thou art alone the deep and
thou art alone the unknowable, etc.[64]
Whatever impression may be created upon the modern mind by the perusal of Gnostic poetry, its influence was admitted by contemporary Christians and combatted by every means in their power. The Gnostic leaders, unhampered by Hebrew traditions of religious poetry, were able to make use of popular forms and popular concepts. They met the trend of the times more than halfway. Heretical groups of all varieties of opinion were using hymns as a means of expressing their beliefs and persuading possible adherents. At the opening of the fourth century, Arius appeared, the leader of the group whose theology was rejected at the Council of Nicaea, 325, and whose hymns were met and overcome by the verses of Ambrose. Such was the influence of heretical upon orthodox hymnody.
VI. Early Christian Hymns
Turning once more to the authentic Christian hymns of the first three centuries and this time omitting those which appear in liturgical sources, we observe three distinct linguistic groups, the Syriac, the Greek and the Latin.
The most familiar of the Syriac hymns were written by Ephraem Syrus (b. 307), who strove to counteract the influence of the Gnostic poets, especially that of his countryman, Bardesanes. Strictly speaking, he belongs to the first half of the fourth century but should be considered by the student who is tracing the continuity of this subject. His hymns are metrical in the sense of having lines with a fixed number of syllables and strophic divisions. An Easter hymn opens thus:
Blessed be the Messiah
Who has given us a hope
That the dead shall rise again.
A hymn for the Lord’s Day begins,