Galatians 4.28-5.10 (Epistle)

28Now we, brothers, as Isaac was, are children of promise. 29But as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. 30However, what does the Scripture say? “Throw out the servant and her son, for the son of the servant will not inherit with the son of the free woman.” 31So then, brothers, we are not children of a servant, but of the free woman.

1Stand firm therefore in the liberty by which Christ has made us free, and don’t be entangled again with a yoke of bondage.

2Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing. 3Yes, I testify again to every man who receives circumcision that he is a debtor to do the whole law. 4You are alienated from Christ, you who desire to be justified by the law. You have fallen away from grace. 5For we through the Spirit, by faith wait for the hope of righteousness. 6For in Christ Jesus neither circumcision nor uncircumcision amounts to anything, but faith working through love.

7You were running well! Who interfered with you that you should not obey the truth? 8This persuasion is not from him who calls you. 9A little yeast grows through the whole lump. 10I have confidence toward you in the Lord that you will think no other way. But he who troubles you will bear his judgment, whoever he is.

Mark 6.54-7.8 (Gospel)

54When they had come out of the boat, immediately the people recognized him, 55and ran around that whole region, and began to bring those who were sick on their mats to where they heard he was. 56Wherever he entered—into villages, or into cities, or into the country—they laid the sick in the marketplaces and begged him that they might just touch the fringe of his garment; and as many as touched him were made well.

1Then the Pharisees and some of the scribes gathered together to him, having come from Jerusalem. 2Now when they saw some of his disciples eating bread with defiled, that is unwashed, hands, they found fault. 3(For the Pharisees and all the Jews don’t eat unless they wash their hands and forearms, holding to the tradition of the elders. 4They don’t eat when they come from the marketplace unless they bathe themselves, and there are many other things which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 5The Pharisees and the scribes asked him, “Why don’t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?”

6He answered them, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honors me with their lips, but their heart is far from me. 7They worship me in vain, teaching as doctrines the commandments of men.’

8“For you set aside the commandment of God, and hold tightly to the tradition of men—the washing of pitchers and cups, and you do many other such things.”

Hieromartyr Eutyches (1st c.)

He was a disciple and friend of St John the Theologian, and worked with the Apostle Paul, and is himself named as an Apostle though he is not one of the Seventy. He travelled widely in the ministry of the Gospel of Christ, suffering many imprisonments and tortures. He died in Sebastia, the place of his birth. The Prologue says that he was beheaded, the Great Horologion that he reposed in peace “in deep old age.”

Trans. Rel. Peter, Metr. Kiev

See December 21 for his life.

New Hieromartyr Kosmas of Aitolia, Equal-to-the-Apostles (1779)

This recent Equal to the Apostles was born in Mega Dendron (Great Tree) in Aetolia. He became a monk on Mt Athos, where he lived and prayed for many years. But he was troubled by the ignorance of the Gospel that had fallen on many of the Orthodox people, living under the oppression of the Ottoman Turks. He went to Constantinople, where he studied the rhetorical arts and received the blessing of Patriarch Seraphim II to preach the Gospel. He travelled throughout Greece, Macedonia, Serbia and Albania, preaching at every town he visited. Often not only Greeks but many Muslims would come to hear him, so great was his reputation for holiness. Though he always sought the blessing of the local bishop and the local Turkish governor before he preached in an area, his strong condemnations of dishonest business practices aroused the enmity of Orthodox Christian and Jewish merchants, who falsely accused him to the authorities. He was strangled by the Turks and thrown into a river in Albania, but his wonderworking relics were preserved. He reposed at the age of sixty-five.

St Maxim (Sandovich), martyr of Lemkos, Czechoslovakia (1914) (August 24 OC)

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the “Unia,” by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim’s farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the “Greek Catholic” training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.

When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying “Look, Saint Nicholas has come to the Carpathians!” But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of “Greek Catholic” priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).

Despite these persecutions, through Fr Maxim’s labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.

In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said “My only politics is the Gospel” — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.

Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim’s grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.