This study deals with the life story of Jacob of Sarug (A.D. 451-521) and the various typologies of the Church scattered in his copious mimre. Jacob of Sarug is one of the most prolific, distinguished, and influential Syriac authors, yet a systematic examination of his symbolic language referring to the Church remains a desideratum. The following research satisfies this want which stems from the fact that the Church is next to Jesus Christ in importance, as her subject is prominent in Jacob’s poetic works. The work presented herein complements and contributes to the scholarly works already published in the theological field of Syriac Ecclesiology. Moreover, it is a foundational study for further researchers and theologians wishing to investigate Jacob’s comprehension of the Church.
This study shows that the question about the person of Jacob of Sarug shall remain unsatisfactorily answered, for his life stories discovered in extant manuscripts are hagiographical. Next, it reveals the Church as a building on Golgotha based on the actions of Melchizedek, Abraham, Jacob, and Moses. Then, it explains Jacob’s depiction of the Church as a fisherman and life-giving fishnet. Next, it deals with the topic of the Church as the Garden of Eden on Earth in whose midst is the Tree of Life. Lastly, this study explicates the notion of the Church as the Virgin Bride of Christ.
The Church as such emerges as a permanent reality solidly founded on the cross, a sacramental and missionary Church, and sacrifice is central to her understanding. The Mysteries and the proclamation of the Good News are essential to the continuation of her Lord’s mission. Moreover, she is a return to the Garden of Eden which anticipates God’s promise of salvation in the afterlife.
Finally, Christ will always be united to her no matter what, for she is in effect his created body. Therefore, she remains with him wherever he is, and her actions mimic his deeds. She follows him to Sheol, breaks down its gates, frees Adam, resurrects with her Lord, is victorious over sin and death, and nothing overcomes her.
Maronite Clergy Enrichment Conference
Maronite Seminary
April 17, 2018
Themes in Syriac Spirituality (Outline)
Chorbishop Seely Beggiani
The goal of the spiritual life: “This is true perfection: not to avoid the wicked life because like slaves we servilely fear punishment, nor to do good because we hope for rewards, as if cashing in on the virtuous life by some business-like and contractual arrangement. On the contrary, . . . we regard falling from God’s friendship as the only thing dreadful and we consider becoming God’s friend the only thing worthy of honor and desire.” Gregory of Nyssa, The life of Moses.”
Introductory observations:
Anthropology will deeply influence the goal and methods of one’s ascetical teaching. For example, a neo-Platonic view will focus on the soul’s liberation from the body, which is only a transitional arrangement, and seek the union of the completely detached soul with the Divinity in eternity.
Syriac spirituality, before the influence of Evagrius and to a degree afterwards, views the soul and body as a single entity which will be transformed into resurrected humanity in the next world.
The early Syriac spiritual writers were immersed in the study of Sacred Scripture. They consider the Scriptures to be the principal source of understanding God’s creation, which according to their faith consisted of both spiritual and material elements. Philosophy is inadequate to this task.
To my knowledge, there is no fully developed Maronite spirituality. We must rely on the broader Syriac tradition. However, the Maronite liturgical tradition is a very rich source of Maronite theology and spirituality.
This presentation will draw primarily from the writings of John the Solitary of Apamea with references to the teachings of Aphrahat, St. Ephrem and the Book of Steps.
The Syriac Theological World-View
Creation – Manifestation of God’s glory: God creates out of a superabundance of love and yearns toward the good he has created. He “is enticed away from his transcendent dwelling place and comes to abide in all things . . .” Pseudo-Dionysius the Areopagite, The Divine Names
Humans are created in the image and likeness of the future Christ. Therefore, the Incarnation was essential to plan of salvation from the beginning and would have taken place, whether or not Adam had sinned.
Being thus created, humans are called to divinization by their very nature
Consisting of spirit, soul and body, the spirit in humans is found in the deepest part of the soul. The body is an integral part of the human self.
In this world, the spirit element is limited in its activity because of its reliance on the soul, and the soul’s intellectual activity is restrained by the body.
The resurrected humanity of Christ is an integral part of bringing about the transformation of our humanity.
The Economy of Salvation includes all spiritual beings, celestial and earthly.
Invisible and the Visible
Human spirit which is the stamp of the image and likeness of God is the meeting point between the visible and the invisible
Invisible realities are embedded in material creation
Divine Revelation = the Word of God becomes “speech” and is embodied in created forms: 1) Scripture and its types and antitypes; 2) Mysteries of the Church; 3) The presence of God in the material universe; 4) The climax of revelation is when the Word becomes voice and actions expressed in his humanity.
Humans sinned by choosing the material world and ignorance over wisdom: Captivated by the flesh, “creatures had gone outside their nature in turning toward the exterior world, having lost knowledge of themselves and of the dignity received at creation, and forgotten the invisible action of God hidden in them . . .”
Invisible Word became the visible Christ to be teacher, exemplar and redeemer “Without his self-abasement, we should have been far too low . . .” Christ appeared and showed in his person what is to be found invisibly in us. Christ “elevates and traces the image and structure of the new man in resemblance to his knowledge and in the image of his wisdom.
Goal of the Plan of Salvation: 1) To elevate, enrich and bring renewal in understanding to celestial creatures; 2) Resurrection, life and participation in his grandeur to earthly beings; 3) Humiliation of their pride, liquidation of their activity and annihilation of their power to Powers and Principalities
Spiritual Life
Faith: With the eye of faith we see hidden things. Ephrem: Faith is a second soul; spiritual sight. “Behold your image is portrayed with the blood of grapes upon the bread and portrayed on the heart by the finger of love with pigments of faith.” Aphrahat: faith is the foundation stone of the temple of our body where Christ will dwell
Baptism: 1) Plunging completely beyond this visible world; 2) Makes us children of God for the liberty of the new life to come; 3) It is not the water that renews but the “incubation of a secret force;” 4) Christ manifested himself as the true light, the true knowledge; 5) The Jerusalem on high will receive humans according to the measure of their growth in the knowledge of the new man.
Progress in the Spiritual Life
Corporeal Level: 1) The condition of humans before conversion, fully immersed in the secular world; 2) When humans begin to achieve a harmony between soul and body, they experience a salutary fear of judgment; 3) The soul realizes that it will be “deprived of true wisdom and become a stranger to the mysteries of God.
The Level of the Soul: 1) fasting, vigil, prayer, fear of God; 2) Study of the Scriptures; “nurturing a knowledge of the truth; 3) virtuous conduct by a faith which hopes in God; 4) strive against the temptation of vainglory practice charity and mercy.
Tears and Repentance: 1)Ephrem: there is one baptism, but our two eyes, when filled with tears become a baptismal font: “For the Creator knew well before-hand that sins multiply in us at all times and though there is a single baptism, he fixed two fonts (the eyes) that give absolution; 2)Book of Steps: the seal of baptism is there in the unjust till death: “If Iscariot had repented our Lord would have received him because (our Lord) does not seek the death of [any] person, but [wishes] that he might repent and be saved;” 3)Book of Steps: there are tears that arise from sorrow; others represent joy for being in the presence of God, our lover.
Humility:1)Christ is the model: He emptied himself to become human for our sake; 2) Humans are called to empty themselves from all attachments, material and intellectual, so as to be totally attentive to the divine presence
Singleness – Ihidaya: Aphrahat: The “single one” is single in life-style, is not of a double- mind, and is one with Christ (the “Only-Begotten”), called to put on the mind of Christ.
Purity and Luminosity (Limpidity) of the Soul (Shafyuta): 1) Total purification of mind and will; 2)Ephrem: one is called to recollect in luminous silence within the mind; achieve a “luminous eye;” 3) On Mt. Sinai, rays shone from Moses’ physical eyes, while his interior eye witnessed a vision of God; 4) Ephesians: “May he enlighten the eyes of your hearts”
Prayer: 1) Aphrahat: Following the teaching of Christ, one should pray in secret; one’s inner self is the temple where Christ dwells; private prayer represents the offering of a sacrifice in the new covenant; just as one would not offer a lame animal as a sacrifice in the Old Testament, one must not offer a prayer with a heart that holds a grudge towards another, or where one’s intention is not pure; 2) Ephrem: The heart is a “bridal chamber;” Christ is the bridegroom; the soul is the bride in prayer, the soul is a mirror that must be purified, just as bronze mirrors had to be polished in ancient times; 3) Book of Steps: Three levels of Church visible church founded by Christ and the Apostles interior church where the person is the temple and the heart is the altar heavenly church, which is accessed rarely on earth, where the one seeking perfection recovers the state of Adam before the fall and has access to the “the tree of life”
The Level of the Spirit: 1) One receives a revelation of the divine mysteries; 2) Seeks God’s wisdom and nothing else; 3) Attains a knowledge of the mysteries of the future which leads to perfect charity in the love of others and in total humility.
Silent Prayer – the summit of the spiritual life on earth: 1) One stands where spiritual beings and angels are to be found; like them, one utters ‘holy’ without any words; 2) One has reached a state of humility where one considers others, even great sinners, as better than oneself; 3) In silent prayer, one reverses the process of the Incarnation. Where the Word of God departed from silence to become voice and speech, humans are called to leave the world of speech to arrive at the silence of the holy.
There are 5 types of silence: of the tongue, of the body, of the soul, of the intellect, and of the spirit. The silence of the tongue is to avoid evil speech. The silence of the body is when the senses are inactive. The silence of the soul is the absence of evil thoughts. The silence of the intellect is the absence of distractions in the realm of knowledge. “The silence of the spirit is when the intellect ceases even from stirrings caused by created spiritual beings and all its movements are stirred solely by Being, at the wondrous awe of the silence which surrounds Being.”
The New World
The resurrected humanity of Christ is the paradigm
One’s spiritual senses begin to operate efficaciously on spiritual matters
The body is transformed and constitutes a spiritual unity with the soul
The mind seeks communion with the wisdom of God in the knowledge of his mysteries
One will be able to see the invisible by an invisible thought without the need of form or intermediary
Just Father, behold Your Son, a sacrifice [sc. the Eucharist] [that is] pleasing to You. Receive this [sacrifice], [him] who died for me, that I might be pardon by it.
Consider my sins, and consider the oblation [offered] on their account: the oblation and sacrifice [sc. of Your Son] are exceedingly greater than [my] faults.
[O] Father’s Power, whose love compelled Him to come down and dwell in a virgin womb, grant me a mouth to speak about this mysterious, extraordinary event.
O discerners, come; pay attention; listen to the altogether awe-inspiring event, and sing glory to Him who lowered Himself to grant life to Adam, who had sinned and died.
Mercy appeared to David’s daughter that she might become a mother to Him who brought into existence Adam and the world, and whose name existed before the sun.
He [sc. the angel Gabriel] brought to the world the letter that was sealed with an awesome mystery, announced peace to the girl, and good tidings to the entire world.
The Virgin says, “Who are you, Sir? What is this that you are saying? What you have [just] said is far from me. Besides, I do not know the Power of your Lord.
I beseech you, Sir, do not frighten me; do not set me on fire with burning coals that are from you, for it is difficult for my virginity to receive the Almighty, whom you are announcing.
You are a blaze; do not frighten me. You are arrayed in burning coals; do not set me on fire. Fiery one, why have you come to me, and why do you also talk to me about novelties?
“This subject which I have talked to you about is elementary for the Lord, about whom all the prophets had proclaimed that He willed to become a human being.”
Your appearance is venerable; your story is frightening, and the entire house is on fire. Your Lord’s matter is inscrutable; it is difficult for me to confirm this [matter].
Today, I have been amazed and astonished at all you have said to me. I am afraid, Sir, to give you consent, for deceit could be [lurking] in your word.
I do, Sir, have a man; he does not have relations with me, and I am not married. How could it come to happen according to what you have said that a son is to be without having relations?
Well then, Watcher [sc. angel], I will not refuse whensoever the Holy Spirit would come to me. I am his Handmaid; He has the power to make it happen to me according to your word.
May my head, Sir, be raised according to your word, and I shall praise His name while rejoicing. Since you are His servant, and thus you are splendid, what does he resemble, if you know?
Watcher, reveal to me why it pleased your Lord to dwell in a poor [girl]. Behold the world is filled with daughters of kings. Why did He choose me, a destitute?
Announce to me, sir, if you know when He desires to come to me, and whether He will appear to me as fire whenever He [comes to] dwell in me according to your word.
His name is holy, glorious and blessed, for He gave heed to the lowliness of His handmaid. Henceforth, the kings of the earth and all that is on it shall call me blessed.
He is mighty, glorious, and inscrutable; He is unfathomable through lips. His Might is powerful, for He, the One who sent Him, and the Holy Spirit created all.”
The watcher [sc. the angel Gabriel] brought tidings to Zechariah in the holy of holies announcing [to him]: “[In] your old age [you] are having a son, and you shall name him John [see Lk 1:13].”
Zechariah was awestruck by the words of the watcher speaking to him in the sanctuary, and wonder and astonishment ceased him because of the pregnancy of the barren one [sc. Elizabeth, Zechariah’s wife].
Glory be to the One who chose him [sc. John the Baptist] to be the herald of his [sc. Jesus Christ] coming and to bring back nations and peoples from the pathless desert to the path of life.
The Syriac text is sung according to ܩܳܠܳܐ ܦܫܺܝܛܳܐ
Glory be to the Lord! Since I have eaten Your holy body, fire shall not consume me, and since I have pressed it [sc. Your holy body] to my eyes, they see Your mercy, Lord. I have not been a stranger here; may I not be an outsider there. Do not place me on the side of the goats, [but] make me worthy to praise You with the lambs standing at Your right [see Mt 25:33].
Glory be to the Lord! I took You, Son of God, provision for a journey. Whenever I hunger, I eat from You, Savior of the world. The fire shall stand in awe of my members when the smell of Your body and blood fight it away from me. May Your baptism be for me an unsinkable ship, and may I travel by it [through] the place of fear to the place full of life.
“Lord, you are Holy, Holy, Holy [see Is 6:3],” cries out the Church, “blessed is the One who offered me His body and blood that I may be forgiven by them.”
Behold priests and deacons with the excellent scent of their censers encircle the Altar of Reconciliation, and the Holy Spirit hovers over it [in reference to Gn 1:2].
Listen to this all nations, “Priests encircle the Altar.” Give heed inhabitants of the earth, “The Holy Spirit hovers over it [in reference to Gn 1:2].”
O Redeemer, Your Cross, which became a ladder [see Gn 28:10-17] to Your Church, is blessed, and by it, the dead are raised and are together with the Spiritual Beings.
