Council of Catholic Men

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In this episode of Bible and Catechism with the Council of Catholic Men, we delve into the teachings of St. Paul in Romans Chapters 10 through 14. We explore the themes of faith, salvation, and the justice of God, emphasizing the importance of confessing and believing in Jesus Christ for salvation. The discussion also touches on the unity of Jews and Gentiles in faith, the role of grace versus works, and the virtues of Christian living. The episode concludes with a reflection on the sacraments and the importance of living a life of faith and obedience to God's will.

We also explore the lives of Saints Hermelias and Pantaleon, highlighting their steadfast faith and the miracles attributed to them. The episode includes a reading from the Catechism of the Catholic Church by St. Peter Canisius, focusing on the sacrament of matrimony and the virtues of single life. The episode concludes with a prayer and a reflection on the feast day of Saint Brigid, drawing connections between the day's readings and the themes of growth and faith in the Christian life.

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Welcome to   Welcome to   Bible and Catechism   with the Council of Catholic Men.   Today's date is Wednesday,   07/23/2025.   And it's 5PM,   here Central Time.   And we'll begin with a prayer, in the name of the Father, and of the Son, and of the Holy Spirit. Amen.   Our Father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done upon earth as it is in heaven.   Give us this day our daily bread, and forgive us our trespasses,   as we forgive those who trespass against us,   and lead us not into temptation,   but deliver us from evil. Amen. In the name of the Father, Son, and of the Holy Spirit.  

Amen.   Let's begin with Bible   study. And we're in Romans.   And we're in Chapter 10   of St. Paul to the Romans.   The end of the law is faith in Christ,   which the Jews refusing to submit to cannot be justified.   Brethren,   the will of my heart   indeed,   and my prayer to God,   is for them unto salvation.   For I bear them witness   that they have a zeal of God,   but not according to knowledge.   For they,   not knowing   the justice of God,   and seeking to establish   their own,   have not submitted themselves   to the justice of God.   For the end of the law is Christ   Unto justice   to everyone   that believeth.  

For Moses wrote   that the justice   which is from   the law   which is of the law,   the man that shall do it shall live by it.   But the justice   which is of faith   speaketh thus.   Say not   in thy heart   Who shall ascend into heaven?   That is,   to bring Christ down.   Or,   Who shall descend into the deep?   That is, to bring Christ up again   from the dead.   But what saith the scripture?   The word is nigh thee,   even in thy mouth   and in thy heart.   This is the word of faith that we preach.   For if thou confess   with thy mouth   that the Lord Jesus,   and believe in thy heart that God hath raised him up from the dead,   thou shalt be saved.  

For   with the   heart, we believe unto justice,   but   with the mouth,   confession   is made unto salvation.   For the scripture saith,   'Whosoever   believeth in him   shall not be confounded.'   For there is no distinction   of the Jew   and the Greek.   For the same is Lord over all,   Rich   unto all that call upon him.   For   whosoever   shall call upon the name of the Lord   shall be saved.   How then shall they call on Him   in whom they have not believed?   Or how shall they believe Him   of whom they have not heard?   And how shall they hear   without a preacher?   And how shall they preach   unless they be sent?  

As it is written,   how beautiful   are the feet of them that preach the gospel of peace,   of them that bring glad tidings of good things.   But all do not obey the gospel.   For Isaiah says,   Lord, who hath believed our report?   Faith then cometh by hearing,   and hearing by the word of Christ.   But I say,   have they not heard?   Yes, verily,   their sound hath gone forth into all the earth, and their words   unto the ends of the whole world.   But I say,   hath not Israel known?   First, Moses saith,   I will provoke you to jealousy   by that which is not a nation.   By a foolish nation,   I will anger you.  

But Isaiah is bold and saith,   I was found by them that did not seek me.   I appeared openly to them that asked not after me.   But to Israel   he saith,   All the day long have I spread my hands to a people that believeth not and contradicteth   me.   Let's go over the footnotes of this chapter. Chapter 10.   So chapter 10 verse three,   The justice of God.   That is,   the justice which God gives   us through Christ.   As on the other hand, the Jews' own justice is that which they pretend   to by their own strength   or by the observance of the law, without faith in Christ.   Verse nine,   Thou shalt be saved.  

To confess the Lord Jesus   and to call upon the name of the Lord   is not barely   the professing a belief in the person   of Christ,   but moreover implies a belief   of his whole doctrine,   and an obedience   to his law,   without which the calling   Him Lord will save no man.   As is written in St. Matthew   seven   twenty one.   Verse 15,   unless they be sent.   Here is an evident proof against all new teachers   who have all usurped to themselves   the ministry   without any lawful mission,   derived by succession   from the apostles   to whom Christ said in John chapters twenty and twenty one,   as my father hath sent me,   I also   send you.  

Chapter 11.   God hath not cast off all Israel.   The Gentiles   must not be proud, but stand in faith and fear.   I say then,   hath God   cast away his people?   God forbid.   For I also am an Israelite of the seed of Abraham,   of the tribe of Benjamin.   God hath not cast away his people,   which he foreknew.   Know you not what the scripture say it of Elias?   How he calleth on God against Israel?   Lord,   they have slain thy prophets.   They have dug down thy altars.   And I am left alone, and they seek my life.   But what saith the divine answer to him?   I have left me 7,000   men that have not bowed their knees to Baal.  

Even so then, at this present time also, there is a remnant   saved according to the election of grace.   And if by grace,   it is not now by works.   Otherwise, grace is no more   grace.   What then?   That   which Israel sought,   he hath not obtained.   But the election hath obtained it, and the rest have been blinded.   As it is written,   God hath given them the spirit of insensibility.   Eyes that they should not see,   And ears   that they should not hear.   Until this present day.   And David saith,   Let their table be made a snare.   And a trap,   and a stumbling block,   and a recompense unto them.'   'Let their eyes be darkened,   that they may not see,   and bow down their back always.'   I say then,   have they so stumbled that they should fall?  

God forbid.   But by their offense,   salvation   is come to the Gentiles,   that they may be   emulous   of them.   Now, if the offence of them be the riches of the world, and the diminution   of them,   the riches of the Gentiles,   how much more the fullness of them?   For I say to you, Gentiles,   as long   indeed as I am the apostle   of the Gentiles,   I will honor my ministry.   If by any means I may provoke to emulation them who are my flesh,   and may save some of them,   for if the loss of them be the reconciliation   of the world,   what shall the receiving of them be,   but life from the dead?  

For if the first fruit be holy,   so is the lump also.   And if the root be holy,   so are the branches.   And if some of the branches be broken,   and now being a wild olive,   art engrafted   in them, and art made partaker of the root,   and of the fatness of the olive tree.   Boast not against the branches.   But if thou boast,   thou bearest not the root,   but the root thee.   Thou wilt   say then, the branches were broken off, that I might be grafted in.'   Well,   because of unbelief,   they were broken off.   But thou standeth by faith.   Be not high minded,   but fear.  

For if God hath not spared the natural branches,   fear, lest perhaps he also spare not thee.   See then the goodness   and the severity of God   towards them   indeed that are fallen,   the severity.   But towards thee, the goodness of God,   if thou abide in goodness,   otherwise, thou also shall be cut off.   And they also,   if they abide   not still in unbelief,   shall be grafted in.   For God is able to graft them in again.   For if thou wert cut out of the wild olive tree,   which is natural to thee,   and contrary to nature,   were grafted into the good olive tree.   How much more shall they that are the natural branches be grafted into their own olive tree?  

For I would not have you ignorant,   brethren, of this mystery,   lest you should be wise in your own conceits.   That blindness in part has happened in Israel   until the fullness of the Gentiles   should come in.   And so all Israel should be saved   as it is written,   there shall come out of Sion.   He that shall deliver   and shall turn away ungodliness   from Jacob.   And this is to them   my covenant.   When I shall take away their sins.   As concerning the gospel   indeed   they are enemies for your sake.   But as touching the election,   they are most dear for the sake of the fathers.   For the gifts and the calling of God   are without repentance.  

For as you also in times past did not believe God,   but now have obtained mercy   through their unbelief,   so these also now have not believed   for your mercy,   that they also may be, may obtain mercy.   For God hath concluded all in unbelief,   that he may have mercy on all.   Oh, the depth of the riches of the wisdom   and of the knowledge of God.   How   incomprehensible are his judgments?   And how unsearchable   his ways.   For who hath known the mind of the Lord?   Or who hath been his con counselor?   Or who hath first given to him,   and recompense   shall be made him?  

For of him, and by him, and in him, are all things.   To   Him be glory forever.   Amen.   That's the end of Chapter 11.   And we'll go back to the footnotes   of Chapter 11, verse   four.   7,000.   This is very ill alleged by some against the perpetual visibility of the Church of Christ.   The more because however the number of the faithful might be abridged by the persecution of Jezebel in the kingdom   of the 10 Tribes,   the Church was at the same time   in a most flourishing condition   under Asa and Josaphat   in the kingdom of Judah.   So, that was from verse four.  

I have left me 7,000   men   that have not bowed their knees to Baal.   Verse   six,   It is not now by works.   If salvation were to come by works, done by nature,   without faith and grace,   salvation would not be a grace or favor,   but a debt.   But such dead works are indeed of no value in the sight of God toward salvation.   It is not the same with regard to works done with and by God's grace.   For to such works as these,   He has promised eternal salvation.   Verse eight,   God hath given them   So, verse eight,   God hath given them the spirit of insensibility,   eyes that they should not see, and ears that they should not hear, until the present day.  

Not by his working or acting in them, but by his permission,   and by withdrawing his grace in punishment of their obstinacy.   Verse 11.   That they should fall.   Verse 11.   'I   say then, have they so stumbled that they should fall? God forbid.   But by their offence, salvation is come to the Gentiles,   that they may be emulous of them.   So that they should fall.   The nation of the Jews   is not absolutely   and without remedy cast off forever.   But in part only,   many thousands of them having been at first converted.   And for a time   which fall of theirs, God has been pleased to turn to the good of the Gentiles.  

Verse   20.   Thou standeth by faith, not by high minded,   but fear.   Be not high minded, but fear.   Verse 20.   Well, because of unbelief, they were broken off. But thou standeth by faith,   be not high minded, but fear.   We see here   that he who standeth by faith may fall from it. And therefore must live in fear   and not in the vain presumption   and security   of modern sectaries.   Verse 22,   Otherwise,   thou shalt   be cut off.   Verse 22,   See then the goodness and the severity of God   towards them indeed that are fallen,   the severity.   But towards   thee, the goodness of God,   if thou abide in goodness,   otherwise thou shalt be cut off.'   The Gentiles are here admonished   not to be proud,   nor to glory against the Jews,   But to take occasion rather from their fall to fear   and to be humble   lest they be cast off.  

Not that   the whole church of Christ can ever fall from him.   Having been secured by so many divine promises in holy writ   but that each one in particular   may fall   and therefore all in grace   are admonished to beware of that   which may happen   to anyone in particular.   Verse 29.   For the gifts and the calling of God are without.   Verse 29.   For the gift and the calling of God are without repentance.   His repenting himself   of them,   for the promises of God are unchangeable,   nor can he repent of conferring His gifts.   Verse 32,   concluded   all in unbelief.  

Verse 32,   For God hath concluded all in unbelief,   that he may have mercy on all.   He hath found all nations, both Jews and Gentiles,   in unbelief   and sin,   not by his causing,   but by the abuse of their own free will,   So that their calling and election is purely   owing to his mercy.   So now,   we'll read from chapter,   let's see, We're on chapter 12.   There are no more footnotes   for chapter 12   or chapter 13.   So let's   see here.   Chapter 12.   Lessons of Christian Virtues.   I beseech you, therefore, brethren, by the mercy of God,   that you present your bodies   a living   sacrifice,   holy,   pleasing to unto God,   your reasonable service.  

And be not conformed   to this world,   but be reformed in the newness of your mind.   That you may prove what is the good   and the acceptable   and the perfect will of God.   For I say,   by the grace that is given me to all that are among you,   not to be more wise than it behooveth to be wise,   but to be wise   unto sobriety.   And according as God hath divided to everyone,   the measure of faith.   For as in one body, we have many members   but all the the members   have not the same office.   So, we being many   are one body in Christ   and everyone members   one of another.  

And having different gifts   according to the grace that is given us. Either prophecy   to be used according to the rule of faith.   Or ministry   in ministering   or he that teacheth   in doctrine.   He that exhorted   in exhorting.   He that giveth   with simplicity.   He that ruleth   with carefulness,   he that showeth mercy,   with cheerfulness,   let love be without dissimulation.   Hating   that which is evil,   cleaving   to that which is good.   Loving one another with the charity of brotherhood,   with honor preventing one another,   in carefulness,   not slothful.   In spirit   fervent,   serving the Lord,   rejoicing in hope,   patient in tribulation,   instant in prayer,   communicating to the necessities   of the saints,   pursuing hospitality.  

Bless them   that persecute you,   bless and curse not,   rejoice with them   that rejoice.   Weep with them that weep.   Being of one mind,   one towards another,   not minding high things,   but consenting to the humble.   Be not wise in your own conceits.   To no man rendering evil for evil.   Providing good things.   Not only in the sight of God,   but also in the sight of all men.   If it be possible,   as men,   as much as isn't in you,   have peace among all men.   Revenge not   yourselves. My dearly beloved.   But give place   unto wrath   for it is written.   Revenge is mine.  

I will repay saith the Lord.   But if they, thy enemy be hungry,   give him to eat.   If he thirst,   give him to drink.   For doing this, thou shalt heap coals of fire upon his head.   Be not overcome by evil   but overcome evil   by good.   Chapter 13.   Let every soul be subject to higher powers.   For there is no power but from God.   And those that are   are ordained of God.   Therefore,   he that resisteth the power, resisteth the ordinance of God.   And they that resist,   purchase to themselves   damnation.   For princes are not a terror to the good work, but to the evil.   Wilt thou   then not be afraid of the power?  

Do that which is good,   and thou shalt have praise from the same.   For He is God's minister to thee   for good.   But, if thou do that which is evil,   fear.   For he beareth not the sword in vain.   For he is God's minister,   an avenger to execute wrath upon him that doth evil.   Wherefore,   be subject of necessity,   not only for wrath,   but also for conscience   sake.   For therefore,   also you pay tribute.   For they are the ministers of God,   serving unto this purpose.   Render therefore to all men their dues.   Tribute   to whom tribute is due.   Custom   to whom custom.  

Fear to whom fear.   Honour   to whom honor.   Oh, no man anything   but to love one another.   For he that loveth his neighbor   hath fulfilled the law.   For thou shalt not commit adultery.   Thou shalt not kill.   Thou shalt not steal.   Thou shalt not bear false witness.   Thou shalt not covet.   And if there be any other commandment,   it is comprised in this word.   Thou shalt love thy neighbor as thyself.   The love of our neighbor worketh no evil.   Love, therefore, is the fulfilling of the law.   And that knowing the season,   that it is now the hour for us to rise from sleep.   For now, our salvation is nearer than we believed.  

When we believed.   The night is past, and the day is at hand.   Let us therefore cast off the works of darkness,   and put on the armor of light.   Let us walk honestly as in the day,   not rioting   and drunkenness,   not in chambering   and impurities,   not in   contention   and envy.   But ye put ye on the Lord Jesus Christ   and make not provision for the flesh   in its concupiscences   Alright   We'll read one more chapter here.   Chapter 14.   The strong must bear with the weak.   Cautions against judging   and giving scandal.   Now, him that is weak in faith,   take unto you   not in disputes about thoughts.  

For one believeth that he may eat all   things:   but he that is weak, let him eat herbs.   Let not him that eateth despise him   that eateth not.   And let he, and he that eateth not, let him not judge him that eateth.   For God hath taken him to him.   Who art thou that judgest another man's servant?   To his own lord, he standeth or fallen.   And he shall stand   for God is able to make him stand.   For one judges between day and day.   And another   judgeth   every day.   Let every man bound,   abound in his own sense.   He that regardeth the day,   regardeth it unto the Lord.  

And he that eateth, eateth to the Lord,   for he giveth   thanks to God.   And he that eateth not, to the Lord, he eateth not, and giveth thanks to God.   For none of us liveth to himself,   and no man dieth to himself.   For whether we live, we live unto the Lord, or whether we die, we die unto the Lord.   Therefore,   whether we live, or whether we die,   we are the Lord's.   For   it, for to this end, Christ died and rose again,   that he might be Lord both of the dead and of the living.   But thou   wise judges   thou thy brother.   Or thou why judges was why dost thou despise thy brother?   For we shall all stand before the judgement seat of Christ.  

For it is written,   as I live, saith the Lord,   every knee shall bow to me.   And every tongue shall confess to God.   Therefore, everyone of us shall render account to God for himself.   Let us not therefore judge one another anymore.   But judge this rather that you put not a stumbling block or a scandal   in your brother's way.   I know and am confident   in the Lord Jesus.   That nothing is unclean of itself,   but to him that esteemeth anything to be unclean,   to him it is unclean.   For if because of thy meat,   thy brother be grieved,   thou walkest not now according to charity.  

Destroy not him   with thy meat, for whom Christ died.   Let not then our good be evil spoken of.   For the kingdom of God is not meant meat and drink,   but justice and peace,   and joy in the Holy Ghost.   For he that is   that in this service Christ,   pleaseth God   and is approved of men.   Therefore, let us follow after the things that are of peace.   And keep the things that are of edification   one towards another.   Destroy not the work of God for meat.   All things   are indeed, indeed are clean,   but it is evil for that man who eateth with offense.   It is good not to eat flesh, and not to drink wine,   nor anything whereby thy brother is offended,   or scandalized,   or made weak.  

Hast thou faith,   have it to thyself before god.   Blessed is he that condemneth not himself in that which he alloweth.   But he that discerneth,   if he eat, is condemned.   Because not of faith,   for all that is not of faith is sin.   So, let's end with footnotes of this.   Chapter 14   verse two.   Eat all things.   Verse two.   For one believeth that he may eat   all things,   but he that is weak, let him eat herbs.   Without   observing the distinction of clean and unclean meats prescribed by the law of Moses, which   was no   now no longer obligatory.   Some weak Christians converted   from among the Jews,   as we here   gather from the Apostle,   made a scruple of eating such meats   as were deemed unclean by the law.  

Such as swine's flesh,   which the stronger sort of Christians did eat without scruple.   Now the apostle   to reconcile them together   exhorts the former not to judge or condemn the latter   using their Christian liberty.   And the latter to take care not to despise   or scandalize their weaker brethren   either by bringing them to eat what is,   what in their conscience they think they should not,   or by giving them such offence,   as to endanger the driving them   thereby from the Christian religion.   Verse five   between day   For one judgeth between day and day and another judgeth every day. Let every man abound in his own sense.   Still observing the Sabbaths and festivals of the Law.  

Verse 23,   discerneth.   But verse 23,   But he that discerneth,   if he eat, is condemned.   Because not of faith,   but for all,   that is not of faith is sin.   That is distinguisheth   between meats, and eateth against his conscience.   What he deems unclean.   Of faith   by faith is here understood   judgement and conscience.   To act against which is always a sin.   And we're going to end here.   Next week we'll be on chapter 15.   He exhorts them to be all of one mind   and promises to come and see them.   That's the end of   our study of the bible   and we're gonna switch now to the catechism   section   we're reading from the catechism of the Catholic Church   by   St. Peter Canisius.  

And we're on question 133.   And we're on the topic of   marriage.   Of matrimony.   Let's begin.   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 their 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 council   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 by 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 Tootilian   called them voluntary   Spadones   that have cut themselves   for the kingdom of heaven   that they may be holy in body and spirit   in flesh,   and yet without flesh,   warfarring   unto God,   are both commanded 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 continent   continency   and single life can hardly be performed by Christian men.   And therefore, 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 countenance   no less pleasant than wholesome.  

In the number of whom Saint Paul was, who plainly affirmeth,   God is faithful,   who will not suffer you to be tempted above that which you are able,   but will make also   with temptation   issue.   Therefore, wherefore,   Saint Augustine   explicating   in a certain place   this sentence,   vow   and pay your vows unto our lord god.   Write it 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   which forces a man   to which is better.   To that which is better.   Question one thirty four.   What is the summary doctrine of the premises?   Those things that have been Hithro spoken according to our purpose, brevity,   are only to this end that the simpler sort must have the Catholic verity touching the seven sacraments of the church,   which are found   certs   to be of two sorts.   For some,   as the first five,   do advance the particular welfare of every faithful man,   and the rest to wit   the two later,   do serve for the multiplying   of God's people   and propagation of the church.  

Both which effects   they do work by God's holy ordinance   for our behoof most necessary.   For baptism   doth regenerate   to the spiritual life, which is in Christ.   Confirmation   doth add force and strength   unto the regenerate.   The Eucharist   is meat,   drink, and voyage provision   unto the wayfaring man.   Penance being a present remedy against all the maladies of the mind,   doth erect a man when he is fallen   and cure him when he is wounded.   Then succeedeth   extreme unction,   which   in the last conflict with death,   doth fence and comfort   the passenger.  

Then holy orders yieldeth ministers unto the church,   which may have authority   in holy things, and may rightly govern, dispense,   conserve,   and apply all those things which we spoke of before.   Finally,   matrimony   increaseth   the Christian people   and provideeth for man's incontinency.   Where also this difference is to be observed?   That baptism,   confirmation,   and orders   being   once given can never be   iterated.   Also,   baptism must of necessity   be taken of all.   The Eucharist   of those that have the use of reason.   Penance   of those that are fallen.   But it is at thy discretion   to use any of the rest,   so that thou have none in contempt,   or dost neglect them against judge justice   and equity   when the time require it.  

There are therefore the preservatives   and divine remedy remedies,   which are   which that Samaritan,   full of all mercy,   hath ordained and committed to   the prelates of the church to be dispensed.   For the well curing,   undoubtedly,   of the sick,   that is to say,   of all sinners in the church,   even until   that they obtain, if they will, their true and perfect health,   which remedies   rightly   to understand,   wholesomely to receive,   and faithfully to apply unto others,   is not a point cert   of human cunning,   but of Christian wisdom.   Of which, whereas, we have now spoken enough,   according unto the scope of our present purpose,   it now remaineth that   by the help of Christ,   we pass over to the other part of this work,   which containeth   Christian justice.  

Wisdom   inspireth life into her children.   And entertaineth   those that seek her.   And she will go before   in the way   of justice.   And he that loveth her,   loveth light.   And that's the end of   our chapter   on   the sacraments,   or the, the book on the sacraments.   And the next   chapter   is on   Christian justice,   sin and virtue.   And I'm gonna leave that one until next week, to begin.   So we'll go into sin, what sin is.   Questions are gonna be, what things do belong to Christian justice?   What is sin?   How many kind of sins   be there?   Why is sin to be eschewed?   What way leadeth into sin?  

And then it goes on to the seven capital sins. So that's gonna be next week.   And then now we're gonna read from the victories of the martyrs   by Saint Alphonsus dei Liguori.   Victories of the martyrs are the lives of the most celebrated martyrs of the church.   And since today is close to   It's close to,   July 27, which is coming up here,   on Sunday.   We're on chapter   74.   Page three zero eight.   Saints Hermelias,   who is a priest,   and Pantaleon,   physician.   July 27.   Pantaleon   was a native of Nicomedia.   His father,   Ustor Gias, was a pagan,   and his Christian mother,   Ubula,   dying   while he was yet a child,   he was educated an   adult idolater.  

He studied medicine   with such success that the Emperor Maximilian   appointed him   his physician.   And it says here about Maximilian,   It was to Galerius   Maximilianus   that our saint was physician.   This emperor conceived a great liking for him on account of his great talents   and extraordinary   beauty   and placed him under the tuition   of the celebrated   Euthrosimus.   It is said of Saint Pantilion   that he had apostasized   upon his   reception at court.   And that   Hermelias   merely encouraged him to retract   this false step.   But the acts state that he was baptized by his friend,   and although he himself says that his mother exhorted him to profess the Christian religion,   it does not appear   that he ever did so previously   to his baptism.  

One day,   as our saint was discoursing with a holy priest named   Hermelias,   the latter,   after praising the study of medicine,   concluded thus,   but my friend,   of what use are all thy acquirements   in this art since thou art ignorant of the science of salvation.   This expression   gave rise to a discourse   in which Hermelias   explained the principal truths of our faith.   So that the physician was obliged to confess that in order to be truly happy,   it is necessary to be a Christian.   Sometime after it happened that Pantilion   in one of his walks found a children, a child,   lying dead from the recent bite of a viper.  

And by the impulse of a sudden inspiration   said to the child,   in the name of Jesus Christ, arise.   The child instantly arose   and Panteleon   proceeded forthwith   in search of saint   Hermelias,   from whom he received the sacrament of baptism.   And it says here, in the footnote,   From this circumstance   it may be supposed that Hermelias was a priest.   The acts are silent on this point.   Having once experienced the blessings of the true faith, our saint wished to communicate them to his father,   who was   who for whose infidelity   he grieved much.  

One day, the old man, having asked him the cause of his sorrowful appearance,   he answered,   father, the extravagances   of our religion are to me a matter of great concern.   If our gods   have been men,   how did they afterwards become divinities?   Again,   many idols are formed from the same clay of which pots are made.   How then   can we offer sacrifice to these idols,   which are nothing more than blind statues?   The father was greatly moved   here,   and a blind person arriving shortly afterwards to procure some medicine from the saint,   he invoked over him the name of Jesus.  

And his sight was instantly restored.   Upon this miracle, the blind man and the saint's father were converted   and subsequently baptized.   By these circumstances,   Panteleon   was discovered to be a Christian,   and was accused before the Emperor   as such.   Maximilian   sent for him who had been blind   and made inquiry   concerning his cure.   The man related the fact   as it had taken place,   and acknowledged that he had hereupon,   thereupon become a Christian.   In vain did the Emperor endeavor to persuade him that he had been cured not by Jesus Christ,   but by the gods.  

The other answered,   How is it possible, oh Prince,   that the gods,   who are themselves blind,   can grant sight to others.   Mortified   by this answer,   the Emperor caused his head to be instantly struck off,   and then sent for Panteleon,   whom he upbraided with ingratitude for embracing the Christian religion after having been   by him loaded with honors   and riches.   The saint answered,   it is not unknown to thy majesty   that we   are all aware   of the origin of those gods,   their passions,   and their crimes.   How then can we adore as gods   men who have signalized themselves only by their impiety?  

Oh, prince,   there is but one true God,   and he is the God of the Christians.   Let us, in this presence, give a proof   of the truth of our faith.   The emperor assented,   and a person afflicted with an incurable disease was procured.   In vain did the idolaters   offer prayers and sacrifice for his relief.   But no sooner did Pantaleon   make the sign of the cross   and invoke the name of Jesus,   than the sick person exclaimed,   I am cured.   I am cured.   There is no other god than the God of the Christians.   The Emperor endeavored to satisfy the spectators   of this miracle   that it was the effect of incantation   and magic.  

Vain attempt.   The greater part were converted,   and rendered   willing and public testimony to the power of Jesus Christ.   Maximilian   in get enraged   here,   caused Panteleon   to be led out   into one of the public squares,   where he was torn with iron hooks   and his wounds burned with torches.   He was then thrown into a vessel of liquid lead,   from which, however, he came forth perfectly cured.   The Emperor then commanded him to be cast into the sea,   with a milestone   tied to his neck.   But the execution of this sentence proved   also ineffectual.  

The Saint was next bound to a tree,   in order to be cut to pieces by the swords of the executioners.   Their weapons, however,   fell upon him   as though they had been made of wax.   The tyrant,   nothing moved by these evident marks of God's protection,   ordered his head to be struck off,   and there issued therefrom   blood   and a white liquor like milk.   Saint Hermaeus   was the next victim.   It says here in the footnote, Saint Hermaeus and his two companions,   Hermitus   and Hermokrates,   suffered before Saint Panteleon.   Saint Hermelias was the next victim.   At his prayers, an earthquake shook the entire city,   and all the idols were laid prostrate.  

Hereupon,   Maximilian   thought it advisable   to dispatch him at once, and he was accordingly beheaded.   The relics of Pentil Saint Pentelian   were translated to Constantinople,   and afterwards brought into France.   At Ravello,   a city in the Kingdom Of Naples,   there is a vial of his blood,   which becomes liquid every year, and may be seen in the state interspersed   with the milk,   as I, the author of this work, have seen it.   And we're gonna end it here.   Thank you everybody for listening.   And today is the feast day of Saint Brigid. I think some of our readings today   were   in regards to   that, what we what we read in the Bible today.  

Because it was about the vines being grafted in   and being pruned. We talked about that in the gospel today.   With the option of St. Bridget   when we went to Mass.   So let's end this   broadcast   in the name of the Father   and of the son, and of the holy spirit.   Amen.   Hail Mary, full of grace, the lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus.   Holy Mary, mother of god, pray for us sinners,   now and at the hour of our death. Amen.   In the name of the Father, Son, and of the Holy Spirit. Amen.   Today is Wednesday, 07/23/2025.  

Thank you everybody for listening in.   And God bless you, and keep me in your prayers. And I'll pray for you.   Thank you.