Council of Catholic Men

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In this episode of the Council of Catholic Men, we delve into a profound exploration of Saint Paul's Epistle to the Romans, focusing on chapters three through six. We discuss the themes of justification by faith, the role of the law, and the transformative power of grace through Jesus Christ. The discussion highlights how both Jews and Gentiles are justified by faith, emphasizing the universal nature of God's promise and the importance of living a life free from sin through the grace of God.

We also explore the Catechism of the Catholic Church, focusing on the sacrament of Holy Orders and Matrimony. The episode concludes with a moving account of the martyrs of Japan, particularly the story of Susanna and her companions, who displayed unwavering faith and courage in the face of persecution. Their story serves as a powerful testament to the strength of faith and the ultimate sacrifice for one's beliefs. Join us as we reflect on these teachings and stories, offering prayers for the health and well-being of our community.

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This is the Council of Catholic Men,   Wednesday, 07/09/2025.   Let's begin with the prayer in the name of the Father, of the Son, 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.   So   we offer this,   this current   bible study catechism study and   lives of the saints   to the health of John   we hope you get well soon   and we pray pray for you   and for everyone listening as well we pray for you   so we're going to begin   with the   continuation   of romans   saint paul's epistle to the romans   as   we have it here,   I believe   I'm on chapter three   of the Romans   of Romans.  

Let's   Give it a little look here   Yes, chapter three   the advantages   of the Jews   all men are sinners   and none can be justified by the works of the law   but only by the grace of Christ.   What advantage   then hath the Jew?   Or what is the profit of circumcision?   Much every way,   first indeed,   because the words of God were committed to them.   For what if some of them have not believed?   Shall their unbelief   make the faith of God without effect?   God forbid.   But God is true,   and every man   a liar,   as it is written,   that thou mayest be justified in thy words,   and mayest overcome   when thou art judged.  

But if our injustice   condemn   the justice of God,   what shall we   say? Is God unjust?   Who executeth wrath?   I speak according to man.   God forbid.   Otherwise, how shall God judge this world?   For if the truth of God hath more abounded though   through my lie   unto his glory,   why am I also yet judged as a sinner?   And not rather   as we are slandered,   and as some affirm that we say,   let us do evil,   that there may come good,   whose whose damnation   is just?   What then   do we excel then?   No, not so.   For we have charged both Jews and Greeks that   they are all under sin.  

As it is written,   there is not any man just.   There is none that understandeth.   There is none that seeketh after God.   All have turned out of the way.   They are become   unprofitable   together.   There is none that doth good.   There is not so much as one.   Their throat is an open sepulcher.   With their tongues they have dealt   deceitfully.   The venom of asps   is under their lips.   Whose mouth is full of cursing and bitterness.   Their feet swift to shed blood.   Destruction and misery   in their ways.   And the way of peace they have not known.   There is no fear of God before their eyes.  

Now we know that what things soever   the law speaketh,   it speaketh to them that are in the law,   that every mouth may be stopped, and all the world may be made subject to God.   Because by the works of the law, no flesh flesh   shall be justified   before him.   For by the law is the knowledge of sin.   But now without the law, the justice of God is made manifest.   Being witnessed by the law and the prophets.   Even the justice of God   by faith of Jesus Christ   unto all   and upon all them that believe in him,   for there is no distinction,   for all have sinned   and do need the glory of God.  

Being justified   freely   by his grace   through the redemption   that is in Christ Jesus,   whom God hath proposed to be a propitiation   through faith in his blood,   through the showing of his justice,   for the remission of former sins,   through the forbearance of God, for the showing of his justice in this time,   that he himself   may be just,   and the justifier   of him who is of the faith of Jesus Christ.   Where is then thy boasting?   It is excluded.   By what law? Of works?   No.   By the law of faith.   For we account a man to be justified by faith   without the works of the law.  

Is he the God of the Jews only?   Is he not also of the Gentiles?   Yes.   Of the Gentiles   also.   For it is one God that justifieth   circumcision   by faith and uncircumcision   through faith.   Do we then destroy the law through faith?   God forbid,   but we establish   the law.   So that's chapter   three,   And I'm gonna read the footnotes.   Perhaps   because it'll make a little more sense.   So chapter three verse four.   God   only is essentially true.   All men in their own capacity are liable to lies   and errors.   Nevertheless, God, who is the truth,   will make good his promises of keeping his church in all truth.  

See John St John sixteen thirteen.   Verse 10.   There is not any man   just.   And by virtue of either of the law of nature   or of the law of Moses   but only by faith and grace   verse 28   by faith   The faith to which the Apostle here attributes man's   justification   is not a presumptuous   assurance of our being justified   but a firm and lively belief   of all that God has revealed or promised.   Hebrews 11.   A faith working through charity in Jesus Christ.   Galatians five six.   In short a faith which takes in hope love   Repentance   and the use of the sacraments   and the works which   he here excludes   are only the works of the law   that is   such as are done by the law of nature   or that of Moses   antecedent to the faith of Christ   but by no means such   as follow faith and proceed from it   chapter four   verse   two well let's get on to chapter four   chapter four   Abraham was not justified by works done   as of himself   but by grace and by faith   and that before he was circumcised   Gentiles by faith are his children   What shall we say then that Abraham hath found? Who is our father according to the flesh?  

For if Abraham were justified by works,   he hath whereof to glory, but not   before God.   For what saith the scripture?   Abraham believed God   and it was reputed to him unto justice.   Now,   to him that worketh,   the reward is not reckoned according to grace, but but according to debt.   But to him that worketh not,   yet believeth in him   that justifieth the ungodly,   his faith is reputed to justice   according to the purpose of the grace of God.   As David   also term it, the blessedness of a man to whom God reputed justice without works.   Blessed are they whose iniquities are forgiven   and whose sins are covered.  

Blessed is the man to whom the Lord   hath not imputed   sin.   This blessedness   then,   doth it remain in the circumcision only or in the uncircumcision   also.   For we say   that   unto Abraham faith was reputed to justice.   How then is it reputed   when   he was in circumcision   or in uncircumcision?   Not in circumcision,   but in   uncircumcision.   And he received the sign of circumcision,   a seal of the justice of faith which he had   being uncircumcised   that he might be the father of all   them that believe   being   uncircumcised   that unto them also it may be reputed to justice   And might be the father of circumcision,   not to them only   that are of the circumcision,   but to them also that follow the steps of the faithful.  

That is in the uncircumcision   of our father Abraham.   For not through the law was the promise of Abraham to Abraham   or to his seed   that he should be heir of the world,   but through the justice of faith.   For if they who are of the law,   be heirs,   faith is made void.   The promise is made of no effect.   For the law worketh wrath.   For where there is no law, neither is there transgression.   Therefore,   it is of faith   that according to grace, the promise might be firm to all the seed.   Not   to that only which is of the law,   but to that also which is the faith   of Abraham,   who is the father of us all.  

As it is written,   I have made thee a father of many nations.   Before God, whom he believed,   who quickeneth the dead,   and calleth those things that are not   as those that are   who against hope believed in hope   that he might be made the father of many nations   according to that which was said to him   so shall thy seed be.   And he was not weak in faith,   neither did he consider his own body now dead,   whereas he was almost 100 years old,   nor the dead womb of Sarah.   In the promise also of God, he staggered not by distrust,   but   was strengthened in faith, giving glory to God.  

Most fully knowing   that whatsoever he has promised,   he is able also to perform.   And therefore,   it was reputed to him unto justice.   Now,   it is not written only for him,   that it was reputed to him unto justice.   But also for us,   to whom it shall be reputed,   If we believe in him   that raised up Jesus Christ, our Lord from the dead,   who was delivered up for our sins and rose again for our justification.   So let me go   to the footnotes again   for chapter four   chapter four verse two   by works   Done by his own strength without the grace of God and faith in him.   Not not before God.  

Whatever glory or applause   such works might procure   from men,   they would be of no value in the sight of God.   Verse three,   reputed   by God who reputed nothing   otherwise   than it is.   However, he may gather from this word that when we are justified, our justification   proceedeth from God's free grace and bounty   and not from   any efficacy   which any act of ours could have of its own nature.   Abstracting   from God's grace.   Verse four,   to him that worketh.   As of his own fund   or by his own strength.   Such a man says the Apostle   challenges his reward as a debt due to his own performances.   Whereas he who worketh not   that is who presumeth not upon any works done by his own strength   but seeketh justice   through faith and grace   is freely justified   by God's grace.  

Verse seven.   Blessed are they whose iniquities   are forgiven   and whose sins are covered.   That is blessed are those who by doing penance   have obtained pardon and remission of their sins   and also are covered   that is   newly clothed   with the habit of grace   and vested with the stole of charity.   Verse eight.   Blessed is the man to whom the Lord hath not imputed sin.   That is blessed is the man who hath retained his baptismal innocence   that no grievous sin can be imputed to him.   And likewise,   blessed is the man   who after falling into sin   hath done penance and leads a virtuous life   by frequenting the sacraments necessary   for obtaining the grace to prevent a relapse   that sin is no more imputed to him   verse nine   in the circumcision   that is   is it   only for the Jews that are circumcised?  

No, says the apostle.   But also for the uncircumcised   Gentiles,   who by faith and grace, may come to justice   as Abraham did before he was circumcised.   Verse 14,   be heirs.   That is   if they alone   who follow the ceremonies of the law be heirs of the blessings with blessings promised to Abraham   then the that faith which was so much praised in him   will be found to be of little value.   And the very promise   will be made void   by which he was promised to be the father,   not of the Jews only,   but us, but of all nations   of believers.   Verse 15,   the law worketh wrath.  

The law   abstracting from faith and grace worketh wrath   occasionally,   by being an occasion of many transgressions,   which provoke God's wrath.   Alright.   So so the next chapter,   five,   the grounds we have   for hope in Christ,   sin and death came by Adam,   grace and life by Christ.   Being justified,   therefore,   by faith,   let us have peace with God through our Lord Jesus Christ.   By whom also we have access through faith into this grace,   wherein we stand in glory in the hope of the glory of the sons of God.   And not only so, but we glory also in tribulations,   knowing that tribulation   worketh patience.  

And patience,   trial,   and trial hope.   And hope confounded   confounded not because the charity of God is poured forth in our hearts   by the Holy Ghost,   who is given to us.   For why did Christ   when it as yet we   were weak   according to the time   die for the ungodly   for scarce   for a just man will one die   yet perhaps for a good man,   someone   would dare to die.   But God commended his charity towards us,   because when as yet we were sinners,   according to the time,   Christ died for us   much more therefore   being now justified by his blood   shall we be saved from wrath through him   For if when we were enemies,   we were reconciled to God by the death of his son.  

Much more   being reconciled   shall we be saved by his life.   And not only so,   but also   we glorify,   we glorify glory in God   through our Lord Jesus Christ,   by whom we have now received reconciliation.   Wherefore, as by one man sin entered into this world   and by sin death and so death passed upon all men   in whom all have sinned   For until the law, sin was in the world,   but sin was not imputed   when the law was not.   But death   reigned from Adam unto Moses,   Even over them   also   who have not sinned   after the similitude   of the transgression   of Adam   who is a figure   of him who was to come.  

But not as the offense   so also the gift   for if by the offense of one many died   much more the grace of God and the gift   by the grace of one man Jesus Christ   hath abounded   unto many   and not as it was by one sin   so also is the gift   For judgment indeed   was by one   unto condemnation.   But grace is of many offenses   unto justification.   For if by one man's offense,   death reigned through   one, much more they who receive abundance of grace,   and of the gift, and of justice,   shall reign in life through   one, Jesus Christ.   Therefore,   as by the offense of one,   unto all men to condemnation,   so also by the justice of one,   unto all men to justification   of life.  

For as by the disobedience of one man many were made sinners,   so also by the obedience of one, many shall be made just.   Now the law entered in   that sin might abound.   And where sin abounded,   grace   did not, did more abound.   Where sin abounded, grace did more abound.   That as sin hath reigned to death,   so also grace   might reign by justice unto life everlasting   through Jesus Christ   our lord.   So, the footnotes for chapter five   chapter five verse 12, by one man,   Adam, from whom we all contracted   original sin.   Verse 13,   Not imputed.  

That is men knew not,   or made no account of sin,   neither was it imputed to them in the manner it was afterwards   when they transgressed   the known written law of God.   Verse 20,   that sin might abound.   Not as if the law were given on purpose for sin to abound.   But that it so happened through man's perversity.   Taking occasion of sinning more   from the prohibition of sin.   And I'll continue   let's see let's see how much time we've got for chapter six   yeah we can do chapter six   chapter six   The Christian must die to sin and live to God.   What shall we say then? Shall we continue in sin that grace may abound?  

God forbid.   For we that are dead to sin,   how shall we live any longer therein?   Know you not that all we who are baptized   in Christ Jesus   are baptized   in his death?   For we are buried together with him by baptism into death,   that is Christ is risen from the dead by the glory of the father,   so we also may walk in newness of life.   For if we have been planted together in the likeness of his death,   we shall be also in the likeness of his resurrection.   Knowing this, that our old man is crucified with him,   that the body of sin may be destroyed   to the end that we may serve sin no longer.  

For he that is dead is justified from sin.   Now if we be dead with Christ,   we believe that we shall live also together with Christ.   Knowing that Christ   rising again from the dead, dieth now no more,   death shall no more have dominion over him.   For in that he died to sin, he died once,   but in that he live it, he live it unto God.   So do you also reckon   that you are dead to sin, but alive unto God,   in Christ Jesus our Lord.   Let not sin, therefore, reign in your mortal body,   so as to obey the lusts thereof.   Neither yield ye your members as instruments of iniquity   into sin,   but present yourselves to God   as those that are alive from the dead,   and your members as instruments of justice unto God.  

For sin shall not have dominion   over   you.   For you are not under the law,   but under grace.   What then?   Shall we sin   because we are not under the law?   But under grace?   God forbid.   Know you not that to whom you yield yourselves servants to obey,   his servants you are whom   you obey   whether it be of sin unto death or of obedience   unto justice   but thanks be to god   that you were the servants of sin   but have obeyed from the heart   unto that form of doctrine   into which you have been delivered.   Being then freed from sin,   we have been made servants of justice.   I speak   and human thing   because of the infirmity   of your flesh.  

For as you have yielded your members to serve uncleanness   and iniquity   unto iniquity.   So now yield your members to serve justice,   unto sanctification.   For when you were the servants of sin,   you were free men to justice.   What fruit thereof,   therefore,   had you then in those things   of which you are now ashamed?   For the end of them is death.   But now being made free from sin and become servants to God,   you have your fruit unto sanctification   and the end life everlasting.   For the wages of sin is death,   but the grace of God,   life everlasting,   in Christ Jesus,   our Lord.  

So the footnotes for chapter six   chapter six verse six   old man   body of sin   our corrupt state   subject to sin and concupiscence   coming to us from Adam,   is called   our old man,   as our state,   reformed in, and by Christ,   is called the new man.   And the vices and sins   which then ruled in us   are named the body of sin.   And that's the end of chapter six.   And next week we'll do chapter seven   and now we're gonna switch   to the catechism of the Catholic Church by Saint Peter Kinesius.   And we're now talking about   Priestly orders.   Or what it means to   To the sacrament   of Holy Orders as it's called today.  

Where   a priest is ordained as a priest.   Question 128   what is the virtue and effect of this sacrament   the virtue certes is singular   and the effects are manifold.   For they which rightly receive these seven orders which we speak of,   do also receive a spiritual grace and power   that they may wholly wholesomely   execute of such things   as do appertain   to the proper functions of their orders,   and are appointed fit ministers between God and His people.   Whereupon   Saint Ambrose saith,   a man that is placed in the order of an ecclesiastical   office has grace.  

Whatsoever   he be,   not truly of himself,   but of his order   by the operation of the Holy   Ghost. Furthermore,   the said parties that receive orders   have thereby a certain   and evident testimony   whereby   they may con commend   and approve both themselves   and their ministries   also unto others.   And so it cometh to pass that they,   being as it were, marked with those orders,   and being separated unto the ministry of the church   are well known and esteemed according to their degree   and very worthily honored.   But woe to them whom not the example of Aaron   that was called by God   doth induce   but seditious   humors and swelling of the mind   like unto Ozziah the king   doth carry headlong to the occupying   and usurping   by whatsoever   means the offices of priestly dignity   upon whom this speech of God doth fitly fall.  

I did not send prophets,   and they did run.   I did not speak to them,   and they did prophesy.   And these the scripture warneth us   not to account as ministers of the church,   but to eschew   as thieves,   robbers,   foxes,   dogs, and wolves,   because they do not enter in the door,   but either of their own rashness,   or for the favor only of some civil magistrate,   or the popular multitude,   they assume unto themselves   ecclesiastical   offices,   seizing upon holy functions,   without any lawful calling   and ordering.   But how shall they preach unless they be sent?   As Saint Paul,   being one himself   that was separated   unto the work doth say.  

Doubtless   order being once broken and priesthood taken away   the hierarchy and princely   disposition of the church   consisting   as well of priests   and other ministers   as also of bishops rightly ordered   would come to decay.   Neither should the church   be that which it is called a camp set in battle array   Nor the true and lawful ministers of the church   should be discerned.   The office and authority of teaching   would become   contemptible.   The dispensation of the sacraments   would be unfaithfully   and preposterously   performed.   Yey   and altogether   frustrate.  

Finally,   the functions of the church would be   perturbed   and as the proof itself   too much   doth show   new and false doctrines   would increase   and swarm by the means of these new and false ministers of Christ, his spouse,   whereby the church would often be shaken   with sore and deadly commune commotions.   As we in our days feel by experience.   And for that cause,   the apostle Paul   hath not only set   down diverse   decrees   degrees of ministers   in the church,   but hath also showed how wholesome   and necessary they be.   In so much that he affirm it that they were given by God unto the church.   As it has been said before,   to the consummation of saints,   unto the work of the ministry,   unto the edifying of the body of Christ.  

That now,   we be not children wavering   and carried about with every wind of doctrine   in the wickedness of men,   in craftiness of to the circumvention   of error.   And sir,   this is a most evident and sure note of the church.   In that we see that perpetual   and never as yet   at any time interrupted succession of bishops   and of lawful orders in the same   which God hath placed therein for the perfect government of his kingdom, of this his kingdom.   And therefore,   this institution of ministers   as a most firm knitting together of the church   and a most precious bond to preserve unity   is the more carefully to be retained.  

And even in the evil ministers of the church,   as we said before,   because of God's ordinance,   is ever to be honored.   Which Saint Augustine,   well understanding,   saith,   unto that order of bishops,   which is derived from Peter himself,   even to Anastasis,   who now sitteth in the same chair.   If any traitor   had in those days,   crept in,   it had been nothing prejudicial   to the unto the church   and unto innocent Christians   for whom our Lord was so careful   and provident   that he saith of evil prelate   whatsoever they say   do ye   but according to their works   do ye not   thus say   thus far   Saint Augustine   and that's the end of that   section on the sacrament of holy orders   the next   section   is of the sacrament   of matrimony.  

Question one twenty nine.   What is matrimony?   Matrimony   is a lawful conjunction of a man   and a woman   instituted by God   that they may lead together   in an undivided   society of life   I say   lawful   that there may be mutual consent   of both parts   and that there be not found between them the degrees   as they call them   of consanguinity   and   affinity   and other things of the like sort   either prohibiting   or disannulling   matrimony   of which matrimonial   conjunction   if thou wouldst know the first author,   it is God himself,   most excellent and mighty,   who joined the first couple   and parents of mankind   in paradise itself,   and honored them   with his benediction.  

But if thou regard   the end   why it was instituted,   it is no other but   the propagation   of mankind   to the glory of God   and a familiar   and faithful living together   of man and wife   and finally   the avoiding of fornicate   fornication   in this imbecility   of a corrupted nature   how is matrimony   a sacrament   question 130   in that the most straight conjunction   which is between man and wife is a holy and convenient   sign   on ordained by God   whereby a signify   is signified the most holy   and firm conjunction of Christ, the bridegroom,   and the church, his spouse.   This very sign profiteth   unto Christian couples   to receive the grace of God   when they do rightly   enterprise   matrimony.  

Which grace maketh perfect natural love   and confirmeth   an indissoluble   unity between them and sanctifieth them   at that they may not only be and abide too in one flesh   according to their vocation.   But ever pres preserve mutual fidelity   peace love   and singular concord.   And so that is accomplished in them   that the apostle teacheth   marriage honorable   in all and the bed undefiled.   Wherefore, the same apostle, Saint Paul, when he handle it the mystery of such conjunction, say it plainly,   this is a great sacrament,   but I speak in Christ and in the church.   So also Saint Augustine,   not only saith he faith, he   first fruit,   a fruitfulness,   the prophet whereof   consisteth in Yeshu,   not only chastity,   whose band is fidelity,   but also a certain sacrament of marriage   is commended unto faithful couples.  

Whereupon the apostle say it, husbands,   love your wives   as Christ   also loved the church.   And again,   the same holy father   in marriage   of more value   is the holiness of the sacrament   than the fruitfulness of the womb.   Question one thirty one.   Can matrimony   ever be dissolved?   That matrimony   cannot be dissolved,   but the bond thereof is perpetual.   Those words of the first man, Adam, do declare,   a man shall leave his father and mother and shall cleave to his wife and they too shall be in one flesh.   Which thing Christ also confirmed   when he repeated the words of Adam,   even as the words of God himself   adding this also.  

That which   God hath joined together,   let not man separate.   And in another place he teacheth.   Everyone that dismisseth   his wife and marrieth another committeth adultery.   And he that marrieth her   that is dismissed from her husband   committeth adultery.   Moreover,   Saint Paul, setting forth this law of God,   and in viable, viable   ordinance, touching the perpetual firmness of the knot of wedlock,   sayeth,   to them that be joined in matrimony,   not I give commandment,   but our lord,   that the wife depart not from her husband.   And if she depart   to remain unmarried,   or to be reconciled to her husband.  

And let not the husband   put away his wife.   And afterward, he added,   a woman is bound to the law so long as her husband liveth.   Therefore,   even although   there be no hope of   at all of any issue,   and never so many discommodities   of life, and hard chances do fall out.   Yet matrimony,   once contracted,   standeth in force.   And is so firm   and sure,   especially   if it be consummate,   that so long as life lasteth,   it can never be dissolved.   And for that cause, one party cannot wholly be divorced from the other,   unless happily   it be   before any carnal copulation   hath between them.  

For to take in hand some rules   of religious life.   But where certain   causes do occur,   for which sometimes married folks may be separated,   the band is not therefore broken.   But the community   of the bed and cohabitation   which was before   is hindered.   The cause whereof   we say doth consist in Christ himself   to hat who hath joined and linked unto himself   with a special perpetual   and inseparable   union   the church   his only spouse and ever most dear unto him   and not only the same conjunction   which is between man and wife   which hath firmness of a matrimonial   bond   but it doth also   utterly exclude   all polygamy   that is to wit   that diverse   women   do not marry to one man   or one woman be espoused   to diverse husbands   Wherefore Christ,   to the intent   that he might both more firmly establish   and reduce matrimony   to that more pure and primitive estate   That which it had at the very At the beginning.  

Very significantly   hath said.   They too shall be in one flesh and again.   Now are they not two,   but one flesh.   And I'm gonna end it   there We'll continue on with the next question   132   which is 'Is matrimony permitted to everyone?'   And that's   the next question   So now I'm gonna switch to   The victories of the martyrs or the lives of the most celebrated martyrs of the church by Saint Alphonsus Liguori   And I'm gonna take a quick sip of water here.   Okay.   So today.   Since today is July 9.   We have   the closest   being July 12   in this book   on the martyrs.  

And I'm gonna read from chapter   what do we got? A 106?   No.   X,   X, okay.   Yeah, a 106.   And we're talking here   about the martyrs of Japan   So this is gonna take place. This was July 12   Where this martyrdom took place 07/12/1625.   '16 '25.   There was one in   there's   what was it? Saint   Augustine?   Was one of the martyrs and that that's one of the martyrs we celebrate today   as well.   That I don't think   I don't think he was written in here.   So we'll go with this one.   Peter   Kabioi   and Susanna   John   Nisen   and Monica   Young Lewis   and their companions   executed at Nagasaki   1625.  

A Christian woman   named Susanna   of the city of   Fakata   was summoned before the judge with her husband,   Peter   Kabioi.   Like her her a fervent Christian,   because they had provided lodgings for the missionaries,   she took into her arms her little girl,   aged three, and requested   that the leader's name should be inscribed on the list of Christians.   Five days afterwards,   seeing herself led away with the other prisoners,   she took her husband by the hand and said to him,   I believe   that they are going to torture us.   I am going away first, and I hope with the help of God to remain faithful.   I expect of you a like firmness.  

Remember that this life is short,   and that eternity   is very long   the judges tried at first to unsettle Susanna by threats   then they subjected her modesty to a severe test by stripping her of her garments.   They moreover   suspended her to a tree   by her hair,   and this was done in very cold weather.   While she was courageously   enduring these tortures,   one of the judges   seeing the little girl   whom a servant was carrying,   in her arms asked to whom she belonged.   The servant,   in order to save it, replied   that it was her own child.   No, cried out Susanna,   it is my child,   look at the list where I have had her name   inscribed.  

The judge full of anger,   ordered that the little innocent   should also be stripped and tied to the feet of her mother.   The cold made the child cry   most bitterly,   and the mother offered to God this cruel torture,   which lasted eight whole hours.   After this, an iron collar was put upon her,   and being fastened to a column,   she was obliged to serve in the kitchen like a slave during six months.   Finally,   she was conducted to Nagasaki,   to be put to death with the other martyrs, of whom we are going to speak.   During the journey,   the child was taken from her   and this was for her the greatest suffering.  

After Susanna   another valiant woman   named Monica   the wife of John   Nisen,   gave an example of heroism   not no less not less worth wonderful.   The governor having ordered her to be disrobed,   then exposed to the insults of some desolate young   men, her husband,   though a fervent Christian,   frightened   by the sight of such an affront,   cried out to the governor,   'Impious   man,   save the honor of my wife,   and I will do all that the judge wishes me to do.'   John   had then the weakness to say that he denied the faith   in order that the honor of his wife   might be respected.  

Monica however remained firm.   The governor commanded her to take in her hands   some burning coals that she might feel the torture of fire   with which he threatened her.   As she was stretched out, stretching out her hand,   the tyrant raised his sword   to cut it   off. And she did not withdraw.   He however,   set her at liberty   with her husband   on account of the words uttered by the later.   Having gone to his home,   John felt so great remorse that he resolved to go in search of the governor.   The later received him most kindly, praising him for what he had done.   But John said,   I come to declare to you that I spoke against my conscience.  

When I promised you that I would do what the judge should command.   I have not denied the faith in my heart.   I therefore protest   that I am always a Christian,   and I beg you to make this known to the judge.   The governor,   after having conferred with the judge,   sent him to prison   with her Monica   accompanied by her three young children   soon after came to rejoice with him at his repentance.   Then there was seen another example of Christian charity.   A young   and rich cavalier   named Paul,   Uchibori.   Learning that John was incarcerated   because he had lodged a missionary,   went to present himself to the judge,   and told him   that it was he, and not John   who had given shelter to the missionary.  

In fact,   the missionary   on the evening preceding the day on which he was received by John   found himself in the house of Paul.   Where he sojourned   for a long time.   Hence,   Paul concluded that the punishment should be inflicted on him   and not on John.   The later replied that the missionary had been secreted   at his house,   and therefore he should be subjected to punishment.   The judge taxed these two generous men with folly,   when seeing them thus dispute   about the right of dying.   Finally,   it was decided that John should die,   and that Paul should be held a prisoner.  

And   footnote, we shall hear of his martyrdom in a following chapter.   The number of the condemned was reduced to eight.   Namely, John   Nisen,   Monica, his wife,   and little Lewis, their son.   Peter Cabioi,   and Susanna, his wife.   Matthias   Aragni,   John Tanaka,   and Catherine   his wife.   Tanaka   was a poor laborer   advanced in life.   They were informed   that they had to proceed to Nangasaki   to be executed there.   And soon after the saintly courtage   set out,   all were on horseback   except little Louis   whom a soldier   carried in his arms   arrived at the place of execution   the four men   who were to be burnt were tied   each to his stake   the women knelt in prayer   near their husbands   Lewis   having been placed on the ground   on the ground ran towards   his mother   But Monica made him leave her, in order not to be disturbed   in her prayers.  

And the child returned to the soldier,   who again took him in his arms.   John seeing that Lewis was frightened,   said to him,   my son   take courage,   do not fear, we are going to enter paradise.   The execution was begun   by beheading the three women,   and young Lewis.   Then fire was set to the funeral pile,   pile. John Tanaka,   seeing his fetters consumed,   walked through the flames,   and went to kiss the hands of each of his companions.   He then returned to his place   where he fell and expired.   Finally,   all having accomplished   their sacrifice,   they went to receive in heaven the palm   that they had merited.  

07/12/1625.   And that was the martyrs   of Japan.   Peter Kabioi   Susanna and others   so   quite the powerful   story of the lives of the martyrs of Japan   So let's end this broadcast.   In the name of the Father,   and the Son, and the Holy Spirit.   Amen.   Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus.   Holy   Mary, mother of God, pray for us sinners,   now and at the hour of our death. Amen.   In the name of the Father, and of the Son, and of the Holy Spirit. Amen.   Thank you all for listening to the Council of Catholic Men.  

Today is Wednesday,   07/09/2025.   And God bless you all.   And glory be to God for all things.   Have a good night and good day wherever you may be.