In this episode of Catechism and Bible Study for the Council of Catholic Men, we delve into the teachings of Saint Paul in the book of Romans, focusing on chapters 7 through 9. We explore the themes of sin, law, and grace, discussing how believers are released from the law through Christ and the ongoing struggle between the flesh and the spirit. The discussion highlights the importance of living according to the Spirit and the hope and love found in Christ, emphasizing that nothing can separate us from the love of God. We also touch on the concept of predestination and the role of free will in salvation, as understood within the Catholic faith.
Additionally, we examine the Catechism of the Catholic Church by Saint Peter Canisius, focusing on the sacrament of matrimony and the vows of chastity and obedience taken by religious figures. The episode concludes with a reading from "The Martyrs of the First Ages" by Saint Alphonsus de Liguori, recounting the story of Saint Victor and his steadfast faith in the face of persecution. The episode ends with a prayer for those suffering in Gaza, Ukraine, Russia, and the Holy Land, asking for God's mercy and guidance.
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Yeah. Welcome to Catechism and Bible study for the Council of Catholic men. Today is Wednesday, 07/16/2025. My name is Patrick Chanel, and we're gonna begin our our opening 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, 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 name of the father son holy spirit amen we're going to begin and we're gonna offer this Bible and catechism study for the poor people suffering in Gaza and Ukraine and Russia and as well as everywhere in The Holy Land.
And we pray that God brings his mercy upon them in their time of suffering. And he helps them through it toward him and ultimately leads them to him and his love. So we are going to begin where we left off last time in Romans. Give me one second. Okay. So, let's begin with Romans by Saint Paul. And we are on chapter seven in the book of Romans. So let's begin. We are released by Christ from the law and from guilt the guilt of sin, though the inclination to it still tempts us. Know you not, brethren? For I speak to them that know the law, that the law hath dominion over a man as long as it liveth?
For the woman that hath a husband, whilst her husband lives, is bound to the law but if her husband be dead, she is loosed from the law of her husband. Therefore, whilst her husband lives, she shall be called an adulteress if she be with another man. But if her husband be dead, she is delivered from the law of her husband, so that she is not an adulteress if she be with another man. Therefore, my brethren, you also are become dead to the law by the body of Christ, that you may belong to another who is risen again from the dead, that we may bring forth fruit to God.
For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death. But now we are loosed from the law of death, wherein we were detained, so that we should serve in newness of spirit, and not in the oldness of the letter. What shall we say then? Is the law sin? God forbid. But I do not know sin, but by the law. For I had not known concupiscence. If the law did not say, 'Thou shalt not covet'? But sin, taking occasion by the commandment, wrought in me all manner of concupiscence.
For without the law, sin was dead, and I lived some time without the law. But when the commandment came, sin revived, and I died. And the commandment that was ordained to life, the same was found to be unto death to me. For sin, taking occasion by the commandment, seduced me, and by it killed me. Wherefore, the law indeed is holy, and the commandment holy, and just, and good. Was that then which is good made death unto me? God forbid. But sin, that it may appear sin by that which is good, wrought death in me. That sin, by the commandment, might become sinful above measure.
For we know that the law is spiritual, but I am carnal, sold under sin. For that which I work, I understand not. For I do not that good which I will. But the evil which I hate, that I do. If then I do that which I will not, I consent to the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that there dwelleth not in me. That is to say, in my flesh, that which is good. For to will is present with me, but to accomplish that which is good, I find not. For the good which I will, I do not. But the evil which I will not, that I do.
Now, if I do that which I will not, it is no more I that do it, but sin that dwelleth in me. I find then a law that when I have a will to do good, evil is present with me. For I am delighted with the law of God according to the inward man, But I see another law in my members, fighting against the law of my mind, and captivating me in the law of sin. That is, in my members. Unhappy man that I am, who shall deliver me from the body of this death? The grace of God by Jesus Christ our Lord. Therefore, I myself with the mind serve the law of God, but with the flesh the law of sin.
I'll read the chapter footnotes for chapter seven, verse one. As long as it liveth, or as long as he liveth. Verse eight. Sin taking occasion. Sin or concupiscence, which is called sin because it is from sin and leads to sin, which was asleep before, was weakened by the prohibition. The law not being the cause thereof, nor properly giving occasion to it, but occasion being taken by our corrupt nature to resist the commandment laid upon us. Verse 13. That it may appear sin, or that sin may appear. To be the monster it is, which is even compare capable to take occasion from that which is good to work death.
Verse 15. I do not that good which I will. The Apostle here describes the disorderly motions of passion and concupiscence, which oftentimes is in us in us get gets the start of reason, and by means of which even good men suffer in the inferior appetite what their wills abhor what their will their will abhors and are much hindered in the accomplishment of the desires of their spirit and mind. But these evil motions, though they are called the law of sin, because they come from original sin and violently tempt and inclined to sin, as long as the will does not consent to them, are not sins, because they are not voluntary.
So there's a lot going on here, and I am reading the Douay Rheims version of the Bible, so it's using a lot of older language this was written in English in the 1600s I believe so it's quite a lot that's why I'm reading it slower than I was before I figure it gives you more time and gives myself more time to understand it oh so I try to treat each verse as as with the importance that it needs So we're going to begin chapter eight. There is no condemnation to them that, being justified by Christ, walk not according to the flesh, but according to the Spirit, their strong hope and love of God.
There is now, therefore, no condemnation to them that are in Christ Jesus, who walk not according to the flesh. For the law of the Spirit of life in Christ Jesus hath delivered me from the law of sin and of death. For what the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh, that the justification of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit. For they that are according to the flesh mind the things that are of the flesh, but they that are according to the Spirit mind the things that are of the Spirit.
For the wisdom of the flesh is death, but the wisdom of the Spirit is life and peace. Because the wisdom of the flesh is an enemy to God, for it is not subject to the law of God, neither can it be. And they who are in the flesh cannot please God. But you are not in the flesh, but in the Spirit, if so be that the flesh of God dwell in you. Now, if any man have not the spirit of Christ, he is none of his. And if Christ be in you, the body indeed is dead, because of sin. But the spirit liveth because of justification. And if the spirit of him that raised up Jesus from the dead dwell in you, He that raised up Jesus Christ from the dead shall quicken also your mortal bodies because of his spirit that dwelleth in you.
Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die. But if by the Spirit you mortify the deeds of the flesh, you shall live. For whosoever are led by the Spirit of God are the sons of God. For you have not received the spirit of bondage again in fear, But you have received the spirit of adoption of sons, whereby we cry, 'Abba, Father!' For the Spirit himself giveth testimony to our spirit, that we are the sons of God. And if sons, heirs also, heirs indeed of God, and joint heirs with Christ.
Yet so, if we suffer with him, that we may be also glorified with him. For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed to us. For the expectation of the creature waiteth for the revelation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him that made it subject in hope. Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God. For we know that every creature groaneth and travaileth in pain, even till now.
And not only it, but ourselves also, who have the first fruits of the spirit. Even we, ourselves, groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body. For we are saved by hope, but hope that is seen is not hope. For what a man seeth, why doth he hope for? But if we hope for what we see, from which we see not, we wait for it with patience. Likewise, the Spirit also helpeth our infirmity. For we know not what we should pray for as we ought. But the Spirit himself asketh for us within with unspeakable groanings.
And he that searcheth the hearts knoweth that the Spirit desireth what the Spirit desireth because he asketh for the saints according to God. And we know that to them that love God all things work together unto good, to such as according to his purpose, are called to be saints. For whom he foreknew, he also predestined to be made comfortable to the conformable to the image of his son, that he might be the firstborn amongst many brethren, In whom He predestinated, them He also called. In whom He called, them He also justified. In whom He justified, them he also glorified.
What shall we then say to these things? If God be for us, who is against us? He that spared not even his own son, but delivered him up for us all, how hath he not also with him given us all things? Who shall accuse against the elect of God? God that justifieth. Who is he that shall condemn? Christ Jesus that died, yea, that is risen also again, who is at the right hand of God, who also maketh intercession for us? Who then shall separate us from the love of Christ? Shall tribulation, or distress, or famine, or nakedness, or danger, or persecution, or the sword?
As it is written, for thy sake we are put to death all the day long, we are accounted as as sheep for the slaughter. But in all these things we overcome, because of Him that hath loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. And that concludes chapter eight. And I'm going back to the footnotes for chapter eight. Sin okay, wait.
Let's go to footnotes for chapter eight, verse 16. Verse 16. The Spirit Himself By the inward motions of divine love and the peace of conscience which the children of God experience, they have a kind of testimony of God's favor, by which they are much strengthened in their hope of their justification and salvation. But yet, not so much as to pretend to an absolute assurance, which is not usually granted in this mortal life, during which we are taught to work out our salvation with fear and trembling. And that he that thinketh himself to stand must take heed lest he fall.
Which is from the first was from Philippians and the second was first Corinthians. And see also Romans eleven twenty, 21, and 22. Because he's he's here talking about justification, which, as Catholics, we believe that you're justified by doing God's will, by doing what he instructed us to do in obedience to His law. Through and we're not like Calvinist Protestants, where they believe in the predestination that Paul is speaking of. They they use that rhetoric, and they they purposely ignore the part where he's talking about what do we do, and who shall accuse against the elect of God.
And then, the answer to that is God that justifies us. He justifies our behavior by us doing His will. And, if we don't do His will, we're not justified. And, we're never assured in this life that we're going to be judged appropriately by God until we actually die. We have to go through death just like everybody else. And to find that out. Because we don't know. And that's why it's so important to have a clear conscience every day. And to examine your conscience every day to make sure that you are doing good, and you're not sinning. Verse 19, the expectation of the creature.
He speaks of the corporal creation made for the use and service of man, and, by occasion of his sin, made subject to vanity, that is, to a perpetual instability, tending to corruption and other defects. So that by a figure of speech it is here said to groan, and he in labor, and be in labor, and to long for its deliverance, which is then to come when sin shall reign no more, and God shall raise the bodies, and unite them to their souls, nevermore separate. Nevermore to separate. And to be in everlasting happiness in heaven. Verse 26 asketh for us, the Spirit is said to ask, and desire for the saints to pray in us, inasmuch as he inspireth prayer, and teacheth us to pray.
Verse 29. He also predestinated. That is, God hath preordained that all his elect should be conformable to the image of his Son, we must not here offer to pry into the secrets of God's eternal election. Only firmly believe that all our good in time and eternity flows originally from God's free goodness, and all our evil from man's free will. In verse 38, I am sure that is, I am persuaded as it is in the Greek. Pepepelochiia. I think that's how it's pronounced. I'm not sure. I need to brush up on my Greek. So let's see here. I think we have time. Do we have time for the next chapter?
I think we have I think we have time. Chapter nine: The Apostles' Concern for the Jews. God's election is free and not confined to their nation. I speak the truth in Christ. I lie not. Oh, this is a long chapter. Do I do I do this? Do I do this? Okay, I'll do it. I speak in the truth in Christ. I lie not, my conscience bearing me witness to the Holy Ghost. That I have great sadness and continual sorrow in my heart, for I wished myself to be an anathema from Christ for my brethren, who are my kinsmen according to the flesh, who are Israelites, to whom belongeth the adoption as of children, and the glory and the testament, and the giving of the law, and the service of God, and the promises, who are the fathers, and of whom is Christ according to the flesh, who is over all things.
God blessed forever. Amen. Not as though the word of God hath miscarried. For all are are not Israelites that are of Israel, neither are all they that are the seed of Abraham children. But in Isaac shall thy seed be called. That is to say, not they that are the children of the flesh are the children of God, but they that are the children of the promise are accounted for the seed. For this is the word of promise, according to this time will I come. And Sarah shall have a son. And not only she, but when Rebecca also had conceived at once of Isaac our father.
For when the children were not yet born, nor had done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, It was said to her, the elder shall serve the younger. As it is written, Jacob I have loved, but Esau I have hated. What shall we say then? Is there injustice in God? God forbid. For he saith to Moses, I I will have mercy on whom I will have mercy. And I will show mercy to whom I will show mercy. So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.
For the scripture saith to Pharaoh, to this purpose have I raised thee, that I may show my power in thee, and that my name may be declared throughout all the earth. Therefore, he hath mercy on whom he will, and whom he will he hardeneth. Who thou wilt say therefore of me, why doth he then find fault? For who resisteth his will? O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, why hast thou made me thus? Or hath not the potter power over the clay of the same lump, to make one vessel into honor, and another into unto dishonor?
What if God, willing to show His wrath, and to make His power known, endureth with much patience vessels of wrath, fitted for destruction. That He might show the riches of His glory on the vessels of mercy, which He hath prepared unto glory. Even us, whom also he hath called, not only of the Jews, but also of the Gentiles. As in, O see, he saith, I will call that which was not my people, my people. And her that was not beloved, beloved. And her that had not obtained mercy, one that hath obtained mercy. And it shall be in the place where it was said unto them, you are not my people, there they shall be called the sons of the living God.
And Isaiah cried crieth out concerning Israel, If the number of the children of Israel be as the sand of the sea, a remnant shall be saved. For he shall finish his word and cut it short in justice, because a short word shall the Lord make upon the earth. And as Isaiah foretold, Unless the Lord of Shaboath had left us a seed, we had been made as Sodom, and we had been like unto Gomorrah. What then shall we say, that the Gentiles who followed not after justice have attained to justice, even the justice that is of faith? But Israel, by following after the law of justice, is not come unto the law of justice?
Why so? Because they sought it not by faith, but as it were of works, For they stumbled at the stumbling stone. As it is written, Behold, I lay in Zion a stumbling stone, and a rock of scandal. And whosoever believeth in him shall not be confounded. Okay, the footnotes, they're rather long, but let's go through them. Chapter nine, verse three. Anathema. A curse. The apostle's concern and love for his countrymen, the Jews, was so great that he was willing to suffer even an anathema, or curse, for their sake, or any evil that could come upon him without his offending God.
Verse six. All are not Israelites. Not all who are the carnal seed of Israel are true Israelites in God's account, who, as by his free grace he heretofore, preferred Isaac before Ishmael, and Jacob before Esau. So he could, and did by the like free grace, election and mercy, raise up spiritual children by faith to Abraham and Israel from among the Gentiles, and prefer them before the carnal Jews. Verse 11. Not yet born. By this example of these twins, and the preference of the younger to the elder, the drift of the Apostle is to show that God, in his election, mercy and grace, is not tied to any particular nation as the Jews imagined, nor to any prerogative of birth, or any foregoing merits.
For as, antecedently to his grace, he sees no merits in any, but finds all involved in sin. In the common mass of condemnation, and all children of wrath, there is no one whom he might not justly leave in that mass. So that, whomsoever he delivers from it, he delivers in his mercy, and whomsoever he leaves in it, he leaves in his justice. As when of two equally criminal, the king is pleased out of pure mercy to pardon one whilst he suffers justice to take place in the execution of the other. Verse 16, Not of him that willeth, that is, by any power or grace of his own, abstracting from the grace of God.
Verse 17. To this purpose. Not that God made him on purpose that he should sin, and so be damned. But, foreseeing his obstinacy in sin, and the abuse of his own free will, he raised him up to be a mighty king to make a more remarkable example of him, and that his power might be better known and his justice in punishing him published throughout the earth. Verse 18. He hardeneth, not by being the cause or author of his sin, but by withholding his grace, and so leaving him in his sin, in punishment of his past demerits. Verse 21.
The potter. This similitude is used only to show that we are not to dispute with our Maker, nor to reason with Him why He does not give as much grace to one as to another. For since the whole lump of our clay is visited by by sin, it is owing to his goodness and mercy that he makes out of it so many vessels of honor. And it is no more than just that others in punishment of their unrepentant repented of sins should be given up to vessels of dishonor and verse 27. A remnant. That is, a small number only of the children of Israel shall be converted and saved. How perversely is this text quoted for the salvation of men of all religions, when it speaks only of the converts of the children of Israel?
That's an exclamation mark at the end of that. So we'll end it here. That was chapter nine next week we'll do chapter 10 the end of the law is faith faith in Christ which the Jews refusing to submit to cannot be justified That's Romans 10. And we're gonna switch to the Catechism of the Catholic Church by Saint Peter Kinesius. And last time we were talking about matrimony. And we're on question 132 of the Catechism of the Catholic Church by Saint Peter Canisius he was a doctor of the church and he was also one of the early Jesuits is matrimony permitted to everyone no surely for the holy apostle apostles have delivered as epiphanius saith that is, it is a sin to turn unto marriage after virginity once decreed and established by vow.
And Saint Jerome affirmeth it to be such and so great a sin that he saith, that virgins that marry after consecration, they are not so much adulteresses as incestuous persons. And St. Augustine saith, a virgin, which, if she had married, had not sinned, being once a nun, if she marry, shall be reputed as adulteress from Christ. For she hath looked back from the place unto which she came before. Therefore, that which the apostle saith, It is better to marry than to be burnt. As St. Ambrose doth learnedly declare, Appertaineth to her that is not yet promised, to her that hath not as yet received the veil.
But she that hath espoused herself to God, and hath received the holy veil, she is now married. She is now joined to an immortal husband. And if now she will marry, according to the common law of wedlock, she committeth adultery, because she becometh the handmaid of death. Thus writeth Saint Ambrose, Wherefore, that was a very worthy decree of Jovian, the the emperor, to put into the codex by the emperor Justinian. If any man dare presume, I will not say to ravish, but even to assail by enticements, holy virgins for to marry them, let him be punished with death.
Now, the same reason, in every respect, and the same judgment, standeth in force concerning monks, and those that have received holy orders. For they have damnation, if, letting loose the bridle to licentiousness, they frustrate, or, as the apostle speaketh, make void their first faith, given to God and to the church, who have voluntarily barred themselves of wedlock, either expressly by vow, finding themselves to the observance of a soul and single life, or by taking of holy orders, at the least virtually, and in effect approving and protesting the same.
Let them therefore give ear unto the word of God. If thou hast vowed anything to God, delay not to perform. And whatsoever thou hast vowed, do thou perform. Then in another place, vow you and pay your vows to your lord god. Yea, and Christ himself teacheth, no man putting his hand to the plow and looking back is apt for the kingdom of god. The next question is 133, and this will be the last one, and then I'm gonna read from the Book of the Martyrs. Doth the church therefore compel any to live single? She truly being a most kind and careful mother constraineth not, as binding no man by law to live single, But of those that have of their own accord received that law, as hath been said, she requireth that they do not break religion, nor violate and cut off that covenant which they have religiously made with Christ and His Church.
Therefore, are they justly urged to stand to their promises, and to keep that evangelical counsel which they have once firmly embraced. Whereof Saint Paul saith, And he that joineth his virgin in matrimony doth well to wit, so long as she is not bound with the vow of single life. And he that joineth not doth better. And again, it is good for a man not to touch a woman. For which cause the evangelical eunuchs, or as Toutilian calleth them, Voluntari Spadones, that have cut themselves for the kingdom of heaven, that they have, that they may be holy in body and spirit, in flesh, and yet without flesh, with warfaring unto God, are both condemned, excuse me, are both commended by Christ, and have always been highly commended in the church.
And in this matter is a double error that we have to take heed of. The one is of those men which with Jovinian do so extol matrimony that they either match or prefer this estate before single life or virginity. Whereas St. Paul asserts, and all the fathers do evidently affirm the contrary. Another is of those which cavil, that countenancy, and single life can hardly be performed by Christian men. And therefore, they are counted, they contend that no man ought easily to undertake it or religiously to promise it. For these men understand not the plenty and abundance of the grace of the gospel, which is such and so great, given by Christ so many ages, and daily given to those that believe, ask, seek, and knock, that these men find the yoke of our Lord sweet, and the way of continency no less pleasant than wholesome.
In the number of whom Saint Paul was, who plainly affirm it, God is faithful, who will not suffer you to be tempted above what you are able, but will make also with temptation issue. Wherefore, Saint Augustine, explicating in a certain place, this sentence, Vow, and pay your vows unto our Lord God, writeeth thus, Be not be ye not slothful to vow. For you shall not by your own strength fulfill the same. You shall fail if you presume of yourselves. But if you presume of him to whom you do vow, spare not to vow, you shall perform it with security. And again in another place, a happy necessity that forceth a man to that which is better.
And we'll end it here. And at the next question is 134. What is the summary doctrine of the premises? And that would end the chapter on marriage we'll do that next week and then we'll get we get into Christian justice sin and virtue and what the differences are between sin and virtue so matrimony that's what we just discussed and it gave the differences between the carnal matrimony and the matrimony of faith which is what religious observers, people who take vows, which would be, monks and nuns, typically, and also priests. They vow chastity and obedience, and and sometimes, and I'd say most all of them poverty so that's what's meant by that last bit so now we're going to the martyrs of the first ages by Saint Alphonsus de Liguori victory victories of the martyrs or the lives of the most celebrated of the church and now we're gonna talk about Saint Victor Saint Victor is very important in the church and you're gonna find out why and it's chapter 58 page two fifty seven here we go saints Victor officer Alexander Felicianus Longinus, soldiers of Marseille.
Marseille is in France. And this is for July 21, which is coming up. Today is July 16. So that's coming up in five days. During the reign of the Emperor Maximilian, the Christian religion was extensively propagated at Marseille, in consequence of which this notable enemy of the faithful caused a great slaughter of them upon his arrival in that city. Among these was Saint Victor, a military officer, and so good a Christian that he let no opportunity pass of animating the faithful and exhorting them to suffer every torture rather than abandon the religion of Jesus Christ.
To this end, he frequently visited them in their houses by night. His zealous conduct could not long remain concealed, and he was soon arrested and brought before the prefects of the city, Asterias and Utouchias, who told him that they would obtain his pardon if he would consent to sacrifice to the gods and exhorted him not to lose his past services by being the follower of a dead man, as was Jesus Christ. Victor answered that the gods of the pagans were none other than devils, who deserved only contempt. He added that he gloried in being a follower of that dead man, Jesus Christ, who being the son of God, became man for the salvation of the world.
But who in doing so, did not cease to be God, since he, since by his own power, he rose again on the third day, and ascended into heaven, where he reigns with his father. The pagans, hearing these things, which they imagined to be fables, commenced to deride him. But Victor being a nobleman, the prefect forwarded his case to the emperor for judgment. Maximilian endeavored to intimate him by threats. But finding that Victor disregarded them, he commanded that he should be bound hand and foot and dragged through the streets of the city. When the saint was brought back to the prefects, all torn and covered with blood, they thought that he had been daunted by the torture already suffered and used all their exertions to make him renounce Jesus Christ.
Representing to him the good fortune he might enjoy by complying with the will of the emperor and the evils which would be the consequence of his disobedience. But Victor, even more courageously than before, replied, I have committed no crime against the Emperor, nor have I failed to serve him when it was a duty. I, moreover, pray every day for his salvation. But how can it be expected that I will bring damnation upon myself by preferring temporal to eternal things? Would I not be truly mad to prefer the insignificant and transitory goods of fortune to those which are immensely greater and never end?
Is it not reasonable that I should think less of the Emperor's favor than of the favor of the God who created me and prepared me for eternal felicity? As for the tortures which you threaten, I regard them rather as so many favors conferred upon me, since they are likely to free me from eternal torments. The death which is being prepared shall be to me the entrance into life everlasting. Should I not be supposed to have lost my senses, were I to prefer your gods, who are only demons, to my God, the living, and the true? The saint spoke at some length of the evidences of the Christian religion, the glories of Jesus Christ, and the many miracles wrought by him when on earth.
But the prefect, unwilling to hear him further, interrupted him saying, Now, Victor, thy words are of no avail. Either choose to appease our offended deities or to end thy days by an ignomious death. Victor answered, since this is your decision, let the tortures be prepared. I despise your gods and adore Jesus Christ. The prefects disputed amongst themselves for some time regarding the torments to which they would subject the saints. But it was finally resolved that he should undergo a long and painful torture suggested by Asturias, during which Jesus Christ, appearing to him, said, Be of good courage, Victor.
I am with thee in the combat to help thee and shall be with thee in heaven to reward thee after thy triumph. The saint consoled by this vision endured his torments with a serene countenance rendered thanks to God, and after the executioners had exhausted their strength, was cast into a dark dungeon. Whither there came angels to console him with whom he chanted the divine praises. The guards, seeing the place filled with a heavenly light, cast themselves at the feet of the saint and requested him to baptize them. These guards were named Alexander, Longinus, and Felicianus.
The saint instructed them, as well as time would permit, and in the course of the night, they were baptized by a priest for whom he had sent. On the day following the conversion of the three guards having been made public, the emperor ordered Victor to be again tortured, and the guards, having remained faithful to the religion which they had embraced, were beheaded. Victor, having undergone the tortures, was brought before an altar of Jove, and commanded to sacrifice. But he threw it down with his foot, which was instantly cut off by order of the Emperor. A millstone was then placed upon him by which he was greatly bruised and crushed, but it broke to pieces before the saint expired, and his head was accordingly struck off.
At the moment of his death, a voice was heard from heaven saying, Victor, thou hast conquered. The tyrant commanded that the bodies of the martyrs should be cast into the sea, but God so disposed it that they were cast ashore upon the opposite side of the port so that the Christians were enabled to recover them and place them in a grotto where the Lord was pleased to honor them with many miracles. Victor in Latin signifies a conqueror. These holy relics were preserved at Marseille, in the cathedral church, and in the that of Saint Victor, till the revolution of seventeen ninety three.
The sacrilegious deeds of which deprived the Church of this treasure, as well as many others. Two celebrated abbeys bore the name of Saint Victor. One of the Benedictines at Marseille, erected at the beginning of the fifth century on the tomb of the Glorious Martyrs by the illustrious Abbot John Cassian. The other of the regular canons at Paris, where two distinguished authors lived, often cited by Saint Alphonsus, namely Hugo of Saint Victor, a Belgian, and his disciple Richard a Scotchman and that's the end of that victories of the martyr Saint Victor That's coming up the July 21 is that feast day.
Let's begin with a prayer. Or, let's begin the end with a prayer. 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. Thank you, everybody. Today is Wednesday, 07/16/2025. And thanks again for being with us in the Council of Catholic Men. And please pray for me.
And I pray for you. This is Patrick Chanel. I hope everyone has a blessed week. Thank you.
Yeah. Welcome to Catechism and Bible study for the Council of Catholic men. Today is Wednesday, 07/16/2025. My name is Patrick Chanel, and we're gonna begin our our opening 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, 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 name of the father son holy spirit amen we're going to begin and we're gonna offer this Bible and catechism study for the poor people suffering in Gaza and Ukraine and Russia and as well as everywhere in The Holy Land.
And we pray that God brings his mercy upon them in their time of suffering. And he helps them through it toward him and ultimately leads them to him and his love. So we are going to begin where we left off last time in Romans. Give me one second. Okay. So, let's begin with Romans by Saint Paul. And we are on chapter seven in the book of Romans. So let's begin. We are released by Christ from the law and from guilt the guilt of sin, though the inclination to it still tempts us. Know you not, brethren? For I speak to them that know the law, that the law hath dominion over a man as long as it liveth?
For the woman that hath a husband, whilst her husband lives, is bound to the law but if her husband be dead, she is loosed from the law of her husband. Therefore, whilst her husband lives, she shall be called an adulteress if she be with another man. But if her husband be dead, she is delivered from the law of her husband, so that she is not an adulteress if she be with another man. Therefore, my brethren, you also are become dead to the law by the body of Christ, that you may belong to another who is risen again from the dead, that we may bring forth fruit to God.
For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death. But now we are loosed from the law of death, wherein we were detained, so that we should serve in newness of spirit, and not in the oldness of the letter. What shall we say then? Is the law sin? God forbid. But I do not know sin, but by the law. For I had not known concupiscence. If the law did not say, 'Thou shalt not covet'? But sin, taking occasion by the commandment, wrought in me all manner of concupiscence.
For without the law, sin was dead, and I lived some time without the law. But when the commandment came, sin revived, and I died. And the commandment that was ordained to life, the same was found to be unto death to me. For sin, taking occasion by the commandment, seduced me, and by it killed me. Wherefore, the law indeed is holy, and the commandment holy, and just, and good. Was that then which is good made death unto me? God forbid. But sin, that it may appear sin by that which is good, wrought death in me. That sin, by the commandment, might become sinful above measure.
For we know that the law is spiritual, but I am carnal, sold under sin. For that which I work, I understand not. For I do not that good which I will. But the evil which I hate, that I do. If then I do that which I will not, I consent to the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that there dwelleth not in me. That is to say, in my flesh, that which is good. For to will is present with me, but to accomplish that which is good, I find not. For the good which I will, I do not. But the evil which I will not, that I do.
Now, if I do that which I will not, it is no more I that do it, but sin that dwelleth in me. I find then a law that when I have a will to do good, evil is present with me. For I am delighted with the law of God according to the inward man, But I see another law in my members, fighting against the law of my mind, and captivating me in the law of sin. That is, in my members. Unhappy man that I am, who shall deliver me from the body of this death? The grace of God by Jesus Christ our Lord. Therefore, I myself with the mind serve the law of God, but with the flesh the law of sin.
I'll read the chapter footnotes for chapter seven, verse one. As long as it liveth, or as long as he liveth. Verse eight. Sin taking occasion. Sin or concupiscence, which is called sin because it is from sin and leads to sin, which was asleep before, was weakened by the prohibition. The law not being the cause thereof, nor properly giving occasion to it, but occasion being taken by our corrupt nature to resist the commandment laid upon us. Verse 13. That it may appear sin, or that sin may appear. To be the monster it is, which is even compare capable to take occasion from that which is good to work death.
Verse 15. I do not that good which I will. The Apostle here describes the disorderly motions of passion and concupiscence, which oftentimes is in us in us get gets the start of reason, and by means of which even good men suffer in the inferior appetite what their wills abhor what their will their will abhors and are much hindered in the accomplishment of the desires of their spirit and mind. But these evil motions, though they are called the law of sin, because they come from original sin and violently tempt and inclined to sin, as long as the will does not consent to them, are not sins, because they are not voluntary.
So there's a lot going on here, and I am reading the Douay Rheims version of the Bible, so it's using a lot of older language this was written in English in the 1600s I believe so it's quite a lot that's why I'm reading it slower than I was before I figure it gives you more time and gives myself more time to understand it oh so I try to treat each verse as as with the importance that it needs So we're going to begin chapter eight. There is no condemnation to them that, being justified by Christ, walk not according to the flesh, but according to the Spirit, their strong hope and love of God.
There is now, therefore, no condemnation to them that are in Christ Jesus, who walk not according to the flesh. For the law of the Spirit of life in Christ Jesus hath delivered me from the law of sin and of death. For what the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh, that the justification of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit. For they that are according to the flesh mind the things that are of the flesh, but they that are according to the Spirit mind the things that are of the Spirit.
For the wisdom of the flesh is death, but the wisdom of the Spirit is life and peace. Because the wisdom of the flesh is an enemy to God, for it is not subject to the law of God, neither can it be. And they who are in the flesh cannot please God. But you are not in the flesh, but in the Spirit, if so be that the flesh of God dwell in you. Now, if any man have not the spirit of Christ, he is none of his. And if Christ be in you, the body indeed is dead, because of sin. But the spirit liveth because of justification. And if the spirit of him that raised up Jesus from the dead dwell in you, He that raised up Jesus Christ from the dead shall quicken also your mortal bodies because of his spirit that dwelleth in you.
Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die. But if by the Spirit you mortify the deeds of the flesh, you shall live. For whosoever are led by the Spirit of God are the sons of God. For you have not received the spirit of bondage again in fear, But you have received the spirit of adoption of sons, whereby we cry, 'Abba, Father!' For the Spirit himself giveth testimony to our spirit, that we are the sons of God. And if sons, heirs also, heirs indeed of God, and joint heirs with Christ.
Yet so, if we suffer with him, that we may be also glorified with him. For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed to us. For the expectation of the creature waiteth for the revelation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him that made it subject in hope. Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God. For we know that every creature groaneth and travaileth in pain, even till now.
And not only it, but ourselves also, who have the first fruits of the spirit. Even we, ourselves, groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body. For we are saved by hope, but hope that is seen is not hope. For what a man seeth, why doth he hope for? But if we hope for what we see, from which we see not, we wait for it with patience. Likewise, the Spirit also helpeth our infirmity. For we know not what we should pray for as we ought. But the Spirit himself asketh for us within with unspeakable groanings.
And he that searcheth the hearts knoweth that the Spirit desireth what the Spirit desireth because he asketh for the saints according to God. And we know that to them that love God all things work together unto good, to such as according to his purpose, are called to be saints. For whom he foreknew, he also predestined to be made comfortable to the conformable to the image of his son, that he might be the firstborn amongst many brethren, In whom He predestinated, them He also called. In whom He called, them He also justified. In whom He justified, them he also glorified.
What shall we then say to these things? If God be for us, who is against us? He that spared not even his own son, but delivered him up for us all, how hath he not also with him given us all things? Who shall accuse against the elect of God? God that justifieth. Who is he that shall condemn? Christ Jesus that died, yea, that is risen also again, who is at the right hand of God, who also maketh intercession for us? Who then shall separate us from the love of Christ? Shall tribulation, or distress, or famine, or nakedness, or danger, or persecution, or the sword?
As it is written, for thy sake we are put to death all the day long, we are accounted as as sheep for the slaughter. But in all these things we overcome, because of Him that hath loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. And that concludes chapter eight. And I'm going back to the footnotes for chapter eight. Sin okay, wait.
Let's go to footnotes for chapter eight, verse 16. Verse 16. The Spirit Himself By the inward motions of divine love and the peace of conscience which the children of God experience, they have a kind of testimony of God's favor, by which they are much strengthened in their hope of their justification and salvation. But yet, not so much as to pretend to an absolute assurance, which is not usually granted in this mortal life, during which we are taught to work out our salvation with fear and trembling. And that he that thinketh himself to stand must take heed lest he fall.
Which is from the first was from Philippians and the second was first Corinthians. And see also Romans eleven twenty, 21, and 22. Because he's he's here talking about justification, which, as Catholics, we believe that you're justified by doing God's will, by doing what he instructed us to do in obedience to His law. Through and we're not like Calvinist Protestants, where they believe in the predestination that Paul is speaking of. They they use that rhetoric, and they they purposely ignore the part where he's talking about what do we do, and who shall accuse against the elect of God.
And then, the answer to that is God that justifies us. He justifies our behavior by us doing His will. And, if we don't do His will, we're not justified. And, we're never assured in this life that we're going to be judged appropriately by God until we actually die. We have to go through death just like everybody else. And to find that out. Because we don't know. And that's why it's so important to have a clear conscience every day. And to examine your conscience every day to make sure that you are doing good, and you're not sinning. Verse 19, the expectation of the creature.
He speaks of the corporal creation made for the use and service of man, and, by occasion of his sin, made subject to vanity, that is, to a perpetual instability, tending to corruption and other defects. So that by a figure of speech it is here said to groan, and he in labor, and be in labor, and to long for its deliverance, which is then to come when sin shall reign no more, and God shall raise the bodies, and unite them to their souls, nevermore separate. Nevermore to separate. And to be in everlasting happiness in heaven. Verse 26 asketh for us, the Spirit is said to ask, and desire for the saints to pray in us, inasmuch as he inspireth prayer, and teacheth us to pray.
Verse 29. He also predestinated. That is, God hath preordained that all his elect should be conformable to the image of his Son, we must not here offer to pry into the secrets of God's eternal election. Only firmly believe that all our good in time and eternity flows originally from God's free goodness, and all our evil from man's free will. In verse 38, I am sure that is, I am persuaded as it is in the Greek. Pepepelochiia. I think that's how it's pronounced. I'm not sure. I need to brush up on my Greek. So let's see here. I think we have time. Do we have time for the next chapter?
I think we have I think we have time. Chapter nine: The Apostles' Concern for the Jews. God's election is free and not confined to their nation. I speak the truth in Christ. I lie not. Oh, this is a long chapter. Do I do I do this? Do I do this? Okay, I'll do it. I speak in the truth in Christ. I lie not, my conscience bearing me witness to the Holy Ghost. That I have great sadness and continual sorrow in my heart, for I wished myself to be an anathema from Christ for my brethren, who are my kinsmen according to the flesh, who are Israelites, to whom belongeth the adoption as of children, and the glory and the testament, and the giving of the law, and the service of God, and the promises, who are the fathers, and of whom is Christ according to the flesh, who is over all things.
God blessed forever. Amen. Not as though the word of God hath miscarried. For all are are not Israelites that are of Israel, neither are all they that are the seed of Abraham children. But in Isaac shall thy seed be called. That is to say, not they that are the children of the flesh are the children of God, but they that are the children of the promise are accounted for the seed. For this is the word of promise, according to this time will I come. And Sarah shall have a son. And not only she, but when Rebecca also had conceived at once of Isaac our father.
For when the children were not yet born, nor had done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, It was said to her, the elder shall serve the younger. As it is written, Jacob I have loved, but Esau I have hated. What shall we say then? Is there injustice in God? God forbid. For he saith to Moses, I I will have mercy on whom I will have mercy. And I will show mercy to whom I will show mercy. So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.
For the scripture saith to Pharaoh, to this purpose have I raised thee, that I may show my power in thee, and that my name may be declared throughout all the earth. Therefore, he hath mercy on whom he will, and whom he will he hardeneth. Who thou wilt say therefore of me, why doth he then find fault? For who resisteth his will? O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, why hast thou made me thus? Or hath not the potter power over the clay of the same lump, to make one vessel into honor, and another into unto dishonor?
What if God, willing to show His wrath, and to make His power known, endureth with much patience vessels of wrath, fitted for destruction. That He might show the riches of His glory on the vessels of mercy, which He hath prepared unto glory. Even us, whom also he hath called, not only of the Jews, but also of the Gentiles. As in, O see, he saith, I will call that which was not my people, my people. And her that was not beloved, beloved. And her that had not obtained mercy, one that hath obtained mercy. And it shall be in the place where it was said unto them, you are not my people, there they shall be called the sons of the living God.
And Isaiah cried crieth out concerning Israel, If the number of the children of Israel be as the sand of the sea, a remnant shall be saved. For he shall finish his word and cut it short in justice, because a short word shall the Lord make upon the earth. And as Isaiah foretold, Unless the Lord of Shaboath had left us a seed, we had been made as Sodom, and we had been like unto Gomorrah. What then shall we say, that the Gentiles who followed not after justice have attained to justice, even the justice that is of faith? But Israel, by following after the law of justice, is not come unto the law of justice?
Why so? Because they sought it not by faith, but as it were of works, For they stumbled at the stumbling stone. As it is written, Behold, I lay in Zion a stumbling stone, and a rock of scandal. And whosoever believeth in him shall not be confounded. Okay, the footnotes, they're rather long, but let's go through them. Chapter nine, verse three. Anathema. A curse. The apostle's concern and love for his countrymen, the Jews, was so great that he was willing to suffer even an anathema, or curse, for their sake, or any evil that could come upon him without his offending God.
Verse six. All are not Israelites. Not all who are the carnal seed of Israel are true Israelites in God's account, who, as by his free grace he heretofore, preferred Isaac before Ishmael, and Jacob before Esau. So he could, and did by the like free grace, election and mercy, raise up spiritual children by faith to Abraham and Israel from among the Gentiles, and prefer them before the carnal Jews. Verse 11. Not yet born. By this example of these twins, and the preference of the younger to the elder, the drift of the Apostle is to show that God, in his election, mercy and grace, is not tied to any particular nation as the Jews imagined, nor to any prerogative of birth, or any foregoing merits.
For as, antecedently to his grace, he sees no merits in any, but finds all involved in sin. In the common mass of condemnation, and all children of wrath, there is no one whom he might not justly leave in that mass. So that, whomsoever he delivers from it, he delivers in his mercy, and whomsoever he leaves in it, he leaves in his justice. As when of two equally criminal, the king is pleased out of pure mercy to pardon one whilst he suffers justice to take place in the execution of the other. Verse 16, Not of him that willeth, that is, by any power or grace of his own, abstracting from the grace of God.
Verse 17. To this purpose. Not that God made him on purpose that he should sin, and so be damned. But, foreseeing his obstinacy in sin, and the abuse of his own free will, he raised him up to be a mighty king to make a more remarkable example of him, and that his power might be better known and his justice in punishing him published throughout the earth. Verse 18. He hardeneth, not by being the cause or author of his sin, but by withholding his grace, and so leaving him in his sin, in punishment of his past demerits. Verse 21.
The potter. This similitude is used only to show that we are not to dispute with our Maker, nor to reason with Him why He does not give as much grace to one as to another. For since the whole lump of our clay is visited by by sin, it is owing to his goodness and mercy that he makes out of it so many vessels of honor. And it is no more than just that others in punishment of their unrepentant repented of sins should be given up to vessels of dishonor and verse 27. A remnant. That is, a small number only of the children of Israel shall be converted and saved. How perversely is this text quoted for the salvation of men of all religions, when it speaks only of the converts of the children of Israel?
That's an exclamation mark at the end of that. So we'll end it here. That was chapter nine next week we'll do chapter 10 the end of the law is faith faith in Christ which the Jews refusing to submit to cannot be justified That's Romans 10. And we're gonna switch to the Catechism of the Catholic Church by Saint Peter Kinesius. And last time we were talking about matrimony. And we're on question 132 of the Catechism of the Catholic Church by Saint Peter Canisius he was a doctor of the church and he was also one of the early Jesuits is matrimony permitted to everyone no surely for the holy apostle apostles have delivered as epiphanius saith that is, it is a sin to turn unto marriage after virginity once decreed and established by vow.
And Saint Jerome affirmeth it to be such and so great a sin that he saith, that virgins that marry after consecration, they are not so much adulteresses as incestuous persons. And St. Augustine saith, a virgin, which, if she had married, had not sinned, being once a nun, if she marry, shall be reputed as adulteress from Christ. For she hath looked back from the place unto which she came before. Therefore, that which the apostle saith, It is better to marry than to be burnt. As St. Ambrose doth learnedly declare, Appertaineth to her that is not yet promised, to her that hath not as yet received the veil.
But she that hath espoused herself to God, and hath received the holy veil, she is now married. She is now joined to an immortal husband. And if now she will marry, according to the common law of wedlock, she committeth adultery, because she becometh the handmaid of death. Thus writeth Saint Ambrose, Wherefore, that was a very worthy decree of Jovian, the the emperor, to put into the codex by the emperor Justinian. If any man dare presume, I will not say to ravish, but even to assail by enticements, holy virgins for to marry them, let him be punished with death.
Now, the same reason, in every respect, and the same judgment, standeth in force concerning monks, and those that have received holy orders. For they have damnation, if, letting loose the bridle to licentiousness, they frustrate, or, as the apostle speaketh, make void their first faith, given to God and to the church, who have voluntarily barred themselves of wedlock, either expressly by vow, finding themselves to the observance of a soul and single life, or by taking of holy orders, at the least virtually, and in effect approving and protesting the same.
Let them therefore give ear unto the word of God. If thou hast vowed anything to God, delay not to perform. And whatsoever thou hast vowed, do thou perform. Then in another place, vow you and pay your vows to your lord god. Yea, and Christ himself teacheth, no man putting his hand to the plow and looking back is apt for the kingdom of god. The next question is 133, and this will be the last one, and then I'm gonna read from the Book of the Martyrs. Doth the church therefore compel any to live single? She truly being a most kind and careful mother constraineth not, as binding no man by law to live single, But of those that have of their own accord received that law, as hath been said, she requireth that they do not break religion, nor violate and cut off that covenant which they have religiously made with Christ and His Church.
Therefore, are they justly urged to stand to their promises, and to keep that evangelical counsel which they have once firmly embraced. Whereof Saint Paul saith, And he that joineth his virgin in matrimony doth well to wit, so long as she is not bound with the vow of single life. And he that joineth not doth better. And again, it is good for a man not to touch a woman. For which cause the evangelical eunuchs, or as Toutilian calleth them, Voluntari Spadones, that have cut themselves for the kingdom of heaven, that they have, that they may be holy in body and spirit, in flesh, and yet without flesh, with warfaring unto God, are both condemned, excuse me, are both commended by Christ, and have always been highly commended in the church.
And in this matter is a double error that we have to take heed of. The one is of those men which with Jovinian do so extol matrimony that they either match or prefer this estate before single life or virginity. Whereas St. Paul asserts, and all the fathers do evidently affirm the contrary. Another is of those which cavil, that countenancy, and single life can hardly be performed by Christian men. And therefore, they are counted, they contend that no man ought easily to undertake it or religiously to promise it. For these men understand not the plenty and abundance of the grace of the gospel, which is such and so great, given by Christ so many ages, and daily given to those that believe, ask, seek, and knock, that these men find the yoke of our Lord sweet, and the way of continency no less pleasant than wholesome.
In the number of whom Saint Paul was, who plainly affirm it, God is faithful, who will not suffer you to be tempted above what you are able, but will make also with temptation issue. Wherefore, Saint Augustine, explicating in a certain place, this sentence, Vow, and pay your vows unto our Lord God, writeeth thus, Be not be ye not slothful to vow. For you shall not by your own strength fulfill the same. You shall fail if you presume of yourselves. But if you presume of him to whom you do vow, spare not to vow, you shall perform it with security. And again in another place, a happy necessity that forceth a man to that which is better.
And we'll end it here. And at the next question is 134. What is the summary doctrine of the premises? And that would end the chapter on marriage we'll do that next week and then we'll get we get into Christian justice sin and virtue and what the differences are between sin and virtue so matrimony that's what we just discussed and it gave the differences between the carnal matrimony and the matrimony of faith which is what religious observers, people who take vows, which would be, monks and nuns, typically, and also priests. They vow chastity and obedience, and and sometimes, and I'd say most all of them poverty so that's what's meant by that last bit so now we're going to the martyrs of the first ages by Saint Alphonsus de Liguori victory victories of the martyrs or the lives of the most celebrated of the church and now we're gonna talk about Saint Victor Saint Victor is very important in the church and you're gonna find out why and it's chapter 58 page two fifty seven here we go saints Victor officer Alexander Felicianus Longinus, soldiers of Marseille.
Marseille is in France. And this is for July 21, which is coming up. Today is July 16. So that's coming up in five days. During the reign of the Emperor Maximilian, the Christian religion was extensively propagated at Marseille, in consequence of which this notable enemy of the faithful caused a great slaughter of them upon his arrival in that city. Among these was Saint Victor, a military officer, and so good a Christian that he let no opportunity pass of animating the faithful and exhorting them to suffer every torture rather than abandon the religion of Jesus Christ.
To this end, he frequently visited them in their houses by night. His zealous conduct could not long remain concealed, and he was soon arrested and brought before the prefects of the city, Asterias and Utouchias, who told him that they would obtain his pardon if he would consent to sacrifice to the gods and exhorted him not to lose his past services by being the follower of a dead man, as was Jesus Christ. Victor answered that the gods of the pagans were none other than devils, who deserved only contempt. He added that he gloried in being a follower of that dead man, Jesus Christ, who being the son of God, became man for the salvation of the world.
But who in doing so, did not cease to be God, since he, since by his own power, he rose again on the third day, and ascended into heaven, where he reigns with his father. The pagans, hearing these things, which they imagined to be fables, commenced to deride him. But Victor being a nobleman, the prefect forwarded his case to the emperor for judgment. Maximilian endeavored to intimate him by threats. But finding that Victor disregarded them, he commanded that he should be bound hand and foot and dragged through the streets of the city. When the saint was brought back to the prefects, all torn and covered with blood, they thought that he had been daunted by the torture already suffered and used all their exertions to make him renounce Jesus Christ.
Representing to him the good fortune he might enjoy by complying with the will of the emperor and the evils which would be the consequence of his disobedience. But Victor, even more courageously than before, replied, I have committed no crime against the Emperor, nor have I failed to serve him when it was a duty. I, moreover, pray every day for his salvation. But how can it be expected that I will bring damnation upon myself by preferring temporal to eternal things? Would I not be truly mad to prefer the insignificant and transitory goods of fortune to those which are immensely greater and never end?
Is it not reasonable that I should think less of the Emperor's favor than of the favor of the God who created me and prepared me for eternal felicity? As for the tortures which you threaten, I regard them rather as so many favors conferred upon me, since they are likely to free me from eternal torments. The death which is being prepared shall be to me the entrance into life everlasting. Should I not be supposed to have lost my senses, were I to prefer your gods, who are only demons, to my God, the living, and the true? The saint spoke at some length of the evidences of the Christian religion, the glories of Jesus Christ, and the many miracles wrought by him when on earth.
But the prefect, unwilling to hear him further, interrupted him saying, Now, Victor, thy words are of no avail. Either choose to appease our offended deities or to end thy days by an ignomious death. Victor answered, since this is your decision, let the tortures be prepared. I despise your gods and adore Jesus Christ. The prefects disputed amongst themselves for some time regarding the torments to which they would subject the saints. But it was finally resolved that he should undergo a long and painful torture suggested by Asturias, during which Jesus Christ, appearing to him, said, Be of good courage, Victor.
I am with thee in the combat to help thee and shall be with thee in heaven to reward thee after thy triumph. The saint consoled by this vision endured his torments with a serene countenance rendered thanks to God, and after the executioners had exhausted their strength, was cast into a dark dungeon. Whither there came angels to console him with whom he chanted the divine praises. The guards, seeing the place filled with a heavenly light, cast themselves at the feet of the saint and requested him to baptize them. These guards were named Alexander, Longinus, and Felicianus.
The saint instructed them, as well as time would permit, and in the course of the night, they were baptized by a priest for whom he had sent. On the day following the conversion of the three guards having been made public, the emperor ordered Victor to be again tortured, and the guards, having remained faithful to the religion which they had embraced, were beheaded. Victor, having undergone the tortures, was brought before an altar of Jove, and commanded to sacrifice. But he threw it down with his foot, which was instantly cut off by order of the Emperor. A millstone was then placed upon him by which he was greatly bruised and crushed, but it broke to pieces before the saint expired, and his head was accordingly struck off.
At the moment of his death, a voice was heard from heaven saying, Victor, thou hast conquered. The tyrant commanded that the bodies of the martyrs should be cast into the sea, but God so disposed it that they were cast ashore upon the opposite side of the port so that the Christians were enabled to recover them and place them in a grotto where the Lord was pleased to honor them with many miracles. Victor in Latin signifies a conqueror. These holy relics were preserved at Marseille, in the cathedral church, and in the that of Saint Victor, till the revolution of seventeen ninety three.
The sacrilegious deeds of which deprived the Church of this treasure, as well as many others. Two celebrated abbeys bore the name of Saint Victor. One of the Benedictines at Marseille, erected at the beginning of the fifth century on the tomb of the Glorious Martyrs by the illustrious Abbot John Cassian. The other of the regular canons at Paris, where two distinguished authors lived, often cited by Saint Alphonsus, namely Hugo of Saint Victor, a Belgian, and his disciple Richard a Scotchman and that's the end of that victories of the martyr Saint Victor That's coming up the July 21 is that feast day.
Let's begin with a prayer. Or, let's begin the end with a prayer. 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. Thank you, everybody. Today is Wednesday, 07/16/2025. And thanks again for being with us in the Council of Catholic Men. And please pray for me.
And I pray for you. This is Patrick Chanel. I hope everyone has a blessed week. Thank you.
