Wednesday
February 19/March 4 ns, 2026
GREAT LENT
Fast Day
Holy Apostles Árchippos et al.,
of the 70
Here Christians gathered for prayer. In writing to Philemon, the Apostle Paul called this "the church at your house" (Philemon 1:2). At that time, the apostles ordained their disciples as bishops; some of them in permanent places and others as missionaries traveling to various places. Philemon was one of the latter. Apphia, Philemon's wife, hosted and served in the domestic church!
At the time of a pagan feast to the goddess Artemis, according to their custom, all the faithful in Colossae, gathered in the home of Philemon for prayer. The pagans, learning of this gathering, rushed and apprehended all the Christians; Philemon, Apphia and Árchippos, as leaders. At first, they were whipped and afterwards they were buried up to their waists and they began to stone them. Thus, they killed Philemon and Apphia and, Árchippos they removed from the pit barely alive and left him to the amusement of the children. The children pierced him throughout with knives. Thus, this "fellow soldier" in battle ended well in the course of his earthly path.
Holy Prophet Isaiah 5:16-25 KJV
16 But the Lord of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.
17 Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.
18 Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:
19 That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!
20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
21 Woe unto them that are wise in their own eyes, and prudent in their own sight!
22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:
23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!
24 Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.
25 Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.
Genesis 4:16-26 KJV
16 And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden.
17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.
19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.
20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.
21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.
22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.
23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.
24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.
26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the Lord.
Proverbs 5:15-6:3 KJV
15 Drink waters out of thine own cistern, and running waters out of thine own well.
16 Let thy fountains be dispersed abroad, and rivers of waters in the streets.
17 Let them be only thine own, and not strangers' with thee.
18 Let thy fountain be blessed: and rejoice with the wife of thy youth.
19 Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.
20 And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?
21 For the ways of man are before the eyes of the Lord, and he pondereth all his goings.
22 His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.
23 He shall die without instruction; and in the greatness of his folly he shall go astray.
6 My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger,
2 Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
3 Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.
ON THE LAW OF GOD
by St. Philaret of New York
Section 9:
Grace & Salvation
In his conversation with Nikodemos about how one enters into God's kingdom, our Savior replied, "Amen, amen, I tell you, except one be born again, one cannot see the kingdom of God." Further, He clarified this saying, "except one be born of water and of the Spirit, one cannot enter into the Kingdom of God" (Jn. 3:34). Baptism is, therefore, that only door through which one can enter into the Church of those being saved (Mk. 16:16).
Baptism washes away the corruption of the ancestral sin, and it washes away the guilt of all sins previously committed by the one being baptized. Nevertheless, the seeds of sin - sinful habits and desires toward sin - remain in one and are overcome by means of life-long moral struggle (man's efforts in cooperation with God's Grace). For, as we already know, God's Kingdom is acquired by effort, and only those who use effort attain it. Other holy mysteries of the Church - repentance, Holy Communion, anointing and various prayers and divine services are moments and means of the consecrating of a Christian. According to the measure of his faith, a Christian receives divine Grace in them, which facilitates his salvation. Without this Grace, according to apostolic teaching, we not only cannot do good, but we cannot even wish to do it (Phil. 2:13).
If, however, the help of God's Grace has such immense significance in the matter of our salvation, then what do our personal efforts mean? Perhaps the entire matter of salvation is done for us by God and we only have to "sit with arms folded" and await God's mercy? In the history of the Church, this question was clearly and decisively settled in the fifth century. A strict and learned monk, Pelagius, began to teach that man is saved by himself - by his own strength, without God's Grace. Developing his idea, he finally reached a point at which, in essence, he began to negate the necessity itself of redemption and salvation in Christ. The teacher Augustine [of Hippo] stepped forth against this teaching, and demonstrated the necessity of the Lord's Grace for salvation. While refuting Pelagius, however, Augustine fell into the opposite extreme. According to his teaching, everything in the matter of salvation is done for man by God's Grace, and man has only to accept this salvation with gratitude.
As usual, the truth is between these two extremes. It was expressed by the fifth century ascetic, Righteous St John Cassian, whose explanation is called synergism (cooperating). According to this teaching, man is saved only in Christ, and God's Grace is the main acting strength in this salvation. Nevertheless, besides the action of God's Grace for salvation, the personal efforts of man himself are also necessary. Man's personal efforts alone are insufficient for his salvation - but they are necessary, for without them, God's Grace will not begin to work out the matter of his salvation.
Thus, man's salvation is worked out simultaneously through the action of God's saving Grace, and through the personal efforts of man himself. According to the profound expression of certain of the Fathers of the Church, God created man without the participation of man himself - but He does not save him without his agreement and desire, for He created him unfettered. Man is free to choose good or evil, salvation or ruin - and God does not impede his freedom, although He constantly summons him to salvation.
