St. Cyriacus the Hermit, of Palestine (556).
Martyrs Dada, Gabdelas, and Casdoe, of Persia (4th c.). St. Theophanes the Merciful, of Gaza. St. Cyprian, abbot, of Ustiug (Vologda) (1276). St. Onuphrius the Wonderworker, of Gareji, Georgia (1733). Uncovering of the relics of St. John (Maximovitch), archbishop of Shanghai and San Francisco (1993). Synaxis of the Saints of Poltava.
New Hieromartyr John (Pommer), archbishop of Riga (Latvia) (1934).
Holy Martyr Gudelia of Persia (4th c.). 80 Holy Martyrs of Byzantium (364- 378). St. Ludwin (Leudwinus), bishop of Trier (713). Martyrs Tryphon, Trophimus, and Dorymedon, and 150 Martyrs, in Palestine.
Repose of Blessed Anthony Alexeyevich, fool-for-Christ, of Zadonsk (1851), and Archimandrite Gerasim (Schmaltz) of Alaska (1969).
Wednesday. [Phil. 1:12-20; Luke 5:33-39]
It is indecent for the children of the
bridechamber to fast while the bridegroom is with them,
said the Lord, and thus pronounced the law that even with
virtues and spiritual endeavours everything has its place
and time. And this is so pressing that an untimely and
inappropriate deed loses its value, either entirely, or in
part. The Lord arranged everything in visible nature with
measure, weight and number; He also wants everything in
the moral realm to be in good form and order. Inner good
form amounts to a combination of every virtue with all
virtues in totality, or a harmony of virtues, so that none
protrude without need, but are all harmonious like voices
in a choir. Outer good form gives each deed its place,
time and other points of contact. When all of this is
properly arranged, it is like a beautiful lady dressed in
beautiful clothes. Virtue which is in good form both on
the inside and outside is decent; it is Christian good
sense that makes it this way, or according to spiritual
elders: it is discernment acquired through experience and
sensible examination of the lives of saints in the light
of the word of God.