January: Day 28: Teaching 1:
Venerable Ephraim the Syrian
(On Humility)
By Archpriest Grigory Dyachenko
Venerable Ephraim the Syrian
(On Humility)
By Archpriest Grigory Dyachenko
I. Venerable Ephraim the Syrian, now being glorified, lived in the 4th century. He was born in Nisibis of poor but pious parents. When he was still a child, God showed his parents his future greatness. They saw a vine growing in Ephraim’s mouth, growing and filling the whole earth with branches bearing fruit. Birds came and ate the fruit.
In his youth, Ephraim did not live entirely piously, and doubted God’s Providence. Finally, enlightened by a vision, he left the world and withdrew into the desert. Here, under the guidance of Saint James, later Bishop of Nisibis, he practiced asceticism and studied the Holy Scriptures. James took Venerable Ephraim with him to the First Ecumenical Synod. After the death of James, he moved to Edessa, in Syria, where he lived in the desert, which is why he received the name “the Syrian”.
A clairvoyant elder in the desert had a vision of an angel placing a scroll in the mouth of Venerable Ephraim. This vision revealed Venerable Ephraim as a divinely enlightened teacher and called him to labor for the public good. Many people began to gather in his secluded cave, wanting to hear his instructions. In addition to oral conversation, Venerable Ephraim also taught in writing. He began to be burdened by fame and wanted to hide in the dense forest, but a holy angel appeared to him and stopped him. After this, Venerable Ephraim began to go to the city and teach the people. With his wise speeches, he converted many heretics to the truth. The stubborn heretics were irritated by the accusatory words of Venerable Ephraim and, one day, almost killed him with stones.
No matter how great Venerable Ephraim was spiritually, he considered himself the least of all and traveled to various places to learn from great desert dwellers and famous teachers. With this goal, he visited Saint Basil the Great. Basil wanted to ordain Ephraim as a priest, but he did not agree to accept this rank of great responsibility, but Basil nevertheless ordained him as a deacon. Later, Saint Basil invited Ephraim to the episcopal see, but he took upon himself foolishness and thereby rejected the acceptance of the great rank, which, in humility, he considered himself unworthy of.
Venerable Ephraim died in 372, leaving behind many spiritual writings. But he spoke and wrote about nothing so much as about heartfelt contrition. Constantly remembering death and the terrible day of judgment, he himself shed bitter tears of heartfelt repentance. The touching Lenten prayer: “Lord and Master of my life” was composed by Venerable Ephraim.
II. The Venerable Ephraim the Syrian, despite his great moral virtues and excellent knowledge of the spiritual sciences, who, due to his awareness of his unworthiness, renounced not only the rank of bishop, but also the rank of priest, and who mourned his sins all his life, serves for us as a living example of Christian humility.
Alas, the spirit of the world, the spirit of obvious or secret pride and vanity, has prevailed so much among Christians themselves that the virtue of humility has almost fallen into general oblivion, and if it continues to stand among the virtues, then as a rarity, once in use, but now suitable only for a few, special, so to speak, hunters of virtue.
Meanwhile, what virtue is more beloved to all than humility? The Lord Himself testifies about Himself: “These are the ones I look on with favor: those who are humble and contrite in spirit, and who tremble at my word” (Isaiah 66:2).
a) In order that we may love humility and not think that it can humiliate us, or hinder us on the path of life to our exaltation, this virtue is directly promised a reward, namely exaltation; just as for the opposite vice of pride, punishment is directly threatened, namely humiliation: “Everyone,” it is said, “who exalts himself, will be humbled; but he who humbles himself, will be exalted” (Matthew 23:12). And so, as God Himself says this, not lying in all His words, experience constantly confirms what has been said. How many proud men have been cast down, how many humble men have been exalted!
b) Knowledge of oneself, one's imperfections and shortcomings, leads us to humility. He who knows himself well, no matter what talents he may have, will always be humble. Why? Because, with all our perfections, we always have many shortcomings, and therefore reasons for humility, both natural and those that depend on us. Our very perfections, quickly reaching their limits and encountering an obstacle that cannot be crossed, must lead us to humility. The very fragility and frailty of many of our perfections is also a constant incentive not to exalt ourselves.
If we cast even a cursory glance at our moral shortcomings, then an inexhaustible source of incentives to humility will be revealed to everyone. For how many duties has each of us not fulfilled, or fulfilled carelessly! How many are the opportunities for good, omitted unwisely, or used for good, but selfishly and only partially! How many are the direct and obvious bad inclinations and dark deeds! Even more so, how many wicked thoughts and feelings! One has only to look into one's heart, at least from time to time, to review the scroll of one's thoughts, feelings and deeds; and everyone will see how small in spirit and impure in heart he still is, how far from what he could and should be.
c) What does humility consist of? Humility is such a state of the soul in which, having recognized all its weakness and impurity, it is far from any high opinion of itself; it constantly tries to reveal all that is good in itself, to eradicate all that is evil, but never considers itself to have achieved perfection, and expects it from the grace of God, and not from its own efforts. A humble-minded person always has a certain holy mistrust of himself, of the powers of his mind and will, and therefore is circumspect, modest and quiet in all his words and actions. He will never allow himself to make bold judgments, especially about persons and things that are higher than him, especially about the mysteries of faith. A humble-minded person especially fears praise and high merits: therefore, not only does he not seek them, but is also glad when they pass him by. He willingly yields primacy to others in everything, even in good deeds. But when it is necessary to set an example, he is the first. The humble-minded person meets failures and disappointments without grief, sometimes even with joy; for he knows their value and benefit for his internal correction. Therefore, he does not bear a grudge, is always ready to forgive the offender and repay him for evil with good. Such are the obvious signs of humility! It loves to hide its virtues; on the contrary, it loves to reveal its shortcomings, if this can be done without temptation for one's neighbor.
III. From whom, then, brethren, shall we learn humility? It is best to learn the virtue of humility from the holy men of God, who have left us the greatest examples of humility, such as Abraham, who, having been honored with extraordinary revelations and the great title of friend of God, never ceased to call himself dust and ashes; Saint David, whom neither the rank of king nor the title of prophet prevented from saying of himself: “I am a worm, and not a man, a reproach of men;” Saint Paul, who, being the first of the apostles in works, humbly confesses that he is the first of sinners; Saint Ephraim the Syrian, a most learned and pious man, who refused the rank of presbyter and constantly mourned his sins. But in order that we might learn this virtue, which is difficult for our self-love, more willingly, the Lord and our Savior Himself has undertaken to be our teacher of humility. “Learn,” He says, “from Me, for I am meek and humble in heart” (Matthew 11:29).
Source: A Complete Annual Cycle of Short Teachings, Composed for Each Day of the Year. Translated by John Sanidopoulos.
