Orthodox Calendar 2021
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Мч. Созонт Помпеольский Преподобномученик Макарий Каневский Прп. Макарий Оптинский
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Old Style
September 7
New Style
September 20
14th Week after Pentecost. Tone 4.
No fast.

Совершается служба на шестьForefeast of the Nativity of the Theotokos. Cовершается служба, не отмеченная в Типиконе никаким знакомMartyr Sozon of Cilicia (304). Совершается служба со славословиемSt. John, archbishop and wonderworker, of Novgorod (1186). Cовершается служба, не отмеченная в Типиконе никаким знакомHieromartyr Macarius of Kanev, archimandrite, of Obruch and Pinsk (1678). St. Macarius, elder, of Optina Monastery (1860).

Apostles Evodus (Euodias) (66) and Onesiphorus (67), of the Seventy. Martyr Eupsychius of Caesarea in Cappadocia (ca. 130). St. Luke and St. Peter the Cappadocian, abbots, of the monastery of the Deep Stream (10th c.). Sts. Alexander (Peresvet) and Andrew (Oslyabya), disciples of St. Sergius of Radonezh, who fought at the Battle of Kulikovo (1380). St. Serapion of Spaso-Eleazar Monastery, Pskov (1480)

New Hieromartyrs Eugene (Zernov), metropolitan of Nizhni- Novgorod, Leo (Yegorov), archimandrite, of the St. Alexander Nevsky Lavra, Nicholas (Ashchepev), abbot, of the Holy Trinity Selinginsk Monastery, Eugene (Vyzhva), abbot, of Zhitomir (Ukraine), Pachomius (Ionov), hieromonk of the Holy Trinity Skanov Monastery (Penza), and Stephen (Kreidich), priest, of Robchik (Bryansk) (1937). New Hieromartyr John Maslovsky, priest, of Verkhne-Poltavka, Amur (1921).

Sts. Symeon (1476) and Amphilochius (1570), of Pangarati Monastery (Romania). St. Cloud (Clodoald), founder of Nogent-sur-Seine Monastery, near Paris (560). St. Cassia (Cassiana) the Hymnographer (9th c.).

Repose of Metropolitan Isidore (Nikolsky) of St. Petersburg (1892) and Archbishop Anatole (Kamensky) of Irkutsk (1925).

Thoughts for Each Day of the Year
According to the Daily Church Readings from the Word of God
By St. Theophan the Recluse

St. Theophan the Recluse

Monday. [II Cor. 12:10-19; Mark 4:10-23

   The Lord breathed the breath of life, and man became the image of God. It is the same with one’s own rebirth: the beginnings of a new life are set down and one’s image is renewed by the breath of the Spirit of God; and whence and how it comes is not known. This is a point of departure; from here the work begins of raising up the image to a perfect likeness. When we are reborn according to the image of the Creator by the Lord’s Spirit we are transfigured from glory to glory, but not without us, our work and effort; however it is God who creates and restores us by the grace of the Most Holy Spirit, according to faith in the Lord. Behold the ideal and method of fulfilling in oneself the image and likeness of God! People so often write about and discuss upbringing. Meanwhile, it is all determined in the word of God by several words. Undertake only to fulfil what is prescribed, and upbringing will go on successfully to the goal. This is God’s path; but it does not exclude human paths—to the contrary, it gives them direction and crowns their success. When only the human remains, upbringing usually is insufficient, even detrimental, and not rarely totally perverts those being raised; then the rest of life goes crooked. Where those raised in a crooked manner multiply, all of society becomes more and more crooked, both in life and in its attitudes. The end is universal crookedness; one bends in one direction, then another bends in another.

Tuesday. [II Cor. 12:20-13:2; Mark 4:24-34]

   The parable about the gradual growth of wheat from seed portrays, with respect to each man, the gradual growth of what is hidden in a man’s heart, sown and watched over by God’s grace, while with respect to mankind—the gradual increase in the body of the Church or the community of those saved in the Lord Jesus Christ, according to the order established by Him. Through this parable the question is settled: why to this day is Christianity not universal? Just as a man who has cast seed into the ground sleeps and rises, and the seed sprouts and grows up on its own without his knowing how, so the Lord, placing the seed of Divine life on the ground has given it freedom to spread on its own, subordinating it to the natural flow of events, and not forcing them. He only watches over the seed, assists it in individual circumstances and gives the general direction. The reason for this lies in man’s freedom. The Lord wants man to submit to Him on his own, and awaits the inclination of his freedom; this affair takes time. If all depended only on God’s will, everyone would have been a Christian long ago. Another thought: the body of the Church is being created in heaven; from the earth enter only materials, formed also by heavenly agents. The word passes over the earth from heaven and attracts those who desire it. Those who take heed and follow enter, like raw material, into God’s laboratory, the Church, and here are remade according to patterns given from heaven. Those who are remade, upon departure from this life, pass into heaven and there enter into the house of God, each where he is fit. This goes on continuously, and consequently the work of God does not stand still. A universal solemn celebration of Christianity is not required for this. The house of God is created invisibly.


Martyr Sozon of Cilicia

The Martyr Sozon, a native of Lykaonia, was a shepherd. He read the Holy Scriptures attentively, and he loved to share his knowledge about the One God with the shepherds who gathered together with him. He brought many to the faith in Christ and to Baptism.

St. John the Archbishop and Wonderworker of Novgorod

Saint John, Archbishop of Novgorod, was born at Novgorod of the pious parents Nicholas and Christina. He passed his childhood in quiet and peaceful surroundings.

To Jerusalem on a Demon

Valeria Mikhailova

As God did not desire to leave this man unknown in the fifteenth century, so in our times: Today St. John of Novgorod, longing for but one thing from his childhood—to be with Christ, is remembered and glorified in the Orthodox world.

Martyr Macarius the Archimandrite of Kanev and Pereyaslavl

The Hieromartyr Macarius of Kanev lived in the seventeenth century. This was a most terrible time for Orthodox Christians in western Rus.

St. Macarius of Optina (1788-1860)

Olga Rozhneva

On September 7/20 we celebrate the memory of the great Optina elder, Macarius. The saint’s life is deeply edifying for contemporary people. What kinds of lessons can we learn from the elder’s life?

Apostle Evodius (Euodias) of the Seventy

The Holy Apostle Evodius of the Seventy was, after the holy Apostle Peter, the first bishop in Syrian Antioch.

Apostle Onesiphorus of the Seventy

Saint Onesiphorus was bishop at Colophon (Asia Minor), and later at Corinth.

Venerable Serapion of Spaso-Eleazar Monastery, Pskov

Saint Serapion of Pskov was born at Yuriev (now Tartu), which then was under the rule of Germans, who sought to stamp out Orthodoxy. His parents were parishioners of a Russian church in the name of Saint Nicholas.

Venerable Simeon Of Pângăraţi

Venerable Simeon was born at the beginning of the fifteenth century in a village close to Piatra Neamţ city, at the time of the pious ruler Prince Alexander the Kind (1400-1432).

Venerable Amphilochius of Pângăraţi

Holy Venerable Amphilochius from Pângăraţi was born in 1487, in Ţara de Sus, Moldavia. He began his monastic life in his youth at Moldoviţa Monastery, wherefrom he came to Pângăraţi in 1508.

The Hymn of Cassiani (with audio)

What made Theophilus say this to his prospective bride? Was he testing her humility? Was he testing her intellect? Was it he thrown too far off balance by Cassiani’s beauty to think of anything more romantic? And what made Cassiani make such a bold reply?