Council of Catholic Men

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In this episode of the Council of Catholic Men's Bible Study and Catechism, Patrick Chanel guides us through a deep exploration of the First Letter of Saint Paul to the Corinthians, focusing on Chapters 4 through 7. We delve into the themes of humility, the role of God's ministers, and the importance of not being "puffed up" with pride. Patrick discusses the metaphor of being "fools for Christ" and the significance of recognizing that true power comes from God, not from worldly accomplishments. The episode also touches on the importance of keeping good company and the dangers of associating with those who lead us away from our faith.

Additionally, Patrick shares insights from the Catechism of the Catholic Church, discussing the nature of sin and the steps that lead to it, such as suggestion, delectation, and consent. The episode concludes with a reading from the lives of the martyrs, focusing on the stories of Saint Sixtus II, Saint Lawrence, and Romanus, highlighting their unwavering faith and ultimate sacrifices. Join us for an enlightening session that encourages spiritual growth and reflection on our journey with Christ.

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Welcome to   the Council of Catholic Men's   Bible Study   and Catechism.   Today's date is Wednesday,   08/06/2025.   And I'm Patrick Chanel.   Let's begin with a prayer. In the name of the father, 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, upon 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, son, and the holy spirit, amen.   And we pray for everybody who needs healing   especially John   and   deacon our deacon   and let's begin   where we left off   We left off we had read Chapter three   of the First Letter of Saint Paul to the Corinthians.   And today, we're going to learn about how we are the temple of God   in Chapter four.   Chapter four.   God's ministers   are not to be judged.   He reprehends their boasting   of their preachers   and describes the treatment the apostles   everywhere met with   met with.   Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God.  

Here now   it is required among the dispensers   that a man be found faithful.   But to me,   it is a very small thing to be judged by you   or   by man's day,   but neither do I judge my own self.   For I am not   conscious to myself   of anything.   Yet,   am I not hereby justified?   But he that judgeth me   is the Lord.   Therefore,   judge not 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 from God.   But these things, brethren,   I   have in a   figure   transferred to myself   and to Apollo   for your sakes,   that in us you may learn   that one   be not   puffed up against the other   for another   above that which is written.  

For who distinguisheth   thee?   Or what hast thou that thou hast not received?   And if thou hast received,   why dost thou glory   as if thou hadst not received it?   You are now   full. You are now become rich.   You reign without us.   And I would to God,   you did reign   that we also might reign with you.   For I think that God hath set forth us apostles,   the last,   as it were,   men appointed to death.   We are made a spectacle to the world,   and to angels,   and to men.   We are fools for Christ's sake,   but you are wise in Christ.   We are weak,   but you are strong.  

You are honorable,   but we without honor.   Even unto this hour, we both hunger and thirst, and are   naked, and   are buffeted,   and have no fixed abode.   And we labor,   working with our own hands,   we are reviled,   and we bless.   We are persecuted   and we suffer it.   We are blasphemed   and we entreat.   We are made as the refuse   of this world.   The offscoring   of all even until now.   I write not these things to confound you,   but I admonish you as my dearest children.   For if you have 10,000   instructors   in Christ,   yet not many fathers,   for in Christ Jesus, by the gospel,   I have begotten you.  

Wherefore, I beseech you,   be ye followers of me,   also   as I am of Christ.   For this cause have I sent to you Timothy,   who is my dearest son and faithful in the Lord.   Who will put   you in mind   of my ways.   Which are in Christ Jesus.   As I teach everywhere   in every church.   As if I would not come to you,   so   some are puffed up.   But I will come to you shortly,   if the Lord will, and will know,   not the speech of them that are puffed up   but the power.   For the kingdom of God   is not in speech   but in power.   What will you   shall I come to you with a rod   or in charity   and in the spirit of meekness   okay that was   that was   chapter four   there are no footnotes to this   and I was asked to   maybe give a little bit of a statement about my thoughts on this   I suppose it's talking about how we shouldn't be puffed up. Meaning, we shouldn't be proud   of our own accomplishments.  

Only in that   Christ   gave us his accomplishment   on the cross.   And that we should always try to justify ourselves   by that. Meaning that we do God's will. We do what he tells us to do.   And what he's shown us through his example   of suffering death on the cross and that he'll rise again again.   Or he that he rose in   resurrection   and that will be   we have the promise of resurrection   and not to worry about all the things that happen to us. Like it says here even unto this hour we both hunger and thirst and are naked and are buffeted.   Buffeted meaning like struck   like hit   smacked in the face.  

That kind of thing and have no fixed abode meaning he didn't have a home to go to   after he was done working. He was just working all the time like someone who's   been captured   by some enemy.   I also,   a lot of this is about   being,   not being proud, but being humble.   And that when you're weak, like it says here, we are fools for Christ's sake.   But you are wise in Christ.   Meaning that   if you're doing what Christ tells you and and through his   his church and through the gospels,   that's what you're you're gonna be seen as a fool by the world.   And you're gonna be seen,   as fools by men, other men. It says, We are made spectacle to the world and to angels and to men.  

And we are weak and you are strong. You are honorable   and we without honor.   So that's the promise of the life to come.   That he's talking about the strength and the honor and the power comes from God. And that we shouldn't   be worried about   having   power in our speech and what we say and   how we come across to other people.   But just to know that power actually comes from God. It doesn't come from our own power.   So, let's continue on. And it gives,   in the footnotes   where   there's reference to other books in the Bible like Acts   and first Thessalonians,   second Thessalonians,   and Leviticus   but   I'll go to chapter five now   chapter five   he excommunicates   the   incestuous   adulterer   And admonishes   them to purge   out the old leaven.  

Leaven meaning, 'yeast'.   Like, for making bread.   It is absolutely heard that there is fornication   among you, and such fornication   as the like   is not among the heathens,   that one should have his father's wife.   And you are puffed up,   and have not rather mourned,   that he might be taken away from among you   that hath done this deed.   I indeed,   absent in body,   but present in spirit,   have already judged,   as though I were present,   him   that hath so done.   In the name of our Lord   Jesus Christ,   you being gathered together   and my spirit   with the power of our Lord Jesus,   to deliver such a one to Satan   for the destruction of the flesh,   that the spirit may be saved in the day of our Lord Jesus Christ.  

Your glorying   is not good.   Know   you not that a little leaven   corrupteth the whole lump.   Purge out   the old leaven,   that you may be a new paste,   as you are leaven unleavened.   For Christ, our pash is sacrificed.   Therefore,   let us feast   not with the old leaven,   nor with the leaven of malice and wickedness,   but with the unleavened bread of sincerity and truth.   I wrote to you in an epistle   not to keep company with fornicators.   I mean not with the fornicators of this world.   Or with the covetous,   or the extortioners,   or the servers of idols,   otherwise, you must needs go out of this world.  

But now I have written to you   not to keep company   if any man that is named a brother be a fornicator,   or covetous,   or a server of idols,   or a railer,   or a drunkard,   or an extortioner,   with such a one not so much as to eat.   For what have I to do   to judge them that are without?   Do not you judge them that are within?   For them that are without,   God will judge.   Put away the evil one from among yourselves.   And that's the end of chapter five.   And,   I guess my thoughts on this   are it's talking about   keeping good company.   Because if you're gonna keep bad company,   they'll lead you   into,   hell basically.  

Because   it's like he said,   when you introduce   the old leaven   to new paste   or new dough   Like is used for making unleavened bread   If you add leaven to it,   it corrupts it and creates   a risen dough that isn't   unleavened   So he's he's likening it to that And it's a   warning to you.   It says,   that   the leaven of malice and wickedness   is the opposite   of the unleavened bread of sincerity and truth.   And it says, I wrote to you in an epistle not to keep company with fornicators.   I mean not with fornicators   of this world, or the covetous, or the extortioners,   or the servers of idols. Otherwise, you must needs go out of this world.'   And he's saying that   you're   in this world, you can't   allow yourself to be driven into those things   and the company that you keep   will influence you   into doing those things   He says   he commands   he says he's written not to keep company if any man   that is named a brother be a fornicator or covetous,   a server of idols,   or a railer or a drunkard   or an extortioner.  

With such a one, not so much as to eat.   So, even   don't even   Go to meals where there are people like that, I suppose   and encourage them   Because your presence encourages   their behavior   if you keep company and you make it seem like it's no big deal   What they're doing   it encourages them.   So not only for yourself, but also for them   You would avoid their company because you don't want to encourage that behavior and make it and you want to make it known that that's the reason   So let's go on to chapter six, because there are no footnotes   for chapter five.  

It's fairly self explanatory what was in chapter five.   And,   I'm looking at the top of the book. And it gives me a little bit of a summary of what each column is about.   And   in this next chapter it says, lawsuits   before heathens.   And the next column after that, Against fornication, which I think is the next chapter, seven. But we're going to read chapter six.   He blames them   for going to law before unbelievers.   Of sins   that exclude from the kingdom of heaven.   The evil of fornication.   Dare any of you   having a matter against another,   go to be judged before the unjust,   and not before the saints?  

Know you not that the saints shall judge this world?   And if the world shall be judged by you,   are you unworthy to judge the smallest matters?   Know you not that we shall judge angels?   How much more things of this world?   If therefore, you have judgments of things pertaining to this world,   set them to judge   who are the most despised in the church.   I speak   to your shame.   Is it so that there is not among you   anyone   wise man   that is able to judge between his brethren?   But brother goeth to law with brother,   and that before   unbelievers.  

Already indeed   there is plainly   a fault among you,   That you have lawsuits   one with another.   Why do you not rather take wrong?   Why do you not rather suffer yourselves to be defrauded?   But you do wrong and defraud   and that   to your brethren.   Know you not that the unjust   shall not possess the kingdom of God?   Do not Neither   fornicators   nor adulterers,   nor idolaters,   nor the effeminate,   nor liars with mankind,   nor thieves,   nor covetous,   nor drunkards,   nor railers,   nor extortioners   shall possess the kingdom of God.   And such some of you were,   but you are washed.  

But   you are sanctified.   But   you are justified   in the name of our Lord Jesus Christ   and the spirit of our God.   All things are lawful to me,   but all things are not expedient.   All things   are lawful to me,   but I will not be brought under the power of any.   Meat for the belly   and the belly for the meats.   But God shall destroy both it and them.   But the body is not for fornication.   But for the Lord.   And the Lord for the body.   Now, god hath both raised up the lord   and will raise us up also by his power.   Know you not that your bodies are the members of Christ?   Shall I then take the members of Christ   and make them the members of a harlot?  

God forbid.   Or   know you not   that he who is joined to a harlot   is made one body?   For they shall be, saith he,   two in one flesh.   But he who is joined to the Lord is one spirit.   Fly fornication.   Every sin that a man doth   is without the body.   But he that committeth fornication,   sinneth against his own body.   Or know you not   that your members are the temple of the Holy Ghost?   Who is in you?   Whom you have from God?   And you are not your own?   For you are brought with a great or you are bought   with a great price.   Glorify   and bear God   in your body.  

Now in this, the   we'll read the footnotes.   Verse seven, a fault.   Verse seven is,   Already indeed there is plainly a fault among you, that you have lawsuits   one with another.   Why do you not rather take wrong?   Why do you not rather suffer yourselves to be defrauded?'   A fault. Lawsuits   can hardly ever be without a fault.   On the one side or the other.   And sometimes   and often times   on both sides.   Verse 12, All things are lawful.   Verse 12,   All things are lawful to me, but all things are not expedient.   All things are lawful to me, but I will not be brought under the power of any.   That is, all indifferent things are indeed lawful.  

In as much as they are not prohibited.   But often times they are not expedient.   As in the case of lawsuits.   And much less would it be expedient to be   enslaved by an irregular affection to anything.   How indifferent whatsoever.   So,   now my thoughts on this chapter.   I guess what he's saying is   that your your brothers,   you should be able to   forgive them   and talk to them and go to a judge.   It says, we shall do you know not that we shall judge angels?' So you would go to someone who is in the authority of the church of the saints   before you would go to one who is an unbeliever   and have them judge your matters.  

You would first go to   the the church   to decide these things.   And it says   that   that   who   the unjust   shall not possess the Kingdom of God, and it goes on to list   who the unjust people are.   And   that of those people,   we were there once, and that we're washed, meaning we've been baptized,   and we've   if we've committed those sins,   we're sanctified   by god's forgiveness   and we go to confess our sins to god in confession.   Which justifies us   It makes   everything that we do lawful.   Meaning that   we're not hypocrites.   And like it says, everything that   lawful to me. Everything All things are lawful to me.  

But not all are expedient or   Good.   I think that's what that means. It doesn't mean It means some things are a waste of time.   And then a lot of time is wasted   going before   these judges.   When it could just as well be solved by going to your brother and working it out with them.   And being humble.   Alright. I'll do one more chapter.   Do   chapter seven, which is fairly long.   But that's   okay. It's against fornication.   Chapter seven.   Lessons   relating to marriage and celibacy.   Virginity   is preferable to a married state.   Now, concerning the things whereof   you wrote to me,   it is good for a man not to touch a woman.  

But for fear of fornication,   let every man   have his own wife,   and let every woman   have her own husband.   Let the husband   render the debt to his wife,   and the wife also in like manner to the husband.   The wife hath not power of her own body,   but the husband.   And in like manner, the husband   also hath not power of his own body,   but the wife.   Defraud not one another.   Except perhaps by consent for a time   that you may give yourselves to prayer.   And return together again.   Lest Satan tempt you   by your incontinency.   But I speak this   by indulgence,   not by commandment.  

For I would that all men were even as myself.   But   everyone hath his proper gift from God.   One after this manner and another after that.   But I say to the unmarried   and to the widows,   it is good for them   if they so continue   even as I.   But if they do not contain themselves,   let them marry.   For it is better to marry than to be burnt.   But to them that are married,   not   I, but the Lord commandeth.   That the wife depart   not from her husband.   And if she depart,   that she remain unmarried.   Or be reconciled to her husband.   And   let not the husband put away his wife.   For to the rest I speak,   not the Lord.  

If any brother hath a wife that believeth not,   and she consent to dwell with him,   let him not put her away.   But if any man, woman   hath a husband that believeth not,   and he consent to dwell with her,   let   her not put away her husband.   For the unbelieving husband   is sanctified   by the believing wife.   And the unbelieving wife is sanctified   by the believing husband.   Otherwise, your children should be unclean.   But now they are holy.   But if the unbeliever   depart,   let him depart.   For a brother or sister is not under servitude   in such cases.  

But God hath called us in peace.   For how   knowest thou, oh wife,   whether thou shalt save thy husband?   Or how knowest thou, oh man, whether thou shalt save thy wife?   But as the Lord hath distributed to everyone,   as God hath called everyone,   so let him walk, and so in all churches I teach.   Is any man called   being circumcised?   Let him not procure   uncircumcision.   Is any man called in uncircumcision?   Let him not be circumcised.   Circumcision   is nothing,   and uncircumcision   is nothing,   but the observance of the commandments of God.   Let every man abide in the same,   calling in which he was called.  

Was thou called being a bond man?   Care not for it.   But if thou mayest be made free,   use it rather.   For he that is called in the Lord,   being a bond man,   is the free man of the Lord.   Likewise, he that is called,   being free,   is the bond man of Christ.   You are bought with a price.   Be not made the bond slaves of men.   Brethren,   let every man   wherein he was called   therein   abide with God.   Now concerning virgins,   I have no commandment of the Lord,   but I give counsel   as having obtained mercy of the Lord to be faithful.   I think, therefore,   that this is good for the present necessity,   that it is good for a man to be, to so be.  

Art thou bound to a wife?   Seek not to be loosed.   Art thou loosed from a wife?   Seek not a wife.   But if thou take a wife,   thou hast not sinned.   And if a virgin Mary,   she hath not sinned.   Nevertheless,   such shall have tribulation of the flesh.   But I spare you,   this therefore I say,   brethren,   the time is short.   It remaineth   that they also who have wives,   be as if they had none.   And they that weep as though they wept not.   And they that rejoice   as if they rejoiced not.   And they that buy   as though they possessed not.   And they that use this world   as if they used it not.  

For the fashion of this world passeth away.   But I would have you be   without solicitude.   He that is without a wife is solicitous   for the things that belong to the Lord.   How he may please God.   But he that is with a wife   is solicitous for the things of the world.   How he may please his wife,   and he is divided.   And the unmarried woman,   and the virgin,   thinketh on the things of the Lord.   That she may be holy both in body and and in spirit.   But she that is married   thinketh on the things of the world,   how she may please her husband.   And this I speak for your prophet,   Not to cast a snare upon you,   but for that which is decent.  

And which may give you power to attend upon the Lord, without impediment.   But if any man think that he seemeth dishonored,   with regard to   his virgin,   his virgin,   so that she is above the age,   and it must   be so be,   let him do what he will.   He sinneth not   if she marry.   For he that hath determined being steadfast in his heart,   having no necessity,   but having power of his own will,   and hath judged this in his heart,   to keep his virgin,   doth will,   doth well.   Excuse me.   Therefore,   both he that giveth his virgin in marriage   doth well.  

And he that giveth her not doth better.   A woman is bound by the law as long as her husband liveth.   But if   her husband die,   she is at liberty.   Let her marry to whom she will,   only in the Lord.   But more blessed   shall she be,   if she so remain,   according to my counsel?   And I think that I also have the spirit of God.   Alright. I think what he was saying about,   a man having his virgin, it means his virginity   in marriage. It's better for him   not to give his virginity and to keep it.   And it says it's better   than getting married.   I'm gonna read the footnotes and then we'll go on to the Catechism. Because I see I took a little bit longer than I expected.  

So, chapter seven.   Have his own wife. In verse two,   But for fear of fornication, let every man have his own wife, and let every woman have her own husband.   That is, to keep his wife which he hath.   His meaning is not to exhort the unmarried to married. On the contrary, he would rather have them continue as they are. As in verse eight.   But he speaks here to them that are already married.   Who must not depart from one another,   but live together as though   as they ought to do in the married state.   In verse six.   By indulgence.  

But I speak this by indulgence,   not by commandment.   That is, by   condescension   to your weakness.   That's what indulgence means.   Verse nine,   If they do not contain.   Verse nine is,   But if they do not contain themselves,   let them marry. For it is better to marry than to be burnt.   This is spoken of such as are free,   and not of such as, by vow,   have given their first faith to God,   to whom, if they will use proper means to obtain it, God will never refuse the gift of continency.   Some translators have corrupted this text   by rendering it if they cannot contain.  

So,   here it's   if they do not contain.   So, there's a difference between if they do not contain   and if they cannot   contain. Which means   that they can't control   it. Control whether they,   you know,   get married or not. They've got a choice.   And God protects them by giving them continence.   The gift of continency.   Being content with their state in life.   So, verse 12.   I speak not the Lord.   For the rest I speak, not the Lord. If any brother hath a wife that believeth not, and she consent to dwell with him, let him not put her away.   By any express commandment or ordinance.  

So, that's what that means.   Verse 14,   is sanctified.   14   is sanctified. For the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband.   Otherwise, your children should be unclean,   but now they are holy.   The meaning is not that the faith of the husband or the wife is of itself sufficient to put the unbelieving party   or their children in the state of grace and salvation.   But that it is very often an occasion   of their sanctification   by bringing them to the true faith.   That's interesting.  

We know a lot of people who   are of the faith,   but their spouse   or their children aren't of the faith.   They're supposed to be an example to them. The people that believe   are supposed to be examples to the unbelievers.   So verse 36,   Let him do what he will,   he sinneth not.   But if any man think that he seemeth   dishonored   with regard to his virgin,   for that she is above the age, and it must be so,   let him do what he will, he sinneth not if she marry.   The meaning is not,   as libertines would have it, that persons may do what they will and not sin, provided they afterwards   marry.  

But that the Father, with regard to giving his virgin in marriage,   may do as he please   it. And that it will be no sin to him if she marry.   That's what I take it to mean too.   I'm gonna end it there. Next week will be at chapter eight.   And I'm gonna start   the catechism   section.   Which we're running a bit late.   That's okay. We can run a bit late.   Let's   see   here.   So now we're on sin.   And the Catechism   of the Catholic Church. The large Catechism by Saint Peter Canisius.   We're on question 139.   What way leadeth unto sin?   By three degrees especially do we fall into sin.  

By suggestion,   the lactation,   and consent.   By suggestion,   suggestion,   search of the enemy,   whilst an evil cognition   or temptation,   either by the world, the flesh, or the devil   is thrust into us,   and by   our own   delectation,   when that pleaseth   too much, the mind with an evil temptation   suggesteth.   And finally,   with our own consent also,   when as the will being allured,   consenteth deliberately to the sin itself.   By which consent,   the sin is now consummate.   So that it doth not only make a man unclean and unjust   and slay him spiritually,   but also maketh him guilty of hell before God.  

Although it be not always accomplished in act.   And therefore,   not in vain is it said,   in suggestion is the seed.   In delectation,   the nutriment.   In consent,   the perfection of sin.   And if we do exactly consider which are want to be degrees of sin,   we shall find that first   of suggestion.   There ariseth   cognition   of cognition,   affection,   of affection,   delight,   of delight,   consent,   of consent,   work,   of work,   custom,   of custom,   despair,   of despair,   defending   sin,   of sin,   Of defending,   boasting.   Of boasting,   damnation.   And that's from Gregory the Great.   This is that long and horrible chain of sins.  

These be the ropes and fetters,   wherewith a man being bound,   Satan doth miserably cast him down headlong here into all manner of mischief.   And at last,   into the bottomless pit of Hell.   And therefore,   it is very requisite to discern and observe   very diligently   these degrees   and branches of sins,   that we be not thereby deceived and endangered.   Question 140.   How are sins   easily avoided?   Suggestions   by which we easily   Okay, so   Excuse me.   How are sins easily avoided?   For cert,   if we do foresee the evils and dangers which do follow after sin,   then we if we do presently stop   and mightily resist their evil entrances   and suggestions by which we are easily solicited   to sin.  

Last of all, if we do endeavor to practice the virtues contrary to these sins,   Christ in all these things   assisting us.   Wherefore,   the Ecclesiasticus   giveth warning.   Do thou not go after thy concupiscences.   And from thy own will   see thou turn away.   If thou dost grant unto thy soul her concupiscences,   she will cause thee to be a joy to thy enemies.   And here upon   it is also pronounced by a divine oracle,   Shalt thou not, if thou do well,   receive well?   But if evil,   thy sin shall be presently,   shall presently be in the gates.   But under thee shall be the appetite thereof,   and thou shalt have dominion over it.  

And here the spiritual armor taketh place.   Wherein,   wherewith Saint Paul will have the soldiers of Christ to be guarded against sin,   and all the deceits of the devil,   that they may strive against sin,   resist in the evil day,   and extinguish   all the darts of the most wicked one.   So,   I suppose I should go back and kind of clarify anything that I think might need clarification.   Says, 'Leading into sin is suggestion,   deluctation, and consent.'   So the sin starts off with the temptation, which is suggestion.   And deluctation   is our   contemplating it with our minds, and and thinking about it.  

Rather than just casting it from our minds.   And then consent is   consenting to do what it is that was suggested to us.   Through temptation.   And the big the big   thing is   you can't always avoid the suggestions,   but you can avoid the delectation   or   find I suppose that's where we get the word 'delectable'.   Like,   we enjoy being tempted.   We're we have those bad thoughts and we just continue to entertain them in our heads.   And then finally, it becomes   easy   to give consent to the thought that we're having.   And actually do it.   Which   leads to sin. And I think that's interesting.  

Cognition, affection, delight,   consent,   work,   custom,   despair,   defending   sins,   and boasting. And boasting   leads to damnation.   So like people who boast about   the sins they've done, the bad things they've done,   when they shouldn't boast about it.   That's like the   That's when you're too far gone.   And custom would   be, you do the thing, and then you get in the habit of doing it over and over again.   And then you're like, well   You despair.   And   then you start defending the things you've done.   So defending it comes after despair. You've already despaired,   so now it's time to defend the thing you've done.  

And then you start boasting.   All things worth   talking about.   So   The next chapter is going to be   of the seven capital sins   and the next question   is we'll go we'll we'll go into this just a little bit   which are the sins that are especially to be noted   Truly those that are called capital.   Because they are, as it were, the fountains or heads of all the rest.   And out of which,   as out of a corrupted root,   very pestilent fruits do spring.   And as it were,   by a by a long race,   all kind of vices,   turpitudes,   scandals,   harms,   corruptions,   and mischiefs of mankind do descend   and break out into great violence.  

I think   I think Well,   I'll do   one more we'll probably cover this again next week.   But how many such   capital sins are there?   Seven.   Which are numbered in this manner:   Pride,   covetousness,   lechery,   envy,   gluttony,   anger,   sloth.   But as these are ever to be detested and eschewed,   so the seven virtues opposite unto these are to be followed.   With very great diligence and affection.   If we seek the life of our soul.   To pride is contrary   humility.   To covetousness,   liberality.   To lechery,   chastity.   Charity,   upongeth   envy.   Abstinence   is opposite to gluttony.  

Patience   to anger.   Finally,   devotion   or godly diligence   and diligent piety   expelth   sloth.   And we're gonna leave it there.   We'll review it next week.   Now I'm gonna read from   the book of the Martyrs Saint Alphonsus de Liguori victories of the martyrs are the lives of the most celebrated martyrs of the church   and tomorrow   is the next feast of these Saints so we can celebrate the martyrdom of these Saints tomorrow   in a special way.   Some sort of devotion.   Saint Sixtus   II, Pope.   Saint Lawrence the Deacon.   Romanus   the Soldier.   And these are the feasts for the next few days, August.  

From the sacramentary   of St. Leo, it would appear that St. Lawrence was by birth a Roman citizen,   but was probably a Spaniard by descent.   Yet some authors   state   that he was born in Spain,   and that he came to Rome when very young.   Saint Peter Chrysologus   observes that though   poor in earthly possessions,   he was rich in heavenly gifts.   For which reason, Saint   Pope Saint Sixtus   conceived a great affection for him.   And not only regarded him as one of his most beloved disciples.   But promoted him to deacon's orders.   Placed him over seven other deacons.   And appointed him his treasurer   and almoner.  

The Emperor Valerian   was, at the beginning of his reign,   rather favorable to the Christians.   But in the year   February,   he raised a fierce persecution against them.   Which was particularly   directed against the bishops and clergy.   Saint Sixtus   was accordingly one of the first who was arrested.   As he was preparing to celebrate the Divine Mysteries in the Cemetery Of Calixtus.   He was loaded with chains   and conducted to prison.   Saint Lawrence,   having heard of his arrest,   went to see him,   and, as Saint Ambrose relates,   addressed him in the following manner.  

Whither dost thou go, father, without thy deacon?   What hast thou seen in me to displease thee?   And which could induce thee to abandon me?   Dost thou doubt me?   Let me have some trial before I am cast off.   Saint Sixtus replied,   no, my son, I abandon thee not.   A trial greater than mine.   In testimony   of the faith of Jesus Christ, awaits thee.   The Lord is in consideration of the weakness of my age,   exposes me to a less arduous   struggle.   But greater torments   and a more glorious victory   are   reserved for thee.   Go.   And instantly distribute among the poor. The treasures   of the church.  

And prepare thyself for martyrdom.   Saint Lawrence,   inflamed as he was with the desire for martyrdom,   received great consolation from these words and lost no time disposing of the sacred vessels,   investments of the church,   and distributing the money among the poor.   He then returned to the prison   to visit the holy father,   finding him about to be led to the place of execution to be beheaded.   He informed him that he had compiled,   complied with his orders,   and casting himself at his feet,   implored his benediction,   in the hope of shortly following his footsteps.  

Saint Sixtus was beheaded   August 6   in the year 02/1958.   The Prefect of Rome, having been informed that St. Lawrence held the property of the church,   sent for him   and required him to deliver it up, alleging that the Emperor needed it for the payment of the army.   The saint composedly   replied   that he should be allowed some time   and that he would then show him how rich the Church was.   Within eight days, the saint was enabled to assemble   all the poor who had received succor from the church funds.   And going to the prefect said to him,   come, and thou shalt see the treasures of our church.  

The prefect, finding only an assemblage of poppers,   looked furiously   upon the holy deacon.   Who said to him,   my lord,   thou art angered.   But remember   that silver and gold and precious stones are but dross   extracted from the earth,   but the riches of the Christians   are the poor,   whom the property of the church   supports.   The prefect, finding his avarice,   baffled by the saint,   commanded him to renounce Jesus Christ.   And finding his faith immovable,   ordered that he should be scourged with rods as a slave.   At the same time, he was threatened with greater torments unless he consented to sacrifice to the gods.   But Lawrence protested that he was willing to undergo any punishment rather than worship deities who were worthy of nothing but contempt.  

The prefect   then sent him to prison.   In charge of Hippolytus,   an officer   of the guards.   Hippolytus   was struck with the intrepidity,   the conduct,   and the language of the saint.   And began to conceive a species   of veneration   for him.   But the miracles   which he subsequently wrought   in prison affected his con converse   conversion.   Among these   was the cure of a blind man named   Lucillus,   whose sight was restored by the saint touching his eyes.   Upon witnessing   this miracle,   Hippolytus   requested to be baptized.   On the following day, the prefect summoned the saint before him and endeavored by promises and threats to make him renounce Jesus Christ.   All his exertions   proved proving useless.  

He commanded him to be stretched upon the rack until all his bones were dislocated   and his flesh to be torn by scourges armed with iron points.   The saint believed that he was about to expire under this torture,   For he prayed to the Lord to receive his soul.   But he heard a voice   which intimated to him   that his triumph   was not yet complete.   And that other tortures   were reserved for him.   It is recorded by some writers   that this voice was heard by all, even the prefect,   who exclaimed,   'Heed not the voice of the demons who wait beyond upon this sorcerer.'   At the same, a soldier named Romanus   saw an angel in the form of a beautiful youth   who wiped away the blood which flowed from the wounds of the holy martyr.  

And being converted by this vision,   approached   Saint Lawrence   and intimated to him his desire to be baptized.   The saint could not then comply with his wish,   but the emperor,   understanding that Lawrence still persisted,   ordered that he should be sent to prison   and undergo still greater tortures.   Romanists procured a vessel of water   and entering the prison of St. Lawrence   received the   necessary instructions,   the sacrament of regeneration,   and exhortations   to prepare himself for martyrdom.   Which he received with great joy on the August 9.   The day immediately preceding the triumph   of our saint.  

The prefect again summoned Lawrence to his presence   and asked him,   why dost thou   insolently despise our gods?   The saint replied,   because they are false gods,   reason itself dictates that the true God can be only one.   Upon these words, the tyrant caused his jaws to be broken by blows of a stone.   And ordered him to be stretched upon a red hot gridiron.   Under which a slow fire was placed   in order that his torture   might be more prolonged and painful.   But these cruel torments seemed only to increase the intrepidity of the saint.   Who perceiving that one side was completely roasted said to the tyrant,   'If thou wilt feed upon my flesh,   thou mayest turn me and eat as one side is done.'   He then raised his eyes to heaven   and manifesting   the the joy   with which he died,   placidly rendered his soul to God   on the August 10   in the year 02/1958.  

Hippolytus   and a priest named Justin took his body and buried it in a cave in Agro   Verano,   upon the spot a famous church   was afterwards erected.   Indeed,   there are innumerable   churches dedicated to God in his honor throughout Christiandom.   Almost all the Holy Fathers have celebrated his triumph   and Prudentus   attributes the conversion of Rome   principally to the martyrdom of this great saint.   His name has been inserted in the canon of the Mass.   Alabin   Butler and Geary   cite several churches in France that possessed the relics of St. Lawrence, but it is probable that they possessed them no longer in consequence of the outrages   of the Calvinists   of the sixteenth century   and the   revolutionists of   1793   we read in the annals of Airstein   in Alice   that the empress   Hermitregard   the wife of Lothair the first   obtained from Pope Leo the fourth   about the year August   the body of Saint Sixtus the second   And that he had it buried in the Abbey Of Erstein,   the church of which bore the name of this holy pope.  

The relics of Saint Romanus   were transferred to Luca,   where they are kept under the high altar of the church that bears his name.   And that's the end of   that chapter   on Saint Sixtus,   St. Lawrence,   and   Romanus.   Let's end 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, Son, and the Holy Spirit. Amen.   Today is Wednesday, 08/06/2025.  

I'm Patrick Chanel. And thank you for listening to me   and   for listening to the Council of Catholic men's   Catechism and Bible study.   Thank you.