In today’s Council of Catholic Men Bible Study and Catechism, we journeyed through St. Paul’s Epistle to the Colossians, reflecting on Christ’s primacy as head of the Church and peacemaker through the blood of His Cross (Col 1), Paul’s warnings against deceptive philosophies and angel-worship that displace Christ (Col 2), and the call to put off the old man and put on the new, living charity, gratitude, and orderly family life in the Lord (Col 3–4). We highlighted key footnotes clarifying “firstborn” as first-begotten, not created; the meaning of “filling up what is lacking” in Christ’s sufferings in the members of His Body; and the rejection of Mosaic legal observances and superstitious practices that obscure the mediatorship of Jesus. We then concluded the Large Catechism of St. Peter Canisius with the “four last things,” considering heaven’s glory, the sanctifying “fear” (reverence) of God, and the practical fruit of meditating on last things for Christian wisdom and justice. Finally, we read from St. Alphonsus Liguori on the martyrdom of St. Romanus and the infant martyr Barulas, a powerful witness to steadfast faith under persecution, the primacy of Christ, and the triumph of grace. Next week, we begin 1 Thessalonians and the Small Catechism of St. Peter Canisius as a refresher of the core teachings.
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Welcome to the Council of Catholic Men Bible Study and Catechism. Today's date is 11/19/2025. Let's begin with a prayer. In the name of the Father, and of the Son, and of the Holy Spirit, amen. Soul of Christ, sanctify me. Body of Christ, save me. Blood of Christ, inebriate me. Water from Christ's side, wash me. Passion of Christ, strengthen me. O good Jesus, hear me. Within Thy wounds, hide me. Suffer me not to be separated from Thee. From the malicious enemy, defend me. In the hour of my death, call me, and bid me come unto Thee that I may praise Thee with Thy Saints and with Thy Angels forever and ever. Amen. In the name of the Father, and of the Son, and of the holy spirit. Amen.
Let's begin with the Bible. We're going to be reading from the beginning of the epistle of Saint Paul to the Colossians. Colossus was a city of Phrygia near Laodicea. It does not appear that Saint Paul had preached there himself but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as Saint Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison. And about the same time that he wrote to the Ephesians and the Philippians. The exhortations and doctrine it contains are similar to that which is set forth in his epistle to the Ephesians.
Chapter one. He gives thanks for the grace bestowed upon the Colossians and prays for them. Christ is the head of the church and the peacemaker through his blood. Paul is his minister. Paul, an apostle of Jesus Christ, by the will of God, and Timothy, a brother, to the saints and faithful brethren, in Christ Jesus, who are at Colossia, grace be to you, and peace from God, our father, and from the Lord, Jesus Christ. We give thanks to God and the father of our Lord Jesus Christ. Praying always for you. Hearing your faith in Christ Jesus and the love which you have towards all the saints.
For the hope that is laid up for you in heaven, which you have heard in the word of the truth of the gospel. Which is come unto you as also it is in the whole world and bringeth forth fruit and growth. Even as it doth in you. Since the day you heard and knew the grace of God in truth. As you learned of Apaphras, our most beloved fellow servant, who is for you a faithful minister of Christ Jesus, who also hath manifested to us your love in the spirit. Therefore, we also, from the day that we heard it, cease not to pray for you, And to beg that you may be filled with the knowledge of his will.
In all wisdom and spiritual understanding. That you may walk worthy of God in all things pleasing, being fruitful in every good work, and increasing in the knowledge of God. Strengthened with all might, according to the power of his glory, in all patience and long suffering with joy, giving thanks to god, the father, who hath made us worthy to be partakers of the lot of the saints in light. Who hath delivered us from the power of darkness and hath translated us into the kingdom of the son of his love. In whom we have redemption through his blood and remission of sins. Who is the image of the invisible God, the firstborn of every creature?
For in him were all things created in heaven and earth on earth. Visible and invisible. Whether thrones or dominions or principalities or powers. All things were created by him and in him. And he is before all and by him all things consist. And he is the head of the body and the church. Who is the beginning? The firstborn among the from the dead. That all things he may hold the primacy. Because in him, it hath well pleased the father, that all fullness should dwell. And through him, to reconcile all things unto himself. Making peace through the blood of his cross.
Both as to the things that are on earth. And the things that are in heaven. And you, whereas you were sometime alienated, and enemies in mind, in evil works, yet now, he hath reconciled in the body of his flesh, through death, to present you holy and unspotted, and blameless before him. If so, you continue in the faith, grounded and settled, and immovable from the hope of the gospel, which you have heard, which is preached in all the creation that is under heaven. Wherefore, I, Paul, am made a minister, who now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church, whereof I am made a minister according to the dispensation of God, which is given me towards you, that I may fulfill the word of God.
The mystery which hath been hidden from ages and generations, but now is manifested to his saints. To whom God would make known the riches of the glory of this mystery among the Gentiles, which is Christ, in you the hope of glory, whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Wherein also I labor, striving according to his working, which he worketh in me in power. So, that's about Christ the peacemaker. Let's look at the footnotes. We'll start with chapter one verse 15. Who is the image of the invisible God, the firstborn of every creature?
The firstborn, that is, first begotten, as the evangelist declares, the only begotten of his Father. Hence, Saint Chrysostom explains firstborn, not first created, as he was not created at all, but born of his father before all ages. That is, coeval with the Father and with the Holy Ghost. Next is verse 24. Who now rejoice in my sufferings? For you and fill up those things that are wanting of the sufferings of Christ. In my flesh for his body which is the church. Wanting There is no want in the sufferings of Christ in himself as head, but many sufferings are still wanting or are still to come in his body, the church, and his members, the faithful.
Let me read that again. Who now rejoice in my sufferings for you and fill up those things that are wanting of the sufferings of Christ in my flesh for his body which is the church. Okay. We'll move on to chapter two about false teachers and legal ceremonies. He warns them against the impostors of the philosophers and the Jewish teachers that would withdraw them from Christ. For I would have you know what manner of care I have for you and for them that are at Laodicea, and whosoever have not seen my face in the flesh, That their hearts may be comforted being instructed in charity and unto all riches of fullness of understanding.
Unto the knowledge of the mystery of God the father and of Christ Jesus. In whom are hid all the treasures of wisdom and knowledge. Now this I say that no man may deceive you by loftiness of words. For though I be absent in body, yet in spirit I am with you. Rejoicing and beholding your order. And steadfastness of your faith which is in Christ. As therefore you have received Jesus Christ the Lord. Walk ye in him, rooted and built up in him, and confirmed in the faith, as also you have learned, abounding in him in thanksgiving. Beware lest any man cheat you by philosophy, and vain deceit. According to the tradition of men, according to the elements of the world, and not according to Christ.
For in him dwelleth all the fullness of the Godhead corporally. And you are filled in him who is the head of all principality and power. In whom also you are circumcised with circumcision, not made by hand in despoiling of the body of the flesh, but in the circumcision of Christ. Buried with him in baptism, in whom also you are risen again, by the faith of the operation of God, who hath raised him up from the dead. And you, when you were dead, in your sins, and the uncircumcision of your flesh, he hath quickened together with him, forgiving you all offenses. Blotting out the handwriting of the decree that was against us, which was contrary to us.
And he hath taken the same out of the way, fastening it to the cross. And despoiling the principalities and powers, he hath exposed them confidently in open show, triumphing over them in himself. Let no man therefore judge you in meat or in drink. Or in respect of a festival day. Or of the new moon or of the Sabbaths. Which are a shadow of things to come. But the body is of Christ. Let no man seduce you. Willing in humility and religion of angels. Walking in the things which he hath not seen. In vain, puffed up by the scents of his flesh: And not holding the head, from which the whole body, by joints and bands, being supplied with nourishment, and compacted, groweth unto the increase of God.
If then you be dead with Christ from the elements of this world, why do you yet decree as though living in the world? Touch not, taste not, handle not, which all are unto destruction by the very use, according to the precepts and doctrines of men. Which things have indeed a show of wisdom in superstition and humility. And not sparing the body. But in any honor to the filling of the flesh. So let's go to the footnotes of this chapter. Chapter two verse 16. Let no man therefore judge you in meat or in drink or in respect of a festival day or of the new moon or of the Sabbaths. In meat.
He means disregard to the Jewish observations of the distinction of clean and unclean meats. And of their festivals, new moons, and Sabbaths as being no longer obligatory. Verse 18 Let no man seduce you, willing in humility and religion of angels, walking in the things which he hath not seen, in vain, puffed up by the sense of his flesh. Willing that is by a self willed, self invented, superstitious worship falsely pretending humility. But really proceeding from pride. Such was the worship that many of the philosophers against whom Saint Paul speaks written verse eight. Paid to angels or demons by sacrificing to them.
As carriers of intelligence betweaks God and men, pretending humility in doing so, as if God was too great to be addressed by men, and setting aside the mediatorship of Jesus Christ, who is the head both of angels and men. Such also was the worship paid by the ancient heretics, disciples of Simon, and Menander, to the angels whom they believed to be makers and lords of this lower world. This is certain that they whom the apostle here condemns did not hold the head. Verse 19. That is Jesus Christ and his mediatorship. And, therefore, what he writes here no way touches the Catholic doctrine and practice of desiring our good angels to pray to God for us.
Through Jesus Christ, Saint Jerome understands by the religion or service of angels, the Jewish religion given by angels, and shows all that is here said to be directed against the Jewish teachers who sought to subject the new Christians to the observance of the Mosaic Law. So, let's read verse 18 again. Let no man seduce you, willing in humility and religion of angels, walking in the things which he hath not seen, in vain, puffed up by the sense of his flesh. So, those are the philosophers against whom Saint Paul speaks. Paid. To the worship paid to angels or demons by sacrificing to them as carriers of intelligence between God and men so I don't that would also apply to fortune telling people who go to have their fortunes told I would say it even applies to gambling people go to these casinos to get fortunes you know the cards card games were really fortune telling devices just like tarot cards are and it's to avoid that because it's saying that these that you're paying to the, these puffed up people who are vain and puffed up in the flesh saying that they're and they're seducing you, saying that they're just humble mediators between God.
And you don't know what you're dealing with either because it sounds like he's talking about the demonic in this chapter. Let's go to chapter three, and it's dealing with exhortations. I think we might even finish this book because it's a short one. Chapter three, he exhorts them to put off the old man and to put on the new. The duties of wives and husbands, children, and servants. Therefore, if you be risen with Christ, seek the things that are above, where Christ is sitting. Oh, excuse me. We we have another part in the footnotes about verse 21. Touch not, taste not, handle not.
Touch not, the meaning is that Christians should not be sub should not subject themselves either to the ordinances of the old law, law, forbidding, touching, or tasting things unclean, or to the super superstitious invention of heretics imposing such restraints under pretense of wisdom, humility, or mortification. So, touch not, taste not, handle not. Alright, chapter three. So, put on put off the old man, put on the new, the duties of wise, wives, and husbands, and children, and servants. Therefore, if you be risen with Christ, seek the things that are above. Where Christ is sitting at the right hand of God, mind the things that are above, not the things that are upon the earth.
For you are dead, and your life is hid with Christ in God. When Christ shall appear, who is your life? Then you also shall appear with him in glory. Mortify therefore your members which are upon the earth. Fornication, uncleanness, lust, evil concupiscence, and covetousness, which is the service of idols. For which things the wrath of God cometh upon the children of unbelief. In which you also walked sometime when you lived in them. But now put you also all away. Anger, indignation, malice, blasphemy, filthy speech, out of your mouth. Lie not one to another, stripping yourselves of the old man with his deeds, and putting on the new, him who is renewed in unto knowledge, according to the image of him that created him.
Where there is neither Gentile nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free, but Christ is all and in all. Put you on therefore, as the elect of God, holy and beloved, the bowels of mercy, benitity, humility, modesty, patience. Bearing with one another and forgiving one another, if any have a complaint against another, even as the Lord hath forgiven you, so do you also. But above all these things have charity, which is the bond of perfection. And let the peace of Christ rejoice in your hearts. Wherein also you are called in one body.
And be you thankful. Let the word of Christ dwell in you abundantly in all wisdom, teaching, and admonishing one another. In Psalms, hymns, and spiritual canticles. Singing in grace in your hearts to God. Whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him. Wives, be subject to your husbands, as is, be who it in the Lord. Husbands, love your wives and be not bitter towards them. Children, obey your parents in all things. For this is well pleasing to the Lord. Fathers, provoke not your children to indignation, lest they be discouraged.
Servants, obey in all things your masters, according to the flesh, not serving to the eye, as pleasing men, but in simplicity of heart, fearing God, whatsoever you do, do it from the heart. As to the Lord, and not to men. Knowing that you shall receive of the Lord the reward of inheritance. Serve you the Lord Christ. For he that doth wrong shall receive for that which he hath done wrongfully. And there is no respect of persons with God. Alright? So verse 16 Verse 16, let the word of Christ dwell in you abundantly in all wisdom, teaching, and admonishing one another. In Psalms, hymns, and spiritual canticles, singing in grace in your hearts.
And that you read that which oh, sorry. That's that's for the next chapter. Let's go on to the next chapter, because this is the last chapter in the book of Colossians, and it's greetings. Chapter four, he recommends constant prayer and wisdom, various salutations. Masters, do to your servants that which is just and equal. Knowing that you also have been have a master in heaven. Be instant in prayer, watching it with thanksgiving. Praying with all, for us also, that God may open us, unto us, a door of speech to the, to speak the mystery of Christ. For which also I am bound.
That I may make it manifest as I ought to speak. Walk with wisdom towards them that are without redeeming the time. Let your speech be always in grace, seasoned with salt, that you may know how you ought to answer every man. All the things that concern me, our dearest brother and faithful minister and fellow servant in the Lord will make known to you. Whom I have sent to you for this same purpose, that he may know the things that concern you and comfort your hearts. With Oneissimus, a most beloved and faithful brother, who is one of you, all things that are done here, they shall make known to you.
Aristarchus, my fellow prisoner, saluteth you, and Mark, the cousin, German of Barnabas, touching whom you have received commandments. If he come unto you, receive him. And Jesus, that is called justice, Who are of the circumcision. These only are my helpers in the kingdom of God. Who have been a comfort to me. Epaphras salute you. Saluteth you, who is one of you, a servant of Christ Jesus, who is always solicitous for you in prayers, that you may stand perfect and full in all will of God, For I hear bear him testimony that he hath much labor for you and for them that are of Laudisia and them at Hierapolis.
Luke, the most dear physician, saluteth you, and Demus. Salute the brethren who are at Laodicea and Nymphas, and the church that is in his home. And when this epistle shall have been read with you, cause that it be read also in the church of the Laudisians, And that you read that which is of the Laudisians. And say to Archippus take heed to the ministry which thou hast received in the Lord. That thou fulfill it. The salutation of Paul, with my own hand, be mindful of my bands. Grace be with you. Amen. So, the footnotes on this are verse 16 and when this epistle shall have been read with you, cause that it be read also in the church of the Laudisians and that you read that which is of the Laudisians.
And that you read that which is of the Laudisians. What this epistle was in was is uncertain and annotators have given different opinions concerning it. Some expound these words of an epistle which Saint Paul wrote to the Laodiceans and is since lost for that now extent is no more than a collection of sentences out of the other epistles of Saint Paul. Therefore, it cannot be considered even as a part of that epistle. Others explain that the text meant means a letter sent to Saint Paul by the Ladysians which he sends to the Colossians to be read by them.
However, this opinion does not seem well founded. Hence, it is more probable that Saint Paul wrote an epistle to Rome to the Laudisians about the same time that he wrote to the Colossians as he had them both equally at heart and that he ordered that epistle to be read by the Colossians for their instructions And being neighboring cities, they might communicate to each other what they had received from him. As one epistle might contain some matters not related in the other. And would be equally useful for their concern. And more particularly, as they were equally distributed disturbed by the intruders and false teachers against which the apostle was anxious to warn them, lest they should be infected by their pernicious doctrine.
So we're gonna end it there. Next week, we'll read from the first epistle of Saint Paul to the Thessalonians. Let's go to the catechism of the Catholic Church by Saint Peter Canisius. We're gonna continue where we left off before and the four last things question two twenty what do we learn out of holy scripture of the kingdom of heaven God hath prepared his kingdom for the elect from the beginning of the world, a heavenly kingdom, an eternal kingdom, a most blessed kingdom, whereof Saint Paul plainly confess it, the passions of this time are not condying to the glory to come.
The eye hath not seen, nor the ear hear hath heard, neither hath it ascended into the heart of man, what things God hath prepared for them that love him. O holy city Jerusalem, new, descending from heaven, prepared of God as a bride adorned for her husband. We're of Saint John, very well acquainted with divine matters, heard these things from heaven and wrote them. Behold, the tabernacle of God with men. And he will dwell with them, and they shall be his people. And he, God, with them, shall be their God, and God shall wipe away all tears from their eyes. And death shall be no more.
Nor mourning, nor crying, neither shall there be sorrow anymore, which first things are gone. There is heard the voice of the great trumpet, and as the voice of the many waters, and as the voice of great thunders saying, hallelujah, because our Lord God omnipotent hath reigned, let us be glad and rejoice and give glory unto him. Because the marriage of the lamb is to come. Blessed be they that are called to the supper of the marriage of the lamb. But more blessed they that being called do come to that supper. All impediments being taken away and bring their wedding garment that they may sit down in the kingdom of God.
With Abraham, Isaac, and Jacob. And we shall not need to ask, oh, Lord, who shall dwell in thy tabernacle, or who shall rest in thy holy hill? The answer is ready. He that entereth without spot, and worketh justice. Or, if thou takest more delight in the speech of Christ, He that doth the will of my Father, which is in heaven, he shall enter into the kingdom of heaven. This is a holy city, and it also requireth holy citizens. There shall not enter into it any polluted thing. Question two twenty one. What is the use and commodity of the whole doctrine concerning the four last things?
First of all, to know and seriously to meditate these things. It is profitable to this end, that we may the more easily be withdrawn from the care, affection, and love of those things which are transitory, vain, and floating in this world. For vanity of vanities, saith Ecclesiastes, vanity of vanity, and all is vanity. I saw all things that are done under the sun, and behold, all is vanity. And affliction of spirit. Then they do not only, being well considered, avert a man from vain cognitions and earthly cares, but also do terrify him from all liberty, custom, and proneness to sin.
Hence is that golden sentence: In all thy works remember thy last things, and thou shalt never sin. Moreover, they do admonish a wise man that, in all affairs, he do nothing rashly, but that first he set before himself the last things, and having foreseen the end end, do go on in the high roadway, that he may neither decline on the right hand, or on the left, from that which is right. But specially the memory and contemplation of such things doth cause that the fear of God, which is the fountain of true wisdom, the guardian of all virtue, and a necessary schoolmaster in all the life of man, may confirm and set us forward in the zeal of justice and goodness.
For the fear of God expelth sin, and he that is without fear cannot be justified. They that fear our Lord will inquire what things are well pleasing unto him. They will prepare their hearts, and in his sight they will sanctify their souls. Finally, they that fear our Lord will keep his commandments. And will have patience until he behold them saying, if we do not penance, we shall fall into the hands of our Lord. But the children of this world who love vanity and seek after a lie, who rejoice when they do evil, and triumph in things that be worst, before whose eyes the fear of God is not, they do nothing less than think of these matters.
It is a people without counsel and without wisdom. Who would to God, they were wise and did understand and foresee the last things. With them, we see it fall out daily by experience that which holy Job saith, they hold the Tabor and the lute and rejoice at the sound of the instrument. They pass over their days in pleasures, and in a moment they descend into hell. So laughter shall be mingled with grief, and the end of joy is mourning. I'm gonna make a footnote here when it says fear of God just think of the word fear as meaning respect so respect of God you respect him You fear him.
Question two twenty two. This is the last question in the catechism. What is the sum of all those things that are contained in this book? The sum of the whole work is comprised of two things in Christian wisdom and justice. To wisdom are these points referred to wit of faith and the creed, of hope and our Lord's prayer, of charity, and the 10 commandments. For faith, hope, and charity are those virtues wherein the divine scripture comprehended the true wisdom of man as Saint Augustine hath noted. Then is there further next a discourse of the precepts of the church and of the sacraments?
For as the foresaid virtues cannot stand without the sacraments and perfect observance of the precepts of the church. So, being joined with them, they are effectually grafted in us and being grafted are confirmed, augmented, and brought into perfection. Therefore, in explicating those things which we reduce unto wisdom is the first part of the book con concluded. The later, which treateth of justice, doth briefly demonstrate two parts thereof, belonging both to the fleeing of evil things, and the pursuing of those which are good. For to abstain from evil, as witnesseth Saint Chrysostom, is not sufficient for us to salvation, except therewith all be annexed the following of good things and the action of virtue.
Therefore, to either of these two parts we have applied some discourses, which do chiefly serve to the observing of the difference of good and evil. But the force and largeness of all justice, Tobit, a man no less wise than just, doth briefly comprehend, where he admonisheth his son, and consequently, in him, all the children of God, in particular, with these words. Fear not my son. We lead surely a poor life. But we shall have many good things if we fear God. And abstain from all sin and do well. Thus, finally, we learn the exact duty of a Christian man, which does not only require faith, but a life also ordered according to the rule of Christian wisdom and justice.
For a wise heart that hath understanding, as the scripture testifieth, will keep itself from sin, and will have success in the works of justice. But to the intent that we may not pass the bans of our intended brevity, let this be the end and conclusion of this doctrine appertaining to the instruction of Christians, and those especially of the simpler sort, all which things we will close-up with one word of Ecclesiastes, as with a notable seal of the whole life of man making this conclusion, fear God and keep his commandments for this is all a man.
For this is all a man. Confirm this, oh God, which thou hast wrought in us. And that's the end of the the large catechism of Saint Peter Kinesius. Next week, we'll read we'll begin the small catechism of Saint Peter Canisius as a refresher of everything we covered in the large catechism. Now, let's turn to Saint Alphonsus dela Gori, the victories of the martyrs or the lives of the most celebrated martyrs of this of the church. Today is November 19 and the closest date was November 18 which is yesterday. And we're on chapter 15 page 100.
The Martyrs of the First Ages. Saint Romanus, Deacon, and Saint Bar Rulis, the infant martyr. The martyrdom of Saint Romanus is truly wonderful and is celebrated by oriental writers, as well as by those of the Western Church. Eusebius, Saint John Chrysostom, and Prudentius are, according to Cardinal Orsi, amongst his panagerists. Saint Romanus was a Syrian and descended of noble and Christian parents. At a very tender age, he applied himself to study in which his natural abilities enabled him to make great progress. But still greater was the advancement which he attained in the science of the saints.
By the sanctity of his morals and his zeal for religion. When the persecution of Diocletian began, he was already a deacon of the Church of Caesarea and went from house to house exhorting the Christians to endure with becoming fortitude whatever trials the great tribulation might bring upon them. His bishop having sent him to Antioch on some very urgent business in the year 03/2003. He found that the Christian churches were being pulled down in obedience to the imperial edict. Much as this afflicted the saint, his grief was much more poignant at beholding the fall of many Christians who terrified by the threats of the judges, presented themselves to offer sacrifice.
Whereupon the saint, inflamed by holy zeal, regardless of his own danger, entered the crowd of apostates, and exclaimed, alas, brethren, what is it you do? Do you abandon the true God, your creator and redeemer? To sell yourselves to the devil, your enemy? Do you offer incense to gods of bronze, of stone, and of wood? And do you adore as gods those who during life have been the most abandoned of men? By such discourse, he not only withheld those who were about to fall, and confirm the constant, but he gave courage to the and disposed them to brave all the persecutions of their enemies.
Cardinal Orsi, on the authority of Prudentius, relates that the perfect prefect of the Praetorium having sent some soldiers to a church to offer upon the council consecrated altar. Victims to the idols, and afterwards, to level the church to the earth with the earth. The saint opposed the sacrilegious attempt, saying that if they wished to slay a victim, he was ready to offer to God the sacrifice of his life. Having heard this, ordered Romanus to be arrested. The saint was advised to seek safety in flight, but refused to do so and surrendered himself to the soldiers.
He confessed at the tribunal that he was a Christian and that he had dissuaded the faithful from obeying the edict, which he termed impious. I clearly foresee, continued the holy deacon, That this my confession will subject me to torments. But I hope to suffer them with constancy for the love of my God, since I have committed no crime. The prefect commanded that he should be stretched upon the rack and torn with irons. But having been informed that the saint was a noble man, he changed the punishment and had him beaten with scourges armed with lead.
We shall see, said the prefect, whether thou wilt speak with so much insolence during thy tortures. The holy martyr replied, God would not be pleased were I insolent. But by the grace of Jesus Christ, I shall remain faithful, nor will I cease, while I have life to publish his praises, and to detest your superstitions. Meanwhile, Romanes suffered the torture, not only with patience, but with joy, which caused to burn with rage. In order to oblige the saint to be silent, he would sometimes, by gestures, encourage the executioners, And at other times, in transports of anger, rise from his seat in order to intimidate the martyr.
He then commenced to speak in praise of his gods to whom he said, Rome was indebted for her acquisition of empire and added that it was his duty to implore them of them prosperity for the emperor and to take a bloody vengeance on those that rebel against their authority. Romanes answered that he could not invent a better prayer for the princes and the soldiers than that they should all embrace the faith of Jesus Christ. Adding that he would never obey the emperor in his persecution of the Christians. Asla Piatas became infuriated beyond measure at these last words and ordered that the martyr should be stretched upon the rack and his sides and breasts torn with iron hooks until the bones and bowels should appear.
But because the saint continued to despise these tortures and encouraged the bystanders to be regardless of all temporal punishments, the prefect commanded that his mouth and cheeks should be torn with the same irons. But the saint thanked him, saying that he had thus opened more mouths to celebrate the praises of Christ. Whereupon the judge threatened to burn him alive for his obstinacy in preferring to the ancient religion the novel doctrines of a crucified man. Herefrom, Romanists took occasion to celebrate the glories of the cross, explaining the holy mysteries which it indicted indicated and concluded by saying that Acelia Piazza did not understand these mysteries.
He would give him an irrefragable proof of them. Let there be brought, said the saint, a child of tender years, and let us learn from him whether it be better to follow a religion which teaches plurality of gods or that which adores only one. The prefect accepted the challenge, and the young child who had not been long weaned was brought forward to whom Romanists said, Which is better, my child, to adore Jesus Christ or a plurality of gods? The boy replied that the true God could only be one, and that a plurality of gods was inconceivable.
The tyrant, confused by this answer, turned to the child and said, Who has taught thee these things? He replied, My mother, who was herself taught by God? And the footnote for this is a wonderful profession of faith evidently inspired by him who said, you shall be brought before governors and before kings for my sake, for a testimony to them, and to the Gentiles of my divinity, and of the truth of my doctrine, and when they shall deliver you up, take no thought how or what to speak. For it shall be given you in that hour, what to speak. For it is not you that speak but the spirit of God of your father that speaketh in you.
Matthew chapter 10 verse 18. And the Holy Church is our mother according to faith, and it is God who has revealed to her the truth that she teaches us. So, Asalia Piares had the cruelty to have the child torn by force from his mother's embrace, scourged, and beheaded. The church celebrates the triumph of this infant martyr named Baroulas, who was baptized in his own blood on the November 18. The good mother who was a Christian, having heard the sentence pronounced against her child, carried him herself to the place of execution. And without shedding a tear, kissed him and gave him to the executioner, telling him to remember her in heaven.
She then held out her garment to receive his head, which she brought home as a precious relic. The inhuman instead of being moved at this miracle, which astonished all the bystanders, became more infuriated and cruel. He caused Saint Romanus, whom he called the author of so many evils, to be again put to the torture and the fragments of flesh which still remained on his body to be pulled off. But the saint mocked the weakness of his executioners, saying that they did not know how to deprive him of life. The prefect, having heard this, said, since thou art so desirous of ending thy life, thou shalt soon be satisfied.
Fire shall quickly consume thee to ashes. While the executioners were leading him forward, he said to the judge, perfidious man, I appeal to my savior, Jesus Christ. From this thy cruel sentence. The saint said this to give the tyrant to understand that he should one day render an account to the supreme judge. But, not withstanding dictated the final sentence, condemning the martyr to the flames. Meanwhile, the funeral pile, on which he was about to be burned, was prepared, and while the executioners were tying the saint to the stake, he told them that he knew that this sort of martyrdom was not destined for him, and that another miracle would astonish them.
Even so it happened, for on a sudden it rained in such torrents that the executioners were were unable to fire the pile, though it was covered with oil and pitch. This caused so great a murmur among the people that a report of the fact was sent to the emperor, And, while they were awaiting his decision, the saint mocked his executioner, saying, Where is your fire now? The emperor was inclined to release a man so evidently protected by Heaven. Yet, not only dissuaded him, but even obtained an order that Romanus should lose that tongue with which he had so blasphemed blasphemed their gods.
Having therefore proceeded to the forum and summoned the Romanus, he ordered a surgeon called Aristanes to pull out his tongue, which was easily executed as the saint presented it in such a manner as enabled him to take it out by the root. A torrent of blood flowed followed, which covered his beard and breast. It was a new miracle that Romanus could survive these barbarous tortures. Torments. But it was still a greater prodigy that the saint continued to speak. Eusebius writes that in his time there were many persons yet alive who had witnessed this miracle.
Not content with what he had already done made another attempt upon the constancy of the saint, and caused an altar with fire, incense, and the flesh of animals to be prepared. He then brought Romanus forward, exhorted him to sacrifice, and concluded by saying in derision, I now give the leave to speak. But the saint raising his voice replied that he should not be surprised. If words were never wanting to those who preach Jesus Christ, to whom the laws of nature are subject, and who consequently enabled him to speak without a tongue. The tyrant, not knowing what to say to this new prodigy, declared his suit suspicion that he had been deceived by the surgeon who instantly demanded an examination whereupon the mouth of the saint was found without a tongue.
This miracle was further tested by an experiment tried upon a criminal who had been condemned to death. His tongue was cut out and he instantly expired. Saint Romanus was brought back to prison and detained there for some months, during which time he ceased not to preach the glories of Jesus Christ with even greater energy and clearness than he had before been master of. Upon the celebration of Diocletian's birthday, all the prisoners were set at liberty, except the Romanus, who was kept in prison, with his legs stretched in the stocks, as far as the fifth hole, and was finally strangled upon the November 17, in the year 3303.
He thus went to heaven to receive the reward for all his sufferings. Saint John Chrysostom and the other fathers of the church have celebrated his martyrdom in great eulogies. Let's end 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 and of the holy spirit, amen. Thank you for joining me on this catechism and bible study of the Council of Catholic men. Today's date is Wednesday, 11/19/2025.
And God bless you, everyone of you. And thank you.
Welcome to the Council of Catholic Men Bible Study and Catechism. Today's date is 11/19/2025. Let's begin with a prayer. In the name of the Father, and of the Son, and of the Holy Spirit, amen. Soul of Christ, sanctify me. Body of Christ, save me. Blood of Christ, inebriate me. Water from Christ's side, wash me. Passion of Christ, strengthen me. O good Jesus, hear me. Within Thy wounds, hide me. Suffer me not to be separated from Thee. From the malicious enemy, defend me. In the hour of my death, call me, and bid me come unto Thee that I may praise Thee with Thy Saints and with Thy Angels forever and ever. Amen. In the name of the Father, and of the Son, and of the holy spirit. Amen.
Let's begin with the Bible. We're going to be reading from the beginning of the epistle of Saint Paul to the Colossians. Colossus was a city of Phrygia near Laodicea. It does not appear that Saint Paul had preached there himself but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as Saint Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison. And about the same time that he wrote to the Ephesians and the Philippians. The exhortations and doctrine it contains are similar to that which is set forth in his epistle to the Ephesians.
Chapter one. He gives thanks for the grace bestowed upon the Colossians and prays for them. Christ is the head of the church and the peacemaker through his blood. Paul is his minister. Paul, an apostle of Jesus Christ, by the will of God, and Timothy, a brother, to the saints and faithful brethren, in Christ Jesus, who are at Colossia, grace be to you, and peace from God, our father, and from the Lord, Jesus Christ. We give thanks to God and the father of our Lord Jesus Christ. Praying always for you. Hearing your faith in Christ Jesus and the love which you have towards all the saints.
For the hope that is laid up for you in heaven, which you have heard in the word of the truth of the gospel. Which is come unto you as also it is in the whole world and bringeth forth fruit and growth. Even as it doth in you. Since the day you heard and knew the grace of God in truth. As you learned of Apaphras, our most beloved fellow servant, who is for you a faithful minister of Christ Jesus, who also hath manifested to us your love in the spirit. Therefore, we also, from the day that we heard it, cease not to pray for you, And to beg that you may be filled with the knowledge of his will.
In all wisdom and spiritual understanding. That you may walk worthy of God in all things pleasing, being fruitful in every good work, and increasing in the knowledge of God. Strengthened with all might, according to the power of his glory, in all patience and long suffering with joy, giving thanks to god, the father, who hath made us worthy to be partakers of the lot of the saints in light. Who hath delivered us from the power of darkness and hath translated us into the kingdom of the son of his love. In whom we have redemption through his blood and remission of sins. Who is the image of the invisible God, the firstborn of every creature?
For in him were all things created in heaven and earth on earth. Visible and invisible. Whether thrones or dominions or principalities or powers. All things were created by him and in him. And he is before all and by him all things consist. And he is the head of the body and the church. Who is the beginning? The firstborn among the from the dead. That all things he may hold the primacy. Because in him, it hath well pleased the father, that all fullness should dwell. And through him, to reconcile all things unto himself. Making peace through the blood of his cross.
Both as to the things that are on earth. And the things that are in heaven. And you, whereas you were sometime alienated, and enemies in mind, in evil works, yet now, he hath reconciled in the body of his flesh, through death, to present you holy and unspotted, and blameless before him. If so, you continue in the faith, grounded and settled, and immovable from the hope of the gospel, which you have heard, which is preached in all the creation that is under heaven. Wherefore, I, Paul, am made a minister, who now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church, whereof I am made a minister according to the dispensation of God, which is given me towards you, that I may fulfill the word of God.
The mystery which hath been hidden from ages and generations, but now is manifested to his saints. To whom God would make known the riches of the glory of this mystery among the Gentiles, which is Christ, in you the hope of glory, whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Wherein also I labor, striving according to his working, which he worketh in me in power. So, that's about Christ the peacemaker. Let's look at the footnotes. We'll start with chapter one verse 15. Who is the image of the invisible God, the firstborn of every creature?
The firstborn, that is, first begotten, as the evangelist declares, the only begotten of his Father. Hence, Saint Chrysostom explains firstborn, not first created, as he was not created at all, but born of his father before all ages. That is, coeval with the Father and with the Holy Ghost. Next is verse 24. Who now rejoice in my sufferings? For you and fill up those things that are wanting of the sufferings of Christ. In my flesh for his body which is the church. Wanting There is no want in the sufferings of Christ in himself as head, but many sufferings are still wanting or are still to come in his body, the church, and his members, the faithful.
Let me read that again. Who now rejoice in my sufferings for you and fill up those things that are wanting of the sufferings of Christ in my flesh for his body which is the church. Okay. We'll move on to chapter two about false teachers and legal ceremonies. He warns them against the impostors of the philosophers and the Jewish teachers that would withdraw them from Christ. For I would have you know what manner of care I have for you and for them that are at Laodicea, and whosoever have not seen my face in the flesh, That their hearts may be comforted being instructed in charity and unto all riches of fullness of understanding.
Unto the knowledge of the mystery of God the father and of Christ Jesus. In whom are hid all the treasures of wisdom and knowledge. Now this I say that no man may deceive you by loftiness of words. For though I be absent in body, yet in spirit I am with you. Rejoicing and beholding your order. And steadfastness of your faith which is in Christ. As therefore you have received Jesus Christ the Lord. Walk ye in him, rooted and built up in him, and confirmed in the faith, as also you have learned, abounding in him in thanksgiving. Beware lest any man cheat you by philosophy, and vain deceit. According to the tradition of men, according to the elements of the world, and not according to Christ.
For in him dwelleth all the fullness of the Godhead corporally. And you are filled in him who is the head of all principality and power. In whom also you are circumcised with circumcision, not made by hand in despoiling of the body of the flesh, but in the circumcision of Christ. Buried with him in baptism, in whom also you are risen again, by the faith of the operation of God, who hath raised him up from the dead. And you, when you were dead, in your sins, and the uncircumcision of your flesh, he hath quickened together with him, forgiving you all offenses. Blotting out the handwriting of the decree that was against us, which was contrary to us.
And he hath taken the same out of the way, fastening it to the cross. And despoiling the principalities and powers, he hath exposed them confidently in open show, triumphing over them in himself. Let no man therefore judge you in meat or in drink. Or in respect of a festival day. Or of the new moon or of the Sabbaths. Which are a shadow of things to come. But the body is of Christ. Let no man seduce you. Willing in humility and religion of angels. Walking in the things which he hath not seen. In vain, puffed up by the scents of his flesh: And not holding the head, from which the whole body, by joints and bands, being supplied with nourishment, and compacted, groweth unto the increase of God.
If then you be dead with Christ from the elements of this world, why do you yet decree as though living in the world? Touch not, taste not, handle not, which all are unto destruction by the very use, according to the precepts and doctrines of men. Which things have indeed a show of wisdom in superstition and humility. And not sparing the body. But in any honor to the filling of the flesh. So let's go to the footnotes of this chapter. Chapter two verse 16. Let no man therefore judge you in meat or in drink or in respect of a festival day or of the new moon or of the Sabbaths. In meat.
He means disregard to the Jewish observations of the distinction of clean and unclean meats. And of their festivals, new moons, and Sabbaths as being no longer obligatory. Verse 18 Let no man seduce you, willing in humility and religion of angels, walking in the things which he hath not seen, in vain, puffed up by the sense of his flesh. Willing that is by a self willed, self invented, superstitious worship falsely pretending humility. But really proceeding from pride. Such was the worship that many of the philosophers against whom Saint Paul speaks written verse eight. Paid to angels or demons by sacrificing to them.
As carriers of intelligence betweaks God and men, pretending humility in doing so, as if God was too great to be addressed by men, and setting aside the mediatorship of Jesus Christ, who is the head both of angels and men. Such also was the worship paid by the ancient heretics, disciples of Simon, and Menander, to the angels whom they believed to be makers and lords of this lower world. This is certain that they whom the apostle here condemns did not hold the head. Verse 19. That is Jesus Christ and his mediatorship. And, therefore, what he writes here no way touches the Catholic doctrine and practice of desiring our good angels to pray to God for us.
Through Jesus Christ, Saint Jerome understands by the religion or service of angels, the Jewish religion given by angels, and shows all that is here said to be directed against the Jewish teachers who sought to subject the new Christians to the observance of the Mosaic Law. So, let's read verse 18 again. Let no man seduce you, willing in humility and religion of angels, walking in the things which he hath not seen, in vain, puffed up by the sense of his flesh. So, those are the philosophers against whom Saint Paul speaks. Paid. To the worship paid to angels or demons by sacrificing to them as carriers of intelligence between God and men so I don't that would also apply to fortune telling people who go to have their fortunes told I would say it even applies to gambling people go to these casinos to get fortunes you know the cards card games were really fortune telling devices just like tarot cards are and it's to avoid that because it's saying that these that you're paying to the, these puffed up people who are vain and puffed up in the flesh saying that they're and they're seducing you, saying that they're just humble mediators between God.
And you don't know what you're dealing with either because it sounds like he's talking about the demonic in this chapter. Let's go to chapter three, and it's dealing with exhortations. I think we might even finish this book because it's a short one. Chapter three, he exhorts them to put off the old man and to put on the new. The duties of wives and husbands, children, and servants. Therefore, if you be risen with Christ, seek the things that are above, where Christ is sitting. Oh, excuse me. We we have another part in the footnotes about verse 21. Touch not, taste not, handle not.
Touch not, the meaning is that Christians should not be sub should not subject themselves either to the ordinances of the old law, law, forbidding, touching, or tasting things unclean, or to the super superstitious invention of heretics imposing such restraints under pretense of wisdom, humility, or mortification. So, touch not, taste not, handle not. Alright, chapter three. So, put on put off the old man, put on the new, the duties of wise, wives, and husbands, and children, and servants. Therefore, if you be risen with Christ, seek the things that are above. Where Christ is sitting at the right hand of God, mind the things that are above, not the things that are upon the earth.
For you are dead, and your life is hid with Christ in God. When Christ shall appear, who is your life? Then you also shall appear with him in glory. Mortify therefore your members which are upon the earth. Fornication, uncleanness, lust, evil concupiscence, and covetousness, which is the service of idols. For which things the wrath of God cometh upon the children of unbelief. In which you also walked sometime when you lived in them. But now put you also all away. Anger, indignation, malice, blasphemy, filthy speech, out of your mouth. Lie not one to another, stripping yourselves of the old man with his deeds, and putting on the new, him who is renewed in unto knowledge, according to the image of him that created him.
Where there is neither Gentile nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free, but Christ is all and in all. Put you on therefore, as the elect of God, holy and beloved, the bowels of mercy, benitity, humility, modesty, patience. Bearing with one another and forgiving one another, if any have a complaint against another, even as the Lord hath forgiven you, so do you also. But above all these things have charity, which is the bond of perfection. And let the peace of Christ rejoice in your hearts. Wherein also you are called in one body.
And be you thankful. Let the word of Christ dwell in you abundantly in all wisdom, teaching, and admonishing one another. In Psalms, hymns, and spiritual canticles. Singing in grace in your hearts to God. Whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him. Wives, be subject to your husbands, as is, be who it in the Lord. Husbands, love your wives and be not bitter towards them. Children, obey your parents in all things. For this is well pleasing to the Lord. Fathers, provoke not your children to indignation, lest they be discouraged.
Servants, obey in all things your masters, according to the flesh, not serving to the eye, as pleasing men, but in simplicity of heart, fearing God, whatsoever you do, do it from the heart. As to the Lord, and not to men. Knowing that you shall receive of the Lord the reward of inheritance. Serve you the Lord Christ. For he that doth wrong shall receive for that which he hath done wrongfully. And there is no respect of persons with God. Alright? So verse 16 Verse 16, let the word of Christ dwell in you abundantly in all wisdom, teaching, and admonishing one another. In Psalms, hymns, and spiritual canticles, singing in grace in your hearts.
And that you read that which oh, sorry. That's that's for the next chapter. Let's go on to the next chapter, because this is the last chapter in the book of Colossians, and it's greetings. Chapter four, he recommends constant prayer and wisdom, various salutations. Masters, do to your servants that which is just and equal. Knowing that you also have been have a master in heaven. Be instant in prayer, watching it with thanksgiving. Praying with all, for us also, that God may open us, unto us, a door of speech to the, to speak the mystery of Christ. For which also I am bound.
That I may make it manifest as I ought to speak. Walk with wisdom towards them that are without redeeming the time. Let your speech be always in grace, seasoned with salt, that you may know how you ought to answer every man. All the things that concern me, our dearest brother and faithful minister and fellow servant in the Lord will make known to you. Whom I have sent to you for this same purpose, that he may know the things that concern you and comfort your hearts. With Oneissimus, a most beloved and faithful brother, who is one of you, all things that are done here, they shall make known to you.
Aristarchus, my fellow prisoner, saluteth you, and Mark, the cousin, German of Barnabas, touching whom you have received commandments. If he come unto you, receive him. And Jesus, that is called justice, Who are of the circumcision. These only are my helpers in the kingdom of God. Who have been a comfort to me. Epaphras salute you. Saluteth you, who is one of you, a servant of Christ Jesus, who is always solicitous for you in prayers, that you may stand perfect and full in all will of God, For I hear bear him testimony that he hath much labor for you and for them that are of Laudisia and them at Hierapolis.
Luke, the most dear physician, saluteth you, and Demus. Salute the brethren who are at Laodicea and Nymphas, and the church that is in his home. And when this epistle shall have been read with you, cause that it be read also in the church of the Laudisians, And that you read that which is of the Laudisians. And say to Archippus take heed to the ministry which thou hast received in the Lord. That thou fulfill it. The salutation of Paul, with my own hand, be mindful of my bands. Grace be with you. Amen. So, the footnotes on this are verse 16 and when this epistle shall have been read with you, cause that it be read also in the church of the Laudisians and that you read that which is of the Laudisians.
And that you read that which is of the Laudisians. What this epistle was in was is uncertain and annotators have given different opinions concerning it. Some expound these words of an epistle which Saint Paul wrote to the Laodiceans and is since lost for that now extent is no more than a collection of sentences out of the other epistles of Saint Paul. Therefore, it cannot be considered even as a part of that epistle. Others explain that the text meant means a letter sent to Saint Paul by the Ladysians which he sends to the Colossians to be read by them.
However, this opinion does not seem well founded. Hence, it is more probable that Saint Paul wrote an epistle to Rome to the Laudisians about the same time that he wrote to the Colossians as he had them both equally at heart and that he ordered that epistle to be read by the Colossians for their instructions And being neighboring cities, they might communicate to each other what they had received from him. As one epistle might contain some matters not related in the other. And would be equally useful for their concern. And more particularly, as they were equally distributed disturbed by the intruders and false teachers against which the apostle was anxious to warn them, lest they should be infected by their pernicious doctrine.
So we're gonna end it there. Next week, we'll read from the first epistle of Saint Paul to the Thessalonians. Let's go to the catechism of the Catholic Church by Saint Peter Canisius. We're gonna continue where we left off before and the four last things question two twenty what do we learn out of holy scripture of the kingdom of heaven God hath prepared his kingdom for the elect from the beginning of the world, a heavenly kingdom, an eternal kingdom, a most blessed kingdom, whereof Saint Paul plainly confess it, the passions of this time are not condying to the glory to come.
The eye hath not seen, nor the ear hear hath heard, neither hath it ascended into the heart of man, what things God hath prepared for them that love him. O holy city Jerusalem, new, descending from heaven, prepared of God as a bride adorned for her husband. We're of Saint John, very well acquainted with divine matters, heard these things from heaven and wrote them. Behold, the tabernacle of God with men. And he will dwell with them, and they shall be his people. And he, God, with them, shall be their God, and God shall wipe away all tears from their eyes. And death shall be no more.
Nor mourning, nor crying, neither shall there be sorrow anymore, which first things are gone. There is heard the voice of the great trumpet, and as the voice of the many waters, and as the voice of great thunders saying, hallelujah, because our Lord God omnipotent hath reigned, let us be glad and rejoice and give glory unto him. Because the marriage of the lamb is to come. Blessed be they that are called to the supper of the marriage of the lamb. But more blessed they that being called do come to that supper. All impediments being taken away and bring their wedding garment that they may sit down in the kingdom of God.
With Abraham, Isaac, and Jacob. And we shall not need to ask, oh, Lord, who shall dwell in thy tabernacle, or who shall rest in thy holy hill? The answer is ready. He that entereth without spot, and worketh justice. Or, if thou takest more delight in the speech of Christ, He that doth the will of my Father, which is in heaven, he shall enter into the kingdom of heaven. This is a holy city, and it also requireth holy citizens. There shall not enter into it any polluted thing. Question two twenty one. What is the use and commodity of the whole doctrine concerning the four last things?
First of all, to know and seriously to meditate these things. It is profitable to this end, that we may the more easily be withdrawn from the care, affection, and love of those things which are transitory, vain, and floating in this world. For vanity of vanities, saith Ecclesiastes, vanity of vanity, and all is vanity. I saw all things that are done under the sun, and behold, all is vanity. And affliction of spirit. Then they do not only, being well considered, avert a man from vain cognitions and earthly cares, but also do terrify him from all liberty, custom, and proneness to sin.
Hence is that golden sentence: In all thy works remember thy last things, and thou shalt never sin. Moreover, they do admonish a wise man that, in all affairs, he do nothing rashly, but that first he set before himself the last things, and having foreseen the end end, do go on in the high roadway, that he may neither decline on the right hand, or on the left, from that which is right. But specially the memory and contemplation of such things doth cause that the fear of God, which is the fountain of true wisdom, the guardian of all virtue, and a necessary schoolmaster in all the life of man, may confirm and set us forward in the zeal of justice and goodness.
For the fear of God expelth sin, and he that is without fear cannot be justified. They that fear our Lord will inquire what things are well pleasing unto him. They will prepare their hearts, and in his sight they will sanctify their souls. Finally, they that fear our Lord will keep his commandments. And will have patience until he behold them saying, if we do not penance, we shall fall into the hands of our Lord. But the children of this world who love vanity and seek after a lie, who rejoice when they do evil, and triumph in things that be worst, before whose eyes the fear of God is not, they do nothing less than think of these matters.
It is a people without counsel and without wisdom. Who would to God, they were wise and did understand and foresee the last things. With them, we see it fall out daily by experience that which holy Job saith, they hold the Tabor and the lute and rejoice at the sound of the instrument. They pass over their days in pleasures, and in a moment they descend into hell. So laughter shall be mingled with grief, and the end of joy is mourning. I'm gonna make a footnote here when it says fear of God just think of the word fear as meaning respect so respect of God you respect him You fear him.
Question two twenty two. This is the last question in the catechism. What is the sum of all those things that are contained in this book? The sum of the whole work is comprised of two things in Christian wisdom and justice. To wisdom are these points referred to wit of faith and the creed, of hope and our Lord's prayer, of charity, and the 10 commandments. For faith, hope, and charity are those virtues wherein the divine scripture comprehended the true wisdom of man as Saint Augustine hath noted. Then is there further next a discourse of the precepts of the church and of the sacraments?
For as the foresaid virtues cannot stand without the sacraments and perfect observance of the precepts of the church. So, being joined with them, they are effectually grafted in us and being grafted are confirmed, augmented, and brought into perfection. Therefore, in explicating those things which we reduce unto wisdom is the first part of the book con concluded. The later, which treateth of justice, doth briefly demonstrate two parts thereof, belonging both to the fleeing of evil things, and the pursuing of those which are good. For to abstain from evil, as witnesseth Saint Chrysostom, is not sufficient for us to salvation, except therewith all be annexed the following of good things and the action of virtue.
Therefore, to either of these two parts we have applied some discourses, which do chiefly serve to the observing of the difference of good and evil. But the force and largeness of all justice, Tobit, a man no less wise than just, doth briefly comprehend, where he admonisheth his son, and consequently, in him, all the children of God, in particular, with these words. Fear not my son. We lead surely a poor life. But we shall have many good things if we fear God. And abstain from all sin and do well. Thus, finally, we learn the exact duty of a Christian man, which does not only require faith, but a life also ordered according to the rule of Christian wisdom and justice.
For a wise heart that hath understanding, as the scripture testifieth, will keep itself from sin, and will have success in the works of justice. But to the intent that we may not pass the bans of our intended brevity, let this be the end and conclusion of this doctrine appertaining to the instruction of Christians, and those especially of the simpler sort, all which things we will close-up with one word of Ecclesiastes, as with a notable seal of the whole life of man making this conclusion, fear God and keep his commandments for this is all a man.
For this is all a man. Confirm this, oh God, which thou hast wrought in us. And that's the end of the the large catechism of Saint Peter Kinesius. Next week, we'll read we'll begin the small catechism of Saint Peter Canisius as a refresher of everything we covered in the large catechism. Now, let's turn to Saint Alphonsus dela Gori, the victories of the martyrs or the lives of the most celebrated martyrs of this of the church. Today is November 19 and the closest date was November 18 which is yesterday. And we're on chapter 15 page 100.
The Martyrs of the First Ages. Saint Romanus, Deacon, and Saint Bar Rulis, the infant martyr. The martyrdom of Saint Romanus is truly wonderful and is celebrated by oriental writers, as well as by those of the Western Church. Eusebius, Saint John Chrysostom, and Prudentius are, according to Cardinal Orsi, amongst his panagerists. Saint Romanus was a Syrian and descended of noble and Christian parents. At a very tender age, he applied himself to study in which his natural abilities enabled him to make great progress. But still greater was the advancement which he attained in the science of the saints.
By the sanctity of his morals and his zeal for religion. When the persecution of Diocletian began, he was already a deacon of the Church of Caesarea and went from house to house exhorting the Christians to endure with becoming fortitude whatever trials the great tribulation might bring upon them. His bishop having sent him to Antioch on some very urgent business in the year 03/2003. He found that the Christian churches were being pulled down in obedience to the imperial edict. Much as this afflicted the saint, his grief was much more poignant at beholding the fall of many Christians who terrified by the threats of the judges, presented themselves to offer sacrifice.
Whereupon the saint, inflamed by holy zeal, regardless of his own danger, entered the crowd of apostates, and exclaimed, alas, brethren, what is it you do? Do you abandon the true God, your creator and redeemer? To sell yourselves to the devil, your enemy? Do you offer incense to gods of bronze, of stone, and of wood? And do you adore as gods those who during life have been the most abandoned of men? By such discourse, he not only withheld those who were about to fall, and confirm the constant, but he gave courage to the and disposed them to brave all the persecutions of their enemies.
Cardinal Orsi, on the authority of Prudentius, relates that the perfect prefect of the Praetorium having sent some soldiers to a church to offer upon the council consecrated altar. Victims to the idols, and afterwards, to level the church to the earth with the earth. The saint opposed the sacrilegious attempt, saying that if they wished to slay a victim, he was ready to offer to God the sacrifice of his life. Having heard this, ordered Romanus to be arrested. The saint was advised to seek safety in flight, but refused to do so and surrendered himself to the soldiers.
He confessed at the tribunal that he was a Christian and that he had dissuaded the faithful from obeying the edict, which he termed impious. I clearly foresee, continued the holy deacon, That this my confession will subject me to torments. But I hope to suffer them with constancy for the love of my God, since I have committed no crime. The prefect commanded that he should be stretched upon the rack and torn with irons. But having been informed that the saint was a noble man, he changed the punishment and had him beaten with scourges armed with lead.
We shall see, said the prefect, whether thou wilt speak with so much insolence during thy tortures. The holy martyr replied, God would not be pleased were I insolent. But by the grace of Jesus Christ, I shall remain faithful, nor will I cease, while I have life to publish his praises, and to detest your superstitions. Meanwhile, Romanes suffered the torture, not only with patience, but with joy, which caused to burn with rage. In order to oblige the saint to be silent, he would sometimes, by gestures, encourage the executioners, And at other times, in transports of anger, rise from his seat in order to intimidate the martyr.
He then commenced to speak in praise of his gods to whom he said, Rome was indebted for her acquisition of empire and added that it was his duty to implore them of them prosperity for the emperor and to take a bloody vengeance on those that rebel against their authority. Romanes answered that he could not invent a better prayer for the princes and the soldiers than that they should all embrace the faith of Jesus Christ. Adding that he would never obey the emperor in his persecution of the Christians. Asla Piatas became infuriated beyond measure at these last words and ordered that the martyr should be stretched upon the rack and his sides and breasts torn with iron hooks until the bones and bowels should appear.
But because the saint continued to despise these tortures and encouraged the bystanders to be regardless of all temporal punishments, the prefect commanded that his mouth and cheeks should be torn with the same irons. But the saint thanked him, saying that he had thus opened more mouths to celebrate the praises of Christ. Whereupon the judge threatened to burn him alive for his obstinacy in preferring to the ancient religion the novel doctrines of a crucified man. Herefrom, Romanists took occasion to celebrate the glories of the cross, explaining the holy mysteries which it indicted indicated and concluded by saying that Acelia Piazza did not understand these mysteries.
He would give him an irrefragable proof of them. Let there be brought, said the saint, a child of tender years, and let us learn from him whether it be better to follow a religion which teaches plurality of gods or that which adores only one. The prefect accepted the challenge, and the young child who had not been long weaned was brought forward to whom Romanists said, Which is better, my child, to adore Jesus Christ or a plurality of gods? The boy replied that the true God could only be one, and that a plurality of gods was inconceivable.
The tyrant, confused by this answer, turned to the child and said, Who has taught thee these things? He replied, My mother, who was herself taught by God? And the footnote for this is a wonderful profession of faith evidently inspired by him who said, you shall be brought before governors and before kings for my sake, for a testimony to them, and to the Gentiles of my divinity, and of the truth of my doctrine, and when they shall deliver you up, take no thought how or what to speak. For it shall be given you in that hour, what to speak. For it is not you that speak but the spirit of God of your father that speaketh in you.
Matthew chapter 10 verse 18. And the Holy Church is our mother according to faith, and it is God who has revealed to her the truth that she teaches us. So, Asalia Piares had the cruelty to have the child torn by force from his mother's embrace, scourged, and beheaded. The church celebrates the triumph of this infant martyr named Baroulas, who was baptized in his own blood on the November 18. The good mother who was a Christian, having heard the sentence pronounced against her child, carried him herself to the place of execution. And without shedding a tear, kissed him and gave him to the executioner, telling him to remember her in heaven.
She then held out her garment to receive his head, which she brought home as a precious relic. The inhuman instead of being moved at this miracle, which astonished all the bystanders, became more infuriated and cruel. He caused Saint Romanus, whom he called the author of so many evils, to be again put to the torture and the fragments of flesh which still remained on his body to be pulled off. But the saint mocked the weakness of his executioners, saying that they did not know how to deprive him of life. The prefect, having heard this, said, since thou art so desirous of ending thy life, thou shalt soon be satisfied.
Fire shall quickly consume thee to ashes. While the executioners were leading him forward, he said to the judge, perfidious man, I appeal to my savior, Jesus Christ. From this thy cruel sentence. The saint said this to give the tyrant to understand that he should one day render an account to the supreme judge. But, not withstanding dictated the final sentence, condemning the martyr to the flames. Meanwhile, the funeral pile, on which he was about to be burned, was prepared, and while the executioners were tying the saint to the stake, he told them that he knew that this sort of martyrdom was not destined for him, and that another miracle would astonish them.
Even so it happened, for on a sudden it rained in such torrents that the executioners were were unable to fire the pile, though it was covered with oil and pitch. This caused so great a murmur among the people that a report of the fact was sent to the emperor, And, while they were awaiting his decision, the saint mocked his executioner, saying, Where is your fire now? The emperor was inclined to release a man so evidently protected by Heaven. Yet, not only dissuaded him, but even obtained an order that Romanus should lose that tongue with which he had so blasphemed blasphemed their gods.
Having therefore proceeded to the forum and summoned the Romanus, he ordered a surgeon called Aristanes to pull out his tongue, which was easily executed as the saint presented it in such a manner as enabled him to take it out by the root. A torrent of blood flowed followed, which covered his beard and breast. It was a new miracle that Romanus could survive these barbarous tortures. Torments. But it was still a greater prodigy that the saint continued to speak. Eusebius writes that in his time there were many persons yet alive who had witnessed this miracle.
Not content with what he had already done made another attempt upon the constancy of the saint, and caused an altar with fire, incense, and the flesh of animals to be prepared. He then brought Romanus forward, exhorted him to sacrifice, and concluded by saying in derision, I now give the leave to speak. But the saint raising his voice replied that he should not be surprised. If words were never wanting to those who preach Jesus Christ, to whom the laws of nature are subject, and who consequently enabled him to speak without a tongue. The tyrant, not knowing what to say to this new prodigy, declared his suit suspicion that he had been deceived by the surgeon who instantly demanded an examination whereupon the mouth of the saint was found without a tongue.
This miracle was further tested by an experiment tried upon a criminal who had been condemned to death. His tongue was cut out and he instantly expired. Saint Romanus was brought back to prison and detained there for some months, during which time he ceased not to preach the glories of Jesus Christ with even greater energy and clearness than he had before been master of. Upon the celebration of Diocletian's birthday, all the prisoners were set at liberty, except the Romanus, who was kept in prison, with his legs stretched in the stocks, as far as the fifth hole, and was finally strangled upon the November 17, in the year 3303.
He thus went to heaven to receive the reward for all his sufferings. Saint John Chrysostom and the other fathers of the church have celebrated his martyrdom in great eulogies. Let's end 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 and of the holy spirit, amen. Thank you for joining me on this catechism and bible study of the Council of Catholic men. Today's date is Wednesday, 11/19/2025.
And God bless you, everyone of you. And thank you.
Opening welcome and prayer to begin the study
Introduction to Colossians and historical context
Colossians 1: Thanksgiving, Christs primacy, and Pauls mission
Footnotes on Col 1:15 and 1:24 image of God and sufferings
Colossians 2: Warnings against false teachers and legalism
Footnotes on Col 2:163 festivals, angels, and human precepts
Colossians 3: Put off the old man, put on the new
Virtues, charity as bond of perfection, and household duties
Colossians 4: Prayer, wise conduct, and final greetings
Footnotes on Laodicean letter and epistolary exchange
Catechism The Four Last Things: the kingdom of heaven
Meditating last things: fear of God, virtue, and vigilance
Summary of the catechism: wisdom and justice in Christian life
Lives of the Martyrs: St. Romanus and Bar Rulis
Miracles in persecution: rain quenches fire, tongue cut yet speech
Closing prayers and farewell blessing
