In this episode of Council of Catholic Men, continuing our study of 2 Corinthians, reflecting on chapters 8–10 and how Saint Paul calls us to generous almsgiving, humble imitation of Christ, and integrity in ministry. We linger on 2 Corinthians 8:9—Christ, though rich, became poor for our sake—unpacking how His humility makes us rich in grace and models the love we owe our neighbor. In chapter 9, we explore cheerful generosity—“whoever sows sparingly will also reap sparingly”—and how true giving flows from a heart set on God. Chapter 10 reminds us not to boast in ourselves or compare with others, but to glory in the Lord and remain obedient to Christ. We then turn to Saint Peter Canisius’s Catechism on fasting, prayer, and almsgiving, showing how these practices strengthen faith and mercy, with powerful biblical examples from Daniel, Elijah, and the early Church. We outline the seven corporal and seven spiritual works of mercy and connect them back to Paul’s call to generosity. Finally, we read from Saint Alphonsus de Liguori about the martyrdom of Saint Faith and companions, drawing inspiration from their steadfast witness. On the feast of Saint Thérèse of Lisieux, we close in prayer, asking for a spirit of humble love, cheerful giving, and perseverance in works of mercy.
Welcome to Council of Catholic Men. Today is Wednesday, 10/01/2025. And today is actually the feast day of Saint Therese of Les Zu. So let's begin with a prayer. In the name of the Father, Son, and of the Holy Spirit. Amen. Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Let's begin where we left off. We're still on Saint Paul's second letter to the Corinthians. We're on chapter eight.
So, let's begin. Chapter eight. He exhorts them to contribute bountifully to relieve the poor of Jerusalem. Now, we make known unto you, brethren, the grace of God that hath been given in the churches of Macedonia. That in much experience of tribulation, they have had abundance of joy. And their very deep poverty hath abounded unto the riches of their simplicity. For according to their power, I bear them witness, and beyond their power, they were willing, with much entreaty begging us, of us, the grace and communication of the ministry that is done toward the saints.
And not as we hoped, but they gave their own selves first to the Lord, then to us by the will of God. Two Insomuch that we desired Titus, that as he had begun, so also he would finish among you the same grace. That as in all things you abound in faith, and word, and knowledge, and all carefulness. Moreover also in your charity towards us, so in this grace also you may abound. I speak not as commanding, but by the carefulness of others, approving also the good disposition of your charity. For you know the grace of our Lord Jesus Christ, that being rich he became poor, for your sakes, that through his poverty you might be rich.
And herein I give my advice, for this is profitable to you, who have begun not only to do, but also to be willing, a year ago. Now therefore perform ye it also indeed, that as your mind is forward to be willing, so it may be also to perform, out of that which you have. For if the will be forward, it is accepted according to that which a man hath, not according to that which he hath not. For I mean, not that others should be eased, and you burdened. Burthened, but by an equality. In this present time, let your abundance supply their want, that their abundance also may supply your want, that there may be an equality.
As it is written, he that hath much had nothing over, and he that had little had no want. And thanks be to God who hath given the same carefulness for you in the heart of Titus. For indeed, he accepted the exhortation, but being more careful of his own will, he went unto you. We have sent also with him the brother, whose praise is in the gospel through all the churches. And not that only, but he was also ordained by the church's companion of our travels for this grace, which is administered by us to the glory of the Lord and our determined will, avoiding this lest any man should blame us in this abundance which is administered by us.
For we forecast what we may what may be good, not only before God, but also before men. And we have sent with them our brother also, whom we have often proved diligent in many things, but now much more diligent, with much confidence in you, either for Titus, who is my companion and fellow laborer towards you, or our brethren, the apostles of the churches, the glory of Christ. Wherefore, show ye to them in the sight of the churches the evidence of your charity and of our boasting on your behalf. So, we have one footnote, simplicity, which is verse two, that is, that in much experience of tribulation they have had abundance of joy, and their very deep poverty hath abounded unto the riches of their simplicity.
So, simplicity. That is, sincere bounty and charity. Okay. So, the the one verse that stands out to me is verse nine, chapter eight. For you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes, that through his poverty you might be rich. And what he's talking about here is Christ who is God. He's not only just man, he's also God. So, God and man, both. And what he did by humbling himself, by becoming man, he made it so that he was poor, meaning that he didn't bring forth all the pretexts of being God, that he he all of the good things that are created by God, obviously, they belong to God.
So it didn't matter to him that he had to show that to us. He wanted to be like us in order to be an example to us of how we should treat each other because he made us out of love, and he made us to love each other. And a lot of times, we don't realize that. We're supposed to love each other, And it's hard to fathom that God would love us. So he came down as a man in order to show us that he loves us because he knows that we're weak. We're not all knowing, all powerful. We're not God. We're not we don't have the same qualities as God. We're men. We're fallible. We say things that are untrue or do things to harm other people.
And as a consequence, our our conscience is is, foggy at best. So he wanted to be able to show us by his example, even though he didn't have any sin. And by that, he was rich because he didn't have sin. That's another thing. And that he wants us to not be sinful. And that's part of showing us that even though we're poor, we're going to become rich through Him. That through His poverty, you might be rich. Alright, the next chapter is chapter nine. A further exhortation to almsgiving, the fruits of it. So, this is about giving alms.
For concerning the ministry that is done towards the saints, it is super superfluous for me to write unto you. For I know your forward mind, for which I boast of you to the Macedonians, that Achaia also is ready from the year past, and your emulation hath provoked very many. Now I have sent the brethren, that the thing which we boast of concerning you be not made void in its in this behalf, that as I have said, you may be ready, lest when the Macedonians shall come with me and find you unprepared, we, not to say ye, should be ashamed in this manner.
Therefore, I thought it necessary to desire the brethren that they would go to you before and prepare this blessing before promised, to be ready so as a blessing, not as covetousness. Now this I say, He who soweth sparingly shall also reap sparingly and he who soweth in blessings shall also reap blessings. Every one as he hath determined in his heart, not with sadness or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound in you, that ye always having all sufficiency in all things, may abound to every good work.
As it is written, He hath dispersed abroad, he hath given to the poor: his justice remaineth forever. And he that ministereth seed to the sower will both give you bread to eat, and will multiply your seed, and increase the growth of the fruits of your justice that being enriched in all things you may abound unto all simplicity, which worketh through us thanksgiving to God. Two Because the administration of this office doth not only supply the want of the saints, but aboundeth also by many thanksgivings in the Lord. Three By the proof of this ministry, glorifying God for the obedience of your confession unto the gospel of Christ, and for the simplicity of your communicating unto them and unto all.
And in their praying for you, being desirous of you, because of the excellent grace of God in you, thanks be to God for his unspeakable gift. And that ends chapter nine. So it's about what we sowing. It's about sowing seed, and that seed is what we read about in the beginning. It says a further exhortation to almsgiving, the fruits of it. And we're alms our almsgiving to other people, especially to the poor and the needy. We give because we're given these things by God, which are the seeds that the sower has given. And we're to use them to to bless other people and to reap blessings.
And not to sow sparingly, because this is the heart of this chapter, is verse six: Now this I say, he who soweth sparingly shall also reap sparingly, And he who soweth in blessings shall also reap blessings. That's what we should do. And it says, everyone as he and this is the next verse, chapter or verse seven: Everyone as he hath determined in his heart, not with sadness or of necessity: for God loveth a cheerful giver. So, we give to other people, not begrudgingly or doing it just because we have to. We do it because we love God. And because God loves us, and He loves everyone, we He loves our neighbor, as He as we He loves us.
So we give as though we're giving to to Him. And to ourselves. So, let's begin the next chapter, 10. To stop the calumny and boasting of false apostles, he sets forth the power of his apostleship. Now I, Paul, myself beseech you by the mildness and modesty of Christ, who in presence, indeed, am lowly among you, but being absent, am bold toward you. But I beseech you that I may not be bold when I am present. With that confidence wherewith I am thought to be bold against some who reckon us as if we walked according to the flesh. For though we walk in the flesh, we do not war according to the flesh.
For the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications, destroying councils, and every height that exalteth itself against the knowledge of God, and bringeth into captivity every understanding unto the obedience of Christ. And having in readiness to revenge all disobedience, when your obedience shall be fulfilled. See the things that are according to outward appearance. If any man trusts to himself that he is Christ's, let him think this again with himself, that as he is Christ's, so are we also.
For if also I should boast somewhat more of our power, which the Lord hath given us unto edification, and not for your destruction, I should not be ashamed, but that I may not be thought as it were to terrify you by epistles. For his epistles, indeed, they say, are weighty and strong, but his bodily presence is weak and his speech contemptuous contemptible. Let such a one think this, that such as we are in word by epistles, when absent, such also we will be indeed when present. For we dare not match or compare ourselves with some that commend themselves, but we measure ourselves by ourselves and compare ourselves with ourselves.
But we will not glory beyond our measure, but according to the measure of the rule, which God hath measured to us, a measure to reach even unto you. For we stretch not ourselves beyond our measure, as if we reach not unto you. For we are come as far as to you in the gospel of Christ, not glorying beyond measure in other men's labors, but having hope in your increasing faith to be magnified in you according to our rule abundantly. Yea, unto you those places that are beyond you, to preach the gospel, not to glory in another man's rule in those things that are made ready to our hand.
But he that glorieth, let him glory in the Lord. For not he who commendeth himself is approved, but he whom God commendeth. So that's the end of chapter 10. Chapter 10, which to stop calling the and boasting of false apostles, he sets forth the power of his apostleship. So he he's telling us that he wants us to be obedient to God, And that when you talk like he talks, you you do not do it to terrify other people. You're not doing it to lord it over other people. Because you're you're gonna be weak no matter what because you're you're limited by the flesh, by the body.
So don't glory in your own self. And but at the same time, it says, for we stretch not ourselves beyond our measure, as if we reached not unto you. And the verse that sticks out to me is verse 12. For we dare not match or compare ourselves with some that commend themselves, but we measure ourselves by ourselves and compare ourselves with ourselves. So we don't look at it as though we have to compare ourselves to other people. We just be it's to be satisfied that with what we have at our ability and at our disposal and with what we've been given and use that to the greater glory of God.
So with that, I'm gonna end the part, the first part about the Bible. And we're gonna move on to the Catechism, The Catechism of the Catholic Church by Saint Peter Canisius. Saint Peter Canisius wrote two actually, he wrote three different versions of the Catechism. One a longer one, one a medium sized one, and one a small catechism for young men. And we're gonna begin again here. We're gonna talk a little bit about fasting and then go into prayer. So, here we go. Question 184, What doth the Holy Scripture teach concerning fasting? It is the voice of Almighty God Himself, which by the prophet Joel crieth out unto sinners, be ye converted unto me in your whole heart in fasting, weeping, and mourning.
And a little after, sound the trumpet of in Zion, saith he, sanctify a fast, call the company, assemble the people together. Or as others do read, sanctify a fast, preach the curing, that hereby we may learn that fast is sanctified by other good works, and being sanctified is available to the curing of sinners, as Saint Jerome doth interpret. For as the same holy father gathereth out of holy writ by fasting Daniel, a man of desires, new things to come. And the Ninevites appeased the wrath of God, and Elijah and Moses, with forty days' hunger, were filled with the familiarity of Almighty God.
And our Lord himself fasted so many days in the wilderness, that he might leave unto us solemn days of fasting. And he taught that the fiercer sword of devils cannot be vanquished but by prayer and fasting. The apostle saith that he hath fasted often. And in the Psalms the penitent saith, I did eat my bread as ashes, and did mingle my drink with tears. And when they were troublesome unto me, I did wear haircloth, I did humble my soul in fasting. What is more manifest than that which Christ affirmeth should come to pass, that when he, the spouse most dear, unto his disciples, should be taken away, then they, though full of the Holy Ghost, should fast?
Therefore Saint Paul exhorteth all the faithful. Let us exhibit ourselves as the ministers of God in much patience, in watchings, in fastings, in chastity. For they that be Christ's have crucified their flesh with vices and concupiscences. The next section is of prayer. Question 185, What is prayer? It is a devout effect of our mind toward God, whereby we do faithfully demand whatsoever things are wholesome for us and others. Whereby we do praise and celebrate the grace and power of almighty God, or by any manner of means, exhibit ourselves devout before that sovereign and eternal majesty.
So that hereunto belongeth not only beseeching, but also adoration, oblation or sacrifice, invocation, praise, and thanksgiving. The manner and exact form of praying Christ hath prescribed as we have already declared. And there is no work more commended in Holy Scripture, none more familiar with devout and holy persons, none that of more persons, and more often, and with greater diligence, and more necessarily is to be exercised in this life, than is prayer. It is a true saying, The prayer of him that humbleth himself shall pierce the clouds.
Also, It behoveth always to pray, to wit with a zealous effect of heart, and without hypocrisy, or respect of the praise of men, that is to say, in spirit and truth. Notwithstanding they that do pray do often use an external gesture and disposition of the body together with many ceremonies, and therein they do very well, as appeareth by the example of Holy Scripture. For even Christ our Lord, sometimes with eyes lifted up to heaven, sometimes with loud voice, sometimes prostrate upon the ground, prayed unto his father. The prayer also of Daniel and the Ninevites is the more commended, because it was not taken in hand without fasting, sackcloth, and ashes.
And it is not in vain written of the publican that he made his prayer in the temple with a humble countenance, his eyes cast down downward and knocking of his breast, Which things cert, though they seem external and may be done even by wicked persons for ostentation's sake, yet do they deserve praise and commendation, in that they both exercise the body body devoutly and bring it into the obedience of the Creator, and stir up the mind, confirm, and strengthen it in the interior worship. These are, moreover, certain testimonies of faith, humility, and piety, and in no case, to be neglected as being things that do procure much edification, not only to the beholders, but also to the whole church.
Question one eighty six. Why is it that it behoveth us so diligently and daily to pray? First, because of the great and infinite commodities that redound to them that pray as they should. Then also, for that prayer is a proper and necessary exercise of faith. Moreover, it is everywhere commanded in divine Scripture, and it hath a promise not only often repeated, but also such a one as is excellent and full of consolation and sweetness. I say to you, saith the truth himself, Christ, all things whatsoever you ask praying, believe that you shall receive, and they shall come unto you.
And again, I say to you, ask and it shall be given you, seek and you shall find, knock and it shall be opened to you, for everyone that asketh, receiveth, And he that seeketh, findeth. And to him that knocketh, it shall be opened. And again, if you, being not, know how to give good gifts to your children, how much more will your father, which is in heaven, give good things to them that ask him? With such kind of speeches, as well saith noteth Saint Chrysostom, and with such hope hath the Lord of all things provoked us to pray. It is our part that being obedient to almighty God, we pass over our whole life in the praise of God and in prayer, using more diligence and care about the service of God than about our own life.
For so it will come to pass that we shall always lead our life worthy of a man. Thus far, Saint Chrysostom. Question one eighty seven. By what examples may we gather what the force and commodity of prayer is? The apostle saint James, to the intent he might explicate the virtue of prayer with an example wrote thus. Elias was a man like unto us passable. And it and with prayer, he prayed that it might not rain upon the earth. And it rained not for three years and six months. And he prayed again, and the heaven gave rain. And the earth yielded her fruit.
Saint Augustine proveth the same thing with many more examples. Moses and Samuel praying, the Jews overcame their enemies. The Amalekites and the Philistines. Jeremiah praying is comforted and strengthened in prison. Daniel praying triumpheth among the lions. The the three children praying do dance in the furnace. The thief praying upon the cross doth find paradise. Susanna, by prayer, is defended amidst the elders that accused her falsely. Saint Stephen, praying, is received into heaven and heard in the behalf of Saul amongst them that stoned him.
By which example not only is declared the prophet of prayer, but also the love and diligence of praying is commanded, commanded unto us. Wherefore, the apostolic writings do thus exhort us: Pray without intermission, in all things give thanks. And again, pray one for another that you may be saved, for the continual prayer of a just man availeth much. In like manner, this is the confidence which we have toward God, that whatsoever we shall ask according to his will, he heareth us. Moreover, he that knoweth his brother to sin, a sin not to death, let him ask, and life shall be given him.
Of alms and the works of mercy. So this is good. This is this ties up with what we talked about in the eighth, ninth, and tenth chapter of the second Corinthians of Saint Paul. So the question is, the question 188: What is alms? It is a gift or benefit whereby, upon an affection of compassion, we do succor another man's misery. Hereunto belongeth that which the angel Raphael testifieth in Tobias, prayer is good with fasting and alms. That we may understand, as Saint Cyprian admonish it, that our prayers and fasting are little available unless they be helped with alms.
Good is mercy, saith Saint Ambrose, which of herself maketh men perfect, because it doth imitate the father which is perfect. Nothing doth so commend a Christian soul as mercy. Thus saith he: Be ye therefore merciful, as your father also is merciful. That you may be the sons of your father which is in heaven, who maketh his sun to rise upon the good and the evil, and reigneth upon the just and unjust. Thus saith Christ our savior and our Samaritan, full of all grace and mercy, who went throughout doing good and healing all who were oppressed by of the devil. Question one eighty nine.
In what manner doth the scripture commend alms unto us? With many certs and plain precepts, promises, and examples, yea, Saint Cyprian teacheth that in the gospel there is nothing more often commanded than that we persevere in giving alms, that we be not busied in earthly possessions, but rather lay up treasures in heaven. Hence are those speeches of Christ, but yet that which get remaineth give alms. And, behold, all things are clean unto you. Sell the things that you possess and give alms. Make to you purses that wear not, treasure that wasteth not in heaven.
And in another place, make unto you friends of the mammon of iniquity, that when you fail, they may receive you into the eternal tabernacles. In brief, give, and there shall be given to you. And for that cause, Daniel the prophet counseleth the wicked king. Redeem thy sins with alms, and thy iniquities with the mercies of the poor. Then in another place we read, Water doth quench the burning fire, and alms resisteth sins. And not of a man's serpeth, but of an angel was that speech. Alms delivereth from death, and she it is that purgeth sins, and maketh a man to find mercy and everlasting life.
Yea, and Christ himself pronounceth, whosoever shall drink to one of these little ones a cup of cold water, only in the name of a disciple, amen, I say to you, he shall not lose his reward. Blessed, therefore, are the merciful, for they shall obtain mercy. And contrariwise, as Saint James affirmeth, judgment without mercy to him that hath not done mercy. Verse okay. Question one ninety. With what examples is the effect and prophet of alms declared? In the holy scripture, Abraham and Lot, through hospitality, are said both to have pleased God and to have entertained angels.
The alms of Tobias and the centurion were so available that they ascended into remembrance in the sight of God and had the holy angels not only for witnesses, but also for commendors. Zacchaeus Zacchaeus, moved by the words of Christ, and of a prince of publicans, being made a mirror of mercy, giveth half his goods to the poor, and is presently pronounced the son of Abraham by Christ himself. Tabitha is praised by Saint Luke as being full of good works and alms, which she bestowed upon especially upon widows. So are those devout matrons singularly commended in the gospel, which, with Magdalene and Martha, did deliberately minister of their goods to Christ, our Lord, and to his disciples.
And of Saint Lawrence, the Levite and Martyr, it is a is most justly sung. He dispersed he gave to the poor. His righteousness remaineth forever. Question one ninety one, what is mercy? It is, as Saint Augustine affirmeth, a certain compassion in our heart of another man's misery, whereby we are compelled to yield succor, if it lie in our power, which name of mercy is won't very often to be taken for alms, and all manner of mercy, as witnesseth, the divine Scripture shall make a place unto every man according to the merit of his works. Very often and wonderfully doth Saint Chrysostom commendeth the same.
And he doubteth not in a certain place to say, Mercy is the fortress of salvation, the ornament of faith, the propitiation of sins. She it is that approveth the just persons, confirmeth the holy, and setteth forth the servants of God. Yea, and if we believe Saint Ambrose, the whole sum of Christian discipline consisteth in mercy and piety. Question one ninety two, are the works of mercy of one kind only? They are found to be of two sorts, for as much as some are be corporal, some spiritual. Some are certs called corporal because they are exercised for the relieving of the corporal misery of our neighbor.
Others spiritual, for that in them we do well provide and labor for the spiritual good of our neighbor. Of this diversity of mercy, the most bountiful job Job giveth a most clear example, who witnesseth of himself, from my infancy hath mercy increased with me, and from my mother's womb she came forth with me. I have been an eye to the blind and a foot to the lame. I was the father of the poor and the cause which I knew not. I did diligently search out. I did consume the grinding stones of the wicked man, and out of his teeth I did take the prey. Also, the stranger stood not without doors.
My door was open to the traveler. Question one ninety three. How many works of mercy be there both corporal and spiritual? There are seven accounted of each kind, and first cert the corporal works are these. To feed the hungry, to give drink to the thirsty, to clothe the naked, to redeem the captive, to visit the sick, to harbor pilgrims, to bury the dead. And the spiritual works are these, to correct those that sin, to teach the ignorant, to give good counsel to them that are in doubt. To pray to God for the welfare of our neighbor.
To comfort the sorrowful. To beat injuries patiently. To forgive offenses. Which offices of human piety are so plain and evident, especially unto Christians and to those which are not altogether barbarous, that they need not any long discourse? Question 194. How are these declared in Holy Scripture? Very plainly, sir, and in every place, as notably those words of Isaiah, or rather the precepts of God, do declare, break saith he, thy bread to the hungry, the needy and wandering bring into thy house, when thou shalt see a naked man, clothe him, and thy flesh do thou not despise. Of which offenses the great prophet and commodity is after annexed in the same place.
Then thy justice shall go before thy face, and the glory of our Lord shall gather thee. And Saint John, who wholly laboreth in commending unto us brotherly charity, and mercy, amongst other things teacheth. He that shall have the substance of this world, and shall see his brother have need, and shall shut his bowels from him? How doth the charity of God abide in him? And not content with this speech, he concluded in most excellent matter, My little children, let us not love in word and in tongue, but in deed and truth. In this we know that we are of the truth.
These are the works of the faithful and of those that are truly just, which in the last judgment Christ will acknowledge and publicly approve. For the which we will he will allot the promised kingdom, and render a crown of justice unto the merciful, whom also Himself calleth just. Which works, sir, do afford so much the more of true praise and eternal reward. By how much the more sincerely, cheerfully, and liberally they are donned by the, by the Christian mind, which then is performed when there is as little respect as may be unto human vanity and desires, But they are wholly directed unto the glory of God.
And the prophet of our neighbor who is benefited. To this end are those speeches of holy scripture to be observed. He that giveth in simplicity, he that showeth mercy in cheerfulness, turn not away thy face from any poor man. According to thy ability, be thou merciful. God loveth a cheerful giver. In every gift make thy countenance cheerful. Pleasant is the man that man that taketh compassion and profiteth. Christ, sirs in Saint Luke, describeth such a Samaritan as may be a notable example of exhibiting willingly the highest kind of courtesy and perfect mercy, even unto strangers and the undeserving.
But he that soweth sparingly, sparingly also shall reap, as witnesseth the apostle. And this shall suffice touching the corporal works of mercy. Yeah. I'm gonna end it right there. So, it's interesting. Second Corinthians, chapter nine:six. And that stood out to me today. And then we read about it here in the catechism. He that soweth sparingly also shall reap. And that's what we take away from the Corporal Works of Mercy. And we'll continue on next week with that, the end of that, and then of the cardinal virtues. And I'll just make one more point before we go.
We have fasting, prayer, and almsgiving, like faith, hope, and charity. I would make it make a point that those correspond. So, let's go to the victories of the martyrs of Saint Alphonsus de Liguori, or the lives of the most celebrated martyrs of the church. And today is October 1, so we've got one that's close. And this is in this is October. Chapter 66 of Saint Faith, Virgin, Saint Caprias, Saint Primus, and Saint Philician Philician. October. Saint Faith was born at Agin in Aquitaine, of one of the most illustrious and Christian families of the province.
She had, from her most tender years, dedicated herself to Jesus Christ, and having heard of the many glorious victories obtained by the martyrs during the persecution, which was still raging, she conceived a most ardent desire to be made a partaker of their triumph, nor was the object of her yearnings long delayed. 01/2021 Fascinating, whose cruelty has obtained for him an infamous celebrity, was then Prefect of Aquitaine. And as the Christian religion was generally professed at Agin, he determined to repair thither in order that his presence might render the slaughter of the faithful more complete. The news of his intended visit struck terror into the Christians, and the adjoining woods and caverns were peopled with the former inhabitants of Ai Jen.
Saint Faith was also pressed to seek safety in fight flight, but she refused to depart from the city, saying that she could not think of losing the fine opportunity that God had given her of dying for his love. Upon the arrival of Dacian, she learned that he had received information regarding her and of her accord presented herself before him. The tyrant, being aware of her noble birth and admiring her intrepidity, asked her name and religion in a mild tone. The saint answered, my name is Faith, and I wish to be, in reality, that which my name implies.
I am therefore a Christian and entirely consecrated to Jesus Christ, my savior. The prefect said, abandon, my child, the superstition of the Christians. Have some regard for thy rank and thy youth. I promise to make thee the first lady of the province. Go, therefore, and sacrifice to Diana. And come, upon coming out of from the temple, thou shalt receive the rich reward I have destined for thee. Saint Faith returned the following animated answer. From my infancy, I have known that all the gods whom thou worshipedest are devils.
And dost thou expect that I can be persuaded to offer them sacrifice? The Lord preserve me from such impiety. There is but one true God to whom I am willing to sacrifice my life. All thy promises and gifts shall never be made. Make me abandon my religion. Dacian, in a rage, said, how dost thou presume to call our gods devils? Instantly, resolve to sacrifice or to expire under torments. The saint, with increased courage, replied, no, sir, that I am not only prepared to suffer all tortures for the love of my God, but am impatient to give him this proof of my fidelity. The tyrant then gave orders that the saint should be roasted alive upon a gridiron.
But while the barbarous sentence was being executed, the pagans themselves were horror struck struck, and proclaimed aloud that it was too cruel so to torture a young woman for no other crime than that of being faithful to the God whom she adored. Meanwhile, Saint Ceparias, a young man who was one of the Christians that had retired to the mountain, beheld from an eminence the martyrdom of Saint Faith, and was favored with a vision, in which he saw a white dove bearing a rich crown, and placing it on the head of the martyr, at the same time moving his wings as if to draw down the rain which extinguished the fire.
Saint Caprias was by this vision inflamed with the desire of martyrdom, but, irresolute as to how he should act, he prayed to the Lord to manifest to him whether he was called to that honor. Upon entering his cave, he saw a vein of water issuing from a stone. And interpreting this miracle as a call to martyrdom, he left the cave to present himself before the prefect. Being asked by Dacian who what who he was, Caprias replied, I am a Christian. But the prefect, perceiving him to be a youth of very pleasing appearance, called him apart, and used all his arts of persuasion to pervert him.
The young Christian, continuingly, continuing resolute in his profession of faith, was, by order of the tyrant, stretched upon the rack and torn with iron hooks. During his tortures, Caprias spoke of the truths of the Christian religion and of the impiety and folly of paganism, with such triumphant conviction that the greater part of the pagan bystanders were converted. Among these were the two brothers saints Primus and Phalesion, who received baptism and openly avowed their belief that the God of the Christians was the only true God. Dacian left no means untried in order to induce them to abandon the faith which they had so recently embraced, and even had them conducted to the temple to sacrifice the God to the Gods.
But as their constancy was unconquerable, they were condemned to be beheaded together with saints Faith and Capreas, and some other converts. On the following night, the Christians of Agin took the bodies of these blessed martyrs and secretly buried them. After peace had been restored to the church, a holy bishop of Agin, Agin, named Dulcithias, built a church in honor of Saint Faith, and placed therein the relics of the above named martyrs. But in process of time, the body of Saint Faith was translated to the Abbey Of Conques, which was afterwards called after the saint.
She is mentioned in the Martyrology on the sixth October, and is held in great veneration by the Church of France. So that's going to be the end of our Bibles of the Council of Catholic men. Bible study in catechism, today is Wednesday, 10/01/2025. Again, it's the feast day of Saint Therese of Lesseux, who's a doctor of the church, otherwise known as Saint Therese, the little child of Jesus. Let's end in a prayer. In the name of the Father, 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, Son, and the Holy Spirit. Amen.
Opening, feast day, and prayer
Intro to 2 Corinthians: Chapter 8 overview
Reading 2 Corinthians 8: Generosity and equality
Footnote on "simplicity" and reflection
Meditation on 2 Cor 8:9—Christ became poor for us
Reading 2 Corinthians 9: Almsgiving and cheerful giving
Commentary on sowing, reaping, and cheerful giving
Reading 2 Corinthians 10: Paul’s authority and humility
Takeaways from Chapter 10—boasting only in the Lord
Transition to Canisius’ Catechism—fasting and prayer
Catechism Q184–187: Fasting and the power of prayer
Catechism on alms and works of mercy (Q188–194)
Tying Scripture to works of mercy; closing this section
Victories of the Martyrs—St. Faith and companions
Closing announcements and final prayers