Council of Catholic Men

Share on social media:

In this episode, we open with prayer and begin our study of Saint Paul’s Epistle to the Galatians, moving chapter by chapter through key themes: Paul’s divine calling and defense of his apostleship (Gal 1), the Jerusalem meeting affirming the Gospel to the Gentiles and Paul’s fraternal correction of Peter for the sake of truth and unity (Gal 2), justification by faith rather than works of the Mosaic Law and our baptismal identity as one in Christ (Gal 3), and the freedom of the children of God contrasted with the bondage of the Law through the allegory of Hagar and Sarah (Gal 4). Along the way, we read select footnotes to clarify difficult verses and underscore how Christian liberty must be guarded in charity and truth.

We then turn to the Catechism of Saint Peter Canisius on the cardinal virtues—especially temperance and fortitude—and the seven gifts and twelve fruits of the Holy Spirit, offering brief explanations and practical exhortations. We close with “story time” from Saint Alphonsus de Liguori, recounting Saint Felix of Abir and the martyrs of the Vandalic persecution, whose steadfast faith amidst exile and brutality becomes a living commentary on Galatians’ message of freedom in Christ. We end in prayer and an invitation to join next week’s study.

[00:00:01] Unknown:

Welcome to   Council of Catholic men,   catechism,   and Bible study.   Today's date is Wednesday, October 15.   And we're going to begin with 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 of the Holy Spirit.   Amen.  

We're going to begin the epistle of Saint Paul to the Galatians.   This is a new new one. We just finished   the second letter to the Corinthians.   Which had 13 chapters.   So, we're gonna begin   with the Galatians.   The Galatians,   soon after Saint Paul had preached the gospel to them,   were seduced by some false teachers   who had been Jews,   and who were   for obliging all Christians,   even those who had been Gentiles,   to observe circumcision   and the other ceremonies   of the Mosaic Law.   In this epistle,   he refutes the pernicious doctrine of those teachers,   and also   their calumny   against his mission and   apostleship.  

The subject matter of this epistle   is much the same   as in that to the Romans.   It was written at Ephesus   about twenty three years after our Lord's ascension.   Chapter   one.   He blames the Galatians for suffering themselves to be imposed upon by new teachers. The Apostle's calling.   Paul, an apostle,   Not of   men, neither by man, but by Jesus Christ,   and God the Father, who raised him from the dead,   and all the brethren   who are with me   to the churches of Galatia.   Grace be to you and peace from God the Father and from our Lord Jesus Christ,   who gave himself for our sins,   that he might deliver us from this present wicked world,   according to the will of God and our Father,   to whom is glory forever and ever. Amen.  

I wonder that you are so soon removed   from him that called you into the grace of Christ,   unto another gospel,   which is not another?   Only there are some that trouble you and would   pervert   you, pervert the gospel of Christ.   13 But though   we or an angel from heaven preach a gospel to you besides that which we have preached to you,   let him be Anathema.   As we have said   before,   so now I say again,   if anyone preach to you a gospel besides   that which you have received,   let him be anathema.   21 For do I now persuade men,   or God?  

Or do I seek to please men?   If I yet pleased men,   I should not be the servant of Christ.   Two For I give you to understand,   brethren,   that the gospel which was preached by me   is not according to man.   For neither did I receive it of man,   nor did I learn it,   but by the revelation   of Jesus Christ.   For you have heard of my conversation   in time past in the Jews' religion,   how that, beyond measure,   I persecuted the church of God and wasted it.   And I made progress in the Jews' religion   above many   of my equals   in my own nation,   being more abundantly zealous for the traditions of my fathers.  

But when it pleased Him,   who separated me from my mother's womb   and called me by His grace   to reveal His Son in me,   that I might preach Him among the Gentiles,   immediately   I condescended not to flesh and blood.   Neither went I to Jerusalem,   to the apostles   who were before me.   But I went into Arabia,   and again I returned to Damascus.   Then after three years I went to Jerusalem   to see Peter   and tarried with him fifteen days.   20 But other of the apostles I saw none,   saving James the brother of the Lord.   Now the things which I write to you, behold, before God   I lie not.  

22 Afterwards I came into the regions of Syria and Cilicia,   And I was unknown by face to the churches of Judea,   which were in Christ.   But they had heard only,   He who persecuted us in times past   doth now preach the faith   which once he impunged,   and they glorified God in me.   So, this is   the end of the first chapter.   That gives you the story   of Paul proving himself   to the church in Galatia   that he had left   the,   perniciousness   of Judaism,   which is the rejection of Jesus Christ as the Messiah and savior of mankind,   and how he had to he he was trying to persuade   people   that he   gave up   being   a a Jew   in favor of following Christ.  

And eventually, he met Saint Peter and Saint James.   And   it's a very good chapter   about   Paul   testifying about himself and how he came to preach the gospel of God   and not something he came up with on his own or was handed on to him   as as some sort of, tradition.   But it came directly from Jesus Christ himself,   who is God.   So, we're gonna begin now chapter two.   Chapter two.   The apostles' teaching was approved of by the other apostles.   The Gentiles   were not to be constrained   to the observance of the Law.   Then after fourteen years,   I went up again   into Jerusalem   with Barnabas,   taking Titus also with me.  

And I went up according to Revelation,   and communicated to them the gospel,   which I preach among the Gentiles,   but a part to them   who seemed to be something,   lest perhaps   I should run,   or had run-in vain.   But neither Titus, who was with me,   being a Gentile,   was compelled to be circumcised.   And because of false brethren unawares   brought in who came in privately to spy   our liberty,   which we have in Christ Jesus,   that they might bring us into servitude,   to whom we yielded not by subjection.   Know not for an hour, that the truth of the gospel might continue with you.   But of them who seemed to be something,   that they were some time, it is nothing to me, God accepteth   not the person of man.  

For to me, they that seemed to be something   added nothing.   But contrariwise,   when they had seen   that to me   was committed the gospel   of   the uncircumcision,   as to Peter   was   that of the circumcision.   For he who wrought in Peter   to   the apostleship   of   the   circumcision   wrought in me   also among the Gentiles.   And when they had known the grace   that was given to me,   James and Cephas and John, who seemed to be pillars,   have   gave to me and Barnabas   the right hands of fellowship,   and they unto the circumcision.   21 Only that we should be mindful of the poor,   which same thing also I was careful to do.  

But when Cephas   was come to Antioch,   I withstood him to the face,   because he was to be blamed.   For before   that some came from James,   he did eat with the Gentiles.   But when they were come,   he withdrew   and separated himself,   fearing them who were of the circumcision.   21 And to his dissimulation   the rest of the Jews consented,   so that Barnabas   also was led by them into that dissimulation.   Eight But when I saw   that they walked not uprightly   unto the truth of the gospel,   nine I said to Cephas before them all, If thou, being a Jew,   livest after the manner of the Gentiles,   and not as the Jews do,   how dost thou compel the Gentiles to live as do the Jews?  

28 We by nature are Jews,   and not of the Gentiles sinners.   But knowing that man is not justified   by the works of the law,   but by the faith of Jesus Christ,   we also believe in Christ Jesus,   that we may be justified by the faith of Christ   and not by the works of the law.   Because by the works of the law   no flesh shall be justified. Two Corinthians two fourteen But if while we seek to be justified in Christ,   we ourselves also are found sinners,   is Christ then the minister of sin?   God forbid.   Two For if I build up again the things which I have destroyed,   I make myself   a prevaricator.  

For though through the law   I am dead to the law,   that I may live to God,   with Christ I am nailed to the cross.   And I live,   now not I,   but Christ liveth in me.   And that I live now in the flesh.   I live in the faith of the Son of God, who loved me and delivered himself   for me.   I cast not away the grace of God.   For if justice be by the law,   then Christ died in vain.   Okay.   So that ends chapter two.   Let's go into the footnotes.   Chapter   two verse seven.   But contrary wise,   when they had seen   that to   me was committed the gospel of the uncircumcision,   as to Peter was that of the circumcision.  

The gospel of the uncircumcision,   the preaching of the gospel   to the uncircumcised,   that is, to the Gentiles.   Saint Paul was called in an extraordinary manner   to be the apostle of the Gentiles.   Saint Peter, besides his general commission   over the whole flock,   see John twenty one fifteen,   had a peculiar   charge of the people of the circumcision,   that is, of the Jews.   So Saint Peter   was given charge to go to the Jews   even though he wasn't considered a priestly person,   according to the Jews.   He was a simple fisherman.   And whereas the Jews   honored the high priesthood,   which is what the Pharisees honored,   so it was kind of a role role reversal.  

And Saint Paul went to the Gentiles even though he was considered part of the high priesthood.   So the next verse is verse 11.   Verse 11.   But when Cephas was come to Antioch,   I withstood him to the face because he was to be blamed.   I withstood.   The fault that is here noted   in the conduct   of Saint Peter   was only a certain imprudence,   in withdrawing himself from the table of the Gentiles   for fear of giving offense to the Jewish   converts.   But this, in such circumstances,   when his so doing might be of ill consequence to the Gentiles,   who might be induced thereby to think themselves obliged   to conform to the Jewish way of living,   to the prejudice of their Christian liberty.  

Neither was St. Paul's   reprehending   him any argument against his supremacy,   for in such cases   an inferior may, and sometimes ought with respect, to admonish his superior.   What it's saying is,   when it comes to authority,   if you see that the authority   is lacking some sort of prudence   and   is in danger of alienating some of his subjects,   you have an obligation   to tell him about it, to tell him   not to do it.   Even though he's your superior,   it doesn't mean that he doesn't   it doesn't mean that he always has complete standing in what he's doing.   He's he doesn't have,   the credibility   of his inferiors,   Because the inferiors regard him   as being false,   it's sometimes good to correct   the person who's the superior and let them know that   so that they they have an opportunity then to   give an account for what they've done   and not and not exclude somebody who doesn't deserve to be excluded.  

So what Peter did   was he was trying to placate the Jews   and   he was   withdrawing it says that he was withdrawing himself from the table of the Gentiles for fear of giving offense.   Meaning, he didn't wanna be seen in their in the Gentiles' company, because it might offend the Jews who would then   turn away.   But it was up to Saint Paul to say, no.   You invite everybody to the table. We're all called to be in a common   table.   Whether you were born a Jew or whether you're born a non Jewish   gentile.   And that we're all given   a a place at   the the table   through our Christian   following of Christ.  

Okay. Let's move on to chapter three.   Chapter three,   The Spirit and the blessing promised to Abraham   cometh not by the law, but by faith.   O senseless   Galatians,   who hath   bewitched you   that you should not obey the truth,   before whose eyes Jesus Christ   hath been set forth crucified among you?   This only would I learn of you:   Did you receive the Spirit by the works of the law   or by the hearing of faith?   Are you so foolish   that,   whereas you began in the Spirit,   you would now   be made perfect by the flesh?   Have you suffered so great things in vain,   if it be yet in vain?  

He therefore who giveth to you the Spirit,   and worketh miracles among you,   doth he do it by the works   of the law,   or by the hearing of the faith?   As it is written,   Abraham believed God,   and it was reputed to him unto justice.   21 Know ye therefore   that they who are of faith,   the same are the children of Abraham?   20 And the scripture, foreseeing   that God   justifieth the Gentiles by faith,   told unto Abraham   before,   in these shall all nations be blessed.   Therefore,   they that are of faith shall be blessed with faithful Abraham.   For as many as are of the works of the law   are under a curse.  

For it is written,   Cursed is every one that abideth not in all things,   which are written in the book of the law to do them.   But that in the law no man is justified   with God,   it is manifest, because   the just man liveth by faith.   But the law is not of faith:   but   he that doth these things shall live in them.   Christ hath redeemed us from the curse of the law,   being made a curse   for us,   for it is written,   Cursed is every one that hangeth on a tree.   That the blessing of Abraham   might come on the Gentiles   through Christ Jesus,   that we may receive the promise   of the Spirit by faith.  

17 Brethren,   I speak after the manner of man.   Yet a man's testament,   if it be confirmed,   no man despiseth,   nor addeth to it.   To Abraham   were the promises made, and to his seed.   He saith not,   and to his seeds   as of many,   but as of one,   and to thy seed,   which is Christ.   Now this I say,   that the testament   which was confirmed by God,   the law which was made after four hundred   and thirty years   doth   not   disannul   to make the promise of no effect?   For if the inheritance be of the law,   it is no more of promise.   But God gave it to Abraham   by promise.  

23 Why then was the law?   It was set because of transgressions,   until the seed should come,   to whom he made the promise,   being ordained by angels in the hand of a mediator.   Now a mediator   is not of one,   but God   is one.   21 Was the law then against the promises of God?   God forbid.   For if there had been a law given which could give life,   verily justice   should have been by the law.   But the Scripture hath concluded all under sin,   that the promise   by the faith of Jesus Christ   might be given to them that believe.   But before the faith came,   we were kept under the law, shut up,   unto that faith which was to be revealed.  

Wherefore the law was our   pedagogue in Christ,   that we might be justified by faith.   But after that faith is come,   we are no longer under a pedagogue.   For you are all the children of God by faith in Christ Jesus.   Two For as many of you as have been baptized   in Christ   have put on Christ.   There is neither Jew nor Greek,   there is neither bond nor free,   there is neither male nor female,   for you are all one in Christ Jesus.   And if you be Christ's,   then are you the seed of Abraham,   heirs according to the promise.   That's the end of chapter   three. And let me read the footnotes to this to this chapter, chapter three,   which is very   beautiful,   because it talks about the difference between faith and then living the law.  

So chapter three verse 19.   Why then was the law?   It was set because of transgressions   until the seed should come, to whom he made the promise   being ordained by angels in the hand of a mediator.   Because of transgressions,   to restrain them from sin by fear and threats.   Ordained by angels,   the law was delivered by angels speaking in the name and person of God   to Moses,   who was the mediator   on this occasion between God and the people.   So it was a punishment of sorts   or a way of disciplining   the the people of Israel.   The seed   that when the seed of Abraham came, which was Christ Jesus   in the flesh,   he brought   true faith   to everybody.  

Verse 22.   But the scripture hath concluded   all under sin,   that the promise by the faith of Jesus Christ might be given to them that believe.   Hath concluded all under sin,   that is, hath declared all to be under sin,   from which they could not be delivered,   but by the faith in   Jesus Christ,   the promised seed.   Verse 24.   Wherefore the law was our pedagogue in Christ, that we might be justified by faith.   But after the faith is come, we are no longer under a pedagogue.   Pedagogue,   that is, schoolmaster,   conductor, or instructor.   Verse 28.  

There is neither Jew nor Greek, there is neither bond nor free,   There is neither male nor female,   for you are all one in Christ Jesus.   Neither Jew, that is no distinction of Jew.   Alright.   Let's begin chapter four.   Christ has freed us from the servitude of the law.   We are the firstborn sons of Abraham.   Now I say,   as long as the heir is the child,   he differeth   nothing from a servant,   though he be lord of all,   but   is under tutors and governors until the time appointed by the Father.   21 So we also,   when we were children, were serving under the elements of the world.   20 But when the fullness of the time was come,   God sent his Son,   made of a woman,   made under the law,   that he might redeem them who were under the law,   that we might receive the adoption of sons.  

And because you are sons,   God hath sent the spirit of his son into your hearts, crying,   Abba,   father.   Therefore now he is not a servant, but a son.   And if a son, an heir also through God,   but then indeed not knowing God, you serve them, who by nature   are not gods.   But now,   after that you have known God, or rather are known by God,   how turn you again to the weak and needy elements,   which you desire to serve again?   You observe days, and months, and times, and years.   I am afraid of you,   lest perhaps I have labored in vain among you.   Be ye as I am,   because I also am as you. 13 Brethren, I beseech you,   you have not injured me at all.  

14 And you know how through infirmity of the flesh   I preached the gospel to you heretofore,   and your temptation   in my flesh,   you despised not, nor rejected,   but received me as an angel of God,   even as Christ Jesus.   Where is then your blessedness?   For I bear you witness that,   if it could be done,   you would have plucked out your own eyes and would have given them to me.   I am   am I then become your enemy, because I tell you the truth?   They are zealous in your regard not well,   but they would exclude you,   that you might be zealous for them.   But be zealous for that which is   a good thing always,   and not only when I am present with you,   my little children,   of whom I am in labor again,   until Christ be formed in you,   and I would willingly be present with you now   and change my voice,   because I am ashamed for you.  

Two Tell me, you that desire to be under the law,   have you not read the law?   For it is written that Abraham had two sons,   the one by a bondwoman,   and the other by a free woman.   But he who was of the bondwoman   was born according to the flesh,   but he of the free woman   was by promise.   Which things are said by an allegory?   For these are the two testaments:   the one from Mount Sina   engendering unto bondage,   which is Agar.   For Sina is a mountain in Arabia,   which hath affinity to that   Jerusalem   which now is, and is in bondage   with her children.  

But that Jerusalem   which is above   is free,   which is our mother.   For it is written,   Rejoice, thou barren that bearest not break forth and cry, thou that   travaileth not?   For many are the children of the desolate,   more than of her that hath a husband.   17 Now we, brethren, as Isaac was, are the children of promise.   18 But as   then he   that was born according to the flesh   persecuted him that was after the spirit,   so also   it is now.   But what saith the scripture?   Cast out the bondwoman   and her son.   For the son of the bondwoman   shall not be heir with the son of the free woman.  

So then, brethren,   we are not the children of the bondwoman,   but of the free,   By the freedom wherewith Christ has made us free.   So I'll read the footnotes to this chapter.   Chapter four   verse three.   So we also,   when we were children,   were serving under the elements of the world. 01/2021   Under the elements,   that is, under the first rudiments of religion,   in which the carnal Jews were trained up, or under those corporal creatures   used in their manifold rites,   sacrifices,   and sacraments.   Verse 10.   You observe days and months and times and years.   You observe days.  

He speaks not of the observation   of the Lord's Day   or other Christian festivals,   but either of the superstitious   observation   of days lucky and unlucky,   or else of the Jewish festivals   to the observance of which certain Jewish teachers sought to induce   the Galatians.   Alright.   So that   is gonna conclude   this chapter.   It's basically saying how the church   by comparing   the two sons of Abraham,   one was given   the promise according to the flesh,   and the other   according to the spirit.   So that   one's comparing   it's comparing,   the two   to the to the world.  

The son of Hagar,   He's compared to the worldly Jerusalem.   And then the son of son of,   Sarah   is compared to the heavenly Jerusalem or the the promise   of our true native land   where we'll hopefully go to when we die if we live a good life and live injustice   and   pay the debt of our sins   through Christ's   sacrifice   so let's go on now to the catechism   and we're reading from the catechism of Saint Peter Canisius   And this was   his large catechism,   which was written around the time of 1622.   And he was an early Jesuit,   one of the first Jesuits.   And he wrote   a catechism   as a response to   the Protestants   and their revolt against the Catholic church.  

So, let's begin.   I think   let's   let's read the   question one zero two.   I may have covered this last time, but I'm   I'll do it again.   More than likely, I didn't do this last time.   So question one zero two.   How doth the scripture teach temperance?   For the eschewing of intemperance,   this doth the Scripture enjoin us, that we make not provision of the flesh in concupiscences,   not   that by gluttony our hearts be at any time overcharged   with surfeiting and drunkenness.   But it exhorteth   to the exercise   of temperance,   where it willeth us to be sober   and to watch,   that is to say,   by holy watchings and prayers   to be ready that we give not place to the devil.  

For which cause Ecclesiasticus   also giveth this   admonition.   Use   like a thrifty man the things that are set before thee,   that when thou eatest much   thou be not had in contempt.   Neither doth he forget   to condemn drunkenness.   17 For much wine being drunk maketh provoking,   and anger, and many ruins.   18 Yea,   also   as the same saith,   wine and women make wise men to become apostates.   24 Therefore of drinking wine temperately   he addeth this also:   The exaltation of the soul and of the heart is wine   moderately drunk.   Health to the soul and the body is sober drinking.   And, therefore,   we read it written also in another place,   'Blessed is the land whose princes do eat in due time,   to refreshing   and not   unto lechery.  

And he that is abstinent   shall increase life.   17 But this virtue of temperance   extendeth itself further   than to the moderate taking of meat and drink.   Saint John Baptist,   if ever any other, exhibited himself   unto us a most perfect and absolute example of temperance,   abstinence,   yea,   and of all manner of countenance,   when, as he cut off from himself all manner of excess in diet   and apparel,   and contending himself   with a marvelous kind of frugality,   passed over his life in the wilderness.   Question two zero two.   What admonisheth   the scripture touching fortitude?  

To the use and practice   hereof,   it exhorteth us sufficiently   when it forbiddeth   a perverse   fear,   And commendeth   unto us confidence,   cheerfulness,   constancy,   magnanimity   of a Christian mind.   The wicked man   flieth   when no man pursueth him,   saith Solomon.   But the just man,   as a confident lion,   shall be without fear.   17 And St. Peter giveth this admonition,   touching the enemies of faith and piety.   The fear of them,   fear ye not,   and be not troubled.   Who is he that can hurt you,   if you be emulators of good?   But if you suffer aught for justice,   blessed are ye.  

And Saint Paul, being himself   an invincible soldier of Christ,   doth often encourage others to true and Christian fortitude.   My beloved brethren,   he said,   be stable and unmovable,   abounding in the work of our Lord always,   knowing that your labor is not in vain   in our Lord.   Two And again,   Brethren,   be strengthened in our Lord and in the might of his power.   Put you on the armor of God,   that you may stand against the deceits of the devil.   And resist in the evil day,   and stand in all things perfect.   Of a man that hath fortitude,   these are the proper speeches.  

I have trusted in God, I will not fear what flesh can do unto me.   Our Lord is the protector of my life,   of whom shall I tremble?   If whole armies stand against me,   my heart shall not be afraid.   If I shall walk in the midst of the shadow of death,   I will not fear evils,   because thou art with me.   Who shall separate us from the charity of Christ?   I can do all things in Him that strengtheneth me.   This is that which the most courageous King David,   as it were sounding the alarm of all the sons of God,   his fellow soldiers doth say,   do manfully,   and let your heart be comforted,   All you that trust in our Lord.  

In God we will do virtue   and he will bring to nothing those that trouble us.   But that certs is a life worthy of a Christian man.   Wherein   we do live wisely,   justly,   temperately,   and with fortitude.   Hence, it is, is it that golden   mediocrity,   that we do nothing too much nor too little?   This is that which the scripture meaneth,   when it saith,   do thou not decline   either on the right hand or on the left.   That's the end   of that   on the virtues,   the cardinal virtues.   The cardinal virtues,   as we read,   there are four of them.   It's prudence, justice,   temperance, and fortitude.  

So temperance,   fortitude.   Fortitude   is   to do things in balance and keep   sober.   So let's   let's talk   briefly. We'll go into   the of the gifts and fruits of the Holy Ghost.   Question two zero three.   How many gifts of the Holy Ghost be there?   They are found in Isaiah the prophet and the fathers of the church.   To be seven:   the spirit of wisdom, of understanding,   of counsel,   of fortitude,   of science, of piety,   and finally,   the spirit of the fear of our Lord.   Which gift   of spirits are found to be after a more perfect manner in Christ Jesus our Lord than in any other?   For he is full of grace   and truth.  

In him doth inhabit   all the fullness of the divinity   corporally.   Of this fullness we have we all have received,   who hath also given unto us of his Holy Spirit.   And if any man have not the spirit of Christ,   he is not his,   if we believe the apostle.   How many are the fruits of the Holy Ghost?   They are the same apostle they are of the same apostle saint Paul numbered 12.   The first is charity,   the most excellent kind of fruit, and the root also of all good things,   without the which all other good things cannot profit,   and which cannot herself be   had without   all other good things, whereby a man is made good,   as saith Saint Augustine.  

Another fruit is joy,   excelling in this,   that a spiritual man doth serve God cheerfully   and with alacrity.   The third is   peace, which serveth to this end, that in the storms of this world the tranquility of the mind be kept.   The fourth is patience,   which consisteth in suffering adversity.   The fifth is long enmity,   which doth declare the greatness of the mind in expecting good things to come.   The sixth   is goodness,   which heardeth no man, and wishth well to all.   The seventh is   benignity,   inviting to familiarities,   sweet in speech, temperate in manners.  

The eighth is mildness,   which doth qualify   and mitigate all the motions of anger.   The ninth is faith, or fidelity toward our neighbor,   that   we be faithful and observers of all covenants and promises.   The tenth is modesty,   which excludeth all suspicion of haughtiness and arrogancy.   The eleventh is countenancy,   whereby we do not only abstain from meat,   but from all manner of wickedness.   The twelfth is chastity,   which keepeth a chaste mind in a chaste body.   So that   is   that.   So we've got   twelve   twelve fruits of the Holy Ghost,   just to review.  

Chastity, countenency,   modesty, faith,   mildness,   benighted,   goodness,   long enmity,   patience,   peace,   joy,   and charity.   And then the gifts of the Holy Ghost,   there's seven.   The spirit of the fear of our Lord,   piety,   science,   fortitude,   counsel,   understanding,   and wisdom.   So, I'll leave it at that   for the catechism.   And next week, we'll go into how we might rightly   use the doctrine concerning the gifts and fruits of the Holy Ghost.   So let's go now   to our story time.   We're gonna read from Saint Alphonsus de Liguori,   victories of the martyrs,   or the lives of the most celebrated martyrs of the church.  

And this week,   we're going   to discuss   Saint Felix. This is chapter   75,   and this is for October 12 that just went by   a few days ago.   So, what about Wednesday?   Last Sunday.   And this is about Saint Felix,   Bishop of Abir,   and other holy martyrs and confessors of the Vandalic   Persecution.   Huneric, King of the Vandals,   having resolved to extinguish   the Catholic religion in Africa   and to establish there   the Arian heresy,   by one decree alone banished bishops,   priests, and other ecclesiastics,   to the number of 4,976.   Among these   was Saint Felix,   Bishop of Abir,   who, being afflicted with paralysis,   could neither walk nor speak.  

Some persons   were so moved to compassion   for the helpless   state of the venerable   prelate   that they besought the king to let him die in Carthage.   But he replied,   If Felix cannot sit upon a horse,   you may tie him to two oxen who will drag him to the place of his banishment.   He was accordingly fastened upon a mule   and so borne away,   not without exciting the compassion of all who beheld him.   The other holy confessors   who had been condemned to banishment   were to be driven into the desert by the Moors,   And the two officers to whom   this barbarous commission   had been given   thought that they could   induce   these persecuted ecclesiastics   to submit to the wishes of the king.  

This proposal having been rejected with horror,   they were shut up in prison   where, however,   they were at first treated with comparative leniency   as the Catholics were permitted to visit them and to bring them some nourishment.   This indulgence   was afterwards   not only denied,   but the confessors were crowded into dark and narrow dungeons,   so that the filth   and noisomeness   of the place was absolutely   intolerable.   Saint Victor   Vatanesis,   by bribing the Moors,   obtained a few interviews with the sufferers   whom he endeavored thus to console.   And he assures us that upon entering,   he had to stand up   to his knees in filth.  

Notwithstanding   all the hardships which these true lovers of Jesus Christ had to endure,   And although many of them had died from this cause,   and many of hunger,   yet did the constancy   of the survivors   remain unshaken.   The time appointed for their departure   having arrived,   they were led out   from that might be more properly called sewers than dungeons.   To be driven forward by the moors.   And then   I see this footnote here,   that by Moors   our author means the Aboriginal   inhabitants now called   Berbers.   And although their clothes   and faces were besmeared with filth,   they nevertheless   manifested a holy joy,   while they chanted from the hundred and forty ninth Psalm,   This glory   is unto   all his saints.  

The roads through which they passed were lined with Catholics   who had repaired hither, thither,   many of them bearing   lighted tapers,   as if to honor their triumph,   and others bringing their children to kiss the ground that had been trodden by the martyrs.   Among the pious   sufferers   were many children   who had been employed   in the service of the churches.   These were followed by their mothers,   some of whom   rejoiced   at being thus made the parents of martyrs,   while others,   influenced by carnal affection,   in vain endeavored to prevail   upon the children to consent to Arianism.  

Among the former was the aged matron,   who carried a bag with some bread in one hand,   and was leading a boy by the other, while she said to him,   Hasten, my child, hasten.   Dost thou   not see how joyously   the martyrs hurry towards the crown?   Being asked why she said so, she answered,   Pray for me, I beseech ye. Pray for me, and for this my little grandson.   I come with this child into exile   in order that the enemy   find him not alone,   and so precipitate   him into hell.   21 Meanwhile the barbarians hurried the holy confessors   toward the desert. 22   And, as the old men and children were unable to   keep pace with the rest,   they were goaded on with spears and pelted with stones.  

But the more they were harassed,   the less able they were to accomplish their task,   so that this gave occasion to another diabolical   cruelty,   for they were tied by the feet and dragged over stones and briers.   Many expired in this way,   And indeed they were only the most robust that arrived,   worn and lacerated   at the place of their exile.   This was a desert   filled with serpents and most venomous   scorpions,   But they did no harm   to any of the servants of God.   They were for some time supported   here with barley,   like beasts.   But even   of this food   they were   afterwards deprived.  

Yet, Saint Victor, who wrote a history of this persecution   and was himself   one of the persecuted bishops,   observes that the Lord did not fail to succor   His servants   when they were deprived   of every human aid.   And that is the end of this chapter.   This the story   of Saint   Felix, Bishop of Abir, and other holy martyrs and confessors of the vandalic   persecution.   And that was during the time   of the Arian heresy,   which denied the divinity of Jesus.   And it took place   typically in Egypt. I think it was mostly in Egypt.   And that was during the time of Saint Athanasius   when he was   being persecuted   by Arius   and various other Aryan followers   which   led to the persecution of the church in that area   and   we're gonna end there.  

Let's end with a prayer.   In the name of the Father,   Son,   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.   Today is Wednesday, 10/15/2025.   And I'd like to thank everybody for listening in. Keep me in your prayers.   And I hope to see you again next Wednesday,   the same time.  

God bless.