Martyr Hyacinth of Caesarea in Cappadocia (108). Second translation of the relics of Hieromartyr Philip, metropolitan of Moscow and all Russia (1652).
Martyrs Diomedes, Eulampius, Asclepiodotus, and Golinduc (2nd c.). Martyrs Mocius and Mark (4th c.). St. Alexander, founder of the Monastery of the Unsleeping Ones, Constantinople (ca. 430). St. Anatolius, patriarch of Constantinople (458). St. Anatolius, recluse, of the Near Caves in Kiev (12th c.) and St. Anatolius (another), recluse, of the Far Caves in Kiev (13th c.). Repose of St. Basil, bishop of Ryazan (1295). Sts. Basil and Constantine, princes of Yaroslavl (13th c.). Sts. John and Longinus of Yarenga, monks of Solovki (1561). Blessed John of Moscow, fool-for-Christ (1589). St. Nicodemus of Khozyuga, monk of Kozhaezersk Monastery (1640). St. Basil, archbishop of Novgorod (1352). Blessed Michael, Herodion, Basil, and Thomas, fools-for-Christ, of Solvychegodsk (17th c.).
New Hieromartyr Anthony (Bystrov), archbishop of Arkhangelsk and Kholmogorsk (1931).
“Milk-Giver” Icon of the Most Holy Theotokos of Hilandar, Mt. Athos.
St. Anatolius, bishop of Laodicea, and his successor, St. Eusebius (3rd c.). St. Germanus, bishop of the Isle of Man and enlightener of Peel, nephew of St. Patrick of Ireland (474). St. Isaiah the Solitary, of Scetis and Palestine (ca. 489). St. Symeon the Stylite (the third), of Cilicia (6th c.). St. George the Godbearer, of the Black Mountain, teacher of St. George of Mt. Athos (1068). St. Joachim, monk, of Notena in Achaia (17th c.). New Monk-martyr Gerasimus the New, of Carpenision, at Constantinople (1812). Martyrs Theodotus and Theodota, martyred with St. Hyacinth at Caesarea in Cappadocia (108).
Repose of Nun Euphrosyne “the Unknown,” of Kolyupanovo (Aleksin) (1855).
Thursday. [I Cor. 3:18-23; Matt. 13:36-43]
And shall cast them
(those who offend and do iniquity) into a furnace of
fire: there shall be wailing and gnashing of teeth.
Then shall the righteous shine forth as the sun in the
Kingdom of their Father. Thus will be carried out the
division of good and evil, light and darkness. Now is the
period of time in which they are mixed. It pleased the
Lord to arrange that the freedom of creatures should grow
and be strengthened in good through the struggle with
evil; evil is tolerated within the vicinity of inward
freedom, and in contact with a person externally. It does
not determine anything, only tempts. One who feels a
temptation must not fall, but enter into battle. He who
conquers is freed from one temptation, and advances
forward and upward to find new temptation there—and
so on, until the end of his life. Oh, when will we
comprehend this meaning of the evil which tempts us, so we
might arrange our lives according to this understanding!
The strugglers are finally crowned, and pass on to the
other life where there is neither sickness nor sorrows
from the outside, and where they become inwardly pure like
angels of God, free from the sting of tempting
inclinations and thoughts. This is how the triumph of
light and good is being prepared, and it will be revealed
in all of its glory on the last day of the world.