2 Corinthians 7.1-10 (Epistle)

1Having therefore these promises, beloved, let’s cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.

2Open your hearts to us. We wronged no one. We corrupted no one. We took advantage of no one. 3I say this not to condemn you, for I have said before that you are in our hearts to die together and live together. 4Great is my boldness of speech toward you. Great is my boasting on your behalf. I am filled with comfort. I overflow with joy in all our affliction.

5For even when we had come into Macedonia, our flesh had no relief, but we were afflicted on every side. Fightings were outside. Fear was inside. 6Nevertheless, he who comforts the lowly, God, comforted us by the coming of Titus, 7and not by his coming only, but also by the comfort with which he was comforted in you while he told us of your longing, your mourning, and your zeal for me, so that I rejoiced still more.

8For though I grieved you with my letter, I do not regret it, though I did regret it. For I see that my letter made you grieve, though just for a while. 9I now rejoice, not that you were grieved, but that you were grieved to repentance. For you were grieved in a godly way, that you might suffer loss by us in nothing. 10For godly sorrow produces repentance leading to salvation, which brings no regret. But the sorrow of the world produces death.

Mark 1.29-35 (Gospel)

29Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 30Now Simon’s wife’s mother lay sick with a fever, and immediately they told him about her. 31He came and took her by the hand and raised her up. The fever left her immediately, and she served them.

32At evening, when the sun had set, they brought to him all who were sick and those who were possessed by demons. 33All the city was gathered together at the door. 34He healed many who were sick with various diseases and cast out many demons. He didn’t allow the demons to speak, because they knew him.

35Early in the morning, while it was still dark, he rose up and went out, and departed into a deserted place, and prayed there.

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.