2 Corinthians 3.4-11 (Epistle)

4Such confidence we have through Christ toward God, 5not that we are sufficient of ourselves to account anything as from ourselves; but our sufficiency is from God, 6who also made us sufficient as servants of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.

7But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face, which was passing away, 8won’t service of the Spirit be with much more glory? 9For if the service of condemnation has glory, the service of righteousness exceeds much more in glory. 10For most certainly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses. 11For if that which passes away was with glory, much more that which remains is in glory.

Matthew 23.29-39 (Gospel)

29“Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the tombs of the righteous, 30and say, ‘If we had lived in the days of our fathers, we wouldn’t have been partakers with them in the blood of the prophets.’ 31Therefore you testify to yourselves that you are children of those who killed the prophets. 32Fill up, then, the measure of your fathers. 33You serpents, you offspring of vipers, how will you escape the judgment of Gehenna? 34Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues and persecute from city to city, 35that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 36Most certainly I tell you, all these things will come upon this generation.

37“Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not! 38Behold, your house is left to you desolate. 39For I tell you, you will not see me from now on, until you say, ‘Blessed is he who comes in the name of the Lord!’”

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.