Martyrs Onesiphorus and Porphyrius, of Ephesus (284-305). St. Matrona, abbess, of Constantinople (492). St. Theoctista of the isle of Lesbos (881).
Martyr Alexander of Thessalonica (ca. 305). Martyr Anthony of Apamea (5th c.). St. John the Short, of Egypt (ca. 407). Sts. Eustolia (610) and Sosipatra (625), of Constantinople. St. Onesiphorus the Confessor, of the Kiev Caves (1148). St. Nectarius (Kephalas), metropolitan of Pentapolis (1920).
New Hieromartyrs Parthenius (Bryansky), bishop of Ananyevsk, Alexis (Zadvornov), hieromonk, of the Afanasiev Convent (Yaroslavl), Paul Ansimov, archpriest, of Moscow, Nestor Panin and Theodore Chichkanov, archpriests, of Semipalatinsk, Dimitry Rusinov, archpriest, of Boyarkino (Moscow), and Elijah Rylko, archpriest, of Ilinskoye (Moscow) (1937).
Icon of the Most Holy Theotokos “She Who Is Quick to Hear” of Docheiariou, Mt. Athos (10th c.).
Martyrs Claudius, Castor, Sempronian, and Nicostratus, of Pannonia (ca. 306). St. Benen (Benignus), bishop of Armagh (468). St. Symeon Metaphrastes, of Constantinople (960). Sts. Euthymius (990) and Neophytus (ca. 1118), of Docheiariou, Mt. Athos. St. Iakovos (Tsalikis), elder, of Euboia (1991).
Repose of Righteous Eldress Matrona of Penza (1937) and Elder Macarius (Mordovtsev), fool-for-Christ, of Novopskov and Starobelsk (1981).
Tuesday. [II Thess. 1:10-2:2; Luke 12:42-48]
The parable about the steward shows how
a Christian should behave with relation to worldly things.
A steward diligently does his work, but in his heart he is
not attached to anything, he is free from all bonds, he
relates to everything outwardly. So also must a Christian
be in relation to all worldly things. But is this
possible? It is possible. As there exists outward piety
without inner piety, so worldliness which is only outward
is possible without inner bonds. But in such a case, will
everything around us turn into a single lifeless form,
emitting coldness like a marble statue? No; in the midst
of worldly things another life will develop which is more
attractive than the fullest worldliness. Worldly things,
being worldly things, truly will remain as the form, while
that which warms the heart will start to proceed from
another source, and whosoever drinketh from this source
will no longer thirst. But then, is it better to drop
everything? Why? Even one who outwardly drops everything
can still be attached in his heart, and one who does not
outwardly drop everything can be free from bonds. Of
course it is more convenient for one who outwardly
renounces everything to control his heart. Choose what is
more convenient for you; just be disposed as the Lord