Council of Catholic Men

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In this episode of the Council of Catholic Men Catechism and Bible Study, we continue through Saint Paul’s Letter to the Philippians, completing chapters 2–4. We reflect on Paul’s call to unity, humility, and obedience to Christ, highlighting the kenosis hymn (“He emptied Himself”) and the charge to “work out your salvation with fear and trembling.” We consider Paul’s warnings against false teachers, his total renunciation of worldly status to gain Christ, and his exhortation to rejoice, practice virtue, and persevere—summed up beautifully in Philippians 4:8. We also underscore Paul’s example of conversion and integrity, encouraging us to shine as lights in a crooked generation and to live content in Christ who strengthens us. We then turn to the Catechism of St. Peter Canisius on the Four Last Things—especially judgment and hell—pondering Scripture’s sober admonitions to examine ourselves before judgment and to live in holy discipline and godly fear. Finally, we share the lives of Saints Theodorus and Nicholas, Studite abbots, whose steadfast defense of holy images and patient endurance under persecution model fidelity and courage. We close in prayer and look ahead to beginning Colossians next week.

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Welcome to the Council of Catholic Men Catechism and Bible Study.   Today's date is Wednesday, 11/12/2025.   Let's begin with a prayer. In the name of the father and of the son and of the Holy Spirit, amen.   Our father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done upon earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses   as we forgive those who trespass against us.   And lead us not into temptation,   but deliver us from evil.   Amen. In the name of the father, and of the son, and of the Holy Spirit,   amen.  

Let's go into the Bible. We're going to read   from   Saint Paul's letter to the Philippians.   We're on chapter two.   Christ how Christ humbled himself and about Timothy.   He recommends   them to unity and humility   and to work   out their salvation with fear and trembling.   If there be, therefore, any consolation in Christ,   if any comfort of charity,   if any society of the spirit,   if any bowels of   commiseration,   fulfill ye my joy,   that you be of one mind,   having the same charity,   being of one accord,   agreeing in sentiment.   Let nothing be done   through   contention,   neither by vain glory,   but in humility.  

Let each esteem others better than themselves.   Each one   not considering the things that are his own,   but those that are other men's.   For let this mind be in you,   which was also in Christ Jesus,   who being in the form of god,   thought it not   robbery to be   equal with god,   but emptied himself,   taking the form of a servant,   being made in the likeness of men,   and inhabit   found as a man.   He humbled himself,   becoming obedient unto death,   even to the death of the cross,   For which cause god   also hath exalted him,   and hath given him a name which is above all names,   that in the name of Jesus,   every knee should bow,   Of those that are in heaven,   on earth, and under earth.  

And that every tongue   should confess that the Lord Jesus Christ is in the glory of God the Father.   Wherefore,   my dearly beloved,   as you have always obeyed,   not as in my presence only,   but much more now in my absence,   With fear and trembling,   work out your salvation.   For it is god who worketh in you,   both to will   and to accomplish   according to his goodwill.   And do ye all things without murmurings   and hesitations,   that you may be blameless   and sincere   children of God   without reproof   in the midst of a crooked   and perverse generation   among whom you shine as lights in the world.  

Holding forth the word of life to my glory in the day of Christ   because I have not   run-in vain   nor labored in vain.   Yay, and if   I be made a victim   upon the sacrifice   and service of your faith,   I rejoice   and congratulate   with you all.   And for the self same thing, do you also rejoice   and congratulate   with me?   And I hope in the Lord Jesus   to send Timothy   unto you shortly,   that I also may be of good comfort   when I know the things concerning you.   For I have no man so of the same mind   who with sincere affection   is solicitous   for you.  

For all seek the things that are their own,   not the things that are Jesus Christ's.   Now know ye the proof of him   that as a son with the father,   so hath he served with me   in the gospel.   Him, therefore, I hope to send unto you immediately,   so soon   as I shall see how it will go with me.   And I trust in the Lord,   that I myself also shall come to you shortly.   But I have thought it necessary   to send you to you   Epaphroditus,   my brother and fellow laborer   and fellow soldier,   but your apostle,   and he that hath ministered to my wants.   For, indeed, he longed after you all   and was sad   for that   you had heard that he was sick.  

For indeed, he was sick,   nigh unto death.   But God had mercy on him,   and not only on him,   but on me also,   lest I should have sorrow upon sorrow.   Therefore, I sent him the more speedily,   that seeing him again,   you may rejoice,   and I may be without sorrow.   Receive him,   therefore, with all joy in the Lord, and treat with honor such as he is.   Because for the work of Christ,   he came to the point of death,   delivering his life   that he might fulfill   that which,   on your part, was wanting toward   my service.   That's the end of chapter two,   Saint Paul's epistle to the Philippians.  

So chapter two, we have a couple footnotes.   So chapter two verse seven,   But emptied himself, taking the form of a servant, being made in the likeness of men and inhabit found as a man.   Emptied himself,   made himself as of no account.   That's what that means. He emptied himself, making him   not like a king,   not like what the   the Pharisees   expected of a political messiah who would create a kingdom like King Solomon or King David,   where you'd have a ruler ruling as master over all of mankind.   But instead, He emptied Himself and humbled Himself to become a man, and under their power. And they were corrupt and ended up killing Him.   And that's why it says after that, the next verses, He humbled Himself, becoming obedient unto death, even to the death of the cross.  

For which cause God also exalted him, and hath given him a name which is above all names.   Because he's the Messiah. So he's   Christ has been there since the beginning of creation,   and will be there for eternity.   He's on the throne always and always was, always will be.   The next verse is verse 12.   Wherefore, my dearly beloved,   as you have always obeyed,   not as in my presence only, but much more now in my absence,   with fear and trembling, work out your salvation.   With fear,   this is against the false faith and presumptuous   security of modern sect secretaries.  

So true faith, meaning that you do the good works. You you have   the things that you do, you you do without murmuring and hesitation.   As it says,   that in the midst of a crooked and perverse generation,   you shine as lights to the to the world, meaning you don't do the evil things   that the worldly people do, but you're doing things that   show the light of truth and Christ to the to all people.   That you're good no matter what. You end up having to suffer for being good   when there are other people doing evil.   That's why   even today, I mean, this this applies today. You look at the way things are, the the wars going on, the perversity of people.  

That just because people are doing that, doesn't mean you do it. Even if you're the only one that's not   participating in those things.   Let's move on to chapter three.   And to gain Christ is all   is the heading of this.   And this goes on to the next page. And we're we're gonna finish off the Philippians, it looks like, because we've got another   only a little bit to go.   So chapter three,   he warneth them against false teachers.   He counts all other things lost, that he may gain Christ.   As to the rest, my brethren,   rejoice in the Lord to write the same things to you.  

To me, indeed, is not wearisome,   but to you is necessary.   Beware of dogs.   Beware of evil workers.   Beware of the concision.   For we are the circumcision,   who in spirit serve God in glory in Christ Jesus,   not having confidence in the flesh,   though I might also have confidence in the flesh,   if any other thinketh he may   have confidence in the flesh,   I more,   being circumcised the eighth day,   of the stock of Israel,   of the tribe of Benjamin,   an Hebrew   of the Hebrews,   according to the law, a Pharisee,   according to zeal,   persecuting the church of God   according to the justice   that is in the law,   conversing without blame.  

But the things that were gained to me,   the same I have counted loss for Christ.   Furthermore,   I count all things to be but loss for the excellent knowledge of Jesus Christ, my lord,   for whom I have suffered the loss of all things,   and count them but as dung,   that I may gain Christ,   and may be found in him,   not having my justice,   which is of the law,   but that which is of the the faith of Christ Jesus,   which is of God,   justice in faith,   that I may know Him   and the power of His resurrection,   and the fellowship of His sufferings,   being made   conformable   to His death.  

If by any means I may attain to the resurrection,   which is from the dead,   not as though I had already attained   or were already perfect,   but I follow after,   if I may by any means   apprehend,   wherein I am also apprehended by Christ Jesus.   Brethren,   I do not count myself to have apprehended.   But one thing I do,   forgetting the things that are behind   and stretching forth myself to those that are before,   I press towards   the mark   to the prize   of the supernal   vocation of God in Christ Jesus.   Let us, therefore,   as many are perfect,   be thus minded.  

And if in anything you be otherwise minded,   this also God will reveal to you.   Nevertheless,   whereunto   we are come,   that we be of the same mind,   let us also continue in the same rule.   Be ye followers of me, brethren, and observe them who walk so as you have our model.   For many walk of whom I have told you often,   I now tell you weeping   that they are enemies of the cross of Christ,   whose end is destruction,   whose god is their belly,   and whose glory is in their shame,   who mind earthly things.   But our conversation   is in heaven,   from whence also we look for the savior,   our lord Jesus Christ,   who will reform the body   of our lowness,   made like to the body of his glory,   according to the operation whereby also he is able to subdue all things unto himself.  

So that's chapter three, and I don't think there are any footnotes in that.   No.   No.   So   except let's see. Where does it say? T   t in that.   Beware of dogs, it says.   That is   false teachers.   False teachers. That's what he meant means by dogs.   So they just sit and bark, but they don't have anything to offer except barking at whatever they see.   It's chapter four.   He exhorts them   to perseverance   in all good   and acknowledges their charitable contributions   to him.   So this is   gonna be about the Philip Philippians   praised   and the apostle praying.   He exhorts them to perseverance in all good and acknowledges their charitable contributions to him. Therefore,   my dearly beloved   brethren,   and most desired,   my joy and my crown,   So stand fast in the lord, my dearly beloved.  

I beg of Avodia,   and I beseech   Syntiche   to be of one mind in the lord.   And I entreat thee also,   my sincere companion,   help these   those women   who have labored with me   in the gospel,   with Clement and the rest of my fellow laborers   whose names are in the book of life.   Rejoice in the lord always.   Again, I say rejoice.   Let your modesty   be known to all men.   The lord is nigh.   Be nothing solicitous,   but in everything   by prayer and supplication,   with thanksgiving, let your petitions be made known to God.   And the peace of God,   which surpasseth   all understanding,   keep your hearts and minds in Christ Jesus.  

For the rest, brethren,   whatsoever things are true,   whatsoever   modest, whatsoever   just, whatsoever   holy, whatsoever   lovely,   whatsoever of good fame,   if there be any virtue,   if any praise of discipline,   think on these things.   The things which you have both learned and received and heard   and seen in me,   these do ye, and the God of peace shall be with you.   Now I rejoice in the Lord exceedingly,   that now at length your thought for me hath flourished again as you did also think,   but you were   busied.   I speak not, as it were, for want.   For I have learned,   in whatsoever   state I am, to be content therewith.  

I know both how to be brought low,   and I know how to abound.   Everywhere   and in all things, I am instructed,   both to be full   and to be hungry,   both to abound   and to suffer need.   I can do all things in him who strengtheneth me.   Nevertheless,   you have done well in communicating   to my tribulation.   And you know also know, O Philippians,   that in the beginning of the gospel,   when I departed from Macedonia,   no church communicated with me as concerning giving and receiving,   but you only. For unto Thessalonica   also you sent once and again for my use.   Not that I seek the gift, but I seek the fruit that may abound to your account.  

But I have all and abound.   I am fulfilled. I am filled,   having received from Epaphroditus   the things you sent.   An odor of sweetness,   an acceptable sacrifice pleasing to God.   And may my God supply all your want   according to his riches in glory in Christ Jesus.   Now to God   and our father be glory world without end. Amen.   Salute ye every saint in Christ Jesus.   The brethren who are with me, salute you.   All the saints, salute you, Especially they that are of Caesar's household.   The grace of our Lord, Jesus Christ, be with your spirit.   Amen.  

That's the end of the Philippians.   So let's go through the footnotes. There's there's,   one here about verse eight. So verse eight has a lot of footnote here.   Verse eight. For the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever just, whatsoever   holy,   whatsoever lovely, whatsoever   of good fame,   if there be any virtue,   if any praise of discipline,   think on these things.   So let's see what this means.   For the rest, brethren, whatsoever things are   are   okay.   Whatsoever   are true.   Here the apostle   enumerates general precepts of morality,   which they ought to practice.  

Whatsoever things are true in words, in promises,   in lawful oaths,   he commends   restitute   of mind and,   sincerity   of heart.   Whatsoever   modest,   by these words, he prescribes   gravity in manners,   modesty,   dress, and decency in conversation   whatsoever just,   that is, in dealing with others,   in buying or selling,   in trade or business,   to be fair and honest   Whatsoever   holy,   by these words may be understood that those who are in a religious state professed,   or in holy orders,   should lead a life of sanctity and chastity,   according to the vows they make. But these words, being also applied to those in the world, indicate the virtuous life   they are bound by the divine commandments to follow.  

Whatsoever lovely,   that is,   to practice those good offices   in society   that procure   us the the esteem and goodwill of our neighbors,   whatsoever   of good fame,   that is that by our conduct and behavior, we should edify our neighbors and give them good   example of our actions.   If there be any virtue,   if any praise of discipline,   that those in error, by seeing the morality and good discipline of the true religion,   may be converted.   And finally, the apostle commands not only the Philippians,   but all Christians,   to think on these things,   That is to make it their study and concern that the peace of God   might be with them.  

So that's the end of the Philippians.   And   next week,   we'll move on to the epistle of Saint Paul to the Colossians.   Colossians.   Okay.   So we'll we'll leave it here for now, but that's a lot to take in, especially that verse eight. For the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever just, whatsoever   holy, whatsoever lovely, whatsoever of good fame, if there be any virtue, if any praise of discipline,   think on these things.   The things which you have both learned and received and heard and seen in me,   these do ye, and the God of peace shall be with you. So Saint Paul set the example as a priest   to the Philippians   by his behavior and his conduct.  

He wasn't a hypocrite.   Even though he accused himself in the beginning of that chapter of what he did   persecute   the   church because he started out as a Pharisee and someone who hated the church. When he he went by the name of Saul,   he was born into the Hebrew,   the to to the Jews that were expecting the Messiah.   And he was in the lot of the Pharisees who rejected Jesus   and had Jesus crucified.   And then became jealous when he was resurrected from the dead.   And his disciples started preaching to the people. They were jealous   of the apostles, and they started persecuting them.  

Particularly,   saint Stephen.   Saint Paul was one of the people who killed had   saint Stephen killed. He participated   in the first martyr   of Christians,   which was Saint Stephen.   He he participated in in his death,   and he lived to regret that. You look up the road to Emmaus   or the road to Damascus   where Christ Christ appeared   to Saint Paul.   And I'll give you an indication   of his conversion   that Christ   literally had to appear to him   in order to show him the error   and to make him   a priest eventually.   To go from somebody who persecuted   the innocent to someone who protected the innocent.  

And someone who's sorry for the sins that he committed,   which shows that anybody   can convert.   Even the worst sinner, somebody who's killed another person,   can convert   and lead a holy life and become a saint.   And that's what we as Christians believe that anybody,   that we're all children of Adam and Eve,   and that we're all   meant to be God's children, that we're all God's children whether we acknowledge it or not. That's up to us.   So   now we'll go to the catechism,   the catechism of the Catholic church, the large catechism of Saint   Peter Canisius,   who was   a Dutch Jesuit, an early Jesuit, one of the first Jesuits.  

And he wrote his catechism   back   when   books were starting to be printed   in 1600.   I believe this is 1622   is when this was published, and it's   the second most   published and   purchased book.   Most prolific book in the Dutch language. And this is a translation. It's older English.   So bear with me. This I've had people tell me that this is hard to understand. So I'm going to read it slowly.   Because of the of the type of language   used. It's not modern English.   This translation is older English.   So we're talking here   about judgment,   The four last things of man,   which are death,   judgment,   hell, and the kingdom of heaven.  

So we all die. That's what we covered last week. We're all going to die. We need to think about that every day.   We should be thinking about that every moment that we live. Someday we're gonna we're gonna die. Someday.   And when we do die,   we'll face judgment. And that that's what this question is about.   So,   question   two eighteen.   In what sort doth holy scripture   admonish us of judgment?   It is horrible to fall into the hands of the living God,   and of Christ the judge,   before whose tribunal we must all be manifested,   and every man must render an account for himself.  

For all things that are done,   God will bring into judgment   for every fault,   whether it be good   or evil.   And, therefore, not only unto sinners,   but also unto saints,   oftentimes,   the expectation   of this judgment is terrible.   This did holy David   feat   fee excuse me. This did holy David fear,   so that he did earnestly pray,   enter not into judgment with the servant, thy servant, O Lord.   This fear Job   also.   Notwithstanding,   he was innocent,   and his fear, he expresses   in these words.   What shall I do when God   shall arise to judgment?   And   when he shall ask,   what shall I answer him?  

As swelling waves over me, I always feared almighty God,   and his weight,   I could not bear.   I did fear all my works,   knowing that thou wouldst not spare him that offended.   Inserts that judge is to be feared,   whose power   we cannot escape,   whose wisdom   is infallible,   justice   inflexible,   judgment   irrevocable,   of which it is thus written,   the zeal and furor of the man   to wit of Christ the judge   shall not spare in the day of revenge,   nor yield to any man's petition,   nor will   take for redemption   never so many gifts,   Who also of himself and his judgment,   lest any man should be ignorant,   hath foretold this unto all men?  

When I shall take time,   I will judge justice.   I, the Lord, searching the heart   and proving the rains,   who do give to everyone according to his way   and according to the fruit of his inventions.   I come to gather together their works   and their cognitions   with all nations   and tongues,   and they shall come and see my glory.   But of the day of the last judgment,   which is also called in scripture,   the day of our lord,   the day of anger,   the great and horrible day,   The apostle saint Peter teach   us teach   us in this manner.   The day of our Lord   shall come as a thief   in the which the heavens shall pass with great violence,   but the elements shall be resolved with heat,   and the earth and the works   that are in it shall be burnt.  

Therefore,   whereas all these things   are to be dissolved,   what manner of men ought you to be in holy conversations   and godliness?   Expecting and hastening unto the coming of the day of our lord,   by which the heavens   burning   shall be   resolved,   and the elements   shall melt   with heat   of fire.   And that we may find Christ with a gent then a gentle judge   and that day wherein heaven and earth shall pass?   Joyful unto us,   most excellent is this counsel of the wise man.   Before sickness, apply the medicine,   And before judgment, examine thyself.   And in the sight of God, thou shalt find   propitiation.  

For if   we did judge ourselves,   we should not be judged.   To him that feareth our lord,   it shall be well at the last, and in the day of his death, he shall be blessed.   Question   two nineteen.   And what of hell and the pains thereof?   As nothing is more miserable than death,   as nothing also is more terrible than judgment,   especially to the children of this world,   persisting   obstinately   in sin,   so can there nothing be imagined more intolerable   and unfortunate   than hell   and the pain thereof.   For there,   as witnesseth   divine scripture   is weeping and gnashing of teeth.  

There   there   there war worm dieth not,   and the fire quencheth not.   There,   the land is dark and covered with the mist of death.   There,   the shadow of death   and no order,   but perpetual   horror   inhabiteth.   There there shall   their part shall be in the pool of burning   with fire and brimstone,   which is the second death.   There,   they shall be tormented   day and night,   forever and ever.   There,   finally,   that shall be found true by experience,   which the just judge hath foretold in these words,   to all those that are to be tormented in hell.   Behold, my servants shall eat, and you shall be hungry.  

Behold,   my servants shall drink, and you shall be thirsty.   Behold,   my servants shall rejoice,   and you shall be confounded.   Behold,   my servants   shall sing praises   for the exaltation of their heart,   and you shall cry for the grief of heart.   And because of the contrition of spirit,   ye shall howl.   Therefore the kingly prophet calleth upon   all kings and princes,   and setteth before them   the pains   that are to come for the wicked   with this severe   admonition.   And now kings understand ye, be ye instructed,   ye that judge the earth.   For to the stronger there remaineth a stronger torment,   and a most hard judgment shall pass upon them   that are in authority.  

Serve ye   our lord in fear,   and exalt unto him with trembling,   apprehend ye discipline,   lest that our lord be angry,   and you do perish   from the just way,   when his anger shall suddenly wax hot.   Hereupon Christ himself also hath   thus spoken   to every man.   Fear him who after he hath killed,   hath power to cast into hell.   Yay, I say to you, fear him.   For as it is momentary   momentary   which   in this life delighteth,   so it is   So is it everlasting,   which in hell tormenteth.   I'm gonna stop right there because today,   in the readings we had today,   I think this this seventeen fifty one is the footnote. Wisdom. Yeah. Book of wisdom   six,   chapter six.  

For to the stronger, there remaineth a stronger torment, and a most hard judgment shall pass upon them that are in authority.   Just remember that because this is this is talking to the princes of the world.   And   should I stop here?   Because this continues on.   It's almost at the end.   But I think we're gonna stop here   for now   till next week.   Because next week, we'll talk about   heaven.   Because it's four last things.   Death,   we're all gonna die, and we're gonna all gonna be judged. That's the second of the four last things.   And then hell,   for those   that did evil in this life and didn't repent.  

And then heaven,   which is the reward for the just and for the sinners that repent.   That's what that's going to entail.   And let me see here. This is this is a little bit of a longer story, but not too long.   We're gonna read from   the victories of the martyrs   by Saint Alphonsus de Ligori   or the lives of the most celebrated martyrs of the church.   Since today is November 12,   we have saints   Theodorus and Nicholas,   abbots   of studies.   This is chapter   29.   I think this yeah. 29.   So saints Theodorus and Nicholas, abbots of studies, it says here   so their their feasts are November 12 and February 4.  

So their abbots of studies,   here's a footnote.   A celebrated monastery of Constantinople,   hence the surname of Studite,   given to saint Theodorus   and saint Nicholas.   We read in the Martyrology,   November 12,   saint Theodorus,   the Studite,   who,   by the combat that he sustained for the Catholic faith against the iconoclast   heretics,   has made himself famous in the whole church.   He   was of   very distinguished family   and had for his master in spiritual   life, saint Plato,   his uncle,   abbot of Cymboleon,   then of Sassuodion   near Constantinople,   where he succeeded him in July.  

He was beaten with rods   and exiled to Thessalonica   by order of the emperor Constantine   the sixth,   whose scandalous marriage he had blamed.   Having been restored to his community after the sad death of this prince   in July,   He assumed the direction of it and afterwards transferred it to the monastery of Studi Studius   in   order to   avoid the insults   of the Musalah Mans.   So Muslims,   I would assume.   Muslim Muslim Mans   who were already making incursions   as far as the gates of the city.   As for Saint Nicholas,   we do not find him inscribed in the Roman martyrology,   but the Bolandists   give his life   on February 4.  

This life is so intimately   united with that of his illustrious master.   That is to that is, so to speak,   one in the same history.   This is the reason why we have   believed it to be well to place the two names   at the head of the paragraph,   although the original   bear only the name of Saint Nicholas.   Saint Nicholas was born in the city of Kenya   in Candia,   of noble and pious parents,   who sent him to Constantinople   for education   and placed him under Saint Theodorus,   abbot of the monastery of Studias,   from which the saint was called the Studite.   Saint Theodorus   first placed him in the seminary   where the youths   were educated apart from the monks.  

But finding the progress which he made in virtue,   he allowed him,   while yet very young,   to make his religious profession.   Nicholas soon manifested   that he had dedicated himself to God   without reserve.   He was obedient, not only to the abbot,   but to every individual of the community.   And whatever time remained after the discharge   of the duties   which were imposed upon him,   he spent in holy prayer.   His example became so edifying   that the monks regarded him as a model of perfection   and besought saint   Theodorus   to promote him to the priesthood,   which dignity   he was induced to receive   only by obedience.  

At this time   was raging the persecution   of   Leo the Armenian,   who had deposed   Michael   first or Michael I   and declared himself in favor of the iconoclasts.   Having attained the imperial dignity,   he wished to bring over the bishops and principal abbots to his party.   Saint Theodorus, having been called to the court for this purpose,   resisted the impious   attempts of Leo   and was, in consequence,   banished.   The charity   of Saint Nicholas induced him to follow the holy abbot into exile.   When they arrived at the Castle Of Mesope   in Mysia,   they were shut up in a dark dungeon,   and at the end of a year, were brought out to receive a 100 stripes,   after which they were again sent to prison   with the intention of starving them to death,   but were subsequently   removed to the Castle   Of Bonidus.  

An ambassador   arrived there from the emperor   to ask them if they had written a letter condemning his doctrine regarding holy images.   Nicholas affirmed that he had written the letter,   whereupon the ambassador caused him to be suspended in the air,   together with Theodorus,   and both to be truly scourged   for a considerable   time.   Naked and bleeding as they were,   he commanded that they should be exposed to the cold,   which was at that time very severe,   in the hope that they would thus expire.   These expectations,   however, not having been realized,   the saints were again brought back to prison,   where they suffered cold,   hunger,   and every other hardship   for the space of three years.  

After this, they were transferred   to another prison in Smyrna,   where   they were again cruelly scourged,   and afterwards chained by the feet to a post   for twenty months,   during which time   they were frequently put to torture.   The saints,   after having suffered seven years of persecution,   were at last set at liberty.   And on the ascension   of Michael,   surnamed   the stutterer,   who, on Christmas Eve, caused Leo the Armenian   to be assassinated   in the church   and took possession of his throne.   When returning to Constantinople,   they were everywhere received with great honors,   and several miracles were wrought in their journey.  

They did not, however,   remain long in the Monastery   of Sturdius.   For Theodorus,   after fruitless efforts to convert the new emperor,   who continued the war against holy images,   wished to retire to the peninsula of Saint Tryphon   near   Chalcedonia,   in order to lead   an arabidical life,   and Nicholas followed him.   In this place, the holy abbot   finished his crown, giving up his beautiful soul to god,   November   '26,   at the age of 68.   Nicholas wished to remain to live near the sepulcher of his holy master,   but a new persecution having been raised by the emperor Theophilus,   who succeeded his father, Michael,   in the year   08/29.  

Our saint was obliged   to fly from this retreat   and to wander from place to place   until he was received by a pious lady   in one of her country houses,   where he remained in the practice of piety   until   upon the death   of Nacrethaeus,   abbot   of Studius,   the abbots   unanimously elected him their superior.   His enemy,   Theophilus,   having died in the year   August,   he governed the community for three years.   When his humility   induced him to resign the office in favor of a holy priest called   Sophronius   and to retire again   to his solicitude   solitude.  

He enjoyed his retirement for four years only,   when the abbot,   Sophronius,   dying,   the monks, by their tears and entreaties,   compelled him to assume again the government of the monastery.   But here, he had to suffer new persecutions.   For the emperor Michael the third   took for his associate the empire   in the empire,   his uncle Bardas,   a most scandalous man   whom saint Ignatius,   patriarch of Constantinople,   had excommunicated   for the horrid crime of incest   and was, in consequence,   banished from his sea,   into which the impious Photias   was intruded.  

Our saint, being unwilling to hold communion with this schismatic,   retired to a house in the country   belonging to the monastery   of   St. Studius.   Saint Nicholas, having shown by his departure   his disapproval of the emperor's conduct in banishing Saint Ignatius,   received a visit in his retirement   from the emperor   and Bardas, who wished to gain him over in order to quiet the people.   But the saint openly upbraided Bardas   with his excesses   in such unmeasured terms   that the princes were exceedingly   enraged   and forbade him to live in any house belonging   to the monastery of Studias.  

He, therefore, retired to a little house in Constantinople,   which had been given him for charity.   But being here subject to the   importunity   of the emperor,   he retired to the island of Chersonneus,   where after two years,   he was discovered,   arrested,   and imprisoned in his own monastery.   For two years more, he remained here, bound   hand and foot.   Basil,   having succeeded   to the empire upon the death of Michael,   banished the impious Photius,   restored saint Ignatius to his sea,   and having set our saint at liberty,   obliged him to assume,   for the third time, the government of the monastery of Stuttius,   where he ultimately   died   in the 70 year of his age   in August.  

A martyr,   not indeed of blood,   but certainly of suffering,   constancy,   and patience.   And we're gonna end it there.   This is about Saint Theodorus and Nicholas.   And what they the trials they had to endure   in the August.   Let's end with prayer in the name of the Father, and of the Son, and of the Holy Spirit. Amen.   Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus.   Holy Mary, mother of god, pray for us sinners,   now and at the hour of our death. Amen.   In the name of the father, and of the son, and of the holy spirit, amen.  

Thank you for joining me.   For,   this is the Council of Catholic men,   Wednesday, 11/12/2025.   And God bless everybody,   and thank you very much.