St. Martin the Confessor, pope of Rome (655).
Martyrs Anthony, John, and Eustathius, of Vilnius, Lithuania (1347). Martyr Ardalion the Actor, who suffered under Maximian (4th c.). Martyr Azat the Eunuch and 1,000 Martyrs, in Persia (341). Synaxis of the Holy Fathers of Mt. Sinai.
New Martyr Sergius (Trofimov) of Nizhni-Novgorod and companion (1918).
Vilna Icon of the Most Holy Theotokos. “Kasperov” Icon of the Most Holy Theotokos (16th c.).
St. Tassach, bishop of Raholp (Ireland) (5th c.). Monk-martyr Christopher of St. Sabbas’ Monastery (797). New Martyr Demetrius of the Peloponnese, at Tripolis (1803). Apostles Aristarchus, Pudens, and Trophimus, of the Seventy (ca. 67). St. Cyriacus, chorepiscopus of Jerusalem, and his mother, Martyr Anna (363).
Wednesday. [Acts 2:22–36; John 1:35–51]
The mind can prove the truth of the
Resurrection through reason based on the scriptures, and a
non-believer cannot but admit the power of its arguments,
as long as a sense of truth is not yet dead in him. A
believer does not need proof, because the Church of God is
filled with the light of the Resurrection. Both of these
indicators of truth are faithful and convincing. But
counter-reasoning can spring up and contradict
mind’s reason, and faith can be trampled and shaken
by perplexities and doubts, coming from without and
arising within. Is there no invincible wall around the
truth of the Resurrection? There is. It will occur when
the power of the Resurrection, received already at
baptism, begins to actively be revealed as it purges the
corruption of soul and body, and establishes within them
the beginnings of a new life. He who experiences this will
walk in the light of the Resurrection, and anyone talking
against the truth of the Resurrection will seem to him
insane, like a person saying in the daytime that it is
night.