Council of Catholic Men

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In this episode of the Council of Catholic Men we delve into a profound Bible study focusing on the first letter of Saint Paul to the Corinthians, chapter 10. We read from the Douay Rheims version, exploring Saint Paul's teachings on avoiding idolatry and the significance of the Eucharist. The discussion highlights the importance of not partaking in foods sacrificed to idols, drawing parallels with the story of Saint Isaac Jogues. We emphasizes the unity of Christians through the Eucharist, which is seen as a sacred communion with Christ and each other.

Continuing the study from the Catholic Catechism by Saint Peter Canisius, discussing the concept of alien sins—sins committed by others but imputed to us through various forms of complicity. The episode also touches on the lives of martyrs, such as Saints Bonasos and Maximilian, who stood firm in their faith against idolatry. The session concludes with a prayer, reinforcing the spiritual insights shared throughout the discussion, and a call for mutual prayers among listeners.

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This is the Council of Catholic men.   Today's date is Wednesday, 08/20/2025.   I am Patrick Chanel, and tonight we're   continuing   our Bible study and catechism.   Let's begin with a prayer in the name of the father and of the son and of the holy spirit. Amen.   Our father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, on earth as it is in heaven.   Give us this day our daily bread, and forgive us our trespasses,   as we forgive those who trespass against us.   And lead us not into temptation,   but deliver us from evil. Amen.  

In the name of the father, and of the son, and of the Holy Spirit, amen.   We're gonna begin where we left off in the Bible.   I'm reading from the Douay Reems version of the Bible.   The first letter of Saint Paul to the Corinthians   and we're on chapter 10.   By the example of the Israelites,   he shows that we are not to build too much upon favors received,   but avoid their sins   and fly from the service of idols   and from things offered to idols.   For I would not have you ignorant, brethren,   that our fathers were all under the cloud,   and all passed through the sea,   and all in Moses were baptized,   in the cloud and in the sea.  

And did all eat the same spiritual food,   and all drank the same spiritual drink,   and they drank this of the spiritual   rock   that followed them,   and the rock was Christ.   But with most of them, God was not well pleased,   for they were overthrown in the desert.   Now these things were done in a figure of us,   that we should not covet evil things,   as they also coveted.   Neither become ye idolaters,   as some of them, as it is written.   The people sat down to eat and drink,   and rose up to play.   Neither let us commit fornication,   as some of them committed fornication.  

And there fell in one day three and twenty thousand.   Neither let us tempt Christ,   as some of them tempted   and perished by the serpents.   Neither do you murmur,   as some of them murmured,   and were destroyed by the destroyer.   Now all these things happened to them in figure,   and they are written for our correction,   upon whom   the ends of the world are come.   Wherefore,   he that thinketh himself to stand,   let him take heed lest he fall.   Let no temptation take hold of you,   on you,   but such as is human.   And God is faithful,   who will not suffer you to be tempted above that which you are able,   but will make also with temptation   issue,   that you may be able to bear it.  

Wherefore,   my dearly beloved,   fly from the service of idols.   I speak as to wise men.   Judge ye yourselves   what I say.   The chalice of benediction,   which we bless,   is it not the communion   of the blood of Christ?   And the bread   which we break,   is it not the partaking of the body of the Lord?   For we,   being many,   are one bread,   one body,   all that partake   of one bread.   Behold,   Israel   according to the flesh,   are not they that eat of the sacrifices,   partakers   of the altar?   What then   do I say,   that   what is offered in sacrifice to idols   is anything,   or that the idol   is anything?  

But the things which the heathens sacrifice,   they sacrifice to devils,   and not to God.   And I would not that you should be made partakers with devils.   You cannot drink the chalice of the Lord,   and the chalice of devils.   You cannot be partakers of the table of the Lord   and   of the table of devils.   Do we provoke the Lord to jealousy?   Are we stronger than he?   All things are lawful for me,   but all things are not expedient.   All things are lawful for me,   but all things do not edify.   Let no man seek his own but that which is another's.   Whatsoever is sold   in the shambles,   eat, asking no question for conscience   sake. For conscience conscience   sake.  

The earth is the Lord's   and the fullness thereof.   If any of them that believe not invite you,   and you be willing to go,   eat of anything   that is set before you,   asking no question   for conscience   sake.   But if any man say,   This has been sacrificed   to idols,   do not eat of it for his sake that told it, and for conscience'   sake.   Conscience,   I say,   not thy own, but the others.   For why is my liberty judged by another man's conscience?   If I partake with thanksgiving,   why am   I evil spoken of?   For that for which   I give thanks?   Therefore,   whether you eat   or drink   or whatever else you do,   do   all to the glory of God.  

Be without offense to the Jews   and to the Gentiles,   and   to the Church of God.   As I also in all things please all men, not seeking that which is profitable to myself,   but to many,   that they may be saved.   So chapter 10, we're gonna go through the footnotes.   That's quite the   powerful   statement by Saint Paul not to eat   from the meats that were sacrificed to idols, the food sacrificed to idols.   And I'm I'm reading about this very thing   in my book that I'm reading by Frances Talbot about   Saint Isaac jocks   and how he was captured   and   the savages   that he was captured by.  

They went on a hunt,   and when they caught   animals, they would sacrifice it to their demons, and then they would offer it   to Saint Isaac.   And he would refuse it   for their sake.   Not that he wasn't hungry, he was starving to death.   But he did it as an example to them   that   for one thing, they shouldn't be sacrificing to demons because God is   above all things, and they should,   if anything, give thanks to God.   And that's what we regard the Eucharist.   And the Eucharist is a word in Greek that means Thanksgiving.   And Catholics, as Catholics, we consider   the body and blood of Christ, which we receive at the Eucharist   during mass   on Sundays and during the week   when the priest offers up   bread and wine   for   the sacrifice, which becomes   through transubstantiation,   the body and blood of Jesus Christ. And we all give thanks to God that we're able to partake of that.  

And it's for   for their sake that,   Saint Isaac   and Saint Paul here warns   that you do that you abstain from that meat, that sacrifice to to idols, that food,   and and to keep away from it, not so   much because you know that,   you know, it's not it's really not forbidden you if you need it, and you know that the idols aren't, you know, you don't   you don't,   do it for the sake of your own conscience. You you abstain from   that food when you realize   somebody's given it over to some something else like like a an idol, a demon as it says.   So, let's go through the footnotes. Maybe it'll offer a little bit more clarity   about what's being talked about here in chapter 10 of first Corinthians.  

Verse two in Moses.   So verse two goes and all in Moses   were baptized   in the cloud and in the sea.   So, what does that mean?   It means under the conduct of Moses,   they received baptism in figure by passing under the cloud   and through the sea   and they partook of the body and blood of Christ in figure,   by eating of the manna,   called here a spiritual food,   because it was a figure of the true bread, which comes down from heaven   and drinking the water   miraculously   brought out of the rock   by Moses,   by god and using Moses.   Called here a spiritual rock   because it was also a figure of Christ.  

So, verse 11,   the ends of the world.   Now all these things happened to them in figure,   And they are written for our correction upon whom the ends of the world are come.   That is the last ages.   The verse 13   or no temptation hath taken hold of you.   Verse 13 says,   let no temptation   take hold on you   but such as is human.   And God is faithful,   who will not suffer you to be tempted above that which you are able,   but will make also with temptation issue,   that you may be able to bear it.   So hear   or come upon you as yet, but that is human and indecent in or incident to a man,   issue   or a way of escape.  

So let no temptation take a hold of you but such as is human   or just the things you can't help   how you're tempted sometimes.   You don't do, you don't go looking for it.   More like God puts you in a position   where you're tempted to do something.   Where the devil tempts you.   And you're supposed to   not be tempted.   So let no temptation take hold of you.   So immediately   you   decide   that you're not going to even entertain it.   Whatever it is that's put before you to do. That's wrong.   Verse 16,   which we bless.   So, verse 16,   the chalice of benediction,   which we bless, is it not the communion of the blood of Christ and the bread which we break, is it not the partaking of the body of the Lord?  

Here, the apostle puts them in mind of their partaking of the holy,   the body and blood of Christ in the sacred mysteries   and becoming thereby one mystical body with Christ.   From whence no he infers   that they who are made partakers with Christ   by the Eucharist,   Eucharistic sacrifice and sacrament   must not be made partakers with devils by eating of the meat sacrificed to them.   Now, it's kind of like what I was saying. It's like,   people try to tempt you away from your faith,   away from the knowledge that were given through Jesus   of how   he gives himself to us and we give ourselves to him   through the Eucharist   which is   how it's the sacred unity of Christians   amongst each other because we are all one body as it says   and we belong to to Christ   through that body.  

So, verse seventeen,   one bread   One   bread. Verse 17.   For we, being many, are one bread, one body, all that partake of one bread.   Or, as it may be rendered agreeably   both to the Latin and Greek,   because the bread is one, all we, being many,   are one body who partake of that one bread.   For it is by our communicating with Christ and with one another   in this blessed sacrament   that we are formed   into   one mystical body   and made as it were one bread   compounded   of many grains of corn   closely united together.   So   that's   quite   a chapter   because it explains that Saint Paul believed in the Eucharist, that Catholics believe,   and all Orthodox Christians believe,   that   the priest   is given   through ordination   as we learn through the catechism.  

The privilege   and the right   to be the high priest at the at the   sacrifice at the mass   in the place of Christ, Christ actually takes the plate the priest's place   in offering the body his body and blood   to everybody   who's   a baptized Christian,   and it shows the unity   of the church.   Not only through our baptism do we show the unity, but through all of the sacraments, but in particular,   through the body and blood of Christ,   which   is prefigured   by many   places in the Old Testament   and fulfilled through Christ   on Mount Zion.   He was in the last in in in the, upper room,   And he gave the he had the last supper before his death, where he instituted   what we consider the sacrament of the Eucharist.  

So let's let's go on to chapter 11.   Chapter 11.   Women   must have a covering over their heads.   He blameth the abuses   of their love feasts,   and upon   that occasion,   treats of the blessed sacrament.   Be ye followers of me as I also am of Christ.   Now I praise you, brethren,   that in all things, you are mindful of me, and keep my ordinance   as I have delivered them to you.   But I would have you know   that the head of every man is Christ,   and the head of the woman is the man,   and the head of Christ   is God.   Every man praying or prophesying   with his head covered,   disgraceth   his head.  

But every woman praying or prophesying with her head not covered,   disgraceth   her head.   For it is all one   as if she were shaven.   For if a woman be not covered, let her be shorn.   But if it be a shame to a woman to be shorn,   or made bald,   let her cover her head.   The man indeed ought not to cover his head,   because he is the image and glory of   God, but the woman is the glory of the man.   For the man is not of the woman,   but the woman of the man.   For the man was not created for the woman,   but the woman   for the man.   Therefore   ought the woman to have a power over her head,   because   of the angels.  

But yet, neither is the man without the woman, nor the woman without the man in the Lord.   For as the woman is of the man, so also is the man by the woman.   But all things of God,   you yourselves judge.   Doth it become a woman to pray   unto God uncovered?   Doth not even nature itself teach you   that a man indeed,   if he nourisheth   his hair,   it is a shame unto him?   But if a woman nourish her hair,   it is a glory to her.   For her hair is given to her for a covering.   But if any man seem to be contentious,   we have no such custom,   nor the church of God.  

Now this I ordained,   not praising you   that you come together not for the better,   but for the worse.   For first of all, I hear that when you come together in the Church,   there are schisms among you, and in part I believe it.   For there must be also   heresies,   that they also   who are approved   may be made manifest among you.   When you come therefore together into one place,   it is not now to eat the Lord's Supper.   For every one taketh before his own supper to eat.   And one indeed   is hungry,   and another is drunk.   What have you not houses to eat, and to drink in?   Or despise ye the church of God?  

And put them to shame that have not?   What shall I say to you?   Do I praise you?   In this I praise you not.   For I have received of the Lord that which also I delivered unto you,   that the Lord Jesus,   the same night in which he was betrayed,   took bread, and giving thanks,   broke,   and said,   take you and eat.   This is my body   which shall be delivered for you.   This do for the commemoration   of me.   In like manner, also the chalice,   after he had supped, saying,   this chalice is the New Testament in my blood.   This do you as often as you shall drink for the commemoration   of me.  

For as often as you shall eat this bread and drink the chalice,   you   shall show   the death of the Lord   until he come.   Therefore,   whosoever shall eat this bread   or drink the chalice of the Lord unworthily   shall be guilty   of the body   and of the blood of the Lord.   But let a man prove himself,   and so let him drink eat of that bread and drink of the chalice.   For he that eateth and drinketh unworthily,   eateth and drinketh   judgment to himself,   not discerning the body of the Lord.   Therefore   are they   are there many infirm and weak among you, and many sleep.   But if we would judge ourselves,   we should not be judged.  

But whilst we are judged,   we are chastised by the Lord,   that we be not condemned   with this world.   Wherefore, my brethren,   when you come together to eat,   wait for one another.   If any man be hungry,   let him eat at home,   that you come not together unto judgment.   And the rest   I will set in order   when I come.   So that's the end of chapter 11   of   this,   of this   letter of Saint Paul to the Corinthians.   And let's go into the the verses   in the footnotes.   So chapter 11 verse 10,   a power.   So verse 10, there ought,   therefore, ought the woman to have power over her head   because of the angels.  

That is a veil or covering as a sign that she is under the power of her husband.   And this,   the apostle adds,   because of the angels   who are present in the assemblies of the faithful.   So angels are present   at church, at mass, and   this is   saying that   women,   when they go to receive the Eucharist in the mass,   that   it says,   therefore, ought the woman to have a power over her head because of the angels,   Which in this footnote says,   you're to wear a veil or a covering   as a sign that you are under the power   of your husband.   And   that's   a veil these days,   You hardly ever see women. You do see it actually. I'm not saying you don't. And especially more traditional,   people who follow   tradition   will wear, the women will wear a head covering at mass, and you wonder why. Well, it's been the tradition   in the church for   nineteen   or more, nineteen hundred and fifty   years.  

And it's only recently that women   at mass have decided not to wear a covering.   But here it says you should wear a covering.   Because you're showing me you have   submission to a husband who cares for you,   whether that's an actual husband or whether your   spouse is Christ,   if you're not attached to any   any man, any husband,   any, you know, like,   physically.   But,   like, for instance, Catholic nuns, you see them wearing a veil   as a sign of submission to Jesus or their husband because they take Jesus as their husband   for the future life. They abstain   from marriage   in this life in order for greater good and as an example to other women and other men   how to behave.  

So verse 19,   there must   be also heresies.   It's 19.   For there must also be heresies that they also, who are approved,   may be made manifest among you.   By reason of the pride and perversity of man's heart, not by god's will or appointment,   who nevertheless draws out good out of this evil,   manifesting   by that occasion,   who are the good and firm Christians,   and making their faith more remarkable.   Verse 20, the Lord's Supper.   When you come together, therefore, come therefore   together   into one place,   it is not now to eat the Lord's Supper.   So, the apostle here calls the charity feasts observed by the primitive Christians   and   reprehends   the abuses of the Corinthians   on these occasions   which were the more criminal because these feasts   were accompanied with the celebrating   the Eucharistic sacrifice and sacrament.  

So it sounds   like they were   having a meal at the same time as celebrating the Eucharist, which   obscures   for one,   the nature of of the body and blood of Christ.   It makes it seem more of a meal   that you're participating in like some communal meal that   and that meal is,   you know, the coming together is more important   than Christ's actual sacrifice   by mixing it with   other foods   to make it   less   centered on the Eucharist.   Verse verse 27   or drink.   Therefore,   whosoever shall eat this bread and drink the chalice of the Lord unworthily   shall be guilty of the body and the blood and of the blood of the Lord.  

Here, erroneous   translators   corrupted corrupted the text by putting   and drink   contrary to the original   Greek. And I wish I knew how to read Greek right now. I know a little bit, but I don't know this word well enough.   And instead of   or drink,   which it should be or drink, therefore, whosoever shall eat this bread   or drink the chalice of the Lord unworthily.   Which I there's a slight distinguishing there because it means,   if you if you say or drink, it means   either one by themselves.   But if you say and, it means you could have one but not the other and it's sort of you know it's lead some people are legalistic that way especially   Protestants   they   they read into the Bible too much of their own interpretation   So, verse twenty seven and twenty nine,   which we just read the one, therefore,   whosoever shall eat this bread or drink this the chalice of the lord unworthily   shall be guilty of the body and of the blood of the lord and verse 29,   for he that eateth and drinketh unworthily,   eateth and drinketh judgment to himself, not discerning the body of the lord.  

So, this goes   to drink   guilty of the body,   not discerning the body.   This demonstrates the real presence   of the body and blood of Christ   even to the unworthy communicant   who otherwise could not be guilty of the body and blood of Christ, or justly condemned for not discerning   the Lord's body.   And finally here,   verse 28.   Verse 28 is,   But let a man prove himself, and so let him eat of that bread and drink of that, the chalice.   This is not said by way of command,   but by way of allowance,   where and when it is agreeable to the practice and discipline of the Church.   Let a man prove himself, and so let him eat of that bread and drink of the chalice.  

So the church   proves a man   worthy,   and it's the final judgment because we're   because the church has been given   that power by Christ through Saint Peter.   Now,   let's move on to the catechism, so we'll leave off here   and have chapter 12   next week.   And now I'm gonna read   from   the Catholic Catechism   by Saint Peter Kinesius.   Saint Peter Canisius   was a Dutch saint,   and this is the most popular book, besides the Bible, ever written in the Dutch language.   We left   off we're talking about sins.   We talked about the mortal sins,   and the cardinal sins,   also the basically, the seven deadly sins.  

And now,   we're gonna talk about alien sins. Like, what are alien sins?   Of alien sins.   Question one fifty.   What sins are called alien sins?   Those which, although they be wrought and accomplished by the hands and deeds of other men, yet they are worthily   imputed unto us and do make our conscience guilty of damnation in the sight of God.   And therefore,   of this may be understood that may be understood,   which the scripture commandeth,   do thou not communicate with other men's sins.   And   that which the kingly prophet prayeth,   from my secret sins cleanse me, O Lord,   and from alien sins spare Thy servant.  

Hereunto doth Saint Basil the Great   refer   that   which Saint Paul wrote to the Ephesians.   Communicate not with the unfruitful works of darkness,   but rather reprove them.   That's Ephesians five to 11.   Then that also of the same apostle,   draw yourselves   from every brother,   withdraw,   withdraw yourselves from every brother walking inordinately,   and not according to the tradition   which they have received of us.   Question 151.   How many in number are these alien sins?   Nine.   As they are, for the most part, com committed   nine manner of ways, to wit, by counsel,   by commanding,   by consent,   by provocation,   by praise or flattery,   by silence,   by winking or indulgence,   by participation in the fault,   and by wicked defending or maintaining the same.  

So if you counsel somebody   to sin,   or you command them to sin,   or you consent   to them sinning somehow,   or you provoke them to sin,   or you praise them   and flatter them   so that they sin,   Or you're silent   when they sin.   Or by winking   winking   is an or indulgence.   So like   giving them the nod of approval.   By participation   in the fault, so doing it yourself with them,   and by wicked defending or maintaining the same. So wicked defending.   So boasting about how they did it and how they got away with it.   Defending them.   Question one, fifty two.   When is an alien sin committed by counsel?  

At such time,   sirs, as we are the authors and instruments of evil counsel,   which others do or may follow,   let Caiaphas   be an example,   who, by his counsel,   incensed and provoked the Senate of the Jews to work the death of Christ.   But commended   on the contrary part is   Joseph of Arimathea,   and is called a good and just man   because he had not consented   to the counsel   and acts of them,   to wit of the high priests and Pharisees   wickedly conspiring to put Christ to death.   Of the same sort of men was that   Demetrius,   who,   with other artificers,   for the tendering of his own lucre and gain,   filled in a manner the whole city of the Ephesians   with a great tumult   and sedition against St. Paul and   his doctrine.  

Herein also did offend   the infamous   Herodias,   King Herod's   adulteress,   for her dancing daughter,   by her counsel   and persuasion,   did wickedly obtain   the body's head of the glorious   Saint John the Baptist,   which she cruelly   before   had requested.   So that's   committing a sin by counsel, or counseling someone else to commit a sin, but not actually doing it yourself.   Question one fifty three.   When is commanding an alien   sin?   When by our decree, commission, or commandment, any wrong doth   redound   to our neighbor,   or any evil whatsoever is committed?   In this manner,   David, the king,   killed   innocent Uriah,   not certs with his own or with his servant's hand,   but working it and charging it by letter that he should be slain in the battle.  

And Pilate,   the President, was guilty of Christ's death,   because for the favor of the Jews,   although otherwise after a manner unwilling,   he had judged him   and delivered him over by his authority   to be crucified.   So did Pharaoh and Herod   bind themselves with a monstrous crime   when they made the tyrannical law of murdering the infants of the Hebrews.   But woe   be unto them   that make unjust   laws.   So,   commanding an alien sin   is also people, politicians,   when they make an unjust law.   That's   commanding an alien sin.   You're not doing it yourself,   but you're giving power to someone else to do it.  

Just as Pilate   was guilty   of Christ's death because he ordered it to be done. He didn't do it exactly himself,   but he ordered it to be done. He commanded it to be done.   When doth consent   make us guilty of an alien sin?   When that which is wickedly done by others hath, as it were, want our voice to go with it, or is at the least in secret sort of us sort by us approved,   In a seek in secret sort by us approved.   So sinned, Saul,   consenting to the death of the proto might martyr,   Saint Stephen.   Also here in offended   above 40 men of the Jews,   who by vow bound and armed themselves to put Saint Paul to death.  

Finally,   herein offended the citizens of Jerusalem,   giving their voices to their magistrates that Christ might suffer death.   So that Saint Peter, for that cause,   upgrading them, said,   the author of life you killed.   Wherefore,   that sentence of Saint Paul is to be noted,   not only they which do evil things,   but they also which consent unto the doers are worthy of death.   And here unto   may be referred   that which we read in St. Cyprian.   He is not free from wickedness that gave commandment to have it accomplished.   For he,   for nor he clear   from crime who, notwithstanding   he never committed the same,   yet giveth his consent that it shall be otherwise given out and publicly   register.  

Question one fifty five.   When do we contract an alien sin   by provocation?   When we do wittingly provoke another to anger,   revenge,   blasphemy,   cruelty,   or other such like vices,   whether it be done by word or deed,   or any other means howsoever   And when Job's wife, wantonly scorning her most patient husband,   did also persuade him so much as   lay in her to blaspheme God,   And Tobit's wife, as troublesome as the other,   often molesting and exasperating her husband with her reproachful speeches,   brought the manner   to this pass,   that the afflicted man was constrained   to bewail his domestic injury with sighs and tears and prayers unto Almighty God.  

But Ecclesiasticus   admonisheth   the contrary, saying,   Keep thyself   from contention,   and thou shalt diminish sins.   For an angry man doth kindle contention,   and a man a sinner will molest his friends.   And in the midst of them that are in peace,   so enmity.   And so hath Solomon said, an evil man   always seeketh chidings:   but the cruel angel shall be sent against him.   When are we   spotted with an alien sin by praise or flattery?   When we commend   any man in misdeeds of lewd behavior,   or as though the thing were very well done, we give a spur to him that runneth amiss,   that we may hold on his wicked course,   that he may hold on his wicked course.  

But woe be unto them that   sew cushions under every elbow   and do make pillows under the heads of persons of every age to take souls,   as the prophet saith.   17 And into this vice do preachers sometimes fall, and magistrates naughtily   flattering   the common people,   whilst they do openly favor and approve their licentiousness.   And therefore   rightly saith Isaiah,   O my people,   they that call   thee happy,   these are they that deceive thee, and bring to not the way of thy steps.   For which cause St. Paul commandeth us to shun those doctors that, by sweet speeches   and benedictions,   do seduce the hearts of innocents.  

For because the sinner is praised in the desires of his soul, and the wicked man is accounted happy,   the sinner will provoke our Lord,   as the kingly prophet   testifieth.   When doth an alien sin fall upon us through our silence?   When our unseasonable   silence bringeth detriment to our subject,   or to any other person?   For example's   sake,   if by office it belong unto us   to teach,   admonish or correct our brother   or the whole people,   and we omit the same without just cause,   when we may do good,   for which cause our lord   by Isaiah   testifieth to everyone that preacheth.  

Cry,   do not cease, as a trumpet exalteth,   exalt thy voice. And show unto my people   their wickedness,   and to the house of Jacob   their sins.   Hear moreover the danger they stand in, who are not   without cause called dumb dogs, not able to bark.   If when I say to a wicked man, saith our Lord,   thou shalt die the death.   If thou do not warn him and speak to him,   that he may forsake his wicked way and live,   the wicked man himself   shall die in his iniquity.   But I will require his blood   at thy hand.   So necessary   a thing is it, it is to be observed, which Saint Paul, not without great protestation,   doth require.  

Preach the word,   urgent season,   out of season, reprove,   beseech,   rebuke in all patience and doctrine.   And again, in another place,   them that sin   reprove before all,   that the rest also may have fear.   When are we by Question 158.   When are we, by winking our indulgence,   entangled with alien sins?   So often as that thing which by our power or authority may and ought to be amended and punished,   we notwithstanding   suffer to go unpunished,   and wax worse and worse.   Herein do magistrates offend,   when they bear the sword in vain,   and are not, as they are called, God's ministers and revengers unto wrath to those who be misbehave themselves wickedly or sediciously.  

This was the sin of King Saul, when contrary to the commandment of God, he spared his enemies, the Amalekites.   The same sin   was also incurred by King Ahab   when he received   into favor   Ben Hadab,   the king of Syria,   for which cause   he did not escape the severe sentence of the prophet giving this threat.   This saith our Lord,   Because thou hast dismissed out of thy hand a man worthy of death, thy life shall be for his life,   and thy people for his people.   Hereunto   may be referred that which the apostle willeth the Corinthians.   Take away the evil from among yourselves.  

Know you not that a little   leaven   corrupteth the whole paste?   Purge the old leaven.   Secondly, herein   do fathers and mothers,   masters and mistresses, offend.   Whilst they,   with a certain dissembling and favorable indulgence,   do mar those in bringing them up that are committed to their charge, and by their negligence   and sloth do suffer them to fall into great hazard and danger.   So we read the sons of Eli to have been depraved through the   default only of their father's indulgence,   who, for that cause,   was grievously   punished   for his too much leniente.  

Hereunto   may also be added that sin which is commonly called the omission of brotherly correction,   admonition,   or   reprehension.   Forasmuch   as Christ hath warned us to correct our brother   once and twice   and the third time, that we may win him when he sinneth,   although some do distinguish   between the manner of omission   and the former sufferance   which we spake of,   making them two different kinds of alien sins.   How do we contract an alien sin by participation?   Well, I'm going to   make this the last question. So one fifty nine, how do we contract an alien sin by participation?   Then especially,   when we are partners in gain with thieves and extortioners,   also when we do wittingly together with others challenge or retain goods unjustly gotten,   or which any way do belong to other men.  

And then moreover,   when we are enriched by the spoil of others, and here unto seemeth to, to belong   that which the Psalmoth saith,   to run with the very thieves themselves,   and to have portion with the adulterers.   This did Isaiah object unto the people of the Jews.   Thy princes be unfaithful,   companions of thieves,   all do love gifts and follow rewards.   And yet more grievously   do they sin?   Who do manifestly make a gain unto themselves of another man's filthiness,   as bods do,   or such as dare give lodging in harbor unto thieves or notorious,   dishonest, and factious   persons.  

Where they may have cover for themselves or for their things.   And, I'm gonna leave it there.   And, I'm gonna switch   to   Saint Alphonsus de la gory victories of the martyrs or the lives of the most celebrated martyrs of the church   that was quite an interesting topic on the   alien sins   or the sins of other people   so   chapter   70   This is page   two ninety eight.   Saint   Bonossos   and Maximilian   officers,   August   21.   This is tomorrow.   Julian the apostate,   upon his ascension   to the empire,   found an able minister of impiety   in the person of another Julian,   his maternal uncle,   who, to please the wicked emperor,   also abandoned the faith.  

While this impious wretch held the command in the East,   two officers of the army,   Bonasos   and Maximilian,   were accused before him,   because they retained the cross and the adorable name upon their standards,   contrary to the imperial edicts   which ordained the idolatrous figures   should be substituted for these Christian emblems.   The General, having received this information,   summoned the Christian officers before him   and told them that they should change their standards   and worship the gods.   The Saints replied   that they would do neither.   Whereupon   Julian commanded that Bonuses   should be tied up and flogged with scourges loaded with lead.  

This sentence was most cruelly executed,   the number of lashes which he received being upwards of 300.   During the infliction,   the general asked the saint many questions,   without receiving any answer,   until at last he said,   We adore the true God,   nor do we know who these gods are whom   we are called upon to worship.   Julian then addressed Maximilian,   who returned the same answer   that his companion had given,   and then added,   if we must adore your gods,   make them capable of hearing and speaking.   For it is forbidden us to worship deaf and dumb divinities.   Hereupon, the tyrant caused both the saints to be tortured on the rack.  

But finding that they suffered with great joy,   he ordered them to be thrown into   a cauldron of boiling pitch,   from which, however, they came forth unhurt,   retaining only some signs of the torments suffered.   The idolaters,   as usual,   attributed   this miraculous   preservation to the magical abilities   of the saints,   but the prefect   of the praetorium,   Secundus   Salutusius   Salustius,   although a pagan   declared that he wished to examine the matter   more minutely,   accordingly   he approached the cauldron.   Instead of hearing any magical incantation,   he heard them praising the Lord.  

As placidly as if they were in a cold bath.   Overcome with wonder, he proposed to Julian to expose   priests of their gods to a similar trial,   alleging that if the devil could preserve the Christians,   surely,   the immortal gods would, for their own honor,   preserve their priests,   as the God of the Christians was said to preserve   his saints.   Julian dreaded the consequences of refusing to comply with so reasonable a demand   coming from such a person,   and accordingly delivered up some pagan priests to the prefect, who ordered them to be cast into the cauldron,   whereupon   they were instantly consumed.  

Our saints   were then brought back to prison   by order of the tyrant,   who commanded   that they should receive no bread,   but that which bore the impress of an idol.   And the saints declared that they would sooner die of hunger than eat it.   Meanwhile,   the brother of Sapur,   king of Persia,   Prince Hormeser   das,   who being a good Christian,   had retired from his own country and lived in the Roman Empire   during the reigns of Constantine   and Constantius,   paid our saints a visit of devotion,   which so enraged   Julian   that he threatened to expose the saints to wild beasts   unless they would abandon their faith.  

Banosas   answered,   Our God is with us, and therefore we fear neither men nor beasts.   Julian then declared   that he would have them burned alive,   whereupon the entire crowd of Christians exclaimed   that they also should be burned.   Julian, fearing a sedition,   requested the prefect   Secundus   Solustius   to take his place   and cause the saints to be again tortured.   The prefect, however, refused to comply,   and although a pagan,   requested Bonossos   to pray to his God for him.   Finally,   Julian condemned Bonossos   and Maximilian,   together with some other Christian prisoners,   to be beheaded.  

They all proceeded joy joyously   to martyrdom   according to   according accompanied by   Saint   Malasius,   Bishop of Antioch,   and many other Christians,   who congratulated the blessed martyrs on their happy lot.   On the third day,   after their triumph,   the wretched Julian was seized with a horrible disorder,   which so putrefied his bowels   that he constantly   vomited forth worms.   Having suffered the most excruciating   tortures,   he at last acknowledged   that his punishment   was the effect   of divine vengeance   and died in despair.   It says here in the footnote,   the wife of this wretched man who was remarkable for her piety   did not fail to make him recognize the hand of God   in the exquisite tortures which he suffered during the frightful disease that terminated his wicked life.  

Moved by the exhortations of this pious lady and by his own sufferings, he wrote to the emperor   to restore the Christian religion.   But his prayer was unheeded   by the arch apostate,   and he died   the victim of God's wrath.   It is said that he invoked the mercy of the Lord in his last moments,   but we know that the death of the wicked is very evil.   And we have reason to tremble for the sincerity   of that sorrow which is elicited by bodily pain.   And it says here the acts of Saints   Bonasos   and Maximilian   are found in Ruinart's collection.   So seeing that we're almost at the end here,   I just want to say   that   they were commanded to   eat.  

The saints declared that they were sooner sooner die of hunger than eat it, which is, our saints, when they were brought back to prison, were ordered by the tyrant, who commanded that they should receive no bread, but that which bore the impress   of an idol.   So,   this is an example.   This was unintended today, but   our first, our letter from   the Corinthians mentioned that about how you're not to eat from idols,   Anything sacrificed to an idol. So, let's   pray   at the end here. In the name of the father and of the son and of the Holy Spirit, amen.   Hail Mary, full of grace, the lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus.  

Holy Mary, mother of god, pray for us sinners, now and at the hour of our death, amen.   In the name of the father, and of the son, and of the Holy Spirit, amen.   Today is Wednesday, 08/20/2025.   Thank you very much for listening to the Council of Catholic Men Bible and Catechism Study.   I am Patrick Chanel   and god god bless everybody and please pray for me And I pray for you, all of the people listening,   and for all of your intentions,   and for the intentions of our Holy Father, Pope Leo,   Leo the fourteenth.   And God bless you all.  

And everybody,   have a good night or a good day wherever you may be.   Thank you.