In this episode of Bible and Catechism Study with the Council of Catholic Men, hosted by Patrick Chanel, we delve into the teachings of Saint Paul's letters to the Romans and Corinthians. The discussion begins with a prayer for the health of John Miller and others in need, followed by an exploration of Romans Chapter 15, where Saint Paul exhorts unity and glorification of God among believers. The episode continues with the conclusion of Romans, highlighting the importance of avoiding those who oppose learned doctrine, and transitions into the first chapters of Corinthians, emphasizing the power of the Gospel and the wisdom of God over human wisdom.
We also explore the Catechism of the Catholic Church, focusing on Christian justice, sin, and virtue, as explained by Saint Peter Canisius. The episode concludes with the inspiring story of Saint Aphra, a penitent sinner who achieved martyrdom, demonstrating the transformative power of faith and repentance. Through these teachings and stories, listeners are encouraged to reflect on their spiritual journey and the importance of living a life aligned with Christian values.
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Welcome to Bible and Catechism study with the Council of Catholic Men. I am Patrick Chanel. Today's date is Wednesday, 07/30/2025. And let's begin with a prayer. In the name of the Father, Son, and of the Holy Spirit. Amen. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done upon earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation but deliver us from evil. Amen. In the name of the Father, Son, and the Holy Spirit. Amen. So, we're gonna offer this this, Bible and Catechism study for the health of John Miller.
I hope you're doing well, John. And we're also going to offer it for the health of, our deacon. As well as for anyone in need of health and healing. So, let's begin where we left off. Saint Paul's letter to the Romans. Chapter 15 is what we are on now. And let us begin. He exhorts them to be all of one mind, and promises to come and see them. Now, we that are a stranger stronger, excuse me. Now that we are stronger, ought to bear the infirmities of the weak, and not to please ourselves. Let every one of you please his neighbour unto good to edification. For Christ did not please himself, but as it is written, the reproaches of them that reproached thee fell upon me.
For what things soever were written, were written for our learning, that through patience and the comfort of the scriptures we might have hope. Now the God of patience and of comfort, grant you to be of one mind towards one another. According to Jesus Christ. That with one mind and with one mouth, you may glorify God and the Father of our Lord, Jesus Christ. Wherefore, receive one another as Christ also hath received you unto the honor of God. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.
But that the Gentiles are to glorify God for His mercy. As it is written, Therefore will I confess to thee, O Lord, among the Gentiles, and will sing to thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, praise the Lord, all ye Gentiles, and magnify him, all ye people. And again, Isaiah saith, there shall be a root of Jesse, and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope. Now, the God of hope fill you with all joy and peace in believing. That you may abound in hope and in the power of the Holy Ghost.
And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another. But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God, that I should be the minister of Christ Jesus among the Gentiles, sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Spirit. I have therefore glory in Christ Jesus towards God.
For I dare not to speak of any of those things which Christ worketh not by me. For the obedience of the Gentiles by word and deed, by the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about as far as unto Ili recumb, I may I have replenished the gospel of Christ. And I have also preached this gospel. Not where Christ was named, lest I should build upon another man's foundation. But as it is written, they to whom he was not spoken of shall see, and they that have not heard shall understand. For which cause also I was hindered very much from coming to you, and have kept away till now.
But now having no more place in these countries, and having a great desire these many years past to come unto you, when I shall begin to take my journey into Spain, I hope that as I pass, I shall see you and be brought on my way thither by you, if first in part I shall have enjoyed you. But now I shall go to Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaea to make a contribution for the poor of the saints that are in Jerusalem. For it hath pleased them, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
When therefore I shall have accomplished this, and consigned to them this fruit, I will come by you into Spain. And I know that when I come to you, I shall come in the abundance of the blessing of the gospel of Christ. I beseech you, therefore, brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God, that I may be delivered from the unbelievers that are in Judah, and that the oblation of my service may be acceptable in Jerusalem to the saints, that I may come to you with joy by the will of God and may be refreshed with you.
Now the God of peace be with you all. Amen. That was chapter 15. And there's a footnote here, at least one. I'll have to turn the page and see if there's another. Chapter 15, verse eight. Minister of the circumcision. So, 15, verse eight. For I say that Christ Jesus was minister of the circumcision for the truth of God to conform the promises made unto the fathers. That is, executed his office and ministry towards the Jews, the people of the circumcision. And that's that. And there's one more chapter to St. Paul's letter to the Romans. That's chapter 16.
He concludes with salutations, bidding them beware of all that should oppose the doctrine they had learned. And I commend to you Phoebe, our sister, who is in the ministry of the church that is in Cenchre, that you receive her in the Lord as becometh saints, and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also. Salute, Prissa and Aquila, my helpers in Christ Jesus, who have for my life laid down their own necks to whom not I only give thanks, but also all the churches of the Gentiles and the church which is in their house.
Salute Apenetus, my beloved, who is the first fruits of Asia in Christ. Salute Mary, who hath labored much among you. Salute Adronicus and Juntaias, my kinsmen and fellow prisoners, who are of note among the apostles, who also were in Christ before me. Salute most beloved to me in the Lord. Salute Urbanus, our helper in Christ, Jesus. And Stachiz, my beloved. Salute Apelles, approved in Christ. Salute them that are of Aristobulus household. Salute Herodian, my kinsman. Salute them that are of Narcissus household who are in the Lord. Salute Triphadin and Triphosa, who labor in the Lord.
Salute Pearsus, the dearly beloved who hath much laboured in the Lord. Salute Rufus, elect in the Lord, and salute and his mother and mine. Salute Asyncritus, Phlegon, Hermas, Petrobas, Hermes, and the brethren that are with them. Salute Philologus, and Julia, Nereus, and his sister, and Olympias, and all the saints that are with them. Salute one another with a holy kiss. All the churches of Christ salute you. Now, I beseech you, brethren, to mark them who make dissensions and offenses contrary to the doctrine which you have learned and avoid them.
For they that are such serve not Christ our Lord, but their own belly. And by pleasing speeches and good words, seduce the hearts of the innocent. For your obedience is published in every place. I rejoice therefore in you, but I would have you to be wise in good and simple in evil. And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you. Timothy, my fellow laborer, saluteth you, and Lucius and Jason, and Sosapater, my kinsmen. I, Tertius, who wrote this epistle, salute you in the Lord. Caius, my host, and the whole church saluteth you.
Erastus, the treasurer of the city, saluteth you, and Cortus, a brother, the grace of our Lord Jesus Christ be with you all. Amen. Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ according to the revelation of the mystery which has kept secret from eternity. Which now is made manifest by the scriptures of the prophets according to the precept of the eternal God for the obedience of faith known among all nations to God the only wise through Jesus Christ to whom be honor and glory forever and ever.
Amen. And that concludes St. Paul's Epistle to the Romans. And there are references to the Acts of the Apostles. And, that was quite, quite good. I'd like to And it tells you here to avoid bad company, explicitly. Okay. The next book we're going to begin, The first epistle of Saint Paul to the Corinthians. Saint Paul, having planted the faith in Corinth, where he had preached a year and a half and converted a great many, went to Ephesus. After being there three years, he wrote this first epistle to the Corinthians, and sent it by the same persons, Stephanas for Tannatus, and Achaiacus, who had brought their letter to him.
It was written about twenty four years after our Lord's Ascension and contains several matters appertaining to faith and morals and also to ecclesiastical discipline. Chapter one. He reproacheth their dissensions about their teachings. The world was to be saved by preaching of the cross, and not by human wisdom or eloquence. Paul called to be an apostle of Jesus Christ by the will of God and Sos Thenes, a brother. To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ, in every place of theirs and ours.
Grace to you, and peace from God our Father, and from the Lord Jesus Christ. I give thanks to my God always for you. For the grace of God that is given to you in Christ Jesus. That in all things you are made rich in him, in all utterance, and in all knowledge. As the testimony of Christ was confirmed in you. So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ. Who also will confirm you unto the end without crime in the day of the coming of our Lord Jesus Christ. God is faithful.
By whom you are called unto the fellowship of his son, Christ, Lord Jesus Christ, our Lord. Now I beseech you, brethren, that the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you, but that you be perfect in the same mind and in the same judgment. For it hath been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I indeed am of Paul, and I am of Apollo, and I of Cephas, and I of Christ.
Is Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul? I give God thanks that I baptized none of you but Crispus and Caius, lest any should say to you that you were baptized in my name. And I baptized also the household of Stephanas. Besides, I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel. Not in wisdom of speech, lest the cross of Christ should be made void. For the word of the cross, to them indeed that perish, is foolishness. But to them that are saved, that is to us, it is the power of God.
For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? Foreseeing that in the wisdom of God the world by wisdom knew not God, it pleased God, by the foolishness of our preaching, to save them that believe. For both the Jews require signs and the Greeks seek after wisdom. But we preach Christ crucified, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness.
But unto them that are called both Jews and Greeks, Christ the power of God, and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men. Foresee your own vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble. But the foolish things of the world God hath chosen, hath God chosen, that he may confound the wise. And the weak things of the world hath God chosen, that he may confound the strong. And the base things of the world, and the things that are contemptible, hath God chosen, and things that are not, that he might bring to not things that are.
But no flesh should glory in his sight. But of him are you in Christ Jesus. Who of God is made unto us wisdom and justice and sanctification and redemption. That as it is written, 'He that glorieth may glory in the Lord.' And we'll look at the footnotes. Chapter one, verse 25. The foolishness. So, verse 25, For the foolishness of God is wiser than men, and the weakness of God is stronger than men. That is to say, what appears foolish to the world in the ways of God is indeed most wise, and what appears weak is indeed above all the strength and comp comprehension of man. Chapter two.
His preaching was not in loftiness of words, but in spirit and power. And the wisdom he taught was not to be understood by the worldly wise or sensual men, but only by the spiritual man. And I, brethren, let's begin. And I, brethren, when I came to you, came not in loftiness of speech or of wisdom, declaring unto you the testimony of Christ. For I judged not myself to know anything among you, but Jesus Christ and Him crucified. And I was with you in weakness and in fear and in much trembling. And my speech and my preaching was not in the persuasive words of human wisdom, but in showing of the spirit and power, that your faith might not stand on the wisdom of men, but on the power of God.
Howbeit we speak wisdom among the perfect, Yet not the wisdom of this world, neither of the princes of this world that come to naught. But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world unto our glory, which none of the princes of this world knew, for if they had known it, they would never have crucified the Lord of glory. But as it is written, the eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him. But to us God hath revealed them by his Spirit.
For the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, but the spirit of a man that is in him? So the things also that are of God no man knoweth, but the spirit of God. Now we have received not the spirit of this world, but the spirit that is of God, that we may know the things that are given us from God. Which things also we speak, not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual. But the sensual man perceiveth not these things that are of the Spirit of God, for it is foolishness to him, and he cannot understand, because it is spiritually examined.
But the spiritual man judgeth all things, and he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. Now, the footnotes for this, chapter two verse 14. The sensual man, the spiritual man. Verse 14. But the spiritual this but the sensual man perceiveth not these things that are of the Spirit of God. For it is foolishness to him, and he cannot understand, because it is spiritually examined. But the spiritual man judgeth all things, and he himself is judged of no man. The sensual man is either he who is taken up with the sensual pleasures, with carnal and worldly affections, or he who measureth divine mysteries by natural reason, sense, and human wisdom only.
Now such a man has little or no notion of the things of God, Whereas the spiritual man is he who, in the mysteries of religion, takes not human sense for his guide, but submits his judgment to the decisions of the church, which he is commanded to hear and obey. For Christ hath promised to remain to the end of the world with his church, and to direct her in all things by the spirit of truth. Chapter three. Of Saint Paul's letter to the Corinthians. They must not contend about their teachers who are but God's ministers, and accountable to him.
Their works shall be tried by fire. And I, brethren, could not speak to you as unto spiritual, but as unto carnal, as unto little ones in Christ. I gave you milk to drink, not meat, for you were not able as yet. But neither indeed are you now able, for you are yet carnal. For, whereas there is among you envying and contention, are you not carnal, and walk according to man? For while one saith, I am I indeed am of Paul, and another, I am of Apollo, are you not men? What then is Apollo, and what is Paul? The ministers of him who you have believed, and to everyone, as the Lord hath given, I have planted, Apollo watered, but God gave the increase.
Therefore, neither he that planteth is anything, nor he that watereth, but God that giveth the increase. Now he that planteth, and he that watereth, are one. And every man shall receive his own reward according to his own labor. For we are God's coadjutors, you are God's husbandry, you are God's building. According to the grace of God that is given to me as a wise architect, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For another foundation no man can lay, but that which is laid, which is Christ Jesus.
Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble, every man's work shall be manifest. For the day of the Lord shall declare it, because it shall be revealed in fire. And the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss. But he himself shall be saved, yet so as by fire. Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? But if any man violate the temple of God, him shall God destroy for the temple of God is holy, which you are.
Let no man deceive himself. If any man among you seem to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, I will catch the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain. Let no man, therefore, glory in men. For all things are yours, whether it be Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come. For all are yours, and you are Christ's, and Christ is God's.
Alright, so, that's chapter three. Let's go to the footnotes. Chapter three, verse 12, Upon this foundation. Verse 12, Now, if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble. The foundation is Christ and his doctrine, or the true faith in him working through charity. The building upon this foundation, gold, silver, and precious stones, signifies the more perfect preaching and practice of the gospel. The wood, hay, and stubble, such preaching as that of the Corinthian teachers who affected the pomp of words and human eloquence, and such practice as is mixed with much imperfection and many lesser sins.
Now the day of the Lord and his fiery trial in the particular judgment immediately after death, shall make manifest of what sort every man's work has been, of which during this life, it is hard to make a judgment. For then the fire of God's judgment shall try every man's work. And they whose works, like wood, hay, and stubble, cannot abide the fire, shall suffer loss. These works being found to be of no value, yet they themselves, having built upon the right foundation, by living and dying in the true faith and in the state of grace, though with some imperfection, shall be saved yet as by fire, being liable to this punishment, by reason of the wood, hay, and stubble, which was mixed with their building.
Let me check the next page to see if there's a footnote. No. So let's remember, we're gonna conclude here. The next chapter is chapter four. And I need to write a note so that I remember next week to read chapter four. I've got a little sticky note here. Gonna write next week. Chapter four. Chapter four. Okay. Put that in here. And now we're going to go to the catechism. Where I believe we're gonna talk about sin and virtue. So this is the Catechism of the Catholic Church by Saint Peter Kinesius who was a doctor of the church. And this is his larger catechism.
Yes. So we'll begin. Of Christian justice, sin, and virtue. Question 135: What things do belong to Christian justice? All such things may be reduced unto two points which are comprehended in these words, Decline thou from evil and do good. As also Isaiah teacheth, Cease ye to do perversely, and learn to do well. This is that which Saint Paul admonisheth, that the old man with his acts must be put off, and the new man must be put on. In justice, and holiness of truth, the first consisteth in knowing and eschewing eschewing sins, for they are unto mortal men the greatest evils that can be.
And the later, standeth in the desire and pursuit of things that be good. But to the intent that we may perform both these offices appertaining to justice, God's grace hath been by Jesus Christ purchased and promised unto us and is ever most necessary. By means of which both preventing us and cooperating with us, the effect that effect is wrought in us, which Saint John affirmeth. He that doth justice is just, even as he also is just. Moreover, he addeth, He that committeth sin is of the devil. Of sin in general. Question 136 What is sin?
Sin, as witnesseth, Saint Augustine, is a will to retain or obtain that which justice prohibiteth, and from which it is in man's power to abstain. And in another place he teacheth that sin is whatsoever is spoken, done, or desired contrary to the law of God. And Saint Ambrose, what is sin? He saith, saith he, but the transgression of God's law, and the disobeying of the heavenly precept. One thirty Question one thirty seven. How many kind of sins be there? Three. Original, mortal, and venial. The first we call original, which being transfused by Adam, the first father of mankind, contracted by us in our very conception, is taken away by baptism in Christ.
Wherefore, Saint Paul speaketh in this manner, by one man, sin entered into this this world, and by sin, death, and so unto all men death did pass, in which all sinned. And again, speaking unto the baptism, to the intent that he might show that the force of Christian baptism did extend to the purging of this sin also. He plainly testify it. You are washed, you are sanctified, you are justified in the name of our Lord Jesus Christ, and in the spirit of our God. But mortal sin is that actual sin, as they call it, which taketh away spiritual life, and bringeth the death of the soul of him that sinneth?
Which death separateeth a man from God, and his kingdom, and maketh him worthy of everlasting punishment. Whereupon it is written, the stipend of sin, death. Injustice is the procurement of death. And the ungodly have invited her with hands and words. Finally, a venial sin is cert's actual. But, it is such a sin as doth not make a man the enemy of God, and whereof pardon is easily obtained by the faithful at God's hand. Of this hath St. John said, If we shall say that we have no sin, we seduce ourselves, and the truth is not in us. And St. John excuse me St. James confesseth plainly.
In many things we offend all. And if we believe the wise man, the just man falleth seven times a day, and riseth again. Now it is manifest that one sin is more grievous than another. And it is agreeable both to human and divine justice also, that a greater punishment is due to the greater sin. For the cause for that cause hath Christ put this difference between the fault and the punishment of one that sinneth wittingly, and of another that sinneth unwittingly. That servant, saith he, that knew the will of his Lord and prepared not himself and did not according to his will, shall be beaten with many stripes.
But he that knew not, and did things worthy of stripes, shall be beaten with few. And in another place, speaking of the sin, of anger, and the degrees thereof, he hath given this sentence. Whosoever is angry with his brother shall be in danger of judgment. And whosoever shall say to his brother, Raqqa, shall be in danger of a council. And whosoever shall say, thou fool, shall be guilty of the hell of the fire. Where, as Saint Gregory saith, according to the degrees of the fault, increaseth the order of the sentence. Wilts anger without voice is bound to judgment wherein the case is discussed.
Anger and voice is destined, designed to a council where the sentence is determined. Anger in voice, and word is adjudged to hellfire, where finally the sentence is executed. Question 138: What why is sin to be eschewed? First, because God hath commanded none to do wickedly, and hath given no man space to sin, but hateth all those that work iniquity. As the Scripture expressly testifieth, Neither is anything more odious and hateful to God, who otherwise loveth all things that are, and prosecuted nothing with hatred and punishment, but only sin.
Which truly neither in heaven, nor in earth, he suffereth to escape unpunished. Moreover, sin, that we may see how excrebral and abominable a thing it is, was the cause. That Christ our Lord, who otherwise committed no sin himself, did undertake the cross to suffer a most bitter death. For he was wounded for our iniquities. He was worn out for our wickedness. Our Lord laid upon him the iniquity of all of us. He is the propitiation for our sins. And not for ours only, but also for the whole world. And therefore, sirs, he hath washed us from our sins in his blood. That as many as ever are buried with him in by baptism unto death, they being sin, being dead to sin, may live to justice, and always walk by his grace in newness of life.
But they that after grace received in the baptism of Christ will voluntarily sin again. They sin against Christ. They persecute Christ. They crucify Christ again, and shall be punished by Christ, the just judge, no less than the wicked heathens. For so Saint Paul teacheth, if we sin willingly, after the knowledge of the truth received, now there is not left a host for sins, but a certain terrible expectation of judgment. Of which persons the apostle, Saint Peter, hath also said, it was better for them not to know the way of justice. Then after the knowledge to turn back from that holy commandment which was delivered unto them.
Wherefore, he that standeth, let him look that he does not fall. For in falling, the later things are become worse than the former. They which commit sin and iniquity are enemies to their own soul. If we believe the angel Raphael, for a man by malice killeth his own soul, The soul which shall sin, she shall die. And nothing certes as more unhappy than that death by which a man is forever separated from the company of all the saints, from the joy of the angels and all heavenly inhabitants, and finally from that so sovereign and eternal good, in the knowledge and fruition whereof, consisteth, cert, the whole welfare and perfect blessedness of a man.
Besides all this, such is the nature and malignity of sin, that it doth not only draw men, even those that be just from God, and from the grace and glory of God, but doth moreover enthrall them to most extreme and everlasting evils, both of body and soul, and not only in this life, but also in the life to come. It maketh them most unhappy. In so much as being brought into the power of the devils, they are delivered up to most grievous torment and all manner of evil forevermore. Wherefore, those examples are to be noted, which everywhere in holy writ are mentioned, concerning the re reprehension and punishment of sinners.
As of Cain, Pharaoh, Nebuchadnezzar, the Sodomites, Egyptians, Israelites, and others, whose wickedness the just God hath persecuted in most marvelous and horrible manner. Those sentences also are to be observed, which teach that the mischievous pestilence of sin is to be askewed and detested. As he that committeth sin is the servant of sin. Hateful unto God is the wicked man and his wickedness. Sin maketh people miserable. Fly from sin as from the face of an adder. Thou art a God that willeth not iniquity, neither shall the malicious dwell near unto thee, neither shall the unjust abide in thy sight.
He that shall sin in one thing shall lose many good things. All the days of thy life have thou God in mind, and take heed that thou do not at any time consent unto sin, and overpass the precepts of our God. These things do tend to this end, That a man may know God, a most just revenger of sin, and knowing Him, may fear Him, and fearing Him, may have regard to his own salvation. And by regarding may escape the horrible pains of sinners for many are the scourges of a sinner and we're gonna end it there we have about nine minutes left I think I can finish the story of Saint Agfa from Saint Alphonsus de la gory's victories of the martyrs or the lives of the most celebrated martyrs of the church and I'll make sure that we don't overrun by turning off the auto on my device here so chapter 10 St. Aphra. Excuse me. St. Aphra.
The penitent. August 5. So this is coming up. This is the next one in line. It's on the August 5. Fifth? The history of Saint Afra is related by most respectable authors, such as Fluri, Ursi, and Massini. Penitent sinners may receive great encouragement from the consideration of the fortitude communicated to this penitent by the Lord. Which enabled her to suffer the martyrdom of fire. And also from the consideration of the wisdom given to her. By which she answered the insidious arguments that were intended to pervert her. Saint Afra was a citizen of Augsburg in Retia, Bavaria.
And a pagan of so dissolute a character that her house and its inmates were used by her for the infamous purpose of corrupting the youths of that city. But the triumph of Divine Grace appeared the more brilliant in bringing this most wretched creature from the very lowest abyss of infamy to the glory of martyrdom. It is believed that Saint Aphra, together with her mother and an entire family was converted by the holy bishop Saint Narcissus. From her acts found in Ruinart it would appear that she had always before her eyes the deformity of her crimes and was tortured by the recollection and recollection of them so that when she had embraced the faith she endeavored to get rid of the price of her infamy by giving liberally to the poor.
And when some Christians, although in extreme penury, refused to receive from her what had been wages of sin, she would beseech of them to accept it, and pray to God for the remission of her grievous offenses. Thus did this holy penitent prepare herself to receive from God that glorious palm which she finally obtained. The persecution of Diocletian was raging when Saint Aphra was arrested and brought before the judge named Gaius, who said to her, Come now, sacrifice to the gods. It is better to live than to die amid torments. The saint replied, The sins which I have committed before I knew the true God are sufficient.
Wherefore, I cannot do now do that which thou commandest. I never will do so. It would be adding a new insult to my God. The judge having ordered her to repair to the temple, she answered with great courage, my temple is Jesus Christ whom I have continually before my eyes and to whom I every day confess my sins. Since I am unworthy to offer him any other sacrifice, I am anxious to sacrifice myself in order that this body with which I have offended him may be purified by torments. This reflection shall make me suffer most willingly. Since therefore, said Gaius, by reason of thy wicked life, thou hast nothing to expect from the God of the Christians, thou hadst better sacrifice to our gods.
The saint replied, my Lord Jesus Christ has said that he descended from heaven to save sinners. We read in the gospel that a sinful woman, having washed his feet with her tears, obtained from him the forgiveness of all her offenses. And moreover, that he never rejected sinful creatures nor publicans. But, on the contrary, condescended to converse and even to eat with them. The iniquitous judge was not ashamed to counsel her to return to her infamous practices. In order that she might gain the favor of her gallants. And enrich herself.
I renounce, said the penitent saint, that excrebral gain and look upon it with horror. That which I had I have cast from me and given to the poor imploring them to accept it. How then can I consent to earn it again? After this discussion was continued in the following manner. Gaius said, Thy Christ esteemeth thee unworthy of him. In vain thou callest him thy god. He will have nothing to do with thee. A common prostitute cannot be called a Christian. True, replied Aphra. I am worthy am unworthy of this name, but my God, who chooseth not persons according to their merits, but according to his own goodness, hath been pleased to accept me, and make me a participator of his name.
Gaius, and whence knowest thou that he hath done thee this favor? Aphra, I know that God has not cast me off since he has given me strength to confess his holy name. And I feel a hope within me that I can thus obtain the pardon of all my sins. These are foolish stories, replied the judge. Sacrifice to our gods because they alone can save thee. My salvation, answered the saint, depends alone upon Jesus Christ who, while hanging on the cross, promised heaven to a robber that confessed his sins. Gaius replied, if thou wilt not sacrifice, I shall cause thee to be stripped and whipped publicly.
To thy great shame. Afra, I am ashamed only of my sins. And I, said Gaius, am ashamed to be losing my time in disputing with thee. Sacrifice to the gods or I shall condemn thee to death. Aphra replied, That is what I desire, since I hope thus to find an eternal repose. Gaius threatened that if she would not sacrifice, he would order her to be tortured and burned alive. The saint courageously replied, Let this, my body, which hath been the instrument of so many sins, undergo every torment, but let my soul not be contaminated by sacrificing to demons.
The judge then pronounced sentence upon her in the following words, We ordain that Aphra, a prostitute, who has declared herself to be a Christian and has refused to sacrifice to the gods, be burned alive. The place selected for the execution of this terrible sentence was a little island in the River Lech. The saint having been conducted to this place, and the executioners having tied her to the stake, she raised her eyes to heaven, and prayed after the following manner. Oh, Lord Jesus Christ, who camest to call, not the just, but sinners to repentance. And who has vouchsafe to make known unto us, that upon whatever day the sinner shall return to thee by contrition.
Thou wilt forget all his offenses. Receive me, now, a poor sinner, that offers herself to suffer this torture by thy for thy love. By this fire, which is about to burn my body, deliver my soul from everlasting flames. At the termination of this prayer, fire was set to the pile. And the saint was heard to say, I give these thanks, O Lord, for being for who being innocent didst offer Thyself a sacrifice for sinners, and being the blessed of God, did vouchsafe to die for us, children of wrath, I give Thee thanks and offer myself a sacrifice to Thee, who with the Father and the Holy Ghost liveth and reignest world without end. Amen.
Having concluded her prayer, she expired. Excuse me. Let me stop this. It shouldn't be running. There we go. Having concluded her prayer, she expired. Her three servants Enomia Dignia and Utropia were standing on the banks of the river witnessing her martyrdom as they had been partners in her vice they had also imitated her in her conversion, and had been baptized by the holy bishop saint Narcissus. Knowing that their mistress was now dead, they crossed over to the island, and the news having reached Hilaria, the saint's mother, she also came, accompanied by some priests.
They took the saint's body and carried it to the family burying place, two miles distant from Augsburg. Gaius, having been informed of this, sent a troop of soldiers with orders to arrest all who were at the burying place. And in case they refused to sacrifice, to shut them up in the sepulcher, and burn them there. This barbarous order was cruelly executed, and thus, all these holy women received the crown of martyrdom in the year 03/2004. The footnote is, The sepulchres of the ancients, says Fleury, were high buildings, often large enough to contain rooms.
Saint Hilaria and the three other saints martyred with her are inscribed in the Martyrology. August 12. And I assume that's their feast day. So, let's conclude this broadcast. In the name of the Father, 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. Again, thank you for listening to Bible and Catechism Study, the Council of Catholic Men.
Today is Wednesday, 07/30/2025. I am Patrick Chanel. And thank you very much for listening. And God bless you.
Welcome to Bible and Catechism study with the Council of Catholic Men. I am Patrick Chanel. Today's date is Wednesday, 07/30/2025. And let's begin with a prayer. In the name of the Father, Son, and of the Holy Spirit. Amen. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done upon earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation but deliver us from evil. Amen. In the name of the Father, Son, and the Holy Spirit. Amen. So, we're gonna offer this this, Bible and Catechism study for the health of John Miller.
I hope you're doing well, John. And we're also going to offer it for the health of, our deacon. As well as for anyone in need of health and healing. So, let's begin where we left off. Saint Paul's letter to the Romans. Chapter 15 is what we are on now. And let us begin. He exhorts them to be all of one mind, and promises to come and see them. Now, we that are a stranger stronger, excuse me. Now that we are stronger, ought to bear the infirmities of the weak, and not to please ourselves. Let every one of you please his neighbour unto good to edification. For Christ did not please himself, but as it is written, the reproaches of them that reproached thee fell upon me.
For what things soever were written, were written for our learning, that through patience and the comfort of the scriptures we might have hope. Now the God of patience and of comfort, grant you to be of one mind towards one another. According to Jesus Christ. That with one mind and with one mouth, you may glorify God and the Father of our Lord, Jesus Christ. Wherefore, receive one another as Christ also hath received you unto the honor of God. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.
But that the Gentiles are to glorify God for His mercy. As it is written, Therefore will I confess to thee, O Lord, among the Gentiles, and will sing to thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, praise the Lord, all ye Gentiles, and magnify him, all ye people. And again, Isaiah saith, there shall be a root of Jesse, and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope. Now, the God of hope fill you with all joy and peace in believing. That you may abound in hope and in the power of the Holy Ghost.
And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another. But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God, that I should be the minister of Christ Jesus among the Gentiles, sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Spirit. I have therefore glory in Christ Jesus towards God.
For I dare not to speak of any of those things which Christ worketh not by me. For the obedience of the Gentiles by word and deed, by the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about as far as unto Ili recumb, I may I have replenished the gospel of Christ. And I have also preached this gospel. Not where Christ was named, lest I should build upon another man's foundation. But as it is written, they to whom he was not spoken of shall see, and they that have not heard shall understand. For which cause also I was hindered very much from coming to you, and have kept away till now.
But now having no more place in these countries, and having a great desire these many years past to come unto you, when I shall begin to take my journey into Spain, I hope that as I pass, I shall see you and be brought on my way thither by you, if first in part I shall have enjoyed you. But now I shall go to Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaea to make a contribution for the poor of the saints that are in Jerusalem. For it hath pleased them, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
When therefore I shall have accomplished this, and consigned to them this fruit, I will come by you into Spain. And I know that when I come to you, I shall come in the abundance of the blessing of the gospel of Christ. I beseech you, therefore, brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God, that I may be delivered from the unbelievers that are in Judah, and that the oblation of my service may be acceptable in Jerusalem to the saints, that I may come to you with joy by the will of God and may be refreshed with you.
Now the God of peace be with you all. Amen. That was chapter 15. And there's a footnote here, at least one. I'll have to turn the page and see if there's another. Chapter 15, verse eight. Minister of the circumcision. So, 15, verse eight. For I say that Christ Jesus was minister of the circumcision for the truth of God to conform the promises made unto the fathers. That is, executed his office and ministry towards the Jews, the people of the circumcision. And that's that. And there's one more chapter to St. Paul's letter to the Romans. That's chapter 16.
He concludes with salutations, bidding them beware of all that should oppose the doctrine they had learned. And I commend to you Phoebe, our sister, who is in the ministry of the church that is in Cenchre, that you receive her in the Lord as becometh saints, and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also. Salute, Prissa and Aquila, my helpers in Christ Jesus, who have for my life laid down their own necks to whom not I only give thanks, but also all the churches of the Gentiles and the church which is in their house.
Salute Apenetus, my beloved, who is the first fruits of Asia in Christ. Salute Mary, who hath labored much among you. Salute Adronicus and Juntaias, my kinsmen and fellow prisoners, who are of note among the apostles, who also were in Christ before me. Salute most beloved to me in the Lord. Salute Urbanus, our helper in Christ, Jesus. And Stachiz, my beloved. Salute Apelles, approved in Christ. Salute them that are of Aristobulus household. Salute Herodian, my kinsman. Salute them that are of Narcissus household who are in the Lord. Salute Triphadin and Triphosa, who labor in the Lord.
Salute Pearsus, the dearly beloved who hath much laboured in the Lord. Salute Rufus, elect in the Lord, and salute and his mother and mine. Salute Asyncritus, Phlegon, Hermas, Petrobas, Hermes, and the brethren that are with them. Salute Philologus, and Julia, Nereus, and his sister, and Olympias, and all the saints that are with them. Salute one another with a holy kiss. All the churches of Christ salute you. Now, I beseech you, brethren, to mark them who make dissensions and offenses contrary to the doctrine which you have learned and avoid them.
For they that are such serve not Christ our Lord, but their own belly. And by pleasing speeches and good words, seduce the hearts of the innocent. For your obedience is published in every place. I rejoice therefore in you, but I would have you to be wise in good and simple in evil. And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you. Timothy, my fellow laborer, saluteth you, and Lucius and Jason, and Sosapater, my kinsmen. I, Tertius, who wrote this epistle, salute you in the Lord. Caius, my host, and the whole church saluteth you.
Erastus, the treasurer of the city, saluteth you, and Cortus, a brother, the grace of our Lord Jesus Christ be with you all. Amen. Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ according to the revelation of the mystery which has kept secret from eternity. Which now is made manifest by the scriptures of the prophets according to the precept of the eternal God for the obedience of faith known among all nations to God the only wise through Jesus Christ to whom be honor and glory forever and ever.
Amen. And that concludes St. Paul's Epistle to the Romans. And there are references to the Acts of the Apostles. And, that was quite, quite good. I'd like to And it tells you here to avoid bad company, explicitly. Okay. The next book we're going to begin, The first epistle of Saint Paul to the Corinthians. Saint Paul, having planted the faith in Corinth, where he had preached a year and a half and converted a great many, went to Ephesus. After being there three years, he wrote this first epistle to the Corinthians, and sent it by the same persons, Stephanas for Tannatus, and Achaiacus, who had brought their letter to him.
It was written about twenty four years after our Lord's Ascension and contains several matters appertaining to faith and morals and also to ecclesiastical discipline. Chapter one. He reproacheth their dissensions about their teachings. The world was to be saved by preaching of the cross, and not by human wisdom or eloquence. Paul called to be an apostle of Jesus Christ by the will of God and Sos Thenes, a brother. To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ, in every place of theirs and ours.
Grace to you, and peace from God our Father, and from the Lord Jesus Christ. I give thanks to my God always for you. For the grace of God that is given to you in Christ Jesus. That in all things you are made rich in him, in all utterance, and in all knowledge. As the testimony of Christ was confirmed in you. So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ. Who also will confirm you unto the end without crime in the day of the coming of our Lord Jesus Christ. God is faithful.
By whom you are called unto the fellowship of his son, Christ, Lord Jesus Christ, our Lord. Now I beseech you, brethren, that the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you, but that you be perfect in the same mind and in the same judgment. For it hath been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I indeed am of Paul, and I am of Apollo, and I of Cephas, and I of Christ.
Is Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul? I give God thanks that I baptized none of you but Crispus and Caius, lest any should say to you that you were baptized in my name. And I baptized also the household of Stephanas. Besides, I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel. Not in wisdom of speech, lest the cross of Christ should be made void. For the word of the cross, to them indeed that perish, is foolishness. But to them that are saved, that is to us, it is the power of God.
For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? Foreseeing that in the wisdom of God the world by wisdom knew not God, it pleased God, by the foolishness of our preaching, to save them that believe. For both the Jews require signs and the Greeks seek after wisdom. But we preach Christ crucified, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness.
But unto them that are called both Jews and Greeks, Christ the power of God, and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men. Foresee your own vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble. But the foolish things of the world God hath chosen, hath God chosen, that he may confound the wise. And the weak things of the world hath God chosen, that he may confound the strong. And the base things of the world, and the things that are contemptible, hath God chosen, and things that are not, that he might bring to not things that are.
But no flesh should glory in his sight. But of him are you in Christ Jesus. Who of God is made unto us wisdom and justice and sanctification and redemption. That as it is written, 'He that glorieth may glory in the Lord.' And we'll look at the footnotes. Chapter one, verse 25. The foolishness. So, verse 25, For the foolishness of God is wiser than men, and the weakness of God is stronger than men. That is to say, what appears foolish to the world in the ways of God is indeed most wise, and what appears weak is indeed above all the strength and comp comprehension of man. Chapter two.
His preaching was not in loftiness of words, but in spirit and power. And the wisdom he taught was not to be understood by the worldly wise or sensual men, but only by the spiritual man. And I, brethren, let's begin. And I, brethren, when I came to you, came not in loftiness of speech or of wisdom, declaring unto you the testimony of Christ. For I judged not myself to know anything among you, but Jesus Christ and Him crucified. And I was with you in weakness and in fear and in much trembling. And my speech and my preaching was not in the persuasive words of human wisdom, but in showing of the spirit and power, that your faith might not stand on the wisdom of men, but on the power of God.
Howbeit we speak wisdom among the perfect, Yet not the wisdom of this world, neither of the princes of this world that come to naught. But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world unto our glory, which none of the princes of this world knew, for if they had known it, they would never have crucified the Lord of glory. But as it is written, the eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him. But to us God hath revealed them by his Spirit.
For the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, but the spirit of a man that is in him? So the things also that are of God no man knoweth, but the spirit of God. Now we have received not the spirit of this world, but the spirit that is of God, that we may know the things that are given us from God. Which things also we speak, not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual. But the sensual man perceiveth not these things that are of the Spirit of God, for it is foolishness to him, and he cannot understand, because it is spiritually examined.
But the spiritual man judgeth all things, and he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. Now, the footnotes for this, chapter two verse 14. The sensual man, the spiritual man. Verse 14. But the spiritual this but the sensual man perceiveth not these things that are of the Spirit of God. For it is foolishness to him, and he cannot understand, because it is spiritually examined. But the spiritual man judgeth all things, and he himself is judged of no man. The sensual man is either he who is taken up with the sensual pleasures, with carnal and worldly affections, or he who measureth divine mysteries by natural reason, sense, and human wisdom only.
Now such a man has little or no notion of the things of God, Whereas the spiritual man is he who, in the mysteries of religion, takes not human sense for his guide, but submits his judgment to the decisions of the church, which he is commanded to hear and obey. For Christ hath promised to remain to the end of the world with his church, and to direct her in all things by the spirit of truth. Chapter three. Of Saint Paul's letter to the Corinthians. They must not contend about their teachers who are but God's ministers, and accountable to him.
Their works shall be tried by fire. And I, brethren, could not speak to you as unto spiritual, but as unto carnal, as unto little ones in Christ. I gave you milk to drink, not meat, for you were not able as yet. But neither indeed are you now able, for you are yet carnal. For, whereas there is among you envying and contention, are you not carnal, and walk according to man? For while one saith, I am I indeed am of Paul, and another, I am of Apollo, are you not men? What then is Apollo, and what is Paul? The ministers of him who you have believed, and to everyone, as the Lord hath given, I have planted, Apollo watered, but God gave the increase.
Therefore, neither he that planteth is anything, nor he that watereth, but God that giveth the increase. Now he that planteth, and he that watereth, are one. And every man shall receive his own reward according to his own labor. For we are God's coadjutors, you are God's husbandry, you are God's building. According to the grace of God that is given to me as a wise architect, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For another foundation no man can lay, but that which is laid, which is Christ Jesus.
Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble, every man's work shall be manifest. For the day of the Lord shall declare it, because it shall be revealed in fire. And the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss. But he himself shall be saved, yet so as by fire. Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? But if any man violate the temple of God, him shall God destroy for the temple of God is holy, which you are.
Let no man deceive himself. If any man among you seem to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, I will catch the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain. Let no man, therefore, glory in men. For all things are yours, whether it be Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come. For all are yours, and you are Christ's, and Christ is God's.
Alright, so, that's chapter three. Let's go to the footnotes. Chapter three, verse 12, Upon this foundation. Verse 12, Now, if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble. The foundation is Christ and his doctrine, or the true faith in him working through charity. The building upon this foundation, gold, silver, and precious stones, signifies the more perfect preaching and practice of the gospel. The wood, hay, and stubble, such preaching as that of the Corinthian teachers who affected the pomp of words and human eloquence, and such practice as is mixed with much imperfection and many lesser sins.
Now the day of the Lord and his fiery trial in the particular judgment immediately after death, shall make manifest of what sort every man's work has been, of which during this life, it is hard to make a judgment. For then the fire of God's judgment shall try every man's work. And they whose works, like wood, hay, and stubble, cannot abide the fire, shall suffer loss. These works being found to be of no value, yet they themselves, having built upon the right foundation, by living and dying in the true faith and in the state of grace, though with some imperfection, shall be saved yet as by fire, being liable to this punishment, by reason of the wood, hay, and stubble, which was mixed with their building.
Let me check the next page to see if there's a footnote. No. So let's remember, we're gonna conclude here. The next chapter is chapter four. And I need to write a note so that I remember next week to read chapter four. I've got a little sticky note here. Gonna write next week. Chapter four. Chapter four. Okay. Put that in here. And now we're going to go to the catechism. Where I believe we're gonna talk about sin and virtue. So this is the Catechism of the Catholic Church by Saint Peter Kinesius who was a doctor of the church. And this is his larger catechism.
Yes. So we'll begin. Of Christian justice, sin, and virtue. Question 135: What things do belong to Christian justice? All such things may be reduced unto two points which are comprehended in these words, Decline thou from evil and do good. As also Isaiah teacheth, Cease ye to do perversely, and learn to do well. This is that which Saint Paul admonisheth, that the old man with his acts must be put off, and the new man must be put on. In justice, and holiness of truth, the first consisteth in knowing and eschewing eschewing sins, for they are unto mortal men the greatest evils that can be.
And the later, standeth in the desire and pursuit of things that be good. But to the intent that we may perform both these offices appertaining to justice, God's grace hath been by Jesus Christ purchased and promised unto us and is ever most necessary. By means of which both preventing us and cooperating with us, the effect that effect is wrought in us, which Saint John affirmeth. He that doth justice is just, even as he also is just. Moreover, he addeth, He that committeth sin is of the devil. Of sin in general. Question 136 What is sin?
Sin, as witnesseth, Saint Augustine, is a will to retain or obtain that which justice prohibiteth, and from which it is in man's power to abstain. And in another place he teacheth that sin is whatsoever is spoken, done, or desired contrary to the law of God. And Saint Ambrose, what is sin? He saith, saith he, but the transgression of God's law, and the disobeying of the heavenly precept. One thirty Question one thirty seven. How many kind of sins be there? Three. Original, mortal, and venial. The first we call original, which being transfused by Adam, the first father of mankind, contracted by us in our very conception, is taken away by baptism in Christ.
Wherefore, Saint Paul speaketh in this manner, by one man, sin entered into this this world, and by sin, death, and so unto all men death did pass, in which all sinned. And again, speaking unto the baptism, to the intent that he might show that the force of Christian baptism did extend to the purging of this sin also. He plainly testify it. You are washed, you are sanctified, you are justified in the name of our Lord Jesus Christ, and in the spirit of our God. But mortal sin is that actual sin, as they call it, which taketh away spiritual life, and bringeth the death of the soul of him that sinneth?
Which death separateeth a man from God, and his kingdom, and maketh him worthy of everlasting punishment. Whereupon it is written, the stipend of sin, death. Injustice is the procurement of death. And the ungodly have invited her with hands and words. Finally, a venial sin is cert's actual. But, it is such a sin as doth not make a man the enemy of God, and whereof pardon is easily obtained by the faithful at God's hand. Of this hath St. John said, If we shall say that we have no sin, we seduce ourselves, and the truth is not in us. And St. John excuse me St. James confesseth plainly.
In many things we offend all. And if we believe the wise man, the just man falleth seven times a day, and riseth again. Now it is manifest that one sin is more grievous than another. And it is agreeable both to human and divine justice also, that a greater punishment is due to the greater sin. For the cause for that cause hath Christ put this difference between the fault and the punishment of one that sinneth wittingly, and of another that sinneth unwittingly. That servant, saith he, that knew the will of his Lord and prepared not himself and did not according to his will, shall be beaten with many stripes.
But he that knew not, and did things worthy of stripes, shall be beaten with few. And in another place, speaking of the sin, of anger, and the degrees thereof, he hath given this sentence. Whosoever is angry with his brother shall be in danger of judgment. And whosoever shall say to his brother, Raqqa, shall be in danger of a council. And whosoever shall say, thou fool, shall be guilty of the hell of the fire. Where, as Saint Gregory saith, according to the degrees of the fault, increaseth the order of the sentence. Wilts anger without voice is bound to judgment wherein the case is discussed.
Anger and voice is destined, designed to a council where the sentence is determined. Anger in voice, and word is adjudged to hellfire, where finally the sentence is executed. Question 138: What why is sin to be eschewed? First, because God hath commanded none to do wickedly, and hath given no man space to sin, but hateth all those that work iniquity. As the Scripture expressly testifieth, Neither is anything more odious and hateful to God, who otherwise loveth all things that are, and prosecuted nothing with hatred and punishment, but only sin.
Which truly neither in heaven, nor in earth, he suffereth to escape unpunished. Moreover, sin, that we may see how excrebral and abominable a thing it is, was the cause. That Christ our Lord, who otherwise committed no sin himself, did undertake the cross to suffer a most bitter death. For he was wounded for our iniquities. He was worn out for our wickedness. Our Lord laid upon him the iniquity of all of us. He is the propitiation for our sins. And not for ours only, but also for the whole world. And therefore, sirs, he hath washed us from our sins in his blood. That as many as ever are buried with him in by baptism unto death, they being sin, being dead to sin, may live to justice, and always walk by his grace in newness of life.
But they that after grace received in the baptism of Christ will voluntarily sin again. They sin against Christ. They persecute Christ. They crucify Christ again, and shall be punished by Christ, the just judge, no less than the wicked heathens. For so Saint Paul teacheth, if we sin willingly, after the knowledge of the truth received, now there is not left a host for sins, but a certain terrible expectation of judgment. Of which persons the apostle, Saint Peter, hath also said, it was better for them not to know the way of justice. Then after the knowledge to turn back from that holy commandment which was delivered unto them.
Wherefore, he that standeth, let him look that he does not fall. For in falling, the later things are become worse than the former. They which commit sin and iniquity are enemies to their own soul. If we believe the angel Raphael, for a man by malice killeth his own soul, The soul which shall sin, she shall die. And nothing certes as more unhappy than that death by which a man is forever separated from the company of all the saints, from the joy of the angels and all heavenly inhabitants, and finally from that so sovereign and eternal good, in the knowledge and fruition whereof, consisteth, cert, the whole welfare and perfect blessedness of a man.
Besides all this, such is the nature and malignity of sin, that it doth not only draw men, even those that be just from God, and from the grace and glory of God, but doth moreover enthrall them to most extreme and everlasting evils, both of body and soul, and not only in this life, but also in the life to come. It maketh them most unhappy. In so much as being brought into the power of the devils, they are delivered up to most grievous torment and all manner of evil forevermore. Wherefore, those examples are to be noted, which everywhere in holy writ are mentioned, concerning the re reprehension and punishment of sinners.
As of Cain, Pharaoh, Nebuchadnezzar, the Sodomites, Egyptians, Israelites, and others, whose wickedness the just God hath persecuted in most marvelous and horrible manner. Those sentences also are to be observed, which teach that the mischievous pestilence of sin is to be askewed and detested. As he that committeth sin is the servant of sin. Hateful unto God is the wicked man and his wickedness. Sin maketh people miserable. Fly from sin as from the face of an adder. Thou art a God that willeth not iniquity, neither shall the malicious dwell near unto thee, neither shall the unjust abide in thy sight.
He that shall sin in one thing shall lose many good things. All the days of thy life have thou God in mind, and take heed that thou do not at any time consent unto sin, and overpass the precepts of our God. These things do tend to this end, That a man may know God, a most just revenger of sin, and knowing Him, may fear Him, and fearing Him, may have regard to his own salvation. And by regarding may escape the horrible pains of sinners for many are the scourges of a sinner and we're gonna end it there we have about nine minutes left I think I can finish the story of Saint Agfa from Saint Alphonsus de la gory's victories of the martyrs or the lives of the most celebrated martyrs of the church and I'll make sure that we don't overrun by turning off the auto on my device here so chapter 10 St. Aphra. Excuse me. St. Aphra.
The penitent. August 5. So this is coming up. This is the next one in line. It's on the August 5. Fifth? The history of Saint Afra is related by most respectable authors, such as Fluri, Ursi, and Massini. Penitent sinners may receive great encouragement from the consideration of the fortitude communicated to this penitent by the Lord. Which enabled her to suffer the martyrdom of fire. And also from the consideration of the wisdom given to her. By which she answered the insidious arguments that were intended to pervert her. Saint Afra was a citizen of Augsburg in Retia, Bavaria.
And a pagan of so dissolute a character that her house and its inmates were used by her for the infamous purpose of corrupting the youths of that city. But the triumph of Divine Grace appeared the more brilliant in bringing this most wretched creature from the very lowest abyss of infamy to the glory of martyrdom. It is believed that Saint Aphra, together with her mother and an entire family was converted by the holy bishop Saint Narcissus. From her acts found in Ruinart it would appear that she had always before her eyes the deformity of her crimes and was tortured by the recollection and recollection of them so that when she had embraced the faith she endeavored to get rid of the price of her infamy by giving liberally to the poor.
And when some Christians, although in extreme penury, refused to receive from her what had been wages of sin, she would beseech of them to accept it, and pray to God for the remission of her grievous offenses. Thus did this holy penitent prepare herself to receive from God that glorious palm which she finally obtained. The persecution of Diocletian was raging when Saint Aphra was arrested and brought before the judge named Gaius, who said to her, Come now, sacrifice to the gods. It is better to live than to die amid torments. The saint replied, The sins which I have committed before I knew the true God are sufficient.
Wherefore, I cannot do now do that which thou commandest. I never will do so. It would be adding a new insult to my God. The judge having ordered her to repair to the temple, she answered with great courage, my temple is Jesus Christ whom I have continually before my eyes and to whom I every day confess my sins. Since I am unworthy to offer him any other sacrifice, I am anxious to sacrifice myself in order that this body with which I have offended him may be purified by torments. This reflection shall make me suffer most willingly. Since therefore, said Gaius, by reason of thy wicked life, thou hast nothing to expect from the God of the Christians, thou hadst better sacrifice to our gods.
The saint replied, my Lord Jesus Christ has said that he descended from heaven to save sinners. We read in the gospel that a sinful woman, having washed his feet with her tears, obtained from him the forgiveness of all her offenses. And moreover, that he never rejected sinful creatures nor publicans. But, on the contrary, condescended to converse and even to eat with them. The iniquitous judge was not ashamed to counsel her to return to her infamous practices. In order that she might gain the favor of her gallants. And enrich herself.
I renounce, said the penitent saint, that excrebral gain and look upon it with horror. That which I had I have cast from me and given to the poor imploring them to accept it. How then can I consent to earn it again? After this discussion was continued in the following manner. Gaius said, Thy Christ esteemeth thee unworthy of him. In vain thou callest him thy god. He will have nothing to do with thee. A common prostitute cannot be called a Christian. True, replied Aphra. I am worthy am unworthy of this name, but my God, who chooseth not persons according to their merits, but according to his own goodness, hath been pleased to accept me, and make me a participator of his name.
Gaius, and whence knowest thou that he hath done thee this favor? Aphra, I know that God has not cast me off since he has given me strength to confess his holy name. And I feel a hope within me that I can thus obtain the pardon of all my sins. These are foolish stories, replied the judge. Sacrifice to our gods because they alone can save thee. My salvation, answered the saint, depends alone upon Jesus Christ who, while hanging on the cross, promised heaven to a robber that confessed his sins. Gaius replied, if thou wilt not sacrifice, I shall cause thee to be stripped and whipped publicly.
To thy great shame. Afra, I am ashamed only of my sins. And I, said Gaius, am ashamed to be losing my time in disputing with thee. Sacrifice to the gods or I shall condemn thee to death. Aphra replied, That is what I desire, since I hope thus to find an eternal repose. Gaius threatened that if she would not sacrifice, he would order her to be tortured and burned alive. The saint courageously replied, Let this, my body, which hath been the instrument of so many sins, undergo every torment, but let my soul not be contaminated by sacrificing to demons.
The judge then pronounced sentence upon her in the following words, We ordain that Aphra, a prostitute, who has declared herself to be a Christian and has refused to sacrifice to the gods, be burned alive. The place selected for the execution of this terrible sentence was a little island in the River Lech. The saint having been conducted to this place, and the executioners having tied her to the stake, she raised her eyes to heaven, and prayed after the following manner. Oh, Lord Jesus Christ, who camest to call, not the just, but sinners to repentance. And who has vouchsafe to make known unto us, that upon whatever day the sinner shall return to thee by contrition.
Thou wilt forget all his offenses. Receive me, now, a poor sinner, that offers herself to suffer this torture by thy for thy love. By this fire, which is about to burn my body, deliver my soul from everlasting flames. At the termination of this prayer, fire was set to the pile. And the saint was heard to say, I give these thanks, O Lord, for being for who being innocent didst offer Thyself a sacrifice for sinners, and being the blessed of God, did vouchsafe to die for us, children of wrath, I give Thee thanks and offer myself a sacrifice to Thee, who with the Father and the Holy Ghost liveth and reignest world without end. Amen.
Having concluded her prayer, she expired. Excuse me. Let me stop this. It shouldn't be running. There we go. Having concluded her prayer, she expired. Her three servants Enomia Dignia and Utropia were standing on the banks of the river witnessing her martyrdom as they had been partners in her vice they had also imitated her in her conversion, and had been baptized by the holy bishop saint Narcissus. Knowing that their mistress was now dead, they crossed over to the island, and the news having reached Hilaria, the saint's mother, she also came, accompanied by some priests.
They took the saint's body and carried it to the family burying place, two miles distant from Augsburg. Gaius, having been informed of this, sent a troop of soldiers with orders to arrest all who were at the burying place. And in case they refused to sacrifice, to shut them up in the sepulcher, and burn them there. This barbarous order was cruelly executed, and thus, all these holy women received the crown of martyrdom in the year 03/2004. The footnote is, The sepulchres of the ancients, says Fleury, were high buildings, often large enough to contain rooms.
Saint Hilaria and the three other saints martyred with her are inscribed in the Martyrology. August 12. And I assume that's their feast day. So, let's conclude this broadcast. In the name of the Father, 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. Again, thank you for listening to Bible and Catechism Study, the Council of Catholic Men.
Today is Wednesday, 07/30/2025. I am Patrick Chanel. And thank you very much for listening. And God bless you.
