Martyrs Marcian and Martyrius the Notaries, of Constantinople (355).
St. Tabitha, the widow resurrected by Apostle Peter (1st c.). Martyr Anastasius the Fuller, at Salona in Dalmatia (3rd c.). St. Martyrius, deacon, and St. Martyrius, recluse, of the Kiev Caves (13th-14th c.).
St. Matrona (Vlasova) the Confessor, of Diveyevo (1963).
St. Front, bishop of Perigueux (2nd c.). Martyr Miniatus of Florence (251). Sts. Crispinus and Crispinianus, Romans, martyred under Diocletian at Soissons (289). St. George, bishop of Amastris (ca. 805). St. Macarius, bishop of Paphos on Cyprus.
Saturday. [II Cor. 5:1-10; Luke 7:2-10]
What a bright person the centurion is! How did he reach
such faith that he surpassed with it all Israelites,
raised with revelation, prophesies and miracles? The
Gospels do not indicate how, but only describe his faith
and tell of how the Lord praised him. The path of faith is
a secret, concealed path. Who can even explain within
himself how the convictions of faith are composed in the
heart [cf. Lk. 2:19]? Best of all, the holy Apostle
resolved this by calling faith God’s gift. Faith
truly is God’s gift, but unbelievers are not without
responsibility, and, consequently, they themselves are at
fault for the fact that this gift is not given them. If
there is no recipient for this gift, it is not given, for
there is nothing to receive it with; while in such a case
to give is the same as to spend in vain. How a soul is
made a worthy recipient of the gift of faith is difficult
to determine. Extreme humility could be seen in the
centurion, despite the fact that he was a man of power,
virtuous and sensible. Is it not through humility in
general that this great mercy, which gives faith, is
attracted? This is not at all surprising. At the very
least it is known to everyone that unbelievers always are
of a proud spirit, and that faith most of all requires the
submission of the mind beneath its yoke.