The Entry of the Most Holy Theotokos into the Temple.
New Hieromartyr Alexander Khotovitsky, protopresbyter, of New York and Moscow (1937).
Icon of the Most Holy Theotokos “Everlasting Hope.”
St. Columbanus, abbot, and founder of the monasteries of Luxeuil (Gaul) and Bobbio (Italy) (615).
Repose of Blessed Pasha of Birsk, fool-for-Christ (1891).
Twenty Seventh Sunday After Pentecost. [Eph. 6:10-17; Luke
13:10-17]
On the feast of the Entry of the Most
Holy Mother of God into the Temple, “Christ is
born” is first sung, preparing believers for a
worthy meeting of the feast of Christ’s Nativity.
Having understood this inspiration, act according to it.
Delve deeply into the mystery of the incarnation of the
Only-Begotten Son of God, ascend to its beginning in the
pre-eternal counsel of God concerning the existence of the
world and man in it, see its reflection in the creation of
man, meet joyfully the first tidings of it immediately
after the fall, trace rationally its gradual revelation in
Old Testament prophesies and prefigurations. Understand
how and who prepared to receive God incarnate, under the
influence of Divine educational institutions and
activities within Israel—pass, if you want, across
the borders to God’s people and gather there rays of
God’s light, shining in the darkness—and
ponder to what degree those chosen from among all nations
reached the presentiment of the unusual manifestation of
God’s providence for people. This will be a mental
preparation. But now the fast has begun—collect
yourself in order to prepare for Communion, go to
confession and take Communion with the Holy Mysteries of
Christ: this will be an active and living preparation. If,
on account of all this, the Lord grants you to feel the
power of His coming in the flesh—then, when the
holiday comes, you will celebrate it not out of a joy
foreign to you, but one of your own flesh and
blood.
Twenty Sixth Sunday After Pentecost. [Eph. 5:9-19; Luke
12:16-21]
Having spoken the parable about the man
who became rich and planned to just eat, drink and be
merry, and for this was struck with death, not remaining
alive for the supposed pleasures, the Lord concluded:
So is he that layeth up treasure for himself, and is
not rich toward God. “So”—that is,
such occurs, or such a lot befalls both these and others.
Those who become rich and forget about God only think
about pleasures of the flesh. Let those who desire to
avoid this bitter lot “lay up” not “unto
themselves, but be rich only toward God.” Since
riches come from God, then devote them to God when they
flow, and holy riches will come of it. Divide all surplus
with the needy: this will be the same as returning to God
what was given by God. He who gives to a poor person gives
to God. Seemingly exhausting his riches, such a person
becomes truly rich—rich through good deeds, rich for
God. In pleasing Him he becomes rich in God, and by
attracting His good will, he becomes rich from God, Who
makes one who is faithful over a few things, ruler over
many things. He becomes rich toward God, and not toward
himself, for he does not consider himself to be master of
the house, but only a steward and accountant, whose entire
concern consists of satisfying all who come to him in
need. But he fears spending anything in particular on
himself, considering it to be an improper usage of
property entrusted to him.