Daily Reading:

Friday August 6th/19th
9th Week After Pentecost
Dormition Fast

Fish, wine and oil allowed

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In the name of the Father, and of the Son, and of the Holy Spirit:

Illumine my heart, O Master who lovest mankind, with the pure light of Thy divine knowledge. Open Thou the eyes of my mind to the understanding of Thy Gospel teachings. Implant also in me a love for Thy blessed commandments. Grant me the grace to overcome all my carnal desires, so that I may enter more completely into a spiritual manner of living, both thinking and doing such things as are well pleasing to Thee. For Thou art the illumination of our souls and bodies, O Christ our God, and unto Thee do we ascribe glory, together with Thine all-holy, good and life-creating Spirit; now and ever and unto the ages of ages. Amen.

O Lord Jesus Christ, open Thou the eyes of my heart, that I may hear Thy word and understand and do Thy will, for I am a sojourner upon the earth. Hide not Thy commandments from me, but open mine eyes, that I may perceive the wonders of Thy law. Speak unto me the hidden and secret things of Thy wisdom. On Thee do I set my hope, O my God, that Thou shalt enlighten my mind and understanding with the light of Thy knowledge, not only to cherish those things which are written, but to do them; that in reading the lives and sayings of the Saints I may not sin, but that such may serve for my restoration, enlightenment and sanctification, for the salvation of my soul, and the inheritance of life everlasting. For Thou art the enlightenment of those who lie in darkness, and from Thee cometh every good deed and every gift. Amen.

By the intercessions of Thine All-immaculate Mother and of all Thy Saints, Lord Jesus Christ, our God, have mercy on us and save us. Amen

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The Holy Transfiguration of Our Lord, God and Saviour Jesus Christ

VESPERS

Exodus 24:12-18

And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.

Exodus 33:11-23; 34:4-6, 8

And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD. And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, And Moses made haste, and bowed his head toward the earth, and worshipped.

1 Kings 19:3-9, 11-13, 15-16

And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah? And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room.

MATINS

Luke 9:28-36

And it came to pass about an eight days after these sayings, He took Peter and John and James, and went up into a mountain to pray. And as He prayed, the fashion of His countenance was altered, and His raiment was white and glistering. And, behold, there talked with Him two men, which were Moses and Elias: Who appeared in glory, and spake of His decease which He should accomplish at Jerusalem. But Peter and they that were with Him were heavy with sleep: and when they were awake, they saw His glory, and the two men that stood with Him. And it came to pass, as they departed from Him, Peter said unto Jesus, "Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias": not knowing what he said. While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. And there came a voice out of the cloud, saying, "This is my beloved Son: hear Him". And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

LITURGY

2 Peter 1:10-19

Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

Matthew 17:1-9

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with Him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, "This is my beloved Son, in whom I am well pleased"; hear ye Him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, "Arise, and be not afraid." And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, "Tell the vision to no man, until the Son of man be risen again from the dead."

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HOLY TRANSFIGURATION OF OUR LORD AND SAVIOR JESUS CHRIST

Troparion Tone 7
Thou wast transfigured on the mount, O Christ God,/ revealing Thy glory to Thy disciples as far as they could bear it./ Let Thine everlasting light shine upon us sinners/ through the prayers of the Theotokos, O Giver of Light, glory to Thee.

Kontakion Tone 7
Thou wast transfigured on the mountain, O Christ our God,/ and Thy disciples beheld Thy glory as far as they were capable,/ that when they should see Thee crucified,/ they might know that Thy suffering was voluntary/ and might proclaim to the world/ that Thou art indeed the reflection of the Father.

Sayings of The Holy Fathers:

"But Adam did not wish to say, "I sinned," but said rather the contrary of this and placed the blame for the transgression upon God Who created everything "very good," saying to Him, "The woman whom Thou gavest to be with me, she gave me of the tree and I ate." And after him she also placed the blame upon the serpent, and they did not wish at all to repent and, falling down before the Lord God, beg forgiveness of Him. For this, God banished them from Paradise, as from a royal palace, to live in this world as exiles. At that time also He decreed that a flaming sword should be turned and should guard the entrance into Paradise. And God did not curse Paradise, since it was the image of the future unending life of the eternal Kingdom of Heaven. If it were not for this reason, it would have been fitting to curse it most of all, since within it was performed the transgression of Adam. But God did not do this, but cursed only the whole rest of the earth, which also was corrupt and brought forth everything by itself; and this was in order that Adam might not have any longer a life free from exhausting labors and sweat..."

St. Symeon the New Theologian.

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"It is possible for one who fasts not to be rewarded for his fasting. How? When indeed we abstain from foods, but do not abstain from iniquities; when we do not eat meat, but gnaw to pieces the homes of the poor; when we do not become drunkards with wine, but we become drunkards with evil pleasures; when we abstain all the day, but all the night we spend in unchastened shows. Then what is the benefit of abstention from foods, when on the one hand you deprive your body of a selected food, but on the other offer yourself unlawful food?"

St. John Chrysostom

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What gift can we offer to Christ?

It is told about Blessed Jerome that, as he lived in Palestine and worked in the cave of Bethlehem where our Saviour was born, he had a wondrous vision on Christmas. Christ appeared to him as a child and asked him, "Jerome, when everyone presents something to me, what are you going to give me?”

“My virtues and prayers,” answered St. Jerome.

“That is good, but what else?” said Christ.

“My heart, my soul, and all of myself!” responded the saint.

“I accept that, too, but I want something else from you as well.”

"But what else should I give You, Lord?” wondered the ascetic.

“Give me your sins!”

The Blessed Jerome began to cry brokenheartedly. He asked through tears: “Why do You need my sins, Lord?”

“I want to take them on myself!”

The Forgotten Medicine – The Mystery of Repentance, p. 47

Sin: A working definition

In Greek - the word for "sin" is "amartia," which literally means "to miss the mark." For Christians, the "mark" for which we strive is to live in communion with God, basing our lives and actions on the life and actions of Jesus Christ; hence, when we "miss this mark" we sin.
Orthodox Christians believe that sin may be voluntary or involuntary and conscious or unconscious and that sin is always personal (moral) in nature, leaving each person to account for what he or she has done or left undone.

Sayings of The Holy Fathers:

On Hospitality:

"With regard to receiving the brethren, Abba Apollo said that one should bow before the brethren who come, because it is not before them, but before God that we prostrate ourselves. "When you see you brother," he said, "you see the Lord your God." He added, "We have learnt that from Abraham. When you receive the brethren, invite them to rest awhile, for this is what we learn from Lot who invited the angels to do so."

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On the Value of the Virtue of Obedience:

"Four monks of Scetis, clothed in skins, came one day to see the great Pambo. Each one revealed the virtue of his neighbor. The first fasted a great deal; the second was poor; the third had acquired great charity; and they said of the fourth that he had lived for twenty-two years in obedience to an old man. Abba Pambo said to them, "I tell you, the virtue of this last one is the greatest. Each of the others has obtained the virtue he wished to acquire; but the last one, restraining his own will, does the will of another. Now it is of such men that the martyrs are made, if they persevere to the end."

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From St. Mark the Ascetic:


"When Scripture says, 'He will reward every man according to his works' (Matt. 16:27), do not imagine that works in themselves merit either hell or the Kingdom. On the contrary, Christ rewards each man according to whether his works are done with Faith or without Faith in Himself; and He is not a dealer bound by contract, but God our Creator and Redeemer.”

On Matthew 18:7-12

FROM THE HOMILIES OF ST. JOHN CHRYSOSTOM ON THE GOSPEL ACCORDING TO ST. MATTHEW, HOMILY LIX.

MATTHEW, CHAPTER 18

Verse 7- 9. "Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! 8.Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire."


"AND if 'it must needs be that offenses come,'" (some one of our adversaries may perchance say), "why doth He lament over the world, when He ought rather to afford succor, and to stretch forth His hand in its behalf? For this were the part of a physician, and a protector, whereas the other might be looked for even from any ordinary person."

What then could we possibly say, in answer to so shameless a tongue? Nay what dost thou seek for equal to this healing care of His? For indeed being God He became man for thee, and took the form of a slave, and underwent all extremities, and left undone none of those things which it concerned Him to do. But inasmuch as unthankful men were nothing the better for this, He laments over them, for that after so much fostering care they continued in their unsoundness.
It was like as if over the sick man, that had had the advantage of much attendance, and who had not been willing to obey the rules of the physician, any one were to lament and say, "Woe to such a man from his infirmity, which he has increased by his own remissness." But in that case indeed there is no advantage from the bewailing, but here this too is a kind of healing treatment to foretell what would be, and to lament it. For many oftentimes, though, when advised, they were nothing profited, yet, when mourned for, they amended.

For which reason most of all He used the word "Woe," thoroughly to rouse them, and to make them in earnest, and to work upon them to be wakeful. And at the same time He shows forth the good will He had towards those very men and His own mildness, that He mourns for them even when gainsaying, not taking mere disgust at it, but correcting them, both with the mourning, and with the prediction, so as to win them over.

But how is this possible? he may say. For if "it must needs be that offenses come," how is it possible to escape these? Because that the offenses come indeed must needs be, but that men should perish is not altogether of necessity. Like as though a physician should say (for nothing hinders our using the same illustration again), it must needs be that this disease should come on, but it is not a necessary consequence that he who gives heed should be of course destroyed by the disease. And this He said, as I mentioned, to awaken together with the others His disciples. For that they may not slumber, as sent unto peace and unto untroubled life, He shows many wars close upon them, from without, from within. Declaring this, Paul said, "Without were fightings, within were fears;" and, "In perils among false brethren;"and in his discourse to the Milesians too He said, "Also of you shall some arise speaking perverse things;"and He Himself too said, "The man's foes shall be they of his own household." But when He said, "It must needs be," it is not as taking away the power of choosing for themselves, nor the freedom of the moral principle, nor as placing man's life under any absolute constraint of circumstances, that He saith these things, but He foretells what would surely be; and this Luke hath set forth in another form of expression, "It is impossible but that offenses should come."

But what are the offenses? The hindrances on the right way. Thus also do those on the stage call them that are skilled in those matters, them that distort their bodies.

It is not then His prediction that brings the offenses; far from it; neither because He foretold it, therefore doth it take place; but because it surely was to be, therefore He foretold it; since if those who bring in the offenses had not been minded to do wickedly, neither would the offenses have come; and if they had not been to come, neither would they have been foretold. But because those men did evil, and were incurably diseased, the offenses came, and He foretells that which is to be.

But if these men had been kept right, it may be said, and there had been no one to bring in an offense, would not this saying have been convicted of falsehood? By no means, for neither would it have been spoken. For if all were to have been kept right, He would not have said, "it must needs be that they come," but because He foreknew they would be of themselves incorrigible, therefore He said, the offenses will surely come.

And wherefore did He not take them out of the way? it may be said. Why, wherefore should they have been taken out of the way? For the sake of them that are hurt? But not thence is the ruin of them that are hurt, but from their own remissness. And the virtuous prove it, who, so far from being injured thereby, are even in the greatest degree profiled, such as was Job, such as was Joseph, such as were all the righteous, and the apostles. But if many perish, it is from their own slumbering. But if it were not so, but the ruin was the effect of the offenses, all must have perished. And if there are those who escape, let him who doth not escape impute it to himself. For the offenses, as I have said, awaken, and render more quick-sighted, and sharper, not only him that is preserved; but even him that hath fallen into them, if he rise up again quickly, for they render him more safe, and make him more difficult to overcome; so that if we be watchful, no small profit do we reap from hence, even to be continually awake. For if when we have enemies, and when so many dangers are pressing upon us, we sleep, what should we be if living in security. Nay, if thou wilt, look at the first man. For if having lived in paradise a short time, perchance not so much as a whole day, and having enjoyed delights, he drove on to such a pitch of wickedness, as even to imagine an equality with God, and to account the deceiver a benefactor, and not to keep to one commandment; if he had lived the rest of his life also without

affliction, what would he not have done?

But when we say these things, they make other objections again, asking, And why did God make him such? God did not make him such, far from it, since then neither would He have punished him. For if we in those matters in which we are the cause, do not find fault with our servant, much more will not the God of all. "But whence did this come to pass?" one may say. Of himself and his own remissness. "What means, of himself?" Ask thyself. For if it be not of themselves the bad are bad, do not punish thy servant nor reprove thy wife for what errors she may commit, neither beat thy son, nor blame thy friend, nor hate thine enemy that doth despite to thee: for all these deserve to be pitied, not to be punished, unless they offend of themselves. "But I am not able to practise self-restraint," one may say. And yet, when thou perceivest the cause not to be with them, but of another necessity, thou canst practise self-restraint. When at least a servant being taken with sickness doth not the things enjoined him, so far from blaming thou dost rather excuse him. Thus thou art a witness, that the one thing is of one's self, the other not of one's self. So that here too, if thou knewest that he was wicked from being born such, so far from blaming, thou wouldest rather have shown him indulgence. For surely, when thou makest him allowance for his illness, it could not be that thou wouldest have refused to make allowance for God's act of creation, if indeed he had been made such from the very first.

And in another way too it is easy to stop the mouths of such men, for great is the abounding power of the truth. For wherefore dost thou never find fault with thy servant, because he is not of a beautiful countenance, that he is not of fine stature in his body, that he is not able to fly? Because these things are natural. So then from blame against his nature he is acquitted, and no man gainsays it. When therefore thou blamest, thou showest that the fault is not of nature but of his choice. For if in those things, which we do not blame, we bear witness that the whole is of nature, it is evident that where we reprove, we declare that the offense is of the choice.

Do not then bring forward, I beseech thee, perverse reasonings, neither sophistries and webs slighter than the spider's, but answer me this again: Did God make all men? It is surely plain to every man. How then are not all equal in respect of virtue and vice? whence are the good, and gentle, and meek? whence are the worthless and evil? For if these things do not require any purpose, but are of nature, how are the one this, the others that? For if by nature all were bad, it were not possible for any one to be good, but if good by nature, then no one bad. For if there were one nature of all men, they must needs in this respect be all one, whether they were to be this, or whether they were to be that.

But if we should say that by nature the one are good, the other bad, which would not be reasonable (as we have shown), these things must be unchangeable, for the things of nature are unchangeable. Nay, mark. All mortals are also liable to suffering; and no one is free from suffering, though he strive without end. But now we see of good many becoming worthless, and of worthless good, the one through remissness, the other by earnestness; which thing most of all indicates that these things do not come of nature.

For the things of nature are neither changed, nor do they need diligence for their acquisition. For like as for seeing and hearing we do not need labor, so neither should we need toils in virtue, if it had been apportioned by nature.

"But wherefore did He at all make worthless men, when He might have made all men good? Whence then are the evil things?" saith he. Ask thyself; for it is my part to show they are not of nature, nor from God.

"Come they then of themselves?" he saith. By no means. "But are they unoriginated?" Speak reverently, O man, and start back from this madness, honoring with one honor God and the evil things, and that honor the highest. For if they be unoriginate they are mighty, and cannot so much as be plucked up, nor pass into annihilation. For that what is unoriginate is imperishable, is surely manifest to all.

And whence also are there so many good, when evil hath such great power? how are they that have an origin stronger than that which is unoriginate?

"But God destroys these things," he saith. When? And how will He destroy what are of equal honor, and of equal strength, and of the same age, as one might say, with Himself?

Oh malice of the devil! how great an evil hath he invented! With what blasphemy hath he persuaded men to surround God! with what cloak of godliness hath he devised another profane account? For desiring to show, that not of Him was the evil, they brought in another evil doctrine, saying, that these things are unoriginate.

"Whence then are evils?" one may say. From willing and not willing. "But the very thing of our willing and not willing, whence is it?" From ourselves. But thou dost the same in asking, as if when thou hadst asked, whence is seeing and not seeing? then when I said, from closing the eyes or not closing the eyes, thou wert to ask again; the very closing the eyes or not, whence is it? then having heard that it was of ourselves, and our will, thou weft to seek again another cause.
For evil is nothing else than disobedience to God. "Whence then," one may say, "did man find this?" "Why, was it a task to find this? I pray thee." "Nay, neither do I say this, that this thing is difficult; but whence became he desirous to disobey." "From remissness. For having power for either, he inclined rather to this."

But if thou art perplexed yet and dizzy at hearing this, I will ask thee nothing difficult nor involved, but a simple and plain question. Hast thou become some time bad? and hast thou become some time also good? What I mean, is like this. Didst thou prevail some time over passion, and wast thou taken again by passion? Has thou been overtaken by drunkenness, and hast thou prevailed over drunkenness? Wast thou once moved to wrath, and again not moved to wrath? Didst thou overlook a poor man, and not overlook him? Didst thou commit whoredom once? and didst thou become chaste again? Whence then are all these things? tell me, whence? Nay if thou thyself do not tell, I will say. Because at one time thou didst restrain thyself and strive, but after that thou becamest remiss and careless. For to those that are desperate, and are continually in wickedness, and are in a state of senselessness, and are mad, and who are not willing so much as to hear what will amend them, I will not even discourse of self restraint; but to them that have been sometimes in the one, and sometimes in the other, I will gladly speak. Didst thou once take by violence the things that belonged not to thee; and after this, subdued by pity, didst impart even of thine unto him that was in need? Whence then this change? Is it not quite plain it is from the mind, and the choice of will?

It is quite plain, and there is no one who would not say this. Wherefore I entreat you to be in earnest, and to cleave to virtue, and ye will have no need of these questions. For our evils are mere names, if we be willing. Inquire not then whence are evils, neither perplex thyself; but having found that they are from remissness only, flee the evil deeds.

And if any one should say, that these things come not from us; whenever thou seest him angry with his servants, and provoked with his wife, and blaming a child, and condemning them who injure him, say to him, how then saidst thou, that evils come not from us? For if they be not from us, wherefore dost thou find fault? Say again; is it of thyself thou revilest, and insultest? For if it be not of thyself, let no man be angry with thee; but if it be of thyself, of thyself and of thy remissness are thy evil deeds.

But what? thinkest thou there are some good men? For if indeed no man is good, whence hast thou this word? whence are praises? But if there are good men, it is quite plain that they will also reprove the bad. Yet if no one is voluntarily wicked, nor of himself, the good will be found to be unjustly reproving the bad, and they themselves too will be in this way bad again. For what can be worse than to subject the guiltless to accusations? But if they continue in our estimation good men, though reproving, and this especially is a proof of their goodness, even to the very fools it is hereby plain, that no one is ever by necessity bad.

But if after all this thou wouldest still inquire, whence are evils? I would say, from remissness, from idleness, from keeping company with the bad, from contempt of virtue; hence are both the evils themselves, and the fact that some inquire, whence are the evils. Since of them surely who do right no one inquires about these things, of them that are purposed to live equitably and temperately; but they, who dare to commit wicked acts, and wish to devise some foolish comfort to themselves by these discussions, do weave spiders' webs.

But let us tear these in pieces not by our words only, but by our deeds too. For neither are these things of necessity. For if they were of necessity, He would not have said, "Woe to the man, by whom the offense cometh." For those only doth he bewail, who are wicked by their choice.
And if He saith "by whom," marvel not. For not as though another were bringing in it by him, doth He say this, but viewing him as himself causing the whole. For the Scripture is wont to say, "by whom," for "of whom;" as when it saith, "I have gotten a man by God," putting not the second cause, but the first; and again, "Is not the interpretation of them by God," and, "God is faithful, by whom ye are called unto the fellowship of His Son."

And that thou mayest learn that it is not of necessity, hear also what follows. For after bewailing them, He saith, "If thy hand, or thy foot offend thee, cut them off, and cast them from thee: for it is better for thee to enter into life halt or maimed, rather than having two hands or feet to be cast into the fire. And if thy right eye offend thee, pluck it out; it is better for thee to enter into life with one eye, than having two eyes to be cast into the furnace of fire;" not saying these things of limbs; far from it; but of friends, of relations, whom we regard in the rank of necessary members. This He had both said further back, and now He saith it. For nothing is so hurtful as bad company. For what things compulsion cannot, friendship can often effect, both for hurt, and for profit. Wherefore with much earnestness He commands us to cut off them that hurt us, intimating these that bring the offenses.

Seest thou how He hath put away the mischief that would result from the offenses? By foretelling that there surely will be offenses, so that they might find no one in a state of carelessness, but that looking for them men might be watchful. By showing the evils to be great (for He would not have said without purpose, "Woe to the world because of the offenses," but to show that great is the mischief therefrom), by lamenting · again in stronger terms over him that brings them in. For the saying, "But woe to that man," was that of one showing that great was the punishment, but not this only, but also by the comparison which He added He increased the fear.

Then He is not satisfied with these things, but He showeth also the way, by which one may avoid the offenses.

But what is this? The wicked, saith He, though they be exceeding dear friends to thee, cut off from thy friendship.

And He giveth a reason that cannot be gain said. For if they continue friends, thou wilt not gain them, but thou wilt lose thyself besides; but if thou shouldest cut them off, thine own salvation at least thou wilt gain. So that if any one's friendship harms thee, cut it off from thee. For if of our own members we often cut off many, when they are both in an incurable state, and are ruining the rest, much more ought one to do this in the case of friends.

But if evils were by nature, superfluous were all this admonition and advice, superfluous the precaution by the means that have been mentioned. But if it be not superfluous, as surely it is not superfluous, it is quite clear that wickedness is of the will.

Ver. 10."Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven."

He calleth little ones not them that are really little, but them that are so esteemed by the multitude, the poor, the objects of contempt, the unknown (for how should he be little who is equal in value to the whole world; how should he be little, who is dear to God?); but them who in the imagination of the multitude are so esteemed.

And He speaks not of many only, but even of one, even by this again warding off the hurt of the many offenses. For even as to flee the wicked, so also to honor the good, hath very great gain, and would be a twofold security to him who gives heed, the one by rooting out the friendships with them that offend, the other from regarding these saints with respect and honor.
Then in another way also He makes them objects of reverence, saying, "That their angels do always behold the face of my Father which is in Heaven."

Hence it is evident, that the saints have angels, or even all men. For the apostle too saith of the woman, "That she ought to have power on her head because of the angels." And Moses, "He set the bounds of the nations according to the number of the angels of God."

But here He is discoursing not of angels only, but rather of angels that are greater than others. But when He saith, "The face of my Father," He means nothing else than their fuller confidence, and their great honor.

Ver. 11- 12."For the Son of Man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?"

Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. "For how think ye?" saith He; "If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, he rejoiceth over it more than over the ninety and nine, which went not astray. Even so it is not will before your Father, that one of these little ones should perish."

Seest thou by how many things He is urging to the care of our mean brethren. Say not then, "Such a one is a blacksmith, a shoemaker, he is a ploughman, he is a fool," and so despise him. For in order that thou shouldest not feel this, see by how many motives He persuades thee to practise moderation, and presses thee into a care for these. He set a little child, and saith, "Be ye as little children." And, "Whosoever receiveth such a little child receiveth me;" and, "Whosoever shall offend," shall suffer the utmost penalties. And He was not even satisfied with the comparison of the "millstone," but added also His "woe," and commanded us to cut off such, though they be in the place of hands and eyes to us. And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own will and passion (for when He said, "The Son of Man is come to save that which was lost," He signifies even the cross, like as Paul saith, speaking of a brother, "For whom Christ died"); and from the Father, for that neither to Him doth it seem good that one should perish; and from common custom, because the shepherd leaves them that are safe, and seeks what is lost; and when he hath found what was gone astray, he is greatly delighted at the finding and the saving of this.

Daily Reading:

Monday August 2/15
9th Week After Pentecost
Dormition Fast

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In the name of the Father, and of the Son, and of the Holy Spirit:

Illumine my heart, O Master who lovest mankind, with the pure light of Thy divine knowledge. Open Thou the eyes of my mind to the understanding of Thy Gospel teachings. Implant also in me a love for Thy blessed commandments. Grant me the grace to overcome all my carnal desires, so that I may enter more completely into a spiritual manner of living, both thinking and doing such things as are well pleasing to Thee. For Thou art the illumination of our souls and bodies, O Christ our God, and unto Thee do we ascribe glory, together with Thine all-holy, good and life-creating Spirit; now and ever and unto the ages of ages. Amen.

O Lord Jesus Christ, open Thou the eyes of my heart, that I may hear Thy word and understand and do Thy will, for I am a sojourner upon the earth. Hide not Thy commandments from me, but open mine eyes, that I may perceive the wonders of Thy law. Speak unto me the hidden and secret things of Thy wisdom. On Thee do I set my hope, O my God, that Thou shalt enlighten my mind and understanding with the light of Thy knowledge, not only to cherish those things which are written, but to do them; that in reading the lives and sayings of the Saints I may not sin, but that such may serve for my restoration, enlightenment and sanctification, for the salvation of my soul, and the inheritance of life everlasting. For Thou art the enlightenment of those who lie in darkness, and from Thee cometh every good deed and every gift. Amen.

By the intercessions of Thine All-immaculate Mother and of all Thy Saints, Lord Jesus Christ, our God, have mercy on us and save us. Amen

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Monday

LITURGY

1 Corinthians 11:31-12:6

For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all.

Matthew 18:1-11

At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child unto Him, and set him in the midst of them, And said, "Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. "

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TRANSLATION OF THE RELICS OF THE PROTOMARTYR AND ARCHDEACON ST STEPHEN FROM JERUSALEM TO CONSTANTINOPLE

Troparion Tone 4
Thou art crowned with a royal diadem/ for contests endured in Christ's name, O first and holy Martyr;/ thou didst put to shame thy persecutors/ and see the Savior at the right hand of the Father./ Ever pray to Him for our souls.

Another Troparion Tone 4
Thy relics have risen from the bowels of the earth/ like a treasury of the immortal life of all creation./ The Church, rejoicing in the grace that she receives from them,/ duteously honours thee, O Protomartyr Stephen./ Preserve us from error and heresy by thine intercession.

Kontakion Tone 8
Thou wast the first to be sown on earth by the heavenly Husbandman;/ thou wast the first to shed thy blood for Christ, O blessed and famous Stephen./ Thou wast the first to be adorned by Him in heaven with the crown of victory,/ O spearhead of athletes, the martyrs' first-crowned champion.

Sayings of The Holy Fathers:

"Pray simply. Do not expect to find in your heart any remarkable gift of prayer. Consider yourself unworthy of it. Then you will find peace. Use the empty cold dryness of your prayer as food for your humility. Repeat constantly: I am not worthy; Lord, I am not worthy! But say it calmly, without agitation."

St. Macarius of Optina

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"He who keeps his flesh in strict subjection will reach passionlessness. He who feeds it will suffer from it." He who keeps his flesh in strict subjection will reach passionlessness. He who feeds it will suffer from it. "Instructions to Cenobites and Others"


Abba Evagrius

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"...unless questioned by the brethren the fathers said nothing that might contribute to the soul's salvation; they regarded unsolicited advice as vain chatter. This is quite right; for it is because we think that we know more than others that we speak unbidden."


St. Peter of Damaskos
(Book 1: A Treasury of Divine Knowledge, The Philokalia Vol. 3 pg. 186)