In this episode of Bible and Catechism Study, we delve into the Acts of the Apostles, focusing on chapters 14 through 17. We explore the journeys of Paul and Barnabas as they preach in Iconium, Lystra, and Derbe, encountering both belief and opposition. Notably, Paul heals a crippled man, and the apostles are mistaken for gods, leading to a series of dramatic events. We also discuss the Council of Jerusalem's decision on circumcision and the spreading of the Gospel to the Gentiles, highlighting the challenges and triumphs of early Christian evangelism.
We then transition to a catechism study, examining the requirements for receiving the Eucharist and the sacrament of penance. Drawing from the teachings of Saint Peter Canisius, we discuss the importance of faith, penance, and a worthy disposition in receiving the sacraments. The episode concludes with a reflection on the martyrdom of Saint Julieta and her son Quiricus, emphasizing their steadfast faith in the face of persecution. Join us as we explore these rich biblical narratives and theological insights.
[00:00:01]
Unknown:
Welcome to Bible and Catechism Study. Today is Wednesday, 06/11/2025. And, we're going to begin with a prayer. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Our father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, upon earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen. We're going to begin where we left off last time. We missed last week.
My apologies. We're going to begin on acts of the apostles. Now I have to get my place here, and we can we can begin again. I think I think we're at chapter 14 is where I have it marked. Now, I'm not sure exactly, but since today is the feast day of Saint Barnabas, we may as well start at chapter 14 of the Acts of the Apostles because it describes Paul and Barnabas at Iconium. Now I'm gonna read from the Douay Rheims version since I like that better than, New American Bible. And I see that my place is marked, behind on that one. So we'll go chapter 14.
Alright. Chapter 14. The Acts of the Apostles. Paul and Barnabas preach in Iconium and Lystra. Paul heals a cripple. They are taken for gods. Paul is stoned. They preach at Derbe and Perge. And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spoke that a very great multitude both of the Jews and of the Greeks did believe. But the unbelieving Jews stirred up and incensed the minds of the Gentiles against the brethren. A long time therefore they abode there, dealing confidently in the Lord, who gave testimony to the word of his grace, granting signs and wonders to be done at by their hands.
And the multitude of the city was divided. And some of them indeed held with the Jews, but some with the apostles. And when there was an assault made by the Gentiles and the Jews with their rulers, to use them contumement meliosly, and to stone them. They, understanding it, fled to Lystra and Durbae, cities of Lycaonia, and to the whole country round about it. And where there preaching and were there preaching the gospel. And there sat a certain man at Lystra, impotent in his feet, a cripple from his mother's womb, who never had walked. This same heard Paul speaking, who looking upon him and seeing that he had faith to be healed, said with a loud voice, 'Stand upright on thy feet.' And he leaped up and walked.
And when the multitudes had seen what Paul had done, they lifted up their voice in the Lyconium tongue, saying, the gods are come down to us in the likeness of men.' And they called Barnabas Jupiter, but Paul Mercury, because he was chief speaker. The priest also of Jupiter that was before the city, bringing oxen and garlands before the gate, would have offered sacrifice with the people, which, when the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying and saying, Ye men, why do ye these things?
We are we also are mortals, men like unto you, preaching to you to be converted from these vain things to the living God, who made the heaven and the earth and the sea and all things that are in them. Who in times past suffered all nations to walk in their own ways. Nevertheless, he left not himself without testimony, doing good from heaven, giving rains and fruitful seasons, filling our hearts with food and gladness, and speaking these things, they scarce restrained the people from sacrificing to them. Now there came thither certain Jews from Antioch and Iconium, and persuading the multitude, and stoning Paul, drew him out of the city, thinking him to be dead.
But as the disciples stood round about him, he rose up and entered into the city. And the next day he departed with Barnabas to Derbe. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra and to Iconium and to Antioch, confirming the souls of the disciples and extorting them to continue exhorting them to continue in the faith. And that through many tribulations, we must enter into the kingdom of God. And when they had ordained to them priests in every church, and had prayed with fasting, they commended them to the Lord in whom they believed.
And passing through Pisidia, they came to into Pamphylia, and having spoken the word of the Lord in Perge, they went down into Atalia. And thence they sailed to Antioch, from whence they had been delivered to the grace of God, unto the work which they accomplished. And when they were come and had assembled the church, they related what great things God had done with them, and how he had opened the door of faith to the Gentiles. And they abode no small time with the disciples. Chapter 15. A dissension about circumcision. The decision and letter of the council of Jerusalem. And some coming down from Judea taught the brethren, that except you be circumcised after the manner of Moses, you cannot be saved.
And when Paul and Barnabas had no small contest with them, they determined that Paul and Barnabas and certain others of the other side should go up to the apostles and priests to Jerusalem about this opinion, about this question. They, therefore, being brought on their way by the church, passed through Phenice and Samaria relating the conversation of the Gentiles. And they caused great joy to all the brethren. And when they were come to Jerusalem, they were received by the church and by the apostles and ancients, declaring how great things God had done with them.
But there arose some of the sect of the Pharisees that believed, saying, they must be circumcised and should and be commanded to observe the law of Moses. And the apostles and ancients assembled to consider of this manner matter. And when there had been much disputing, Peter, rising up, said to them, men, brethren, you know that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the Gospel, and believe. And God, who knoweth the hearts, gave testimony, Giving unto them the Holy Ghost as well as to us. And put no difference between us and them, purifying their hearts by faith.
Now, therefore, why tempt you, God, to put a yoke upon the necks of the disciples, which neither our fathers, nor we have been able to bear. But by the grace of the Lord Jesus Christ, we believe to be saved in like manner as they also. And all the multitude held their peace, And they heard Barnabas and Paul telling what great signs and wonders God had wrought among the Gentiles by them. And after they had held their peace, James answered, saying, men, brethren, hear me. Simon hath related how God first visited to take of the Gentiles a people to his name. And to this agree the words of the prophets as it is written, After these things I will return and will rebuild the tabernacle of David, which has which has fallen down.
And the ruins thereof, I will rebuild, and I will set it up. That the residue of men may seek after the Lord. And all nations upon whom my name is invoked, saith the Lord, who doth these things. To the Lord was his own work known from the beginning of the world. For which cause I judge that they who from among the Gentiles are converted to God are not to be disquieted. But that we write unto them that they refrain themselves from the pollution of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him in the synagogues, where he is read every Sabbath.
Then it pleased the apostles and the ancients, with the whole church, to choose men of their own company, and to send to Antioch with Paul and Barnabas, namely, Judas, who was surnamed Barsabbas and Silas, chief men among the brethren. Writing by their hands the apostles and ancients, brethren to the brethren, brethren of the Gentiles that are at Antioch and in Syria and Cilicia, greeting. Forasmuch as we have heard that some going out from us have troubled you with words, subverting your souls, to whom we gave no commandments. It hath seemed good to us being assembled together to choose out men, and to send them unto you with our well beloved Barnabas and Paul.
Men that have given their lives for the name of our lord Jesus Christ. We have sent therefore Judas and Silas who themselves also will, by word-of-mouth, tell you the same things. For it hath seemed good to the Holy Ghost and to us, to lay no further burden upon you than these necessary things. That you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication, from which things keeping yourselves you shall do well. Fare ye well. They therefore being dismissed, went down to Antioch, and gathering together the multitude, delivered the epistle.
Which, when they had read, they rejoiced for the consolation. Two But Judas and Silas, being prophets also themselves, with many words comforted the brethren, and confirmed them. Three And after they had spent some time there, they were let go with peace by the brethren unto them that had sent them. But it seemed good unto Silas to remain there. And Judas alone departed to Jerusalem. And Paul and Barnabas continued at Antioch, teaching and preaching, with many others, the word of the Lord. And after some days, Paul said to Barnabas, Let us return and visit our brethren in all the cities wherein we have preached the word of the Lord, to see how they do.
And Barnabas would have taken with them John also, that was surnamed Mark. But Paul desired that he, as having departed from them out of Pamphylia, and not gone with them to the work, might not be received. And there arose a dissension, so that they departed one from another. And Barnabas indeed, taking Mark, sailed to Cyprus. But Paul chose, choosing Silas departed, being delivered by the brethren to the grace of God. And he went through Syria and Cilicia, confirming the churches, commanding them to keep the precepts of the apostles and the ancients.
Chapter 16. Paul visits the churches. He is called to preach in Macedonia. He is scourged at Philippi. And he came to Derbe and Lystra, and behold, there was a certain disciple there named Timothy, the son of a Jewish woman that believed but his father was a Gentile. To this man the brethren that were in Lystra and Iconium gave a good testimony. Him Paul would have to go along with him. And taking him, he circumcised him because of the Jews who were in those places. For they all knew that his father was a Gentile. And as they passed through the cities, they delivered unto them the decrees for to keep, that were decreed by the apostles and ancients who were at Jerusalem.
And the churches were confirmed in faith, and increased in number daily. And when they had passed through Phrygia and the country of Galatia, they were forbidden by the Holy Ghost to preach the word in Asia. And when they were come into Mysia, they attempted to go into Bithynia. And the Spirit of Jesus suffered them not. And when they had passed through Mysia, they went down to Troas. And a vision was showed to Paul in the night, which was a man of Macedonia standing and beseeching him, and saying, Pass over into Macedonia and help us.
And as soon as he had seen the vision, immediately we sought to go into Macedonia, being assured that God had called us to preach the gospel to them. And sailing from Troas, we came with a straight course to Samothracia, and the day following to Neapolis, and from thence to Philippi, which is the chief city of part of Macedonia a colony. And we were in the city, this city some days conferring together. And upon the Sabbath day, we went forth without the gate by a riverside, where it seemed that there were was prayer. And sitting down, we spoke to the women that were assembled.
And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshiped God, did hear, whose heart the the Lord opened to attend to those things which were said by Paul. And when she was baptized in her household, she besought us, saying, if you have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us. And it came to pass as we went to prayer, a certain girl having a Pythonical spirit, met us, who brought to her masters much gain by divining. This same following Paul and us cried out saying, these men are the servants of the most high God, who preach unto you the way of salvation.
And this she did many days. But Paul being grieved turned and said to the spirit, I command thee in the name of Jesus Christ to go go out from her. And he went out the same hour. But her masters, seeing that the hope of their gain was gone, apprehended, apprehending Paul and Silas, brought them into the marketplace to the rulers. And presenting them to the magistrates, they said, these men disturb our city, being Jews. And preach a fashion which is not lawful for us to receive, nor observe being Romans. And the people ran together against them, and the magistrates, rending off their clothes, commanded them to be beaten with rods.
And when they had laid many stripes upon them, they cast them into prison, charging the gallower to keep them diligently. Who, having received such a charge, thrust them into the inner prison and made their feet fast in the stocks. And at midnight, Paul and Silas praying, praised God, and they that were in prison, heard them. And suddenly, there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened, and the bands of all were loosened. And the keeper of the prison, awakening out of his sleep, seeing the doors of the prison open, drawing his sword, would have killed himself, supposing that the prisoners had been fled.
But Paul cried with a loud voice, saying, do thyself no harm, for we all are here. Then calling for a light, he went in, and trembling, fell down at the feet of Paul and Silas. And bringing them out, he said, masters, what must I do? That I may be saved. But they said, believe in the Lord Jesus, and thou shalt be saved, and thy house. And they preached the word of the Lord to him, and to all that were in his house. And he, taking them the same hour of the night, washed their stripes, and himself was baptized, and all his house immediately.
And when he had brought them into his own house, he laid the table for them, and rejoiced with all his house, believing God. And when the day was come, the magistrates sent the sergeants, saying, Let those men go. And the keeper of the prison told these words to Paul. The magistrates had had sent to let you go. Now therefore depart and go in peace. But Paul said to them, they have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison, and now do they thrust us out privately? Not so. But let them come, and let us out themselves.
And the sergeants told these words to the magistrates. And they were afraid, hearing that they were Romans. And coming, they besought them, and bringing them out, they desired them to depart out of out of the city. And they went out of the prison, and entered into the house of Lydia. And having seen the brethren, they comforted them and departed. Chapter 17. Paul preaches to the Thessalonians and Barians, his discourse to the Athenians. And when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of Jews.
And Paul, according to his custom, went in unto them, and for three Sabbath days, he reasoned with them out of the scriptures. Declaring and insinuating that the Christ was to suffer, and to rise again from the dead. And that this is Jesus Christ whom I preach to you. And some of them believed and were associated to Paul and Silas. And of those that served God and of the Gentiles a great multitude. And of noble women, not a few. But the Jews moved with envy, and taking unto them some wicked men of the vulgar sort, and making a tumult, set the city in, in uproar, and besetting Jason's house, sought to bring them out unto the people.
And not finding them, they drew Jason and certain brethren of to the rulers of the city crying, they that set the city in an uproar, are come hither also. Whom Jason hath received, and these all do contrary to the decrees of Caesar, saying that there is another king, Jesus. And they stirred up the people, and the rulers of the city hearing these things, and having taken satisfaction of Jason and of the rest, they let them go. But the brethren immediately sent away Paul and Silas by night unto Beria, who, when they were come thither, went into the synagogue of the Jews.
Now these were more noble than those in Thessalonica, who received the word with all eagerness, daily searching the scriptures whether these things were so. And they indeed of them believed, and of honorable women that were Gentiles, and of men not a few. And when the Jews of Thessalonica had knowledge that the word of God was also preached by Paul at Berea, they came thither also, stirring up and troubling the multitude. And then immediately the brethren sent away Paul to go unto the sea. But Silas and Timothy remained there. And they that conducted Paul brought him as far as Athens and receiving a commandment from him to Silas and Timothy that they should come to him with all speed, they departed.
Now with Paul waited for them at Athens, his spirit was stirred within him. Seeing the city wholly given to idolatry. He he disputed therefore in the synagogue with the Jews and with them that served God and in the marketplace every day with them that were there. And certain philosophers of the, Epicureans and of the Stoics disputed with him, and said some, what is it? What is it that this word sower would say? But others, he seemeth to be a setter forth of new gods, because he preached to them Jesus and the resurrection. And taking him, they brought him to the Areopagus, saying, may we know what this new doctrine is, which thou speakest of.
For thou bringest in certain new things to our ears. We would know therefore what these things mean. Now, all the Athenians and strangers that were there employed themselves in nothing else but either in telling or in hearing some new thing. But Paul standing in the midst of the Ariagopagus said, ye men of Athens, I perceive that in all things, you are too superstitious. For passing by and seeing your idols, I found an altar also on which was written, to the unknown God. What therefore you worship without knowing it? That I preach to you.
God who who made the world and all things therein, He, being Lord of heaven and earth, dwelleth, not in temples made by hands. Neither is He served with men's hands, as though He needed anything. Seeing it is He who giveth to all life, and breath and all things. And hath made one made of one all mankind to dwell upon the whole face of the earth. Determining appointed times and the limits of their habitation. That they should seek God if happily they may feel after him or find him, although he be not far from every one of us. For in him we live and move and are.
As some also of your own poets said, for we are also his offspring. Being therefore the offspring of God, we must not suppose the divinity to be like unto gold or silver or stone, the graving of art, and device of man. And God indeed, having winked at the times of this ignorance, now declare it unto men, that all should everywhere do penance. Because he hath appointed a day wherein he will judge the world in equity. By the man whom he hath appointed. Giving faith to all by raising him up from the dead. And when they had heard of the resurrection of the dead, some indeed mocked, but others said, we will hear thee again concerning this manner, matter.
So Paul went out from among them, but certain men adhering to him did believe, among whom was also Dionysius, the Eropagite, and a woman named Damaris, and others with them. Okay. I'm going to stop here. It's told a lot about Paul. It began with Barnabas. Today is the feast day of Saint Barnabas. And next time I do the Bible study, we're going to begin on chapter 18. Now I'm going to switch to the catechism. Catechism by Saint Peter Kinesius. Alright. So let's see here. I think we are at the question of what things are required for the worthy receiving of the Eucharist and reaping the fruits and commodities thereof.
I think I think that's where we left off. So what are required for the worthy receiving of the Eucharist and reaping the fruits and commodities thereof? The answer is easy of the apostle himself. Let a man prove himself and so let him eat of that bread. And all as also Saint Augustine hath said, in the body of Christ, our life doth consist. Let him therefore change his life who meaneth to receive life. And this proving of a man's self and change of life consisteth especially in four things to wit. There must be faith, penance, attention of mind, and a decent composition of the Christian man.
Faith requireth thus much that thou dost not doubt any whit at all of those things that we have said, and other the like appertaining unto this mystery. And that thou shalt accomplish, in case thou rest holy and simply upon the faith and sentence of the Church, as doubtless it is necessary. Penance, whereof we will speak hereafter more at large, requireth a detestation of sin, and a plain and sincere confession unto a priest, and absolution obtained for the same. Then must the mind of necessity be present, seriously converting itself by meditations and devout prayers, unto this so great a sacrament.
Last of all, the decent demeanor and composition I spake of doth require that no man come unto this holy Communion, but chaste, fasting, modest, humble, with submission, and without all indecency. But they that receive the Holy Eucharist unworthily do not receive life, but judgment unto themselves, and are guilty of the body and blood of our Lord, as witnesseth the Apostle, and shall be grievously condemned with Judas and the Jews, the bloody enemies of Christ our savior. So that's, Saint John Christen Chrysostom. He refers to this in homily 45, homily 61, and there are others too.
This the footnotes in this are just are quite amazing because it goes into detail of where to look for, anything that you're hearing here. And I wish I could just read them out, but it's it's quite boring to read out the footnotes. But they exist. And anybody that wants can buy a copy of this book. It's the the, catechism Catholic Catechism Index by Tradivox, and it's volume nine, Peter Kinesius, by Sofia Institute Press. Tradivox Tradivox, tradiv0x,.com, out of South Bend, Indiana. Which is interesting because that South Bend is also where culturewars.com, is out of. I'm pretty sure they know who who each other are.
That's E. Michael Jones's outfit, Culture Wars. So now we're going to talk about of the sacrament of penance, or confession, as it's called nowadays. What is the sacrament of penance? It is that in which is given the absolution of a priest from sins which a man hath truly detested and rightfully confessed. Which power of absolving to the intent that we might have certain in the Church, this divine promise was made unto priests. Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and those you shall retain, they are retained.
Then in another place, Amen, I say to you, saith our Lord, whatsoever you shall bind upon earth shall be bound also in heaven. And whatsoever you shall loose upon earth shall be loosed also in heaven. By which it plainly appeareth that the effect of this sacrament is excellent and full of comfort, as being the means whereby are remitted all manner of sin all manner of sins, though never so foul and abominable, and they absolved without any difference that have guilty consciences in the sight of almighty God, and this by the ministry of a priest, through the divine ordinate ordinance of Christ.
And therefore the power and authority of priests is now far from excellent. Far more excellent. Excuse me. The power and authority of priests is now far more excellent. And more to be accustomed of, accounted of, than of old it was, as being those persons unto whom it is granted. I do not say to allow as already purged, but altogether to purge, not the leprosy of the body, but the filth of the soul, as witnesseth St. Chrysostom. And Saint Augustine, what other thing doth the Church saith he? Unto whom it is said, what things you shall loose, shall be loosed?
But that which our Lord said to his disciples, lose him, and let go, and let him go, loose him, and let him go. Wherefore is this sacrament of penance needful? That a man having fallen after baptism, and becoming the enemy of God, obtaining by means of this sacrament, remission of sins, may be reconciled unto God, and of a dead man may be made alive, and of wicked become just. For which cause the fathers do not inadvised, unadvisedly call penance, the second table after shipwreck. To wit, by the which every man may be transported out of the whirlpool of mortal sin, as out of a shipwreck.
Unto the grace and favor of Almighty God, though loaded and pestered with many, and those heinous, very heinous sins. What is this sacrament taken as it ought to be, and worketh effectually? When he that sueeth for remission of his sins doth use three pack parts or acts, contrition, confession, and satisfaction, which do comprehend the full conversion of a man unto God. The duty of a penitent and his perfect renewing of which Saint John Saint Chrysostom speaketh in this manner. Perfect penance doth constrain the sinner to suffer all things willingly, contrition in his heart, confession in his mouth, and in his actions nothing but humility.
This to be wholesome penance St. Chrysostom affirmeth, that by those very means that we offend God, which certs we do by heart, word, and deed. By the same, we may be reconciled unto God in heart by contrition, in mouth by confession, in deed by satisfaction. To contrition appertaineth that place. A troubled spirit is a sacrifice to God. A contrite and humbled heart, O God, thou wilt not despise. Confession, Saint Luke doth notify in these words. Many of them that believed came confessing and declaring their deeds. And the apostle saint James teacheth, confess your sins one to another.
And to satisfaction do belong those worthy fruits of penance, which Saint John Baptist requireth, and amongst them alms is accounted. Of these, Daniel the prophet saith, thus, redeem thy sins with alms, and thy iniquities with mercy toward the poor. A great offense hath need of great satisfaction, saith Saint Ambrose. And hereunto also is referred that which Saint Paul saith of mourning for those Corinthians, because they had not as yet done penance for the uncleanness, and fornication, and incontinence contenency which they had committed.
What is contrition? It is grief of mind and a detestation conceived for sin, because Almighty God is therewith displeased, joined with a full purpose of amendment of life. This contrition is procured if a man do diligently behold the foulness, enormity, and multitude of his sins. If he carefully think upon that sovereign goodness offended of the grace of god and other gifts lost, if he do deeply weigh and stand in awe of the inevitable necessity of the uncertain uncertain hour of death. The horrible the horrible severity of the judgment to come. And the everlasting pains prepared for sinners.
Hereunto appertaineth that of Hezekiah. I will recount unto thee all my years of the bitterness of my soul. And that of David. I stood in awe of thy judgments. And that which he also in lamenting manner doth pray. I am afflicted, and too much humbled. I did roar with the sighs of my heart. And a little after. I will declare my iniquity, and I will think for my sin. Also it is an express speech of God Himself unto a sinner. Thou hast left thy first charity. Be mindful therefore from whence thou art fallen, and do penance. And Christ in the gospel.
Fear him, saith he, who after he hath killed, hath power to cast into hell. Yea, I say unto you, fear him. Now finally, this grief of contrition doth prepare us to remission of sins, in case it be joined with a confidence of God's mercy, and a desire of performing those things which do belong to the sacrament of penance. Is confession necessary? Yea, verily, but do but not only as some do falsely suppose that interior confession which is to be done in the presence of God every day, according to the example of holy David, who saith, I have said, I will confess against myself my injustice unto my unto our Lord.
But also this exterior confession, which is done unto a priest, of all the sins which do come into a man's mind, after diligent search and examination of his conscience. So it is written of men of the primitive church. Many of them that believed came confessing and declaring their deeds. Which manner of confessing to be very necessary, not only the holy laws of the church, and the reverent writings of the fathers do confirm, but also the divine words of Christ do conclude and declare, when he saith, whose sins you shall forgive, they are forgiven them.
And those you shall retain, they are retained. But to remit and retain sins, whereas this is an office of a of a judge, no priest can have authority. Except he first examine and know very perfectly the sinner's cause wherefore he hath to judge. Neither can this knowledge be had before the that the party which committeth himself to be judged and absolved by the priest, as his judge and physician, doth so discover, and lay open his wounds in such distinct and several manner, by voluntary confession, that the priest may plainly perceive where the sins are to be loosened, and where they are to be bound.
I'm I'm gonna stop here. I'm gonna the next question is, what do the fathers write of confession? And I'm gonna stop at that point because I'm gonna read from Saint Alphonsus dei Liguori, Victories of the Martyrs, or the lives of the most celebrated martyrs of the church. And the closest closest feast day here Since today is June 16, the next feast day of the martyrs that's closest is June or today is June 11. The next one is June 16. And in this book, Saint Julieta and Querichus, her son. Saint Juli Julieta was a noble lady of the city of Iconium in Lycanoeia.
Not Lyconium. I we just talked about this in the acts of acts of the apostles. During the reign of the emperors Diocletian and Maximian, a most cruel tyrant called Domitian was governor of the province. While the persecution was raging most violently, Saint Julieta took her infant son Cyr, only three years old, and Cyr in Latin is either syriac syriacus or quericus, and accompanied by two female servants, fled for safety to Seleucia in Isaria, where, however, she found Alexander, the proconsul of Cilicia, who exercised a no less barbarous cruelty than Domitian against those Christians who refused to sacrifice to the gods.
So these are the people that Paul spoke about in in the Areopagus. So this is pertinent to today's reading. The saint passed from Seleucia to Tharsus, where Alexander arrived about the same time. Having been recognized, she was arrested and conducted before the judge with the infant Queriacus in her arms. Fire and incense were produced, in order that renouncing Jesus Christ, she might sacrifice. But the Saint answered, I am a Christian, and therefore am prepared to lose not only my property, but even my life rather than deny my God. The judge frequently urged her to abjure her faith, but she who wished to compensate her temporal loss by the acquisition of eternal gains, uniformly replied, I am a Christian.
I cannot deny Jesus Christ. Alexander, infuriated by her constancy, ordered that the child should be torn from her embrace, and that she should be cruelly scourged. But the Holy Lady, under this torture, fervently and continually repeated, I am a Christian. I cannot sacrifice to your gods. Quiricus, meanwhile, was beholding the agonies of his mother and struggled to return to her embrace. But Alexander, to quiet him, placed him on his knee, and endeavored to kiss him. The child, however, kept his eyes fixed continually upon his parent, and by plunging and kicking, tried to free himself from the tyrant crying out at the same time, I also am a Christian.
The inhuman wretch dashed the child from him and the agonizing mother seeing the steps of the throne bespattered with the blood and brains of her infant, exclaimed, I give Thee thanks, O my God, for having called my boy before me to Thyself. The brutal judge, still more infuriated by this exclamation, caused her sides to be torn with iron hooks, and boiling pitch to be poured upon her feet. Meanwhile, one of the bystanders said to her, Juliet, Julita, have pity upon thyself. Perish not as thy son has perished. Sacrifice to the gods. I cannot, she replied.
Sacrifice to devils and to mute statues. I adore the Lord Jesus and wish to meet my son in heaven, upon which the judge decreed that she should be beheaded. This sentence filled the Saint with joy, Arrived at the place of her last struggle, she cast herself upon her knees, as Father Massini relates in his beautiful work of the lives of the saints, according to the acts of the martyrs by ruin art? She then prayed after the following manner. Oh God, who has been pleased to admit my child to a participation of the glory of thy saints, turn thine eyes of mercy towards me also, and grant me a place among the souls destined to love thee, and adore thee forever.
Having finished her prayer, her head was at once cut off. It is thus that Jul, Julita, with her heart all inflamed with holy love and full of joy, consummated her sacrifice in the year 03/2004. Now, this is a footnote to this. We think it our duty to rectify several passages of this narration, in which the author has confused two holy martyrs of the same name and of the same period, but not of the same place. She who is Victory Saint Basil, the scribes in his homilies, was of Caesarea in Cappadocia, when she was denounced as a Christian by the spoilation of her property, and then condemned to be burnt alive because she had steadfastly refused to offer incense to the idols?
As we read in the Martyrology, July 30, this was the beginning of the persecution of Diocletian in 03/2003. She was courageous enough to place herself at once on the funeral pile. After the execution her body was found entire without change. Then it was interred in the vestibule of the cathedral church, where afterwards a fountain sent forth miraculous water which healed many sick persons. All these circumstances have referred reference to Saint Juliet of Caesarea. As for Saint Julia of Iconium, the mother of Saint Cyr, the Martyrology mentions her June 16.
She was recognized and attested as a Christian on her arrival in Tarsus. After seeing her son perish in a manner so cruel, and yet so consoling, she was subjected to various tortures and triumphed and terminated her triumph by being beheaded. Her body and that of her son were then cast out of the city with those of other criminals. But her two servants who had taken flight and had hidden themselves came secretly, carried them away, and carefully buried them in the field. Later on, when peace was restored to the Church, under the great Constantine, one of them, who was yet living, discovered the precious deposit which became the object of the veneration of the faithful.
Dom, Ruinart, and the other authors cited by Saint Alphonsus are in accord with these facts. The narrative of which is drawn from a letter of Theodore, Bishop of Iconium. Geary and Butler add that Saint Amator, Bishop of Auxerre, from March till 04/18, carried to France the relics of Saint Cyr and of Saint Julieta, And distributed them in several places, especially in Nevers, Toulouse, Saint Armand, in Flanders, etcetera. Churches and monasteries were consecrated in their honor and were venerated in the West as well as in the East. Now, I'm gonna end here, and I'm gonna play a song after we do a prayer.
And it's, Brian Wilson died today. So that's that was in the news that Brian Wilson died. He was in the Beach Boys. So let's pray the Hail Mary. 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. And we'll end here with this.
Welcome to Bible and Catechism Study. Today is Wednesday, 06/11/2025. And, we're going to begin with a prayer. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Our father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, upon earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen. We're going to begin where we left off last time. We missed last week.
My apologies. We're going to begin on acts of the apostles. Now I have to get my place here, and we can we can begin again. I think I think we're at chapter 14 is where I have it marked. Now, I'm not sure exactly, but since today is the feast day of Saint Barnabas, we may as well start at chapter 14 of the Acts of the Apostles because it describes Paul and Barnabas at Iconium. Now I'm gonna read from the Douay Rheims version since I like that better than, New American Bible. And I see that my place is marked, behind on that one. So we'll go chapter 14.
Alright. Chapter 14. The Acts of the Apostles. Paul and Barnabas preach in Iconium and Lystra. Paul heals a cripple. They are taken for gods. Paul is stoned. They preach at Derbe and Perge. And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spoke that a very great multitude both of the Jews and of the Greeks did believe. But the unbelieving Jews stirred up and incensed the minds of the Gentiles against the brethren. A long time therefore they abode there, dealing confidently in the Lord, who gave testimony to the word of his grace, granting signs and wonders to be done at by their hands.
And the multitude of the city was divided. And some of them indeed held with the Jews, but some with the apostles. And when there was an assault made by the Gentiles and the Jews with their rulers, to use them contumement meliosly, and to stone them. They, understanding it, fled to Lystra and Durbae, cities of Lycaonia, and to the whole country round about it. And where there preaching and were there preaching the gospel. And there sat a certain man at Lystra, impotent in his feet, a cripple from his mother's womb, who never had walked. This same heard Paul speaking, who looking upon him and seeing that he had faith to be healed, said with a loud voice, 'Stand upright on thy feet.' And he leaped up and walked.
And when the multitudes had seen what Paul had done, they lifted up their voice in the Lyconium tongue, saying, the gods are come down to us in the likeness of men.' And they called Barnabas Jupiter, but Paul Mercury, because he was chief speaker. The priest also of Jupiter that was before the city, bringing oxen and garlands before the gate, would have offered sacrifice with the people, which, when the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying and saying, Ye men, why do ye these things?
We are we also are mortals, men like unto you, preaching to you to be converted from these vain things to the living God, who made the heaven and the earth and the sea and all things that are in them. Who in times past suffered all nations to walk in their own ways. Nevertheless, he left not himself without testimony, doing good from heaven, giving rains and fruitful seasons, filling our hearts with food and gladness, and speaking these things, they scarce restrained the people from sacrificing to them. Now there came thither certain Jews from Antioch and Iconium, and persuading the multitude, and stoning Paul, drew him out of the city, thinking him to be dead.
But as the disciples stood round about him, he rose up and entered into the city. And the next day he departed with Barnabas to Derbe. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra and to Iconium and to Antioch, confirming the souls of the disciples and extorting them to continue exhorting them to continue in the faith. And that through many tribulations, we must enter into the kingdom of God. And when they had ordained to them priests in every church, and had prayed with fasting, they commended them to the Lord in whom they believed.
And passing through Pisidia, they came to into Pamphylia, and having spoken the word of the Lord in Perge, they went down into Atalia. And thence they sailed to Antioch, from whence they had been delivered to the grace of God, unto the work which they accomplished. And when they were come and had assembled the church, they related what great things God had done with them, and how he had opened the door of faith to the Gentiles. And they abode no small time with the disciples. Chapter 15. A dissension about circumcision. The decision and letter of the council of Jerusalem. And some coming down from Judea taught the brethren, that except you be circumcised after the manner of Moses, you cannot be saved.
And when Paul and Barnabas had no small contest with them, they determined that Paul and Barnabas and certain others of the other side should go up to the apostles and priests to Jerusalem about this opinion, about this question. They, therefore, being brought on their way by the church, passed through Phenice and Samaria relating the conversation of the Gentiles. And they caused great joy to all the brethren. And when they were come to Jerusalem, they were received by the church and by the apostles and ancients, declaring how great things God had done with them.
But there arose some of the sect of the Pharisees that believed, saying, they must be circumcised and should and be commanded to observe the law of Moses. And the apostles and ancients assembled to consider of this manner matter. And when there had been much disputing, Peter, rising up, said to them, men, brethren, you know that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the Gospel, and believe. And God, who knoweth the hearts, gave testimony, Giving unto them the Holy Ghost as well as to us. And put no difference between us and them, purifying their hearts by faith.
Now, therefore, why tempt you, God, to put a yoke upon the necks of the disciples, which neither our fathers, nor we have been able to bear. But by the grace of the Lord Jesus Christ, we believe to be saved in like manner as they also. And all the multitude held their peace, And they heard Barnabas and Paul telling what great signs and wonders God had wrought among the Gentiles by them. And after they had held their peace, James answered, saying, men, brethren, hear me. Simon hath related how God first visited to take of the Gentiles a people to his name. And to this agree the words of the prophets as it is written, After these things I will return and will rebuild the tabernacle of David, which has which has fallen down.
And the ruins thereof, I will rebuild, and I will set it up. That the residue of men may seek after the Lord. And all nations upon whom my name is invoked, saith the Lord, who doth these things. To the Lord was his own work known from the beginning of the world. For which cause I judge that they who from among the Gentiles are converted to God are not to be disquieted. But that we write unto them that they refrain themselves from the pollution of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him in the synagogues, where he is read every Sabbath.
Then it pleased the apostles and the ancients, with the whole church, to choose men of their own company, and to send to Antioch with Paul and Barnabas, namely, Judas, who was surnamed Barsabbas and Silas, chief men among the brethren. Writing by their hands the apostles and ancients, brethren to the brethren, brethren of the Gentiles that are at Antioch and in Syria and Cilicia, greeting. Forasmuch as we have heard that some going out from us have troubled you with words, subverting your souls, to whom we gave no commandments. It hath seemed good to us being assembled together to choose out men, and to send them unto you with our well beloved Barnabas and Paul.
Men that have given their lives for the name of our lord Jesus Christ. We have sent therefore Judas and Silas who themselves also will, by word-of-mouth, tell you the same things. For it hath seemed good to the Holy Ghost and to us, to lay no further burden upon you than these necessary things. That you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication, from which things keeping yourselves you shall do well. Fare ye well. They therefore being dismissed, went down to Antioch, and gathering together the multitude, delivered the epistle.
Which, when they had read, they rejoiced for the consolation. Two But Judas and Silas, being prophets also themselves, with many words comforted the brethren, and confirmed them. Three And after they had spent some time there, they were let go with peace by the brethren unto them that had sent them. But it seemed good unto Silas to remain there. And Judas alone departed to Jerusalem. And Paul and Barnabas continued at Antioch, teaching and preaching, with many others, the word of the Lord. And after some days, Paul said to Barnabas, Let us return and visit our brethren in all the cities wherein we have preached the word of the Lord, to see how they do.
And Barnabas would have taken with them John also, that was surnamed Mark. But Paul desired that he, as having departed from them out of Pamphylia, and not gone with them to the work, might not be received. And there arose a dissension, so that they departed one from another. And Barnabas indeed, taking Mark, sailed to Cyprus. But Paul chose, choosing Silas departed, being delivered by the brethren to the grace of God. And he went through Syria and Cilicia, confirming the churches, commanding them to keep the precepts of the apostles and the ancients.
Chapter 16. Paul visits the churches. He is called to preach in Macedonia. He is scourged at Philippi. And he came to Derbe and Lystra, and behold, there was a certain disciple there named Timothy, the son of a Jewish woman that believed but his father was a Gentile. To this man the brethren that were in Lystra and Iconium gave a good testimony. Him Paul would have to go along with him. And taking him, he circumcised him because of the Jews who were in those places. For they all knew that his father was a Gentile. And as they passed through the cities, they delivered unto them the decrees for to keep, that were decreed by the apostles and ancients who were at Jerusalem.
And the churches were confirmed in faith, and increased in number daily. And when they had passed through Phrygia and the country of Galatia, they were forbidden by the Holy Ghost to preach the word in Asia. And when they were come into Mysia, they attempted to go into Bithynia. And the Spirit of Jesus suffered them not. And when they had passed through Mysia, they went down to Troas. And a vision was showed to Paul in the night, which was a man of Macedonia standing and beseeching him, and saying, Pass over into Macedonia and help us.
And as soon as he had seen the vision, immediately we sought to go into Macedonia, being assured that God had called us to preach the gospel to them. And sailing from Troas, we came with a straight course to Samothracia, and the day following to Neapolis, and from thence to Philippi, which is the chief city of part of Macedonia a colony. And we were in the city, this city some days conferring together. And upon the Sabbath day, we went forth without the gate by a riverside, where it seemed that there were was prayer. And sitting down, we spoke to the women that were assembled.
And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshiped God, did hear, whose heart the the Lord opened to attend to those things which were said by Paul. And when she was baptized in her household, she besought us, saying, if you have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us. And it came to pass as we went to prayer, a certain girl having a Pythonical spirit, met us, who brought to her masters much gain by divining. This same following Paul and us cried out saying, these men are the servants of the most high God, who preach unto you the way of salvation.
And this she did many days. But Paul being grieved turned and said to the spirit, I command thee in the name of Jesus Christ to go go out from her. And he went out the same hour. But her masters, seeing that the hope of their gain was gone, apprehended, apprehending Paul and Silas, brought them into the marketplace to the rulers. And presenting them to the magistrates, they said, these men disturb our city, being Jews. And preach a fashion which is not lawful for us to receive, nor observe being Romans. And the people ran together against them, and the magistrates, rending off their clothes, commanded them to be beaten with rods.
And when they had laid many stripes upon them, they cast them into prison, charging the gallower to keep them diligently. Who, having received such a charge, thrust them into the inner prison and made their feet fast in the stocks. And at midnight, Paul and Silas praying, praised God, and they that were in prison, heard them. And suddenly, there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened, and the bands of all were loosened. And the keeper of the prison, awakening out of his sleep, seeing the doors of the prison open, drawing his sword, would have killed himself, supposing that the prisoners had been fled.
But Paul cried with a loud voice, saying, do thyself no harm, for we all are here. Then calling for a light, he went in, and trembling, fell down at the feet of Paul and Silas. And bringing them out, he said, masters, what must I do? That I may be saved. But they said, believe in the Lord Jesus, and thou shalt be saved, and thy house. And they preached the word of the Lord to him, and to all that were in his house. And he, taking them the same hour of the night, washed their stripes, and himself was baptized, and all his house immediately.
And when he had brought them into his own house, he laid the table for them, and rejoiced with all his house, believing God. And when the day was come, the magistrates sent the sergeants, saying, Let those men go. And the keeper of the prison told these words to Paul. The magistrates had had sent to let you go. Now therefore depart and go in peace. But Paul said to them, they have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison, and now do they thrust us out privately? Not so. But let them come, and let us out themselves.
And the sergeants told these words to the magistrates. And they were afraid, hearing that they were Romans. And coming, they besought them, and bringing them out, they desired them to depart out of out of the city. And they went out of the prison, and entered into the house of Lydia. And having seen the brethren, they comforted them and departed. Chapter 17. Paul preaches to the Thessalonians and Barians, his discourse to the Athenians. And when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of Jews.
And Paul, according to his custom, went in unto them, and for three Sabbath days, he reasoned with them out of the scriptures. Declaring and insinuating that the Christ was to suffer, and to rise again from the dead. And that this is Jesus Christ whom I preach to you. And some of them believed and were associated to Paul and Silas. And of those that served God and of the Gentiles a great multitude. And of noble women, not a few. But the Jews moved with envy, and taking unto them some wicked men of the vulgar sort, and making a tumult, set the city in, in uproar, and besetting Jason's house, sought to bring them out unto the people.
And not finding them, they drew Jason and certain brethren of to the rulers of the city crying, they that set the city in an uproar, are come hither also. Whom Jason hath received, and these all do contrary to the decrees of Caesar, saying that there is another king, Jesus. And they stirred up the people, and the rulers of the city hearing these things, and having taken satisfaction of Jason and of the rest, they let them go. But the brethren immediately sent away Paul and Silas by night unto Beria, who, when they were come thither, went into the synagogue of the Jews.
Now these were more noble than those in Thessalonica, who received the word with all eagerness, daily searching the scriptures whether these things were so. And they indeed of them believed, and of honorable women that were Gentiles, and of men not a few. And when the Jews of Thessalonica had knowledge that the word of God was also preached by Paul at Berea, they came thither also, stirring up and troubling the multitude. And then immediately the brethren sent away Paul to go unto the sea. But Silas and Timothy remained there. And they that conducted Paul brought him as far as Athens and receiving a commandment from him to Silas and Timothy that they should come to him with all speed, they departed.
Now with Paul waited for them at Athens, his spirit was stirred within him. Seeing the city wholly given to idolatry. He he disputed therefore in the synagogue with the Jews and with them that served God and in the marketplace every day with them that were there. And certain philosophers of the, Epicureans and of the Stoics disputed with him, and said some, what is it? What is it that this word sower would say? But others, he seemeth to be a setter forth of new gods, because he preached to them Jesus and the resurrection. And taking him, they brought him to the Areopagus, saying, may we know what this new doctrine is, which thou speakest of.
For thou bringest in certain new things to our ears. We would know therefore what these things mean. Now, all the Athenians and strangers that were there employed themselves in nothing else but either in telling or in hearing some new thing. But Paul standing in the midst of the Ariagopagus said, ye men of Athens, I perceive that in all things, you are too superstitious. For passing by and seeing your idols, I found an altar also on which was written, to the unknown God. What therefore you worship without knowing it? That I preach to you.
God who who made the world and all things therein, He, being Lord of heaven and earth, dwelleth, not in temples made by hands. Neither is He served with men's hands, as though He needed anything. Seeing it is He who giveth to all life, and breath and all things. And hath made one made of one all mankind to dwell upon the whole face of the earth. Determining appointed times and the limits of their habitation. That they should seek God if happily they may feel after him or find him, although he be not far from every one of us. For in him we live and move and are.
As some also of your own poets said, for we are also his offspring. Being therefore the offspring of God, we must not suppose the divinity to be like unto gold or silver or stone, the graving of art, and device of man. And God indeed, having winked at the times of this ignorance, now declare it unto men, that all should everywhere do penance. Because he hath appointed a day wherein he will judge the world in equity. By the man whom he hath appointed. Giving faith to all by raising him up from the dead. And when they had heard of the resurrection of the dead, some indeed mocked, but others said, we will hear thee again concerning this manner, matter.
So Paul went out from among them, but certain men adhering to him did believe, among whom was also Dionysius, the Eropagite, and a woman named Damaris, and others with them. Okay. I'm going to stop here. It's told a lot about Paul. It began with Barnabas. Today is the feast day of Saint Barnabas. And next time I do the Bible study, we're going to begin on chapter 18. Now I'm going to switch to the catechism. Catechism by Saint Peter Kinesius. Alright. So let's see here. I think we are at the question of what things are required for the worthy receiving of the Eucharist and reaping the fruits and commodities thereof.
I think I think that's where we left off. So what are required for the worthy receiving of the Eucharist and reaping the fruits and commodities thereof? The answer is easy of the apostle himself. Let a man prove himself and so let him eat of that bread. And all as also Saint Augustine hath said, in the body of Christ, our life doth consist. Let him therefore change his life who meaneth to receive life. And this proving of a man's self and change of life consisteth especially in four things to wit. There must be faith, penance, attention of mind, and a decent composition of the Christian man.
Faith requireth thus much that thou dost not doubt any whit at all of those things that we have said, and other the like appertaining unto this mystery. And that thou shalt accomplish, in case thou rest holy and simply upon the faith and sentence of the Church, as doubtless it is necessary. Penance, whereof we will speak hereafter more at large, requireth a detestation of sin, and a plain and sincere confession unto a priest, and absolution obtained for the same. Then must the mind of necessity be present, seriously converting itself by meditations and devout prayers, unto this so great a sacrament.
Last of all, the decent demeanor and composition I spake of doth require that no man come unto this holy Communion, but chaste, fasting, modest, humble, with submission, and without all indecency. But they that receive the Holy Eucharist unworthily do not receive life, but judgment unto themselves, and are guilty of the body and blood of our Lord, as witnesseth the Apostle, and shall be grievously condemned with Judas and the Jews, the bloody enemies of Christ our savior. So that's, Saint John Christen Chrysostom. He refers to this in homily 45, homily 61, and there are others too.
This the footnotes in this are just are quite amazing because it goes into detail of where to look for, anything that you're hearing here. And I wish I could just read them out, but it's it's quite boring to read out the footnotes. But they exist. And anybody that wants can buy a copy of this book. It's the the, catechism Catholic Catechism Index by Tradivox, and it's volume nine, Peter Kinesius, by Sofia Institute Press. Tradivox Tradivox, tradiv0x,.com, out of South Bend, Indiana. Which is interesting because that South Bend is also where culturewars.com, is out of. I'm pretty sure they know who who each other are.
That's E. Michael Jones's outfit, Culture Wars. So now we're going to talk about of the sacrament of penance, or confession, as it's called nowadays. What is the sacrament of penance? It is that in which is given the absolution of a priest from sins which a man hath truly detested and rightfully confessed. Which power of absolving to the intent that we might have certain in the Church, this divine promise was made unto priests. Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and those you shall retain, they are retained.
Then in another place, Amen, I say to you, saith our Lord, whatsoever you shall bind upon earth shall be bound also in heaven. And whatsoever you shall loose upon earth shall be loosed also in heaven. By which it plainly appeareth that the effect of this sacrament is excellent and full of comfort, as being the means whereby are remitted all manner of sin all manner of sins, though never so foul and abominable, and they absolved without any difference that have guilty consciences in the sight of almighty God, and this by the ministry of a priest, through the divine ordinate ordinance of Christ.
And therefore the power and authority of priests is now far from excellent. Far more excellent. Excuse me. The power and authority of priests is now far more excellent. And more to be accustomed of, accounted of, than of old it was, as being those persons unto whom it is granted. I do not say to allow as already purged, but altogether to purge, not the leprosy of the body, but the filth of the soul, as witnesseth St. Chrysostom. And Saint Augustine, what other thing doth the Church saith he? Unto whom it is said, what things you shall loose, shall be loosed?
But that which our Lord said to his disciples, lose him, and let go, and let him go, loose him, and let him go. Wherefore is this sacrament of penance needful? That a man having fallen after baptism, and becoming the enemy of God, obtaining by means of this sacrament, remission of sins, may be reconciled unto God, and of a dead man may be made alive, and of wicked become just. For which cause the fathers do not inadvised, unadvisedly call penance, the second table after shipwreck. To wit, by the which every man may be transported out of the whirlpool of mortal sin, as out of a shipwreck.
Unto the grace and favor of Almighty God, though loaded and pestered with many, and those heinous, very heinous sins. What is this sacrament taken as it ought to be, and worketh effectually? When he that sueeth for remission of his sins doth use three pack parts or acts, contrition, confession, and satisfaction, which do comprehend the full conversion of a man unto God. The duty of a penitent and his perfect renewing of which Saint John Saint Chrysostom speaketh in this manner. Perfect penance doth constrain the sinner to suffer all things willingly, contrition in his heart, confession in his mouth, and in his actions nothing but humility.
This to be wholesome penance St. Chrysostom affirmeth, that by those very means that we offend God, which certs we do by heart, word, and deed. By the same, we may be reconciled unto God in heart by contrition, in mouth by confession, in deed by satisfaction. To contrition appertaineth that place. A troubled spirit is a sacrifice to God. A contrite and humbled heart, O God, thou wilt not despise. Confession, Saint Luke doth notify in these words. Many of them that believed came confessing and declaring their deeds. And the apostle saint James teacheth, confess your sins one to another.
And to satisfaction do belong those worthy fruits of penance, which Saint John Baptist requireth, and amongst them alms is accounted. Of these, Daniel the prophet saith, thus, redeem thy sins with alms, and thy iniquities with mercy toward the poor. A great offense hath need of great satisfaction, saith Saint Ambrose. And hereunto also is referred that which Saint Paul saith of mourning for those Corinthians, because they had not as yet done penance for the uncleanness, and fornication, and incontinence contenency which they had committed.
What is contrition? It is grief of mind and a detestation conceived for sin, because Almighty God is therewith displeased, joined with a full purpose of amendment of life. This contrition is procured if a man do diligently behold the foulness, enormity, and multitude of his sins. If he carefully think upon that sovereign goodness offended of the grace of god and other gifts lost, if he do deeply weigh and stand in awe of the inevitable necessity of the uncertain uncertain hour of death. The horrible the horrible severity of the judgment to come. And the everlasting pains prepared for sinners.
Hereunto appertaineth that of Hezekiah. I will recount unto thee all my years of the bitterness of my soul. And that of David. I stood in awe of thy judgments. And that which he also in lamenting manner doth pray. I am afflicted, and too much humbled. I did roar with the sighs of my heart. And a little after. I will declare my iniquity, and I will think for my sin. Also it is an express speech of God Himself unto a sinner. Thou hast left thy first charity. Be mindful therefore from whence thou art fallen, and do penance. And Christ in the gospel.
Fear him, saith he, who after he hath killed, hath power to cast into hell. Yea, I say unto you, fear him. Now finally, this grief of contrition doth prepare us to remission of sins, in case it be joined with a confidence of God's mercy, and a desire of performing those things which do belong to the sacrament of penance. Is confession necessary? Yea, verily, but do but not only as some do falsely suppose that interior confession which is to be done in the presence of God every day, according to the example of holy David, who saith, I have said, I will confess against myself my injustice unto my unto our Lord.
But also this exterior confession, which is done unto a priest, of all the sins which do come into a man's mind, after diligent search and examination of his conscience. So it is written of men of the primitive church. Many of them that believed came confessing and declaring their deeds. Which manner of confessing to be very necessary, not only the holy laws of the church, and the reverent writings of the fathers do confirm, but also the divine words of Christ do conclude and declare, when he saith, whose sins you shall forgive, they are forgiven them.
And those you shall retain, they are retained. But to remit and retain sins, whereas this is an office of a of a judge, no priest can have authority. Except he first examine and know very perfectly the sinner's cause wherefore he hath to judge. Neither can this knowledge be had before the that the party which committeth himself to be judged and absolved by the priest, as his judge and physician, doth so discover, and lay open his wounds in such distinct and several manner, by voluntary confession, that the priest may plainly perceive where the sins are to be loosened, and where they are to be bound.
I'm I'm gonna stop here. I'm gonna the next question is, what do the fathers write of confession? And I'm gonna stop at that point because I'm gonna read from Saint Alphonsus dei Liguori, Victories of the Martyrs, or the lives of the most celebrated martyrs of the church. And the closest closest feast day here Since today is June 16, the next feast day of the martyrs that's closest is June or today is June 11. The next one is June 16. And in this book, Saint Julieta and Querichus, her son. Saint Juli Julieta was a noble lady of the city of Iconium in Lycanoeia.
Not Lyconium. I we just talked about this in the acts of acts of the apostles. During the reign of the emperors Diocletian and Maximian, a most cruel tyrant called Domitian was governor of the province. While the persecution was raging most violently, Saint Julieta took her infant son Cyr, only three years old, and Cyr in Latin is either syriac syriacus or quericus, and accompanied by two female servants, fled for safety to Seleucia in Isaria, where, however, she found Alexander, the proconsul of Cilicia, who exercised a no less barbarous cruelty than Domitian against those Christians who refused to sacrifice to the gods.
So these are the people that Paul spoke about in in the Areopagus. So this is pertinent to today's reading. The saint passed from Seleucia to Tharsus, where Alexander arrived about the same time. Having been recognized, she was arrested and conducted before the judge with the infant Queriacus in her arms. Fire and incense were produced, in order that renouncing Jesus Christ, she might sacrifice. But the Saint answered, I am a Christian, and therefore am prepared to lose not only my property, but even my life rather than deny my God. The judge frequently urged her to abjure her faith, but she who wished to compensate her temporal loss by the acquisition of eternal gains, uniformly replied, I am a Christian.
I cannot deny Jesus Christ. Alexander, infuriated by her constancy, ordered that the child should be torn from her embrace, and that she should be cruelly scourged. But the Holy Lady, under this torture, fervently and continually repeated, I am a Christian. I cannot sacrifice to your gods. Quiricus, meanwhile, was beholding the agonies of his mother and struggled to return to her embrace. But Alexander, to quiet him, placed him on his knee, and endeavored to kiss him. The child, however, kept his eyes fixed continually upon his parent, and by plunging and kicking, tried to free himself from the tyrant crying out at the same time, I also am a Christian.
The inhuman wretch dashed the child from him and the agonizing mother seeing the steps of the throne bespattered with the blood and brains of her infant, exclaimed, I give Thee thanks, O my God, for having called my boy before me to Thyself. The brutal judge, still more infuriated by this exclamation, caused her sides to be torn with iron hooks, and boiling pitch to be poured upon her feet. Meanwhile, one of the bystanders said to her, Juliet, Julita, have pity upon thyself. Perish not as thy son has perished. Sacrifice to the gods. I cannot, she replied.
Sacrifice to devils and to mute statues. I adore the Lord Jesus and wish to meet my son in heaven, upon which the judge decreed that she should be beheaded. This sentence filled the Saint with joy, Arrived at the place of her last struggle, she cast herself upon her knees, as Father Massini relates in his beautiful work of the lives of the saints, according to the acts of the martyrs by ruin art? She then prayed after the following manner. Oh God, who has been pleased to admit my child to a participation of the glory of thy saints, turn thine eyes of mercy towards me also, and grant me a place among the souls destined to love thee, and adore thee forever.
Having finished her prayer, her head was at once cut off. It is thus that Jul, Julita, with her heart all inflamed with holy love and full of joy, consummated her sacrifice in the year 03/2004. Now, this is a footnote to this. We think it our duty to rectify several passages of this narration, in which the author has confused two holy martyrs of the same name and of the same period, but not of the same place. She who is Victory Saint Basil, the scribes in his homilies, was of Caesarea in Cappadocia, when she was denounced as a Christian by the spoilation of her property, and then condemned to be burnt alive because she had steadfastly refused to offer incense to the idols?
As we read in the Martyrology, July 30, this was the beginning of the persecution of Diocletian in 03/2003. She was courageous enough to place herself at once on the funeral pile. After the execution her body was found entire without change. Then it was interred in the vestibule of the cathedral church, where afterwards a fountain sent forth miraculous water which healed many sick persons. All these circumstances have referred reference to Saint Juliet of Caesarea. As for Saint Julia of Iconium, the mother of Saint Cyr, the Martyrology mentions her June 16.
She was recognized and attested as a Christian on her arrival in Tarsus. After seeing her son perish in a manner so cruel, and yet so consoling, she was subjected to various tortures and triumphed and terminated her triumph by being beheaded. Her body and that of her son were then cast out of the city with those of other criminals. But her two servants who had taken flight and had hidden themselves came secretly, carried them away, and carefully buried them in the field. Later on, when peace was restored to the Church, under the great Constantine, one of them, who was yet living, discovered the precious deposit which became the object of the veneration of the faithful.
Dom, Ruinart, and the other authors cited by Saint Alphonsus are in accord with these facts. The narrative of which is drawn from a letter of Theodore, Bishop of Iconium. Geary and Butler add that Saint Amator, Bishop of Auxerre, from March till 04/18, carried to France the relics of Saint Cyr and of Saint Julieta, And distributed them in several places, especially in Nevers, Toulouse, Saint Armand, in Flanders, etcetera. Churches and monasteries were consecrated in their honor and were venerated in the West as well as in the East. Now, I'm gonna end here, and I'm gonna play a song after we do a prayer.
And it's, Brian Wilson died today. So that's that was in the news that Brian Wilson died. He was in the Beach Boys. So let's pray the Hail Mary. 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. And we'll end here with this.
Introduction and Opening Prayer
Acts of the Apostles: Paul and Barnabas
Council of Jerusalem: Circumcision Debate
Paul's Missionary Journeys and Challenges
Transition to Catechism Study
Understanding the Sacrament of Penance
Martyrdom of Saint Julieta and Quiricus
Closing Prayer and Tribute to Brian Wilson
