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Full Text of ReadingsWednesday of the First Week of Advent Lectionary: 177The Saint of the day is Saint John DamasceneSaint John Damascene's Story John spent most of his life in the Monastery of Saint Sabas near Jerusalem, and all of his life under Muslim rule, indeed protected by it. He was born in Damascus, received a classical and theological education, and followed his father in a government position under the Arabs. After a few years, he resigned and went to the Monastery of Saint Sabas. He is famous in three areas: First, he is known for his writings against the iconoclasts, who opposed the veneration of images. Paradoxically, it was the Eastern Christian emperor Leo who forbade the practice, and it was because John lived in Muslim territory that his enemies could not silence him. Second, he is famous for his treatise, Exposition of the Orthodox Faith, a summary of the Greek Fathers, of which he became the last. It is said that this book is for Eastern schools what the Summa of Aquinas became for the West. Third, he is known as a poet, one of the two greatest of the Eastern Church, the other being Romanus the Melodist. His devotion to the Blessed Mother and his sermons on her feasts are well known. Saint John Damascene’s liturgical feast is celebrated on April 30. Reflection John defended the Church's understanding of the veneration of images and explained the faith of the Church in several other controversies. For over 30 years, he combined a life of prayer with these defenses and his other writings. His holiness expressed itself in putting his literary and preaching talents at the service of the Lord. Saint of the Day, Copyright Franciscan Media
On October 1, 911, during the reign of Emperor Leo the Wise, an all-night vigil was being held at the Blachernae Church of the Mother of God in Constantinople, with many of the faithful crowding the church. St Andrew the Fool for Christ (commemorated tomorrow, October 2) was standing at the back of the church with his disciple Epiphanius. At around four in the morning, the most holy Theotokos appeared above the people, clothed in resplendent garments, surrounded by indescribable radiance, and holding a veil in her outstretched hands, as though to protect all the people. St Andrew said to Epiphanius 'Do you see how the Queen and Lady of all is praying for the whole world?' Epiphanius replied 'Yes, Father, I see it and stand in dread.' This wonderful event is recorded in Epiphanius' life of St Andrew. Because of it, the Church keeps an annual feast on this date. Note: This feast is particularly well-loved in the Slavic churches. In 1960, the Greek church transferred its observance to October 28, in memory of the Mother of God's protection of the Greek forces holding the Albanian front against Italy in 1940. St Romanos the Melodist of Constantinople (556)
What can we know about the everyday experiences of Christians during the fourth, fifth, and sixth centuries? How did non-elite men and women, enslaved, freed, and free persons, who did not renounce sex or choose voluntary poverty become Christian? They neither led a religious community nor did they live in entirely Christian settings. In this period, an age marked by “extraordinary” Christians—wonderworking saints, household ascetics, hermits, monks, nuns, pious aristocrats, pilgrims, and bishops—ordinary Christians went about their daily lives, in various occupations, raising families, sharing households, kitchens, and baths in religiously diverse cities. Occasionally they attended church liturgies, sought out local healers, and visited martyrs' shrines. Barely and rarely mentioned in ancient texts, common Christians remain nameless and undifferentiated. Unfinished Christians: Ritual Objects and Silent Subjects in Late Antiquity (U Pennsylvania Press, 2024) explores the sensory and affective dimensions of ordinary Christians who assembled for rituals. With precious few first-person accounts by common Christians, it relies on written sources not typically associated with lived religion: sermons, liturgical instruction books, and festal hymns. All three genres of writing are composed by clergy for use in ritual settings. Yet they may also provide glimpses of everyday Christians' lives and experiences. This book investigates the habits, objects, behaviors, and movements of ordinary Christians by mining festal preaching by John Chrysostom, Cyril of Jerusalem, Gregory of Nyssa, and Romanos the Melodist, among others. It also mines liturgical instructions to explore the psalms and other songs performed on various feast days. “Unfinished,” then, connotes the creativity and agency of unremarkable Christians who engaged in making religious experiences: the “Christian-in-progress” who learns to work with material and bring something into being; the artisans who attended sermons; and, more widely, the bearers of embodied knowing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
What can we know about the everyday experiences of Christians during the fourth, fifth, and sixth centuries? How did non-elite men and women, enslaved, freed, and free persons, who did not renounce sex or choose voluntary poverty become Christian? They neither led a religious community nor did they live in entirely Christian settings. In this period, an age marked by “extraordinary” Christians—wonderworking saints, household ascetics, hermits, monks, nuns, pious aristocrats, pilgrims, and bishops—ordinary Christians went about their daily lives, in various occupations, raising families, sharing households, kitchens, and baths in religiously diverse cities. Occasionally they attended church liturgies, sought out local healers, and visited martyrs' shrines. Barely and rarely mentioned in ancient texts, common Christians remain nameless and undifferentiated. Unfinished Christians: Ritual Objects and Silent Subjects in Late Antiquity (U Pennsylvania Press, 2024) explores the sensory and affective dimensions of ordinary Christians who assembled for rituals. With precious few first-person accounts by common Christians, it relies on written sources not typically associated with lived religion: sermons, liturgical instruction books, and festal hymns. All three genres of writing are composed by clergy for use in ritual settings. Yet they may also provide glimpses of everyday Christians' lives and experiences. This book investigates the habits, objects, behaviors, and movements of ordinary Christians by mining festal preaching by John Chrysostom, Cyril of Jerusalem, Gregory of Nyssa, and Romanos the Melodist, among others. It also mines liturgical instructions to explore the psalms and other songs performed on various feast days. “Unfinished,” then, connotes the creativity and agency of unremarkable Christians who engaged in making religious experiences: the “Christian-in-progress” who learns to work with material and bring something into being; the artisans who attended sermons; and, more widely, the bearers of embodied knowing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
What can we know about the everyday experiences of Christians during the fourth, fifth, and sixth centuries? How did non-elite men and women, enslaved, freed, and free persons, who did not renounce sex or choose voluntary poverty become Christian? They neither led a religious community nor did they live in entirely Christian settings. In this period, an age marked by “extraordinary” Christians—wonderworking saints, household ascetics, hermits, monks, nuns, pious aristocrats, pilgrims, and bishops—ordinary Christians went about their daily lives, in various occupations, raising families, sharing households, kitchens, and baths in religiously diverse cities. Occasionally they attended church liturgies, sought out local healers, and visited martyrs' shrines. Barely and rarely mentioned in ancient texts, common Christians remain nameless and undifferentiated. Unfinished Christians: Ritual Objects and Silent Subjects in Late Antiquity (U Pennsylvania Press, 2024) explores the sensory and affective dimensions of ordinary Christians who assembled for rituals. With precious few first-person accounts by common Christians, it relies on written sources not typically associated with lived religion: sermons, liturgical instruction books, and festal hymns. All three genres of writing are composed by clergy for use in ritual settings. Yet they may also provide glimpses of everyday Christians' lives and experiences. This book investigates the habits, objects, behaviors, and movements of ordinary Christians by mining festal preaching by John Chrysostom, Cyril of Jerusalem, Gregory of Nyssa, and Romanos the Melodist, among others. It also mines liturgical instructions to explore the psalms and other songs performed on various feast days. “Unfinished,” then, connotes the creativity and agency of unremarkable Christians who engaged in making religious experiences: the “Christian-in-progress” who learns to work with material and bring something into being; the artisans who attended sermons; and, more widely, the bearers of embodied knowing. Learn more about your ad choices. Visit megaphone.fm/adchoices
What can we know about the everyday experiences of Christians during the fourth, fifth, and sixth centuries? How did non-elite men and women, enslaved, freed, and free persons, who did not renounce sex or choose voluntary poverty become Christian? They neither led a religious community nor did they live in entirely Christian settings. In this period, an age marked by “extraordinary” Christians—wonderworking saints, household ascetics, hermits, monks, nuns, pious aristocrats, pilgrims, and bishops—ordinary Christians went about their daily lives, in various occupations, raising families, sharing households, kitchens, and baths in religiously diverse cities. Occasionally they attended church liturgies, sought out local healers, and visited martyrs' shrines. Barely and rarely mentioned in ancient texts, common Christians remain nameless and undifferentiated. Unfinished Christians: Ritual Objects and Silent Subjects in Late Antiquity (U Pennsylvania Press, 2024) explores the sensory and affective dimensions of ordinary Christians who assembled for rituals. With precious few first-person accounts by common Christians, it relies on written sources not typically associated with lived religion: sermons, liturgical instruction books, and festal hymns. All three genres of writing are composed by clergy for use in ritual settings. Yet they may also provide glimpses of everyday Christians' lives and experiences. This book investigates the habits, objects, behaviors, and movements of ordinary Christians by mining festal preaching by John Chrysostom, Cyril of Jerusalem, Gregory of Nyssa, and Romanos the Melodist, among others. It also mines liturgical instructions to explore the psalms and other songs performed on various feast days. “Unfinished,” then, connotes the creativity and agency of unremarkable Christians who engaged in making religious experiences: the “Christian-in-progress” who learns to work with material and bring something into being; the artisans who attended sermons; and, more widely, the bearers of embodied knowing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
What can we know about the everyday experiences of Christians during the fourth, fifth, and sixth centuries? How did non-elite men and women, enslaved, freed, and free persons, who did not renounce sex or choose voluntary poverty become Christian? They neither led a religious community nor did they live in entirely Christian settings. In this period, an age marked by “extraordinary” Christians—wonderworking saints, household ascetics, hermits, monks, nuns, pious aristocrats, pilgrims, and bishops—ordinary Christians went about their daily lives, in various occupations, raising families, sharing households, kitchens, and baths in religiously diverse cities. Occasionally they attended church liturgies, sought out local healers, and visited martyrs' shrines. Barely and rarely mentioned in ancient texts, common Christians remain nameless and undifferentiated. Unfinished Christians: Ritual Objects and Silent Subjects in Late Antiquity (U Pennsylvania Press, 2024) explores the sensory and affective dimensions of ordinary Christians who assembled for rituals. With precious few first-person accounts by common Christians, it relies on written sources not typically associated with lived religion: sermons, liturgical instruction books, and festal hymns. All three genres of writing are composed by clergy for use in ritual settings. Yet they may also provide glimpses of everyday Christians' lives and experiences. This book investigates the habits, objects, behaviors, and movements of ordinary Christians by mining festal preaching by John Chrysostom, Cyril of Jerusalem, Gregory of Nyssa, and Romanos the Melodist, among others. It also mines liturgical instructions to explore the psalms and other songs performed on various feast days. “Unfinished,” then, connotes the creativity and agency of unremarkable Christians who engaged in making religious experiences: the “Christian-in-progress” who learns to work with material and bring something into being; the artisans who attended sermons; and, more widely, the bearers of embodied knowing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
LibriVox selection of traditional Christmas carols, hymns and songs in English, French, German, Greek, Italian and Ukrainian. We wish you all a happy and peaceful Christmas.English:All Children are on Christmas Eve - Words & Music: Rev. Charles L. Hutchins (1838-1920).Angels from the Realms of Glory - Words: James Montgomery (1771-1854); Music: Henry T. Smart (1813-1879).Angels We Have Heard on High - Words: French Carol, trans. James Chadwick (1813-1882). Music: 'Gloria' French carol melody.The Babe of Bethlehem - Old Kentish carol, arr. Henry R. Bramley (1833-1917) & John Stainer (1840-1901).The First Nowell - traditional English carol, first published in its current form in Carols Ancient and Modern (1823) edited by William Sandys.Good King Wenceslas - Words: John Mason Neale (1818-1866). Music: from Piae Cantiones (1582) arr. Henry R. Bramley (1833-1917) & John Stainer (1840-1901).Hark! The Herald Angels Sing - Words: Charles Wesley (1707-1788) Music: Felix Mendelssohn (1809-1847), arr. William H. Cummings (1831-1915).The Holly and the Ivy - Words: Traditional. Music: Traditional, arr. Henry R. Bramley (1833-1917) & John Stainer (1840-1901).I Heard the Bells on Christmas Day - Words: Henry Wadsworth Longfellow (1807-1882) Music: John B. Calkin (1827-1905).In Little Bethlehem - Words: Katherine Parker; Music: George W. Wilmot. In Beginner and Primary Songs for use in Sunday School and the Home.In the Bleak Midwinter - Words: Christina Rossetti (1830 - 1894); Music: Gustav Holst (1874 - 1934).Joy to the World - Words: Words: Isaac Watts (1674 - 1748); Music: 'Antioch' pieced together from 'Messiah' by George F. Handel (1685 - 1759) arr. Lowell Mason (1792-1872).Lo, How a Rose E'er Blooming - Words: Words: v. 1-2, 15th Century German, trans. Theodore Baker ( 1851–1934); v. 3,4 Fridrich Layriz (1808-1859), trans. Harriet Reynolds Krauth (1845-1925); v. 5, 15th Century German, trans. John C. Mattes(1876-1948). Music: 'Es Ist Ein Ros Entsprungen (Rhythmic)' German from Köln, 1599, arr. Michael Praetorius (1571-1621).Masters in this Hall, or, Nowell, Sing We Clear - Words: William Morris (1834-1896); Music: French Traditional.O Come, O Come, Emmanuel - Words: translated from the Latin by John Mason Neale (1818-1866). Music: 'Veni Emmanuel', 15th Century.Rise Up, Shepherd an' Foller - Words & Music: American Traditional arr. Franklin Robinson.Sweet Was the Song the Virgin Sung - From William Ballet's Lute Book c.1600. Music: arr. Dr. Charles Wood (1866–1926).Wassail! Wassail All Over the Town! (Gloucestershire Wassail) - Words & Music: English Traditional.We Three Kings of Orient Are - Words & Music: Rev. John Henry Hopkins, Jr. D.D. (1821-1891).What Child is This? - Words: William Chatterton Dix (1837-1898). Music: English Traditional.français (French):.Dans cette étable - Words: French Traditional; Music: Charles Gounod (1818-1893).Deutsch (German):.Es kommt ein Schiff geladen - Words: Daniel Sudermann (1550 - 1631?); Music: first published in Andernacher Gesangbuch 1608.ελληνικά (Greek):.I Parthenos Simeron (Η Παρθένος Σήμερον) or Today the Virgin - Words and music: St. Romanos the Melodist (5th Century).italiano (Italian):.Canzone di Natale - Music: Arranged by Alberto Bimboni.українська мова (Ukrainian):.Коляда (Kolyada) - Words and music: Traditional Ukrainian..Про різдво Христове... (Prorizdvo Khrystove) - Words and music: Traditional Ukrainian. --- Support this podcast: https://podcasters.spotify.com/pod/show/librivox1/support
Today, Burl Horniachek chats with Grace about pre-nineteenth-century Christian poetry from other parts of the world that he collected in a lovely volume from Cascade Books called To Heaven's Rim. From early Syrian poets like Romanos the Melodist to seventeenth-century Chinese artist Wu Li, the selection of Christian poetry is wide and fascinating! Burl Horniachek is a Canadian high school teacher, poet, translator and editor. He was born in Saskatoon and grew up near Edmonton. He studied Ancient Near Eastern Studies (Hebrew/Ancient Israel) at the University of Toronto and creative writing at the University of Alberta with Nobel Prize winner Derek Walcott. He currently lives near Winnipeg with his wife and two kids.
On October 1, 911, during the reign of Emperor Leo the Wise, an all-night vigil was being held at the Blachernae Church of the Mother of God in Constantinople, with many of the faithful crowding the church. St Andrew the Fool for Christ (commemorated tomorrow, October 2) was standing at the back of the church with his disciple Epiphanius. At around four in the morning, the most holy Theotokos appeared above the people, clothed in resplendent garments, surrounded by indescribable radiance, and holding a veil in her outstretched hands, as though to protect all the people. St Andrew said to Epiphanius 'Do you see how the Queen and Lady of all is praying for the whole world?' Epiphanius replied 'Yes, Father, I see it and stand in dread.' This wonderful event is recorded in Epiphanius' life of St Andrew. Because of it, the Church keeps an annual feast on this date. Note: This feast is particularly well-loved in the Slavic churches. In 1960, the Greek church transferred its observance to October 28, in memory of the Mother of God's protection of the Greek forces holding the Albanian front against Italy in 1940. St Romanos the Melodist of Constantinople (556)
On October 1, 911, during the reign of Emperor Leo the Wise, an all-night vigil was being held at the Blachernae Church of the Mother of God in Constantinople, with many of the faithful crowding the church. St Andrew the Fool for Christ (commemorated tomorrow, October 2) was standing at the back of the church with his disciple Epiphanius. At around four in the morning, the most holy Theotokos appeared above the people, clothed in resplendent garments, surrounded by indescribable radiance, and holding a veil in her outstretched hands, as though to protect all the people. St Andrew said to Epiphanius 'Do you see how the Queen and Lady of all is praying for the whole world?' Epiphanius replied 'Yes, Father, I see it and stand in dread.' This wonderful event is recorded in Epiphanius' life of St Andrew. Because of it, the Church keeps an annual feast on this date. Note: This feast is particularly well-loved in the Slavic churches. In 1960, the Greek church transferred its observance to October 28, in memory of the Mother of God's protection of the Greek forces holding the Albanian front against Italy in 1940. St Romanos the Melodist of Constantinople (556)
On October 1, 911, during the reign of Emperor Leo the Wise, an all-night vigil was being held at the Blachernae Church of the Mother of God in Constantinople, with many of the faithful crowding the church. St Andrew the Fool for Christ (commemorated tomorrow, October 2) was standing at the back of the church with his disciple Epiphanius. At around four in the morning, the most holy Theotokos appeared above the people, clothed in resplendent garments, surrounded by indescribable radiance, and holding a veil in her outstretched hands, as though to protect all the people. St Andrew said to Epiphanius 'Do you see how the Queen and Lady of all is praying for the whole world?' Epiphanius replied 'Yes, Father, I see it and stand in dread.' This wonderful event is recorded in Epiphanius' life of St Andrew. Because of it, the Church keeps an annual feast on this date. Note: This feast is particularly well-loved in the Slavic churches. In 1960, the Greek church transferred its observance to October 28, in memory of the Mother of God's protection of the Greek forces holding the Albanian front against Italy in 1940. St Romanos the Melodist of Constantinople (556)
Gefühlte Fakten - Folge 182: Der große Marimba Alaaf! Helau! Und Simsalabim! Irgendwer hat den Kölner Rosenmontagsumzug direkt an unserer Bürotür vorbeigeführt und deswegen findet diese Aufnahme zwischen brüllenden Jecken, Schokolade schmeißenden Narren und jeder Menge Besoffenen in Verkleidung statt. Wir ziehen trotzdem durch und reden unter anderem über Zauberer, Tarkans neues Hobby (das Töpfern) und Christians Vergangenheit als Melodist. Zumindest bis die AWB uns buchstäblich wegbläst. Du möchtest mehr über unsere Werbepartner erfahren? Hier findest du alle Infos & Rabatte: https://linktr.ee/gefuehlte_fakten Folgt uns: http://Instagram.com/TarkanBagci http://Instagram.com/Christian_Huber
Full Text of ReadingsSecond Sunday of Advent Lectionary: 4All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint John DamasceneJohn spent most of his life in the Monastery of Saint Sabas near Jerusalem, and all of his life under Muslim rule, indeed protected by it. He was born in Damascus, received a classical and theological education, and followed his father in a government position under the Arabs. After a few years, he resigned and went to the Monastery of Saint Sabas. He is famous in three areas: First, he is known for his writings against the iconoclasts, who opposed the veneration of images. Paradoxically, it was the Eastern Christian emperor Leo who forbade the practice, and it was because John lived in Muslim territory that his enemies could not silence him. Second, he is famous for his treatise, Exposition of the Orthodox Faith, a summary of the Greek Fathers, of which he became the last. It is said that this book is for Eastern schools what the Summa of Aquinas became for the West. Third, he is known as a poet, one of the two greatest of the Eastern Church, the other being Romanus the Melodist. His devotion to the Blessed Mother and his sermons on her feasts are well known. Saint John Damascene's liturgical feast is celebrated on April 30. Reflection John defended the Church's understanding of the veneration of images and explained the faith of the Church in several other controversies. For over 30 years, he combined a life of prayer with these defenses and his other writings. His holiness expressed itself in putting his literary and preaching talents at the service of the Lord. Saint of the Day, Copyright Franciscan Media
Amy and Richard chat with the composers of Heaven and Earth, Cappella Romana's latest CD release, about the influence of Byzantine chant on this unique collaborative work. Heaven and Earth by Cappella Romana, recording release, October 14 2022 Heaven and Earth, concerts in Seattle and Portland, October 14-16 2022 Heaven and Earth: A Song of Creation performing edition, complete and individual movements, Musica Russica Background on Heaven and Earth: A Song of Creation CERN's Higgs boson discovery Archimandrite +Ephrem (Lash) - Fr. Ephrem's translation of Ps103, from draft to final Tikey Zes - The Divine Liturgy of St. John Chrysostom CD release - Tikey Zes: Choral Works CD release +Richard Toensing - Kontakion on the Nativity of Christ with new Orthodox Christmas Carols CD release Kurt Sander - The Divine Liturgy CD release Alexander Khalil - The Science Network interview John Michael Boyer - The Divine Liturgy in English CD release Matthew Arndt - Interview with Society of St. Romanos the Melodist
Amy and Richard chat with the composers of Heaven and Earth, Cappella Romana's latest CD release, about the influence of Byzantine chant on this unique collaborative work. Heaven and Earth by Cappella Romana, recording release, October 14 2022 Heaven and Earth, concerts in Seattle and Portland, October 14-16 2022 Heaven and Earth: A Song of Creation performing edition, complete and individual movements, Musica Russica Background on Heaven and Earth: A Song of Creation CERN's Higgs boson discovery Archimandrite +Ephrem (Lash) - Fr. Ephrem's translation of Ps103, from draft to final Tikey Zes - The Divine Liturgy of St. John Chrysostom CD release - Tikey Zes: Choral Works CD release +Richard Toensing - Kontakion on the Nativity of Christ with new Orthodox Christmas Carols CD release Kurt Sander - The Divine Liturgy CD release Alexander Khalil - The Science Network interview John Michael Boyer - The Divine Liturgy in English CD release Matthew Arndt - Interview with Society of St. Romanos the Melodist
On October 1, 911, during the reign of Emperor Leo the Wise, an all-night vigil was being held at the Blachernae Church of the Mother of God in Constantinople, with many of the faithful crowding the church. St Andrew the Fool for Christ (commemorated tomorrow, October 2) was standing at the back of the church with his disciple Epiphanius. At around four in the morning, the most holy Theotokos appeared above the people, clothed in resplendent garments, surrounded by indescribable radiance, and holding a veil in her outstretched hands, as though to protect all the people. St Andrew said to Epiphanius 'Do you see how the Queen and Lady of all is praying for the whole world?' Epiphanius replied 'Yes, Father, I see it and stand in dread.' This wonderful event is recorded in Epiphanius' life of St Andrew. Because of it, the Church keeps an annual feast on this date. Note: This feast is particularly well-loved in the Slavic churches. In 1960, the Greek church transferred its observance to October 28, in memory of the Mother of God's protection of the Greek forces holding the Albanian front against Italy in 1940. St Romanos the Melodist of Constantinople (556)
Full Text of ReadingsSaturday of the First Week of Advent Lectionary: 180All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint John DamasceneJohn spent most of his life in the Monastery of Saint Sabas near Jerusalem, and all of his life under Muslim rule, indeed protected by it. He was born in Damascus, received a classical and theological education, and followed his father in a government position under the Arabs. After a few years, he resigned and went to the Monastery of Saint Sabas. He is famous in three areas: First, he is known for his writings against the iconoclasts, who opposed the veneration of images. Paradoxically, it was the Eastern Christian emperor Leo who forbade the practice, and it was because John lived in Muslim territory that his enemies could not silence him. Second, he is famous for his treatise, Exposition of the Orthodox Faith, a summary of the Greek Fathers, of which he became the last. It is said that this book is for Eastern schools what the Summa of Aquinas became for the West. Third, he is known as a poet, one of the two greatest of the Eastern Church, the other being Romanus the Melodist. His devotion to the Blessed Mother and his sermons on her feasts are well known. Saint John Damascene's liturgical feast is celebrated on April 30. Reflection John defended the Church's understanding of the veneration of images and explained the faith of the Church in several other controversies. For over 30 years, he combined a life of prayer with these defenses and his other writings. His holiness expressed itself in putting his literary and preaching talents at the service of the Lord. Saint of the DayCopyright Franciscan Media
Don't miss this rich and inspiring reading by Frederica of the entire Nativity Kontakion written by St. Romanos the Melodist and translated by Fr. Ephrem Lash. It was taken from the book On the Life of Christ: Kontakia, published in 1994.
Romanus the Melodist looms large from his lifetime in the sixth century. Today he is much sung and little known—at least with certainty. Beautiful legends have filled in the cracks of his biography. According to one, he was tone-deaf and non-musical when heaven granted him the gifts of composition and vocal performance. He went on to compose many verse homilies, kontakia, which are still sung in the Eastern churches today. Having lived in Homs, and then Beirut and Constantinople, he introduced Syriac forms and methods into Byzantine liturgical music. LINKS Romanus the Melodist page at Hymnary.org https://hymnary.org/person/Romanus1?tab=texts Pope Benedict XVI on Romanus the Melodist https://www.catholicculture.org/culture/library/view.cfm?id=8216 Romanus on the Resurrection, sung performance https://youtu.be/XT-igWEsIh4 Mike Aquilina's website https://fathersofthechurch.com Mike Aquilina's books https://catholicbooksdirect.com/writer/mike-aquilina/ Theme music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed http://www.ccwatershed.org Donate today! https://www.catholicculture.org/users/donate/audio
The distinguished American composer Barbara Harbach spent her career as a performer, professor, creator of symphonies, operas, string orchestra works, musicals, chamber music, silent film scores, ballets and much more. For decades she has been a trailblazing advocate for women in the arts. Her music can be found on many major labels such as MSR Classics, Naxos & Albany Records, and many more, with two upcoming album releases of chamber and orchestral music! Barbara holds degrees from Yale and Eastman. Along with her Curators Distinguished Professorship at the University of Missouri in St. Louis, she’s received the Hellenic Spirit Foundation Award, YWCA Leader of Distinction award and many more. Thank you for joining us on One Symphony and thanks to Barbara Harbach for sharing her music and performances. Thank you to all the incredible performers and record labels that made this episode possible. • Twilight Dream from Frontier Fancies was performed by the Slovak Radio Symphony, violinist Frantisek Novotny, and conducted by Kirk Trevor on MSR Classics. • In Peace and Joy I Now Depart from Barbara’s Suite Luther, Eliza and Lizzie from the Freedom Suite for String Orchestra, Together in Harmony from Symphony for Ferguson, and Midnight Tango from Night Soundings for Orchestra were performed by the London Philharmonic Orchestra, conducted by David Angus • Ireland Remembered from Incantata was played by the St. Louis Chamber Players, conducted by James Richards. • O Most Noble Greenness from Visions of Hildegard and Danza Flamenco from Cuatro Danzas para Flauta y Piano were played by flautist Jennifer Mazzoni, violinist Jane Price, and pianist Alla Voskoboynikova You can check out Barbara’s music online at BarbaraHarbach.com. You can always find more info at OneSymphony.org including a virtual tip jar if you’d like to support the show. Please feel free to rate, review, or share the show! Until next time, thank you for being part of the music!
Coffee Time Conversations: Art, Faith, Life and of course, Coffee.
In this episode we continue our conversation with Ryan Flanigan about Lent, the church calendar and more. He offers some practical ways we might integrate Lent and liturgical practices into our life.Ryan is a melodist and also the music director at All Saints Church Dallas. As an artist rooted in the Christian Story, he believes the church can be a credible witness of God's beauty, truth and goodness to the whole world, not just Christians so Ryan works to create beautiful and believable sacred music for the sake of the world. He lives in Dallas, TX with his wife Melissa and their three kids Lily, Liam, and Noelle. He is also the founder of Liturgical Folk. List of resources mentioned in episode, suggested reading & social media handles:Oak Cliff Coffee Roasters - https://www.oakcliffcoffee.com/Peaberry Coffee - https://www.peaberrycoffeetogo.com/St. Romanos, the Melodist - https://en.wikipedia.org/wiki/Romanos_the_MelodistFind Ryan Flanigan at:Website - https://www.liturgicalfolk.com/Instagram - https://www.instagram.com/liturgicalfolk/Facebook - https://www.facebook.com/liturgicalfolk/Follow Coffee Time Conversations, or Robert or Rebecca on Social Media: InstagramCoffee Time Conversations - https://www.instagram.com/coffeetime.conversationsRebecca - https://www.instagram.com/prince_beckRobert - https://www.instagram.com/robertprinceFacebookhttps://www.facebook.com/coffeetimeconversationsWebsiteCoffee Time Conversations - https://www.coffeetimeconversations.com
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.
Don't miss this rich and inspiring reading by Frederica Mathewes-Green of the entire Nativity Kontakion written by St. Romanos the Melodist and translated by Fr. Ephrem Lash. It was taken from the book On the Life of Christ: Kontakia, published in 1994.
Don't miss this rich and inspiring reading by Frederica Mathewes-Green of the entire Nativity Kontakion written by St. Romanos the Melodist and translated by Fr. Ephrem Lash. It was taken from the book On the Life of Christ: Kontakia, published in 1994.
He was born in Emessa in Syria, probably of Jewish parents. He served as a deacon in Beirut, then in Constantinople at the time of Patriarch Euphemius (490-496). He was illiterate, had no musical training, and was a poor singer; thus he was despised by many of the more cultivated clergy. One night, after Romanos had prayed to the Mother of God, she appeared to him in a dream, held out a piece of paper and told him to swallow it. On the following day, the Nativity of Christ, Romanos went to the ambon and, with an angelic voice, sang 'Today the Virgin...', which is still sung as the Kontakion of the Feast. All present were amazed at the completely unexpected beauty of the hymn and of Romanos' singing. St Romanos went on to compose more than a thousand Kontakia (which were once long hymns, not the short verses used in church today). He is almost certainly the author of the sublime Akathist Hymn to the Mother of God, which has served as the model for all other Akathists. He reposed in peace, while still a deacon of the Great Church in Constantinople. Many of his hymns were inspired by the hymns of St Ephraim of Syria. The influence of Middle Eastern music on the hymnography of the Church is incalculable. Many of those who established the form of the Church's music were Syrians: two noted examples are St Romanos and St John of Damascus, who composed the Octoechos, the Pascha service, and the Funeral Service. Their music was in turn modeled on the music of the Hebrew temple. The Byzantine musical tradition has descended without break from the music sung in Christ's time, and presumably by Christ Himself.
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.
Self-discovery differs for many. For some it means finding your purpose in life and for others it means digging deep into your childhood and revealing the experiences that shaped you... good and bad. The journey however is not always an easy road. Tonight, we join by Melodist & Songwriter Mpho Sebina and Entrepreneur & Writer Tuduetso Tebape as they discuss, "A Journey to Discovering Self". #BANANAPHONE
He was born in Emessa in Syria, probably of Jewish parents. He served as a deacon in Beirut, then in Constantinople at the time of Patriarch Euphemius (490-496). He was illiterate, had no musical training, and was a poor singer; thus he was despised by many of the more cultivated clergy. One night, after Romanos had prayed to the Mother of God, she appeared to him in a dream, held out a piece of paper and told him to swallow it. On the following day, the Nativity of Christ, Romanos went to the ambon and, with an angelic voice, sang 'Today the Virgin...', which is still sung as the Kontakion of the Feast. All present were amazed at the completely unexpected beauty of the hymn and of Romanos' singing. St Romanos went on to compose more than a thousand Kontakia (which were once long hymns, not the short verses used in church today). He is almost certainly the author of the sublime Akathist Hymn to the Mother of God, which has served as the model for all other Akathists. He reposed in peace, while still a deacon of the Great Church in Constantinople. Many of his hymns were inspired by the hymns of St Ephraim of Syria. The influence of Middle Eastern music on the hymnography of the Church is incalculable. Many of those who established the form of the Church's music were Syrians: two noted examples are St Romanos and St John of Damascus, who composed the Octoechos, the Pascha service, and the Funeral Service. Their music was in turn modeled on the music of the Hebrew temple. The Byzantine musical tradition has descended without break from the music sung in Christ's time, and presumably by Christ Himself.
"Rejoice, O Bride Ever-Virgin!" Happy Solemnity of the Annunciation! The hymn we will be hearing is one of the most well-loved services of devotion in the Eastern Church. Although there’s some debate concerning the particulars of its authorship, many scholars agree with the pious tradition that the Akathist Hymn was composed by St. Romanos the Melodist, c. 530 in Constantinople.St. Romanos was a deacon and noted hymnographer, whose hymns have been praised both for their beauty as well as for their profound theology. The Akathist Hymn—just one of the many hymns attributed to St. Romanos—was originally composed for liturgical use in the celebration of the great Feast of the Annunciation of the Theotokos, March 25. After the great liberation of Constantinople in 626, it was chosen to be sung as the hymn of thanksgiving for the miraculous victory that had been achieved through the intercession of the Blessed Mother. The faithful prayed all through the night without sitting, hence the Greek meaning of the title, Akathistos—"not seated." During this time of global pandemic, may we, too, be found upright in thanksgiving and supplication, invoking Mary’s invincible intercession to deliver us from these sufferings and to free us from all danger. Full text: https://www.catholicculture.org/culture/liturgicalyear/prayers/view.cfm?id=899 Example of sung chant: https://www.youtube.com/watch?v=K2IYzQ2Ava4 Decree of the Apostolic Penitentiary: https://press.vatican.va/content/salastampa/en/bollettino/pubblico/2020/03/20/200320c.html Go to http://www.catholicculture.org/getaudio to register for FREE access to the full archive of audiobooks beyond the most recent 15 episodes. Theme music: 2 Part Invention, composed by Mark Christopher Brandt, performed by Thomas Mirus. ©️2019 Heart of the Lion Publishing Co./BMI. All rights reserved.
Fr Chrysostom Koutloumousianos is a senior brother and priest-monk at the Holy Monastery of Koutloumous, Mount Athos. Having read English Literature at the University of Athens (1986) he pursued BA, MA and PhD studies in Theology at the Aristotle University of Thessalonica (1994-2007). He has been a Visiting Fellow at the Hellenic Institute, Royal Holloway, University of London (2011-2014) and a Research Fellow at Heythrop College, University of London (2016-2018). His research interests focus on Patristics and the spirituality of Greek and Celtic monasticism. Since 1986 he lives in the monastery, while visiting other places for lectures or pastoral activities. He is currently a research fellow at Cambridge Institute for Orthodox Christian Studies, working on a comparative study of St Romanos the Melodist and John Donne.
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.
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.
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; buy 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.
Life of St Romanos the Melodist
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; buy 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.
Bobby Interviews Jane G. Meyer, the author of the AFP children's book Sweet Song: A Story of Saint Romanos the Melodist.
Frederica reads the narrative of Peter's denial of Christ from St. Romanos the Melodist.
Fr. Thomas Zain, Vicar General of the Antiochian Archdiocese, tells us about a US tour of the Choir of St. Romanos the Melodist from Beirut. More information can be found at the web site of the Antiochian Archdiocese.
Frederica reads "On Pentecost" by St. Romanos the Melodist.
On Fridays during Great Lent, it is the tradition of the Church to sing a hymn to the Theotokos known as the Akathist. These beautiful words were penned by St. Romanos the Melodist, and today Frederica reads her own translation of this inspiring hymn taken from her book, Lost Gospel of Mary.
As we approach Holy Week, you won't want to miss this powerful reading by Frederica of the Lamentation of the Theotokos written by St. Romanos the Melodist and translated by Fr. Ephrem Lash. It was taken from the book On the Life of Christ: Kontakia, published in 1994.
Frederica continues her reading from St. Romanos the Melodist as we approach Holy Week. Today the gripping and sobering narrative on the one who betrayed Jesus. See her earlier episode for information about the source.
Frederica reads "On the Ascension" by St. Romanos the Melodist.
On this encore presentation of Frederica Here and Now, Frederica Mathewes-Green reads from St. Romanos the Melodist about the disciple who betrayed Jesus.
Bobby Interviews Jane G. Meyer, the author of the AFP children’s book Sweet Song: A Story of Saint Romanos the Melodist.
Bobby Interviews Jane G. Meyer, the author of the AFP children’s book Sweet Song: A Story of Saint Romanos the Melodist.
Sweet Song: A Story of Saint Romanos the Melodist by Jane G Meyer, illustrated by Dorrie Papdemetriou (Ancient Faith Publishing, 2013)
Fr. Thomas Zain, Vicar General of the Antiochian Archdiocese, tells us about a US tour of the Choir of St. Romanos the Melodist from Beirut. More information can be found at the web site of the Antiochian Archdiocese.
Frederica reads "On Pentecost" by St. Romanos the Melodist.
Frederica reads "On the Ascension" by St. Romanos the Melodist.
Frederica reads the narrative of Peter's denial of Christ from St. Romanos the Melodist.
Frederica continues her reading from St. Romanos the Melodist as we approach Holy Week. Today the gripping and sobering narrative on the one who betrayed Jesus. See her earlier episode for information about the source.
As we approach Holy Week, you won't want to miss this powerful reading by Frederica of the Lamentation of the Theotokos written by St. Romanos the Melodist and translated by Fr. Ephrem Lash. It was taken from the book On the Life of Christ: Kontakia, published in 1994.
On Fridays during Great Lent, it is the tradition of the Church to sing a hymn to the Theotokos known as the Akathist. These beautiful words were penned by St. Romanos the Melodist, and today Frederica reads her own translation of this inspiring hymn taken from her book, Lost Gospel of Mary.
On this encore presentation of Frederica Here and Now, Frederica Mathewes-Green reads from St. Romanos the Melodist about the disciple who betrayed Jesus.
Frederica continues her reading from St. Romanos the Melodist as we begin Holy Week. Today the gripping and sobering narrative on the one who betrayed Jesus. See her earlier episode for information about the source.
In this final reading from St. Romanos the Melodist, Frederica gives a dramatic interpretation of the dialog between Hell and the Serpent. Please see the first post in this series for information about the source and how you can obtain it.
As we continue through Holy Week, Frederica reads the narrative of Peter's denial of Christ from St. Romanos the Melodist.
As we approach Holy Week, you won't want to miss this powerful reading by Frederica of the Lamentation of the Theotokos written by St. Romanos the Melodist and translated by Fr. Ephrem Lash. It was taken from the book On the Life of Christ: Kontakia, published in 1994.
On Fridays during Great Lent, it is the tradition of the Church to sing a hymn to the Theotokos known as the Akathist. These beautiful words were penned by St. Romanos the Melodist and today Frederica reads her own translation of this inspring hymn taken from her book, "Lost Gospel of Mary."
Don't miss this rich and inspiring reading by Frederica of the entire Nativity Kontakion written by St. Romanos the Melodist and translated by Fr. Ephrem Lash. It was taken from the book On the Life of Christ: Kontakia, published in 1994.
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