Have you ever wondered about your name, its meaning, what would your life have been if you had a different name? In most cultures, names are granted. In some, one can chose from two legal names or acquire a nickname. Over one’s life their name becomes as intimate to them as seeing their face in a mirror. In the Bible, names have been mostly conferred by parents or by the community (e.g., Judah Maccabee). Naming has been a tool of identification, communication, but even more a signpost of a focal point in a relation (God’s naming of Adam & Eve; Adam’s naming of the animals, Gen 1 &2). A change in the name became a signifier of a momentous event (recall the re-naming of Abram to Abraham, Jacob to Israel). Yet, an even more special use of the name was a prophetic annunciation carried within a name. We witness this in several of the Old Testament prophetic books, particularly Isaiah and Hosea. As we come upon the season of Nativity, the use of the names in the book of Isaiah reminds us of the powerful message of the book.

In the events of the book’s historic portion, Isaiah was commanded by God to name three children with prophetic names. These events of 735 BC occurred in the midst of a national and regional crisis with pending war involving superpowers (Syria and Assyria) and nations who claimed one heritage but have been bitterly divided (Kingdoms of Judah and Israel).

The atmosphere was one of political collusion, distrust, fear, and impending doom, encompassing not only the royal court of Ahaz, but also everyone in the nation (notice any similarity with our times). In the midst of this, God chose to deliver His message through the names of three children, two of whom were Isaiah’s. The promise of the first two names was that Ahaz and his kingdom will be delivered from the Syro-Ephramite invasion and will reap from its spoils. Isaiah’s first, Shear-Jashub (A remnant shall return), was a good omen of hope for those from Judah who believed, Isa 7:3. Ahaz rejected God’s promise, trusting in his own political alliance with Assyria. Despite this, God sends him another promise through Isaiah’s second son, Maher-Shalal-Hash-Baz (Swift-spoil, speedy-prey) indicating the rapid fall of the Judah’s enemies to the North, Isa 8:1. In the face of Ahaz’s indifference to God’s promises, Isaiah speaks of a third unique child (Isa 7:14). It was evident that the promise of His Name, Emmanuel (God with us) was beyond Ahaz and his kingdom. He becomes a sign for us, not for the house of Ahaz (Isa 9:6). His authority, throne, and peace are eternal enduring beyond the warring nations of the Ancient Near East. His nature transcends the helpless child of Isa 7 to become the Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isa 9:6).

In conclusion, behind every name lies a story. As we preach the gospel to the world, we run the risk of abstracting the message of Christ’s salvation away from the stories of the people we are aiming to reach. The historical deliverance of the Emmanuel in Isaiah 7 reminds us as we share the message of this unique Child, we must search for a story of deliverance for our fellow humans.

We are promising hope, not only of eternal deliverance, but also in this life. As St. John Chrysostom said “Therefore, to say, “they shall call” Him “Emmanuel” means nothing else than that they shall see God among humanity. For he has always been among them, but never so manifestly.” Homilies on the Gospel of Matthew 5.2.

By Fr. Kyrillos Ibrahim

We Love Him Because He First Loved Us (1 John 4:19)

 In this short verse everything is contained regarding both God and man. All theology and dogma are summarized by: “I (God) have loved you”, and all spirituality, morality and service are summarized by: “That I (man) may love you.”

Christian spirituality and service is divine love which is both reciprocated and shared. After the Resurrection of the Lord Jesus Christ, the Apostle Peter, like the other apostles, has been in a state of deep reflection and remembrance of Christ’s total and complete love through His generous calling them to discipleship, His sublime teachings, His life-changing miracles, His awe-inspiring forgiveness, and His kenotic and sacrificial death. It is only then, after coming to know and experience the great love of God in Jesus, that the Lord said to Simon Peter, “Simon, son of Jonah, do you love Me more than these?” Peter responds, “Yes, Lord; You know that I love You.” The Lord then says, “Feed My lambs.” (Jn. 21:15-17) When come to know God’s love for us, the life of service begins and finds no limit in this life, just as there is no limit to the experience of divine love.

 Just as divine love is directed toward man, so also, then, must reciprocated love be directed from man to both God and fellow man. Christian service is neither a calling, nor a choice, but a compelling way of life for any Christian. The measure by which we will love and serve others will be the measure by which we come to know and experience God’s love for us. This is in fact the case with all the virtues. We can only show true supernatural mercy to others when we have been profoundly touched by the supernatural mercy of God. We can only truly forgive others when we have accepted the gift of forgiveness for ourselves, and so on.

 If theology both defines and assists us in the knowledge and experience of divine love - revealed in salvation history culminating in the incarnation, death and resurrection of Christ - then service is taking on Christ’s own love for others. As Jean-Marie Howe writes in her book Secret of the Heart, "The love of Christ that inspires Christians is a love that seeks the salvation of all humanity. Ultimately, Christians are motivated, perhaps even compelled, not by their love for Christ, but by the very love of Christ burning within their hearts. To be Christian is to live Christ's life!"

 If divine love is primarily and essentially concerned with man’s salvation, so likewise is Christian service aimed at reception and stewardship of “so great a salvation” (Heb. 2:3) for his fellow man. Thus, in service, God’s creative love is directed toward man’s regeneration through faith, baptism (sacramental life), and repentance. His redemptive love through self-emptying, sacrifice, and a eucharistic life. And His providential love through a life of trust, surrender and abandonment to God’s will.

“For I have given you an example, that you should do as I have done to you.” (John 13:15)

Saint Ephrem the Syrian lived in the fourth century (306 – 373) and was an extensive hymn writer and theologian. His hymns have inspired me to see the immeasurable beauty and importance of psalmody and hymnology. His hymns are invigorating and deeply educational. Through his hymns, Ephrem was not necessarily debating hot theological topics, yet by turning upward and praising God, his compositions dealt with them squarely.

During his life, he witnessed the persecution of the Church by the hands of emperors like Diocletian and Julian the Apostate. He witnessed Persian forces attacked his city, and he experienced the heretical turmoil of Arius in the Church. From within this environment, he produced many magnificent writings in the Syrian language commenting on the Scriptures and defending the faith against the heretics. His hymns have been beautifully translated into English.

Ephrem’s hymns were poetically written to a meter and most often to music. He wrote several hymns on the Nativity our Lord Jesus Christ, which are perfect to mediate upon during this Advent season. These hymns, especially Hymns 1-3 from Kathleen McVey’s translation, teach us so much. They illuminate the depth of veiled Old Testament messianic prophecy, reveal the glory of praise as prayer and worship, and elevate the mind to contemplate not only the Nativity, but also Christ’s suffering, crucifixion, and resurrection, i.e. the entire economy of salvation. Wonderfully interwoven into Ephrem’s deep theological hymnology is practical advice and encouragement for the listener to observe in life.

It does not do justice to these hymns to simply paraphrase them. They must be read. Paraphrasing the first hymn would not reveal its genius, how Ephrem describes in rapid-fire mode, no less than forty individuals and symbols from the Old Testament, emphasizing that creation, since the time of Adam, eagerly was awaiting the coming of the Messiah. Then, he challenges his hearers to keep vigil and bask in the true Light, the Sun of Righteousness, who was the anticipation of those in the past and

now has come forth and shone on the earth. In keeping vigil, the hearer is then urged to live a virtuous life worthy of this great redemption. Hymn 1 is wonderfully educational and pastoral.

In Hymn 2, Ephrem begins by writing of Christ as prophet, priest, and king, but continues by focusing on the lineage of Christ and His kingship. He writes defending Christ as the Son of David. Next, using the examples of Daniel, Zechariah, and Mary, he urges his listener to pray because “prayer is next of kin to good tidings.” While defending the faith against those who attack it, Ephrem gives a practical and pragmatic word in his hymn for his listeners to mimic.

Hymn 3 is a powerful hymn where Ephrem praises the incarnation by praising the condescension of Christ to our life, to suffer and die at the hands of His creation. The glory of the incarnation carries through to the very death of Christ, and Ephrem offers this hymn of thanksgiving to Christ.

Ministry and service must always be filled with praise like Ephrem’s praises. Learning from his hymns, one can even turn to the Nicene creed and deepen one’s prayers. Ephrem teaches us in this way that whether we teach or praise, our lives become a sacrifice of praise, edifying and teaching those around us.

Saint Ephrem the Syrian lived in the fourth century (306 – 373) and was an extensive hymn writer and theologian. His hymns have inspired me to see the immeasurable beauty and importance of psalmody and hymnology. His hymns are invigorating and deeply educational. Through his hymns, Ephrem was not necessarily debating hot theological topics, yet by turning upward and praising God, his compositions dealt with them squarely.  

During his life, he witnessed the persecution of the Church by the hands of emperors like Diocletian and Julian the Apostate. He witnessed Persian forces attacked his city, and he experienced the heretical turmoil of Arius in the Church. From within this environment, he produced many magnificent writings in the Syrian language commenting on the Scriptures and defending the faith against the heretics. His hymns have been beautifully translated into English.

Ephrem’s hymns were poetically written to a meter and most often to music. He wrote several hymns on the Nativity our Lord Jesus Christ, which are perfect to mediate upon during this Advent season. These hymns, especially Hymns 1-3 from Kathleen McVey’s translation, teach us so much. They illuminate the depth of veiled Old Testament messianic prophecy, reveal the glory of praise as prayer and worship, and elevate the mind to contemplate not only the Nativity, but also Christ’s suffering, crucifixion, and resurrection, i.e. the entire economy of salvation. Wonderfully interwoven into Ephrem’s deep theological hymnology is practical advice and encouragement for the listener to observe in life. 

It does not do justice to these hymns to simply paraphrase them. They must be read. Paraphrasing the first hymn would not reveal its genius, how Ephrem describes in rapid-fire mode, no less than forty individuals and symbols from the Old Testament, emphasizing that creation, since the time of Adam, eagerly was awaiting the coming of the Messiah. Then, he challenges his hearers to keep vigil and bask in the true Light, the Sun of Righteousness, who was the anticipation of those in the past and 

now has come forth and shone on the earth. In keeping vigil, the hearer is then urged to live a virtuous life worthy of this great redemption. Hymn 1 is wonderfully educational and pastoral. 

In Hymn 2, Ephrem begins by writing of Christ as prophet, priest, and king, but continues by focusing on the lineage of Christ and His kingship. He writes defending Christ as the Son of David. Next, using the examples of Daniel, Zechariah, and Mary, he urges his listener to pray because “prayer is next of kin to good tidings.” While defending the faith against those who attack it, Ephrem gives a practical and pragmatic word in his hymn for his listeners to mimic.

Hymn 3 is a powerful hymn where Ephrem praises the incarnation by praising the condescension of Christ to our life, to suffer and die at the hands of His creation. The glory of the incarnation carries through to the very death of Christ, and Ephrem offers this hymn of thanksgiving to Christ.

Ministry and service must always be filled with praise like Ephrem’s praises. Learning from his hymns, one can even turn to the Nicene creed and deepen one’s prayers. Ephrem teaches us in this way that whether we teach or praise, our lives become a sacrifice of praise, edifying and teaching those around us.Item description

The Lord of all, who is blessed forever, was crucified on the Cross and gave up His divine body for our sake. He revealed

His power after His death while He also dwells as immortal forever to grant life to everyone. The devil has been crushed and death banished. Let us bow down to His holy Cross and believe in His Resurrection

(Hymn 47 on the Cross of Christ, Book of Antiphons, Manuscript Morgan M575, AD 892).

This beautiful passage is an excerpt of a hymn that is not part of the existing practice of the Coptic Church but has come down to us in a single manuscript housed in the Morgan Library & Museum (New York). This hymn was chanted in the ancient Monastery of Archangel Michael near Fayyum in Upper Egypt at least until the late 9th century, likely during Holy Week and/or the Resurrection feast. This short excerpt is an example of the theological richness of the hymnographic tradition of Upper Egypt. One sees here a profound paradox emphasized by the hymnographer. On the one hand is Christ’s all-powerful divinity, and on the other His suffering in the flesh that He endured for us. Most of the hymn is about suffering and the Crucifixion, but the Resurrection features as a final crescendo, a climactic scene in this dramatic retelling of Christ’s salvation. This rhetorical device serves to link both Cross and Resurrection in the minds of listeners as one cohesive act of redemption, praised and contemplated in song in this monastery.

Readers familiar with Holy Week will immediately notice the unfamiliarity of this hymn in our well-known services. A little-known fact is that Holy Week services in the first millennium were different from our received tradition. For our familiar Holy Week services, we would have to wait until the 12th century, when several sources tell us that Pope Gabriel II ibn Turaik (1131–45) supervised a committee of scholars in arranging biblical readings for Holy Week.

The work of this committee is said to have been a reform of the earlier practice of reading the entire Bible over the course of the week, deemed impractical by that time, given the people’s employment in the government. Thus, the backstory of the Holy Week Lectionary is one of creative progress, rooted in biblical tradition and pastoral sensitivity to the social circumstances of the time and place. This paschal season, it would be truly edifying to remember that our own Holy Week book did not come from nowhere but was the result of historical circumstances and pastoral care.

You can read about this fascinating history in my new book For us and for our Salvation (ACTS Press 2023). Based on course lectures delivered at ACTS, this book provides reflections on the historical sources of our tradition. The chapters are written in a clear style and explore several interesting questions about the history of Holy Week, from the formation of the lectionary to the practice of reading the book of Revelation on Joyous Saturday.

It is precisely this type of engagement with our rich liturgical history that makes Liturgical Studies an important field. I am pleased to announce the opening of the Department of Liturgical Studies, the first academic department at ACTS. As the Chair of the department, it is my vision to develop initiatives in education, research, and publications that would bring to light such historical treasures. Further, the department will engage critically with our liturgical practice, its meaning, and how to live it today authentically and creatively. I invite you to join me in this journey of learning and enrichment, and I wish all our readers a blessed Great Lent and Holy Week.

We praise You, O Lord God of all Creation, for You have created all things in heaven, the earth the sea and all that is in them (Acts 14:15, Anaphora of St Basil). By Your will they exist and were created (Rev. 4:11). You are the Maker of all (Jer. 10:16, 51:19). All things are from You (1 Cor 11:12), and were created by You, for You (Heb 2:10), and through You (John 1:3, Col 1:16). Your hand has made all things! (Acts 7:50), and they exist because of You (Isa 66:2). “You have done excellent things and this is known in all the earth!” (Isa 12:15). 

You stretch out the heavens and establish the earth. (Isa 44:24). You form the light and You make peace (Isa 45:7). Your counsel shall stand, and You will do all Your pleasure (Isa 46:10). So, we seek to do everything that is pleasing to You (2 Cor 5:9-11). 

You give life to all things (1 Tim 6:13), as the true Life-Giver. You give to all life, breath, and all things (Acts 17:25). We  find our existence in You (Col. 1:17). 

You are above all (Col. 1:18). And all things are under Your control, Your dominion, Your care. You sustain all, control all, direct all, and perfect all. 

You have ordered all things; and we seek to do everything in order (1 Cor 14:40). All things are subject to You (Heb 2:8), and we subject all things under Your feet (Eph 1:22; 1 Cor 15:27, Isa 8:6, 1 Cor 15:28). You uphold all things (Heb 1:3). 

You have given us all things (2 Cor 6:10), not just the things in this world since the time of creation (Gen 9:3), but the things related to godliness, glory and virtue (2 Pet 1:3). You provide everything to enjoy in this life (1 Tim 6:17), and in the age to come. You have given us sufficiency in all things (2 Cor 9:8).

There are many things that we have neither heard nor known (Isa 48:8). Although they were hidden from us (Isa 48:7), You have allowed us to discover them. Nothing can compare to Your Wisdom (Prov 3:15, 8:11). You know all (1 Jn 2:20, 3:20), You tell us all (John 4:25, 4:29), You teach us all things (John 14:26), You allow us to understand all things (2 Tim 2:7, Mt 13:51), and You remind us of all things concerning You (Jn 14:26). You allow us to search the deep things of God through the Spirit (1 Cor 2:10). “O Lord, for Your servant’s sake, and according to Your own heart, You have done all this greatness, in making known all these great things.  O Lord, there is none like You, nor is there any God besides You, according to all that we have heard with our ears.” (1 Chr. 17:19-20). No thing, no person, no creation can compare to You. Outside of You is emptiness, void, irrationality, incompleteness, dissatisfaction, ignorance, despair, failure, death, and non-existence. 

Since nothing is impossible for You (Mk 14:36, Mt 19:26), we can do all things in You (Phil 4:13), and You will inherit all (Heb 1:2). In this way, You make us conquerers and victorious (Rom 8:37). You make our way prosperous. You save us and make us a blessing (Zech 8:13). 

You allow us to prosper in all things (3 Jn 1:2), and perform all things for us (Isa 56:3)! For indeed, all things are from You (1 Cor 29:14), and all good things are added to us (Mt 6:33). You work everything according to Your will (Eph 1:11), and allow us to work all for edification (2 Cor 12:19). In this way, truly all things work together for good (Rom 8:28), according to Your will. So, we seek to fulfill everything appointed for us to do according to Your will (Acts 22:10). We are Your servants, and will do all things according to Your word (1 Kgs 18:36). Just give the command, O Lord and Master.

You judge all things and allow us to to judge and discern all things (1 Cor 2:15). You will make all things new, perfect, and blessed (Rev 21:7). You reconcile all things to Yourself through the Cross (Col. 1:20), and have given us the ministry of reconciliation to do the same (2 Cor 5:18) so that all things will be gathered in You (Eph 1:10). You will restore all and redeem all (Job 33:26-28). You will assemble the lame, gather the outcast, reign over them, and consecrate them to You (Micah 4:6-7, 12-13). You will restore us in truth and in righteousness (Zech 8:8).  

You are the One Who signifies the culmination of all creation, and holds the future in His hand. The eyes of everyone look upon You (Psalm 144:15), the Great All in All (1 Cor 15:28), so that we might become all things to all others (1 Cor 9:22), bearing all, believing all, hoping all, and enduring all with love (1 Cor 13:7).