Sts. Isaac (383), and Dalmatus and Faustus (5th c.), ascetics of the Dalmatian Monastery, Constantinople. St. Anthony the Roman, abbot (Novgorod) (1147).
Protomartyr Rajden of Tsromi and Nikozi, Georgia (457). St. Cosmas, eunuch and hermit, of Palestine (6th c.).
Holy Myrrh-bearer Salome (1st c.). St. John, confessor and abbot, of Patalaria Monastery (8th-9th c.). St. Theoclita the Wonderworker, of Optimaton (ca. 842). Nine Kherkheulidze brothers, their mother and sister, and 9,000 others, who suffered on the field of Marabda, Georgia (1625).
Repose of Hieroschemamonk Ignatius of Harbin (1958).
Tenth Sunday after Pentecost. [I Cor. 4:9-16; Matt.
This kind goeth not out but by
prayer and fasting. If this kind goes out by the
prayer and fasting of another person, then it is even less
able to enter one who fasts and prays. What protection!
Although there are a slew of demons and all the air is
packed with them, they cannot do anything to one who is
protected by prayer and fasting. Fasting is universal
temperance, prayer is universal communication with God;
the former defends from the outside, whereas the latter
from within directs a fiery weapon against the enemies.
The demons can sense a faster and man of prayer from a
distance, and they run far away from him so as avoid a
painful blow. Is it feasible to think that where there is
no fasting and prayer, there already is a demon? Yes, it
is. The demons lodging in a person, do not always reveal
their presence, but lurk there, stealthily teaching their
host every evil and turning him away from every good
thing; so this person is certain that he is doing
everything on his own, but meanwhile he is only fulfilling
the will of his enemy. Just commence prayer and fasting
and the enemy will immediately depart, then wait on the
side for an opportunity to somehow return again. And he
truly will return, as soon as prayer and fasting are