To Train His Soul in Books: Syriac Asceticism in Early Christianity
248
To Train His Soul in Books: Syriac Asceticism in Early Christianity
248Hardcover
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Overview
Flourishing from the inland cities of Syria down through the Tigris and Euphrates valley, Syriac speakers in late antiquity created a new and often brilliant expression of Christian culture. Although the origins of their traditions are notoriously difficult to trace, authors of fourth-century Syrian communities achieved sophisticated forms of expression whose content little resembles the Christian culture of their neighbors to the west. From the fourth through the seventh centuries they achieved religious works of great beauty and complexity.
Increasing interest in Syriac Christianity has prompted recent translations and studies. To Train His Soul in Books explores numerous aspects of this rich religious culture, extending previous lines of scholarly investigation and demonstrating the activity of Syriac-speaking scribes and translators busy assembling books for the training of biblical interpreters, ascetics, and learned clergy.
Befitting an intensely literary culture, it begins with the development of Syriac poetry—the genre beloved by Ephrem and other, anonymous authors. It considers the long tradition of Aramaic and Syriac words for the chronic condition of sin, and explores the dimensions of the immense work of Syriac translators with a study of the Syriac life of Athanasius. Essays consider the activity of learned ascetics, with a proposal of the likely monastic origin of the Apocalypse of Daniel; the goal and concept of renunciation; and the changes rung by Syriac-speaking ascetics on the daily reality of housekeeping.
Also included in the volume are two essays on the influence of Syriac literary culture on Greek traditions, and in turn ascetic life. Finally, an original poem in Syriac demonstrates the continuing vitality of this culture, both in its homeland and in the Diaspora.
These essays seek to extend and honor the work of renowned scholar and pillar of the Department of Semitic and Egyptian Languages at the Catholic University of America, Sidney H. Griffith.
Robin Darling Young is associate professor of theology at the University of Notre Dame. Monica J. Blanchard is curator of the Semitics/Institute of Christian Oriental Research Library at the Catholic University of America.
Contributors: Joseph P. Amar, Gary A. Anderson, Monica J. Blanchard, Sebastian Brock, Alexander Golitzin, Susan Ashbrook Harvey, Michael J. Hollerich, Francisco Javier Martínez, Kathleen McVey, Shawqi Talia, and Robin Darling Young
Product Details
| ISBN-13: | 9780813217321 |
|---|---|
| Publisher: | The Catholic University of America Press |
| Publication date: | 08/28/2011 |
| Series: | Studies in Early Christianity |
| Pages: | 248 |
| Product dimensions: | 6.20(w) x 9.20(h) x 0.90(d) |
Read an Excerpt
TO TRAIN HIS SOUL IN BOOKS
SYRIAC ASCETICISM IN EARLY CHRISTIANITYThe Catholic University of America Press
Copyright © 2011 The Catholic University of America PressAll right reserved.
ISBN: 978-0-8132-1732-1
Chapter One
Joseph P. Amar
SYRIAC STROPHIC POETRY
Intercalated Psalms
Beginning with the New Testament itself, early Christian literature abounds with references to the use of the psalms in Christian worship. Although the psalms were employed in a variety of ways, the evidence suggests that the simplest, and perhaps earliest, method of praying the psalms consisted of a soloist who chanted each verse of the psalm, to which the congregation then responded with a simple word ("Alleluia") or a phrase ("Glory to you") or a set psalm verse. From this basic "responsorial" pattern, there emerged the more highly developed "antiphonal" form of praying the psalms in which each verse of the psalm was followed by a liturgical composition which was inspired by the psalm verse which preceded it. For example,
Have mercy on me, O God, in your goodness; in the greatness of your compassion, wipe out my offense (Ps 51:1).
David, son of Jesse, said, "Have mercy on me" in his hymn inspired by the Holy Spirit; "for I have killed Uriah by deceit (Cf. 2 Sm 11:1–26) and I am marked with human blood." Sprinkle me with the hyssop of your mercy, alleluia, and wash away my impurity, O Jesus, Savior of the world.
Although this elaborate and time-consuming antiphonal pattern was often modified so that the antiphon was chanted only at the beginning and end of the psalm, as in the case of the Roman Divine Office, the ancient pattern survived more fully in the West Syriac family of churches where the antiphons are called 'enyonô (pl. 'enyonê), "responses." The 'enyonê are early examples of the Syriac genius for liturgical poetry modeled on the psalms, a genius already well developed in The Odes of Solomon, arguably the earliest extant work in Syriac. The Odes, with their pseudonymous attribution to a biblical author, represent a continuation of Jewish psalmic poetry in a Christian liturgical (baptismal) context.
Among the Syriac Orthodox, the psalms are not entirely intercalated with 'enyonê; either 'enyonê will accompany only the initial verses of a psalm, or several 'enyonê, usually between six and eight, will be gathered at the end of a psalm to be chanted together, and are not intercalated with psalm verses. It is impossible to say to what extent intercalating verses of a psalm might have been present originally and were then reduced at a later time. However, according to the liturgical tradition of the Syriac Maronite Church, psalm verses are always entirely intercalated with 'enyonê which are chanted according to a specific qolô or "melody."
The renaissance in Maronite studies that has taken place in recent times allows us to view that tradition with greater clarity than was heretofore possible.
Once dismissed as a Latinized variant of Syriac-Antiochian tradition, recent research has shown the Maronite Church to represent an independent synthesis originating among Syriac-speaking Chalecdonians in Syria who were able to establish themselves independently of the Greek-speaking coastal cities and thus preserve their Syriac identity. In the tenth century, when most Syriac-speaking Chalcedonians adopted Byzantine usage, Maronite monks, who had taken refuge in the mountains of Lebanon early in the eighth century, maintained and developed their indigenous Syriac heritage. Beginning with the Crusades, the Maronite Church underwent progressive waves of Latinization; however, the Divine Office was not affected, and in recent times, steps have been taken to restore the Qurbonô ("eucharistic liturgy") and Rozê ("sacraments").
The Maronite Divine Office consists of the Šehimtô (Daily Office) and the Fenqîthô (Proper of the Saints) which was published in its entirety in two volumes in 1656 and 1666. This is the only premodern edition, and the only one that preserves the full compliment of 'enyonê and other metrical compositions. 10 The text presented here is that of ramšô ("vespers") of the feast of the Announcement to the Bearer of God, Mary, which is the second of the Sundays of the Season of Announcement, the West-Syriac equivalent to Advent.
In the present text, the event of the Announcement to Mary by the angel Gabriel is recapitulated and enhanced in the 'enyonê by a creative use of the midrashic elements of dramatic, extra-biblical dialogue and exuberant imagery. These elements are seen not only in the similar, though never identical, words exchanged between Mary and the angel, but also in scenes which depict the charge given to Gabriel by God, and in the angel's dramatic descent through the spheres of heaven on his way to Nazareth. These 'enyonê in particular are reminiscent of the mystical spirituality related to the merkabah (Syriac: markabtô), the chariot which bears the throne of God, and which ascends and descends through the spheres of heaven. Of course, 'enyonê also reflect traditional features of Syriac spirituality associated with the classical period. They abound with distinctive titles of Christ ("King of Kings," "Hidden One," "Giver of Life," "Blessed Groom," "Heavenly Eagle") and of Mary ("Cherubic Throne," "Ark of blessings," "Heaven on earth," "Most blessed of the daughters of Eve," "Royal Lady," "New Sion," "Lofty Cedar"). The Virgin Mary, who is depicted at prayer in the temple, is spoken of as conceiving the Word through her ear.
The 'enyonê that we observe in the text translated here are strophic compositions of a set number of syllables which are sung according to a specific qolô that accommodates the number of syllables in the 'enyonê. The psalm verses themselves are chanted very simply, and with little modulation. As a result, in the actual chanting of the office, the 'enyonê dominate the verses of the psalm. In fact, it is a characteristic feature of Syriac strophic compositions to overwhelm, and in some cases to displace, the biblical passages and related texts which they were intended to accompany. In the text translated here, this displacement can be observed in three metrical compositions: the mazmûrô which introduces the Gospel, the Bo'ûtô, the final changeable prayer of ramšô, and the qolô of the hûssoyô.
The mazmûrô, or "psalm," always precedes the scripture readings in the Divine Office and in all the mysteries. As one can observe in the present text, the actual psalm verses which, at one time, were intercalated with the 'enyonê, have disappeared; all that remains are the liturgical responses that accompanied them. Nonetheless, the original designation "psalm" survives.
A further example of the tendency for liturgical poetry to displace what it originally was intended to accompany may be seen in the closing composition of the office, the Bo'ûtô, or "intercession." The intercessions which at one time were intercalated with the verses of this composition have disappeared. But, as in the case of the mazmûrô, the original title, Bo'ûtô remains.
The third example of the displacement of psalm verses by their intercalated 'enyonê pertains to the liturgical unit popularly referred to in Maronite tradition as the hûssoyô (pl. hûssoyê), the Syriac word for "forgiveness" or "absolution." The hûssoyô is an elaborate penitential rite which has always been associated with the burning of incense. The hûssoyô is ubiquitous, and forms a basic component of the Liturgy of the Word in every hour of the office and in every mystery; there are hûssoyê for every feast and observance. The basic elements of the hûssoyô (proemion, sedrô, qolô, and 'etrô) are all found in the present text. It will be enough for our purpose to summarize the elements of the hûssoyô in order to focus on 'enyonê that form a constitutive element.
The earliest examples of the proemion (Greek: prooimion) are simple doxologies which expanded over time to accommodate the developing nuances of dogma until they became "mini"-catechisms of Trinitarian theology. The sedrô is divided into two parts. The first part is an anamnesis, or recollection of blessings, which follows the well-known Paradigmengebet pattern that recalls God's earlier blessings before the current requests are made. The name sedrô refers to the second part of the prayer, that is, to the "order" of the intercessions that follow. The chanting of the sedrô is a diaconal function.
The qolô ("melody") returns us to the subject of the 'enyonê with their proper qolô. In the case of the hûssoyô, the intercalated psalm verses have fallen away, but the strophic poetry meant to accompany them is all that has survived.
The 'etrô, "sweet-smelling spices," usually contains a specific mention of the burning of incense, and incorporates a reference to Numbers 17:11: "Moses said to Aaron, 'Take your censer ... and bring it quickly to the community to make atonement for them.'" In Maronite usage, incense is not burned at this point, as it is by the Syriac Orthodox, but at the beginning of the proemion, a custom which may reflect ancient practice, as some early manuscripts indicate.
* * *
Aannouncement to the Bearer of God, Mary
Ramšô
Opening Prayers [TEXT NOT REPRODUCIBLE IN ASCII] Lord our God, make us worthy to praise you with the fiery angel who announced your coming to the virgin daughter of David; and to marvel at you with Joseph who perceived the mystery of your conception; and to extol you wondrously, and praise you purely, and worship you solemnly
with the glorious Father who begot you and the life-giving Spirit, forever.
Holy virgin, you received a holy announcement from a holy angel and in your holy womb you bore the Lord of all holiness; Now make us holy through your holy prayers so that our voices may rise to the One who made you holy to conceive him in the Holy of Holies, to praise and make his name holy, with his Father and living Spirit of holiness, forever.
Psalmody
Psalm 51 [TEXT NOT REPRODUCIBLE IN ASCII]
Qolô: Lord, protect your Church.
[TEXT NOT REPRODUCIBLE IN ASCII]
Have mercy on me, O God, according to your goodness; and according to your great mercy, erase my sins.
The archangel Gabriel came to announce your conception, Lord of all, to Mary your Mother. He greeted her: "Hail to you, perfect palace; the King of Kings dwells in your womb. I left him seated on a throne above, and now a virgin's womb holds the One who fills the cherubim with awe." And the Church rejoices in the birth of him who saves her children from the tyranny of sin.
[TEXT NOT REPRODUCIBLE IN ASCII] Completely wash me from my offense, and cleanse me from my sins. For I know my transgressions, and my sins are before me at all times.
The archangel Gabriel said to the holy Mother: "Hail, full of grace, most blessed of all women, the Lord is with you. You will have a wondrous conception, and give birth to a blessed child who will save creation. The Spirit of holiness will come upon you, and the power of the Most High will overshadow you."
Glory to the hidden One who willed to become human, and save the nations by his birth, and turn them from their aimless wandering to the path of life.
[TEXT NOT REPRODUCIBLE IN ASCII] Against you alone have I sinned, and performed evil before you. Indeed, you are justified in your sentence, and vindicated in your judgments. I was conceived in guilt, and in sin my mother conceived me.
The archangel Gabriel spoke to the virgin and said: "Hail to you, Mother of the One who fashioned Adam in his image. From you will arise the Giver of Life. And he will return the lost children of Adam to their inheritance. The Word of the eternal Father will shine forth like the dawn from your womb. And he will save creation from the worship of idols."
[TEXT NOT REPRODUCIBLE IN ASCII] But you desire truth, and you have taught me the hidden secrets of your wisdom. Sprinkle me with your hyssop that I may be purified; purify me with it, and I shall be whiter than snow.
The archangel Gabriel brought a greeting to Mary. He saw how pure she was, and said to her: "Hail to you, full of grace. Our Lord is with you, most blessed of the daughters of Eve. You will conceive a wonderful child by the power of the Holy Spirit. He is my very Lord and God, the Savior of all creation. Glory to him and to the One who sent him to save the feeble race of Adam."
[TEXT NOT REPRODUCIBLE IN ASCII] Fill me with your delight and your gladness, and my humbled bones will rejoice. Turn away your face from my sins, and erase my wrongdoing.
The watcher descended from on high at the command of his mighty Lord. He came to the daughter of David and spoke to her: "Hail to you, Mother of the hidden One who sent me to greet your purity. He who fills heaven and earth, the seas and everything in them, wills to dwell in you, for he is the Savior of the children of Adam." He will unite all things in himself, and in him there will be peace and tranquility for both sides when he shines forth from your womb.
[TEXT NOT REPRODUCIBLE IN ASCII] Create a pure heart in me, O God; and an honest spirit renew in me. Do not dismiss me from your presence, nor take your holy Spirit from me.
To a place high above the watchers, God summoned Gabriel and spoke to him carefully: "Take this letter written with fire and go to Nazareth, and say to the virgin Mary: 'The Lord wills to dwell in you to clothe himself with a pure and holy body from your womb. He will suffer and die in order to return Adam to the paradise he lost.'"
[TEXT NOT REPRODUCIBLE IN ASCII] But return your gladness and salvation to me, and your glorious Spirit will sustain me. For I shall teach the evil your way, and sinners shall return to you.
The angel Gabriel descended with the announcement foretold by the prophets. He greeted her and said: "Hail to you, full of grace. My Lord is truly with you. He shall shine forth from you to reign over the house of Jacob forever. He will save all nations from the worship of idols, and he will free the servants of his Father from slavery to death and Satan."
[TEXT NOT REPRODUCIBLE IN ASCII] Deliver me from blood-guilt, O God, my God who saves me; and my tongue will sing your righteousness. O Lord, open my lips, and my mouth will proclaim your praises.
Let David rejoice today on high, for his hidden words are explained. God gave a message of hope with great power to Gabriel who brought it swiftly to the daughter of David, full of grace. He bowed his head in reverence to her, and greeted her: "Hail to you, royal Lady. From you will shine forth the mighty God whose name is before the sun, as it is written."
[TEXT NOT REPRODUCIBLE IN ASCII] For you do not desire sacrifices, nor are you pleased with burnt offerings. The sacrifice of God is a humble spirit; a simple heart, O God, you will not reject.
A letter of peace went forth, mystically written with fire by the Father, Son, and Spirit. He it is who gave the command to the watcher to take the letter of his Creator. The angelic spirit descended and saw the Mother of his Lord in prayerful praise. He greeted her: "Behold, Ark of blessings, you carry the Life of the world."
[TEXT NOT REPRODUCIBLE IN ASCII] Show your bounty to Sion and to those who dwell in Jerusalem; then you will be pleased with true sacrifices and burnt offerings; then they shall offer bullocks on your altar.
Mary was startled as she continued in prayer, wondering at the words of the watcher. "How can it be that a virgin should give birth to a child when no man has ever known me in marriage or intercourse?" The angel replied: "The Spirit of holiness will overshadow you, and he who is too great for heaven and earth to contain, in your small womb will make a home."
[TEXT NOT REPRODUCIBLE IN ASCII] Glory to the Father and to the Son and to the Spirit of holiness, now and forever, Amen.
The prophets before the ages proclaimed that salvation would come at last. The apostles carried the news to the ends of the earth and turned minds from ignorance to understanding. The martyrs heard and prepared to suffer with joy, for the love of the Only-Begotten, the First Born of the eternal Father. Glory and worship to the Groom who betrothed the Church and summoned prophets, apostles, martyrs, and the children of the kingdom to her wedding feast.
[TEXT NOT REPRODUCIBLE IN ASCII] Grant rest to the faithful departed; and to you, O Lord, we sing glory.
(Continues...)
Excerpted from TO TRAIN HIS SOUL IN BOOKS Copyright © 2011 by The Catholic University of America Press. Excerpted by permission of The Catholic University of America Press. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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Table of Contents
Contents
Abbreviations....................xIntroduction....................i
1. Syriac Strophic Poetry: Intercalated Psalms Joseph P. Amar....................3
2. Efrén de Nisibe, Himnos De Virginitate, I–III Francisco Javier Martínez....................23
3. Redeem Your Sins through Works of Charity Gary A. Anderson....................57
4. A Monastic Setting for the Syriac Apocalypse of Daniel Alexander Golitzin....................66
5. A Syriac Life of Athanasius of Alexandria Michael J. Hollerich....................99
6. Radical Renunciation: The Ideal of msarrqûtâ Sebastian P. Brock....................122
7. Housekeeping: An Ascetic Theme in Late Antiquity Susan Ashbrook Harvey....................134
8. The Influence of Evagrius of Pontus Robin Darling Young....................157
9. The Syriac Discourses of Beh Isho' Kamulaya Monica J. Blanchard....................176
10. Ode to Joy Shawqi Talia....................189
Bibliography of the Works of Sidney H. Griffith....................205
Contributors....................217