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THE CATHOLIC UNIVERSITY of AMERICA Bar Dayṣān and Mani In THE CATHOLIC UNIVERSITY OF AMERICA Bar Dayṣān and Mani in Ephraem the Syrian's Heresiography A DISSERTATION Submitted to the Faculty of the Department of Semitic and Egyptian Languages and Literatures School of Arts and Sciences Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy By Robert Joseph Morehouse Washington, D.C. 2013 Bar Dayṣān and Mani in Ephraem the Syrian's Heresiography Robert Joseph Morehouse, Ph.D. Director: Sidney H. Griffith, Ph.D. This project addresses Ephraem‘s approach to Bar Dayṣān and Mani in his heresiology. The primary aim is to reveal Ephraem‘s conception of the threat that Bar Dayṣānism and Manichaeism posed to Ephraem‘s own community and to analyze Ephraem‘s response to that threat by expounding on key texts in Ephraem‘s polemical writings, the collections of his Prose Refutations and Hymns against Heresies. The focus is on three particular ways by which Ephraem casts his opponents as heretics. First, it addresses his attacks on the credibility of his opponents as teachers. Second, it deals with Ephraem‘s assertion that the apparently pious actions of his opponents are deceptive. Third, it considers how Ephraem is working to create a certain image of these opponents as heretics in the minds of his community. With these characteristics of Ephraem‘s heresiology in mind, the first chapter of this dissertation will provide a historical backdrop of the setting of fourth century northern Mesopotamia, focusing on the socio-religious settings of Nisibis and Edessa, Ephraem‘s primary residences. The second chapter will discuss the connection between Ephraem‘s conception of the correct approach to theology and his approach to doing heresiology. The third chapter will focus on Ephraem‘s claim against the authority of these teachers and their followers to teach, to interpret scriptures, and to perform sacraments. The fourth chapter will look at Ephraem‘s depiction of these heretics‘ apparent virtue as malicious vice and their rites as fruitless chores. The fifth chapter will offer an exposition of the characterization of these heretics that Ephraem is aiming to form in the minds of his audience through an evaluation of the imagery he uses throughout his prose and metrical refutations. This dissertation by Robert Joseph Morehouse fulfills the requirement for the doctoral degree in Christian Near East approved by Sidney H. Griffith, Ph.D., as Director, and by Monica Blanchard, Ph.D. and by Shawqi Talia, Ph.D. as Readers. _________________________________________ Sidney H. Griffith, Ph.D., Director _________________________________________ Monica Blanchard, Ph.D., Reader _________________________________________ Shawqi Talia, Ph.D., Reader ii To Katherine, my love, and Kerala, Caleb, and Savannah, my joys iii CONTENTS ABBREVIATIONS v ACKNOWLEDGEMENTS vi Introduction 1 Chapter One: Ephraem of Nisibis, the Roman Near East, and Fourth Century Syriac-Speaking Christianity 2 Chapter Two: Ephraem‘s Symbolic Epistemology, Theology, and Polemic 27 Chapter Three: Ephraem‘s Polemic of Lineage 67 Chapter Four: Ephraem‘s Polemic against his Opponents‘ Practices 98 Chapter Five: Personal Attacks in Ephraem‘s Polemic 138 Conclusion 179 Appendix 183 Bibliography 224 iv ABBREVIATIONS 1Hyp, 2Hyp, 3Hyp, 4Hyp, The First through Fifth Discourses to Hypatius 5Hyp BLC Book of the Laws of Countries CMC Cologne Mani Codex DPH De Praescriptione Haereticorum of Tertullian EH Ecclesiastical History of Eusebius of Caesarea HcH Hymns against Heresies HdEccl Hymns on the Church HdF Hymns on Faith Kephalaia The Manichaean Kephalaia, or Chapters Lieu/Gardner Manichaean Texts in the Roman Empire Overbeck S. Ephraemi Syri, Rabulae Episcopi Edesseni, Balaei aliorumque opera selecta PG Patrologia Graeca PR or Mitchell Prose Refutations SdF Sermons on Faith TA The Teaching of Addai, or Doctrina Addai ThSyr Thesaurus Syriacus v ACKNOWLEDGEMENTS Sincerest appreciation is held for the Center for the Study of Early Christianity at The Catholic University of America, which supported the early stages of my doctoral studies and research with a Mellon-Helis Fellowship. Heartfelt thanks are offered to the St Ephrem Ecumenical Research Institute in Kottayam, Kerala, India, whose hospitality and generosity during my year in residence made the bulk of the research for this project possible. vi Introduction This dissertation addresses Ephraem‘s heresiological approach to Bar Dayṣān and Mani. It aims to reveal Ephraem‘s conception of the threat that Bar Dayṣānism and Manichaeism posed to his own Christian community and to analyze his response to that threat in key texts of his polemical writings, the Prose Refutations and Hymns against Heresies. In these texts Ephraem casts his opponents as heretics in three particular ways. He attacks their credibility as teachers. He asserts that their apparently pious actions are deceptive. He works to create a certain image of these opponents as heretics in the minds of his own community. The first chapter of this dissertation outlines the historical background of fourth-century northern Mesopotamia, focusing on the socio-religious settings of Nisibis and Edessa, Ephraem‘s primary residences.1 A discussion of the connection between Ephraem‘s conception of the correct approach to theology and his own approach to heresiology is the subject of the second chapter. The third chapter is focused on his rebuttal of the authority of these opponents and their followers to teach, to interpret scriptures, and to administer sacraments. Ephraem‘s arguments against any perceived positive image of the practices of Bar Dayṣān and Mani are the subject of the fourth chapter. Ephraem‘s use of imagery in his prose and metrical refutations to create a negative image of Bar Dayṣān, Mani and their followers as heretics is the subject of the fifth and final chapter. 1. All dates in this dissertation are references to the Common Era unless otherwise noted. 1 Chapter One Ephraem of Nisibis, the Roman Near East, and Fourth Century Syriac-Speaking Christianity This chapter reviews the historical background of Christianity in northern Mesopotamia in the fourth century. Its primary aim is to provide socio-historical context to the polemics of Ephraem of Nisibis against Bar Dayṣān and Mani. Its conclusion is that Ephraem‘s community was one Christian community among several in competition with one another for followers, for social status, and for the claim to orthodoxy. The Case of Roman Mesopotamia Northern Mesopotamia had been a contested region since the fall of the Seleucids to the Romans and the Parthians. The Persian and Roman conflict over the region of Northern Mesopotamia began when Pompey routed the Armenians and dismantled their empire on his way to overcome the Seleucids (66-63 BCE).2 The Romans were now on the Parthian doorstep and the two empires would vie for dominance in the region until the rise of the Arab conquest under the leadership of Muhammad in the second quarter of the seventh century. Nisibis and Edessa, the cities where Ephraem lived, were each besieged multiple times in late antiquity.3 The threats 2. Maurice Sartre provides a good summation in his Middle East under Rome, trans. Catherine Porter and Elizabeth Rawlings with Jeannine Routier-Pucci (Cambridge, MA: Belknap, 2005), 37-44. 3. Egeria herself gives an account that was relayed to her by the Bishop of Edessa upon her visit to that city wherein he claims that the city deflected the Persian army due to its commitment to Christian faith. During the siege the bishop read the letter from Jesus to King Abgar at the city gate and prayed (M.L. McClure and C. L. Feltoe, ed. and trans. The Pilgrimage of Etheria (London: Society for Promoting Christian Knowledge, 1919), 33-5). In the Syriac Life of Ephraem, Ephraem himself is said to have been partly responsible for the defeat of the Persians at Nisibis in 350CE. See J.P. Amar, The Syriac Vita Tradition of Ephrem the Syrian (Lovanii: Peeters, 2011), 20-21. This account parallels the Life of Jacob of Nisibis, bishop of Nisibis at that time. See J.B. Segal, Edessa: The Blessed City (Piscataway, NJ: Gorgias, 2005), 87. Ephraem himself remarked that the reason for the exceptional defensive prowess of the city of Nisibis had a good deal to do with the fact that the bishop Jacob of Nisibis was interred there (Segal, Edessa, 173). 2 3 of changing political influence, invasion, and persecution were significant factors within the Christian churches, their politics, and their theologies. In 297 the religion of Manichaeism came under suspicion and persecution from the Roman government. Fears sparked by the presence of Manichaeans in North Africa prompted the Roman emperor Diocletian to issue an edict in 302 against the Manichaeans, who were explicitly identified with the Persian people.4 Diocletian‘s successor Constantine sent a letter to Shapur II (309-379), the King of Persia. In his letter he explained that he was a Christian emperor, that Rome was a Christian empire, and that all Christian citizens, even those under Persian sovereignty, were under his jurisdiction. The Persian king understood this as a threat and concluded that Christians within his empire could be regarded as Roman sympathizers. A long persecution of the Christians in Persia began.5 It has been suggested that the early Manichaean advances into the Roman Empire came with the march of Shapur I (240-72) to Antioch in 260. That same expedition is often noted as a significant event in the history of the eastern spread of 4. Things would not improve for the Manichaeans under Diocletian‘s persecutions beginning in 303, but the persecutions abated in 313 with the Edict of Toleration of Constantine and Licinius. See Samuel Lieu‘s discussion of Diocletian‘s response to Manichaeism in his Manichaeism in the Later Roman Empire and Medieval China: A Historical Survey (Manchester: Manchester University Press, 1985), 91-95.
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