Old Calendar Orthodox Daily Digest for 8/26/2020

Fasting Guidelines

12th Week after Pentecost. Tone two.
Dormition (Theotokos) Fast. By Monastic Charter: Strict Fast (Bread, Vegetables, Fruits)

Scripture Readings

John 10:9-16 (Matins Gospel)
I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly. I am the good shepherd. The good shepherd gives His life for the sheep. But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep. I am the good shepherd; and I know My sheep, and am known by My own. As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.

2 Corinthians 6:11-16
O Corinthians! We have spoken openly to you, our heart is wide open. You are not restricted by us, but you are restricted by your own affections. Now in return for the same (I speak as to children), you also be open. Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: “I will dwell in them And walk among them. I will be their God, And they shall be My people.”

Mark 1:23-28 (Wednesday)
Now there was a man in their synagogue with an unclean spirit. And he cried out, saying, “Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are-the Holy One of God!” But Jesus rebuked him, saying, “Be quiet, and come out of him!” And when the unclean spirit had convulsed him and cried out with a loud voice, he came out of him. Then they were all amazed, so that they questioned among themselves, saying, “What is this? What new doctrine is this? For with authority He commands even the unclean spirits, and they obey Him.” And immediately His fame spread throughout all the region around Galilee.

Hebrews 7:26-8:2(St. Tikhon)
For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever. Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

Matthew 5:14-19 (St. Tikhon)
You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven. Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.

Saints and Feasts Celebrated Today

Venerable Maximus the Confessor (662).
Venerable  Maximus  the Confessor (662). The Monk Maximos the Confessor was born in Constantinople in about the year 580 and raised in a pious Christian family. In his youth he received a very diverse education: he studied philosophy, grammatics, rhetoric, he was well-read in the authors of antiquity and he mastered to perfection theological dialectics. When Saint Maximos entered into government service, the scope of his learning and his conscientiousness enabled him to become first secretary to the emperor Heraclius (611-641). But court life vexed him, and he withdrew to the Chrysopoleia monastery (on the opposite shore of the Bosphorus , now Skutari), where he accepted monastic tonsure. By the humility of his wisdom he soon won the love of the brethren and was chosen hegumen of the monastery, but even in this dignity, in his own words, he “remained a simple monk”. But in 633 at the request of a theologian, the future Jerusalem Patriarch Saint Sophronios (Comm. 11 March), the Monk Maximos left the monastery and set off to Alexandria. Saint Sophronios was known in these times as an implacable antagonist against the Monothelite heresy. The Fourth OEcumenical Council (year 451) had condemned the Monophysite heresy, which confessed in the Lord Jesus Christ only one nature (the Divine, but not the Human nature, of Christ). Influenced by this erroneous tendency of thought, the Monothelite heretics introduced the concept that in Christ there was only “one Divine will” (“thelema”) and only “one Divine effectuation or energy” (“energia”), , which sought to lead back by another path to the repudiated Monophysite heresy. Monotheletism found numerous adherents in Armenia, Syria, Egypt. The heresy, fanned also by nationalist animosities, became a serious threat to church unity in the East. The struggle of Orthodoxy with the heresies was particularly complicated by the fact, that in the year 630 three of the Patriarchal thrones in the Orthodox East were occupied by Monothelites: at Constantinople , by Sergios, at Antioch , by Athanasias, and at Alexandria , by Cyrus. The path of the Monk Maximos from Constantinople to Alexandria led through Crete, where indeed he began his preaching activity. He clashed there with a bishop, who adhered to the heretical opinions of Severus and Nestorius. At Alexandria and its surroundings the monk spent about 6 years. In 638 the emperor Heraclius, together with the patriarch Sergios, attempted to downplay the discrepancies in the confession of faith, and the issued an edict: the so-called “Ecthesis” (“Ekthesis tes pisteos” , “Exposition of Faith), , which ultimately decreed that there be confessed the teaching about “one will” (“mono-thelema”) operative under the two natures of the Saviour. In defending Orthodoxy against this “Ecthesis”, the Monk Maximos recoursed to people of various vocations and positions, and these conversations had success. “Not only the clergy and all the bishops, but also the people, and all the secular officials felt within themselves some sort of invisible attraction to him, , testifies his Vita. Towards the end of 638 the patriarch Sergios died, and in 641 , the emperor Heraclius also died. The imperial throne came to be occupied by the cruel and coarse Constans II (642-668), an open adherent of the Monothelites. The assaults of the heretics against Orthodoxy intensified. The Monk Maximos went off to Carthage and he preached there and in its surroundings for about 5 years. When the successor of patriarch Sergios, patriarch Pyrrhos, arrived there in forsaking Constantinople because of court intrigues, and being by persuasion a Monothelite, , there occurred between him and the Monk Maximos an open disputation in June 645. The result of this was that Pyrrhos publicly acknowledged his error and even wanted to put into writing to Pope Theodore the repudiation of his error. The Monk Maximos together with Pyrrhos set off to Rome, where Pope Theodore accepted the repentance of the former patriarch and restored him to his dignity. In the year 647 the Monk Maximos returned to Africa. And there, at a council of bishops Monotheletism was condemned as an heresy. In the year 648, in place of the “Ecthesis”, there was issued a new edict, commissioned by Constans and compiled by the Constantinople patriarch Paul, the “Typus” (“Tupos tes pisteos” , “Pattern of the Faith”), which overall forbade any further deliberations, whether if be about “one will” or about “two wills”, as regarding the acknowledged “two natures” of the Lord Jesus Christ. The Monk Maximos thereupon turned to the successor of the Roman Pope Theodore, Pope Martin I (649-654), with a request to examine the question of Monotheletism at a conciliar consideration by all the Church. In October of 649 there was convened the Lateran Council, at which were present 150 Western bishops and 37 representatives of the Orthodox East, amongst which was also the Monk Maximos the Confessor. The Council condemned Monotheletism, and its defenders , the Constantinople patriarchs Sergios, Paul and Pyrrhos, were consigned to anathema. When Constans II received the determinations of the Council, he gave orders to arrest both Pope Martin and the Monk Maximos. This summons took 5 years to fulfill, in the year 654. They accused the Monk Maximos of treason to the realm and locked him up in prison. In 656 he was sent off to Thrace, and again later brought back to a Constantinople prison. The monk, together with two of his students, was subjected to the cruellest torments: for each they cut out the tongue and cut off the right hand. Then they were sent off to Colchis. But here the Lord worked an inexplicable miracle: all three of them found the ability to speak and to write. The Monk Maximos indeed foretold his own end (+ 13 August 662). On the Greek Saints-Prologue (Calendar), 13 August indicates the Transfer of the Relics of Saint Maximos to Constantinople, but possibly it might apply to the death of the saint. Or otherwise, the establishing of his memory under 21 January may be connected with this , that 13 August celebrates the Leavetaking of the Feast of the Transfiguration of the Lord. Over the grave of the Monk Maximos shone three miraculously-appearing lights, and there occurred many an healing. The Monk Maximos has left to the Church a large theological legacy. His exegetical works contain explanations of difficult places within the Holy Scripture, also Commentary on the Prayer of the Lord and on the 59th Psalm, various “scholia” (“marginalia” or text-margin commentaries) on treatises of the PriestMartyr Dionysios the Areopagite (+ 96, Comm. 3 October) and Sainted Gregory the Theologian (+ 389, Comm. 25 January). To the exegetical works of Saint Maximos belongs likewise his explication of Divine-services, entitled “Mystagogia” (“Introduction concerning the Mystery”). To the dogmatic works of the Monk Maximos belong: the Exposition on his dispute with Pyrrhos, and several tracts and letters to various people. In them are contained expositions of the Orthodox teaching of the Divine Essence and about Hypostatic-Persons of the Holy Trinity, about the Incarnation of God, and about the “theosis” (“deification”, “obozhenie”) of human nature. “Nothing in theosis is the product of human nature, , the Monk Maximos writes in a letter to his friend Thalassios, , since nature cannot comprehend God. It is only but the mercy of God that has the capacity to endow theosis unto the existing… In theosis man (the image of God) becomes likened to God, he rejoices in all the plenitude that does belong to him by nature, since the grace of the Spirit doth triumph within him and because God doth act within him” (Letter 22). To the Monk Maximos belong also works concerning the anthropologic (i.e. concerning man). He deliberates on the nature of the soul and its consciously-personal existence after the death of a man. Among his moral compositions, especially important is his “Chapters on Love”. The Monk Maximos the Confessor wrote likewise three hymns in the finest traditions of church hymnography, following the lead of Saint Gregory the Theologian. The theology of the Monk Maximos the Confessor, based on the spiritual experience of the knowledge of the great Desert-Fathers, and utilising the skilled art of dialectics worked out by pre-Christian philosophy, was continued and developed upon in the works of the Monk Simeon the New Theologian (+ 1021, Comm. 12 March), and Sainted Gregory Palamas (+ c. 1360, Comm. 14 November).
Uncovering of the relics of St. Maximus of Moscow, fool-for-Christ (1547).
Uncovering of the relics of  St. Maximus  of Moscow, fool-for-Christ (1547). Blessed Maxim, Fool-for-Christ, lived at Moscow. About his parentage, time and place of birth, nothing is known. Saint Maxim chose one of the most difficult and thorny paths to salvation, voluntarily for the sake of Christ having taken upon himself the guise of a fool. Summer and winter Maxim walked about almost naked, bearing with prayer both the heat and cold. He had a saying: “Fierce though be the winter, yet sweet be paradise”. Rus’ very much loved its holy fools, it esteemed their deep humility, it heeded their wisdom, expressed profitably and aphoristically in the proverbial sayings of the people’s language. And everyone heeded the holy fools: everyone from the great princes on down to the least beggar. Blessed Maxim lived at a difficult time for the Russian people. Tatar incursions, droughts, epidemics were endemic and people perished. The saint said to the unfortunate: “Not everything is by the weave of the wool, some be opposite… They have won the fight, admit it, and bow the lower; weep not for the beaten, weep rather the unbeaten; let us show tolerance and in this we shalt at least be human; gradually even raw firewood ignites; for toleration may God grant salvation”. But the saint did not only speak words of consolation. His angry denunciations frightened the mighty of his world. Blessed Maxim was wont to say to the rich and illustrious: “An idolatrous house, and a conscience corrupted; everyone is baptised, let everyone pray; God doth detect every wrong. He deceiveth not thee, nor deceivest thou He”. Blessed Maxim died on 11 November 1434 and as buried at the church of the holy Princes Boris and Gleb. Miraculous healings began occurring from the relics of the saint of God. In a circular missive of 1547, metropolitan Makarii enjoined “the singing and celebration at Moscow to the new Wonderworker Maxim, Fool-for-Christ”. That same year on 13 August the relics of Blessed Maxim were uncovered undecayed. The church of Saints Boris and Gleb, at which the saint was buried, burned in the year 1568. On its place was built a new church, which they consecrated in the name of Saint Maxim, Fool-for-Christ. And into this church was put the venerable relics of Saint Maxim.
St. Tikhon (Tychon), bishop of Voronezh, wonderworker of Zadonsk and All Russia (1783).
St. Tikhon  (Tychon), bishop of Voronezh, wonderworker of Zadonsk and All Russia (1783). Sainted Tikhon of Zadonsk, Bishop of Voronezh (in the world Timofei), was born in the year 1724 in the village of Korotska in Novgorod diocese, into the family of the cantor Savelii Kirillov. (A new family name , Sokolov, was given him afterwards by the head of the Novgorod seminary). After the death of his father in early childhood he lived in such poverty, that his mother was just barely able to make ends meet and she gave him over for raising to a neighbour, a coachman, since there was nothing wherewith to feed the family. Eating only black bread and even that in great moderation, the boy worked for a rich gardener to dig the vegetable beds. As a thirteen year old lad, he was sent to a clergy school near the Novgorod archbishop’s home, and in 1740 he was accepted under a state grant set up for the Novgorod seminary. The youth excelled at his studies and upon finishing seminary in 1754 he became a teacher at it, at first in Greek language, and later in rhetoric and philosophy. In the year 1758 he accepted monastic tonsure with the name Tikhon. And in that same year they appointed him to the position of prefect of the seminary. In 1759 they transferred him to Tver’, with an elevation to the dignity of archimandrite of the Zheltikov monastery. Later they appointed him rector of the Tver’ seminary and at the same time head of the Otrocha monastery. On 13 May 1761 he was ordained bishop of Keksgol’ma and Ladoga (i.e. a vicar bishop of the Novgorod diocese). His ordination was providential. They had proposed that the young archimandrite should transfer to the Trinity-Sergiev Lavra, but at Peterburg during the selection of a Novogorod vicar-bishop, at Pascha, from 8 castings of lots his name came up thrice. And on this same day the Tver’ bishop, Athanasii, without realising it, mentioned him at the Cherubimic hymn commemorations as bishop. In 1763 Saint Tikhon was transferred to the Voronezh cathedra-seat. Over the course of the four and an half years that he directed the Voronezh diocese, Saint Tikhon provided it constant edification both by his life and by his numerous pastoral guidances and soul-saving books. He wrote down for pastors a whole series of works: “About the Seven Holy Sacramental-Mysteries”, “A Supplement to the Priestly Office”, “Concerning the Sacrament of Repentance”, “An Instruction Concerning the Making of Marriage”. The saint considered it especially essential, that each clergy-server have a New Testament, and that it should be read daily. In his “Circular Letter” he called on pastors to make the sacraments with reverence, and with thought on God and love towards brother. (The “Guidances concerning the Proper Duties of Every Christian” was repeatedly republished in Moscow and Peterburg already during the XVIII Century). At Voronezh the saint eradicated an ancient pagan custom , the celebration in honour of Yarilo [originally a solar springtime pagan god connected with the fertility of grain and cattle]. In the outlying districts where military units of the Don Cossacks were dispersed, he formed a missionary commission to restore sectarians to the Orthodox Church. In 1765, Saint Tikhon transformed the Voronezh Slavic-Latin school into a clergy seminary, and having invited experienced instructors from Kiev and Khar’khov, he worked out for it the teaching courses. He exerted much attention and effort to build up both the churches and the school, and to guide and make pastors understand and be persuaded of the need for education. In administering the vast diocese, the saint was unflagging in his efforts, and he often spent nights without sleep. In 1767 he was compelled because of poor health to give up the running of the diocese and withdraw for rest to the Tolshevsk monastery, at a distance 40 versts from Voronezh. In 1769 the saint transferred over to the Bogoroditsk monastery in the city of Zadonsk. Having settled into this monastery, Saint Tikhon became a great teacher of the Christian life. With deep wisdom he set forth the ideal of true monasticism , in his “Rule of Monastic Living” and his “Guidances to Turn from the Vanity of the World”, and in his own life he fulfilled this ideal. He kept strictly to the directives of the Church, zealously (almost daily) he visited the temple of God, often he himself sang and read in the choir, and with time, out of humility he altogether left off participating and making services and instead but merely stood in the altar, reverently making the sign of the cross over himself. His beloved cell task was in reading the Lives of the Saints and the works of the holy fathers. The Psalter he knew by heart and on journeys he usually read or sang psalms. The saint underwent much tribulation, being devastated over the need of leaving his flock. Having recovered his health, he gave thought to returning to the Novgorod diocese, whither metropolitan Gavriil had invited him to head the Iversk Vallaisk monastery. But when his cell-attendant mentioned about this to the starets-elder Aaron, that one declared: “Art thou mad? The Mother of God doth not direct him to move away from here”. The cell-attendant conveyed this to His Grace. “If that be so, , said the saint, , I shall not move away from here”, , and he tore up the invitation. Sometimes he journeyed off to the village of Lipovka, where he himself made Divine-services at the Bekhteev house. The saint journeyed also to the Tolshevsk monastery, which he loved for its solitude. The fruition of all his spiritual life was the works, which the saint wrote while in retirement: “The Spiritual Treasury, Gathered from the World” (1770), and likewise , “About True Christianity” (1776). The saint lived in very simple circumstances: he slept on straw, covered by a sheepskin coat. His humility got to be so great, that to the mockery which frequently came his way, the saint did not pay any attention, giving the appearance that he did not hear it, and he was wont to say afterwards: “It thus pleases God, that servants make mockery over me , and this becometh me because of my sins”. He often said in like circumstances: “Forgiveness is better than revenge”. One time a fool named Kamenev struck the saint on the cheek with the words: “Be not so haughty”, , and the saint, having received this with gratitude, daily fed the fool. All his life the saint “in troubles, and sorrows, and insults hast thou joyfully endured, mindful that there cannot be the crown without the victory, nor victory without effort, nor effort without struggle, nor struggle without enemies” (Song 6 of the Canon). Strict towards himself, the saint was indulgent towards others. One time on the Friday before the feast of Palm Sunday he entered the cell of his friend the schema-monk Mitrophan, and he saw him at table together with Kozma Ignat’evich, of whom he was also fond. On the table was fish. His friends became upset. But the blessed saint said: “Sit down, for I know ye, and love is higher than fasting”. And to further quiet them, he closed his ears to the matter. He especially loved the common folk, he consoled them in their grievous lot, interceding with the landowners, and moving them to compassion. All his pension and gifts from admirers he gave away to the poor. By his deeds of self-denial and love of soul, the saint advanced in contemplation of Heaven and foresight of the future. In 1778, in a vivid dream he had suchlike a vision: the Mother of God stood in the clouds and around Her were the Apostles Peter and Paul; the saint himself on bended knees besought the All-Pure Virgin to continue showing mercy unto the world. The Apostle Paul loudly exclaimed: “When speak they peace together in affirmation, then wilt befall them unexpected universal destruction”. The saint fell asleep in trembling and in tears. In the following year he again saw the Mother of God in the air and around Her several personages; the saint fell down on his knees, and around him at his knees fell four vestments of white attire. The saint besought the All-Pure Virgin for someone in particular, that they not be taken away from him (who this person was and for what the prayer, the saint told not his cell-attendant), and She answered: “Sobeit at thine request”. Saint Tikhon predicted much about the fate of Russia, and in particular he spoke about the victory of Russia in the Fatherland War of 1812. More than once did they see the saint in spiritual rapture, with a transformed and luminous face, but he forbade them to speak about this. For three years before his end he each day prayed: “Tell me, O Lord, of my end”. And a quiet voice in the morning dawn exclaimed: “On a Sunday”. In that same year he saw in a dream a beautiful ray of light and upon it wondrous palaces and he wanted to go inside the doors, but they said to him: “Three years hence thou canst enter herein, but now work on”. After this the saint secluded himself in his cell and admitted only but a few friends. For his death the saint readied both clothing and grave: he often came to weep over his grave, standing hidden from people in a closet. A year and three months before his death in a vivid dream it occurred to the saint, that he was standing in the monastery chapel-church and a priest acquaintance was carrying from the altar to the royal doors an image of the Divine Infant beneathe a veil. The saint approached and gave kiss to the Infant at the right cheek, and he felt himself stricken on the left. Awakening, the saint sensed a numbness in his left cheek, his left leg, and a trembling in his left hand. He accepted this illness with joy. Shortly before his death, the saint saw in a dream an high and twisting ladder and he heard a command to climb up upon it. “I, , as he related to his close friend Kozma, , at first was afraid because of weakness. But when I started to go up, the people standing around the ladder, it seemed, helped me to go higher and higher to the very clouds”. “The ladder, , he explained to Kozma, , is the pathway to the Heavenly Kingdom; helpful to thee , are those things which be useful guidances to thee and of remembrance to thee”. The saint said with tears: “I myself do think this: the feeling that the end is nigh”. During the time of his illness he frequently communed the Holy Mysteries. Saint Tikhon died, as revealed to him, on Sunday 13 August 1783, at 59 years of age. The glorification of the saint likewise was done on a Sunday , 13 August 1861.
“Minsk” (1500), “Seven Arrows” (1830) and “Of the Passion” (1641) Icons of the Most Holy Theotokos.
The “Passion” (“Strastna”) Icon of the Mother of God received its name from this, that around the face of the Mother of God are depicted two Angels with the implements of the suffering of the Lord. About the icon’s glorification the following is known: a certain pious woman, Ekaterina, after entering into marriage began being subjected to seizures and madness: having lost her senses she ran off into the forest and more than once attempted suicide. In a moment of clarity she prayed to the Mother of God and gave a vow, that in case of healing she would enter a monastery. And after recovering her health she remembered about the vow only after a long time; afraid and mentally afflicted she took to her bed. Three times the MostHoly Mother of God appeared to her, commanding the sick woman to go to Nizhni-Novgorod and to buy from the iconographer Grigorii Her icon for prayer. Having done this, Ekaterina received healing, and from that time onwards miracles have occurred from this icon. The celebration of this icon is made on 13 August, on the occasion of its transfer in 1641 from the village of Palitsa to Moscow; at the place of its meeting at the Tver’ gates there was built a church, and later in 1654, the Strastna monastery. A second celebration of the icon is on the 6th Sunday after Pascha, on the Sunday of the Blind Man, in memory of miracles which occurred on this day. Glorified also have been the Strastna-Passion icons of the Mother of God in the Moscow church of the Conception of Saint Anna, and also in the village of Enkaeva in Tambov diocese.
Apodosis of the Transfiguration.
This day ends the feast of Transfiguration and we sing the entire service of the feast. Refer to the chapter in the Typikon and the Menaion if the Apodosis of Transfiguration falls on a Sunday.
Martyr Hippolytus of Rome and 18 martyrs with him, including Martyrs Concordia, Irenaeus, and Abundius (258).
The Martyr Hyppolitus was a chief prison guard at Rome under the emperors Decius and Valerian (249-259). He was converted to Christ by the Martyr Lawrence (Comm. 10 August), and he gave burial to the martyr’s body. They reported about this to the emperor, who had Saint Hyppolitus arrested and, in mockery, asked: “Art thou then into sorcery, to have stolen away the body of Lawrence?” The saint confessed himself a Christian. They began to beat at him fiercely with canes. In answer they heard only the repeated words: “I am a Christian”. The emperor gave orders to clothe Saint Hyppolitus in his soldier’s attire and said: “Be mindful of thy calling and be our friend, offer sacrifice to the gods together with us, just as before”. But the martyr answered: “I am a soldier of Christ, my Saviour, and I do desire to die for Him”. They then confiscated all his property, and whipped his foster-mother, the Martyress Concordia, with olive switches, and they beheaded all his household before the very eyes of Saint Hyppolitus. The saint himself they tied to wild horses, which dragged him over the stones to his death. This occurred on 13 August 258, the third day after the martyr’s death of Archdeacon Lawrence, just as he had predicted it to Saint Hyppolitus. By night presbyter Justin gave burial to all the martyrs at the place of execution. But the body of Saint Concordia had been thrown into an unclean place at Rome. After a certain while two Christians, the Martyrs Ireneius and Avundius, learned from a certain soldier where the body of the martyress had been thrown, and they buried it alongside Saint Hyppolitus. For this, on 26 August they were drowned, just as had been the martyress. Christians by night took up the bodies of the martyrs and buried them by the relics of the holy Archdeacon Lawrence.
Empress Irene, tonsured Xenia (12th c.).
She was the pious wife of the Emperor John II Comnenus (reigned 1118-1143), but retired into monastic life. She founded the Monastery of the Pantokrator in Constantinople.
Additional Saints and Feasts Celebrated Today
New Hieromartyrs John, Ioasph and Constantine priests (1918).
New Hieromartyr Seraphim (Zvezdinsky), bishop of Dmitrov, Nicholas, Jacob priests and Alexis deacon (1937).
New Hieromartyr Basil (1942).
New Hieromartyr Basil (Preobrazhensky) bishop of Kineshma.
Venerable Serid (Seridos), abbot, of Gaza (6th c.).
St. Eudocia the Empress (460), wife of Theodosius the Younger.
Venerable Radegunde of Poitiers, nun (587) (Gaul).
Venerable Abba Dorotheos of Gaza (Greek).
St. Wigbert, abbot of Hersfeld, English missionary to Germany (738).

Today’s Hymns

The Holy Transfiguration of Our Lord, Troparion, in Tone VII
Thou wast transfigured on the mountain, O Christ God,
Who didst show Thy
glory unto Thy disciples as far as they could bear it,
May Thine ever-existing
light shine forth also upon us sinners
through the prayers of the Theotokos.

O Bestower of light, glory be to Thee!

Kontakion of the feast, in Tone VII
On the mountain wast Thou transfigured,
and Thy disciples beheld Thy glory
as far as they could bear it, O Christ God;
that when they would see Thee
crucified,
they would comprehend that Thy suffering was voluntary,
and
proclaim to the world that Thou art of a truth the Effulgence of the Father.

St. Tikhon, bishop of Voronezh, Troparion, in Tone VIII
From thy youth thou didst love Christ, O blessed one; and thou wast an
example unto all by word, life, love, spirit, faith, purity and humility.
Wherefore, thou hast made thine abode in the heavenly mansions, where, standing
before the throne of the All-holy Trinity, do thou pray that our souls be saved,
O holy hierarch Tikhon.

Another Troparion, in Tone IV
O guide of Orthodoxy, teacher of piety, preacher of repentance, emulator of
Chrysostom, most excellent pastor, new beacon and wonderworker of Russia: well
didst thou shepherd thy flock, and by thy writings thou hast instructed us all.
Wherefore, adorned with a crown of incorruption by the Chief Shepherd, do thou
entreat Him that our souls be saved.


Hymns, Readings, Feast Day, and Fasting Information provided by Holy Trinity Orthodox Church.

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