, but went into a region near the desert, seeking more secluded places according to a human manner, into a city called Ephrem, and there he stayed with his disciples. On this, Augustine says: "It is apparent that it is not a sin if the faithful, who are members of Christ, withdraw themselves from the eyes of their persecutors and avoid the fury of the wicked by hiding rather than inflame them further by presenting themselves." He fled the Jews and remained with his disciples; above in chapter 10: "The sheep follow him and hear his voice."The Essay 25:6An Essay on the Development of Christian DoctrineWhen St. Gregory Nazianzen began to preach at Constantinople, the Arians were in possession of its hundred churches; they had the populace in their favour, and, after their legal dislodgment, edict after edict was ineffectually issued against them. The Novatians too abounded there; and the Sabbatians, who had separated from them, had a church, where they prayed at the tomb of their founder. Moreover, Apollinarians, Eunomians, and Semi-arians, mustered in great numbers at Constantinople. The Semi-arian bishops were as popular in the neighbouring provinces, as the Arian doctrine in the capital. They had possession of the coast of the Hellespont and Bithynia; and were found in Phrygia, Isauria, and the neighbouring parts of Asia Minor. Phrygia was the headquarters of the Montanists, and was overrun by the Messalians, who had advanced thus far from Mesopotamia, spreading through Syria, Lycaonia, Pamphylia, and Cappadocia in their way. In the lesser Armenia, the same heretics had penetrated into the monasteries. Phrygia, too, and Paphlagonia were the seat of the Novatians, who besides were in force at Nicaea and Nicomedia, were found in Alexandria, Africa, and Spain, and had a bishop even in Scythia. The whole tract of country from the Hellespont to Cilicia had nearly lapsed into Eunomianism, and the tract from Cilicia as far as Phoenicia into Apollinarianism. The disorders of the Church of Antioch are well known: an Arian succession, two orthodox claimants, and a bishop of the Apollinarians. Palestine abounded in Origenists, if at that time they may properly be called a sect; Palestine, Egypt, and Arabia were overrun with Marcionites; Osrhoene was occupied by the followers of Bardesanes and Harmonius, whose hymns so nearly took the place of national tunes that St. Ephrem found no better way of resisting the heresy than setting them to fresh words. Theodoret in Comagene speaks in the next century of reclaiming eight villages of Marcionites, one of Eunomians, and one of Arians.The Essay 26:36An Essay on the Development of Christian DoctrineMaintaining that the real sense of Scripture was, not the scope of a Divine Intelligence, but the intention of the mere human organ of inspiration, Theodore was led to hold, not only that that sense was one in each text, but that it was continuous and single in a context; that what was the subject of the composition in one verse must be the subject in the next, and that if a Psalm was historical or prophetical in its commencement, it was the one or the other to its termination. Even that fulness, of meaning, refinement of thought, subtle versatility of feeling, and delicate reserve or reverent suggestiveness, which poets exemplify, seems to have been excluded from his idea of a sacred composition. Accordingly, if a Psalm contained passages which could not be applied to our Lord, it followed that that Psalm did not properly apply to Him at all, except by accommodation. Such at least is the doctrine of Cosmas, a writer of Theodore's school, who on this ground passes over the twenty-second, sixty-ninth, and other Psalms, and limits the Messianic to the second, the eighth, the forty-fifth, and the hundred and tenth. "David," he says, "did not make common to the servants what belongs to the Lord[289:1] Christ, but what was proper to the Lord he spoke of the Lord, and what was proper to the servants, of servants."[289:2] Accordingly the twenty-second could not properly belong to Christ, because in the beginning it spoke of the "verba delictorum meorum." A remarkable consequence would follow from this doctrine, that as Christ was to be separated from His Saints, so the Saints were to be separated from Christ; and an opening was made for a denial of the doctrine of their cultus, though this denial in the event has not been developed among the Nestorians. But a more serious consequence is latently contained in it, and nothing else than the Nestorian heresy, viz. that our Lord's manhood is not so intimately included in His Divine Personality that His brethren according to the flesh may be associated with the Image of the One Christ. Here St. Chrysostom pointedly contradicts the doctrine of Theodore, though his fellow-pupil and friend;[290:1] as does St. Ephrem, though a Syrian also;[290:2] and St. Basil.[290:3]The Essay 26:40An Essay on the Development of Christian DoctrineEdessa, the metropolis of Mesopotamia, had remained an Oriental city till the third century, when it was made a Roman colony by Caracalla.[291:3] Its position on the confines of two empires gave it great ecclesiastical importance, as the channel by which the theology of Rome and Greece was conveyed to a family of Christians, dwelling in contempt and persecution amid a still heathen world. It was the seat of various schools; apparently of a Greek school, where the classics were studied as well as theology, where Eusebius of Emesa[291:4] had originally been trained, and where perhaps Protogenes taught.[291:5] There were also Syrian schools attended by heathen and Christian youths in common. The cultivation of the native language had been an especial object of its masters since the time of Vespasian, so that the pure and refined dialect went by the name of the Edessene.[291:6] At Edessa too St. Ephrem formed his own Syrian school, which lasted long after him; and there too was the celebrated Persian Christian school, over which Maris presided, who has been already mentioned as the translator of Theodore into Persian.[291:7] Even in the time of the predecessor of Ibas in the See (before A.D. 435) the Nestorianism of this Persian School was so notorious that Rabbula the Bishop had expelled its masters and scholars;[292:1] and they, taking refuge in a country which might be called their own, had introduced the heresy to the Churches subject to the Persian King.The Essay 26:229An Essay on the Development of Christian Doctrine[287:3] De Ephrem Syr. p. 61.The Essay 26:230An Essay on the Development of Christian Doctrine[288:1] Lengerke, de Ephrem Syr. pp. 73-75.The Essay 27:72An Essay on the Development of Christian DoctrineThis is clearly seen, as regards the primitive theology, by a recent writer, in the course of a Dissertation upon St. Ephrem. After observing that Theodore of Heraclea, Eusebius, and Diodorus gave a systematic opposition to the mystical interpretation, which had a sort of sanction from Antiquity and the orthodox Church, he proceeds; "Ephrem is not as sober in his interpretations, nor could it be, since he was a zealous disciple of the orthodox faith. For all those who are most eminent in such sobriety were as far as possible removed from the faith of the Councils. . . . . On the other hand, all who retained the faith of the Church never entirely dispensed with the spiritual sense of the Scriptures. For the Councils watched over the orthodox faith; nor was it safe in those ages, as we learn especially from the instance of Theodore of Mopsuestia, to desert the spiritual for an exclusive cultivation of the literal method. Moreover, the allegorical interpretation, even when the literal sense was not injured, was also preserved; because in those times, when both heretics and Jews in controversy were stubborn in their objections to Christian doctrine, maintaining that the Messiah was yet to come, or denying the abrogation of the Sabbath and ceremonial law, or ridiculing the Christian doctrine of the Trinity, and especially that of Christ's Divine Nature, under such circumstances ecclesiastical writers found it to their purpose, in answer to such exceptions, violently to refer every part of Scripture by allegory to Christ and His Church."[345:1]The Essay 34:57An Essay on the Development of Christian Doctrine[288:1] Lengerke, de Ephrem[original has extraneous period] Syr. pp. 73-75.February 1:7The Roman MartyrologyUpon the same day, holy Ephrem, Deacon of the church of Edessa, who after much work for the faith of Christ fell asleep in the Lord, eminent for holiness and teaching, in the time of the Emperor Valens, (in the year 378.)March 16:10The Roman MartyrologyIn Syria, the holy hermit Abraham, [in the year 370,] whose acts have been written by the blessed Deacon Ephrem.March 4:8The Roman MartyrologyIn the Crimea, the holy Bishops Basil, Eugenius, Agathodormus, Elpidius, Aetherius, Capito, Ephrem, Nestor, and Arcadius.