Hieromartyr Methodius, bishop of Patara (or Olympus) in Lycia (312). Right-believing Prince Gleb Andreyevich of Vladimir (1175).
Translation of the relics of Martyrs Inna, Pinna, and Rimma (1st-2nd c.), Scythian disciples of Apostle Andrew, to Alushta (Crimea) (1st c.-2nd c.). Hieromartyrs Aristocleus, priest, the deacon Demetrian, and the reader Athanasius, at Salamis on Cyprus (ca. 306). St. Leucius the Confessor, bishop of Brindisi (5th c.). St. Minas, bishop of Polotsk (1116). St. Nicholas (Cabasilas) (ca. 1397). Translation of the relics of St. Gurias, archbishop of Kazan (1630). St. Onuphrius, founder of Katrom Monastery (Vologda) (16th c.). Sunday of All Saints of Vologda. Sunday of All Saints of Novgorod. Sunday of All Saints of Belorussia. Sunday of All Saints of Pskov. Sunday of All Saints of St. Petersburg and Ladoga. Sunday of All Saints of Galicia. Sunday of All Saints of Poland. Sunday of All Saints of Odessa. Sunday of All Saints of Britain and Ireland. Sunday of All New Martyrs of the Turkish Yoke.
New Hieromartyr Nicholas Florov, archpriest, of Kobra (Vyatka) (1933).
“Korobeinikov” (Kazan) Icon of the Most Holy Theotokos (1938). Valaam Icon of the Most Holy Theotokos.
Martyrs Paul, Cyriacus, Paula, Felicilana, Thomas, Felix, Martyrius, Vitaly, Crispinus, and Emilius, in Tomis, Moesia (290). Blessed Studius, founder of the Studion Monastery (5th c.). St. Florentina, abbess, of Spain (ca. 636). St. Nahum of Ochrid, enlightener of the Bulgarians (910). Translation of the relics and garments of Apostles Luke, Andrew, and Thomas, Prophet Elisha, and Martyr Lazarus to the Church of the Holy Apostles in Constantinople (960). St. Callistus I, patriarch of Constantinople (1363). St. Nicephorus (Cantacuzene), archdeacon, of Constantinople, who suffered under the Uniates in Marienburg, Galicia (1599). Finding of the relics of New Hieromartyr Raphael, hieromonk, of Mytilene (1959).
Third Sunday After Pentacost. [Rom. 5:1-10; Matt. 6:22-33]
If therefore thine eye be
single[1]
thy whole body shall be full of light. But if thine eye
be evil, thy whole body shall be full of
darkness. Here the mind is called the eye,
and the entire composition of the soul is called the
body. Thus, when the mind is simple then it is light in
the soul; when the mind is evil, then it is dark in the
soul. What are a simple mind and an evil mind? A simple
mind is one which accepts the word of God as is
written, and is convinced beyond a doubt that all is
indeed as is written. It has no deceit, no wavering, or
hesitation. An evil mind is one which approaches the
word of God with slyness, artful disputing, and
questioning. It cannot directly believe, but subjects
the word of God to its sophistry. It approaches the
word not as a disciple, but as a judge and critic, to
test something stated there, and then either scoffs at
it, or says in a haughty manner, “Yes, not
bad.” Such a mind has no firm tenets, because it
clearly does not believe the word of God, and its own
rationale is always unstable—today one way,
tomorrow another. It has only wavering, confusion,
questions without answers; everything is out of place
with it, and it walks in the dark, fumbling its way. A
simple mind sees everything clearly: every thing in it
has a definite character, determined by the word of
God. That is why every thing in it has its place, and
it knows exactly how to behave with relation to
things—it walks along open, visible roads, with
complete assurance that they lead to the true goal.
[1]
In Church Slavonic, the text translates as, If thine
eye be pure.