Old Calendar Orthodox Daily Digest for 7/31/2022

Fasting Guidelines

7th Sunday after Pentecost. Tone six.
Today is fast-free!

Today’s Commemorations

  • Commemoration of the Holy Fathers of the First Six Councils ( movable holiday on Sunday closest to July 16 ).
  • Martyr Emilian of Silistra in Bulgaria (363).
  • Martyr Hyacinth of Amastris (4th c.).
  • New Hieromartyrs Appolinarius (1918).
  • Venerable John the Long-suffering of the Kiev Caves (1160).
  • Venerable Pambo , recluse of the Kiev Caves (1241).
  • Venerable Pambo , hermit of Egypt (386).
  • Venerable Leontius, abbot of Karikhov (Novgorod) (1492).
  • “Kaluga” Icon of the Most Holy Theotokos (1892).
  • St. Frederich, bishop of Utrecht (9th c.) (Neth.).
  • Martyr Marcel (Greek).
  • Martyrs Dasius and Maron (Greek).
  • Sts. Stephen, archbishop of Constantinople (928), and John the Confessor, metropolitan of Chalcedon (9th c.) (Greek).
  • Great-martyr Athanasius of Klysma, Egypt (4th c.).
  • Hieromartyr Kozman (1630) (Georgia).

Scripture Readings

John 20:1-10 (7th Matins Gospel)
Now on the first day of the week Mary Magdalene went to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. Then she ran and came to Simon Peter, and to the other disciple, whom Jesus loved, and said to them, “They have taken away the Lord out of the tomb, and we do not know where they have laid Him.” Peter therefore went out, and the other disciple, and were going to the tomb. So they both ran together, and the other disciple outran Peter and came to the tomb first. And he, stooping down and looking in, saw the linen cloths lying there; yet he did not go in. Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there, and the handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself. Then the other disciple, who came to the tomb first, went in also; and he saw and believed. For as yet they did not know the Scripture, that He must rise again from the dead. Then the disciples went away again to their own homes.

Romans 15:1-7 (Epistle)
We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. Let each of us please his neighbor for his good, leading to edification. For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me.” For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ. Therefore receive one another, just as Christ also received us, to the glory of God.

Matthew 9:27-35 (Gospel)
When Jesus departed from there, two blind men followed Him, crying out and saying, “Son of David, have mercy on us!” And when He had come into the house, the blind men came to Him. And Jesus said to them, “Do you believe that I am able to do this?” They said to Him, “Yes, Lord.” Then He touched their eyes, saying, “According to your faith let it be to you.” And their eyes were opened. And Jesus sternly warned them, saying, “See that no one knows it.” But when they had departed, they spread the news about Him in all that country. As they went out, behold, they brought to Him a man, mute and demon-possessed. And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, “It was never seen like this in Israel!” But the Pharisees said, “He casts out demons by the ruler of the demons.” Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

Hebrews 13:7-16 (Fathers)
Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct. Jesus Christ is the same yesterday, today, and forever. Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them. We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach. For here we have no continuing city, but we seek the one to come. Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. But do not forget to do good and to share, for with such sacrifices God is well pleased.

John 17:1-13 (Fathers)
Jesus spoke these words, lifted up His eyes to heaven, and said: “Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was. I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. Now they have known that all things which You have given Me are from You. For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me. I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. And all Mine are Yours, and Yours are Mine, and I am glorified in them. Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are. While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled. But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves.

Saints and Feasts Celebrated Today

Venerable John the Long-suffering of the Kiev Caves (1160).
Venerable  John  the Long-suffering of the Kiev Caves (1160). The Monk John the Much-Suffering, of Pechersk, pursued asceticism at the Kievo-Pechersk Lavra.       The ascetic related, that from the time of his youth he had suffered much, tormented by fleshly lust, and nothing could deliver him from it – neither hunger nor thirst nor heavy chains. The monk then went into the cave wherein rested the relics of the Monk Antonii, and he fervently prayed to the holy abba. After a day and a night the much-suffering John heard a voice: “John! It is necessary for thee to here seclude thyself, so that at least to weaken the vexation by silence and the unseen, and the Lord shalt help thee through the prayers of His monastic saints”. The saint settled into the cave from that time, and only after thirty years did he conquer the fleshly passions. Tense and fierce was the struggle upon the thorny way on which the monk went to victory. Sometimes the desire took hold of him to forsake his seclusion, but then he resolved on still greater an effort. The holy warrior of Christ dug out a pit and with the onset of Great Lent he climbed into it, and he covered himself up to the shoulders with ground. The whole of Lent he spent in such a position, but the burning of his former passions did not quit his much-exerted flesh. The enemy of salvation brought terror upon the ascetic, in wanting to expel him from the cave: a fearsome serpent, breathing fire and strewn with sparks, tried to swallow the saint. For several days these evil doings continued. On the night of the Resurrection of Christ the serpent seized the head of the monk in its jaws. Then Saint John cried out from the depths of his heart: “O Lord my God and my Saviour!Wherefore hast Thou forsaken me? Have mercy upon me, Thou Only Lover-of-Mankind; deliver me from my foul iniquity, so that I wither not in the snares of the malevolent one; deliver me from the mouth of mine enemy: send down a lightning-flash and drive it away”. Suddenly a bolt of lightning flashed, and the serpent vanished. A Divine light shone upon the ascetic, and a Voice was heard: “John! Here is the help for thee; henceforth be attentive, that nothing worse happen to thee and that thou suffer not in the age to come”. The saint prostrated himself and said: “Lord! Why didst Thou leave me for so long in torment?” “For the power of thine endurance, – was the answer, – I brought upon thee temptation, so that thou might be smelted pure like gold; it is to the strong and powerful servants that a master doth assign the heavy work, and to the infirm and to the weak – the easy tasks; wherefore pray thou to the one buried here (the Monk Joseph the Hungarian), he can help thee in this struggle: he even moreso than Joseph (the Handsome)”. The monk died in about the year 1160, having acquired grace against profligate passions. His holy relics rest within the Antoniev Caves.

Hieromartyr Kozman (1630) (Georgia).
Hieromartyr Kozman (1630) (Georgia). Over the centuries the monastic complex founded by St. David of Gareji became a spiritual and cultural center for all of Georgia. Many of the faithful flocked there with a desire to serve Christ.       Among them was the hieromonk Kozman, who would end his earthly life as a martyr.       Few details of the life of Holy Martyr Kozman have been preserved. According to the Georgian catholicos Anton, St. Kozman was a learned and righteous ascetic, well-versed in the canons of the Orthodox Church.       St. Kozman composed a set of “Hymns to the Great-Martyr Queen Ketevan” but his work has not been preserved. According to the 19th-century historian Platon Ioseliani, Hieromonk Kozman was taken captive and tortured to death in the year 1630, when the Dagestanis were carrying out a raid on the Davit-Gareji Wilderness.

Commemoration of the Holy Fathers of the First Six Councils ( movable holiday on Sunday closest to July 16 ).
In the Ninth Section of the Nicea-Constantinople Symbol-Creed of Faith – worked out by the holy fathers of the First and Second Ecumenical Councils, we confess our faith in “One, Holy, Catholico-Conciliar (“Sobornyi”) and Apostolic Church”. By virtue of the Catholico-Conciliar (“Sobornyi”) nature of the Church, the All-Churchly or Ecumenical Council is the Church’s supreme facility, and possessing the plenitude, to resolve the major questions of religious life. An Ecumenical Council is comprised of archpastors and pastors of the Church, and representatives of all the Local Churches, from every land of the “oikumene” (i.e. from all the whole inhabited world, the Ecumenical/ecumenical basis of the “Universality” (“Vselennost'”) of the Church is implied in the Greek word “kath’olon”, from whence the word “catholic”, which encompasses the evangelisation of the whole world).       [Trans. note: The Church Slavonic word “Sobornyi” – in English usually translated merely as “Catholic”, has actually a deeper and more profound meaning than commonly understood in the West, and it reflects linguistically the Greek word “katholikos” as interpreted by Holy Tradition for Saints Cyril and Methodios. The adjective form “Sobornyi” has its word-root in “Sobor” – meaning an “assembly” or “council”. The erudite might also recognise similarity with the word “Sobornost'” – a term emphasised in ecclesiology by the Russian religious-philosopher A. S. Khomyakov in the 1800’s. “Sobornost'” is translated sometimes as “Catholico-Conciliarity”, but often also as “Communality”. This latter nuance signifies the “Catholicity” of the Church, not as a formal external quality regarding the Church as worldly institution and outward authority, but rather existing as a spiritually inward and dynamic quality within each believer. It is the Gospel that defines the locus of the Church saying: “The Kingdom of God is within you”. This however does not mean the fragmenting individualism of belief often seen in Protestantism. The Church as “ekklesia” (assembly of believers) is “One” in Christ in the Apostolicity and Holiness of its faith in Christ – our own oneness is with the one authentic faith of the Holy Apostles in the teachings of our Lord Jesus Christ, preserved as Holy Tradition throughout all the generations of believers. The “Communality” or “Communion in Christ Jesus” is not merely with our fellow believers in the Church in the present time, but with all the generations of the “faithful” that have gone before us. All the Four Marks of the Church – One, Holy, Catholic, Apostolic – are inter-connected. The Catholicity of the Church extends universally not merely through spatiality, but also back through time – it is the “Church Triumphant” as well as the “Church Militant”.]       The Orthodox Church acknowledges Seven Holy Ecumenical Councils: The First Ecumenical Council (Nicea I) (Comm. 29 May, and also movably, on 7th Sunday after Pascha) was convened in the year 325 against the heresy of Arius, in the city of Nicea in Bithynia under the holy Equal-to-the-Apostles Constantine the Great.       The Second Ecumenical Council (Constantinople I) (Comm. 22 May) was convened in the year 381 against the heresy of Macedonias, by the emperor Theodosius the Great.       The Third Ecumenical Council (Ephesus) (Comm. 9 September) – was convened in the year 431 against the heresy of Nestorius, in the city of Ephesus by the emperor Theodosius the Younger.       The Fourth Ecumenical Council (Chalcedon) (Comm. 16 July) – was convened in the year 451, against the Monophysite heresy, in the city of Chalcedon under the emperor Marcian.       The Fifth Ecumenical Council (Constnatinople II) (Comm. 25 July) – “Concerning the Three Chapters”, was convened in the year 553, under the emperor Justinian the Great.       The Sixth Ecumenical Council (Constantinople III) (Comm. 23 January) – during the years 680-681, was against the Monothelite heresy, under the emperor Constantine Pogonatos.       The Seventh Ecumenical Council (Nicea II) (Comm. as moveable feastday on Sunday nearest 11 October) – was convened just like the First Council, at Nicea, but in the year 787 against the Iconoclast heresy, under the emperor Constantine and his mother Irene. (Accounts about the Councils are likewise located under the days of commemoration).       The significance of a special Church veneration of the Holy Fathers of the Ecumenical Councils consists in this, that the Ecumenical Councils, and only they, are of themselves in entirety expressive of the faith, will and mind of the Ecumenical Catholic Church – of an Orthodox Plenitude, by virtue of the immutable promises of our Lord Jesus Christ, and by the grace of the Holy Spirit, and by the Apostolicity inhering in the hierarchy, – they possess the wherewithal to bring forth infallible and “of benefit to all” definitions in the areas of Christian faith and Church piety.       The dogmatic conciliar definitions – “orosoi” in Greek, are employed in the Orthodox Church as having an inalienable and constant authority, and such definitions always begin with the Apostolic formula: “It hath pleased the Holy Spirit and us” (Acts 15: 28).       The Ecumenical Councils were convened in the Church each time regarding a special need, in connection with the appearance of divergent opinions and heresies, so as to seek out the Orthodox Church teaching of faith and tradition. But the Holy Spirit has thus seen fit, that the dogmas – the truths of faith, immutable in their content and scope, constantly and consequently are revealed by the conciliar mind-set of the Church, and are given precision by the holy fathers within theological concepts and terms in exactly such measure, as is needed by the Church itself for its economy of salvation. The Church, in expounding its dogmas, is dealing with the concerns of a given historical moment, “not revealing everything in haste and thoughtlessly, nor indeed, ultimately hiding something” (Saint Gregory the Theologian).       A brief summary of the dogmatic theology of the First Six Ecumenical Councils is formulated and contained in the First Canon-rule of the Council of Trullo (also known as Quinisext), held in the year 692. The 318 Holy Fathers of the First Ecumenical Council are spoken of in this Canon I of Trullo as having: “with one-mindedness of faith revealed and declared to us the oneness of essence in the three Hypstaseis-Persons of the God-original nature and, … instructing to be worshipped – with one worship – the Father, and Son, and Holy Spirit, they cast down and dispelled the false-teaching about unequal degrees of Divinity”. The 150 Holy Fathers of the Second Ecumenical Council left their mark on the theology of the Church as regards the Holy Spirit, “repudiating the teaching of Macedonias, who wanted to chop apart the Undivided Unity, such that there should not perfectly be the mystery of our hope”. The 200 God-bearing Fathers of the Third Ecumenical Council expounded the teaching about “the One Christ, the Son of God Incarnate” and they confessed that “truly the God-begetter [Theotokos, Bogoroditsa, i.e. Mother of God] without seed hath given birth to Him, whilst being the Immaculate and Ever-Virgin”. The point of faith of the 630 God-chosen Holy Fathers of the Fourth Ecumenical Council promulgated “One Christ, the Son of God… glorified in two natures”. The 165 God-bearing Holy Fathers of the Fifth Ecumenical Council “collectively gave anathema and repudiated Theodore of Mopsuetia, the teacher of Nestorius, and Origen, and Didymas, and Euagrios, renovators of the Hellenic teaching about the transmigration of souls and the transmutation of bodies and the impieties raised against the resurrection of the dead”. The faith-confession of the 170 Holy Fathers of the Sixth Ecumenical Council “explained, that we ought to confess two natural volitions, or two wills [trans. note: the one Divine, and the other human], and two natural operations (energies) in He That hath been incarnated for the sake of our salvation, our One Lord Jesus Christ, True God”.       In decisive moments of Church history, the holy Ecumenical Councils promulgated their dogmatic definitions, as trustworthy delimitations in the spiritual militancy for the purity of Orthodoxy, which will last until such time, as “all shalt come into the oneness of faith in the knowledge of the Son of God” (Eph. 4: 13). In the struggle with new heresies, the Church does not abandon its former dogmatic concepts nor replace them with some sort of new formulations. The dogmatic formulae of the Holy Ecumenical Councils need never to be superseded, they remain always contemporary to the living Tradition of the Church. Wherefore the Church proclaims:       “The faith of all in the Church of God hath been glorified by men, which were luminaries in the world, cleaving to the Word of Life, so that it be observed firmly, and that it dwell unshakably until the end of the ages, conjointly with their God-bestown writings and dogmas. We reject and we anathematise all, whom they have rejected and anathematised, as being enemies of Truth. And if anyone doth not cleave to nor admit the aforementioned pious dogmas, and doth not so think nor preach, let that one be anathema” (from Canon I of the Council of Trullo, ascribed to the Sixth Ecumenical Council).       Besides the dogmatic activity, the Holy Fathers of the Ecumenical Councils exerted great efforts towards the strengthening of churchly discipline. Local Councils promulgated their disciplinary canon-rules, as is obvious, according to the circumstances of the times and place, frequently differing among themselves in various particulars. The universal unity of the Orthodox Church required unity also in canonical practise, i.e. a conciliar deliberation and affirmation of the most important canonical norms by the fathers of the Ecumenical Councils. Thus, according to conciliar judgement, there have been accepted by the Church: 20 Canons from the First, 7 Canons from the Second, 8 Canons from the Third, and 30 Canons from the Forth, Ecumenical Councils. The Fifth and the Sixth Ecumenical Councils concerned themselves with the resolving of exclusively dogmatic questions and did not leave behind any disciplinary canon-rules. The need to establish in codified form in the Church of the customary practises over the years 451-680, and ultimately to affirm the aggregate of a canonical codex for the Orthodox Church, occasioned the convening of a special Council, the activity of which was wholly devoted to the general application of churchly rules. This was convened in the year 692. The Council “in the Imperial Palace” or “Under the Arches” (in Greek “en trullo”), came to be called the Trullo Council. They also called it the “Qunisext” [meaning the “fifth and sixth”], considering it to have completed in canonical matters the activities of the Fifth and Sixth Councils, or rather moreso – that it was simply of the Sixth Council itself, i.e. a direct continuation of the Sixth Ecumenical Council, separated by but a few years.       The Trullo Council, with its 102 Canon-rules (more than of all the Ecumenical Councils combined), had a tremendous significance in the history of the canonical theology of the Orthodox Church. It might be said, that by the fathers of this Council there was a complete compilation of the basic codex from the relevant sources for the Orthodox Church’s canons. Listing through in chronological order, and having been accepted by the Church – the Canons of the Holy Apostles, and the Canons of the Holy Ecumenical and the Local Councils and the holy fathers, the Trullo Council declared: “Let no one be permitted to alter or to annul the aforementioned canons, nor in place of these put forth, or to accept others, made of spurious inscription” (2nd Canon of Trullo Council, ascribed to the Sixth Ecumenical Council).       Church canons, sanctified by the authority of the first Six Ecumenical Councils (including the rules of the Seventh Ecumenical Council in 787, and likewise the Constantinople Councils of 861 and 879, which were added on later under holy Patriarch Photios), form the basis of the books of  “The Rudder” or “Kormchaya Kniga” (a law‑canon codex known as “Syntagma” or “Nomokanon” of 14 titles). In its repository of grace is expressed a canonical norm, a connection to every time-period for guidance in churchly practise for all the Local Orthodox Churches.       New historical conditions can lead to the change of this or that particular external aspect of the life of the Church, which causes for it the necessity of creative canonical activity in the conciliar reasoning of the Church, as regards the inclusion of external norms of churchly life in conformity with historical circumstances. The details of canonical regulation are not at all once fleshed out into life for the various eras of churchly organisation. But amidst every push to either forsake the literal-letter of a canon or fulfill and develope it, the Church again and again turns for reasoning and guidance to the eternal legacy of the Holy Ecumenical Councils – to the impoverishable treasury of dogmatic and canonical truths.

Martyr Emilian of Silistra in Bulgaria (363).
The Holy Martyr Emelian, a Slav, suffered for Christ during the reign of the emperor Julian the Apostate (361-363). Julian wanted to restore in the Roman empire the cult of the pagan gods, and he circulated an edict throughout all the regions, according to which all Christians would be subject to death.       The city of Dorostolum, situated on the banks of the River Dunaj (Danube), where Saint Emelian lived, was governed by an official named Capitolinus. The imperial edict was read in the city square. The people of Dorostolum said that there were no Christians in the city.       Saint Emelian was a slave of the local city-head, and he was secretly a Christian. Emboldened by the harsh edict, Saint Emelian snuck into the pagan temple, he destroyed statues of the idols with an hammer, he overturned the altars and the candle-stands, and then emerged without notice. But soon the pagans discovered, that the pagan-temple was in ruins. An angry crowd began to beat up a certain Christian, who by chance happened by. Saint Emelian then shouted out loudly, that they should not lay hold of that innocent man, and then he said that he himself had wrecked the pagan-temple. They seized hold of him and led him for judgement to Capitolinus. By order of the official, Saint Emelian was for a long time beaten mercilessly, and then he was condemned to burning. Thrown into a bon-fire, he did not perish, but rather the flames burnt many of the pagans standing about. And when the bon-fire had gone out, Saint Emelian lay down upon the dying embers and with a prayer gave up his spirit to the Lord (+ 363). At Constantinople afterwards there was built a church in honour of the holy Martyr Emelian, wherein also they transferred his relics.

Martyr Hyacinth of Amastris (4th c.).
The Holy Martyr Iacynthos (Hyacinthe) (IV) was born into a pious Christian family in the city of Amastridea (now Amastra in Anatolia). An Angel which appeared gave him his name. As a three year old boy Saint Iacynthos besought of God that a dead infant might be resurrected, and the Lord hearkened to his childish prayer: the dead one arose. Both lads afterwards grew up together, and together they asceticised in virtuous life. Saint Iacynthos once noticed, how the pagans were worshipping a tree, and so he chopped it down. For this they subjected him to harsh tortures. They smashed out all his teeth, and having bound him with rope, they dragged him along the ground and threw him in prison. And it was there that the holy sufferer expired to God.

Venerable Pambo , recluse of the Kiev Caves (1241).
The Monk Pamva, a Kievo-Pechersk Hermit and PriestMonk, fulfilled the exploit of confessor. Caught while on a monastic obedience, he was taken off by Tatars and for many years suffered from them for his refusal to renounce the Christian faith. The monk was afterwards miraculously transported from captivity and put within his own cell. He died in seclusion in 1241. His relics rest in the Theodosiev Caves.

Venerable Pambo , hermit of Egypt (386).
The Monk Pamba (IV) asceticised in the Nitreian wilderness in Egypt. The Monk Anthony the Great (Comm. 17 January) said, that the Monk Pamba by the fear of God inspired within himself the Holy Spirit. And the Monk Pimen the Great (Comm. 27 August) said: “We beheld three things in Father Pamba: hunger every day, silence and handcrafts”. The Monk Theodore the Studite termed Saint Pamba “exalted in deed and in word”.       At the beginning of his monasticism, Saint Pamba heard the verses from the 38th [39th] Psalm of David: “preserve mine path, that I sin not by my tongue”. These words sank deep into his soul, and he attempted to follow them always. Thus, when they asked him about something, he answered only after a long pondering and a prayer, risking to say something that he afterwards might regret. Saint Pamba was a model of a lover of work for his disciples. Each day he worked until exhausted, and by the bread acquired by his own toil.       The disciples of the Monk Pamba became great ascetics: Dioskoros, afterwards Bishop of Hermopolis (this Dioskoros, bishop of Hermopolis, mustneeds be distinguished from another Dioskoros – an arch heretic and patriarch of Constantinople, who lived rather later and was condemned by the Fourth OEcumenical Council), and also Ammonios, Eusebios and Eythymios – mentioned in the life of Sainted John Chrysostom. One time the Nun Melania the Roman (Comm. 31 December) brought Saint Pamba a large amount of silver for the needs of the monastery, but he did not leave off from his work nor even glance at the money that was brought. Only after the incessant requests of Saint Melania did he permit her to give the alms to a certain monastic brother for distribution to the needs of the monastery. Saint Pamba was distinguished by his humility, but together with this he highly esteemed the vocation of monk and he taught the laypeople to be respectful of monastics, who often converse with God.       The monk died at age 70. Telling the brethren that stood about his death-bed concerning the virtues he strove for during his life, Saint Pamba said: “For I do expire to the Lord such, as that I am but begun to live a God-pleasing monastic”.

Venerable Leontius, abbot of Karikhov (Novgorod) (1492).
The Monk Leontii was the founder of the Karikhov monastery, near Novgorod. He expired to the Lord on 18 July 1429.

“Kaluga” Icon of the Most Holy Theotokos (1892).
The Appearance of the Kaluzhsk Icon of the Mother of God occurred in 1748 in the village of Tinkova, near Kaluga, at the home of the landowner Vasilii Kondrat’evich Khitrov. Two servants of Khitrov were examining old things in the attic of his home. One of them, Evdokia, noted for her unconstrained temper, was given to rough and even indecorous language. Her companion began to admonish her and while arguing she discovered a large package covered in a grimy sackcloth. Undoing it, the girl saw the picture of a woman in dark garments with a book in her hands. Considering it to be the portrait of a woman monastic and wanting to bring Evdokia to her senses, she accused her of being disrespectful to the hegumeness. Evdokia answered the scolding words of her companion, and becoming increasingly angry, she spit at the picture. Immediately she became convulsed and fell down senseless. Her frightened companion reported about what had happened throughout the household. The next night, The Queen of Heaven appeared to Evdokia’s parents and told them, that their daughter had jeered at Her blasphemously and She ordered them to make a molieben before the insulted icon, and to sprinkle the invalid with holy water at the molieben. After the molieben Evdokia recovered, and Khitrov took the wonderworking icon into his own home, where abundantly issued forth healings to those approaching it with faith. Afterwards they conveyed the icon to the parish temple in honour of the Nativity of the MostHoly Mother of God in the village of Kaluzhka. A copy of it was dispatched to Kaluga. At the present time it is situated in the cathedral church of Kaluga.       Through this icon the Mother of God has repeatedly manifest Her protection of the Russian Land during its difficult times. The celebration of the Kaluga Icon on 2 September was established in remembrance of the deliverance from an ulcerous plague in 1771. A second celebration was established 12 October, in memory of the saving of Kaluga from the French invasion of 1812. In 1898 there was established a celebration on 18 July in gratitude to the Mother of God for safe-guarding against cholera. Celebration is made likewise on the 1st Sunday of the Peter fast.

Great-martyr Athanasius of Klysma, Egypt (4th c.).
The Holy GreatMartyr Athanasias (III-IV) was a contemporary and friend of the holy Martyrs Sergios and Backhos (Comm. 7 October). Having received the official position of eparch, he was sent to Egypt by the persecutor-emperor Maximian (284-305). They soon made denunciation against him for confessing the Christian faith. The governor, in supposing that Saint Athanasias had changed his mind, sent him off to Klisma (on the Red Sea) with an order to close down the Christian churches. Having arrived at this place, Saint Athanasias solemnly celebrated the feast of the Nativity of Christ in church. Soon the governor also arrived in Klisma. Learning about what had occurred, for a long time he urged the saint to renounce Christ, but seeing the steadfastness of the saint, he ordered him beheaded.

Additional Saints and Feasts Celebrated Today

New Hieromartyrs Appolinarius (1918).

St. Frederich, bishop of Utrecht (9th c.) (Neth.).

Martyr Marcel (Greek).

Martyrs Dasius and Maron (Greek).

Sts. Stephen, archbishop of Constantinople (928), and John the Confessor, metropolitan of Chalcedon (9th c.) (Greek).

Today’s Hymns

Troparion of the Sunday, Tone VI
The angelic powers were at Thy tomb;
the guards became as dead men.
Mary stood by
Thy grave,
seeking Thy most pure Body.
Thou didst capture hell,
not being tempted by
it.
Thou didst come to the Virgin, granting life.
O Lord, Who didst rise from the dead:
glory to Thee!

Hymn to the Theotokos, Tone VI
Thou Who didst call Thy mother blessed
came of Thine own will to the passion.
Shining on the
cross, desiring to recall Adam, Thou didst say to the angels:
“Rejoice with Me, for the lost coin
has been found.”
Thou Who hast ordered all things in wisdom,
O our God, glory to Thee! (1x)
Blessed be the name of the Lord, henceforth and forever more.

Kontakion of the Sunday, Tone VI
When Christ God, the Giver of Life,
raised all of the dead from the valleys of misery with
His mighty hand,
He bestowed resurrection on the human race.
He is the Savior of all, the
Resurrection, the Life, and the God of all.

Commemoration of the Holy Fathers of the first six Ecumenical Councils,
Troparion, in Tone VIII

Most glorious art Thou, O Christ our God, Who hast established our fathers
upon the earth as beacons, and hast thereby guided us all to the true Faith! O
greatly Compassionate One, glory be to Thee!

Kontakion, in Tone VIII, “As the first fruits…”
The preaching of the apostles and the dog­mas of the fathers sealed the one
Faith of the Church; and clad in the robe of truth woven of theology from on
high, it setteth aright and glorifieth the great mystery of piety.

Holy Martyr Emilian, Troparion, in Tone IV
In his suffering, O Lord,
Thy martyr Emilian received an imperishable crown
from Thee our God;
for, possessed of Thy might,
he set at nought the
tormentors and crushed the feeble audacity of the demons.
By his supplications
save Thou our souls.

Download today’s octoechos HERE.

Download today’s menaion HERE.

Courtesy of St. Sergius Church


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

Aggregated and Formatted by OrthoBot OC.

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