Nine Martyrs at Cyzicus: Theognes, Rufus, Antipater, Theostichus, Artemas, Magnus, Theodotus, Thaumasius, and Philemon (286-299). St. Memnon the Wonderworker, of Corfu (2nd c.). St. Nektary, elder, of Optina Monastery (1928).
Martyrs Diodorus and Rhodopianus, deacon, at Aphrodisia in Anatolia (284-305). St. Tamara, queen of Georgia (13th c.). St. Basil the Wonderworker of Ostrog, metropolitan of Zahumlje (1671). Holy Martyrs of Lazeti (Georgia) (17th c.-18th c.). Glorification of St. Amphilochius the Wonderworker, of Pochaev (1970).
St. John Tolaius, patriarch of Alexandria (482). St. Secundellus, deacon, in Gaul (6th c.). St. Wilfrid II, bishop of York (744). St. Nicetas, abbot, of Synnada (9th c.). St. Nicephorus of Sebaze (9th c.). St. John the New Merciful One, metropolitan of Thebes (12th c.). St. Arsenius, archbishop of Suzdal (1627). New Martyr Vasilije of Pec (17th c.). New Martyr Stanko the Shepherd, of Montenegro (1712). Apostles Jason and Sosipater, of the Seventy (63). All Saints of Thessalonica: New Hieromartyr Seraphim, archbishop of Phanarion and Neochorion (1601). New Monk-martyr Elias (Ardunis) of Mt. Athos and Kalamata (1686). New Martyr Demetrius of the Peloponnese, at Tripolis (1803).
Repose of Hieromonk Eulogius of Valaam (1969).
Sunday of the Myrrh-Bearing Women. [Acts 6:1–7; Mark
15:43–16:8]
The tireless women! They would not give
sleep to their eyes nor slumber to their eyelids (cf. Ps.
132) until they found their Beloved! But the men as if
dragged their feet: they went to the tomb, saw it empty,
and remained in confusion about what it could mean because
they did not see Him. But does this mean that they had
less love than the women? No, here was a reasoning love
which feared making a mistake due to the high price of
this love and its object. When they too saw and touched
Him, then each of them, not with his tongue, like Thomas,
but with his heart confessed: my Lord and my God
(John 20:28), and already nothing could separate them from
the Lord. The myrrh-bearers and the Apostles are an image
of the two sides of our life: feeling and reasoning.
Without feeling life is not life; without reasoning life
is blind, offers little sound fruit and much is wasted. We
must combine both. Let feeling go forward and arouse; let
reason determine the time, place, method and generally the
practical arrangement of what the heart suggests for us to
do. Within, the heart comes first, but in practical
application, reason comes first. When the feelings become
educated in discerning good and evil, then perhaps it will
be possible to rely on the heart alone. Just as shoots,
flowers and fruits grow naturally from a living tree, so
does goodness alone emerge from the heart, rationally
mingling into the course our life.