By divine providence, the day of the martyr's triumph became for her a day of glory on earth—not empty or superficial like worldly honor, but genuine and edifying. As the Church honors her act of bravery, she praises the Christ who crowns His martyrs, and particularly, the spirit of the crowned ascetic draws near to visit the earth, where her triumph was achieved, and, in remembrance of the miraculous grace that supported her, finds the courage to intercede for those who earnestly seek her aid. The heavenly Crowner renews the rewards of her act, graciously heeding these intercessions. This, undoubtedly, was the intention of the founders of this holy institution when they chose to commemorate the founding day with a prayer for God's blessing upon its ongoing existence and activity. Therefore, they dedicated the church established here to the protection of the holy Martyr Tatiana, entrusting her intercession to support the brethren of this temple.
According to the Apostle's teachings, all members of the Church—and thus the saints—‘have gifts differing according to the grace given to them’ (Romans 12:6). Therefore, it follows that the saints possess ‘different gifts’ (Romans 12:6) and fulfill good works primarily aligned with their unique gifts. Consequently, for those who wish to receive gracious help from them, a certain harmony with their particular gifts is appropriate. Thus, we may ask again: what connection exists between the martyr and the abode of knowledge? Is there a correlation between martyrdom and wisdom? I declare that there is. The martyr is the offspring of wisdom, matured into adulthood. Martyrdom represents a distinct form of wisdom, not an inferior one. To prevent encounters with hardship from becoming overwhelming due to carelessness, Christ the Savior forewarned His followers: ‘They shall lay their hands on you, and they shall deliver you up to synagogues and prisons, to kings and rulers, to be brought before kings and rulers for my name's sake’; and He added: ‘But it shall come to you as a witness’ (Luke 21:12-13). In essence, persecution for faith should prompt you to ‘bear witness’ to what?—clearly to the truth of Christ's faith and the divine power of Christ.
Notice, from this teaching of Christ, the early Church adopted the term ‘witness’ to signify ‘martyr’. In the Greek language, a ‘martyr’ is referred to as a ‘witness.’ It can be inferred that considerable wisdom was necessary to bear witness to Christ amidst the crowds of Jews wielding law and tradition, and in front of Gentile authorities who acted with false wisdom, flattery, might, and fury. Yet, the significance is evident from the continuation of Christ's 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 refute’ (Luke 21:14-15). What the Savior promised, He assuredly fulfilled in reality. Thus, He ‘gave’ wisdom to the martyrs—wisdom that triumphs over all adversaries.
The calling of martyrdom is not for everyone; however, the wisdom of martyrdom is not limited to martyrs alone. It has saved and honored them, illuminating the path of truth and salvation for all. Do not overlook this light regardless of whether you are diligently pursuing wisdom or only walking the simple path. Let curiosity—perhaps not without purpose—lead you to seek this form of wisdom, which may not have crossed your thoughts where it is pointed out to you—wisdom that teaches profound lessons without prior instruction—wisdom that triumphantly testifies to the truth—and wisdom that ‘cannot be resisted by those who resist’—wisdom that has a high origin, stemming from Christ: ‘I will give you mouths and wisdom.’
But what type of wisdom do the martyrs possess? What is its essence? How can we define it? To explore this, I find no need to refer to the guidance of those wise individuals who, confronted with the wisdom of Christ, attempted to construct a comprehensive science independently, often dismantling one another’s work and failing to create a reliable, universally accepted plan. I will refer to an ancient understanding that is far from outdated: the Book of Wisdom delineates wisdom through a few key attributes: ‘it teaches chastity and reason, truth and courage, which are more necessary than anything else in the life of man’ (Wisdom 8:7). These are the traits of wisdom that are beautifully and majestically reflected in the words, actions, and sufferings of Christian martyrs.
Was it not a profound ‘reason’ or sound judgement they exhibited when they, defying inherited biases, recognized the folly of polytheism, acknowledged the one true God, discerned the inadequacies of the external Jewish law, and grasped the necessity of Christ's grace along with its divine power and validity? They firmly determined the value of this newfound knowledge by Paul's declaration: ‘I count all things as loss for the excellence of the knowledge of Christ Jesus my Lord’ (Philippians 3:8). How exemplary was their ‘chastity’ or self-restraint when they renounced not only indulgent passions but often even innocent pleasures? They did not seek gratification but instead bravely endured the severest torments to maintain pure thoughts, conscience, heart, soul, and body, striving to ‘glorify God in your body and in your spirit, which are God's’ (1 Corinthians 6:20)! How stringent was their ‘truth’ or righteousness when, faced only with the demand to utter a single word or sign in favor of paganism—thus allowing them to think as they wished—they could have escaped from suffering and death? Yet, they would not allow the truth to be diminished through word or silence—like the martyr St. Barlaam, who, despite the incense placed in his hand, refused to unclasp his fingers lest it fall upon the pagan altar, thereby sparing him from torment.
The martyrs, enduring unjust and cruel insults, deprivation, and torture, not only refrained from seeking revenge but also rendered faithful obedience to civil authority in all aspects not opposed to God’s law and morality! What nobility marked their ‘courage’ when, being ‘delivered up to the multitudes’ and ‘brought before kings and rulers’ for the ‘sake’ of Christ, they faced the certainty of suffering and death with steadfastness, calmness, and, in some cases, even joy? When pagan forces confronted them with threats, blasphemies, scourges, diverse instruments of torture, fire, red-hot iron, boiling oil, and swords, victory belonged to the might of faith, love for God, and patience, which harmed no one. Witness, for instance, St. Lawrence, who, lying on one side of a scorching frying pan, told his torturers: ‘Burned; turn to the other side’—or St. James the Persian, who, as he lost each limb one by one, praised God after each amputation, embodying the spirit of a victor!
I reiterate: the lot of martyrdom is not for all; nevertheless, the wisdom of martyrdom is universal. It has saved and glorified them, shining upon all on the path of truth and salvation. Those not wishing to meander in search of good fortune should examine in this light whether they are on the right path or had strayed too far from it. Have we embraced the ‘mind’ of the Divine, the salvific truth of Christ, in both our mind and heart, ensuring it has become our treasure and comfort, so that lesser knowledge of earthly matters yields to it in our attentiveness and affection? It is reason that wisdom fosters. Or conversely, are we more drawn to books of trifles and amusements than to holy and edifying literature, with doctrines that promise praise or profit taking precedence over those that lead to eternal salvation? This does not encapsulate the mind that wisdom nurtures. Are ‘chastity’ and temperance firmly rooted within us to prevent our engagement with sensual pleasures—at least the unlawful, lascivious, or excessive ones—and to keep us from witnessing or hearing that which modesty disapproves? Or do we consider an enhanced craving for sensual pleasures a natural demand; does the habit of indulgence suffocate our appetite for spiritual fulfillment; does not modesty guard us against unchaste sights and words? This is contrary to what wisdom teaches; it instructs chastity and self-control.
Is our ‘righteousness’ merely not offending those who have not wronged us? This is not true wisdom. It demands a careful observation and zealous pursuit of our obligations to God and our neighbor—obedience to lawful authority even to the point of self-sacrifice—always prepared, whenever possible, to act benevolently toward our neighbor and to shield him from harm, maintaining integrity, faithfulness in speech and conduct; this is the truth and righteousness that wisdom promotes.
We acknowledge and honor courage in military life; however, do we consider courage in moral matters? I ask: how would we endure for faith and truth the trials faced by the martyrs? To keep it simple, how do we respond to minor annoyances—a small grievance, an unjust criticism, or a harsh word? Are we not irritated? Are we not tempted to retaliate? The distance from wisdom is evident, for to react with annoyance and, in a moment of rage, to strike back at those who offend is a trait of beasts. True courage, aligned with a noble spirit deserving of man and wisdom, lies in accepting both minor and major insults with dignity, forgiving those who insult us, and, when possible, through kindness and wisdom, guiding them toward a better path.
Courage is not only needed in relation to those who oppose us, but also towards those who seem to support us. Some adversaries appear friendly, striking with gentler weapons, using charm and camaraderie to coax one into unprincipled or immoral actions. The one who stands resolutely, using a strong moral compass to break free from such snares and reject temptation, is a child of wisdom, entitled to the crown of courage. To succumb to enticing evil is to cowardly abandon wisdom. Christ is ‘the power of God and the wisdom of God’ (1 Corinthians 1:24). Through the prayers and examples of Your holy martyrs, grant us wisdom—not the wisdom condemned for its pride and arrogance, but rather that which is ‘first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy’ (James 3:17). Amen.
THEOSIS