Apostle of the Seventy and Hieromartyr Symeon the Kinsman of the Lord, bishop of Jerusalem (107).
St. Eulogius the Hospitable, of Constantinople (6th c.). St. Stephen, abbot of the Kiev Caves and bishop of Vladimir in Volhynia (1094). St. Basil (Kishkin), hieroschemamonk of Glinsk and Ploshchansk hermitages (1831).
New Hieromartyrs Paul Svetozarov, archpriest, and John Rozhdestvensky, priest, and with them Martyrs Peter Yazykov, Nicholas Malkov, Auxentius Kalashnikov, Sergius Mefodiev, and Anastasia of Shui and Palekh (Vladimir) (1922). Glorification of New Hieromartyr Hilarion (Troitsky), archbishop of Verey (1999).
St. Pollion the Reader, of Cibalis in Pannonia (306). St. Nicon, abbot, of the monastery of St. Gerasimus (6th c.). St. Floribert, bishop of Luik (Neth.) (746). St. John the Confessor, abbot, of Cathares Monastery at Constantinople (832). Burning of the relics of St. Sava I of Serbia by the Turks (1595). St. Calistrat (Bobu) of Timiseni and Vasiova, Romania (1975).
Saturday. [Acts 9:20–31; John 15:17–16:2]
When Saint Paul began to preach in
Damascus, all were amazed, saying: Is not this he that
destroyed them which called on this name? (Acts 9:21).
Isn’t it always this way? Those close to someone who
converts from unbelief to belief, or from sin to virtue,
marvel over what happened has with this person. He did
everything our way and now suddenly everything has
changed: his words and his gaze, his step and his thoughts
are not the same, and his undertakings are different, and
the places where he goes are different. It is as if one
were walking toward the west, and then suddenly turned
around to the east. These two lives are contradictory and
mutually exclude one another. He who wants to combine
them, or to make a whole life with part from the one, and
part from the other, will waste both time and effort with
no success. What can these lives have in common?! Only
those who do not understand things can say, “Why
does it have to be so drastic!”