Afterfeast of the Entry into the Temple. Apostles of the Seventy Philemon and Archippus, Martyr Apphia, wife of Philemon, and St. Onesimus, disciple of St. Paul (1st c.). Martyrdom of St. Michael, great prince of Tver (1318).
Martyrs Cecilia, Valerian, Tiburtius, and Maximus, at Rome (ca. 230). Martyr Menignus, at Parium (250). Martyr Procopius the Reader, at Caesarea in Palestine (303). St. Agabbas of Syria (5th c.). Righteous Michael the Soldier, of Bulgaria (866). St. Yaropolk-Peter, prince of Vladimir in Volhynia (1086).
New Hieromartyrs Ioasaph (Zhevakhov), bishop of Mogilev, Gerasim (Mochalov), hieromonk of the Zosima Hermitage (Smolensk), and Alexis Benemansky, archpriest, of Tver (1937). New Monk-martyrs Eutychius (Didenko), Abner (Sinitsyn), Sava (Suslov), and Mark (Makhrov), of Optina Monastery, and with them Martyr Boris Kozlov (1937).
Martyr Agapion of Greece (304). Martyrs Stephen, Mark, and Mark (another), at Antioch in Pisidia (4th c.). St. Germanus of Eikoiphinissa in Macedonia (9th c.). St. Clement of Ochrid, bishop of Greater Macedonia (916).
Wednesday. [I Tim. 5:22-6:11; Luke 18:15-17, 26-30]
Whosoever shall not receive the
Kingdom of God as a little child shall in no wise enter
therein. How is one to receive it as a little child?
Here is how: in simplicity, with full heart, without a
moment’s thought. A rational analysis is not
applicable in the realm of faith. It can have place only
on its threshold. An anatomist divides the whole body into
its details, but does not see life. So also reason, no
matter how much it reasons, does not comprehend the power
of faith. Faith itself provides the contemplations which
taken together show that faith completely satisfies all
the needs of our nature, and obliges our consciousness,
conscience, and heart to receive the faith. They receive
it, and having received it, do not want to fall behind.
Then, it is like tasting pleasant and healthy food. Having
tasted once, we know that it is suitable, and we rank it
amongst the nourishing substances. Chemistry does nothing
to force this conviction, neither before nor after the
tasting. Our conviction is founded upon direct, personal
experience. Thus, the believer knows the truth of the
faith directly. Faith itself instils in him the
unshakeable conviction that it is faith. How, then, could
faith be a faith of reason? In this lies the
reasonableness of faith, to directly know that it is
faith. Reason only ruins things, cooling faith and
weakening life according to faith; but the main thing is
that it is arrogant, and chases away God’s
grace—an evil in Christianity of the first