St. Chariton the Confessor, abbot, of Palestine (350).
Sts. Cyril, schemamonk, and Maria, schemanun, parents of St. Sergius of Radonezh (ca. 1337).
Prophet Baruch (6th c. b.c.). Martyrs Alexander, Alphius, Zosimas, Mark the Shepherd, Nicon, Neon, Heliodorus, and 24 others, in Pisidia and Phrygia (4th c.). Martyr Wenceslaus (Vyacheslav), prince of the Czechs (935). St. Chariton, abbot of Syandema Monastery (Vologda) (1509). St. Herodion, founder of Iloezersk Monastery (Belozersk) (1541). Synaxis of the Holy Fathers of Kiev whose relics lie in the Near Caves of St. Anthony. Synaxis of the Saints of Chelyabinsk. Synaxis of the Saints of Spain and Portugal.
New Hieromartyr Hilarion (Gromov), hieromonk, of Petushki (Vladimir), and New Martyr Michaela (Ivanova), schemanun, of Aksinyino (Moscow) (1937).
St. Faustus, bishop of Riez (495). St. Alkison, bishop of Nicopolis (Preveza) in Epirus (561). Hieromartyr Annemund, archbishop of Lyons (658). St. Leoba, abbess of Tauberbischofsheim, English missionary to Germany (779). St. Auxentius the Alaman, wonderworker, of Cyprus (12th c.). Martyr Eustace of Rome. Translation of the relics of St. Neophytus the Recluse, of Cyprus (1214).
Monday. [Gal. 2:11-16; Mark 5:24-34]
The woman with the issue of blood had
only to touch the Lord with faith, and power went out of
the Lord into her: straightway the fountain of her
blood was dried up. The issue of blood is an image of
passionate thoughts and intentions, incessantly springing
forth from the heart, if it has not yet been cleansed from
all sympathy to sin—this is our sinful disease. It
is sensed by those who have repented and zealously strive
to keep themselves pure not only outwardly, but inwardly
as well. Such people see that evil thoughts incessantly
proceed from the heart, and they grieve over this and seek
healing. But it is not possible to find such healing in
oneself or others; it comes from the Lord, or more
precisely, it comes when the soul touches the Lord and
power goes out of the Lord into the soul. In other words,
it comes when tangible contact with the Lord occurs, to
which a particular warmth and inner burning testifies.
When it happens, I say, immediately the soul feels that it
“was healed of that plague.” This is a great
good; but how can it be attained? The woman with the issue
of blood pressed towards the Lord and received
healing—we too must press towards the Lord, going
without laziness by the narrow way of inner and outer
spiritual endeavours. Everything is narrow and pressing
for those who go by this way, and the Lord is not in
sight. But then suddenly there is the Lord. And joy! The
Kingdom of God does not come noticeably…
Eighteenth Sunday After Pentecost. [II Cor. 9:6-11; Luke
5:1-11]
The fishermen toiled for an entire
night and took nothing; but when the Lord entered their
ship, and, after preaching commanded them to cast their
net, they took so many that they could not pull them out
and the net broke. This is an image for all work without
God’s help, and for work with God’s help. When
one person works, wanting to achieve something through his
strength alone—he is all thumbs. When the Lord draws
near to him, then one good thing after another flows in
from somewhere. In the spiritual-moral sense the
impossibility of success without the Lord is tangibly
visible: Without Me ye can do nothing, said the
Lord. And this law acts in all things. Just as a branch
not grown onto a tree not only does not bear fruit, but
dries up and loses its life as well, neither can people
bring forth fruits of truth valuable for eternal life if
they are not in living communion with the Lord. Any good
that they might have is only an appearance of good, but in
essence it is faulty—like a forest apple that
appears red but if you taste it, it is sour. It is also
tangibly clear in an external, worldly sense: one
struggles and struggles, and all in vain. When God’s
blessing descends, all comes out well. Those who are
attentive toward themselves and the paths of life know
these truths through experience.