tamke_ephrem's prayers for rain

8/2/2019 Tamke_Ephrem's Prayers for Rain

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P Paul h ( ;H \ l l

la luxure. 1\ l1lourut n()tre l lJuIHk dans notre c ( ) r p ~ meme, P()ur que nOlls

viviuns il "on lllonde it lui dans SOil prnpre corps. Et il mortifia la vie de la

dJair. afin qlle nous ne vivion..., pas dans la chair d'unc fw.;on charnelle. IIl'St deVCllll Ie maitre, non p,1'-, gr,\cl' aux d ( ) u l e u r ~ des autres, mais parses

propre" soullrances. Et il a lui-mt;me goutc Ie premier a I'arnertume, caril nOllS a l'Xpliquc qu'o!] I l l ' devient pas son disciple plr des titres, mais

par Ia "ollllrallce )'.

( 'ondusion

Telle' fllt notre (killarche ell compagnie de Samt Ephrern dans

I\'xt:gc"e hihlique. tne l'()I1lHlis",lI1ce de nomhrcuses oeuvres en

"yriaqllc, l'n aramcnicll, dans d'<lutn:" langues. Et nous n'avons pas

cpllisc tout l'e qu'il a pruduit, ()U ce qui s\'st attache a on nom. Car nOllS

a\'(ms Iilissl de C{Hl; les tl'XtcS ell latin, en copte, en cthiopien.,. Cc perc de

r Fglise 1t)IlC a Ltisse til'" trace" parlou t : soit que les oeuvres furent

tradlliLL'", "oil qU'(H] ,,'eI1l'st inspire;. une ligne nuuvellt' fut Ullvert suu..., Ie

patTonnagc de L'dtc PlTsOllllalitl; riche que les Peres om dccrite dans plusd'une hiographie.

.\pn:s ccla. lIl1e cOllllais"atlct' de la ll]15thode e.\cgC:tique chez celui qui

fut Ie maitre :-.Jisih(' ('Oll1ll1e blesst'. Apres "a mort, ses commentaires

dell1eurl'rel1t les 11l'llllll'ls. jusqu'au moment OLI I'un traduisit Ies oeuvres

de Thc()dore de MOpslIl'...,te, Ix'S l'xl;getcs cuntimh:'l1l a i'inspirer aussi de

lui jllsqu'au XIII' Sil'l'k. Ishodad de Merv, Bar Haehreus. Sa methode

prend son point de depart dan..., Ie " lilteral n. Ie reeL I'historique. ("est

l ' e \ t ~ g e ~ e factudlc Iphrl'lll lit Ie tt'xte, dccollvre scs prolongements dans

I'Al1ciell Testamel1t. II relie les textt's, ks uns aux. autres, avec line

l'oncision que ll()llS I l l ~ troUVUI1S plus dan:, la tradition syriaqut'. LI"; second

...,ells l'...,l Ie sell'. spiritlleL 0/011S liS(ll1S Ie Livre la lumiere de l'Esprit

Samt. >.Jous par/om, de \' .\nl' il'n Tl'stalllent pour ahoutir au Nouveau.

\lou..., fai"(lns la l'(lllllais"ance til' lVlo·l....

e, de David .. pour arriver ,ksusqui l'sl la fin de Ia loi, c'l It' l ' O I l l l 1 1 l ~ n t a i r e compler de I' Ancien Testament.

Au ni\I,'<lu de la Tilrah l'l de" pruphetes, accolllplissement partiel. A,u

I1 lh 'aU des l:\ ilngiles. ilccomplis"l'111ent l utll . On a dit d'(:phrem qu'itl;(ait dc I'Lc()k d'Antio,:lll', SallS d()llte, si nUlls demclIrons al l niYcali de

la lettn:. Mai" il flit C111SS1 prIll'he de r Ecole d' Alexandrie, "ans la

(Onna)tll'dirl'ctellll'nt : illkpa...,...,a la kUre dll texte d sun historic ite pour

lkcou\ rir la persollile de .ksus( hrist 1..1 "on Hglise. Dt puur donner aux

clm;rien" till l'''pace qui Ie" l" l ' l ld llne partie d'un Livre devt'nue dans la

hOllcl1t' d' (phrl.'lll Ull chant qU I I l l ' , , ' a r n ~ 1 t ' pa.".

Ephrem's prayers for rain taken from

t h ~ e (;erman history of researC)l and

what they might teach

Martin TUICKE

j(nK-19K] . \ : , s i ~ t ' l I l t at the Pnljl'ct

S) llcrelism m (\?l1tral Asia ! ' )lllllkr lur

.,dlllngshereid1 13 del I k l l t ~ d 1 e l l F o r ~ c h ! m g ~ g e l l 1 e i n s c h a f t J . 1()KI I l ) ~ . + ·\,si\tant

at the Faculty uf fht?lllogv uf the (ielll).!

t\ugu'>t- {!l1lver',ity il l (;<lttrngell/( ; e r r n ~ l l 1 \ (Eastern C h l l r c h e ~ , ) . I ( J ~ 4 - I l ) K l ) I.l'llun:r ;It the

Faculty uf of the Cicllrg _\ut!ust

Cniversity (Eastcrn

Churches) 1<)g'i Dr. Ihl'O\. at the Fanrityrheology ur the Philipps-l'lll\ersity VlarhllIY

(Del' Katholikos-Patrimch Sabrischu I und cia"

\rl<)m:htum)_ I \ ) x ~ · ] <NC) Professor for ('hurd1

and \ ; l i ~ " i ( l n ~ hiqory 1n Hl.'rl1ldnIbbuf&/

(iefm<lllY. Iq( n Dr. thcol. h,lbiL at the Facult\

()f at the P h i l i p p ~ t ;niversity \;1arbun!

,\r,pnlch uml WlIklichkert

,:lI1es AugcIllellgen)_ jlj()i) P r o t e s ~ m tU l

F c u l l l t ~ n i c a l rheol(lgv at the rheuloglCal

Faculty the

the

FaL'ulty of 1 h ~ ( ) l l l g ) of the (,eurg .-\ugll"t

[1 nier"ity/( Jenllany

Many cent uries have past since Ephre m' s time. The wurld changed.

Our norms are not those of Ephrem' s. uur Vvorld from the nIlturaL

religious and political perspective is no longer that uf hphrem' s. And

yet people have transmitted Ephrern's reflections fur centuries and they

have heen speaking to the people ever ...,ince. Of course, not all E p h r L ~ m ' swritings and reflections had an equal influence. Some writ ings influenct'd

more than others. Liturgical texts have heen r e m e m h ~ r e d differently from

those texts which were not preserved as active in the cultural memory

Patrimoine Syriaqlle A C l e ~ Ju colloque Xl (20()61



Martin

But how adequately do we approach nowadays the historical texts? How

pertinently do we assess them? How do they prove their effect? These are

hermeneutical which deliberately or non-deliberately must have

moved earlier while they were transmitting Ephre m's texts.

t-<nn,""tn is a teacher for all the churches, from the Protestant ChurchesT?'f 'tn",nu to the Orthodox Church in Korea. But beside the Christian

Ephrem's influence reaches up to the secular scientists and to

the Muslim thinking tradition as well. The reception and the transmission

of Ephrem are subject to the laws of the particular Churches and to their

cultural and historical contexts. Without the interaction between the

context and Ephrem, he would stay unknown for that particular time.

Hereinafter I will try to exploit an element from the Gennan context

It is puzzle which could be

panoramic picture of the Ephre m' s interpretation and

research, in the voluminous German literature on Ephrem. For the time

being it is the of this for the hermeneutics of

Ephrem's uJ r , t .. H '

The texts whose reception in the German science is here emphasisedare prayers for rain 1. The basic theological significance and

contents of the is the following: Ephrem teaches to see in the rain

absence the God, who calls the people to return, while

them to sins away. His punishment, whose painful

get to know, is explicitly understood as part of

admonitions, time and again criticism of the listeners and of their lifestyle,

lVDiOIOlnes of the Old Testament who meant to prove the listeners that already in

forth salvation and distress.

r \ l n n l n ' l T 1 r > ~ from the Old Testament, the biblical

recI.l!!I1ize, Ephrem incorporated the biblical accounts in

nlllst appropriate. Thus he considerahly

100

for rain

his goodness2. Instead of showing its essence in a particular two

attitudes should be illustrated and let explain the issue we deal with.

The first example is therefore that of Orientalist

Brockelmann, who was a significant figure at that

Already at the beginning of his Brockelmanngenerally the "rigidly theological character" of the Syrian literature

opposite to the insights "in the religious views of the Yet on

that calamitousl y arid territory "no organize d could avoid

"adapting to popular beliefs"s. "When the lasting aridity threatens

deprive the farmer of his harvest, the recollection of the rites with which

his ancestors tried to control the evil is awaked anew, and he carries them

out even if he lost their original significance . This 1 J \ ] , ' HU IU l , , " ,

Brockelmann's, which can be completely

instances, becomes for him, in the history of

understanding an excerpt of Ephrem' s

the ecclesiastical behaviour in general

hymns for such fragments relevant for

spirituality has endeav oured always and to assimilate suchrites which it couldn't eliminate, and to attribute to them

possible beliefs that corresp onded to the very

controversy is evident. It is about the popular

the ecclesiastical theology and about the

of this enterprise regarding its legitimacy in the

meanings. Anyway, Brockelmann can refer to a series of related

in the Islamic literature which clearly show that the rain

pr actic ed in a co rr es po nd in g form - in the

. Accordingly, the Syrian Church also

urgent necessity" 10. With it also Whereas Brockelmann

dismisses the theological and contents with

Ibid,

h Ibid,

Brockelrnann approached this text not a theologIca l

interesting religious-historical source for the sul1,im!!HIH.H1

Ibid.

Ibid.

rituals.

III C. BROCKELMANN. "Ein syrischer Re)L;en1.atlber"

101

p.



Martin TAMCKE

senten.ce "All these orations refer in the first place to the aridity as a

c a h ~ m 1 t y sent by God for the improvement of the sinning humanity"ll -

he IS to that the heathen religion is present in one of

Ephrem's texts as well: "Although Ephrem brilliantly managed to

the typical thoughts for that situation in the flood of his biblicalin the seventh oration he reaches tones which are rather

, ., to an old heathen rainmaker than to a Christian preacher"l2

Even has to submissively admit that Ephrem could hardly carry

on t h ~ b e l ~ e f that strong prayers could compel God even against his will

to hstemng. yet he is left for a moment the joy of a discoverer. Ephrem

cannot do with pure spiritual means in defending

but. as a heathen priest would have done in the same

s i t u a t i o ~ , he to the approved procedure s of analogical magic." In

conclusIOn, could be followed by an examina tion which

still waits to ?e. a c c . o m p l i ~ h e d of the relationship between theology and

ongmatmg from a heathen religious past. Anyway,

Brockelmann's anti-theological affect had the effect that this tension

became obvi ous tn this respect, on the one hand there should beemphasised theological contribution in his prayers, and one the

other hand approach as historian of religions should be

deepened.

II

Let us mourn, so that heavens may darken with rain.

Let us cry out our dull so that the thunde r may shake the

[clouds.

Let the sound of prayer so that lightning and rain may be released.

the earth stream tears, so that it may be washed with rain.

Let us unloc k our and cry, so that the clouds may unlock as well.

The sounds of our prayer will compel the Most High to listen to our

fcalL

Since he didn 't hear our call, his voice ceased to sound among us,And the thunder of his clouds died out. '

Since the tears ebbed away in our crying,

His voice has faded away from our fields.

Because he is for our words, just like the field for his rain.

tIe does not wish that we fall, for he washes our debts with our tears.

",""",IVIA,I 'J'" ,£in Regenzauber", art. cit., p. 519.

Here the following ~ e l L He begins the 4uotation with a clearly disqualifying

tone agamst . . theologIcal endeavour: "After he furthermore urged to repentance

With a " , btbhcal and after he made the sins of the world responsible for

the ["Nachdem er des brelteren durch Vorftihrung biblischer Beispieie wr

und nachdem er die Stinden der Welt filr die Dlirre verantwortlich

102

prayers for rain

Let us sweat in prayer, so that the clouds may pour with rain.

Let us thirst a little, so that the seed may be sated

Let us fast little, so that the clouds may sate us

Brockelmann had no doubt that in this case the rain broke

through Ephrem's theology. However, what he r e ~ ~ r e l t e < 1 If this were proof for the assumed rain

was completely integrated in Ephrem' s and Christianised.

Brockelmann considered his discovery so important, that he L' t I InT" ,nr t , , ,1

even later

Against Brockelmann's attempt to reconstruct a

of Ephrem's prayers for rain objected especially Paul

part study S At the beginning he out that

"initially to certain

incorporated into the precisely

collected texts from the literary tradition of prayers for rain \." . 1 ,1<1<: '1 .11<: ' ;

the various Syrian Churches, but he the p n . ~ c e d e l n c c literary tradition of the texts before theUnlike the liturgical tradition, the literary tradition

value" and moreover it stands "independent the

Already Philoxeno s quotes these . Unlike

presents at first Ephrern' s theological intention and

pedagogy. The "main feature of Clod's essence",

Ephrem's prayers for rain, is not Ciod' s wrath, but

order to better explain his approach,

prayers for rain as well. his

Kegerlbltten Aphrems



Martin 'L\MCKE

vague. "Lamy does not always reach precisely the

It is no wonder that the fragment chosen by Kruger didn't

to the part which could have possibly been understood as heathen

tradition, but to a theolo gically marked one:

Come, brothers, let LIS see how deeply the seeds suffer. Come and let

us observe where this evil might come from. If the sin is the

cause of all sorrow, then how could the seeds have sinned? If freedom

itself leads to sinning, then how could that nature which was not

endowed with freedom sin? If only the soul can do the wrong, then

are our field punished? Now, is the judge unjust? The seeds have

done no wrong. There is nothing wrong in this, brothers, but solely

Even if the man indulges in sin, he is still an image of God. Yet

hOLlse and yard are not created according to the of God. Now,

when he who was created to God's indulges in sin,

he is punished through his belongings, so that his dignity may seem all

the more so great. See how honoured the man is because he is an

of God! Although he is the one who deserves punishment,

is punished for him [. .1God backed away from Adam

and he doomed the earth because of him to confirm that Adam is his

creation, . he had fallen in sin S , ~ ) deegly. Therefore God sparesour souls and pllmshes LIS through our f J e l d s - ~ .

Where Brockelmann saw the matter he was interested in drowned in

biblical that the Scriptures played "a

. Yet as far as the contents is

the first part analysis does not manage any

controversy with Brockelmann' s work, if one the brief hint to

Brockelmann's "hard and unjust jUdgement" in his history of the Syrian

Instead he brings forward the whole literary diversity of the

tradition, as if he wanted to make out of the mass of

tradition as sllch an argument against the discovery of heathenprayers for rain. This changes drastically in the

second part of the As if with a beat of the drum, Kruger starts

with the reference to Brockelmann's work. Already in the first sentence

1[ P"Die I < e ) ~ e n l b l t t , ~ n Aphrems Syrers", art. cit.. p. note I.

Aphrems des Syrers" art. cit., p. 21-22. Kruger's

putlllcatltHl contains the entire text.

Regenzauber", art. cit., p. 519.

des , art. cit., p.

des 22, note 1. KrUger refers

Litteratur, Leipzig

104

prayers for rain

Kruger lltterly points that when analysing these texts, one should start

with Brockelmann's "remark" "who thinks to have discovered traces of

heathen magic beliefs in Ephrem's prayers for The protest which

can already be identified in the word choice becomes more substantial

through the still fine, yet already obvious distortion of Brockelmann'sdiscovery, who attributed to Ephrem his to

procedures" "as if he were [ .. J a heathen priest".

According to Brockelrnann, Ephrem made use of "tones" which

rather a ~ ~ r o p r i ~ ~ e "to an old h e ~ t h e n ,rainmaker. than t,o a Christian

preacher' 7. Kruger proceeds alIke wIth Brockelmann s

arguments., for instance with the fact that God's will could be

influenced, a fact which is already denied by Ephrem's

man's power and rule over nature,,28. God does not

compelled, "hut moved at the most", KrUger retorts. does not

mean "compulsion,,29, Without considerable reasons Brockelmann

transfers the knowledge of the rain magic in Islam "to the Christian

Syrians" and "believes that he can simply break through the

theological character' of the Syrian literature,,::lO account isabsorbed now and then by a clearly polemical undertone. "He claims"

Kruger says, "that there is on e field where no c ~ ) l I l d avoid adapting to the popular beliefs (namely the heathen of the

people), and that is the field of the prayers for

herewith to what is factual and experimental in Brockelmann's

and does not hesitate to plainly slash him. "Brockelmann runs too

in this manner introduces Kruger Brockelmann's attempt to draw out of

the Islamic tradition conclusions regarding the tradition the

ChristiansJ2 But Brockelmann had referred at the same time to the older

heathen traditions, considering the Islamic practice as their continuity".

Regarding the fragment quoted by Brockelmann, he that what

Brockelmann translated with "compel" could also be as

or "beset,,34. Brockelmann is said "to have violated" the translation. But

this fragment should prove "that through insistent prayers God could also

P. KROUER, "Die Regenbitten Aphrems des Syrers", art. cit.,

e. BROCKELMANN, "Ein syrischer Regenzauber", art. cit..

P. KROGER, "Die Regenbitten Aphrems des . art.

P. KROGER, "Die Regenbitten Aphrems des

1O See above.

II P. KROGER, "Die Regenbitten Aphrems des . art. dt.,

P. KROGER, "Die Regenbitten Aphrems des , art. cit.,

U e. BROCKELMANN, "Ein syrischer Regenzauber", art. cit., p.

P. KROGER, "Die Regenbiuen Aphrems des Syrers". art.

criticism of Lamy's translation KrUger refers here to Lamy's tralrlSlllOn

order to support his own translation.

105



Martin

be compelled to listening against His Will",5. Where Brockelmann

presumed the uncommon exception, Kruger sees in Brockelmann's thesis

simply the offence Ephrem's concept of GOdI6

. The quoted

contains "no magic, but an intensive plea on behalf of the

people for the answer to their prayers"'? Recalling Ephrem 's rejection"o f all and all heathen intluence" and his fight "against the false

tew:,:hers", Kruger comes now to the less surprising conclusion:

"Therefore it is totally off the beam to imagine that Ephrem's prayers for

rain bOlTowed elements from the paganism or to see any similarity

whatsoever between two; it is simply and solely" that the prayer is

"the of . Yet now, instead of dealing with "the significance

of of Ephrem's prayers for rain, as Kruger

in title of his essay, he ended the analysis with details

the paradigm of p . r a ~ e r in t h ~ ' p r a ~ e r s for rain, that with thel1elllbt!ra'te recourse to the blbhcal tradItIOn' The first part ot Kruger's

second section was the sub-head "Rejection of C.

Brockelmann's thesis"

A c ~ c o r d m l Q to the age he lived in, the Protestant Brockelmann had toyedthe between the Christian poets and the "heathen"

rc"',',,·,r!;.,,n the conversion of "the analogical magic" and

was driven into the conflict between the Catholic priest and the

Orientalist. One with little understanding for Ephrem, the other

with too much understanding for Ephrem. But it didn't do any

harm. One brought all his diligence in order to gather everything he could

conclude from the discussed texts on the topic of tradition. The other

dared to take a courageous spring from what was proved for long as valid

to new shores. Both works speak a lot about their authors' originality and,

to some e.xtent, about Ephrem's originality, too. Paul Kruger had been

ordained as priest in 1929; in 1932 he was awarded in MUnster the

Doctor's in Philosophy by Anton Baumstark and in 1936 the

Docto r's by Adolph Rucker. Like his professorsBaumstark and Kruger belonged to the German Syrioiogists

tradition and to its Catholic branch40. Carl Brockelmann had taught

between 1890 and 1892, before the beginning of his career, at the

Protestant School in Strasbourg as pedagogue and supply. But this

des , art. cit., p. 145.

des , art. cit., p. 146.

R e ~ ~ e n l ) i t t t ~ n Aphrems des Syrers", art. cit., 146-151.

KROGER, Kleines Wiirterbuch Christlichen Orients,

p. IX (Note concerning KrUger by Julius A l ~ f a ] g ) .

106

for

was his stage of intensive contact with a Chun:h. What

studied was classical and oriental philology. Brockelmann

therefore to those non-theologians who

Orientalists, mostly from a distance41 • Both works await

continuation. But they also underline how decisive it is the aD10n)(lCnwe choose to Ephrem. One chose it influenced the

which was fashionable in his time, the other influenced

tradition. One chose the of the outsider, who c 1 e l l b e ~ r a t e l y with Ephrem's matter concern, the other

deliberately inasmuch much from inside, at l t ~ a s t conviction, trying to understand him from the of

tradition and consequently obliged to Ephrem. For

the approach detennined the result. But it hard to if the

religions or the church tradition was decisive the

hoth of them l eave out Ephrem ' s existential concern to

tormented drought in this very situation

understanding. Ephrem's words could be invoked

contradict ion and challenging new . Thefallow". This is not an invitation to Cf' , , : .nt ' , t", t ' l n ~ 1 I ' t l l \ l l 1 C \ 1 c1on:";ldenng

hermeneutics cannot lead to the true content.s, but an

to Ephrem's texts with the awareness that one's bias

contributes to the texts of the one who does the research and

places him in the stream those who look for un4:1erstandlI1g

understand. The successors will D n : : ( 1 e c e ~ ; s o r s were suhject to the age they lived in. Yet

important is the one for the sake of whom they

despite all the constraints due also to the m2ldequ,ate II1terr)reILatl.ons,

recognizable as the source towards which

Ephrem. Today we not even know, if hymns like LJ .....U'-'."

rain really have a connection to the historical Ephrem.

Learning from the attempts made by our p r e : d e c e ~ ; s o r s who rankedamong scientists does not mean our

descendents, but our becoming members in the C01TIIllUl1llty

sought to understand Ephrem and to bring light upon him.

41 http://www.catalogus-professorum-halen sis.delbrockelmannkarL html ,

with Brockelmann, Carl Becker for instance who, unlike the philologist Bro1ckc'l!mmn.

situated himself in the scientists spectre on the other side,

the contemporary Orient had also tense rel<ltJo lnshlp

Alexander HARIDl, Das Paradigma

H,," 'YIH11I'l lJl '1!J der deutschen lslamwissenschaft durch Carl Heinrich

1933), wissenschaftsgeschichtliche Mittelungen zur

Kulturgeschichte der Islamischen Welt 19, WUrzburg

107



PATRIMOINE SYRIAQtJF:

ACTES DU COLLOQUE XI

ALEP 2006

-'

SAINT EPHREMUN P(lETE POUR NOTRE TEl\;IPS

ICER()

AntcJias - Ijban

2007



Collel:tif

Format .

Misl! Rita Tohme

Professional

E:diteur Centre d'f:tudes

B. P.

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AVlC la 11!lrtkipation de Missiologie - Missio. Aix·la·Chapelle

PREFACE

Ce livre sur saint Ephrem est Ie fruit d'un colloque qui s'est tenll

Alep en Syrie en mai 2006. Plusieurs specialistes d'Ephrem, on dira

plutot ses admirateurs, s'y sont reunis pour lui rendre

I' occasion du 17e

centenaire de sa naissance non loin de

306.Le Conseil Culturel de la ville d' Alep accueillait les conferenciers.

invites par Ie Centre d'Etud es et Recherches Orientales (Ie base

au Liban a Antelias, qui organise tous les deux ans un sur Ie

patrimoine syriaque, en l' occurrence Ie x( , consacre saint I-< n n r ' ~ r Y I Le choix d' Alep n' aurait pas ete desavoue par ce

theologien car il s'y serait trouve au milieu des siens, de nombreuxChretiens de langue syriaque vivent en effet dans ceUe ville d'Orient

a ete de tout temps un important carrefour commercial et culturd. De

belles eglises situees dans Ie quartier chretien d' Alep Ie

quartier de Ia Croix, temoignent de 1a vocation multi-religieuse de

qui accueillait ce coUoque sur saint Ephrem au cours d'une annee 01:1 el k

ctait consacrce capitale de ta culture islamique.Saint Ephrem se trouvait parmi nous au cours de ce colloque

etait consacre d' autant plus que les deux viBes OU it a vccu,

Edesse (Urfa de nos jours) situees de part et d'autre de la frontiere turque,

ne comptent plus de Chrctiens. Sa modestie aurait probablement mise

a rude epreuve par Ies hommages appuyes qu'il dans cet ouvrage.

Ephrem poete et theologien est de plus en plus de

grace a des publications de ses ceuvres en syriaque plus accessibles augrand public et de traductions en plusieurs langues, or la

auteurs pub lies ci-apres ont grandement contribu(; 1<1

d'Ephrem dans Ie monde, particuliercment en milieu

arabophone.Ce livre ne peut malheureusement pas rendre compte de

musicale de chants syriaques et arabes qui a admirablcment

colloque, seance qu'Ephrem aurait surement lui qui aimait tant

toucher les cceurs par ses compositions.Ray JABRE-MOlIA \A U

Patrinl()ine

tamke_ephrem's prayers for rain

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