Martyr Hyacinth of Amastris (4th c.). Martyr Emilian of Silistra in Bulgaria (363).
St. Pambo, hermit, of Egypt (4th c.). St. John the Much-suffering, of the Kiev Caves (1160). St. Pambo, recluse, of the Kiev Caves (13th c.). St. Leontius, founder of Karikhov Monastery (Novgorod) (1492).
New Hieromartyr Apollinarius (Mosalitinov), hieromonk of the St. Nicholas Monastery (Verkhoturye) (1918).
“Tolga” (1314) and “Kaluga” (1748) Icons of the Most Holy Theotokos.
Great-martyr Athanasius of Klysma, Egypt (4th c.). St. Barlaam, ascetic, of Bald Mountain, near Antioch in Syria (6th c.). St. Frederich, bishop of Utrecht (Neth.) (9th c.). Sts. Stephen, patriarch of Constantinople (928), and John the Confessor, metropolitan of Chalcedon (9th c.). Hieromartyr Cosmas, hieromonk, of Gareji, Georgia (1630).
Repose of Abbess Mavrikia (1867) and Abbess Zosima (1933), both of Goritsy Convent.
Sixth Sunday After Pentacost. [Rom. 12:6-14; Matt. 9:1-8]
The Lord forgives the sins of the man
sick of the palsy. One should rejoice; but the evil mind
of the learned scribes says: “This man
blasphemeth.” Even after the miracle of the healing
of the man sick of the palsy—a confirmation of the
comforting truth that the Son of man hath power on
earth to forgive sins—the people glorified God;
but nothing is said about the scribes, probably because
they continued to weave their deceitful questions even
after such a miracle. The mind without faith is a schemer;
it constantly hammers out its evil suspicions and weaves
blasphemy against the whole realm of faith. As for
miracles—it either doesn’t believe in them, or
it demands a tangible one. But when a miracle is given
that would obligate one to submit to the faith, this mind
is not ashamed to turn away from it, distorting or
slandering the miraculous works of God. It treats
irrefutable evidence of God’s truth in the same way.
It is sufficiently and cogently presented with both
experiential and intellectual proof, but it covers even
this with doubt. Sort out all that it produces and you
will see that in this there is only deceit, although its
own language calls it cleverness, and you are unwillingly
led to the conclusion that cleverness and deceit are one
and the same. In the realm of faith the Apostle says,
We have the mind of Christ. Whose mind is outside
of the realm of faith? The evil one’s. That is why
deceit has become its distinguishing