St. Maximus the Confessor (662). Martyr Neophytus of Nicaea (303-305). Martyrs Eugene, Candidus, Valerian, and Aquila, at Trebizond (3rd c.-4th c.). St. Maximus the Greek, monk, of Russia (1556).
Virgin-martyr Agnes of Rome (ca. 305). Martyr Anastasius, disciple of St. Maximus the Confessor (662). St. Timon, monk, of Nadeyev and Kostroma (1840).
“Paramythia” Icon of the Most Holy Theotokos (807), at Vatopedi (Mt. Athos).
Hieromartyrs Fructuosus, bishop of Catalan (Spain), and with him deacons Augurius and Eulogius (259). St. Zosimas, bishop of Syracuse (662). Synaxis of the Church of Holy Peace by the Sea, Constantinople. St. Callistratus, catholicos-patriarch of Georgia (1952).
Saturday. [Col. 1:3-6; Luke 16:10-15]
Ye cannot serve God and mammon. A divided
thought and divided heart make a person unfit for
anything; for A double-minded man is unstable in all
his ways (James 1:8). He either does nothing, or does
and redoes; that is, he builds with one hand and destroys
with the other. The source of a truly God-pleasing life is
a firm resolution to please God in all things. This
resolution directs all of a person’s thoughts,
desires and feelings toward one thing, and thus uniting
his inward [powers], it makes him strong to do deeds,
bringing unity into all of his activities and imparting to
them a single character. Such deeds are successful and
fruitful, because they are full of true life. Where do
inertia, immobility and fruitlessness of deeds come from?
From inner lifelessness; and inner lifelessness comes from
inner division. One single goal is not acknowledged or
established as a law of life—deeds are performed
haphazardly. Therefore one deed goes in its direction,
another goes in another direction, and the edifice of
one’s life is never erected. Choose a goal and
devote your life to it. The true, main goal is indicated
by the God-like nature of man; it is living communication
with God. Direct also toward this main goal all personal,
scholarly, worldly, civic, commercial, official, and
governmental goals. If everyone in society held to this
[principle], there would be one general tenor to society,
and one spirit would fill everyone.
Monday (33rd). [I Pet. 2:21–3:9; Mark
12:13–17]
The Apostle now points out to us the hidden
man of the heart (I Pet. 3:4) as the object of
our most careful concern and care. We are to adorn
ourselves through the formation of this man within
ourselves. What is this hidden man of the heart? It is
that man which forms in the heart when only good
dispositions and feelings come to dwell therein. Examine
these dispositions and feelings, and you will see the face
of the man hidden in the heart. Here are those
dispositions! As His divine power hath given unto us
all things that pertain unto life and godliness (II
Pet. 1:3), and on your part, giving all diligence,
writes Saint Peter, add to your faith virtue; and to
virtue knowledge; and to knowledge temperance; and to
temperance patience; and to patience godliness; and to
godliness brotherly kindness; and to brotherly kindness
love (II Pet. 1:5–7). In a similar fashion Saint
Paul lists the inner good dispositions of the Christian
heart: The fruit of the Spirit is love, joy, peace,
longsuffering, gentleness, goodness, faith, meekness,
temperance (Gal. 5:22–23). Also: Put on
therefore, as the elect of God, holy and beloved, bowels
of mercies, kindness, humbleness of mind, meekness,
longsuffering ... and above all these things put on love,
which is the bond of perfectness. And let the peace of God
rule in your hearts (Col. 3:12–15). Bring
together all of these goods into one spiritual body with
its various members, and you will see the divinely
beautiful face of the hidden man of the heart. You must
fervently establish the same in your own heart.