عبرانیان ۱۰.۳۵-۱۱.۷ (رساله)

۳۵پس این آزادگی خود را ترک مگویید، زیرا پاداشی عظیم در پی خواهد داشت. ۳۶چون لازم است پایداری کنید تا آنگاه که ارادۀ خدا را به انجام رساندید، وعده را بیابید. ۳۷زیرا پس از اندک زمانی «او که باید بیاید، خواهد آمد و تأخیر نخواهد کرد. ۳۸امّا شخصِ پارسای من به ایمان زیست خواهد کرد. و اگر عقب نشیند، از او خشنود نخواهم شد.» ۳۹لیکن ما از کسانی نیستیم که به عقب برمی‌گردند و هلاک می‌شوند، بلکه از آنانیم که ایمان دارند و حیات می‌یابند. ۱ایمان، ضامن چیزهایی است که بدان امید داریم و برهان آنچه هنوز نمی‌بینیم. ۲به سبب ایمان بود که دربارۀ پیشینیان به نیکویی شهادت داده شد. ۳به ایمان درمی‌یابیم که کائنات به وسیلۀ کلام خدا شکل گرفت، بدان‌گونه که آنچه دیده می‌شود از چیزهای دیدنی پدید نیامد. ۴به ایمان بود که هابیل قربانی‌ای نیکوتر از قربانی قائن به خدا تقدیم کرد، و به سبب همین ایمان دربارۀ او شهادت داده شد که پارساست، زیرا خدا دربارۀ هدایای او به نیکویی شهادت داد. به همین سبب، هرچند چشم از جهان فرو بسته، هنوز سخن می‌گوید. ۵به ایمان بود که خَنوخ از این جهان منتقل شد تا طعم مرگ را نچشد و دیگر یافت نشد، چون خدا او را برگرفت. زیرا پیش از برگرفته شدن، دربارۀ او شهادت داده شد که خدا را خشنود ساخته است. ۶و بدون ایمان ممکن نیست بتوان خدا را خشنود ساخت، زیرا هر که به او نزدیک می‌شود، باید ایمان داشته باشد که او هست و جویندگان خود را پاداش می‌دهد. ۷به ایمان بود که نوح هنگامی که از جانب خدا دربارۀ اموری که تا آن زمان دیده نشده بود هشدار یافت، آن را با خداترسی به‌جدّ گرفت و برای نجات خانوادۀ خویش کشتی ساخت. او به ایمانِ خود دنیا را محکوم کرد و وارث آن پارسایی شد که بر ایمان استوار است.

مرقس ۹.۱۰-۱۶ (انجیل)

۱۰آنان این ماجرا را بین خود نگاه داشتند، امّا از یکدیگر می‌پرسیدند که ’برخاستن از مردگان‘ چیست. ۱۱آنگاه از عیسی پرسیدند: «چرا علمای دین می‌گویند نخست باید ایلیا بیاید؟» ۱۲عیسی پاسخ داد: «البته که نخست ایلیا می‌آید تا همه چیز را اصلاح کند. امّا چرا در مورد پسر انسان نوشته شده است که باید رنج بسیار کشد و تحقیر شود؟ ۱۳به‌علاوه، من به شما می‌گویم که ایلیا، همان‌گونه که دربارۀ او نوشته شده است، آمد و آنان هرآنچه خواستند با وی کردند.» ۱۴چون نزد دیگر شاگردان رسیدند، دیدند گروهی بی‌شمار گردشان ایستاده‌اند و علمای دین نیز با ایشان مباحثه می‌کنند. ۱۵جماعت تا عیسی را دیدند، همگی غرق در حیرت شدند و دوان دوان آمده، او را سلام دادند. ۱۶عیسی پرسید: «دربارۀ چه چیز با آنها بحث می‌کنید؟»

قدیس اِفرِم سریانی (۳۷۳)

He is often called “The Harp of the Holy Spirit” for the sublimity of his writings. He was born in Nisibis of Mesopotamia about the year 306. He embraced the Christian faith while young and for this was driven from his home by his father, a pagan priest. He came under the care of St James of Nisibis (January 13), who was one of the bishops at the Council of Nicaea. He took up a strictly ascetical life, renouncing all possessions and denying himself all comforts. It is said that his eyes constantly flowed with tears: tears of compunction for his own sins, or tears of joy as he contemplated the wonders of God’s grace.

He was baptized at the age of twenty and withdrew to the desert, then settled in Edessa. Once, as he was walking to the city, a harlot approached him. Pretending to accept her proposition, he took her to the city’s public square and suggested that they lie together there, in plain view. Horrified, the woman rebuked him, saying ‘Have you no shame?’ The Saint answered, ‘Poor woman, you are afraid of being watched by other people; but why are you not afraid of being seen by God, who sees everything and, on the last day, will judge all our actions and most secret thoughts?’ The woman repented and, with the Saint’s help, embarked upon a new life.

The Saint returned to the desert for a time, then to Nisibis to aid the Persian Christians, persecuted because they were seen as allies of the Romans. When Nisibis finally fell under Persian rule, St Ephraim and his spiritual father St James both settled in Edessa. At that time Edessa was troubled by the gnostic heretic Bardaisan, one of whose devices was to compose attractive hymns, which became popular and enticed many away from the truth. Taking up Bardaisan’s own weapons, St Ephraim composed a number of hymns, beautiful in word and melody, which poetically set forth the true Faith.

Hearing of the sanctity of St Basil the Great, St Ephraim traveled to Cappadocia to meet him. It is recorded that at their first meeting, St Basil greeted him: ‘Art thou the Ephraim who hath beautifully bended his neck and taken upon himself the yoke of the saving Word?’; to which St Ephraim replied, ‘I am Ephraim who hinder myself from traveling the way to heaven.’ After discoursing with the Syrian Saint for some time, St Basil cried out ‘O, if only I had thy sins!’ Basil then ordained St Ephraim to the diaconate. He would have ordained him a priest but St Ephraim, feeling unworthy, refused to be ordained, then and for the rest of his life.

The Saint returned to a life of solitude; but when a famine broke out in Edessa in 372, he came forth to rebuke the wealthy for failing to share their wealth with the poor. Some replied that they knew no one whom they could trust with their goods, so St Ephraim persuaded them to give their alms to him for distribution to the poor. A true deacon, he cared for the sick with his own hands. The following year, he reposed in peace.

St Ephraim was the first to use hymnody and song to express the teaching of the Church, and so might be called the Church’s first hymnographer. His works were probably an inspiration to St Romanos the Melodist, also a Syrian. He is said to have written more than three million lines of verse in Syriac, in addition to many homilies and treatises. Only a fraction of his work has been translated.

A beautiful selection of St Ephraim’s writings can be found in A Spiritual Psalter, a collection edited by St Theophan the Recluse, available in English.

پدر مقدس ما اسحاق سوری, اسقف نینوا (سده ۷)

He was born early in the seventh century in the East. His birthplace is unclear: the Great Horologion says that he was born in eastern Arabia (present-day Qatar); the Synaxarion that he was born in Kurdistan. While still young he entered the Lavra of St Matthew with his brother, but after a few years of monastic life, having advanced far in obedience and the practice of prayer, he withdrew into the desert. His reputation for holiness reached the city of Nineveh, where the people prevailed on the hierarchy to consecrate him as their bishop in 670. Reluctantly but obediently, St Isaac took up the duties of shepherd of his flock in Nineveh. After a few months, he was called on to settle a dispute between two of the faithful, but they rejected his counsel and said ‘Leave your Gospel out of this matter!’ The holy bishop said, ‘If they are not prepared to obey Our Lord’s commandments, what need have they of me?’, and retired to live as a hermit in the mountains of Kurdistan. Later, he settled in the monastery of Raban Shapur, where he wrote his Ascetical Homilies and other jewel-like works on the spiritual life. There he reposed in peace.

The fame of St Isaac’ Homilies spread, and about one hundred years after their writing they were translated from Syriac into Greek by two monks in Palestine. In this form they spread throughout the monastic world, becoming a treasured guide to those who seek the fullness of the life of prayer. The Synaxarion says, “The book of Saint Isaac is, with the Ladder of Saint John Climacus, the indispensible guide for every Orthdox soul to journey safely toward God. Hence, not many years ago, a holy spiritual father, Jerome of Egina (d. 1966), recommended begging, if necessary, in order to be able to purchase a copy.” We are blessed to have a good translation of the Ascetical Homilies available in English.

Saint Isaac is a very unusual case of an Orthodox Saint who lived outside the canonical boundaries of the Church: he was a bishop of the “Nestorian” communion, now sometimes called the “Oriental Orthodox.” The purity of his own Orthodox faith is so clearly evident in his writings that the Church has nonetheless recognized his sanctity.