On Friday of the Third Week of Easter our Church invites us to first read and reflect on a passage from the book of Revelation (10:1-11) entitled "The call of the seer is renewed". Our treasure, which follows, is from a sermon by Saint Ephrem, deacon.
Saint Ephrem was born in the city of Nisibis in approximately 306. After Saint Ephrem received baptism he began to consider the salvation of his soul more seriously. He embraced an ascetic lifestyle under the direction of an elder, who gave him permission to live as a hermit. Ephrem supported himself with manual labor, making sails for ships, while living in a remarkably austere manner with few comforts and little food.
Around 338 A.D. Saint Ephrem left his solitude and moved to Edessa in present-day Turkey. He was known for sermons which combined articulate expressions of Catholic orthodoxy with urgent and fruitful calls to repentance. He is credited with attracting great glory to the biblical school there. He was ordained a deacon in Edessa but declined becoming a priest. Ephrem was said to have avoided presbyteral consecration by feigning madness!
The deacon was also a voluminous author, producing commentaries on the entire Bible as well as the theological poetry for which he is best known. Ephrem used Syriac-language verse as a means to explain and popularize theological truths, a technique he appropriated from others who had used poetry to promote religious error.
Ephrem briefly left his hermitage to serve the poor and sick during a famine. St. Ephrem of Syria died in June of 373, most likely from a disease he contracted through this service. Pope Benedict XV declared him a doctor of the church in 1920.
The Apocalypse, or Revelation to John, the last book of the Bible, is one of the most difficult to understand because it abounds in unfamiliar and extravagant symbolism, which at best appears unusual to the modern reader. Symbolic language, however, is one of the chief characteristics of apocalyptic literature, of which this book is an outstanding example. Such literature enjoyed wide popularity in both Jewish and Christian circles from ca. 200 B.C. to A.D. 200.
This book contains an account of visions in symbolic and allegorical language borrowed extensively from the Old Testament, especially Ezekiel, Zechariah, and Daniel. Whether or not these visions were real experiences of the author or simply literary conventions employed by him is an open question.
