Romans 1.28-2.9 (Epistle)

28I kao što ne marahu da poznadu Boga, zato ih Bog predade u pokvaren um da èine što ne valja, 29Da budu napunjeni svake nepravde, kurvarstva, zloæe, lakomstva, pakosti; puni zavisti, ubistva, svaðe, lukavstva, zloæudnosti; 30Šaptaèi, opadaèi, bogomrsci, siledžije, hvališe, ponositi, izmišljaèi zala, nepokorni roditeljima, 31Nerazumni, nevjere, neljubavni, neprimirljivi, nemilostivi. 32A neki i pravdu Božiju poznavši da koji to èine zaslužuju smrt, ne samo to èine, nego pristaju na to i onima koji èine.

1Zato se ne možeš izgovoriti, o èovjeèe koji god sudiš! jer kojijem sudom sudiš drugome, sebe osuðuješ; jer to èiniš sudeæi. 2A znamo da je sud Božij prav na one koji to èine. 3Nego pomišljaš li, o èovjeèe koji sudiš onima koji to èine, i sam èiniš to! da æeš ti pobjeæi od suda Božijega? 4Ili ne mariš za bogatstvo njegove dobrote i krotosti i trpljenja, ne znajuæi da te dobrota Božija na pokajanje vodi? 5Nego svojom drvenosti i nepokajanijem srcem sabiraš sebi gnjev za dan gnjeva u koji æe se pokazati pravedni sud Boga, 6Koji æe dati svakome po djelima njegovijem: 7Onima dakle koji su trpljenjem djela dobroga tražili slavu i èast i neraspadljivost, život vjeèni; 8A onima koji se uz prkos suprote istini a pokoravaju se nepravdi, nemilost i gnjev. 9Nevolja i tuga na svaku dušu èovjeka koji èini zlo, a najprije Jevrejina i Grka;

Matthew 5.27-32 (Gospel)

27Èuli ste kako je kazano starima: ne èini preljube. 28A ja vam kažem da svaki koji pogleda na ženu sa željom, veæ je uèinio preljubu u srcu svojemu. 29A ako te oko tvoje desno sablažnjava, iskopaj ga i baci od sebe: jer ti je bolje da pogine jedan od udova tvojijeh negoli sve tijelo tvoje da bude baèeno u pakao. 30I ako te desna ruka tvoja sablažnjava, otsijeci je i baci od sebe: jer ti je bolje da pogine jedan od udova tvojijeh negoli sve tijelo tvoje da bude baèeno u pakao. 31Tako je kazano: ako ko pusti ženu svoju, da joj da knjigu raspusnu. 32A ja vam kažem da svaki koji pusti ženu svoju, osim za preljubu, navodi je te èini preljubu; i koji puštenicu uzme preljubu èini.

Hieromartyr Basiliscus of Comana (308)

He was from Amasea on the Black Sea, and was a nephew of St Theodore the Tyro (February 17). He was a fellow-martyr of Eutropius and Cleonicus (March 3), but is commemorated because, after they were crucified, he was shut in prison. A new governor replaced the one who had killed Basiliscus’ companions, and Basiliscus prayed in tears that he not be deprived of a martyr’s death. The Lord Jesus appeared to him, promised that his prayer would be answered, and told him to go to his village to say farewell to his mother and brothers. The new governor, Agrippa, sent soldiers to the village and had Basiliscus brought back to him. On the way to Amasea, many wonders were worked throught the Saint, and many were brought to Christ. Brought before the governor, Basiliscus again refused to worship the idols or deny Christ: he was beheaded in Comana and his body thrown into the river. Upon the holy Saint’s execution, Agrippa instantly went mad, remaining so until he smeared himself with some of the Martyr’s blood, which immediately healed him. Convinced by this wonder of the truth of the Faith, Agrippa was baptised. All of this happened during the reign of Diocletian.

Righteous Melchizedek, king of Salem.

He was a “priest of the most high God” (Genesis 14:18-20), who blessed our Forefather Abraham and “brought forth bread and wine,” prefiguring the Holy Eucharist, centuries before the Law was given to Moses or Christ became incarnate. The Epistle to the Hebrews (ch. 7) reveals Melchizedek, the Priest-King, to be a type of Christ.

Commemoration of the Second Ecumenical Council (381).

The council was called by the Emperor Theodosius the Great, primarily to clarify the Church’s teaching on the Holy Spirit. Macedonius, bishop of Constantinople, had falsely taught that the Spirit is a creature rather than a Divine Person “Who together with the Father and the Son is worshiped and glorified.” Partly to correct this error, the council revised and expanded the text of the Nicene Creed into the form that we know today.