Orthodox Calendar 2018
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Священномученик Дометий Персиянин Святитель Митрофан Воронежский Сщмч. Алексий Воробьев
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Old Style
August 7
New Style
August 20
13th Week after Pentecost. Tone 3.
Успенский пост.
Monastic rule: xerophagy (bread, uncooked fruits and vegetables).

Afterfeast of the Transfiguration. Cовершается служба, не отмеченная в Типиконе никаким знакомMartyr Dometius of Persia and two disciples (363). Cовершается служба, не отмеченная в Типиконе никаким знакомUncovering of the relics of St. Metrophanes (Macarius in schema), bishop of Voronezh (1832). St. Anthony, elder, of Optina Monastery (1865).

Martyrs Marinus the Soldier and Asterius the Senator, at Caesarea in Palestine (260). St. Or of the Thebaid (ca. 390). Virgin Potamia of Alexandria (4th c.). St. Theodosius the New, of the Peloponnese, healer (9th c.-10th c.). St. Pimen the Much-ailing, of the Kiev Caves (1110). St. Mercurius of the Near Caves in Kiev, bishop of Smolensk (1239). St. Pimen the Faster, of the Far Caves in Kiev (ca. 1141).

New Hieromartyrs Alexander Khotovitsky, protopresbyter, of New York and Moscow, and Athanasius (Yegorov), abbot, of Izmailovo (Moscow) (1937).

Hieromartyr Narcissus, bishop of Jerusalem (ca. 213). Martyr Afra of Augsburg (ca. 304). St. Hyperechius of Egypt (4th c.). St. Victricius of Rouen (407-410). St. Nicanor, wonderworker, of Mt. Callistratus (1549). St. Dometius of Philotheou, Mt. Athos (16th c.). St. Theodora of Sihla (Romania) (18th c.). St. Joseph, monk of Kapsa Monastery on Crete (1874). Holy 10,000 Ascetics of the Thebaid. St. Sozon of Nicomedia. Holy Empresses Irene (803) and Pulcheria (453) of Constantinople.

Repose of Elder Adrian of South Dorotheus Monastery (1853), Schemamonk John the Silent, of Valaam (1894), Elder Callinicus the Hesychast, of Katounakia, Mt. Athos (1930), and Archimandrite Vladimir of Jordanville, New York (1988).

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. [II Cor. 8:7-15; Mark 3:6-12]

   The Lord forbade both people and demons to praise Him when he was on the earth, but required that they believe in Him and fulfil God’s commandments. The same law is with the Lord now, and will be at the judgment: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matt. 7:21). This is why in church the [doxology] begins with, “Glory to God in the highest,” and toward the end it says, “heal my soul…teach me to do Thy will.” Without this, praise of God has no worth. For then it does not proceed from the soul, but is only sent up from the tongue in alien words, and that is why the Lord pays no attention to it. One must arrange things so that others see our deeds and praise the Lord, so that our life will be praise to God, for He acts all in all, if only you do not hinder; it is to Him that praise for one’s deeds ascends. Each person must become the fragrance of Christ; then even without praise there will be unceasing glorification of the Lord. The flower of a rose does not utter a voice, but its fragrance spreads far in silence; this is how all Christians ought to live.