In this episode of the Council of Catholic Men, we delve into the Acts of the Apostles, focusing on the dramatic journey of Paul the Apostle as he sails to Rome. We explore the trials faced by Paul and his companions, including a shipwreck and the subsequent divine assurance of safety. The narrative continues with Paul's arrival in Rome, his interactions with the Jewish community, and his unwavering commitment to preaching the Gospel. This episode also marks the beginning of our study of the Epistle of Saint Paul to the Romans, where we discuss the profound theological insights and the historical context of the letter.
We also explore the sacrament of Holy Orders through the lens of the Catholic Catechism, reflecting on the teachings of Saint Augustine and other Church Fathers. Additionally, we honor the lives of the martyrs, focusing on the story of Saint Potamiana, a virgin martyr who endured great suffering for her faith. Join us as we conclude with a prayer and reflect on the spiritual lessons from these biblical and historical accounts.
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Alright. Welcome to the Council of Catholic men Bible study and catechism study, as well as lives of the martyrs. And tonight, we're gonna offer this, this one up for John and for John's health. Let's begin in the name of the father, son, and 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.
And today is Wednesday, July 2. It's a beautiful day 2025 and we're gonna begin with the Bible. We've been reading from the Acts of the Apostles And I do believe we're on chapter 27. And this is about, Paul. The Apostle Paul is shipped for Rome, his voyage and his shipwreck. So let's begin chapter 27. And when it was determined that he should sail to into Italy and that Paul with the other prisoners should be delivered to a centurion named Julius of the band Augusta, going on board a ship of Adramantum, we launched meaning to sail by the coasts of Asia, Aristarchus, the Macedonian of Thessalonia, continuing with us.
And the day following we came to Sidon and Julius treating Paul courteously permitted him to go to his friends and to take care of himself. And when we had launched from thence we sailed under Cyprus because the winds were contrary. And sailing over the Sea Of Cilicia and Pamphylia, we came to Lystra, which is in Lycia. And there the centurion, finding a ship of Alexandria sailing into Italy, removed us into it. And when for many days we had sailed slowly, and were scarce come over against the wind not suffering us, we sailed near Crete by Salomonae.
And with much ado sailing by it, we came into a certain place which is called Good Havens, nigh to which was the city of Thalassa. And when much time was spent, and when sailing now was dangerous, because the fast was now past Paul comforted them saying to them, Ye men, I see the voyage bringeth to be with injury and much damage not only of the lading and ship, but also of our lives. But the centurion believed the pilot and the master of the ship, more than those things which were said by Paul. And whereas it was not a commodious haven to winter in, the greatest part gave counsel to sail thence, if by any means they reach fence to winter there, which is a haven of Crete looking towards the Southwest and Northwest and the south wind gently blowing, thinking that they had obtained their purpose when they had loosed from Assan they sailed close by Crete.
But not long after there arose against it a tempuous wind called Euro Aquilo. And when the ship was caught and could not bear up against the wind wind giving up the ship to the winds we were driven and running under a certain island that is called Cauda we had much work to come by the boat. Which being taken up, they used helps, undergirding the ship and fearing lest they should fall into the quick sands, they let down the sail yard and were driven and we being mightily tossed with the tempest the next day they lighten the ship and the third day they cast out with their own hands the tackling of the ship.
And when neither sun nor stars appeared for many days, and no small storm lay upon us, all hope of our being saved was now taken away. And after they had fasted a long time, Paul standing forth in the midst of them said, You should indeed, O ye men, have hearkened unto me, and not have loosed from Crete, and have gained this harm and loss. And now I exhort you to be of good cheer. For there shall be no loss of any man's life among you. But only of the ship. For an angel of God whose I am and whom I serve, stood by me this night saying, fear not, Paul. Thou must be brought before Caesar.
And behold, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer, for I believe God that it shall be so, as it hath been told me. And we must come unto a certain island. But after the fourteenth night was come, as we were sailing to Ardia about midnight, the shipmen deemed that they discovered some country, who also sounding found 20 fathoms and going on a little further, they found 15 fathoms. Then fearing lest we should fall upon rough places, they cast four anchors out of the stern, and wished for the day.
But as the shipmen sought to fly out of the ship, having let down the boat into the sea, under color, as though they would have cast anchors out of the forepart of the ship. Paul said to the centurion and to the soldiers, Except these stay in the ship, you cannot be saved. Then the soldiers cut off the ropes of the boat and let her fall off. And when it began to be light, Paul besought them all to take meat, saying, This day is the fourteenth day that you have waited and continued fasting taking nothing. Wherefore I pray you to take some meat for your health sake. For there shall not be there shall not a an hair of the head of any of you perish.
And when he had said these things, taking bread, he gave thanks to God in the sight of them all. And when he had broken it, he began to eat. Then were they all the better of all better cheer. And they also took some meat. And we were in, all in all, in all in the ship, 200 threescore and 16 souls. And when they had eaten enough, they lightened the ship, casting the wheat into the sea. And when it was day, they knew not the land, but they discovered a certain creek that had a shore into which they minded if they could to thrust the ship. And when they had taken up the anchors, they committed themselves to the sea, losing with all the rudder bands, and hoisting up the mainsail to the wind, they made towards shore.
And when we were fallen into a place where two seas met, they run the ship aground, and the forepart indeed sticking fast remained unmovable. But the hinder part was broken with the violence of the sea. And the soldiers' counsel was that they should kill the prisoners lest any of them swimming out should escape. But the centurion, willing to save Paul, forbade it to be done. And he commanded that they who could swim should cast themselves first into the sea, and save themselves, and get to land. And the rest, some they carried on boards, and some on those things that belonged to the ship.
And so it came to pass that every soul got safe to land. And that's the end of chapter 27. We'll begin again on chapter 28 here. Paul, after three months stay in Melita, continues his voyage and arrives in at Rome. His conference there with the Jews. And when he had escaped, then we knew that the island was called Melita. But the barbarians showed us no small courtesy. For kindling a fire, they refreshed us all, because of the present rain and of the cold. And when Paul had gathered together a bundle of sticks and had laid them on the fire, a viper coming out of the heat, fastened on his hand.
And when the barbarians saw the beast hanging on his hand, they said one to another, undoubtedly, this man is a murderer. Who though he had escaped the sea, yet vengeance doth not suffer him to live? And indeed, shaking off the beast into the fire suffered no harm. But they supposed that he would begin to swell up, and that he would suddenly fall down and die. But expecting long, and seeing that there came no harm to him, changing their minds, they said, not that he was a god. Now, in these places were possessions of the chief man of the island, named Publius, who receiving us for three days entertained us courteously.
And it happened that the father of Publius lay sick of a fever and of a bloody flux. To whom Paul entered in, and when he had prayed, and laid his hands on him, he healed him. Which being done, all that had diseases in the island came, and were healed. Those who honored us, the who also honored us with many honors, And when we were to set sail, they lauded us with such things as were necessary. And after three months, we sailed in a ship of Alexandria that had wintered in the island, whose sign was the casters. And when we were come to Sirachusa, we tarried there three days.
From thence, compassing by the shore, we came to Regium. And after one day, the south wind blowing, we came the second day to Potilio Where, finding brethren, we were desired to tarry with them seven days. And so, we went to Rome. And from thence, when the brethren had heard of us, they came to meet us as far as Apia Forum and the three taverns. Whom when Paul saw, he gave thanks to God and took courage. And when we were come to Rome, Paul was suffered to dwell by himself with a soldier that kept him. And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them, men, brethren, I, having done nothing against the people or the customs, custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans.
Who, when they had examined me, would have released me for that there was no cause of death in me. But the Jews contradicting it, I was constrained to appeal unto Caesar. Not that I had anything to accuse my nation of. For this cause, therefore, I desired to see you and to speak to you, because that for the hope of Israel, I am bound with this chain. But they said to him, we neither received letters concerning thee from Judea, Neither did any of the brethren that came hither relate or speak any evil of thee. But we desire to hear of thee what thou thinkest.
For as concerning this sect. We know that it is everywhere contradicted. And when they had appointed him a day, there came very many to him unto his lodgings, to whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus, out of the law of Moses and the prophets from morning until evening. And some believed the things that were said, but some believed not. And when they agreed not among themselves, they departed. Paul speaking this one word. Well, did the Holy Ghost speak to our fathers by Isaiah the prophet saying, go to this people and say to them, with the ear you shall hear and shall not understand.
And seeing you shall see and shall not perceive. For the heart of this people is grown gross and with their ears they have heard heavily. And their eyes they have shut. Lest perhaps they should see with their eyes and hear with their ears. And understand with their heart. And should be converted. And I should heal them. Be it known therefore to you that this salvation of God is sent to the Gentiles, and they will hear it. And when he had said these things, the Jews went out from him, having much reasoning among themselves. And he remained two whole years in his own hired lodging.
And he received all that came in to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, without prohibition. And that's the end of the Acts of the Apostles. Wow. So, I guess, we can start on the epistle of Saint Paul the Apostle to the Romans. We're gonna start on that. Since that's next in line in the book after Acts. So, That's quite the story of Paul Paul being shipwrecked and then having having prophecy from the angel That there there'd be no harm come to him and he was in Rome for two years so let's now begin the epistle of Saint Paul the Apostle to the Romans.
Saint Paul wrote the epistle at Corinth when he was preparing to go to Jerusalem with the charitable contributions collected in Achaia and Macedonia for the relief of the Christians in Judea, which was about twenty four years after our Lord's Ascension. It was written in Greek, but at the same time translated into Latin, for the benefit of those who did not understand that language. And though it is not the first of his epistles in the order of time, yet it is first placed on account of the sublimity sublimity of the matter contained in it, of the preeminence of the place to which it was sent, and in veneration of the church.
Chapter one. He can commends the faith of the Romans whom he belongs, he longs to see. The philosophy of the heathens being void of faith and humility, betrayed them into shameful sins. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which he had promised before by his prophets in the holy scriptures concerning his son who was made to him of the seed of David, according to the flesh, who was predestined the son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead, by whom we have received grace and apostleship for obedience to the faith in all nations for his name.
Among whom are you also called to of Jesus Christ, the called of Jesus Christ. To all that are at Rome, the beloved of God called to be saints, Grace to you, and peace from God our Father, and from the Lord Jesus Christ. First, I give thanks to my God through Jesus Christ for you all, because your faith is spoken of in the whole world. For God is my witness, whom I serve in my spirit, in the gospel of his son, that without ceasing, I make a commemoration to you. Always in my prayers making request, if by any means now at length, I may have a prosperous journey by the will of God to come unto you.
For I long to see you, that I may impart unto you some spiritual grace to strengthen you. That is to say, that I may be comforted together in you, by that which is common to us both, your faith and mine. And I would not have you ignorant, brethren, that I have often proposed to come unto you, and have been hindered hitherto, That I may have some fruit among you also, even as among other Gentiles, to the Greeks, and to the Barbarians, to the wise, and to the unwise. I am a debtor. So, as much as is in me, I am ready to preach the Gospel to you also that are at Rome.
For I am not ashamed of the Gospel, for it is the power of God unto salvation to everyone that believeth, to the Jew first, and to the Greek. For the justice of God is revealed therein, from faith unto faith, as it is written, the just man liveth by faith. For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in in injustice. Because that which is known of God is manifest in them. For God hath manifested it unto them. For the invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made, His eternal power also, and divinity, so that they are inexcusable.
Because that, when they knew God, they have not glorified Him as God, or given thanks, but become became vain in their thoughts and their foolish heart was darkened. For professing themselves to be wise they became fools. And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man, and of birds, and of four footed beasts, and of creeping things. Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonor their own bodies among themselves, who changed the truth of God into a lie, and worshiped and served the creature rather than the Creator, who is blessed forever.
Amen. For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And in like manner the men also leaving the natural use of the women have burned in their lusts one towards another men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense. To do those things which are not convenient. Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contempt, contempt, contempt, melious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy.
Who, having known the justice of God, did not understand that they who do such things are worthy of death, and not only they that do them, but they also that consent to them that do them. Alright. So that's the end of chapter one of Romans I think I can do chapter two. I've got about five or so minutes or more Chapter two The Jews are censored. Sent and who make their boast of the law and keep it not. He declares who are the true Jews? Wherefore, thou art inexcusable, oh man, what whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself.
For thou dost the same things which thou judgest. For we know that the judgment of God is according to truth against them that do such things. And thinkest thou this, oh man, that judges them who do such things and does the same, that thou shalt escape the judgment of God? Or despiseth thou the riches of his goodness, and patience, and longsuffering? Knowest thou not that the the dignity of God leadeth thee to penance but according to thy hardness and impenitent heart thou treasurest up to thyself wrath against the day of wrath and revelation of the just judgment of God, who will render to every man according to his works.
To them indeed, who according to patience in good work, seek glory and honor and incorruption, eternal life. But to them that are contentious, and who obey not the truth, but give credit to iniquity, wrath, and indignation, tribulation, and anguish upon every soul of man, that worketh evil, of the Jews, of the Jew first, and also of the Greek. But glory and honor and peace to everyone that worketh good to the Jew first and also to the Greek for there is no respect of persons with God For, whosoever have sinned without the law shall perish without the law, and whosoever hath sinned in the law shall be judged by the law.
For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles who have not the law do by nature these those things that are of the law, these having not the law, are a law unto themselves, who show the work of the law written in their hearts, their conscience bearing witness to them, and their thoughts between themselves accusing, or also defending one another, in the day when God shall judge the secrets of men by Jesus Christ, according to my gospel. But if thou art called a Jew and rested in the law and makest thy boast of God, and knowest his will and approves the more profitable things, being instructed by the law art confident that thou art thyself art a guide of the blind a light of them that are in darkness An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
Thou therefore that teacheth another, teacheth not thyself. Thou that preacheth that men should not steal, steal, stealest. Thou that sayest, men should not commit adultery, committest adultery. Thou that abhorrest idols, committest sacrilege. Thou that makest thy boast of the law by transgression of the law dishonoreth God. For the name of God through you is blasphemed among the Gentiles as it is written. 'Circumcision profiteth indeed if thou keep the law but if thou be a transgressor of the law, thy circumcision is made uncircumcision.' If then the uncircumcised keep the Justices of the Law, shall not this uncircumcision be counted for circumcision?
And shall not that which by nature is uncircumcision, if it fulfill the law, judge thee who by the letter and circumcision art a transgressor of the law? For it is not he for if for it is not he is a Jew who is so outwardly nor is that circumcision which is outwardly in the flesh but he is a Jew that is one inwardly And the circumcision is that of the heart, in the spirit, not in the letter. Whose praise is not of men, but of God. And I'm gonna end it there at chapter three. For next week in chapter three from the epistle of Saint Paul to the Romans and mere it says here mere profession is insufficient.
Yeah, Let's see what else. Predestination. Predestined. Christ as man was predestined to be the son of God and declared to be so. As the Apostle here signifies first by power, that is by his working stupendous miracles. Secondly, by the Spirit of sanctification, that is by his infinite sanctity. Thirdly, by His resurrection or raising Himself from the dead. And God delivered them up, not by being author of their sins, but by withdrawing His grace and so permitting them in punishment of their pride to fall into those shameful sins And that's where we're gonna leave it for the Bible By the way, I'm reading from the Douay Rheims that explains a little bit of the old language I Like the footnotes better in the in the Douay Rheims than I do in the for instance We've been using the new American Bible, and it's just it's not the same and I don't I don't like it as much the footnotes are kind of devoid of the spiritual aspects and more about, scholarly things like whether something is part of the scripture or doubtful and whether it was authentic and that kind of thing sowing doubts and I don't really like that in the scripture I don't know if you know but that's just me so now we're gonna switch to the large catechism Catholic catechism cat catechism for Catholics by Saint Peter Kinesius who was a Jesuit one of the first Jesuits and we're talking about the sacrament of holy orders in which which we covered last week we began last week I think we also covered extreme unction And the pro- Prophet of the sacrament of Extreme Unction When people are in mortal danger of losing their their mortal, you know Their lives in this world The priests come to them to offer them consolation on their journey to to heaven.
So, we begin again question 125 about holy orders the question is 'In what sort do the ancient fathers write of this sacrament?' Which means, 'Holy Orders'. Of this doth St. Augustine, a doctor, without doubt very Catholic, manifestly declare both his own and the Church's mind in these words, in that, that our Lord is read to have breathed upon his disciples a few days after his resurrection, and to have said, receive ye the Holy Spirit, ecclesiastical power is understood to have been given. For because all things in the tradition of our Lord are done by the Holy Ghost, Therefore, when a certain rule and form of this discipline is delivered unto them, it is said to them, Receive ye the Holy Ghost.
And because it appertaineth truly to ecclesiastical jurisdiction, he presently added saying, whose sins you retain shall be retained, and whose you remit shall be remitted. Therefore, this inspiration or breathing is a certain grace which is infused by tradition onto those that receive orders, whereby they may be accounted more commendable. Whereupon the Apostle say it to Timothy neglect not the grace which is in the which it was given me by the imposition of hands by a priest wherefore once it ought to be done once it ought to be done hold on one second I'm gonna answer a phone call here Sorry about that.
So let's begin again. Therefore, once it ought to be done, that forever after this tradition might be thought not to be void of the gift of the Holy Ghost. Hereto, St. Augustine. There are extent also the canons of the apostles in which it is thus decreed, let a bishop be created by two or three bishops, a priest by one bishop, so a deacon and others of the clergy then a little after if any bishop or priest or deacon or subdeacon or lector or chanter do not fast the holy lent or the Wednesday, or the Paris Seve, which we now call Friday?
Let him be put out of orders, unless, happily, some infirmity of body do hinder him.' And Caius, a famous pope and martyr, above thirteen hundred years since, reckoneth up these decrees and orders, one after another, when he saith, if any man shall deserve to be a bishop, first let him be an austere, then a lector, afterward an exorcist, then let him be consecrate an alkalite, after which a subdeacon, deacon, and afterward priest. Finally, if he be worthy, let him be made bishop. Therefore St. Cyprian doth praise Cornelius the bishop, and writeth that he was commended and honorably spoken of by all good persons, by well as well of the clergy as of the people.
Because he came not suddenly to the bishopric, but having gone through all ecclesiastical offices, and often purchased favor at the lord's our lord's hand by divine services and administrations. He ascended to the high dignity of priesthood, by all the steps of religion. Then afterward, he never required the bishopric himself, nor desired it, nor violently usurped it. But being quiet, modest, chaste, humble, shame fast, and finally even constrained, did undertake the same. Those orders, wherefore, therefore, which the ancient and apostolic church hath approved, as appeareth by the writings of Saint Denis, Anaclete, and Saint Jonathias, in which also every age hath since age since hath embraced those certs the church at this day cannot but conserve and defend.
Question 126. What order in the church is of greatest account? The order of priests or priesthood of the wonderful and more ever most reverend dignity whereof Saint Chrysostom and Saint Ambrose have set forth whole books of which also great Ignatius saith priesthood is the sum of all honors that are amongst men Which if any man shall dishonor, he dishonoreth God and our Lord Jesus Christ, the first begotten of all creatures and the only chief priest of God by nature. Thus saith he, Yea, it is evidently warranted by divine oracle that the lips of the priest do keep knowledge and they shall require that law at his mouth because he is the angel of our Lord of hosts.
And again, he that shall be proud, not willing to obey the authority of the priest, who at the same time doth minister to thy Lord God, let that man die by decree of the judge, And thou shalt take away evil out of Israel, and all the people hearing will be afraid. That none from hence forward may swell with pride. Here upon, also, the Apostle willeth against a priest received not accusation but under two or three witnesses and this truly is written to Timothy the Bishop of the Ephesians as that also which we cited before the priests that rule well let them be esteemed worthy of double honor especially they that labor in the word and doctrine Question 127, and what conception ought we have to have of evil priests?
This is the ordinance of God which cannot be abolished that not only good but also evil priests be honored in the church. For he will be acknowledged, received, heard, and observed in his ministers. Whereas he hath said, upon the chair of Moses, hath sit in the scribes and Pharisees, all things, therefore, whatsoever they shall say to you, observe ye, and do ye, but according to their works, do you not. For they say, and do not. But amongst those that be evil, there is a choice to be made. That we may understand that for as much as concerneth the office and authority of teaching, we do owe faith and obedience unto those to those only who, being lawfully ordained and sent by bishops do profess the sound doctrine of the church.
But of others, we must carefully beware as of enemies and pestiferous persons. Touching which manner the most ancient Irenaeus most wisely admonish it and teacheth in this manner, we are bound to hear those that are priests in the church, which both have succession from the apostles, and have received the grace and spirit of truth with this succession of bishop like authority. But as for others which depart from this principal succession, in what place soever that they be gathered together we must have them in suspicion either as heretics and men of evil doctrine or as sores of schism and proud persons And a little after, we must sayeth he, 'Eshoo all such, and cleave unto those who do keep, as we have said before, the apostolic doctrine.
And do together, with the order of priesthood exhibit sound speech and conversation without offense to the confirmation and correction of others. Thus writeth that Irenaeus, whose master was Polycarp, the disciple of St. John the Evangelist, and not unlike to this teacheth Tertullian, who doth exprobate the heretics in this manner saying their ordinances are rash, light, and inconsistent sometimes they place neophytes sometimes those that are tied to the world, sometimes even our apostates, that they may bind them with glory, whereas they cannot with truth.
There is never more easy preferment than in the camps of rebels where the very beginning is deserving. The very being is deserving. Wherefore, one is a bishop today and another tomorrow. Today he is a deacon. Tomorrow is a lector. Today he is a priest, who tomorrow is a layman. For even unto layman, do they enjoin priestly o- offices. Thus far, Tertullian, very lively painting our out unto us the perverse customs, not of his own time only, but of this our age also, and showing the preposterous endeavors of sectaries in the disturbing of holy things and ordering of ministers.
And I'm gonna stop there. Because I'm gonna find out Say, today is July 2. So I'm gonna look at Lives of the Martyrs. Lives of the martyrs Martyrs And I'm gonna look up July and see which Saint is closest to today, which is July 2. And it's telling me July 12. Oh thirteenth They're they're martyrs in Japan. That typically were Okay, here we go. June 30 since June 30. June 30 was a couple days ago. And it's page two twenty one two twenty one out of St. Alphonsus de Liguori victories of the martyrs of the lives of the most celebrated martyrs of the church and we thumb through it to page two two one two two one there we go chapter where we got 68 Saints Potamiana, Virgin, Marcella, her mother, and Vasiliades, soldier.
June. The martyrdom of Saint Potamilla, Miena. Most illustrious, this holy virgin was educated with great care in the fear of the Lord by her pious mother Marcela. But being by condition a slave and gifted by God with extraordinary beauty, her pagan master conceived towards her a shameful passion, which he frequently manifested, and was as often indignant indignantly repulsed, the unchaste wretch accordingly had recourse to the prefect of Egypt, and promised him a large sum of money if he would compel the saint to yield to his wishes, beseeching him at the same time to put her to death as a Christian in case she should prove inexorable.
The prefect forthwith summoned Patomiena to his presence. And showing her all the apparatus of torture that had been prepared for her in case of refusal, he commanded her to obey her master. He used all his arts to induce her to comply. But the saint expressed her horror of the iniquitous demand, and upbraiding him with the infamy of urging such a request, she said, How is it possible that there can be found a judge so unjust as to condemn me because I will not satisfy the inordinate desires of a lewd person. Mortified at the Saint's constancy, and still more so by the rebuke, the Prefect condemned her to a most cruel death. He ordered a cauldron of pitch to be placed upon the fire.
And when it commenced to boil, he commanded the Holy Virgin to be thrown in. The Saint implored him since she had to suffer that death, that she might not be thrown into the cauldron at once but let down into it by degrees in order that she might suffer the more and thus manifest her love towards her crucified spouse Thou shalt see, she continued, how much patience is given to his servants by that Jesus Christ whom thou knowest not. Although the Prefect admired the courageous request of the Virgin, he nevertheless acceded to it and gave orders accordingly.
The superintendence of the barbarous execution was entrusted to a soldier named Basilidus, who, notwithstanding that he readily accepted the commission, was kind enough to drive back some lewd young men who were so insolent as to insult the saint. Pota Miena promised him that she would reward his kindness by praying to God for him after her death she was then immersed in the cauldron by such slow degrees that as Cardinal Oresis writes her martyrdom was protracted by a considerable time Nor did she expire until the boiling pitch reached her neck, when her pure soul went to enjoy the beatific vision of that God for whose love she had suffered so painful a debt.
Her triumph took place at Alexandria about the year 02/10, when her pious mother also suffered the martyrdom of being burned alive. Three days after her death, Saint Pota Miana appeared in glory to pastelitis, and placing a crown upon his head, said to him, Know that I have prayed for thee to my God, whom I now enjoy. He will presently call thee to that glory of which I have already been made a participator. The event proved the vision to be real. For Basil Titus embraced the Christian faith, received baptism, and was beheaded by order of the prefect.
The acts of Pota Mienas, martyrdom, are found in Ruin Art and are mentioned also by Tillemon in his memoirs and that's the end of this and I'm gonna cut it short tonight this evening and just let it play out to Vatican radio but thank you again for participating in this and listening to me read I appreciate it we've been trying to do this council we have been doing the council of Catholic men for the past year at least reading every Wednesday trying to there might have been a couple of Wednesdays where we we failed to do it but I appreciate everybody listening like I said today's Wednesday 07/02/2025 And let's end in a prayer.
In the name of the Father, and of the Son, and of the Holy Spirit. 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 of the Holy Spirit. Amen. Thank you again for listening.
Alright. Welcome to the Council of Catholic men Bible study and catechism study, as well as lives of the martyrs. And tonight, we're gonna offer this, this one up for John and for John's health. Let's begin in the name of the father, son, and 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.
And today is Wednesday, July 2. It's a beautiful day 2025 and we're gonna begin with the Bible. We've been reading from the Acts of the Apostles And I do believe we're on chapter 27. And this is about, Paul. The Apostle Paul is shipped for Rome, his voyage and his shipwreck. So let's begin chapter 27. And when it was determined that he should sail to into Italy and that Paul with the other prisoners should be delivered to a centurion named Julius of the band Augusta, going on board a ship of Adramantum, we launched meaning to sail by the coasts of Asia, Aristarchus, the Macedonian of Thessalonia, continuing with us.
And the day following we came to Sidon and Julius treating Paul courteously permitted him to go to his friends and to take care of himself. And when we had launched from thence we sailed under Cyprus because the winds were contrary. And sailing over the Sea Of Cilicia and Pamphylia, we came to Lystra, which is in Lycia. And there the centurion, finding a ship of Alexandria sailing into Italy, removed us into it. And when for many days we had sailed slowly, and were scarce come over against the wind not suffering us, we sailed near Crete by Salomonae.
And with much ado sailing by it, we came into a certain place which is called Good Havens, nigh to which was the city of Thalassa. And when much time was spent, and when sailing now was dangerous, because the fast was now past Paul comforted them saying to them, Ye men, I see the voyage bringeth to be with injury and much damage not only of the lading and ship, but also of our lives. But the centurion believed the pilot and the master of the ship, more than those things which were said by Paul. And whereas it was not a commodious haven to winter in, the greatest part gave counsel to sail thence, if by any means they reach fence to winter there, which is a haven of Crete looking towards the Southwest and Northwest and the south wind gently blowing, thinking that they had obtained their purpose when they had loosed from Assan they sailed close by Crete.
But not long after there arose against it a tempuous wind called Euro Aquilo. And when the ship was caught and could not bear up against the wind wind giving up the ship to the winds we were driven and running under a certain island that is called Cauda we had much work to come by the boat. Which being taken up, they used helps, undergirding the ship and fearing lest they should fall into the quick sands, they let down the sail yard and were driven and we being mightily tossed with the tempest the next day they lighten the ship and the third day they cast out with their own hands the tackling of the ship.
And when neither sun nor stars appeared for many days, and no small storm lay upon us, all hope of our being saved was now taken away. And after they had fasted a long time, Paul standing forth in the midst of them said, You should indeed, O ye men, have hearkened unto me, and not have loosed from Crete, and have gained this harm and loss. And now I exhort you to be of good cheer. For there shall be no loss of any man's life among you. But only of the ship. For an angel of God whose I am and whom I serve, stood by me this night saying, fear not, Paul. Thou must be brought before Caesar.
And behold, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer, for I believe God that it shall be so, as it hath been told me. And we must come unto a certain island. But after the fourteenth night was come, as we were sailing to Ardia about midnight, the shipmen deemed that they discovered some country, who also sounding found 20 fathoms and going on a little further, they found 15 fathoms. Then fearing lest we should fall upon rough places, they cast four anchors out of the stern, and wished for the day.
But as the shipmen sought to fly out of the ship, having let down the boat into the sea, under color, as though they would have cast anchors out of the forepart of the ship. Paul said to the centurion and to the soldiers, Except these stay in the ship, you cannot be saved. Then the soldiers cut off the ropes of the boat and let her fall off. And when it began to be light, Paul besought them all to take meat, saying, This day is the fourteenth day that you have waited and continued fasting taking nothing. Wherefore I pray you to take some meat for your health sake. For there shall not be there shall not a an hair of the head of any of you perish.
And when he had said these things, taking bread, he gave thanks to God in the sight of them all. And when he had broken it, he began to eat. Then were they all the better of all better cheer. And they also took some meat. And we were in, all in all, in all in the ship, 200 threescore and 16 souls. And when they had eaten enough, they lightened the ship, casting the wheat into the sea. And when it was day, they knew not the land, but they discovered a certain creek that had a shore into which they minded if they could to thrust the ship. And when they had taken up the anchors, they committed themselves to the sea, losing with all the rudder bands, and hoisting up the mainsail to the wind, they made towards shore.
And when we were fallen into a place where two seas met, they run the ship aground, and the forepart indeed sticking fast remained unmovable. But the hinder part was broken with the violence of the sea. And the soldiers' counsel was that they should kill the prisoners lest any of them swimming out should escape. But the centurion, willing to save Paul, forbade it to be done. And he commanded that they who could swim should cast themselves first into the sea, and save themselves, and get to land. And the rest, some they carried on boards, and some on those things that belonged to the ship.
And so it came to pass that every soul got safe to land. And that's the end of chapter 27. We'll begin again on chapter 28 here. Paul, after three months stay in Melita, continues his voyage and arrives in at Rome. His conference there with the Jews. And when he had escaped, then we knew that the island was called Melita. But the barbarians showed us no small courtesy. For kindling a fire, they refreshed us all, because of the present rain and of the cold. And when Paul had gathered together a bundle of sticks and had laid them on the fire, a viper coming out of the heat, fastened on his hand.
And when the barbarians saw the beast hanging on his hand, they said one to another, undoubtedly, this man is a murderer. Who though he had escaped the sea, yet vengeance doth not suffer him to live? And indeed, shaking off the beast into the fire suffered no harm. But they supposed that he would begin to swell up, and that he would suddenly fall down and die. But expecting long, and seeing that there came no harm to him, changing their minds, they said, not that he was a god. Now, in these places were possessions of the chief man of the island, named Publius, who receiving us for three days entertained us courteously.
And it happened that the father of Publius lay sick of a fever and of a bloody flux. To whom Paul entered in, and when he had prayed, and laid his hands on him, he healed him. Which being done, all that had diseases in the island came, and were healed. Those who honored us, the who also honored us with many honors, And when we were to set sail, they lauded us with such things as were necessary. And after three months, we sailed in a ship of Alexandria that had wintered in the island, whose sign was the casters. And when we were come to Sirachusa, we tarried there three days.
From thence, compassing by the shore, we came to Regium. And after one day, the south wind blowing, we came the second day to Potilio Where, finding brethren, we were desired to tarry with them seven days. And so, we went to Rome. And from thence, when the brethren had heard of us, they came to meet us as far as Apia Forum and the three taverns. Whom when Paul saw, he gave thanks to God and took courage. And when we were come to Rome, Paul was suffered to dwell by himself with a soldier that kept him. And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them, men, brethren, I, having done nothing against the people or the customs, custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans.
Who, when they had examined me, would have released me for that there was no cause of death in me. But the Jews contradicting it, I was constrained to appeal unto Caesar. Not that I had anything to accuse my nation of. For this cause, therefore, I desired to see you and to speak to you, because that for the hope of Israel, I am bound with this chain. But they said to him, we neither received letters concerning thee from Judea, Neither did any of the brethren that came hither relate or speak any evil of thee. But we desire to hear of thee what thou thinkest.
For as concerning this sect. We know that it is everywhere contradicted. And when they had appointed him a day, there came very many to him unto his lodgings, to whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus, out of the law of Moses and the prophets from morning until evening. And some believed the things that were said, but some believed not. And when they agreed not among themselves, they departed. Paul speaking this one word. Well, did the Holy Ghost speak to our fathers by Isaiah the prophet saying, go to this people and say to them, with the ear you shall hear and shall not understand.
And seeing you shall see and shall not perceive. For the heart of this people is grown gross and with their ears they have heard heavily. And their eyes they have shut. Lest perhaps they should see with their eyes and hear with their ears. And understand with their heart. And should be converted. And I should heal them. Be it known therefore to you that this salvation of God is sent to the Gentiles, and they will hear it. And when he had said these things, the Jews went out from him, having much reasoning among themselves. And he remained two whole years in his own hired lodging.
And he received all that came in to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, without prohibition. And that's the end of the Acts of the Apostles. Wow. So, I guess, we can start on the epistle of Saint Paul the Apostle to the Romans. We're gonna start on that. Since that's next in line in the book after Acts. So, That's quite the story of Paul Paul being shipwrecked and then having having prophecy from the angel That there there'd be no harm come to him and he was in Rome for two years so let's now begin the epistle of Saint Paul the Apostle to the Romans.
Saint Paul wrote the epistle at Corinth when he was preparing to go to Jerusalem with the charitable contributions collected in Achaia and Macedonia for the relief of the Christians in Judea, which was about twenty four years after our Lord's Ascension. It was written in Greek, but at the same time translated into Latin, for the benefit of those who did not understand that language. And though it is not the first of his epistles in the order of time, yet it is first placed on account of the sublimity sublimity of the matter contained in it, of the preeminence of the place to which it was sent, and in veneration of the church.
Chapter one. He can commends the faith of the Romans whom he belongs, he longs to see. The philosophy of the heathens being void of faith and humility, betrayed them into shameful sins. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which he had promised before by his prophets in the holy scriptures concerning his son who was made to him of the seed of David, according to the flesh, who was predestined the son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead, by whom we have received grace and apostleship for obedience to the faith in all nations for his name.
Among whom are you also called to of Jesus Christ, the called of Jesus Christ. To all that are at Rome, the beloved of God called to be saints, Grace to you, and peace from God our Father, and from the Lord Jesus Christ. First, I give thanks to my God through Jesus Christ for you all, because your faith is spoken of in the whole world. For God is my witness, whom I serve in my spirit, in the gospel of his son, that without ceasing, I make a commemoration to you. Always in my prayers making request, if by any means now at length, I may have a prosperous journey by the will of God to come unto you.
For I long to see you, that I may impart unto you some spiritual grace to strengthen you. That is to say, that I may be comforted together in you, by that which is common to us both, your faith and mine. And I would not have you ignorant, brethren, that I have often proposed to come unto you, and have been hindered hitherto, That I may have some fruit among you also, even as among other Gentiles, to the Greeks, and to the Barbarians, to the wise, and to the unwise. I am a debtor. So, as much as is in me, I am ready to preach the Gospel to you also that are at Rome.
For I am not ashamed of the Gospel, for it is the power of God unto salvation to everyone that believeth, to the Jew first, and to the Greek. For the justice of God is revealed therein, from faith unto faith, as it is written, the just man liveth by faith. For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in in injustice. Because that which is known of God is manifest in them. For God hath manifested it unto them. For the invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made, His eternal power also, and divinity, so that they are inexcusable.
Because that, when they knew God, they have not glorified Him as God, or given thanks, but become became vain in their thoughts and their foolish heart was darkened. For professing themselves to be wise they became fools. And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man, and of birds, and of four footed beasts, and of creeping things. Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonor their own bodies among themselves, who changed the truth of God into a lie, and worshiped and served the creature rather than the Creator, who is blessed forever.
Amen. For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And in like manner the men also leaving the natural use of the women have burned in their lusts one towards another men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense. To do those things which are not convenient. Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contempt, contempt, contempt, melious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy.
Who, having known the justice of God, did not understand that they who do such things are worthy of death, and not only they that do them, but they also that consent to them that do them. Alright. So that's the end of chapter one of Romans I think I can do chapter two. I've got about five or so minutes or more Chapter two The Jews are censored. Sent and who make their boast of the law and keep it not. He declares who are the true Jews? Wherefore, thou art inexcusable, oh man, what whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself.
For thou dost the same things which thou judgest. For we know that the judgment of God is according to truth against them that do such things. And thinkest thou this, oh man, that judges them who do such things and does the same, that thou shalt escape the judgment of God? Or despiseth thou the riches of his goodness, and patience, and longsuffering? Knowest thou not that the the dignity of God leadeth thee to penance but according to thy hardness and impenitent heart thou treasurest up to thyself wrath against the day of wrath and revelation of the just judgment of God, who will render to every man according to his works.
To them indeed, who according to patience in good work, seek glory and honor and incorruption, eternal life. But to them that are contentious, and who obey not the truth, but give credit to iniquity, wrath, and indignation, tribulation, and anguish upon every soul of man, that worketh evil, of the Jews, of the Jew first, and also of the Greek. But glory and honor and peace to everyone that worketh good to the Jew first and also to the Greek for there is no respect of persons with God For, whosoever have sinned without the law shall perish without the law, and whosoever hath sinned in the law shall be judged by the law.
For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles who have not the law do by nature these those things that are of the law, these having not the law, are a law unto themselves, who show the work of the law written in their hearts, their conscience bearing witness to them, and their thoughts between themselves accusing, or also defending one another, in the day when God shall judge the secrets of men by Jesus Christ, according to my gospel. But if thou art called a Jew and rested in the law and makest thy boast of God, and knowest his will and approves the more profitable things, being instructed by the law art confident that thou art thyself art a guide of the blind a light of them that are in darkness An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
Thou therefore that teacheth another, teacheth not thyself. Thou that preacheth that men should not steal, steal, stealest. Thou that sayest, men should not commit adultery, committest adultery. Thou that abhorrest idols, committest sacrilege. Thou that makest thy boast of the law by transgression of the law dishonoreth God. For the name of God through you is blasphemed among the Gentiles as it is written. 'Circumcision profiteth indeed if thou keep the law but if thou be a transgressor of the law, thy circumcision is made uncircumcision.' If then the uncircumcised keep the Justices of the Law, shall not this uncircumcision be counted for circumcision?
And shall not that which by nature is uncircumcision, if it fulfill the law, judge thee who by the letter and circumcision art a transgressor of the law? For it is not he for if for it is not he is a Jew who is so outwardly nor is that circumcision which is outwardly in the flesh but he is a Jew that is one inwardly And the circumcision is that of the heart, in the spirit, not in the letter. Whose praise is not of men, but of God. And I'm gonna end it there at chapter three. For next week in chapter three from the epistle of Saint Paul to the Romans and mere it says here mere profession is insufficient.
Yeah, Let's see what else. Predestination. Predestined. Christ as man was predestined to be the son of God and declared to be so. As the Apostle here signifies first by power, that is by his working stupendous miracles. Secondly, by the Spirit of sanctification, that is by his infinite sanctity. Thirdly, by His resurrection or raising Himself from the dead. And God delivered them up, not by being author of their sins, but by withdrawing His grace and so permitting them in punishment of their pride to fall into those shameful sins And that's where we're gonna leave it for the Bible By the way, I'm reading from the Douay Rheims that explains a little bit of the old language I Like the footnotes better in the in the Douay Rheims than I do in the for instance We've been using the new American Bible, and it's just it's not the same and I don't I don't like it as much the footnotes are kind of devoid of the spiritual aspects and more about, scholarly things like whether something is part of the scripture or doubtful and whether it was authentic and that kind of thing sowing doubts and I don't really like that in the scripture I don't know if you know but that's just me so now we're gonna switch to the large catechism Catholic catechism cat catechism for Catholics by Saint Peter Kinesius who was a Jesuit one of the first Jesuits and we're talking about the sacrament of holy orders in which which we covered last week we began last week I think we also covered extreme unction And the pro- Prophet of the sacrament of Extreme Unction When people are in mortal danger of losing their their mortal, you know Their lives in this world The priests come to them to offer them consolation on their journey to to heaven.
So, we begin again question 125 about holy orders the question is 'In what sort do the ancient fathers write of this sacrament?' Which means, 'Holy Orders'. Of this doth St. Augustine, a doctor, without doubt very Catholic, manifestly declare both his own and the Church's mind in these words, in that, that our Lord is read to have breathed upon his disciples a few days after his resurrection, and to have said, receive ye the Holy Spirit, ecclesiastical power is understood to have been given. For because all things in the tradition of our Lord are done by the Holy Ghost, Therefore, when a certain rule and form of this discipline is delivered unto them, it is said to them, Receive ye the Holy Ghost.
And because it appertaineth truly to ecclesiastical jurisdiction, he presently added saying, whose sins you retain shall be retained, and whose you remit shall be remitted. Therefore, this inspiration or breathing is a certain grace which is infused by tradition onto those that receive orders, whereby they may be accounted more commendable. Whereupon the Apostle say it to Timothy neglect not the grace which is in the which it was given me by the imposition of hands by a priest wherefore once it ought to be done once it ought to be done hold on one second I'm gonna answer a phone call here Sorry about that.
So let's begin again. Therefore, once it ought to be done, that forever after this tradition might be thought not to be void of the gift of the Holy Ghost. Hereto, St. Augustine. There are extent also the canons of the apostles in which it is thus decreed, let a bishop be created by two or three bishops, a priest by one bishop, so a deacon and others of the clergy then a little after if any bishop or priest or deacon or subdeacon or lector or chanter do not fast the holy lent or the Wednesday, or the Paris Seve, which we now call Friday?
Let him be put out of orders, unless, happily, some infirmity of body do hinder him.' And Caius, a famous pope and martyr, above thirteen hundred years since, reckoneth up these decrees and orders, one after another, when he saith, if any man shall deserve to be a bishop, first let him be an austere, then a lector, afterward an exorcist, then let him be consecrate an alkalite, after which a subdeacon, deacon, and afterward priest. Finally, if he be worthy, let him be made bishop. Therefore St. Cyprian doth praise Cornelius the bishop, and writeth that he was commended and honorably spoken of by all good persons, by well as well of the clergy as of the people.
Because he came not suddenly to the bishopric, but having gone through all ecclesiastical offices, and often purchased favor at the lord's our lord's hand by divine services and administrations. He ascended to the high dignity of priesthood, by all the steps of religion. Then afterward, he never required the bishopric himself, nor desired it, nor violently usurped it. But being quiet, modest, chaste, humble, shame fast, and finally even constrained, did undertake the same. Those orders, wherefore, therefore, which the ancient and apostolic church hath approved, as appeareth by the writings of Saint Denis, Anaclete, and Saint Jonathias, in which also every age hath since age since hath embraced those certs the church at this day cannot but conserve and defend.
Question 126. What order in the church is of greatest account? The order of priests or priesthood of the wonderful and more ever most reverend dignity whereof Saint Chrysostom and Saint Ambrose have set forth whole books of which also great Ignatius saith priesthood is the sum of all honors that are amongst men Which if any man shall dishonor, he dishonoreth God and our Lord Jesus Christ, the first begotten of all creatures and the only chief priest of God by nature. Thus saith he, Yea, it is evidently warranted by divine oracle that the lips of the priest do keep knowledge and they shall require that law at his mouth because he is the angel of our Lord of hosts.
And again, he that shall be proud, not willing to obey the authority of the priest, who at the same time doth minister to thy Lord God, let that man die by decree of the judge, And thou shalt take away evil out of Israel, and all the people hearing will be afraid. That none from hence forward may swell with pride. Here upon, also, the Apostle willeth against a priest received not accusation but under two or three witnesses and this truly is written to Timothy the Bishop of the Ephesians as that also which we cited before the priests that rule well let them be esteemed worthy of double honor especially they that labor in the word and doctrine Question 127, and what conception ought we have to have of evil priests?
This is the ordinance of God which cannot be abolished that not only good but also evil priests be honored in the church. For he will be acknowledged, received, heard, and observed in his ministers. Whereas he hath said, upon the chair of Moses, hath sit in the scribes and Pharisees, all things, therefore, whatsoever they shall say to you, observe ye, and do ye, but according to their works, do you not. For they say, and do not. But amongst those that be evil, there is a choice to be made. That we may understand that for as much as concerneth the office and authority of teaching, we do owe faith and obedience unto those to those only who, being lawfully ordained and sent by bishops do profess the sound doctrine of the church.
But of others, we must carefully beware as of enemies and pestiferous persons. Touching which manner the most ancient Irenaeus most wisely admonish it and teacheth in this manner, we are bound to hear those that are priests in the church, which both have succession from the apostles, and have received the grace and spirit of truth with this succession of bishop like authority. But as for others which depart from this principal succession, in what place soever that they be gathered together we must have them in suspicion either as heretics and men of evil doctrine or as sores of schism and proud persons And a little after, we must sayeth he, 'Eshoo all such, and cleave unto those who do keep, as we have said before, the apostolic doctrine.
And do together, with the order of priesthood exhibit sound speech and conversation without offense to the confirmation and correction of others. Thus writeth that Irenaeus, whose master was Polycarp, the disciple of St. John the Evangelist, and not unlike to this teacheth Tertullian, who doth exprobate the heretics in this manner saying their ordinances are rash, light, and inconsistent sometimes they place neophytes sometimes those that are tied to the world, sometimes even our apostates, that they may bind them with glory, whereas they cannot with truth.
There is never more easy preferment than in the camps of rebels where the very beginning is deserving. The very being is deserving. Wherefore, one is a bishop today and another tomorrow. Today he is a deacon. Tomorrow is a lector. Today he is a priest, who tomorrow is a layman. For even unto layman, do they enjoin priestly o- offices. Thus far, Tertullian, very lively painting our out unto us the perverse customs, not of his own time only, but of this our age also, and showing the preposterous endeavors of sectaries in the disturbing of holy things and ordering of ministers.
And I'm gonna stop there. Because I'm gonna find out Say, today is July 2. So I'm gonna look at Lives of the Martyrs. Lives of the martyrs Martyrs And I'm gonna look up July and see which Saint is closest to today, which is July 2. And it's telling me July 12. Oh thirteenth They're they're martyrs in Japan. That typically were Okay, here we go. June 30 since June 30. June 30 was a couple days ago. And it's page two twenty one two twenty one out of St. Alphonsus de Liguori victories of the martyrs of the lives of the most celebrated martyrs of the church and we thumb through it to page two two one two two one there we go chapter where we got 68 Saints Potamiana, Virgin, Marcella, her mother, and Vasiliades, soldier.
June. The martyrdom of Saint Potamilla, Miena. Most illustrious, this holy virgin was educated with great care in the fear of the Lord by her pious mother Marcela. But being by condition a slave and gifted by God with extraordinary beauty, her pagan master conceived towards her a shameful passion, which he frequently manifested, and was as often indignant indignantly repulsed, the unchaste wretch accordingly had recourse to the prefect of Egypt, and promised him a large sum of money if he would compel the saint to yield to his wishes, beseeching him at the same time to put her to death as a Christian in case she should prove inexorable.
The prefect forthwith summoned Patomiena to his presence. And showing her all the apparatus of torture that had been prepared for her in case of refusal, he commanded her to obey her master. He used all his arts to induce her to comply. But the saint expressed her horror of the iniquitous demand, and upbraiding him with the infamy of urging such a request, she said, How is it possible that there can be found a judge so unjust as to condemn me because I will not satisfy the inordinate desires of a lewd person. Mortified at the Saint's constancy, and still more so by the rebuke, the Prefect condemned her to a most cruel death. He ordered a cauldron of pitch to be placed upon the fire.
And when it commenced to boil, he commanded the Holy Virgin to be thrown in. The Saint implored him since she had to suffer that death, that she might not be thrown into the cauldron at once but let down into it by degrees in order that she might suffer the more and thus manifest her love towards her crucified spouse Thou shalt see, she continued, how much patience is given to his servants by that Jesus Christ whom thou knowest not. Although the Prefect admired the courageous request of the Virgin, he nevertheless acceded to it and gave orders accordingly.
The superintendence of the barbarous execution was entrusted to a soldier named Basilidus, who, notwithstanding that he readily accepted the commission, was kind enough to drive back some lewd young men who were so insolent as to insult the saint. Pota Miena promised him that she would reward his kindness by praying to God for him after her death she was then immersed in the cauldron by such slow degrees that as Cardinal Oresis writes her martyrdom was protracted by a considerable time Nor did she expire until the boiling pitch reached her neck, when her pure soul went to enjoy the beatific vision of that God for whose love she had suffered so painful a debt.
Her triumph took place at Alexandria about the year 02/10, when her pious mother also suffered the martyrdom of being burned alive. Three days after her death, Saint Pota Miana appeared in glory to pastelitis, and placing a crown upon his head, said to him, Know that I have prayed for thee to my God, whom I now enjoy. He will presently call thee to that glory of which I have already been made a participator. The event proved the vision to be real. For Basil Titus embraced the Christian faith, received baptism, and was beheaded by order of the prefect.
The acts of Pota Mienas, martyrdom, are found in Ruin Art and are mentioned also by Tillemon in his memoirs and that's the end of this and I'm gonna cut it short tonight this evening and just let it play out to Vatican radio but thank you again for participating in this and listening to me read I appreciate it we've been trying to do this council we have been doing the council of Catholic men for the past year at least reading every Wednesday trying to there might have been a couple of Wednesdays where we we failed to do it but I appreciate everybody listening like I said today's Wednesday 07/02/2025 And let's end in a prayer.
In the name of the Father, and of the Son, and of the Holy Spirit. 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 of the Holy Spirit. Amen. Thank you again for listening.
Introduction and Opening Prayer
Paul's Voyage and Shipwreck
Paul's Journey to Rome
Introduction to the Epistle to the Romans
Discussion on the Jews and the Law
Predestination and the Role of Priests
Lives of the Martyrs: Saint Potamiana
Closing Remarks and Prayer
