Hieromartyr Cyprian and Virgin-martyr Justina, of Antioch, and with them Martyr Theoctistus, at Nicomedia (304). Blessed Andrew, fool-for-Christ, of Constantinople (911). St. Theodore Ushakov, admiral of the Russian Navy (1817).
Martyrs David and Constantine, princes of Argveti, Georgia (740). St. Anna, princess of Kashin (Euphrosyne in monasticism) (1368). St. Cassian the Greek, monk, of Uglich (1504). Blessed Cyprian of Suzdal, fool-for-Christ (1622).
St. Damaris of Athens (1st c.). Hieromartyr Leodegarius (Leger), bishop of Autun (679). Great-martyr Theodore (Gavra) of Atran in Chaldia of Pontus (1180). New Martyr Hadji George of Philadelphia in Asia Minor (1794).
Repose of Hieroschemamonk Theodosius of Karoulia, Mt. Athos (1937), Monk Roman the Soldier, of Valaam (1994), and Schema-archimandrite Alexander (Vasiliev) of the Pskov Caves Monastery (1998).
Saturday. [I Cor. 15:58-16:3; Luke 5:17-26]
But that ye may know that the Son of
man hath power on earth to forgive sins, He said to
the paralytic, I say unto thee, Arise, and take up they
couch, and go into thine house. Remission of sins is
an inner, spiritual miracle; healing from paralysis is an
outer miracle—the natural acting of God in the
world, a physical miracle. The flowing in of God’s
power is justified and confirmed by this event in the
moral realm, and in the movement of phenomena in the
physical world. The latter is in view of the former, for
in the former lies the goal of everything. The Lord does
not coerce one’s freedom, but gives understanding,
inspires, and amazes. One of the best means for this is an
outer miracle. This came to be when man became a rational
creature, ruled by freedom. This connection is so
essential, that those who reject the supernatural action
of God in the world also reject the freedom of man, along
with the recognition that the latter must necessarily call
forth the former. On the other hand, those who confess the
truth of God’s influence in the world beyond a
natural flow of events can say boldly: we can feel that we
are free. The recognition of freedom is as strong and
irresistible as the recognition of one’s existence.
Freedom urgently demands direct providential actions of
God: consequently the acknowledgement of these actions
stands as firmly as the recognition of freedom.