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| 20th Week after Pentecost. Tone 2. |  Fast-free period.
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Hieromartyr Hierotheus, bishop of Athens (1st c.). 
Uncovering of the relics (1595) of St. Gurias, first archbishop of Kazan, and St. Barsanuphius, bishop of Tver (1595). Synaxis of the Saints of Kazan.
Martyrs Gaius, Faustus, Eusebius, and Chaeremon, of Alexandria (3rd c.). Hieromartyr Peter of Capitolia, bishop of Bostra in Arabia (715). Martyrs Domnina and her daughters Berenice (Bernice) and Prosdoce, of Syria (302). Martyr Adauctus (ca. 312) and his daughter St. Callisthene (ca. 318), of Ephesus. Sts. Paul the Simple (ca. 339) and Ammon (350), of Egypt, disciples of St. Anthony the Great. St. Vladimir Yaroslavich, prince of Novgorod (1052), and his mother St. Anna of Novgorod (1050). Sts. Helladius and Onesimus of the Near Caves in Kiev (12th c.-13th c.). St. Ammon, recluse, of the Far Caves in Kiev (13th c.). St. Stephen Stiljanovic, despot of Srem, Serbia (1540) (Серб.) and his wife St. Helen (Elizabeth in monasticism) (ca. 1543). Sts. Jonah and Nectarius, monks, of Kazan (16th c.). St. Peter (Michurin) of Kuznetsk (Siberia) (1820).
New Hieromartyr Basil (Tsvetkov), archimandrite, of Stary Kelets (Ryazan) (1937). New Hiero-confessor Barsanuphius (Yurchenko) of Kherson (1954).
St. Theodore the Wonderworker, bishop of Tamassos, Cyprus (2nd c.). St. John (Lampadistes) of Cyprus (10th c.). Hieromartyr Evdemoz, catholicos of Georgia (1642).
Thoughts for Each Day of the Year
According to the Daily Church Readings from the Word of God
By St. Theophan the Recluse
Saturday. [I Cor. 15:58-16:3; Luke 5:17-26]
But that ye may know that the Son of man hath power on earth to forgive sins, He said to the paralytic, I say unto thee, Arise, and take up they couch, and go into thine house. Remission of sins is an inner, spiritual miracle; healing from paralysis is an outer miracle—the natural acting of God in the world, a physical miracle. The flowing in of God’s power is justified and confirmed by this event in the moral realm, and in the movement of phenomena in the physical world. The latter is in view of the former, for in the former lies the goal of everything. The Lord does not coerce one’s freedom, but gives understanding, inspires, and amazes. One of the best means for this is an outer miracle. This came to be when man became a rational creature, ruled by freedom. This connection is so essential, that those who reject the supernatural action of God in the world also reject the freedom of man, along with the recognition that the latter must necessarily call forth the former. On the other hand, those who confess the truth of God’s influence in the world beyond a natural flow of events can say boldly: we can feel that we are free. The recognition of freedom is as strong and irresistible as the recognition of one’s existence. Freedom urgently demands direct providential actions of God: consequently the acknowledgement of these actions stands as firmly as the recognition of freedom.