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October 21
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November 3
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| 20th Sunday after Pentecost. Tone 3. |  No fast.
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St. Hilarion the Great, of Gaza (371-372). Translation of the relics of St. Hilarion, bishop of Meglin, Bulgaria (1206).
Martyrs Dasius, Gaius, and Zoticus, at Nicomedia (303). St. Hilarion, metropolitan of Kiev (ca. 1055). Sts. Theophilus and James, monks of Konevits, founders of Dormition Monastery at Omutch (Pskov) (ca. 1412). St. Hilarion, founder of Pskovoezersk Monastery (Gdov) (1476).
New Hieromartyrs Paulinus (Kroshechkin), archbishop of Mogilev, and Arcadius (Yershov), bishop of Ekaterinburg, and with them Anatole Levitsky and Nicander Chernelevsky, priests, and New Martyr Cyprian Annikov (1937). New Hieromartyr Damian (Voskresensky), archbishop of Kursk (1937). New Hieromartyrs Constantine Chekalov, Sergius Smirnov, Basil Kozyrev, Theodore Belyaev, Vladimir Vvedensky, Nicholas Raevsky, John Kozyrev, Basil Nikolsky, Alexander Bogoyavlensky, Demetrius Troitsky, and Alexis Moskvin, priests, and Sergius Kazansky and John Melnitsky, deacons, all of the Tver diocese (1937). New Hieromartyr Alexis (Bui), bishop of Voronezh (1930). New Hieromartyrs Neophytus (Osipov), archimandrite, of Moscow, and Sophronius (Nesmeyanov), hieromonk, of Lozeva (Tver) (1937).
Hieromartyr Socrates, priest, and Martyr Theodote, of Ancyra (ca. 230). St. Ursula and her companions, martyrs at Cologne (beg. of 4th c.). St. Fintan Munnu of Teachmunnu (Ireland) (635). The 63 Martyrs of Jerusalem: Pegasus, Neophytus, Acacius, Dorotheus, Stephen, Dometius, Herman, Dionysius, Epiphanius, Stratonicus, Leontius, Emmanuel, Theophilus, Elias, John, Samuel, Eulampius, Alexius, Photius, Eutrepius, Methodius, Chariton, Theophylactus, Anastasius, Andronicus, Symeon, Theoktistus, Romanus, Paul, Agathonicus, Minas, Athanasius, Jacob, Nicephorus, Porphyrius, Timothy, Irenarchus, Auxentius, Joseph, Gregory, Callinicus, Aaron, Cyriacus, Theodosius, Eustathius, Isaac, Alexander, Eleutherius, Adrian, Christophor, Antiochus, Isidore, Parthenius, Sergius, Euplus, Ignatius, Theophanes, Cyril, Zachariah, and Anthimus (724). St. Malathgeny of Cluain-Edneach (Ireland) (767). Translation of the relics of St. Christodulus the Wonderworker, of Patmos (1093). St. Philotheus of Neapolis and Mt. Athos (14th c.). Sts. Bessarion (Sarai), hieromonk (1745), and Sophronius of Ciorara, monk (ca. 1765), confessors, and St. Oprea of Salistie (18th c.), martyred by the Latins in Romania. New Martyr John of Monemvasia, at Larissa (1773). Hiero-confessors John of Gales, and Moses (Macinic), priests, of Sibiel (Transylvania) (18th c.).
Repose of Schema-archimandrite Herman (Bogdanov) of New Valaam Monastery in Siberia (1938) and Schemanun Seraphima (Bobkova) of Shamordino Convent (1990).
Thoughts for Each Day of the Year
According to the Daily Church Readings from the Word of God
By St. Theophan the Recluse
Twenty-Second Sunday After Pentecost. [Gal. 6:11-18; Luke 16:19-31]
The parable about the rich man and Lazarus shows that those who do not live as they should will suddenly wake up to reality, but they will no longer have the opportunity to correct their state. Their eyes will open and they will clearly see where the truth lies. Remembering that on the earth there are many who are blind as they were, they would like someone to be sent from the dead for the assurance that one must live and understand things only according to the indication of the Lord’s Revelation. But they will be denied even this, because for those who desire to know the truth, Revelation alone is a witness. But for those who do not desire it, and do not love the truth, even the resurrection of the dead will not be convincing. The feelings of the rich man in this parable are probably felt by everyone who departs this life. Consequently, according to the conviction of that world which will be the conviction of us all, the only guidance for us on the path of life is the Lord’s Revelation. But there, for many, this conviction will have come too late—it would have been more useful here, but not everyone had it. We will believe, at least, the testimony of those there, putting ourselves into their state. Those who are in torments do not lie; pitying us they want our eyes to be opened, that we not come to the place of their torment. We cannot say of this subject as we often do of current affairs, “Maybe somehow things will go all right.” No; it will not just go all right somehow. We must be fundamentally certain that we will not find ourselves in the place of the rich man.
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