St. Theodore the Sykeote, bishop of Anastasiopolis (613).
Holy Apostle Nathaniel of the Twelve, Apostles Apelles, Luke (not the Evangelist), and Clement, of the Seventy (1st c.). Martyr Epipodius of Lyons (ca. 177). St. Vitalis, monk of the monastery of Abba Seridus at Gaza (609-620). Translation of the relics of St. Vsevolod (in holy baptism Gabriel), prince and wonderworker of Pskov (1834). New Hieromartyr Platon, bishop of Banja Luka (1941). Blessed Fool-for-Christ Ekaterina of Piukhtitsa Convent (Estonia) (1968).
Martyr Leonidas of Alexandria (202). St. Ananias, abbot, of Malles (Crete) (1907).
Repose of Blessed Fool-for-Christ Athanasius Andreyevich Saiko of Orel (1967)
Tuesday. [Acts 8:5–17; John 6:27–33]
Then Simon himself believed also:
and when he was baptized, he continued with Philip
(Acts 8:13). He both believed and was baptized, but
nothing came of him. One must think that there was
something not quite right in the formation of his faith.
Sincere faith is the renunciation of your mind. You must
bare your mind and present it to faith as a clean slate,
so that faith might inscribe itself on the mind as it is,
without any mixing in of alien definitions and tenets.
When one’s former beliefs remain in the mind, then a
mixture occurs in it after the tenets of faith are written
there. The consciousness will be confused between the
mind’s sophism and the operations of faith. Simon
was therefore a model for all heretics, as all who enter
the realm of faith thinking as they did as before. They
are confused in the faith and nothing comes of them other
than harm: for themselves—when they remain silent,
for others—when this confusion is not kept within
them alone, but breaks out to others, due to their thirst
to be teachers. Hence there always turns out to be a party
of people more or less sinning in the faith, with a
wretched surety of their correctness, and with a
calamitous drive to remake everyone their way.