Council of Catholic Men

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In this episode, we journey through the biblical narrative of Paul's trials and tribulations as he travels to Jerusalem and faces accusations from the Jews. Paul recounts his conversion experience on the road to Damascus, where he encountered a divine light and heard the voice of Jesus. Despite the hostility he faces, Paul stands firm in his faith, defending his actions and beliefs before various authorities, including the Roman tribune and Governor Felix. His appeal to Caesar marks a pivotal moment in his mission to spread the teachings of Christianity.

We also delve into the teachings of the Catholic Church, exploring the sacrament of extreme unction and the sacrament of holy orders. The episode concludes with the inspiring story of Saint Febronia, a young virgin martyr who endured severe persecution during the reign of Diocletian. Her unwavering faith and ultimate sacrifice serve as a testament to the strength and resilience of early Christian martyrs. Join us as we reflect on these profound stories and their significance in the Catholic faith.

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And after those days,   being prepared, we went up to Jerusalem.   And there went also with us some of the disciples from Caesarea,   bringing with them one   Manasseh,   a Cyprian,   an old disciple,   with whom we should lodge. And when we were come to Jerusalem,   the brethren received us gladly.   And the day following,   Paul went in with us unto James,   and all the ancients were assembled.   Whom, when we had saluted,   he when he had saluted, he   related particularly   what things God had wrought among the Gentiles   in his ministry.   But they, hearing it, glorified God and said to him,   thou seest, brother, how many thousands there are among the Jews that have believed.  

And   they are all zealous for the law.   Now they had heard of thee   that thou teachest those Jews who are among the Gentiles to depart from Moses,   saying,   that they ought not to circumcise their children,   nor walk according to the custom.   What is it therefore?   The multitude must needs come together, for they will hear   that thou art come.   Do therefore this that we say to thee.   We have four men who have a vow on them.   Take thee and sanctify thyself   with them, and bestow on them   that they may shave their heads, and all will know that the things which they have heard of thee are false.   But that thou   thyself also walkest,   keeping the law.  

But as touching the Gentiles   that believe,   we have written,   decreeing that they should only refrain themselves from that which has been offered to idols,   and from blood, and from things strangled, and from fornication.   Then Paul took the men, and the next day being   purified with them,   entered into the temple, giving notice of the accomplishment of the days of purification,   until an oblation should be offered for every one of them.   But when the seven days were drawing to an end, those Jews that were of Asia,   when they saw him in the temple, stirred up all the people, and laid hands upon him, crying out,   men of Israel,   help.  

This is the man that teacheth all men everywhere   against the people,   and the law, and this place,   and moreover hath   brought in Gentiles into the holy temple,   and hath violated this holy place.   For they had seen   Trophimus   the Ephesian in the city with him,   whom they supposed that Paul had brought into the temple.   And the whole city was in an uproar, and the people ran together.   And taking Paul, they drew him out of the temple, and immediately the doors were shut.   And as they were about to kill him,   it was told the tribune   of the band   that all Jerusalem was in confusion.  

Who forthwith,   taking with him soldiers and centurions,   ran down to them.   And when they saw the tribune   and the soldiers, they left off beating Paul.   Then the tribune coming near took him and commanded him to be bound with two chains,   and demanded   who he was   and what he had done.   And some cried one thing,   some another, among the multitude.   And when he could not know   the certainty for the tumult, he commanded him to be carried into the castle.   And when he was come to the stairs,   it fell out that he was carried by the soldiers because of the violence of the people.   For the multitude of the people followed after crying,   away with him.  

And as Paul was about to be brought into the castle,   he saith to the tribune,   may I speak something to thee? Who said, canst thou speak Greek?   Art not thou that Egyptian   who before these days did raise a tumult,   And didst lead forth into the desert 4,000 men   that were murderers?   But Paul said to him,   I am a Jew of Tarsus   in Cilicia.   A citizen of no means city.   And I beseech thee, suffer me to speak to the people.   And when he had given him leave, Paul, standing on the stairs,   beckoned with his   hand to the people.   And a great silence being made, he spoke unto them in the Hebrew tongue, saying,   Chapter 22.  

Paul declares to the people the history of his conversion.   He escapes scourging by claiming the privilege of a Roman citizen.   Men, brethren, and fathers, hear ye the account   which I now give unto you.   And when he heard that he spoke to them   in the Hebrew tongue, they kept the more silence.   And he saith,   I am a Jew, born at Tarsus in Sicilia,   but brought up in this city at the feet of Gamaliel,   taught according to the truth of the law of the fathers,   zealous for the law,   as also all you are this day.   Who persecuted this way unto death, binding and delivering   into prisons both men and women?  

As the high priest doth bear me witness   and all the ancients,   from whom also receiving letters to the brethren,   I went to Damascus,   that I might bring them bound from thence to Jerusalem to be punished.   And it came to pass, as I was going,   and drawing nigh to Damascus   a midday,   that suddenly from heaven there shone round about me a great a great light.   And falling on the ground,   I heard a voice saying to me, Saul, Saul,   why persecuteth   thou me?   And I answered,   who art thou, Lord?   And he said to me,   I am Jesus of Nazareth,   whom thou persecuteth.  

And they that were with me saw indeed   the light,   but they heard not the voice of him that spoke within me with me.   And I said,   what shall I do, Lord?   And the Lord said to me,   arise   and go to Damascus,   and there it shall be told thee of all things that thou must do.   And whereas   I did not see   for   the brightness of that light,   being led by the hand by my companions,   I came to Damascus.   And one Ananias,   a man according to the law, having testimony of all the Jews who dwelt there,   coming to me and standing by me, said to me,   Brother Saul, look up.  

And I the same hour looked   upon him.   But he said, The God of our fathers   hath preordained   thee that thou shouldst know his will,   and see the Just One, and shouldst hear the voice from his mouth.   For thou shalt be his witness   to all men   of those things which thou hast seen and heard.   And now, why tarriest thou?   Rise up and be baptized,   and wash away thy sins,   invoking his name.   And it came to pass, when I was come again to Jerusalem,   and was praying in the temple,   that I was in a trance.   And saw him saying unto me,   Make haste,   and get thee quickly   out of Jerusalem,   because they will not receive thy testimony concerning me.  

And I said,   Lord, they know that I I cast into prison,   and beat in every synagogue   them that believed in thee.   And when the blood of Stephen, thy witness, was shed,   I stood by and consented,   and kept the garments of them that killed him.   And he said to me,   Go,   for unto the Gentiles   afar off will I send thee.   And they heard him until   this word,   and then lifted up their voice, saying,   Away with such a one from the earth, for it is not fit that he should live.   And as they cried out and threw off their garments,   and cast dust into the air,   the tribune commanded him to be brought into the castle,   and that he should be scourged and tortured,   to know for what cause,   they did so cry out against him.  

And when they had bound him with thongs,   Paul saith to the centurion   that stood by,   Is it lawful for you to scourge a man that is a Roman   and uncondemned?   Which the centurion   hearing,   went to the tribune   and told him, saying,   What art   thou about to do? For this man is a Roman citizen.   And the tribune coming said to him, Tell me, art thou a Roman?   But he said, Yea.   And the tribune answered,   I obtained the being free of this city with a great sum.   And Paul said,   But I was born so.   Immediately, therefore, they departed from him   that were about to torture him.  

The tribune also was afraid after he understood   that he was a Roman citizen,   and because he had bound him.   But, on the next day,   meaning to know more diligently   for what cause he was accused by the Jews,   he loosed him and commanded the priests   to come together,   and all the council, and bringing forth Paul,   he set him before them.   Chapter   23.   Paul stands before the council.   The Jews conspire his death.   He is sent away to Caesarea.   And Paul, looking upon the council, said,   men, brethren,   I have conversed with all good conscience before God until this present day.   And the high priest, Ananias,   commanded them that stood by him to strike him on the mouth.  

Then Paul said to him,   God shall strike thee,   thou whited wall.   For sitteth thou to judge me according to the law, and contrary to the law, commandest me to be struck?   And they that stood by said,   dost thou revile the high priest of God?   And Paul said,   I knew not, brethren,   that he is the high priest.   For   it is written,   thou shalt not speak evil of the prince of thy people.   And Paul, knowing that the one part were Sadducees   and the other Pharisees,   cried out in the council.   Men, brethren,   I am a Pharisee,   the son of Pharisees.   Concerning the hope and resurrection of the dead,   I am called in question.  

And when he had said so said,   there arose a dissension between the Pharisees   and the Sadducees,   and the multitude was divided.   For the Sadducees   say that there is no resurrection,   neither angel nor spirit,   but the Pharisees confess both.   And there arose a great cry.   And some of the Pharisees rising up strove, saying,   We find no evil in this man.   What if a spirit hath spoken to him, or an angel?   And when there arose a great dissension, the tribune, fearing lest Paul should be pulled in pieces by them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle.   And the night followed, the Lord standing by said,   Be constant.  

For as thou hast testified of me in Jerusalem,   so must thou bear witness also   at Rome.   And when day was come, some of the Jews gathered together,   and bound themselves under a curse, saying that they would neither eat nor drink till they killed Paul.   And there were more than 40 men that had made this conspiracy,   who came to the chief priests and the ancients and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.   Now therefore, do you, with the cons, counsel, signify   to the tribune,   that he bring him forth to you, as if you meant to know something more certain touching him.  

And we, before he come near, are ready to kill him.   Which when Paul's sister's son had heard of their lying in wait,   he came   and entered into the castle and told Paul.   And Paul,   calling to him one of the centurions,   said,   bring this young man to the tribune,   for he hath something to tell him.   And he taking him, brought him to the tribune,   and said,   Paul, the prisoner,   desired me to bring this young man unto thee, who hath something to say to thee.   And the tribune,   taking him by the hand,   went aside with him privately   and asked him,   what is it that thou hast to tell us? Tell me.'   And he said, the Jews have agreed to desire thee   that thou wouldst bring forth Paul tomorrow into the council   as if they meant to inquire something more certain touching him.  

But do not thou give credit to them,   for they there lie in wait for him, more than 40 men of them,   who have bound themselves by oath neither to eat nor drink till they have killed him,   and they are now ready,   looking for a promise from thee.   The tribune, therefore, dismissed the young man, charging him that he should tell no man   that he had made known these things unto him.   Then having called two centurions,   he said to them,   Make ready 200 soldiers to go as far as Caesarea,   and 70 horsemen,   and 200 spearmen for the third hour of the night.   And provide beasts   that they may set Paul on,   and bring him safe to Felix, the governor.  

For he feareth lest perhaps the Jews might take him away by force and kill him.   And he should afterwards be slandered   as if he was to take money.   And he wrote a letter   after this manner.   Claudius Lysias   to the most excellent governor Felix   greetings.   This man being taken by the Jews and ready to be killed by them, I rescued coming in with an army,   understanding   that he is a Roman.   And meaning to know the cause which they objected   unto him,   I brought him brought forth him unto their counsel,   whom I found to be accused concerning questions of their law, but having nothing laid to his charge worthy of death   or of bans.  

And when I was told of ambushes that they had prepared for him,   I sent him to thee, signifying also to his accusers to plead before thee,   farewell.   Then the soldiers,   according as it was commanded them, taking Paul, brought him by night to   Antipatris.   And the next day, leaving the horsemen to go with him, they returned to the castle,   who, when they had were come to Caesarea   and had delivered the letter to the governor,   did also present Paul before him.   And when he had read it, and had asked of what province   he was,   and understood that he was   of Cilicia,   I will hear thee, said he,   when thy accusers come.  

And he commanded him to be kept in Herod's judgment hall.   And we're gonna end it here,   though I could go on.   The next chapter's 24. It's not that long.   Chapter   24.   Paul   defends his innocence before Felix, the governor.   He preaches the faith to him.   And after five days,   the high priest   Ananias   came down   with some of the ancients, and one, Tertullus an orator,   who went to the governor against Paul.   And Paul being called for,   Tertullus   began to accuse him, saying,   Whereas though thee we live in much peace,   and many things are rectified by thy providence,   we accept it always and in all places,   most excellent Felix,   with all thanksgiving.  

But that I be no further tedious to thee, I desire thee of thy clemency to hear us in a few words.   We have found this to be a pestilent man,   and raising seditions among all the Jews throughout the world, an author of the sedition of the sect of the Nazarenes,   who also hath gone about to profane the temple:   whom we, having apprehended,   would have also have judged according to our law.   But Lysias   the tribune, coming upon us with great violence, took him away out of our hands,   commanding his accusers to come to thee.   Of whom thou mayest thyself   by examination   have knowledge of all these things   whereof we accuse him.  

And the Jews also added and said that   these things were so.   Then Paul answered,   the governor making a sign to him to speak.   Knowing that for many years, thou hast been judge over this nation, I will, with good courage, answer for myself.   For thou mayest understand   that there as yet but twelve   days since I went up to a door in Jerusalem.   And neither in the temple did they find me disputing with any man, or causing any concourse of the people,   neither in the synagogues nor in the city.   Neither can they prove unto thee the things wherefore   they now accuse me.  

But this I confess to thee,   that according to the way   which they call a heresy,   so do I serve the father and my God,   believing all things which are written in the law and the prophets.   Having hope in God,   which these also themselves look for,   that there shall be a resurrection of the just and unjust.   And herein do I endeavor to have always a conscience   without offense towards God   and towards men.   Now, after many years, I came to bring alms to my nation,   and offerings and vows,   in which I was found purified in the temple,   neither with multitude,   nor with tumult.  

But certain Jews of Asia,   who ought to be present before thee, and to accuse,   if they had any thing against me.   Or let these men themselves say,   if they found in me any iniquity,   when standing before the council,   except it be for this one voice only that I cried,   standing among them,   concerning the resurrection of the dead,   am I judged this day by you?   And Felix put them off,   having most certain knowledge of this way, saying,   When Lysias,   the tribune,   shall come down, I will hear you.   And he commanded the centurion to keep him,   and that he should be easy,   and that he should not prohibit any of his friends to minister unto him.  

And after some days, Felix, coming with   Drusilla   his wife, who was a Jew,   sent for Paul   and heard of him   the faith   that is in Jesus Christ.   And as he treated of justice,   and chastity,   and of the judgment to come,   Felix being terrified answered,   For this time   go thy way but when I have a convenient time,   I will send for thee,   hoping so withal,   that money should be given him by Paul.   For which cause also oftentimes   sending for him, he spoke with him.   But when two years were ended,   Felix had, for successor,   Porticus Festus,   and Felix, being willing to show the Jews a pleasure,   left Paul bound.  

I think I have time   for one more chapter.   Yes.   Chapter 25.   Paul   appeals to Caesar.   King Agrippa desires to hear him.   Now, when Festus was come into the province,   after three days he went up to Jerusalem from Caesarea.   And the chief priests and principal men of the Jews went unto him against Paul, and they besought him,   requesting favor against him,   that he would command him to be brought to Jerusalem,   laying wait to kill him in the way.   But Festus answered   that Paul was kept in Caesarea,   and that he himself   would very shortly depart thither.   Let them therefore saith   he, among you that are able,   go down with me, and accuse him,   if there be any crime in the man.  

And having tarried among them no more than eight or ten days, he went down to Caesarea,   and the next day he sat in the judgment seat,   and commanded Paul to be brought.   Who being brought, the Jews stood about him, who were come down from Jerusalem,   objecting many and grievous causes,   which they could not prove.   Paul making answer for himself,   neither against the law of the Jews,   nor against the temple,   nor against Caesar,   have I offended in anything.   But Festus, willing to show the Jews of pleasure,   answering Paul, said,   Wilt thou go up to Jerusalem,   and there be judged of these things before me?  

Then Paul said, I stand at Caesar's judgment seat, where I ought to be judged.   To the Jews I have done no injury,   as thou very well knowest.   For if I had   injured them, or have committed anything worthy of death,   I refuse not to die.   But if there be none of these things whereof   they accuse me,   no man may deliver me to them. I appeal to Caesar.   27 Then Festus,   having conferred with the council, answered,   Hast thou appealed to Caesar?   To Caesar thou shalt go.   And after some days King Agrippa   and Bernice came down to Caesarea   to salute Festus.  

And as they tarried there many days, Festus told the king of Paul,   saying, a certain man was left prisoner by Felix.   About whom,   when I was at Jerusalem,   the chief priests and the ancients of the Jews came unto me desiring condemnation against him.   To whom I answered,   It is not the custom of the Romans to condemn any man,   before that he who is accused have his accusers present,   and have liberty to make his answer,   to clear himself   of the things laid to his charge.   When therefore   they were come hither,   without any delay,   on the day following,   sitting in the judgment seat, I commanded the man to be brought,   against whom, when the accusers stood up, they brought no accusation of things   which I thought ill of,   but had certain questions of their own superstition   against him.  

And of one Jesus deceased,   whom Paul affirmed to be alive.   I therefore, being in doubt   of this manner of question,   asked him whether he would go to Jerusalem,   and there be judged of these things.   But Paul, appealing to be reserved unto the hearing of Augustus,   I commanded him to be kept,   till I might send him to Caesar.   And Agrippa said to Festus,   I would also hear the man myself.   Tomorrow,   said he,   thou shalt hear him.   And on the next day, when Agrippa and Bernice were come with great pomp, and had entered into the hall of audience   with the tribunes and principal men of the city.  

At Festus' commandment,   Paul was brought forth. And Festus said,   King Agrippa,   and all ye men who are here present with us,   you see this man,   about whom all the multitude of the Jews   dealt with me at Jerusalem,   requesting and crying out that he ought not to live any longer.   Yet have I found nothing that he hath committed worthy of death.   But forasmuch as he himself hath appealed to Augustus,   I have determined to send him,   Of whom I have nothing certain to write to my lord.   For which cause I have brought him forth before you   and especially before thee, oh king Agrippa,   that examination   being made,   I may have what to write.  

For it seemeth to me   unreasonable to send a prisoner   and not to signify   things laid to his charge.   And I'm going to end it   there   and we're going to turn to the catechism   which is   the large catechism of Saint Peter Canisius   where we left off last time,   of the sacrament   of extreme unction.   What ought to be our belief touching the sacrament of extreme unction?   That cert which the Catholic Church doth constantly teach to wit   that this is a sacred sign ordained in consecrated oil, that hereby   heavenly virtue may be God's   ordinance be applied unto sick persons   for the health,   not only of the souls, but of their bodies also.  

Unto which sacrament   Saint James the Apostle giveth more clear and evident testimony.   For as much as he hath written these very words,   is any man sick among you? Let him bring in the priests of the church   and let them pray over him,   anointing him with oil in the name of our Lord,   And the prayer of faith shall save the sick.   And our Lord shall lift him up.   And if he be in sins,   they shall be remitted him.   What doth the apostle teach   by these words?   He showeth first of all, that the element or matter of this sacrament   is oil consecrated,   as noteth   well, Saint Bede,   by the benediction of a bishop.  

And it signifieth   cheerfulness   of mind, and an internal   strengthening, which, through through the grace of God, the sick man feeleth by the virtue of this sacrament.   Then doth the same apostle set down the proper minister of this sacrament to wit, a priest who with prayer   is decently   to exercise this holy unction.   Neither was it without some signification   of the minister of this sacrament written of the apostles   that   they anointed with oil many sick and healed them.   Furthermore, the parties that receive this sacrament   are by St. James called sick persons,   because,   as the manner and custom of the Church is, this holy unction is only celebrated   in grievous   and dangerous   sickness.  

What is the profit and effect of this sacrament?   First, it availeth to remission of such sins as the sick person hath not already purged by the remedies of penance   that he may,   before all things, be eased of the burden,   and cured   of the malady of his sins.   Then profiteth   it also, either to drive away, or to assuage   the infirmity of the body,   so far forth as it is expedient for the sick person to be delivered for the same.   Last of all,   it is a force to minister comfort and confidence,   of which cert there is special need in the last agony and departure.   At what time the dying man must have very sore conflicts,   both with most bitter pains   and also with most horrible fiends?  

Wherefore,   although bodily health be not always hereby restored unto the sick person,   who often   chanceth to die after this unction received,   yet a peculiar   grace is given in this sacrament.   To bear the force and troublesomeness   of the disease more constantly   and to take death itself more easily.   And this is it, that by His apostles   God hath promised,   the prayer of faith shall save the sick, and our Lord shall lift him up, and if he be in sins,   they shall be remitted him.   To signify certs of which efforts,   even the nature and native force of oil doth fully agree.   Theo Fil Laseth   showeth.  

Wherefore, it behooveth us exactly to observe   that which St. Augustine doth most wholesomely   admonish.   So often as any infirmity chanceth,   let him that is sick receive the body and blood of Christ.   And after that,   let him anoint his body.   That which is written may be accomplished in him.   Is may any man sick? Let him bring in the priests,   and let them pray over him,   anointing him with oil in the name of our Lord.   And the prayer of faith shall save the sick,   and our Lord shall lift him up, and if he be in sins,   they shall be remitted him.  

The next   sacrament   is this of the sacrament of orders.   What is the sacrament   of holy orders?   It is that whereby   a singular grace,   spiritual power and spiritual power is given to some,   that they may be open profession, bare office   in the church.   This is the sacrament by which, as by a door,   do necessarily   enter the lawful   dispensers of the mysteries   and of the Word of God,   the ministers   of Christ and His Church,   as bishops,   priests, deacon,   finally,   all those,   whosoever   they be that do exercise functions in the church orderly   and with authority.  

For no man,   as the scripture testifieth,   taketh, or ought to take, the honor to himself   to wit of exercising the functions of the church,   but he that is called of God   and as Aaron.   That is, unless he be consecrated by the sacrament of visible   ordination,   and be   by a bishop,   lawfully ordered and sent to the work of some certain ministry,   which in his degree he may exercise in the church according to the laws of divine   and apostolic tradition.   Are not all Christians,   priests alike?   They may   surely be so called in this sense,   that as priests are won't to exercise certain external sacrifices   and sacred functions,   so as many as are regenerated   in Christ,   may and ought daily to offer   and diligently to exercise certain   spiritual sacrifices   to wit, prayer,   praises,   thanksgivings,   mortifying of the flesh,   and others of the sort,   so that for this cause they are said in Holy Scripture to be spiritual priests before God   and to offer up spiritual sacrifices.  

But if we take this name of priesthood properly,   all indifferently   are not priests,   but   those only unto whom the authority   only to those whom   authority   excuse   me. But those only unto whom the authority of the Church hath committed to be proper ministers of sacraments,   and hath granted power and right to consecrate,   offer, and distribute the holy Eucharist,   both to remit and to retain the sins of men.   And of the priests and prelates   the new law,   Thus writeth St. Paul,   The priests that rule well,   let them be esteemed worthy worthy of double honor,   especially they that labor in the Word and doctrine.  

And this doubtless cannot appertain to women,   whom the same apostle   forbiddeth to teach in the Church,   and biddeth to be silent,   neither can it concern the laity at all,   those whose part it is after the manner of sheep, to be fed,   and not to feed,   to be governed,   not to prefer,   but to submit and humble themselves unto their prelates.   And to hear,   observe, and do whatsoever they,   sitting in the chair,   shall say,   whether they be good or evil, according as we read and command   commanded by the Word of God?   Wherefore,   as in the church triumphant,   there are angels   different in order and power,   who, with decent disposition,   do faithfully   execute   and fulfill   offices imposed   upon them.  

So also the Church militant,   which is the house of God,   and as it were a certain camp   set in battle array, hath her peculiar   ministers   distinct from other Christians,   and disposed in godly order   amongst themselves   for the prosecuting   of   the public and common functions   of the Church upon Earth.   To wit,   that for the benefit of the Christian people,   they may even by public profession and with due calmliness and majesty,   bestow their labours   in those things which belong to God and the health of souls.   In what place doth the scripture give testimony unto this sacrament?   There truly where it teacheth of the apostles that in choosing, appointing, and ordering of the ministers of the church,   they used imposition of hands,   for by this, as by a certain and effectual token of present grace,   which is exhibited and received in the giving of holy orders,   is this sacrament which we speak of commanded unto us.  

And therefore, Saint Paul, writing to Timothy,   whom he had created bishop,   in admonishing   him of the grace that he had received in this sacrament,   doth speak in this manner.   Neglect not the grace that is in thee,   which is given thee by prophecy,   with imposition of the hands of priesthood,   and again writing to the same bishop,   I admonish thee that thou   resuscitate   the grace of God which is in thee by the imposition   of my hands.   And because it is very material   what kind of men be placed in   every   of the church's functions   and do receive ecclesiastical   power by means of this sacrament.  

Therefore, it is said to every bishop,   impose hands on no man lightly,   neither do thou communicate   with other men's sins.   How many degrees doth this sacrament contain in it?   It containeth, in general,   lesser and greater orders.   The lesser are four in number to wit   of ostearies,   lectors,   exorcists,   and alkalites.   And the greater of   are three to wit of subdeacons,   deacons,   and priests.   And the priests, some are greater,   some lesser known to be ordained by Christ.   For the greater sort of priests are the apostles and bishops,   their successors,   excelling doubtless with a great power and reverend prerogative of dignity.  

For it is their office, as the scripture testifieth,   to take heed to themselves and to the whole flock,   which they do receive of the Holy Ghost, to be cured and fed,   to rule the Church, to reform the things that are wanting,   and to ordain priests by   cities. And the lesser sort of priests do attend to the ministry of the church   under bishops,   as those 72 disciples did under the apostles.   Do offer gifts and sacrifices   for sins,   and are next unto the same bishops   as it were workmen in our Lord's harvest.   But the clerks of the four lesser orders have this proper office, to attend upon priests   and bishops in many businesses   and affairs,   to dispose the people   that do resort to holy things, and that they themselves, by little and little, as it were,   by certain degrees,   may be well informed and prepare   prepared to undertake greater offices in the church.  

But the other three greater orders do afford great power, both in other things and in the Holy Mysteries of the Eucharist.   Therefore, the subdeacon   and deacon may be present at the said mysteries as ministers,   and be next unto them unto the priests themselves.   And although as touching the sacrament of orders and the authority of offering sacrifice,   there be no difference between bishops and priests.   Yet are they more excellent and high than priests, if we consider the power and authority of governing the church,   of feeding souls, of confirming the baptized,   and of ordering   clerks.  

But, it is   not our intent,   as this present, exactly to declare what functions and laws are prescribed to every particular order.   Most certain it is that all orders are to be had in great estimation   and diligently to be kept and maintained.   For most firm testimony is given unto the same by the holy discipline   of the apostles.   Tradition   and the church's observation   which hath continued   even unto this day.   I'm I'm going to leave it here.   The next chapter   in this is,   In what sort do the ancient fathers   write of this sacrament?   So, I'm gonna go on to the next book,   which is Saint Alphonsus dei Liguori: Victories of the Martyrs or the Lives of the Most Celebrated Martyrs of the Church.  

And we're going to look up the saint of today.   Chapter 22,   Saint Febronia,   Virgin,   June 25.   Today's 06/25/2025.   During the persecutions of Diocletian, there existed in the city of Seba Poli in Syria a celebrated nunnery   containing upwards of 50 most exemplary   religious.   The superior, named Brianna,   was a lady of noble birth and great virtue,   and had with her a niece called Fabronia,   whom she had reared from her third to her nineteenth year.   She was exceedingly beautiful,   and still more adorned by the most   exalted virtue.   And the pious   aunt   was so careful of her that she would not allow her to be seen by anybody.  

Febronia,   almost from her infancy, was, had dedicated her virginity to Jesus Christ,   and having become a religious,   led a life of the most perfect sanctity.   She fasted almost the entire year, her food being only bread and roots or lentils,   and she sometimes passed two days without any nourishment at all.   She slept mostly upon   a narrow plank   and sometimes on the ground.   It was known that there was in the convent a young lady   of extraordinary   beauty and virtue,   and many persons were most anxious to see her   and speak with her, but in vain.   A young widow, however, a very noble family called   Iria,   who was as yet a catechumen,   casting herself at the feet of the superior,   with many tears,   sought and finally obtained an interview   with Febronia.  

The conversation so inflamed her with the love of God,   that she immediately received baptism,   induced her family to do the same,   and renounced,   renouncing second nuptials,   dedicated herself exclusively to the service of God.   Sometime after,   it was reported   that the Emperor Diocletian   was about to send the prefect   Lysimachus,   accompanied by his uncle Salenus,   to Cibapoli   with orders to exterminate the Christians.   This news spread terror among   the Christians.   And the bishop, knowing the danger in which the nuns would be placed,   gave them leave to depart from the convent,   which they could not do without shedding many tears.  

The Superior, however, determined to await her crowned crown in the convent.   And turning to her niece, she wept and said,   What will become of thee, Fabronia?   The young virgin replied,   I shall stay here, my dear aunt. What better lot could await me than to shed my blood for Jesus Christ?   The prefect   Lysimachus   was inclined to show favor to Christians   on account of his mother, who was a true believer.   Hence, Diocletian   associated with him in the proconsulate   of the East, his uncle Salenus,   who was a mortal enemy of the Christians,   and gave command of the troops to Primus   with directions to obey the orders of Salensus.  

The edicts of extermination   were first executed in Palmyra,   to a horrible extent,   the number of slaughtered Christians being innumerable.   The pagans called the attention of Salensus to the nunnery of   Sebbukoli,   whither a company of soldiers was forthwith   dispatched.   Upon breaking open the gates, they were met by Febronia,   who, casting herself at their feet,   implored them to make her the first victim.   But the general general   Primus   struck with her appearance,   went to Lysimachus,   who was only 20 years of age, and informed him that he had found in the convent   a lady of rare beauty,   and apparently of noble family,   whom   he could recommend to him for a wife.  

Meanwhile, one of the guard went to inform Salensus   that Primus was endeavoring   to have his nephew married to a Christian,   virgin,   whereupon the uncle ordered that Fabronia   should be brought before him.   The young lady was accordingly laden with chains. Some of the religious wished to accompany her, but the soldiers refused.   When the pious aunt, taking leave of her, said,   go,   my child, and show thyself worthy spouse of Jesus Christ.   When Phibronia was brought before Salenas,   he asked her whether she was free.   No, she replied, I am a servant.  

Salenas,   who is thy master?   Phibronia,   Jesus Christ, my savior and my God.   Hereupon,   Salinas began to represent to her the misfortune of having been deceived by the Christian sect,   and besought her to awake from the delusion,   and sacrificed to the gods   who would prosper her, since she would thus contract nuptials with his nephew,   Lysimachus,   and become one of the most distinguished ladies of the Empire.   The saint, rising up   her chains,   said,   I beseech Thee not to deprive me of the most precious gems that I have ever worn.   As regards the nuptials,   I am consecrated to God and cannot accept the sons of earth.  

Then I am a Christian, and how can I worship devils?   Know that for my faith I am willing to suffer all torments.   Solenis,   infuriated by this speech,   ordered the saint to be scourged, from which torture   was so cruelly   inflicted that her body might be said to be one wound.   Nevertheless,   Phibronia   ceased not to bless the Lord.   Salenus, thinking that her prayers were intended to insult him,   ordered her to be roasted on a gridiron over a slow fire,   at which horrid spectacle   even the pagans turned away,   while the saint continued to thank Jesus Christ,   who thus made her worthy to suffer for his sake.  

The tyrant,   not content with what she had yet endured,   caused her teeth to be knocked out,   and her breasts   to be torn off.   But seeing that all these tortures could not shake the constancy of Phibronia,   he ordered her head to be struck off,   thus completed her martyrdom   on the June 25,   about the beginning of the fourth century.   When Primus and Lysimachus   were conversing about the heroic conduct   of the youthful virgin,   news was brought them that Salensus,   having been seized by a sudden madness,   had dashed out his brains.   They proceeded to his apartments and found him dead,   whereupon   Lysimachus   ordered Primus to have the body of Saint Febronia   laid in a rich coffin   and honorably buried.  

This act of piety performed,   Primus and Lysimachus   embraced the Christian faith, and their example was followed   by many others.   And it says here, This history is related more at length by Father Marin   after the Bullandists.   He had several interesting   circumstances.   God glorified St. Fibronia after her death by many miracles.   Lysimachus   and Primus   were not only converted but renounced all worldly prospects and embraced the religious life.   Moreover,   Iria   herself   threw herself at the feet of the venerable   Brianna   and begged her to receive her into her community   that she might occupy the place of Phibronia.  

She also wished that her jewels   should serve to adorn the coffin   of the Glorious Martyr.   And we're gonna end here.   I hope everybody enjoyed   listening to the scripture,   the catechism, and the the   the life of Saint Fabronia.   Let's end   in the name of the father and of the 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, and of the son, and of the holy spirit, amen.   Thank you everybody for listening.  

Today, as I said, is Wednesday, 06/25/2025.   And you've been listening listening to the Council of Catholic men,   bible study,   and catechism study.   Thank you.