As the Church commemorates this act of bravery, it glorifies the Subordinate and Crowner of Christ; in this way, the spirit of the crowned ascetic is drawn to visit the earth, the stage of her achievement, and through the memory of the miraculous grace that enabled her victory, is emboldened to intercede for divine assistance for those who earnestly seek it. The heavenly Crowner, in turn, renews the rewards for her acts of righteousness, graciously acknowledging this intercession.
This was likely the intention of the founders of this noble institution when they chose to observe the day of its establishment not merely as a date, but as an occasion for invoking God's blessing on its ongoing existence and endeavors. For this reason, they dedicated the temple erected here to the intercession of the holy Martyr Tatiana, entrusting her with the prayers of her community. According to the Apostle's teachings, all members of the Church, including the saints, ‘have gifts, according to the grace given to them, differently’ (Romans 12:6). Thus, it follows that the saints possess ‘different gifts’ (Romans 12:6) and, as such, do good primarily in accordance with their unique gifts. Therefore, those who wish to receive grace from them should strive to harmonize with their particular gifts. This leads us again to ponder: is there a link between martyrs and the realm of knowledge? Does an affinity exist between martyrdom and wisdom? I respond affirmatively: indeed, there is. The martyr is a child of wisdom, now matured. Martyrdom fundamentally embodies wisdom, and not a lesser form of it.
To prepare His followers for the challenging encounters with trials, Christ the Savior forewarned them: ‘They shall lay their hands on you, and they shall deliver you up to courts and prisons, to kings and rulers, for my name's sake.’ He added, ‘But it shall come to you as a witness’ (Luke 21:12-13). In essence, the persecution you face for your faith should lead you to ‘bear witness.’ To what? Clearly to the truth of Christ’s faith and the divine might of Christ. It is noteworthy that the early Church adapted the term ‘witness’ to mean ‘martyr,’ for in Greek, a martyr is indeed a ‘witness.’ Consider the profound wisdom needed to testify to Christ amid the multitude of Jews fortified with law and tradition and before the Gentile rulers who wielded false wisdom, flattery, power, and wrath. This is evident from Christ’s subsequent words: ‘Put it on your hearts, not before learning to answer: I will give you a mouth and wisdom, which all those who oppose you will not be able to resist or contend against’ (Luke 21:14-15). The promises made by Christ the Savior were undeniably fulfilled. Thus, He ‘bestowed’ upon the martyrs a ‘wisdom’ that overcame all opposition.
The calling of martyrdom is not universal; however, the wisdom of martyrdom is accessible to all believers. It delivered and honored them and now illuminates the path to truth and salvation for all. Take heed of this light, whether you are on the quest for wisdom or simply walking in faith. The endeavor to understand this form of wisdom—a wisdom not initially sought but revealed to you—holds valuable lessons; it triumphantly attests to the truth and cannot be countered by those who resist it, originating from a high source: ‘I will give you mouths and wisdom.’ But what kind of wisdom do the martyrs possess? How can we define its essence? In exploring this, I will not invoke the guidance of philosophers who have time and again attempted to construct a comprehensive science independent of Christ's wisdom, only to dismantle one another's efforts without achieving a universally reliable framework. Instead, I shall refer to the ancient yet unwavering wisdom illustrated in the Book of Wisdom, which describes wisdom with four key attributes: ‘it teaches chastity, prudence, truth, and courage, which are more essential than anything else in human life’ (Wisdom 8:7). These qualities beautifully and majestically shine through the words, deeds, and sufferings of Christian martyrs.
Did they not demonstrate profound ‘reason’ or discernment when, against ancestral biases, they recognized the folly of polytheism, embraced the one true God, saw the inadequacy of the external Jewish Law, and discovered the necessity of Christ’s grace along with its divine power and validity? They firmly established the worth of this new understanding, per Paul’s assessment: ‘I count all things as loss for the excellence of the knowledge of Christ Jesus my Lord’ (Philippians 3:8). Consider their perfect ‘chastity’ or self-control, as they renounced not just all carnal pleasures but often even those that seemed innocent; they not only abstained from pleasures but also bravely accepted the most brutal sufferings to keep their thoughts, conscience, heart, soul, and body pure, striving to ‘glorify God in body and spirit, which are God’s’ (1 Corinthians 6:20). Witness their unwavering ‘truth’ or righteousness when they were merely asked to utter a word or gesture in favor of paganism but remained staunch; they were completely unwilling to weaken the truth by their silence or by mere words. For instance, one martyr, when forced to place incense in his hand and offer it to the pagan altar, resolutely allowed his hand to be burned without ever unclenching it. Reflect upon St. Basil the Great's recollections of the holy martyr Barlaam, who refused to release his grip despite the torture that awaited him. Even when facing unjust insults, loss, and other torments, they did not seek revenge, but offered the civil and public authorities their dutiful obedience as far as it aligned with divine law and morality.
Their ‘courage’ was remarkable, for when they were ‘delivered up to authorities’ and ‘led to rulers’ for the ‘sake of Christ’s name,’ fully aware that suffering and death awaited them, they approached their trials steadily, serenely, and sometimes even joyfully. Paganism met them with threats, slander, torture, fire, and swords, but the victory belonged to faith and the love of God, buoyed by the enduring spirit that harmed no one. For example, when St. Lawrence lay on a red-hot grill, he calmly instructed his tormentors, ‘Burn me, and turn me over,’ while St. James the Persian glorified God in every moment of his agony.
I reiterate: the call to martyrdom is not for everyone; yet the wisdom of martyrdom is not reserved solely for martyrs. It has salvaged and uplifted them, shining forth for all who pursue truth and salvation. Those who desire to find true fortune will benefit from examining whether they are on this path or have wandered off course. Have we engaged our minds and hearts with the ‘mind’ of the Divine truth bestowed by Christ so that it has become our treasure, our source of comfort, and have we allowed lesser worldly knowledge to yield in importance to it? This is the essence of wisdom. Or, conversely, are we more drawn to trivial and entertaining literature than to sacred and instructive texts, allowing doctrines that promise accolades or material gain to occupy our thoughts rather than doctrines that guide us toward eternal salvation? Is this not contrary to what wisdom teaches?
Are we living with ‘chastity’ and self-restraint that shields us from illicit sensual pleasures, at least those that are unlawful and excessive, guarding our eyes and ears from indecency? Or, quite the opposite, does an overindulgence in such pleasures seem natural; has a habit of indulgence dulled our taste for spiritual pleasures; has shame become absent in the face of immodest sights and words? This is not at all what wisdom instructs; it advocates for chastity and temperance. Our ‘righteousness’ is not merely a matter of not offending those who have not wronged us—this is no form of wisdom. True wisdom commands that we diligently and zealously fulfill our obligations to God and our neighbors, submit to lawful authority even to the point of self-sacrifice, and strive to do good for our neighbors while preventing harm to them, maintaining integrity, faithfulness in our words, and chastity. This is the truth and righteousness that wisdom promotes.
We easily exalt ‘courage’ in military contexts. But do we reflect on moral courage? How would we endure for faith and truth what the martyrs suffered? I will limit myself to a simple inquiry: how do we handle the minor annoyances of life—a small offense, an unjust accusation, a hurtful remark, or damage to our property? Do we not feel irritated? Are we not eager for retribution? The difference between them and us underscores the absence of wisdom; to allow oneself to be provoked and to swiftly retaliate against those who offend, is the hallmark of unreasoned behavior. True courage and the elevation of spirit befitting a person of wisdom reside in the ability to accept insults—great or small—magnanimously, to forgive the offender, and to guide others toward a better path with discernment and kindness.
There is a need for courage not just in facing adversaries but also those we perceive as allies. There are pleasant adversaries who do not strike with swords but entangle us in soft snares. Those drawn to us through charm and friendship may lead us toward actions that lack integrity and morality, and the allure of friendship can weaken our resolve against vice. Those who stand firm and, through their piety and moral fortitude, break free from such snares and resist temptation are indeed the children of wisdom, and to them belongs the crown of courage. To succumb to wicked temptations is to cowardly exchange wisdom for foolishness. Christ, ‘the power of God and the wisdom of God’ (1 Corinthians 1:24)! Through the intercessions and examples of Your holy martyrs, grant us wisdom—not a wisdom filled with pride and vanity, which You have ‘shod’ for futility, but one that is ‘first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, without doubt and without hypocrisy’ (James 3:17). Amen.
THEOSIS