1 Corinthians 11.8-22 (Epistle)

8For man is not from woman, but woman from man; 9for man wasn’t created for the woman, but woman for the man. 10For this cause the woman ought to have authority over her own head, because of the angels.

11Nevertheless, neither is the woman independent of the man, nor the man independent of the woman, in the Lord. 12For as woman came from man, so a man also comes through a woman; but all things are from God. 13Judge for yourselves. Is it appropriate that a woman pray to God unveiled? 14Doesn’t even nature itself teach you that if a man has long hair, it is a dishonor to him? 15But if a woman has long hair, it is a glory to her, for her hair is given to her for a covering. 16But if any man seems to be contentious, we have no such custom, neither do God’s assemblies.

17But in giving you this command I don’t praise you, because you come together not for the better but for the worse. 18For first of all, when you come together in the assembly, I hear that divisions exist among you, and I partly believe it. 19For there also must be factions among you, that those who are approved may be revealed among you. 20When therefore you assemble yourselves together, it is not the Lord’s supper that you eat. 21For in your eating each one takes his own supper first. One is hungry, and another is drunken. 22What, don’t you have houses to eat and to drink in? Or do you despise God’s assembly and put them to shame who don’t have enough? What shall I tell you? Shall I praise you? In this I don’t praise you.

Matthew 17.10-18 (Gospel)

10His disciples asked him, saying, “Then why do the scribes say that Elijah must come first?”

11Jesus answered them, “Elijah indeed comes first, and will restore all things; 12but I tell you that Elijah has come already, and they didn’t recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them.” 13Then the disciples understood that he spoke to them of John the Baptizer.

14When they came to the multitude, a man came to him, kneeling down to him and saying, 15“Lord, have mercy on my son, for he is epileptic and suffers grievously; for he often falls into the fire, and often into the water. 16So I brought him to your disciples, and they could not cure him.”

17Jesus answered, “Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me.” 18Jesus rebuked the demon, and it went out of him, and the boy was cured from that hour.

Apostle Aquila of the Seventy

He, along with his wife Priscilla, is mentioned in the book of Acts and in St Paul’s Epistle to the Romans. He and his wife were Jews who moved to Corinth when the Emperor Claudius expelled all Jews from Italy. They were working as tentmakers in Corinth when they met and worked with St Paul, also a tentmaker by trade, who brought them to faith in Christ. From that time onward they worked diligently to spread the Gospel of Christ. The Prologue says that they died at the hands of pagans, the Great Horologion that the circumstances of their repose are unknown.

Our Father among the Saints Joseph, Archbishop of Thessalonika (833)

He was the brother of St Theodore the Studite (November 11), and is also sometimes called Studite. He is one of the inspired composers of the canons in the Lenten Triodion, many of which bear the title “by Joseph”. (He should not be confused with St Joseph the Hymnographer, who is commemorated April 3.) As Archbishop of Thessalonika, he suffered greatly for his zealous defense of the holy icons: he was imprisoned, and was exiled three times.

St Nikodemos of the Holy Mountain, spiritual writer (1809)

He is best known for his collections of Orthodox writings, most importantly the Philokalia, a five-volume compendium of writings on asceticism and prayer, especially the Jesus Prayer, by the holy Fathers of the Church. (The first four volumes have been translated into English). He produced an Orthodox edition of Unseen Warfare, originally by Lorenzo Scupoli, a Roman Catholic. (This was further revised by St Theophan the Recluse). He also edited the Pedalion (Rudder), a collection of the canons of the Orthodox Church with his commentary.

Note: The English edition of the Rudder needs to be read with care, since it includes additional comments by the translator, not clearly distinguished from those of the Saint.