Translation of the relics from Jerusalem to Constantinople of Protomartyr and Archdeacon Stephen (428). Translation of the relics of the Righteous Nicodemus, Gamaliel, and Abibus, of Jerusalem (415). Blessed Basil of Moscow, fool-for-Christ (1552-1557).
Hieromartyr Stephen, pope of Rome (257), and companions. Blessed Basil of Kubensk (Vologda) (1472). St. Marco of Belavinsk (Vologda) (1492).
New Hieromartyr Platon (Kolegov), hieromonk, of Chasovo (Komi) (1937).
Translation of the relics of Martyrs Dada, Maximus, and Quintilian, at Dorostolum in Moesia (286). New Martyr Theodore of the Dardanelles (1692).
Repose of Hieromonk Peter (Seregin), spiritual father of Pyukhtitsa Convent (Estonia) (1982).
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.