OF OUR FATHER AMONG THE SAINTS EPHRAIM, ARCHBISHOP OF CHERSON, ON THE MIRACLE WHICH WAS WROUGHT UPON A CHILD BY THE HOLY HIEROMARTYR CLEMENT.
NOTICE
The Homily we present here, from the Royal MS 804, is of Ephraim—or Ephrem, Ephremius, Ephraem, and Ephremius—Archbishop of Cherson, or, as some say, Bishop and Martyr. It is added by others and exists also in the Bibliotheca Augustana and in the Escorial, and undoubtedly elsewhere: and it was published in Latin from Metaphrastes by Surius, for the twenty-third day of November, nor is it omitted by Leo Allatius in his *Diatribe on the Writings of the Simeons*. The most diligent man notes furthermore concerning this same tract of Ephremius of Cherson, which begins thus: "And departing from the apostle Philip of Galilee." Had I been able to find that, brother would not have deserted brother. Cot.
I. Mirabilis Deus in sanctis suis A (a) — "Wondrous is God in his saints"—it is appropriate to say today with the Prophet; and, "How wonderful are thy works, O Lord!" (b) and, "Who is a great God as our God?" and, "Thou art the God who doest wonders alone" (c). And indeed, what other prelude could I propose for the present discourse? For the present miracle surpasses artificial methods; it is a miracle exceeding many miracles, and supereminent even over prophetic miracles, as the discourse shall manifest.
II. And I know that you yearn to learn what kind of miracle this is and whose it is, and you urge us to speak of it. Now it is first of all God's, from whom every good gift and every perfect donation B (d) proceedeth; but secondly, it is Clement's of Rome, who after Peter was the herald of the truth, and the faithful successor of this throne of Rome, that Clement whose [name] even until now the whole [Church]...
world proclaims, even while silent, to have been the bearer of saving doctrines A. Clement, the true shoot of Christ the vine, through whom the grape of doctrine matured for us, and distilled the must of piety and salvation. Clement, the true ladder, which lifts us not to the height of some hill, but by the ascents of virtues, as if by certain steps, translates us to heaven and to heavenly things; a ladder which is in no way inferior to that seen by Jacob, nor does it show us angels ascending and descending by it, but rather, through most divine exhortations, leads the souls of men, as if from step to step, through virtues unto God.
III. Since you have not yet learned the miracle of this man, O most beautiful and faithful assembly, strive to hear of what kind and how great it is, as lovers of piety; exult at the discourse, and incline your ears, and blame our slowness: for I rejoice in this alone; only, I beseech you, preserve your mind thus attentive until the end, and do not allow any thought of worldly matters to enter your mind, and to soften your zeal; but with a vigilant intellect and sense, faithfully receive the matter. It is as follows B.
IV. After the illustrious and most blessed Clement had completed the course of doctrine and apostleship, and had departed from human affairs through the consummation of martyrdom, as the book of his glorious martyrdom declares, which I am persuaded is not unknown to you; the Lord, who glorifies those who glorify Him (b), adjudged it not just not to glorify in return him who had so struggled for love towards Him; nay, rather [He judged it right] to glorify him exceedingly and to make him great, and as he is most bright to the angels in heaven, so also to render him here most glorious and most venerable to men, through the demonstration of miracles: miracles whose magnitude the mind cannot comprehend, nor speech tell their multitude, nor hand describe their infinity. So that, according to the proverb, you may infer the cloth from the fringe, I will relate that which I promised C.
V. When the most venerable body of the most holy martyr Clement had been cast into the depths of the sea by those impious idolators, and a temple built by God in the deep had received it, here also God, the worker of wonders, brought forth a very great miracle. For this having happened, when his disciples, together with the faithful who were there, were lamenting, and were suppliantly beseeching God to show them the most holy relics of the most glorious Clement, which also came to pass: immediately that immense sea, receding and drawing back, made it possible for the pious to approach even the deep itself, as far as three miles D. And so, entering in, they found a dwelling in the form of a temple of marble,
and therein the most holy and glorious relics of the martyr A deposited in a stone casket. When those who wished to take up the most holy relics from the deep arrived, the saint stood before them in the night and said: "Do not think to take away the relics; but I grant you this grace, that every year, on the day of my martyrdom, the deep shall withdraw for seven days, so that a path shall be prepared for walking on dry land to this very place." And the word became deed. For from that time until today, this wonderful miracle is performed every year by the power of God.
VI. [VI.] What is less honorable than this miracle of Moses? What is more ignoble and humble than that of Elisha? Nay, it is far more noble and exalted. For he, while living and once only, having divided the sea with a rod, made a path through the deep; and the other likewise, having parted the Jordan with his mantle, performed this miracle only once: and after the crossing, the waters returned to their original nature and did not do this again. But what of this one? He does it after his death, and not once, but from that time until today. O what a miracle, and what glory for the martyr! What a privilege he has obtained! For, as we have said, for seven days B the infinite sea withdraws and provides a path easily accessible to the pious.
VII. [VII.] Because this was happening in this way, all the pious inhabitants among us and the citizens of Cherson, having heard of this, hastened to witness the miracle. With them, a certain pious man, together with his pious wife and male child, traveled the road to the temple of the holy hieromartyr with the greatest eagerness. And having reached the place, and having seen for themselves the miracle which was still taking place, they took the child by the hand and entered that temple built by God in the deep; and standing by the casket, they suppliantly entreated the saint, C beseeching to receive through him the forgiveness of their sins, and begging that a long and unharmed life be granted to the child, and ease of life, and all that parents are accustomed to ask for a child who is their only son.
VIII. [VIII.] So when they had finished their prayers and had kissed the relics of the saint, they went out again. When they had gone out, the water ran back again to its own place. But they, turning around and seeing the sea where before there had been a path, looking this way and that, began to search for their child; but he had been left behind in the chest of the saint. And this came to pass, not through the forgetfulness of the parents, but by the will of God, D so that here too He might render the martyr more worthy of admiration.
IX. [IX.] When, therefore, the parents could not find their child, and realized that the boy had been forgotten by them in the deep, what need is there to speak of the father's lamentations and the mother's wailings? For they turned that entire splendid festival into a lamentation. For what did they not say? What did they not do
A that might move even a stone to tears? For the mother, having strained her eyes toward the sea and lifted her hands on high, let out such cries to the saint: "Are these your recompenses, O saint? Are such the retributions you make to those who run to you with desire? Is this the way you have measured back the labor I have sustained since I arrived, the reward you have given me? Where is my son? What beast of the sea has torn the vitals of my child? What violent wave, surging up, has covered him alive like a tomb? Whom now shall I look upon with my eyes? For whom shall I pray? Who will become the staff of my old age? Why, O saint, did you not make me a participant in my son’s death, so that, just as I came to you holding his hand, so too I might have descended to Hades, wretched as I am, carrying him in my arms? O sea and abyss, in which of your bosoms will you keep my son? And how will you feed him? Woe is me, pitied son, son snatched away before his time; son, how have you hidden from my eyes, with what feet shall I return? Whom shall I see bounding like a lamb?"
X. The father, however, again beating his face with his hands, lamented in these words: "Why, O saint, did you suddenly make me childless? Why did you permit my son to die such a miserable death? Why have the things contrary to what I had hoped come to pass for me? Was it with this hope that we came to you? Are such the gifts for those who come to the martyrs with desire? Truly it was not you, but the storms of my own sins that handed over the boy to the sea. B O my son, who will close your eyes now that you are dead? Who will bury you? What casket will cover your most elegant and most delightful tabernacle? Ah, the sea has indeed closed your eyes, and the abyss has buried you; and the belly of fishes became your tomb."
XI. While the parents were thus mourning with this lamentation, some of those who had gathered there with difficulty finally persuaded them to cease their wailing. And having rested for a little while from their crying, they departed for home. When time had passed, and the days arrived on which the memory of the saint is celebrated, they said these things to one another, calling their own son to mind: "Come, let us go to the saint, so that if any remains of our son have been left—though this is impossible—we might take them up; and let us contend in judgment with the saint, or even perhaps die there, becoming partakers in the child’s death." Saying these things, they had not yet finished speaking when they started on their journey. And having arrived and reached the place, C and the sea having receded—God thus honoring the martyr even here—they, stung by the desire for their son, were the first to leap into the deep, and the multitude following them moved forward.
XII. And when they reached the all-venerable temple of the martyr
A O miracle! They see their own son living, cheerful, and leaping about. And as they happened upon a miracle within miracles, and were struck with awe at the extraordinary grand work, first they gave glory to the Divine; then they praised the martyr with thankful voices; then they inquired of the youth how he had been saved, who gave him life, who kept him, and who fed him. And the boy, holding the ark with one hand and in the other pointing with his finger to him who lay inside, answered those who asked him in turn: "After God, this man became for me both life and nourishment, and a protection against the beasts in the sea; he fed me most splendidly every day."
XIII. The parents, therefore, seized with awe and joy, and being more confirmed in the faith of the martyr—through whom they had recovered their son, whom they had deemed dead, now living—turned their former lamentations into thanksgiving, crying out to the saint in this manner: "How truly marvelous is God in his saints, B both doing the will of those who fear him and hearing their supplication. You have saved our son, O Saint; you have restored to us him whom we did not hope for. O heaven and earth, and you, O abyss, formerly cursed by us, stand amazed at this great work that surpasses nature. And be you also propitious, O Saint, concerning those things which we, crushed by affliction against you, both did and said; do not repay us with a requital for our blasphemies. We have recovered our son; we have received him, the dead one, now resurrected through you; we have back the staff of our old age by your aid. Why do we say many words? We have received back safe through you one who was not three days dead, but a year dead, and not covered by a stone but by water, and not consumed by worms, C which is the nature of the body, but—as we supposed—devoured by fishes. Well done to your grace, well done to your glory, well done to your power and your benefit, O Saint." In this manner, then, having praised the saint with tears and acclamations, they took up the boy and returned home, recounting the miracle to all.
XIV. What then shall we compare with these things? They say that Elias once restored the dead son to his own mother, living; a thing which is great and very admirable. But they also report that at the tomb of Eliseus, as they tell it, someone killed by certain murderers and cast into it, immediately rose up and lived; D which is greater and more extraordinary than the former. And Peter also, who is among those who pertain to us, the crown of the apostles, raised that widow Tabitha, the nurturer of the poor, immediately to life by prayer when she was dead. These things, indeed, are marvelous and exceedingly bright; but the present miracle, how much it surpasses them!
XV. And look, paying attention, at the excellence of the miracle. Elias, as we said before, resurrected the boy just dead, who had not yet grown cold but still preserved the heat of nature. But the...
A power of Elisha performed the miracle for two reasons: on the one hand, to reveal the forgotten prophet, and on the other, to not permit a murder even after death. Peter, by his own power and by taking as an ally the prayer of those who had been benefited by the widow, likewise resurrected her just as she had died. But the holy martyr Clement—O, the miracle!—rescued the boy not just dead, but a year old, or rather, to speak more truly, he saved the boy who was dying at every single moment and in every tiny fraction thereof. And you all know, those of you who have made trial of the matter, how long, in all likelihood, the boy was preserved in the vast depths.
XVI. But as I consider it carefully, we shall find that a great many dead were resurrected by the saint, when we recount and remeasure the length of time we know the boy was suffocating in the water. And what is more admirable is that he protected the boy not only from suffocation by the waters, but also from injury by wild beasts. O grace! O power that demonstrates both things: the restraint of the water and the driving away of the beasts. What do you say to this? Does this miracle not surpass the others? Unless someone should wrongly accuse us of elevating this above the prophetic miracles. No stain will touch us on that account. For you know clearly that the holy martyr exists in the same glory and in the same dwelling-places as the holy martyrs, apostles, prophets, and the angels themselves.
XVII. But, O splendor of martyrs, ornament of the holy, first-fruits of the hierarchs, C look upon this present assembly, pious and God-loving as it is, which is daily submerged by the fluctuations of life; keep it unharmed and protect it safe by your prayers; and drive away with the dart of your intercessions, O most holy one, those demons who, like savage beasts, leap upon us and threaten to devour the nobility of the soul. But you also, most faithful congregation, I beseech you, come to me; through good and God-pleasing works, let us make ourselves worthy of the graces and gifts of the saint. And first, let us preserve sincere and unperturbed love toward God and toward one another; then, let us cleanse ourselves from all slander, every lie, and every perjury.
XVIII. But before these things and after these things, let us practice almsgiving, which knows better how to appease God and render Him propitious to our sins. For who, D while forgetting this, could inherit the kingdom of God? Let none of us plead poverty, none widowhood, nor the upbringing of children—these cold and pernicious excuses. None of you is poorer than that widow who possessed nothing else but a handful of flour, and yet was raising children, and who did not prefer her own life, or that of her son, over mercy. Let us not make excuses for our sins. God is not mocked. Let us look with our minds toward
A our storehouses: let us see whether any of our daily food remains in excess. Let us not measure out the cycles of months and the periods of years; there is another who is their provider and caretaker, even if we are unaware of it. Let us appoint ourselves as investigators of our own affairs: and if, as we said before, we have no surplus of daily food, God knows how to have compassion on those who are enslaved by want; but if we see our storehouses laden not only with food and drink, but also with gold and silver and the other things that attend the greedy, while others meanwhile are starving and shivering, let us recognize that we are storing up for ourselves the B eternal and unending fire. That we may escape this, therefore, let us walk as much as possible in the commandments of God, so that we may both partake of the intercession of the holy martyr and attain to the ineffable and eternal goods of Christ; by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and dominion, now and ever, and unto the ages of ages. Amen. (31)
VARIOUS NOTES
(31) Hitherto concerning the Clementine works: which we wish we had entirely, both the genuine and the apocryphal. For I know not by what fate so many apocryphal works have sprouted up under the single name of Clement, in ancient times and in those less removed from our own memory. The Periods of Peter, the Recognitions, the Disputation of Peter and Apion, the Clementines, the Apostolic Constitutions, the Apostolic Canons, the Doctrine of Clement, the Sermons on Providence and the Just Judgment of God, commended by Anastasius of Antioch, question 96, page 526. C The holy and apostolic teacher Clement, in his first sermon On Providence and the Just Judgment of God, says something of this sort: "Just as it is possible even now for God to fashion human beings, according to that first creation of Adam, He does not do so any longer, because He once granted to man to beget human beings, having said to our nature, 'Increase, and multiply, and replenish the earth' (Gen. 1:28). Thus," he says, "by His omnipotent and providential power, He also established that the dissolution and end of bodies should occur through a certain natural consequence and order, through the transformation of the elements, according to His essential divine knowledge and comprehension." You have heard the sacred voice of the Father of fathers, etc. To these pseudepigrapha must be added the five D Decretal Epistles; likewise the Apocalypse of Peter, or the Revelations of Blessed Peter the Apostle, edited by his disciple Clement into one volume, as the Epistle of James of Vitry, Bishop of Acre, to Honorius III is said to state (Spicilegium Acherianum, vol. VIII, p. 382). Not to mention the books mentioned in Recognitions, I, 17; III, 74, 75, and V, last chapter. Now, indeed, our author is cited without a specific indication of the volume, by Basil, in a chapter of the book On the Holy Spirit; by Dionysius, On the Divine Names, chapter 5, no. 9; by Anastasius chapter 2, and by pseudo-Athanasius in the treatise vol. II, p. 42, and in the Disputation against Arius, vol. I, page 135. Finally, we have presented the fragments attributed to Clement in the testimonies of the Ancients, and the first Note in the Apostolic Constitutions, as also on Recognitions, lib. I, cap. 24. Nor is there any doubt that the Clementines contain many things belonging to Clement of Rome, mixed with other Clementine works of Clement of Alexandria, in books of theological florilegia. But to distinguish them is not our task, nor our intent, as we hasten with a quick step toward the Ignatian [epistles]. COT.