Great-martyr Catherine of Alexandria (305-313). Great-martyr Mercurius of Caesarea in Cappadocia (ca. 259). Martyr Mercurius of Smolensk (1238).
Martyrs Augusta (Faustina) the Empress, Porphyrius Stratelates, and 200 soldiers, at Alexandria with Great-martyr Catherine (305-313). St. Mercurius the Faster, of the Far Caves in Kiev (14th c.). St. Simon, founder of Soiga Monastery (Vologda) (1561). St. Luke, steward of the Kiev Caves (13th c.).
New Hieromartyr Eugraphus Yevarestov, archpriest, of Ufa (1919). New Hieromartyrs Mitrophan Kornitsky and Alexander Levitsky, archpriests, of Starodub (Bryansk) (1937).
St. Hermogenes, bishop of Agrigentum (ca. 260). St. Romanus of Bordeaux (382). St. Gregory, founder of the monastery of the Golden Rock in Pontus. St. Portianus of Arthone (Gaul) (527). St. Protasius, hermit, of Auvergne (Gaul) (6th c.). Martyrs Flora and Maria, at Cordoba (851). St. Nicodemus the Younger, of Philokalos Monastery in Thessalonica (ca. 1305). Hieromartyr Clement, pope of Rome (101). Hieromartyr Peter, archbishop of Alexandria (311). St. Malchus of Chalcis in Syria (4th c.).
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