Righteous John, Wonderworker of Kronstadt (1908). Prophet Joel (800 b.c.). Martyrs Warus and seven others with him, in Egypt (ca. 307). First translation of the relics of St. John, founder of Rila Monastery in Bulgaria (1187).
Blessed Cleopatra (327) and her son John (320), in Egypt. Hieromartyr Sadoc (Sadoth), bishop of Persia, and 128 martyrs with him (342). St. Anthony (Abashidze), schema-archbishop, of the Kiev Caves Lavra (1942).
New Hieromartyr Alexis Stavrovsky, priest, of Petrograd (1918).
St. Leontius the Philosopher, of St. Sabbas Monastery (624). St. Frideswide of Oxford, abbess (ca. 735). St. Prochorus, abbot, in the Vranski Desert on the river Pchinja in Bulgaria (10th c.). New Monk-martyr Nicholas Dvali of Jerusalem (1314). St. Gabriel, archimandrite, of St. Elias Skete, Mt. Athos (1901).
Tuesday. [Col. 2:20-3:3; Luke 9:23-27]
Do not be ashamed to confess the Lord Jesus Christ
as the incarnate Son of God who redeemed us through His
death on the cross, who through His resurrection and
ascension opened for us the entrance into the Kingdom of
heaven. If you shall be ashamed, then He shall be ashamed
of you, When he shall come in His own glory, and in His
Father’s, and of the holy Angels. Now in society
there is a trend to not talk at all about the Lord and
about salvation, whereas in the beginning these dear
subjects were all that people talked about. One’s
talk more readily flows from the place where the heart
abides. Can it really be that people’s hearts abide
less with the Lord? Judging from the talk, this must be
the case. Some do not know Him at all, others are cold
towards Him. Fearing encounters with such people, even
those who are warm towards the Lord do not direct the
conversation towards Him, and the priesthood is silent.
Now, talk about the Lord and Saviour and about our main
concern—salvation—is excluded from the circle
of talk acceptable in society. What, you say, are we
really supposed to talk only about that? Why only about
that? One can talk about anything, but in a way that is
shaded by the spirit of Christ. Then it would be possible
to guess whether the speaker is Christian or pagan. Now,
however, it is impossible to guess what they are, neither
by their talk, nor by their writings. Look through all the
periodicals—what don’t they write there? But
nobody wants to make Christian conversation. What a