Orthodox Calendar 2017
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August 30
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September 12
15th Week after Pentecost. Tone 5.
No fast.

Cовершается служба, не отмеченная в Типиконе никаким знакомSts. Alexander (340), Cовершается служба, не отмеченная в Типиконе никаким знакомJohn the Faster (595), Cовершается служба, не отмеченная в Типиконе никаким знакомand Paul the New (784), Cовершается служба, не отмеченная в Типиконе никаким знакомpatriarchs of Constantinople. Cовершается служба, не отмеченная в Типиконе никаким знакомRepose of St. Alexander, founder of Svir Monastery (1533). Совершается служба с полиелеемTranslation of the relics of St. Alexander Nevsky (Alexis in schema), great prince of Novgorod (1724). Совершается служба с полиелеемUncovering of the relics of St. Daniel, great prince of Moscow (1652).

St. Christopher of Palestine (6th c.). St. Fantinus of Calabria (9th c.-10th c.). Synaxis of Serbian Hierarchs: Sts. Sava I (1235), Arsenius (1266), Sava II (1269), Eustathius I (1285), James (1292), Nicodemus (1325), and Daniel II (1338), archbishops; Sts. Ioannicius II (1354), Ephraim II (1395), Spyridon (1388), Cyril (1419), Nicon (ca. 1439), Macarius (1574), and Gabriel I (1659), patriarchs; and St. Gregory, bishop (1012). St. Alexander, founder of Voch Monastery, near Galich (14th-15th c.).

New Hieromartyr Ignatius (Lebedev), schemaarchimandrite, of the Vysokopetrovsky Monastery (Moscow) (1938). New Hiero-confessor Peter Cheltsov, archpriest, of Smolensk (1972).

St. Bryaene of Nisibis (318). St. Sarmata of Egypt (ca. 362). St. Eulalius, bishop of Cyprus (4th c.). St. Fiacrius (Fiacre), Irish hermit and hospice-founder at Breuil in Brie (ca. 670). St. Barlaam, metropolitan of Moldavia (1657). St. John of Rasca and Secu, bishop of Roman, Moldavia (1685). 16 Monk-martyrs of Thebes. Six Martyrs of Melitene.

Thoughts for Each Day of the Year
According to the Daily Church Readings from the Word of God
By St. Theophan the Recluse

St. Theophan the Recluse

Monday. [Gal. 2:11-16; Mark 5:24-34]

   The woman with the issue of blood had only to touch the Lord with faith, and power went out of the Lord into her: straightway the fountain of her blood was dried up. The issue of blood is an image of passionate thoughts and intentions, incessantly springing forth from the heart, if it has not yet been cleansed from all sympathy to sin—this is our sinful disease. It is sensed by those who have repented and zealously strive to keep themselves pure not only outwardly, but inwardly as well. Such people see that evil thoughts incessantly proceed from the heart, and they grieve over this and seek healing. But it is not possible to find such healing in oneself or others; it comes from the Lord, or more precisely, it comes when the soul touches the Lord and power goes out of the Lord into the soul. In other words, it comes when tangible contact with the Lord occurs, to which a particular warmth and inner burning testifies. When it happens, I say, immediately the soul feels that it “was healed of that plague.” This is a great good; but how can it be attained? The woman with the issue of blood pressed towards the Lord and received healing—we too must press towards the Lord, going without laziness by the narrow way of inner and outer spiritual endeavours. Everything is narrow and pressing for those who go by this way, and the Lord is not in sight. But then suddenly there is the Lord. And joy! The Kingdom of God does not come noticeably…

Tuesday. [Gal. 2:21-3:7; Mark 6:1-7]

   From whence hath this man these things? and what wisdom is this which is given unto him? Thus spoke the people of Nazareth about the Lord, having known His former life of low estate. The same happens with everyone who truly follows the Lord. He who strictly holds to the path of the Lord changes completely once he has labored to overcome all that is not right within himself. His whole constitution—his gaze, walk, speech, and behaviour all bear the mark of particular harmony and dignity, though he may have come from a lowly background, and has no education. It is then heard, “From whence hath this man these things?” If things that are bodily and visible are so transformed, what can be said of the inner things, of the soul, which are more directly and closely subject to the action of transforming grace, and to which the externals serve only as an expression and consequence? How bright, exact and determined are his thoughts about everything! How true is his judgment about what exists and occurs! His viewpoint on everything is higher than that of philosophers! And his intentions, actions and undertakings? All is pure, holy, reflecting heavenly brightness. In truth, this is a new person! He has not received an education, has not heard lectures in universities, and has no [illustrious] upbringing at all, and yet he is most well-mannered and wise. Attentiveness toward oneself, labour over oneself, prayer and drawing near to God refashioned everything through God’s grace; and nobody saw how it happened. That is why the question arises, “From whence hath this man these things?”