In this episode of Bible and Catechism, we delve into the Acts of the Apostles, exploring chapters 18 through 20. We follow Paul's journey as he establishes the church at Corinth, preaches in Ephesus, and faces opposition from the Jews. The episode highlights Paul's unwavering commitment to spreading the word of God, despite the challenges he encounters. We also discuss the significance of the Sabbath and its observance on Sunday, as interpreted by early church figures like St. Chrysostom.
Additionally, we study the Catechism of St. Peter Canisius, focusing on the sacrament of confession and its necessity as outlined by early church fathers. The episode concludes with a reading from St. Alphonsus Liguori's "The Victories of the Martyrs," recounting the martyrdom of Saints Nikander and Marcian. Their steadfast faith in the face of persecution serves as a powerful testament to their devotion to Christ. Join us as we explore these profound teachings and stories of faith.
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And let me just repeat that once more. Today is Wednesday, 06/18/2025, 5PM, 05:01PM. And welcome to Bible and Catechism, where the count for the Council of Catholic men and tonight we're gonna be reading again from the Acts of the Apostles and studying more catechism from the Catechism of St. Peter Canisius, who is a Doctor of the Church, followed by a reading from one of the lives of the martyrs in St. Alphonsus Liguori's book, The Victories of the Martyrs. Let's begin with an Our Father. Let's begin with, 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. And we're going to begin where we left off last time in the Acts of the Apostles. I have it bookmarked. Hopefully, I have it bookmarked. Or no, I didn't bookmark it. Well, that is unfortunate that I didn't bookmark it. I'm going to say where are we? Where the acts of the apostles.
We're quite a ways away. My bad for not being prepared. I should have been prepared for this. I apologize. I think Paul and Barnabas. We were at fourteen, if I'm not mistaken. I am going to say that we left off on fourteen. If I am wrong, I very much apologize. But I'm pretty sure that we're at that point. Or, no, we're way ahead. Here's my bookmark. We're at chapter 18. 18. I knew I had it bookmarked. So chapter 18 is when Paul finds the church of Corinth, and preaches at Ephesus. And Apollo goes to Corinth. Okay. And I'm reading from the Douay Rheims version of the Bible, in English. Translation from the Latin Vulgate of St. Jerome into English directly.
And it begins, After these things, departing from Athens, he came to Corinth and finding a certain Jew named Aquila, born in Pontus, lately come from Italy with Priscilla, his wife, because that Claudius had commanded all Jews to to depart from Rome. He came to them, and because he was of the same trade, he remained with them. And rot now and rot, now they were tentmakers by trade. And I I'm pretty sure we're on chapter 18. I just want to make double check. Yeah, I think we are. I don't know why I wouldn't have marked it properly. So, now they were tentmakers by trade.
And he reasoned in the synagogue every Sabbath, bringing in the name of the Lord Jesus. And he persuaded the Jews and the Greeks. I have to make one little adjustment here. And make sure that I'm going out properly. Yes. Okay, good. And when Silas and Timothy were come from Macedonia, Paul was earnest in preaching, testifying to the Jews that Jesus is the Christ. But they gainsaying and blaspheming, he shook his garments and said to them, your blood be upon your own heads. I am clean. From henceforth, I will go unto the Gentiles. And departing hence, he entered into the house of a certain man named Titus Justice.
One that worshiped God, whose house was adjoining to the synagogue. And Crispus, the ruler of the synagogue, believed in the Lord, with all his house. And many of the Corinthians hearing, believed and were baptized. And the Lord said to Paul in the night by a vision, do not fear but speak and hold not thy peace. Because I am with thee and no man shall set upon thee to hurt thee for I have much people in this city. And he said, there he stay and he stayed there a year and six months, teaching among them the word of God. But when Gallio was pro council of Achaia, Achaia, Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat saying, this man persuaded men to worship God contrary to the law.
And when Paul was beginning to open his mouth, Gallio Gallio Gallio Gallio, okay. Said to the Jews, if it were some matter of injustice or a heinous deed, oh Jews, I should with reason bear with you. But if they be questions of word and names and of your law, look you to it. I will not be judge of such things.' And he drove them from the judgment seat. And all laying hold on Sothenes, the ruler of the synagogue, beat him before the judgment seat, and Gallio cared for none of those things. But Paul, when he had stayed yet many days, taking his leave of the brethren, sailed thence into Syria, and with him, Priscilla and Aquila, having shorn his head in Centra, for he had a vow.
And he came to Ephesus and left them there. But he himself, entering into the synagogue, disputed with the Jews. And when they desired him that he would tarry a longer time, he consented not. And taking his leave and saying, 'I will return to you again, God willing.' He departed from Ephesus. And going down to Caesarea, he went up to Jerusalem and saluted the church and so came down to Antioch. And after he had spent some time I'm going to take this call one moment. So, please listen to Vatican Radio. It's probably African news. Okay, my apologies, folks.
Now, where are we at? He went to Jerusalem and saluted the church and so came down to Antioch and after he had spent some time there, he departed and went through the country of Galatia and Frigia in order confirming all the disciples. Now, a certain Jew named Apollo, born at Alexandria, an eloquent man, came to Ephesus, one mighty in the scriptures. This man was instructed in the way of the Lord and being fervent in spirit spoke and taught diligently the things that are of Jesus knowing only the baptism of John. This man therefore began to speak boldly in the synagogue, whom when Priscilla and Aquila had heard, they took him to them or took him to them and expounded to him the way of the Lord more diligently.
And whereas he was desirous to go to Achaea, the brethren exhorting wrote to the disciples to receive him who when he had come helped them much who had believed. For with much vigor, he convinced the Jews openly. Showing by the scriptures that Jesus is the Christ. Chapter 19, Paul establishes the church at Ephesus. The tumult of the silversmiths. And it came to pass while Apollo was at Corinth that Paul having passed through the upper coasts came to Ephesus and found certain disciples. And he said to them, have you received the Holy Ghost since you believed?
But they said to him, we have not so much as heard whether there be a Holy Ghost. And he said, in what then were you baptized? Who said, in John's baptism. Then Paul said, John baptized the people with the baptism of penance, saying that they should believe in him who was to come after him. That is to say, in Jesus. Having heard these things, they were baptized in the name of the Lord Jesus. And when Paul had imposed his hands on them, the Holy Ghost came upon them. And they spoke with tongues and prophesied. And all the men were about 12.
And entering into the synagogue He spoke boldly for the space of three months disputing and exhorting exhorting concerning the Kingdom of God But when some were hardened and believed not speaking evil of the way of the Lord before the multitude departing from them He separated the disciples disputing daily in the school of one Tyrannus and this continued for the space of two years so that all they who dwelt in Asia heard the word of the Lord, both Jews and Gentiles. And God wrought by the hand of Paul, more than common miracles, so that even there were brought from his body to the sick, handkerchiefs and aprons, and the diseases departed from them, and the wicked spirits went out of them.
Now, some also of the Jewish exorcists who went about, attempted to invoke over them that had evil spirits, the name of the Lord Jesus, saying, I conjure you by Jesus whom Paul preacheth. And there were certain men, seven sons of Skeva, a Jew, a chief priest, that did this. But the wicked spirit answering said to them, Jesus, I know, and Paul, I know, but who are you? And the man in whom the wicked spirit was Leaping upon them and mastering them both prevailed against them so that they fled out of the house that house naked and wounded And this became known to all the Jews and the Gentiles that dwelt at Ephesus.
And fear fell on all of them, and the name of the Lord Jesus was magnified and many of them that believed came confessing and declaring their deeds and many of them who had followed curious arts brought together their books and burnt them before all. And counting the price of them, they found the money to be 50,000 pieces of silver. So mighty grew the word of God and was confirmed. And when these things were ended, Paul proposed in the spirit when he had passed through Macedonia and and and and Kaia to go to Jerusalem saying, after I have been there, I must see Rome also.
And sending into Macedonia, two of them that ministered to him, Timothy and Erastus, he himself remained for a time in Asia. Now, at that time, there arose no small disturbance about the way of the Lord. For a certain man named Demetrius, a silversmith, who made silver temples for Diana Diana, brought no small gain to the craftsman, whom he, calling together with the workmen of the like occupation, said, Sirs, you know that our gain is by this trade, and you see and hear that this Paul by persuasion hath drawn away a great multitude not only of Ephesus but almost of all Asia saying, they are not gods which are made by hands.
So that not only this our craft is in danger to be set at naught, but also the temple of the of great Diana shall be reputed for nothing. Yea, and her majesty shall begin to be destroyed, whom all Asia and the world worshipeth.' Having heard these things, they were full of anger and cried out saying, 'Great is Diana of the Ephesians!' And the whole city was filled with confusion. And having caught Gaius and Aristarchus, unto the people, the disciples suffered him not. And some also of the rulers of Asia, who were his friends, sent unto him desiring that he would not venture himself into the theater.
Now, some cried one thing, some another, for the assembly was confused, and the greater part knew not for what cause they were come together. And they drew forth Alexander out of the multitude. The Jews thrusting him forward and Alexander beckoning with his hand for silence would have given the people satisfaction. But as soon as they perceived him to be a Jew, all with one voice for the space of about two hours cried out, 'Great is Diana of the Ephesians.' And when the town clerk had appeased the multitudes, he said, ye men of Ephesus, what men man is there that knoweth not that the city of the Ephesians is a worshiper of the great Diana and of Jupiter's offspring.
For as much therefore as these things cannot be contradicted, you ought to be quiet and do nothing rashly. For you have brought hither these men who are neither guilty of sacrilege nor of blasphemy against your goddess. But if Demetrius and the craftsmen that are with him have a matter against any man, the courts of justice are open and there are pro councils, let them accuse one another and if you inquire after any other matter, it may be decided in a lawful assembly. For we are even in danger to be called in question for this day's uproar.
There being no man guilty of whom we may give account of this concourse. And when he had said these things, he dismissed the assembly. Chapter 20. Paul passes through Macedonia and Greece. He raises a dead man to life in at Troas. He his discourse to the clergy at Ephesus. And after the tumult was ceased, Paul calling to him, the disciples, and exhorting them, took his leave, and set forward to go into Macedonia. And when he had gone over those parts, and had exhorted them with many words, he came into Greece. Where when he had spent three months, the Jews laid wait for him as he was about to sail into Syria.
So, he took a resolution to return through Macedonia. And there accompanied him, Sopatter, the son of Piras at Beria or Beria of the Thessalonians, Aristocar, Arcis, and Secundus, and Gaius of Derbe, and Timothy and of Asia, Tychicus and Trophimus. These going before stayed for us at Troas. But we sailed from Philippi after the days of the Azimite Maze. And came to them to Troas in five days. Where we abode seven days. And on the first day of the week, when we were assembled to break bread, Paul discoursed with them, being to depart on the morrow, and he continued his speech until midnight.
And there were a great number of lamps at the upper chamber where we were assembled. And a certain young man named Uticus, sitting on the window, being oppressed with a deep sleep as Paul was long preaching. By occasion of his sleep fell from the third loft down and was taken up dead. To whom to whom when Paul had gone down, he laid himself upon him and embracing him said, be not troubled for his soul is in him. Then going up and breaking bread and tasting and having talked a long time to them until daylight so he departed and they brought the youth alive and were not a little comforted.
But we going aboard the ship sailed to Azos being there to take in Paul for so he had appointed himself proposing to travel by land. And when he had met with us at Assos, he took him in and came to Mytilene. And sailing thence, the day following we came over against Chios. And the next day we arrived at Samos. And the day following, we came to Miltus. For Paul had determined to sail by Ephesus, lest he should be stayed anytime in Asia. For he hastened if it were possible for him to keep the day of Pentecost at Jerusalem. And sending from Miltus to Ephesus, he called the ancients of the of the church.
And when they were come to him and were together, he said to them, you know from the first day that I came into Asia, in what manner I had been with you for all the time. Serving the Lord with all humility and with tears and temptations which befell me by the conspiracies of the Jews. How I have kept back nothing that was profitable to you. But have preached it to you. And taught you publicly. From house to house. Testifying both to Jews and Gentiles, penance toward God, towards God, and faith in our Lord Jesus Christ. And now, behold, being bound in the spirit, I go to Jerusalem, not knowing the things which shall befall me there, save that the Holy Ghost in every city witnesseth to me, saying, that bans and afflictions wait for me at Jerusalem.
But I fear none of these things, neither do I count my life more precious than myself, so that I may consummate my course and the ministry of the word which I received from the Lord Jesus, To testify the gospel of the grace of God. And now behold, I know that all you among whom I have gone preaching the kingdom of God shall see my face no more. Wherefore, I take you to witness this day that I am clear from the blood of all men. For I have not spared to declare unto you all the counsel of God. Take heed to yourselves and to the whole flock wherein the the Holy Ghost hath placed you bishops to rule the Church of God.
Which he hath purchased with his own blood. I know that after my departure, ravening wolves will enter in among you. Not sparing the flock. And of your own selves shall arise men speaking perverse things to draw away disciples after them. Therefore, watch, keep, keeping in memory that for three years, I ceased not with tears to admonish everyone of you night and day. And now I commend you to God and to the word of his grace who is able to build up and to give an inheritance among all the sanctified. I have not coveted any man's silver, gold, or apparel as you yourselves know.
For such things as were needful for me and them that are with me, these hands have furnished. I have showed you all things, how that so laboring you ought to support the weak and to remember the word of the Lord Jesus. How he said, it is more blessed thing to give rather than to receive. And when he had said these things, kneeling down, he prayed with them all that there was much weeping among them all and falling on the neck of Paul, they kissed him Being grieved most of all for the word which he had said that they should see his face no more. And they brought him on his way to the ship.
And that is the end of chapter 20. So, I'm gonna go back to the beginning, chapter 18, and look at any footnotes that there might be. I see there's a lot of references to the book of Numbers, the book of Matthew, the book of Luke, John. And they give some years that this took place, like the years 50 it begins in fifty two, fifty four AD, fifty five AD to fifty six, fifty seven AD. And then chapter 20 verse seven And on the first day of the week that that struck out to me too the first day of the week is Sunday and that's when we as Christians worship God and we keep holy the Sabbath day as Christians And Catholics always go to Mass on Sunday. It's an obligation.
It's one of the it's the, it's in fact, it's the Third Commandment. Thou shalt keep holy the Sabbath day. And so, it says here, St Chrysostom, which is St. John Chrysostom, or as they say, Chrysostom, And many other interpreters of the scripture explain that the Christians, even at this time, must have changed the Sabbath into the first day of the week, the Lord's Day, as all Christians now keep it. This change was undoubtedly made by the authority of the Church. Hence, the exercise of the power which Christ had given to her, for he is Lord of the Sabbath.
Alright. So, we're going to end there. Chapter 21 we'll read next week. And I'll leave it there. I'll mark it this time. And I know where we're gonna begin next week. I won't be stuttering like I did in the beginning of this this stream that I'm doing here. Alright. The next part of our cat our, Bible and Catechism study is the Catechism. And I am going to begin again here. We're gonna talk about confession. The sacrament of confession. Which if you're Catholic, you were raised to know that there are seven sacraments. Or if you're Eastern Orthodox Christian, you know that as well.
And some some Protestants also keep that notion. I think I know I kind of I don't know. Maybe like High Church Anglicans. So, the Saint Peter Kinesius, the large catechism, the question, question one twelve, Question one twelve, is confession necessary? Is confession necessary? Yey, verily, but not only as some do falsely suppose that interior confession which is to be done in the presence of God everyday. According to the example of Holy David who say it, I have said I will confess against myself my injustice unto the 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 father do confirm but also the divine words of Christ do conclude and declare that he when he say it, whose sins, whose sins you shall forgive, they are forgiven them. And whose you shall retain, they are retained.
But to remit and retain sins, whereas this is an office of a judge. No priest can have authority except he first examine and know very perfectly the sinner's cause whereof he hath to judge neither can this knowledge he had be had before 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. What do the fathers?
This is question one thirteen. What do the fathers write of confession? They search do with one consent, not only commend and approve unto us the benefit of confession and the perpetual practice of it in the church, but the bond also and necessity thereof. And to allege amongst very many a few and those most approved witnesses. First, Saint Basil the Great saith thus, It is judged necessary that sins be confessed unto those to whom is committed the dispensation of the mysteries of God. For so the very penitence of ancient times are found to have confessed their sins unto holy men.
Then Saint Cyprian, I beseech you my brethren, he saith he, everyone to confess his sin, wilt, yet he that sinneth remaineth in this world. Wilts his confession may be admitted, wilt every man's satisfaction and remission given by the priests is acceptable unto the our lord. Here unto, accorded the sentence of Saint Augustine, who teacheth in this manner. Do you penance such as is done in the church, that the church may pray for you. Let no man say within himself, I do it in secret, I do it before God alone. God who pardoneth me knoweth that I do in heart.
Was it therefore said in vain? Whatsoever you shall lose on earth shall be loosed in heaven? Were the keys given to the church of God in vain? Do we frustrate the gospel of God? Do we frustrate the words of Christ? Do we promise you that which he denieth? Do we deceive you? And in another place, there are saith he that do think it sufficient for their salvation. If they confess their sins to God alone, unto whom nothing is hidden, and every man's conscience lieth open. For they will not or they are ashamed, or they disdain to show themselves unto priests.
Whom yet our Lord hath by Moses ordained to discern between leper and leper. But I will not have thee deceived with this opinion. And be ashamed thereby to confess them unto the vice adjourn of our Lord. Either languishing with the shame fastness or stiff necked with indignation. For of reason and like manner, must we admit for our judge, him for our judge, which our Lord doth not disdain to be his vicar. And it is no less evident that Leo the Great hath left in writing, the manifold mercies of God doth succor the man's the falls of men.
That, not only by the grace of baptism, but also by the medicine of penance, the hope of life everlasting might be repaired. That they which had violated the benefit of regeneration, condemning themselves in their own judgement, might come to remission of sins. The suckers of God's goodness, so being ordained, so ordained, that pardon cannot be had at God's hands, but by the supplication of priests. For the mediator of God and men, Jesus Christ, hath given this power to prelates of the church, that they might both admit unto penance those who confess and receive them being purged with wholesome satisfaction to the communion of the sacraments by the gate of reconciliation.
What ought we to think of satisfaction? Truly, thus much, that there is one kind of satisfaction proper unto Christ, our redeemer, And another common to all faithful penitence. That was once accomplished in the body of Christ crucified. When that immaculate lamb took away the sins of the world. That they which by nature were the sons of wrath might be reconciled unto God. But this which belongeth unto penitence is done everyday in the church by the members of Christ. When being sorry for our sins, we do after confession, perform those things which the priest, when he gave absolution, and joined, and when of our own accord, we do bring forth the worthy fruits of penance, whereby we may, in some part, at the last, at the least recompense, the faults, and offenses of our past life.
This is a certain satisfaction both of revengement and of purgation, and it is so far from obscuring the benefit and satisfaction of Christ, our redeemer, that it doth more commend and set forth the same. For that satisfaction of his going before and especially cooperating with us, we do according unto the scripture, use judgement and justice, taking revenge upon ourselves for our sins, and cleansing the relics of sin that remain in us, procuring and deserving ourselves the more plentiful of great grace of God. Finally, professing by these means that we do willingly embrace the cross of Christ.
Deny ourselves, mortify our flesh, and being stricken with the hatred of old Adam in us, do endeavor to perfection. Wilts we do with fervent zeal and courage, strive against the motions of a depraved mind. After this sort did Holy David, the Ninevites, and others give themselves to satisfaction, whom it is manifest to have done penance in sackcloth, ashes, sighing, mourning, fasting, and other afflictions, and they are read to have been grateful and approved unto God, therefore. And this part of penance, the scripture confirming and commending unto us, crieth out, turn ye to me with all your heart in fasting, in weeping, and lamentation, and in another place, convert and do penance for all your iniquities, and iniquity shall not be unto your you in destruction.
And Saint Paul teacheth also that the sadness that which is according to God doth work penance. And he giveth a general admonition that if we did judge ourselves, we should not be judged by our Lord. And for that cause, we shall not need to discourse of the name of satisfaction. Which certes in the Fathers is very familiar. Seeing that the thing itself is expressly set down in scripture. Okay. For that cause, we shall not need to discourse in the name of satisfaction. Because if we judge ourselves. Next question. Let us see some sentences of the father's touching satisfaction.
Saint Cyprian, the most holy martyr, teacheth in this manner. Look how such almighty god is prone to pardon by the piety of a father. So much is he to be feared by the majesty of a judge. Let a deep wound have diligent and long physic. Let not the penance be less than the fault. We must pray more earnestly pass over the day in lamenting the nights and watching and weeping. Spend the whole time in mournful tears. Lie upon the ground in ashes and wallow in sackcloth and filth. And again the same God is to be besieged and to be pacified with our satisfaction.
Our sins must be pondered. Our actions and secret intentions surveyed. And the deserts of our conscience weighed. And a little after the way of penance which the priest showeth us. Let us embrace. Let us use the vital remedies which he taketh out of heavenly scriptures. And laying open the burden of our conscience before him. Let us demand the wholesome medicine for those secret wounds which we have confessed. And let us not cease to do penance and call upon the mercy of our Lord. Lest that which seemeth but little in the quality of the sin be augmented by the negligence of satisfaction.
And Saint Augustine hath said very plainly. That it is not sufficient for a man, a man to amend his manners. And to leave his misdeeds. Unless by the sorrow of pentance, by the sighings of humility, and by the sacrifice of a contrite heart together with the cooperation of alms, satisfaction be made to God for those things also that have been committed. Then in Saint Jerome, we find it thus written. The body is to be afflicted, which has spent much time in delicacy. Long laughter must be recompensed with continual weeping.
The soft linen and precious silks must be changed into the sharpness of hair cloth. To this end, also is this speech of Saint Ambrose. He that doth penance ought not only to wash away his sin with tears, but also to cover his faults with more reformed actions. That sin might not be imputed unto him. And again, in another place, for a great wound, a deep and long medicine is necessary. Great wickedness must of necessity have great satisfaction. Finally, so saith St. Gregory, It is to be seriously thought and considered that he which knoweth himself to have committed things unlawful must endeavor to abstain from some things that are lawful.
That thereby he may make satisfaction unto his creator. Question 116. 'Is there any place for satisfaction after death?' For the explication of this point, we must consider the diverse estates of them that die. For some of them do keep the grace of God and innocency of life even unto their end. Unto whom appertaineth the saying of Manasses that unto just persons and those which have not sinned as Abraham, Isaac, and Jacob penance was not ordained. Others have sinned indeed and fallen from the grace of God which once they received. But they have purged in this life the filth of their sins with the worthy works of penance.
David, Hezekiah, Saint Peter and Saint Mary Magdalene, both these kinds have no need of satisfaction after death. But are altogether free from all bond thereof. But far more in number are those of a middle sort, and yet not very evil, as Saint Augustine showeth, who have not performed perfect penance for the sins in their lifetime. And therefore, are to be saved by fire, That whatsoever was wanting of convenient satisfaction in this life may be paid unto God's justice in another. For there shall not enter any polluted thing into that city. Therefore, that we may answer to the question proposed, such kind of persons departed must abide some satisfaction.
Yea, and that most painful after their death, which yet nevertheless God of his great mercy is won't to release by the devout intercession of those that are alive. That so they which are departed may being helped in the church by the sufferings of their brethren and members may be lightened of their sins and of the terrible pains due unto the same. And here unto belongeth that which the authority of holy scripture delivereth. It is a holy and wholesome cognition to pray for the dead that they may be loosened from their sins. Whereupon, Judas the Maccabee was commended for that being moved by with a singular religious zeal, he did with great care and sumptuousness, procure that not only prayers, but also sacrifice should be offered for the sins of soul of the souls departed.
In this doctrine do agree the reverent councils and fathers which have delivered the true doctrine of the Church, of whom to allege one instead of many, and him a witness most worthy of credit. Saint Augustine writeeth thus, in the books of the Maccabees, we read sacrifice to have been offered for the dead, but although it were nowhere extent in the old scriptures, yet is the authority of the universal church not small, whose practice in this behalf, behalf is most evident. Where in the prayers of the priests, which are made unto our Lord at his altar, the commendation also of those that are departed, hath a particular place.
And again, it is to be thought, saith he, that there shall be no purgatory pains after that last and terrible judgement. And what can be more plainly spoken than those words? It is not to be doubted that by the prayers of the Holy Church and by the most wholesome sacrifice and by alms which are bestowed for their souls, those which are departed be helped that our Lord may deal more mercifully with them than their sins are have deserved. For this hath been delivered by the fathers and the universal church observeth that for those which are departed in the communion of the body and blood of Christ when their memory is made at the sacrifice in the due place, prayers also are poured unto out unto god and it is expressly mentioned that the sacrifice is offered for them.
And when by the help, for the helping of them, works of mercy are exercised, who may doubt that they are available unto them, for whom prayers are not in vain offered. It is not at all to be doubted, but these do things do profit the dead. Yet such only who live so before death, that these things might be profitable to them after death. Thus, writeeth Saint Augustine over twelve hundred years ago, gone. To omit many, also more ancient than himself Saint Cyprian, Urijin, Saint Dennis, Saint Clement, who with one consent do all accord in this doctrine, wherefore, Saint Chrysostom doth in terms and plain terms exhort both that we ourselves to our power do help them that are departed and put others in mind also to pray and give alms for them.
For it was not unadvisedly decreed by the apostles that in the dreadful mysteries, commemoration should be made of those who are departed. For they knew well that they should gain much and reap no small commodity thereby. Thus, writeeth Saint Chrysostom. Finally, this is that which to this day, the Holy Church, a faithful interpreter of the scriptures, hath taught against the Arians. And there is a certain purgatory or amendatory fire, as St. Augustine calleth it, calleth it, in which the faithful souls departed in Christ must suffer and satisfy for the punishment of those sins which holy satisfaction was not made in this life by penance.
Except as Saint Augustine speaketh, they be relieved by the devotion of their friends that are alive. I'm going to leave it there. And I'm going to read from the victories of the martyrs by Saint Alphonsus Liguori, the lives of the most celebrated martyrs of the church. Today is June 18. So the feast day we're gonna talk about they had the feast day yesterday, the Saints Nikander and Marcian soldiers. Both these saints belonged to the military profession, but in the reign of Diocletian at the beginning of the fourth century, distressed at seeing the faithful persecuted, they left the army renouncing even the money that was due for their services.
According to the Martyrology, they retired to Venerpharaoh. They were accused of being Christians before the governor, Maximus, who ordered them to sacrifice. But Nikander answered, this order should be given only to those who are willing to obey it. Now we are Christians and cannot do so. Maximus, but why have you refused to receive your pay? Nikander, we cannot receive it because the money of that of the impious is regarded by the servants of God as contamination. Maximus. I'm just gonna make sure that I don't have any interruptions. Because I might go over the hour with this. Maximus. Offer incense at least to the gods. Nikander.
How can a Christian abandon the worship of the true God to adore stones and blocks? Or why should that honor be given to them which is due only to God? Daria, the wife of Nicander, was present at the interrogation and filled with the Spirit of God, said to her husband, 'Far be it from thee, Nicander, to obey the governor and renounce Jesus Christ. Remember that God, to whom thou didst plight thy faith, he will be thy protector. Hereupon, Maximus exclaimed, Wicked woman, why wouldst thou procure the death of thy husband? Daria, that he may the sooner attain to eternal life.
Maximus, say rather that thou art anxious to have another husband, And therefore, dost desire his death. Daria. If thou hast any such suspicion and sufficient authority, cause me to be first put to death for Jesus Christ. Maximus replied that he had received no orders regarding women. Nevertheless, he sent her to prison. Turning then to Nicander, the governor said, Give no ear to the words of thy wife. She pleads for death. But I will give thee time to consider whether it behoove thee to live or die. Nikander answered, consider the time has already passed. I have deliberated upon the matter and am resolved to save myself.
Maximus, believing that the saint meant to save his life by offering a sacrifice, exclaimed, praise be to God. The words were repeated by the saint and the governor was rejoicing over his imaginary victory. When he heard Nikander continue his prayer aloud, which was that God would deliver him from the contamination of this world. Astonished at the supposed change, the governor exclaimed, how is this? Just now, thou wert anxious to live and at present, dost pray for death. The candor answered, no, I wish not to die, but to live forever. Therefore, it is that I despise this life to which thou speakest.
Upon my body, thou mayest exercise what power thou hast. I am a Christian. The governor then addressing himself to Marcion, asked him what he intended to do. The saint replied, I profess and desire the same as my companion. Then said Maximus, you shall both be brought to prison. Be prepared to receive the punishment you deserve. After twenty days, they were again summoned before the governor who asked them whether they were now prepared to obey the emperors. Marcion courageously replied, all thy exhortations can never make us abandon our God. We know that he calls us to himself.
Detain us not, therefore, but send us to our crucified Lord, whom although you blaspheme, we nevertheless adore. Maximus then said, since you wish to die, be it so. Marcian, let it be quickly not that we are afraid of torments, but because we are anxious to be a united to Jesus Christ. Maximus, I am innocent of your deaths. They are the orders of the emperors. Not that I condemn you. If you are sure of going to a better place, I am glad. Having received sentence of death, the saints replied, peace be with thee, Maximus. And full of religious joy, they went forward to Meriden, praising the Lord.
Nikander was followed by his wife Daria and his little son, Papian Papian, brother to the Martyr, Saint Pasicrates, carried in his arms. When the Holy Martyr was about to be decapitated, Daria endeavored to approach in order to encourage him, but could not by reason of the crowd. Whereupon Marcion, stretching forth his hand, presented her to Nicander, who took leave of her with a serene countenance saying, Peace be with thee. The undaunted woman exhorted him in the following words, Be of good courage, my dear husband, and complete thy sacrifice. I am consoled now that I behold thee going to everlasting glory, and being thus made the wife of a martyr, I rejoice at my happy lot.
Give to God those manifestations of love which are his due and pray for me that he may save my soul from eternal death. Marcion also was followed by his wife and other relatives. But she, on the contrary, tore her garments and exclaimed, Ah, me. Why dost thou despise me, my Marcion? Take pity on me or at least upon this, my child. Marcion interrupting her said, How long shall the devil continue to keep thee blind? Depart and allow me to terminate my martyrdom in peace. But she continued her wailings. And even threw herself upon him to impede his his progress.
The saint, therefore, requested a pious Christian named Zoticus to keep her back and having arrived at the place of execution, said to her, In the name of the Lord, retire, possessed as thou art by the devil. Thou canst not behold the termination of my triumph. Then embracing his son, he raised his eyes to heaven and said, my God, take this, my child, unto thy holy keeping.' Finally, the two saints, having been having given each other the kiss of peace, had their eyes bound by the executioner and were beheaded. And the acts of this martyrdom are also copied by Ruinart.
And that is the end of our Bible and Catechism study, along with the lives of the martyrs story. Let's pray in the name of the Father, Son, and of the Holy Spirit. Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen. In the name of the Father, Son, and of the Holy Spirit. Amen. Thank you, everybody. And we'll see you next week.
And let me just repeat that once more. Today is Wednesday, 06/18/2025, 5PM, 05:01PM. And welcome to Bible and Catechism, where the count for the Council of Catholic men and tonight we're gonna be reading again from the Acts of the Apostles and studying more catechism from the Catechism of St. Peter Canisius, who is a Doctor of the Church, followed by a reading from one of the lives of the martyrs in St. Alphonsus Liguori's book, The Victories of the Martyrs. Let's begin with an Our Father. Let's begin with, 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. And we're going to begin where we left off last time in the Acts of the Apostles. I have it bookmarked. Hopefully, I have it bookmarked. Or no, I didn't bookmark it. Well, that is unfortunate that I didn't bookmark it. I'm going to say where are we? Where the acts of the apostles.
We're quite a ways away. My bad for not being prepared. I should have been prepared for this. I apologize. I think Paul and Barnabas. We were at fourteen, if I'm not mistaken. I am going to say that we left off on fourteen. If I am wrong, I very much apologize. But I'm pretty sure that we're at that point. Or, no, we're way ahead. Here's my bookmark. We're at chapter 18. 18. I knew I had it bookmarked. So chapter 18 is when Paul finds the church of Corinth, and preaches at Ephesus. And Apollo goes to Corinth. Okay. And I'm reading from the Douay Rheims version of the Bible, in English. Translation from the Latin Vulgate of St. Jerome into English directly.
And it begins, After these things, departing from Athens, he came to Corinth and finding a certain Jew named Aquila, born in Pontus, lately come from Italy with Priscilla, his wife, because that Claudius had commanded all Jews to to depart from Rome. He came to them, and because he was of the same trade, he remained with them. And rot now and rot, now they were tentmakers by trade. And I I'm pretty sure we're on chapter 18. I just want to make double check. Yeah, I think we are. I don't know why I wouldn't have marked it properly. So, now they were tentmakers by trade.
And he reasoned in the synagogue every Sabbath, bringing in the name of the Lord Jesus. And he persuaded the Jews and the Greeks. I have to make one little adjustment here. And make sure that I'm going out properly. Yes. Okay, good. And when Silas and Timothy were come from Macedonia, Paul was earnest in preaching, testifying to the Jews that Jesus is the Christ. But they gainsaying and blaspheming, he shook his garments and said to them, your blood be upon your own heads. I am clean. From henceforth, I will go unto the Gentiles. And departing hence, he entered into the house of a certain man named Titus Justice.
One that worshiped God, whose house was adjoining to the synagogue. And Crispus, the ruler of the synagogue, believed in the Lord, with all his house. And many of the Corinthians hearing, believed and were baptized. And the Lord said to Paul in the night by a vision, do not fear but speak and hold not thy peace. Because I am with thee and no man shall set upon thee to hurt thee for I have much people in this city. And he said, there he stay and he stayed there a year and six months, teaching among them the word of God. But when Gallio was pro council of Achaia, Achaia, Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat saying, this man persuaded men to worship God contrary to the law.
And when Paul was beginning to open his mouth, Gallio Gallio Gallio Gallio, okay. Said to the Jews, if it were some matter of injustice or a heinous deed, oh Jews, I should with reason bear with you. But if they be questions of word and names and of your law, look you to it. I will not be judge of such things.' And he drove them from the judgment seat. And all laying hold on Sothenes, the ruler of the synagogue, beat him before the judgment seat, and Gallio cared for none of those things. But Paul, when he had stayed yet many days, taking his leave of the brethren, sailed thence into Syria, and with him, Priscilla and Aquila, having shorn his head in Centra, for he had a vow.
And he came to Ephesus and left them there. But he himself, entering into the synagogue, disputed with the Jews. And when they desired him that he would tarry a longer time, he consented not. And taking his leave and saying, 'I will return to you again, God willing.' He departed from Ephesus. And going down to Caesarea, he went up to Jerusalem and saluted the church and so came down to Antioch. And after he had spent some time I'm going to take this call one moment. So, please listen to Vatican Radio. It's probably African news. Okay, my apologies, folks.
Now, where are we at? He went to Jerusalem and saluted the church and so came down to Antioch and after he had spent some time there, he departed and went through the country of Galatia and Frigia in order confirming all the disciples. Now, a certain Jew named Apollo, born at Alexandria, an eloquent man, came to Ephesus, one mighty in the scriptures. This man was instructed in the way of the Lord and being fervent in spirit spoke and taught diligently the things that are of Jesus knowing only the baptism of John. This man therefore began to speak boldly in the synagogue, whom when Priscilla and Aquila had heard, they took him to them or took him to them and expounded to him the way of the Lord more diligently.
And whereas he was desirous to go to Achaea, the brethren exhorting wrote to the disciples to receive him who when he had come helped them much who had believed. For with much vigor, he convinced the Jews openly. Showing by the scriptures that Jesus is the Christ. Chapter 19, Paul establishes the church at Ephesus. The tumult of the silversmiths. And it came to pass while Apollo was at Corinth that Paul having passed through the upper coasts came to Ephesus and found certain disciples. And he said to them, have you received the Holy Ghost since you believed?
But they said to him, we have not so much as heard whether there be a Holy Ghost. And he said, in what then were you baptized? Who said, in John's baptism. Then Paul said, John baptized the people with the baptism of penance, saying that they should believe in him who was to come after him. That is to say, in Jesus. Having heard these things, they were baptized in the name of the Lord Jesus. And when Paul had imposed his hands on them, the Holy Ghost came upon them. And they spoke with tongues and prophesied. And all the men were about 12.
And entering into the synagogue He spoke boldly for the space of three months disputing and exhorting exhorting concerning the Kingdom of God But when some were hardened and believed not speaking evil of the way of the Lord before the multitude departing from them He separated the disciples disputing daily in the school of one Tyrannus and this continued for the space of two years so that all they who dwelt in Asia heard the word of the Lord, both Jews and Gentiles. And God wrought by the hand of Paul, more than common miracles, so that even there were brought from his body to the sick, handkerchiefs and aprons, and the diseases departed from them, and the wicked spirits went out of them.
Now, some also of the Jewish exorcists who went about, attempted to invoke over them that had evil spirits, the name of the Lord Jesus, saying, I conjure you by Jesus whom Paul preacheth. And there were certain men, seven sons of Skeva, a Jew, a chief priest, that did this. But the wicked spirit answering said to them, Jesus, I know, and Paul, I know, but who are you? And the man in whom the wicked spirit was Leaping upon them and mastering them both prevailed against them so that they fled out of the house that house naked and wounded And this became known to all the Jews and the Gentiles that dwelt at Ephesus.
And fear fell on all of them, and the name of the Lord Jesus was magnified and many of them that believed came confessing and declaring their deeds and many of them who had followed curious arts brought together their books and burnt them before all. And counting the price of them, they found the money to be 50,000 pieces of silver. So mighty grew the word of God and was confirmed. And when these things were ended, Paul proposed in the spirit when he had passed through Macedonia and and and and Kaia to go to Jerusalem saying, after I have been there, I must see Rome also.
And sending into Macedonia, two of them that ministered to him, Timothy and Erastus, he himself remained for a time in Asia. Now, at that time, there arose no small disturbance about the way of the Lord. For a certain man named Demetrius, a silversmith, who made silver temples for Diana Diana, brought no small gain to the craftsman, whom he, calling together with the workmen of the like occupation, said, Sirs, you know that our gain is by this trade, and you see and hear that this Paul by persuasion hath drawn away a great multitude not only of Ephesus but almost of all Asia saying, they are not gods which are made by hands.
So that not only this our craft is in danger to be set at naught, but also the temple of the of great Diana shall be reputed for nothing. Yea, and her majesty shall begin to be destroyed, whom all Asia and the world worshipeth.' Having heard these things, they were full of anger and cried out saying, 'Great is Diana of the Ephesians!' And the whole city was filled with confusion. And having caught Gaius and Aristarchus, unto the people, the disciples suffered him not. And some also of the rulers of Asia, who were his friends, sent unto him desiring that he would not venture himself into the theater.
Now, some cried one thing, some another, for the assembly was confused, and the greater part knew not for what cause they were come together. And they drew forth Alexander out of the multitude. The Jews thrusting him forward and Alexander beckoning with his hand for silence would have given the people satisfaction. But as soon as they perceived him to be a Jew, all with one voice for the space of about two hours cried out, 'Great is Diana of the Ephesians.' And when the town clerk had appeased the multitudes, he said, ye men of Ephesus, what men man is there that knoweth not that the city of the Ephesians is a worshiper of the great Diana and of Jupiter's offspring.
For as much therefore as these things cannot be contradicted, you ought to be quiet and do nothing rashly. For you have brought hither these men who are neither guilty of sacrilege nor of blasphemy against your goddess. But if Demetrius and the craftsmen that are with him have a matter against any man, the courts of justice are open and there are pro councils, let them accuse one another and if you inquire after any other matter, it may be decided in a lawful assembly. For we are even in danger to be called in question for this day's uproar.
There being no man guilty of whom we may give account of this concourse. And when he had said these things, he dismissed the assembly. Chapter 20. Paul passes through Macedonia and Greece. He raises a dead man to life in at Troas. He his discourse to the clergy at Ephesus. And after the tumult was ceased, Paul calling to him, the disciples, and exhorting them, took his leave, and set forward to go into Macedonia. And when he had gone over those parts, and had exhorted them with many words, he came into Greece. Where when he had spent three months, the Jews laid wait for him as he was about to sail into Syria.
So, he took a resolution to return through Macedonia. And there accompanied him, Sopatter, the son of Piras at Beria or Beria of the Thessalonians, Aristocar, Arcis, and Secundus, and Gaius of Derbe, and Timothy and of Asia, Tychicus and Trophimus. These going before stayed for us at Troas. But we sailed from Philippi after the days of the Azimite Maze. And came to them to Troas in five days. Where we abode seven days. And on the first day of the week, when we were assembled to break bread, Paul discoursed with them, being to depart on the morrow, and he continued his speech until midnight.
And there were a great number of lamps at the upper chamber where we were assembled. And a certain young man named Uticus, sitting on the window, being oppressed with a deep sleep as Paul was long preaching. By occasion of his sleep fell from the third loft down and was taken up dead. To whom to whom when Paul had gone down, he laid himself upon him and embracing him said, be not troubled for his soul is in him. Then going up and breaking bread and tasting and having talked a long time to them until daylight so he departed and they brought the youth alive and were not a little comforted.
But we going aboard the ship sailed to Azos being there to take in Paul for so he had appointed himself proposing to travel by land. And when he had met with us at Assos, he took him in and came to Mytilene. And sailing thence, the day following we came over against Chios. And the next day we arrived at Samos. And the day following, we came to Miltus. For Paul had determined to sail by Ephesus, lest he should be stayed anytime in Asia. For he hastened if it were possible for him to keep the day of Pentecost at Jerusalem. And sending from Miltus to Ephesus, he called the ancients of the of the church.
And when they were come to him and were together, he said to them, you know from the first day that I came into Asia, in what manner I had been with you for all the time. Serving the Lord with all humility and with tears and temptations which befell me by the conspiracies of the Jews. How I have kept back nothing that was profitable to you. But have preached it to you. And taught you publicly. From house to house. Testifying both to Jews and Gentiles, penance toward God, towards God, and faith in our Lord Jesus Christ. And now, behold, being bound in the spirit, I go to Jerusalem, not knowing the things which shall befall me there, save that the Holy Ghost in every city witnesseth to me, saying, that bans and afflictions wait for me at Jerusalem.
But I fear none of these things, neither do I count my life more precious than myself, so that I may consummate my course and the ministry of the word which I received from the Lord Jesus, To testify the gospel of the grace of God. And now behold, I know that all you among whom I have gone preaching the kingdom of God shall see my face no more. Wherefore, I take you to witness this day that I am clear from the blood of all men. For I have not spared to declare unto you all the counsel of God. Take heed to yourselves and to the whole flock wherein the the Holy Ghost hath placed you bishops to rule the Church of God.
Which he hath purchased with his own blood. I know that after my departure, ravening wolves will enter in among you. Not sparing the flock. And of your own selves shall arise men speaking perverse things to draw away disciples after them. Therefore, watch, keep, keeping in memory that for three years, I ceased not with tears to admonish everyone of you night and day. And now I commend you to God and to the word of his grace who is able to build up and to give an inheritance among all the sanctified. I have not coveted any man's silver, gold, or apparel as you yourselves know.
For such things as were needful for me and them that are with me, these hands have furnished. I have showed you all things, how that so laboring you ought to support the weak and to remember the word of the Lord Jesus. How he said, it is more blessed thing to give rather than to receive. And when he had said these things, kneeling down, he prayed with them all that there was much weeping among them all and falling on the neck of Paul, they kissed him Being grieved most of all for the word which he had said that they should see his face no more. And they brought him on his way to the ship.
And that is the end of chapter 20. So, I'm gonna go back to the beginning, chapter 18, and look at any footnotes that there might be. I see there's a lot of references to the book of Numbers, the book of Matthew, the book of Luke, John. And they give some years that this took place, like the years 50 it begins in fifty two, fifty four AD, fifty five AD to fifty six, fifty seven AD. And then chapter 20 verse seven And on the first day of the week that that struck out to me too the first day of the week is Sunday and that's when we as Christians worship God and we keep holy the Sabbath day as Christians And Catholics always go to Mass on Sunday. It's an obligation.
It's one of the it's the, it's in fact, it's the Third Commandment. Thou shalt keep holy the Sabbath day. And so, it says here, St Chrysostom, which is St. John Chrysostom, or as they say, Chrysostom, And many other interpreters of the scripture explain that the Christians, even at this time, must have changed the Sabbath into the first day of the week, the Lord's Day, as all Christians now keep it. This change was undoubtedly made by the authority of the Church. Hence, the exercise of the power which Christ had given to her, for he is Lord of the Sabbath.
Alright. So, we're going to end there. Chapter 21 we'll read next week. And I'll leave it there. I'll mark it this time. And I know where we're gonna begin next week. I won't be stuttering like I did in the beginning of this this stream that I'm doing here. Alright. The next part of our cat our, Bible and Catechism study is the Catechism. And I am going to begin again here. We're gonna talk about confession. The sacrament of confession. Which if you're Catholic, you were raised to know that there are seven sacraments. Or if you're Eastern Orthodox Christian, you know that as well.
And some some Protestants also keep that notion. I think I know I kind of I don't know. Maybe like High Church Anglicans. So, the Saint Peter Kinesius, the large catechism, the question, question one twelve, Question one twelve, is confession necessary? Is confession necessary? Yey, verily, but not only as some do falsely suppose that interior confession which is to be done in the presence of God everyday. According to the example of Holy David who say it, I have said I will confess against myself my injustice unto the 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 father do confirm but also the divine words of Christ do conclude and declare that he when he say it, whose sins, whose sins you shall forgive, they are forgiven them. And whose you shall retain, they are retained.
But to remit and retain sins, whereas this is an office of a judge. No priest can have authority except he first examine and know very perfectly the sinner's cause whereof he hath to judge neither can this knowledge he had be had before 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. What do the fathers?
This is question one thirteen. What do the fathers write of confession? They search do with one consent, not only commend and approve unto us the benefit of confession and the perpetual practice of it in the church, but the bond also and necessity thereof. And to allege amongst very many a few and those most approved witnesses. First, Saint Basil the Great saith thus, It is judged necessary that sins be confessed unto those to whom is committed the dispensation of the mysteries of God. For so the very penitence of ancient times are found to have confessed their sins unto holy men.
Then Saint Cyprian, I beseech you my brethren, he saith he, everyone to confess his sin, wilt, yet he that sinneth remaineth in this world. Wilts his confession may be admitted, wilt every man's satisfaction and remission given by the priests is acceptable unto the our lord. Here unto, accorded the sentence of Saint Augustine, who teacheth in this manner. Do you penance such as is done in the church, that the church may pray for you. Let no man say within himself, I do it in secret, I do it before God alone. God who pardoneth me knoweth that I do in heart.
Was it therefore said in vain? Whatsoever you shall lose on earth shall be loosed in heaven? Were the keys given to the church of God in vain? Do we frustrate the gospel of God? Do we frustrate the words of Christ? Do we promise you that which he denieth? Do we deceive you? And in another place, there are saith he that do think it sufficient for their salvation. If they confess their sins to God alone, unto whom nothing is hidden, and every man's conscience lieth open. For they will not or they are ashamed, or they disdain to show themselves unto priests.
Whom yet our Lord hath by Moses ordained to discern between leper and leper. But I will not have thee deceived with this opinion. And be ashamed thereby to confess them unto the vice adjourn of our Lord. Either languishing with the shame fastness or stiff necked with indignation. For of reason and like manner, must we admit for our judge, him for our judge, which our Lord doth not disdain to be his vicar. And it is no less evident that Leo the Great hath left in writing, the manifold mercies of God doth succor the man's the falls of men.
That, not only by the grace of baptism, but also by the medicine of penance, the hope of life everlasting might be repaired. That they which had violated the benefit of regeneration, condemning themselves in their own judgement, might come to remission of sins. The suckers of God's goodness, so being ordained, so ordained, that pardon cannot be had at God's hands, but by the supplication of priests. For the mediator of God and men, Jesus Christ, hath given this power to prelates of the church, that they might both admit unto penance those who confess and receive them being purged with wholesome satisfaction to the communion of the sacraments by the gate of reconciliation.
What ought we to think of satisfaction? Truly, thus much, that there is one kind of satisfaction proper unto Christ, our redeemer, And another common to all faithful penitence. That was once accomplished in the body of Christ crucified. When that immaculate lamb took away the sins of the world. That they which by nature were the sons of wrath might be reconciled unto God. But this which belongeth unto penitence is done everyday in the church by the members of Christ. When being sorry for our sins, we do after confession, perform those things which the priest, when he gave absolution, and joined, and when of our own accord, we do bring forth the worthy fruits of penance, whereby we may, in some part, at the last, at the least recompense, the faults, and offenses of our past life.
This is a certain satisfaction both of revengement and of purgation, and it is so far from obscuring the benefit and satisfaction of Christ, our redeemer, that it doth more commend and set forth the same. For that satisfaction of his going before and especially cooperating with us, we do according unto the scripture, use judgement and justice, taking revenge upon ourselves for our sins, and cleansing the relics of sin that remain in us, procuring and deserving ourselves the more plentiful of great grace of God. Finally, professing by these means that we do willingly embrace the cross of Christ.
Deny ourselves, mortify our flesh, and being stricken with the hatred of old Adam in us, do endeavor to perfection. Wilts we do with fervent zeal and courage, strive against the motions of a depraved mind. After this sort did Holy David, the Ninevites, and others give themselves to satisfaction, whom it is manifest to have done penance in sackcloth, ashes, sighing, mourning, fasting, and other afflictions, and they are read to have been grateful and approved unto God, therefore. And this part of penance, the scripture confirming and commending unto us, crieth out, turn ye to me with all your heart in fasting, in weeping, and lamentation, and in another place, convert and do penance for all your iniquities, and iniquity shall not be unto your you in destruction.
And Saint Paul teacheth also that the sadness that which is according to God doth work penance. And he giveth a general admonition that if we did judge ourselves, we should not be judged by our Lord. And for that cause, we shall not need to discourse of the name of satisfaction. Which certes in the Fathers is very familiar. Seeing that the thing itself is expressly set down in scripture. Okay. For that cause, we shall not need to discourse in the name of satisfaction. Because if we judge ourselves. Next question. Let us see some sentences of the father's touching satisfaction.
Saint Cyprian, the most holy martyr, teacheth in this manner. Look how such almighty god is prone to pardon by the piety of a father. So much is he to be feared by the majesty of a judge. Let a deep wound have diligent and long physic. Let not the penance be less than the fault. We must pray more earnestly pass over the day in lamenting the nights and watching and weeping. Spend the whole time in mournful tears. Lie upon the ground in ashes and wallow in sackcloth and filth. And again the same God is to be besieged and to be pacified with our satisfaction.
Our sins must be pondered. Our actions and secret intentions surveyed. And the deserts of our conscience weighed. And a little after the way of penance which the priest showeth us. Let us embrace. Let us use the vital remedies which he taketh out of heavenly scriptures. And laying open the burden of our conscience before him. Let us demand the wholesome medicine for those secret wounds which we have confessed. And let us not cease to do penance and call upon the mercy of our Lord. Lest that which seemeth but little in the quality of the sin be augmented by the negligence of satisfaction.
And Saint Augustine hath said very plainly. That it is not sufficient for a man, a man to amend his manners. And to leave his misdeeds. Unless by the sorrow of pentance, by the sighings of humility, and by the sacrifice of a contrite heart together with the cooperation of alms, satisfaction be made to God for those things also that have been committed. Then in Saint Jerome, we find it thus written. The body is to be afflicted, which has spent much time in delicacy. Long laughter must be recompensed with continual weeping.
The soft linen and precious silks must be changed into the sharpness of hair cloth. To this end, also is this speech of Saint Ambrose. He that doth penance ought not only to wash away his sin with tears, but also to cover his faults with more reformed actions. That sin might not be imputed unto him. And again, in another place, for a great wound, a deep and long medicine is necessary. Great wickedness must of necessity have great satisfaction. Finally, so saith St. Gregory, It is to be seriously thought and considered that he which knoweth himself to have committed things unlawful must endeavor to abstain from some things that are lawful.
That thereby he may make satisfaction unto his creator. Question 116. 'Is there any place for satisfaction after death?' For the explication of this point, we must consider the diverse estates of them that die. For some of them do keep the grace of God and innocency of life even unto their end. Unto whom appertaineth the saying of Manasses that unto just persons and those which have not sinned as Abraham, Isaac, and Jacob penance was not ordained. Others have sinned indeed and fallen from the grace of God which once they received. But they have purged in this life the filth of their sins with the worthy works of penance.
David, Hezekiah, Saint Peter and Saint Mary Magdalene, both these kinds have no need of satisfaction after death. But are altogether free from all bond thereof. But far more in number are those of a middle sort, and yet not very evil, as Saint Augustine showeth, who have not performed perfect penance for the sins in their lifetime. And therefore, are to be saved by fire, That whatsoever was wanting of convenient satisfaction in this life may be paid unto God's justice in another. For there shall not enter any polluted thing into that city. Therefore, that we may answer to the question proposed, such kind of persons departed must abide some satisfaction.
Yea, and that most painful after their death, which yet nevertheless God of his great mercy is won't to release by the devout intercession of those that are alive. That so they which are departed may being helped in the church by the sufferings of their brethren and members may be lightened of their sins and of the terrible pains due unto the same. And here unto belongeth that which the authority of holy scripture delivereth. It is a holy and wholesome cognition to pray for the dead that they may be loosened from their sins. Whereupon, Judas the Maccabee was commended for that being moved by with a singular religious zeal, he did with great care and sumptuousness, procure that not only prayers, but also sacrifice should be offered for the sins of soul of the souls departed.
In this doctrine do agree the reverent councils and fathers which have delivered the true doctrine of the Church, of whom to allege one instead of many, and him a witness most worthy of credit. Saint Augustine writeeth thus, in the books of the Maccabees, we read sacrifice to have been offered for the dead, but although it were nowhere extent in the old scriptures, yet is the authority of the universal church not small, whose practice in this behalf, behalf is most evident. Where in the prayers of the priests, which are made unto our Lord at his altar, the commendation also of those that are departed, hath a particular place.
And again, it is to be thought, saith he, that there shall be no purgatory pains after that last and terrible judgement. And what can be more plainly spoken than those words? It is not to be doubted that by the prayers of the Holy Church and by the most wholesome sacrifice and by alms which are bestowed for their souls, those which are departed be helped that our Lord may deal more mercifully with them than their sins are have deserved. For this hath been delivered by the fathers and the universal church observeth that for those which are departed in the communion of the body and blood of Christ when their memory is made at the sacrifice in the due place, prayers also are poured unto out unto god and it is expressly mentioned that the sacrifice is offered for them.
And when by the help, for the helping of them, works of mercy are exercised, who may doubt that they are available unto them, for whom prayers are not in vain offered. It is not at all to be doubted, but these do things do profit the dead. Yet such only who live so before death, that these things might be profitable to them after death. Thus, writeeth Saint Augustine over twelve hundred years ago, gone. To omit many, also more ancient than himself Saint Cyprian, Urijin, Saint Dennis, Saint Clement, who with one consent do all accord in this doctrine, wherefore, Saint Chrysostom doth in terms and plain terms exhort both that we ourselves to our power do help them that are departed and put others in mind also to pray and give alms for them.
For it was not unadvisedly decreed by the apostles that in the dreadful mysteries, commemoration should be made of those who are departed. For they knew well that they should gain much and reap no small commodity thereby. Thus, writeeth Saint Chrysostom. Finally, this is that which to this day, the Holy Church, a faithful interpreter of the scriptures, hath taught against the Arians. And there is a certain purgatory or amendatory fire, as St. Augustine calleth it, calleth it, in which the faithful souls departed in Christ must suffer and satisfy for the punishment of those sins which holy satisfaction was not made in this life by penance.
Except as Saint Augustine speaketh, they be relieved by the devotion of their friends that are alive. I'm going to leave it there. And I'm going to read from the victories of the martyrs by Saint Alphonsus Liguori, the lives of the most celebrated martyrs of the church. Today is June 18. So the feast day we're gonna talk about they had the feast day yesterday, the Saints Nikander and Marcian soldiers. Both these saints belonged to the military profession, but in the reign of Diocletian at the beginning of the fourth century, distressed at seeing the faithful persecuted, they left the army renouncing even the money that was due for their services.
According to the Martyrology, they retired to Venerpharaoh. They were accused of being Christians before the governor, Maximus, who ordered them to sacrifice. But Nikander answered, this order should be given only to those who are willing to obey it. Now we are Christians and cannot do so. Maximus, but why have you refused to receive your pay? Nikander, we cannot receive it because the money of that of the impious is regarded by the servants of God as contamination. Maximus. I'm just gonna make sure that I don't have any interruptions. Because I might go over the hour with this. Maximus. Offer incense at least to the gods. Nikander.
How can a Christian abandon the worship of the true God to adore stones and blocks? Or why should that honor be given to them which is due only to God? Daria, the wife of Nicander, was present at the interrogation and filled with the Spirit of God, said to her husband, 'Far be it from thee, Nicander, to obey the governor and renounce Jesus Christ. Remember that God, to whom thou didst plight thy faith, he will be thy protector. Hereupon, Maximus exclaimed, Wicked woman, why wouldst thou procure the death of thy husband? Daria, that he may the sooner attain to eternal life.
Maximus, say rather that thou art anxious to have another husband, And therefore, dost desire his death. Daria. If thou hast any such suspicion and sufficient authority, cause me to be first put to death for Jesus Christ. Maximus replied that he had received no orders regarding women. Nevertheless, he sent her to prison. Turning then to Nicander, the governor said, Give no ear to the words of thy wife. She pleads for death. But I will give thee time to consider whether it behoove thee to live or die. Nikander answered, consider the time has already passed. I have deliberated upon the matter and am resolved to save myself.
Maximus, believing that the saint meant to save his life by offering a sacrifice, exclaimed, praise be to God. The words were repeated by the saint and the governor was rejoicing over his imaginary victory. When he heard Nikander continue his prayer aloud, which was that God would deliver him from the contamination of this world. Astonished at the supposed change, the governor exclaimed, how is this? Just now, thou wert anxious to live and at present, dost pray for death. The candor answered, no, I wish not to die, but to live forever. Therefore, it is that I despise this life to which thou speakest.
Upon my body, thou mayest exercise what power thou hast. I am a Christian. The governor then addressing himself to Marcion, asked him what he intended to do. The saint replied, I profess and desire the same as my companion. Then said Maximus, you shall both be brought to prison. Be prepared to receive the punishment you deserve. After twenty days, they were again summoned before the governor who asked them whether they were now prepared to obey the emperors. Marcion courageously replied, all thy exhortations can never make us abandon our God. We know that he calls us to himself.
Detain us not, therefore, but send us to our crucified Lord, whom although you blaspheme, we nevertheless adore. Maximus then said, since you wish to die, be it so. Marcian, let it be quickly not that we are afraid of torments, but because we are anxious to be a united to Jesus Christ. Maximus, I am innocent of your deaths. They are the orders of the emperors. Not that I condemn you. If you are sure of going to a better place, I am glad. Having received sentence of death, the saints replied, peace be with thee, Maximus. And full of religious joy, they went forward to Meriden, praising the Lord.
Nikander was followed by his wife Daria and his little son, Papian Papian, brother to the Martyr, Saint Pasicrates, carried in his arms. When the Holy Martyr was about to be decapitated, Daria endeavored to approach in order to encourage him, but could not by reason of the crowd. Whereupon Marcion, stretching forth his hand, presented her to Nicander, who took leave of her with a serene countenance saying, Peace be with thee. The undaunted woman exhorted him in the following words, Be of good courage, my dear husband, and complete thy sacrifice. I am consoled now that I behold thee going to everlasting glory, and being thus made the wife of a martyr, I rejoice at my happy lot.
Give to God those manifestations of love which are his due and pray for me that he may save my soul from eternal death. Marcion also was followed by his wife and other relatives. But she, on the contrary, tore her garments and exclaimed, Ah, me. Why dost thou despise me, my Marcion? Take pity on me or at least upon this, my child. Marcion interrupting her said, How long shall the devil continue to keep thee blind? Depart and allow me to terminate my martyrdom in peace. But she continued her wailings. And even threw herself upon him to impede his his progress.
The saint, therefore, requested a pious Christian named Zoticus to keep her back and having arrived at the place of execution, said to her, In the name of the Lord, retire, possessed as thou art by the devil. Thou canst not behold the termination of my triumph. Then embracing his son, he raised his eyes to heaven and said, my God, take this, my child, unto thy holy keeping.' Finally, the two saints, having been having given each other the kiss of peace, had their eyes bound by the executioner and were beheaded. And the acts of this martyrdom are also copied by Ruinart.
And that is the end of our Bible and Catechism study, along with the lives of the martyrs story. Let's pray in the name of the Father, Son, and of the Holy Spirit. Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen. In the name of the Father, Son, and of the Holy Spirit. Amen. Thank you, everybody. And we'll see you next week.
Introduction and Prayer
Paul's Journey to Corinth and Ephesus
Paul Establishes the Church at Ephesus
Paul's Travels Through Macedonia and Greece
Reflections on the Sabbath and Christian Worship
The Sacrament of Confession
Lives of the Martyrs: Saints Nikander and Marcian
