1 Corinthians 4.1-5 (Epistle)

1Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2Moreover it is required in stewards, that a man be found faithful. 3But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. 4For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

Matthew 23.1-12 (Gospel)

1Then spake Jesus to the multitude, and to his disciples, 2Saying, The scribes and the Pharisees sit in Moses’ seat: 3All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. 4For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. 5But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7And greetings in the markets, and to be called of men, Rabbi, Rabbi. 8But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9And call no man your father upon the earth: for one is your Father, which is in heaven. 10Neither be ye called masters: for one is your Master, even Christ. 11But he that is greatest among you shall be your servant. 12And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

Commemoration of the Miracle of the Archangel Michael at Colossae (Chonae) (4th c.)

In Colossae in Phrygia there were a church and a holy spring dedicated to the Archangel Michael. Malicious pagans diverted the course of two rivers so that they would inundate the church. But the Archangel appeared, bringing with him an earthquake that shook the whole area and opened a fissure into which the waters plunged, sparing the church. The place was thereafter called “Chonae” Greek for “funnels” instead of Colossae.

Holy Prophet Zacharias and Righteous Elizabeth (1st c.), parents of St John the Forerunner.

The story of the holy parents of the Forerunner is told in the first chapters of Luke’s Gospel. Several of the Fathers say that Zacharias is the one who, the Lord said, was slain between the temple and the altar (Matthew 23:35); because he continued to call the Mary the Mother of God a virgin even after she bore Christ; and because his son had escaped the slaughter of the innocents ordered by Herod. St Elizabeth had hidden him in a cave in the desert; he remained in the wilderness from that time until he began to preach by the Jordan.

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.