Icon of the Most Holy Theotokos “Of Smolensk” (1047).
Holy Apostles of the Seventy and Deacons: Prochorus, Nicanor, Timon, and Parmenas (1st c.).
St. Pitirim, bishop of Tambov (1698).
Synaxis of the Saints of Tambov.
Martyr Julian of Dalmatia (ca. 138-161). Martyr Eustathius the Soldier, of Ancyra (ca. 316). Martyr Acacius of Apamea (ca. 321). St. Paul of Xeropotamou, Mt. Athos (996). St. Moses, wonderworker, of the Kiev Caves (13th c.-14th c.). St. Anthony, bishop of Rostov, Yaroslavl, and Belozersk (1336).
New Hieromartyr Basil (Erekaev), hieromonk of Sarov Monastery (1937).
Icon of the Most Holy Theotokos “Umileniye” (“Of Tender Feeling”) of Diveyevo, before which St. Seraphim reposed (1885). Icons of the Most Holy Theotokos “Of the Lavra in Suprasl” (Poland) (16th c) and “Seven Lakes” (17th c.).
Sts. Ursus and Leobatius (Leubais), abbots, of Gaul (ca. 500). St. Samson, bishop of Dol, in Brittany (ca. 565). St. Irene Chrysovolantou of Cappadocia (912). St. George the Builder, of Iveron, Mt. Athos (1029). New Martyr David of Aleppo (1660). New Hieromartyr Ignatius of Jablechna (Chelm and Podlasie, Poland) (1942).
Repose of Abbess Daria of Sezenovo (1858).
Monday. [I Cor. 15:12-19; Matt. 21:18-22]
The Lord condemned the fig tree to
fruitlessness because in appearance it was so covered with
leaves that there ought to have been fruit on it; however,
none could be found. In applying this to the Christian
life, the leaves represent outward works of piety and
outward spiritual feats, while the fruits represent inner
dispositions. This is a law: the former should proceed
from the latter. But out of condescension for our
infirmity, the latter should in any case develop together
with the former. When the former are strong but the latter
are not even budding, a lie of life results, which
expresses itself like this: to seem, but not to be. At
first this unfortunate state is perhaps not in one’s
thoughts, but then it appears unnoticeably and establishes
itself as a way of life. When one applies himself
excessively to externals and becomes passionately attached
to them, his attention toward his heart is suppressed, his
spiritual feelings die away, and coldness settles in. At
this stage spiritual life freezes, and there remains only
an appearance of piety, but no piety. The behaviour is
proper on the outside, but inwardly to the contrary. The
consequence of this is spiritual fruitlessness–deeds
are done, but they are all dead.