Prophet Isaiah (8th c. b.c.). Righteous Tabitha of Joppa (1st c.). Martyr Christopher of Lycia, and with him Martyrs Callinica, Aquilina, and 200 soldiers (ca. 250). St. Shio of Mgvime, monk, of Georgia (6th c.) (Груз.). Translation of the relics) of St. Nicholas the Wonderworker from Myra to Bari (1087). Second translation of the relics (1711) of Martyr Abraham of the Bulgars on the Volga (1230). St. Joseph, elder, of Optina Monastery (1911).
Translation of the relics of Child-martyr Gabriel of Slutsk (1775).
Martyr Epimachus of Pelusium, at Alexandria (250). St. Maximus III, bishop of Jerusalem (ca. 350). Martyr Gordion, at Rome (362). Monk-martyr Nicholas of Vouneni in Thessaly (901).
Sunday of the Paralytic. [Acts 9:32–42; John
5:1–15]
Behold, thou art made whole: sin no
more, lest a worse thing come unto thee (John 5:14).
Sin does not strike only the soul, but the body as well.
In some cases this is exceedingly obvious; in others,
although not so clearly, the truth remains that the
illnesses of the body always stem from sins. A sin is
committed in the soul and directly makes it sick; but
since the life of the body comes from the soul, then the
life coming from a sick soul is of course not healthy. The
mere fact that sin brings darkness and sorrow must
unfavourably act on the blood, in which lies the basis of
bodily health. But when you remember that it separates man
from God, the Source of life, and places man in disharmony
with all laws acting in himself and in nature, then one
must marvel how a sinner remains alive after sinning. This
is the mercy of God, Who awaits repentance and conversion.
Consequently, a sick person must rush first of all to be
cleansed of sins and make peace with God in his
conscience. This paves the way for the beneficial action
of medicine. They say that there was one distinguished
doctor who would not begin treatment until the patient had
confessed and received the holy Mysteries; and the more
serious the disease, the more urgently he insisted upon
this.