Forefeast of the Meeting of Our Lord. Martyr Tryphon of Campsada, near Apamea in Syria (250).
Martyrs Perpetua, and the catechumens Saturus, Revocatus, Saturninus, Secundulus, and Felicitas, at Carthage (202-203). St. Peter of Galatia, hermit near Antioch in Syria (429). St. Vendemianus, hermit of Bithynia (ca. 512).
New Hieromartyr Nicholas Mezentsev, archpriest, of Simferopol (1938).
St. Brigid of Kildare (523). St. Seiriol, abbot of Penmon (Anglesey) (6th c.). Martyr Elias the New, of Damascus (779). Sts. David (784), Symeon (843), and George (844), confessors of Mytilene. St. Basil, archbishop of Thessalonica (895). St. Tryphon, bishop of Rostov (1468). New Martyr Anastasius at Nauplion (1655).
Friday. [I John 2:7–17; Mark 14:3–9]
The world passeth away, and the lust
thereof (I John 2:17). Who does not see this?
Everything around us passes away—things, people,
events; and we ourselves are passing away. Worldly lust
also passes; we scarcely taste the sweetness of its
satisfaction before both the lust and the sweetness
disappear. We chase after something else, and it is the
same; we chase after a third thing—again the same.
Nothing stands still; everything comes and goes. What? Is
there really nothing constant?! There is, says the
Apostle: he that doeth the will of God abideth for
ever (I John 2:17). How does the world, which is so
transient, endure? Because God so desires that the world
endure. The will of God is the world’s unshakeable
and indestructible foundation. It is the same among
people—whosoever begins to stand firmly in the will
of God is made steadfast and firm at once. One’s
thoughts are restless when chasing after something
transient. But as soon as one comes to his senses and
returns to the path of the will of God, his thoughts and
intentions begin to settle down. When at last one succeeds
in acquiring the habit for such a way of life, everything
he has, both within and without, comes into quiet harmony
and serene order. Having begun here, this deep peace and
imperturbable serenity will pass over to the other life as
well, and there it will abide unto the ages. Amidst the
general transience of things around us, this is what is
not transient, and what is constant within us: walking in
the will of God.
Saturday. [II Tim. 3:1–9; Luke 20:45–21:4]
Who are those having a form of
godliness, but denying the power thereof? (II
Tim. 3–5). Who are those others, ever learning,
and never able to come to the knowledge of the truth?
(II Tim. 3:7). The former are those who maintain all the
external routines in which a godly life is manifested, but
who do not have a strong enough will to maintain their
inner dispositions as true godliness demands. They go to
church and stand there readily. But they do not make the
effort to stand with their mind before God continuously
and to reverently fall down before Him. Having prayed a
bit, they release the reins of the control of their mind;
and it soars, circling over the entire world. As a result,
they are externally located in church, but by their inner
state they are not there: only the form of godliness
remains in them, while its power is not there. You must
think about everything else in this manner.
The latter are those who, having entered
the realm of faith, do nothing but invent
questions—“What is this? What is that? Why
this way? Why that way?” They are people suffering
from empty inquisitiveness. They do not chase after the
truth, only ask and ask. And having found the answer to
their questions, they do not dwell on them for long, but
soon feel the necessity to look for another answer. And so
they whirl about day and night, questioning and
questioning, and never fully satisfied with what they
learn. Some people chase after pleasures, but these chase
after the satisfaction of their inquisitiveness.