St. Onuphrius the Great (4th c.). St. Peter of Mt. Athos (734).
Sts. John, Andrew, Heraclemon, and Theophilus, hermits, of Egypt (4th c.). St. Arsenius, founder of Konevits Monastery (1447). St. Onuphrius, founder of Malsk Monastery (Pskov) (1492). Sts. Onuphrius and Auxentius, monks, of Vologda (15th c.-16th c). St. Stephen of Komel, founder of Ozersk Monastery (Vologda) (1542). Sts. Jonah and Bassian, monks, of Pertoma (Solovki) (1561). First (1650) and second (1909) glorifications of St. Anna, princess of Kashin (Euphrosyne in monasticism). St. Onuphrius, founder of Katrom Monastery (Vologda) (16th c). Uncovering of the relics of St. John of Moscow, fool-for-Christ (1672). 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 New Martyrs of the Turkish Yoke. 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.
Miracle-working icons of the Theotokos and St. Onuphrius at St. Onuphrius Monastery (Poland). Valaam Icon of the Most Holy Theotokos.
St. Amphianus, bishop and confessor, in Cilicia (ca. 310). St. Olympius, bishop and confessor, in Thrace (4th c.). St. Timothy the Hermit, of Egypt (4th c.). Virgin-martyr Cunera of Rhenen (Neth.) (451). St. Julian of the Dagouta Church in Constantinople. St. John the Soldier, of Egypt (6th c.-7th c.). St. John (Tornicus) of Mt. Athos and Georgia (998). Synaxis of the Saints of St. Onuphrius Monastery at Jablechna (Poland). St. Triphyllius, bishop of Leucosia [Nicosia] on Cyprus (370). St. Nicephorus (Cantacuzene), archdeacon, of Constantinople, who suffered under the Uniates in Marienburg, Galicia (1599).
Repose of Elder Peter of Katounakia, Mt. Athos (1867), and Blessed Hermit Philaretus of Mt. Athos (1961).
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.