In this episode, We continue our journey through 2 Corinthians, finishing chapters 11–13. We reflect on Paul’s defense of his apostleship against false teachers, his catalogue of sufferings, and Christian strength: when I am weak, then I am strong. We highlight the powerful consolation of 2 Corinthians 12:9—"My grace is sufficient for thee; for power is made perfect in infirmity"—and unpack how God’s grace shines most clearly through our weaknesses. We also consider Paul’s pastoral heart, his call for the Corinthians to test themselves in the faith, and his closing exhortations to unity, peace, and mutual edification.
From the catechism of St. Peter Canisius, we explore the spiritual works of mercy and the cardinal virtues—prudence, justice, temperance, and fortitude—defining each and connecting them to everyday Christian life. To illustrate fortitude and perseverance, I share the stirring accounts of the martyrs Saints Tarachus, Probus, and Andronicus (Oct 11), whose steadfast witness under torment exemplifies the strength made perfect in weakness. We conclude in prayer, committing to bear one another’s burdens in charity and to guide, not punish, as we help our neighbors grow in Christ.
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Welcome to Catechism and Bible Study with the Council of Catholic Men. I'm Patrick Chanel, and I hope that, you're all having a good day or a night wherever you may be. Let's begin with a prayer. In the name of the Father and of the Son and of the Holy Spirit, amen. Remember, oh most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thy intercession was left unaided. Inspired by this confidence, I fly unto thee, O Virgin of Virgins, my Mother. To thee do I come, before thee I stand, sinful and sorrowful.
O Mother of the Word Incarnate, despise not my petitions, but in thy mercy, hear and answer me. Amen. In the name of the father and of the son and of the Holy Spirit, amen. Now I'm gonna read a quote from Saint Thomas Aquinas to convert somebody go and take them by the hand and guide them but the direct action that's what we need to do convert people to the faith, to the true faith, to the true understanding of why we're here. Let's begin where we left off on second on Saint Paul's second letter to the Corinthians. We're on chapter 11.
He is forced to commend himself and his labors, lest the Corinthians should be imposed upon by the false apostles. Would to God you could bear with some little of my folly, but do bear with me, for I am jealous of you with the jealousy of God. For I have espoused you to one husband that I may present you as a chaste virgin to Christ. But I fear, lest as the serpent seduced Eve by his subtlety, so your minds should be corrupted and fall from the simplicity that is in Christ. For if he that cometh preacheth another Christ, whom we have not preached, or if you receive another spirit, whom you have not received, or another gospel, which you have not received, you might well bear with him.
For I suppose that I have done nothing less than the great apostles. For although I be rude in speech, yet not in knowledge, but in all things we have been made manifest to you. Or did I commit a fault, humbling myself that you might be exalted, because I preached unto you the gospel of God freely? I have taken from other churches, received wages of them for your ministry. And when I was present with you and wanted, I was chargeable to no man. For that which was wanting to me, the brethren supplied who came from Macedonia. And in all things, I have kept myself from being burden burdensome to you, and so I will keep myself.
The truth of Christ is in me, that this glorying shall not be broken off in me in the regions of Akkiah. Wherefore, because I love you not, God knoweth it. But what I do that I will do, that I may cut off the occasion from them that desire occasion, that wherein within where that wherein they glory, they may be found even as we. For such false apostles are deceitful workmen, transforming themselves into the apostles of Christ. And no wonder that for Satan himself transformeth himself into an angel of light. Therefore, it is no great thing if his ministers be transformed as the ministers of justice, whose end shall be according to their works.
I say again, let no man think me to be foolish. Otherwise, take me as one foolish. That I also may glory a little. That which I speak, I speak not according to God, but as it were in foolishness in this matter of glorying. Seeing that many glory according to the flesh, I will glory also, for you gladly suffer the foolish, whereas yourselves are wise. For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face, I speak according to dishonor, as if we had been weak in this part, wherein if any man dare I speak foolishly, I dare also.
They are Hebrews, so am I. They are Israelites, so am I. They are the seed of Abraham, so am I. They are the ministers of Christ, I speak as one less wise. I am more, in many more labors, in prisons more frequently, in stripes above measure, in deaths often. Of the Jews, five times did I receive 40 stripes save one. Thrice I was beaten with rods. Once I was stoned. Thrice I suffered shipwreck. A night and a day I was in the depth of the sea. In journeying often in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren, in labor and painfulness, in much watchings, in hunger and thirst, in fasting in fastings often, in cold and nakedness, beside besides those things which are without my daily insistent instance, the solicitude for all the churches.
Who is weak, and I am not weak? Who is scandalized, and I am not on fire? If I must needs glory, I will glory of the things that concern my infirmity. The God and father of our Lord Jesus Christ, who is blessed forever, knoweth that I lie not. At Damascus the governor of the nation under Erathas the king guarded the city of the Damascus Damascus to apprehend me, and through a window in a basket was I let down by the wall, and so escaped his hands. Okay, so that's the end of chapter 11. We're going to go now to one of the footnotes. So, chapter 11, verse one.
Verse one is, Would to God you could bear with some little of my folly, but do bear with me. My folly. So he calls his reciting his own praises, which, commonly speaking, is looked upon as a piece of folly and vanity, though the apostles though the apostle was constrained to do it for the good of the souls committed to his charge. And then footnotes. So what he's boasting of, he's boasting of because of Christ. He's not boasting because he's somehow saying that he's he's a vain person. So verse 28, besides those things which are without my daily instance, the solicitude for all the churches, my daily instance, the labors that come in and press upon me every day.
Alright? So now, we're going to read chapter 12. His raptures and revelations. His being buffeted by Satan. His fear for the Corinthians. If I must glory, it is not expedient indeed, but I will come to visions and revelations of the Lord. I know a man in Christ above fourteen years ago, whether in the body I know not, or out of the body I know not, God knoweth. Such a one caught up to the third heaven. And I know such a man, whether in the body or out of the body, I know not, God knoweth. That he was caught up into paradise and heard secret words, which it is not granted to man to utter.
For such a one I will glory, but for myself I will glory nothing. But in my infirmities, for though I should have a mind to glory, I shall not be foolish. For I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or anything he heareth from me, unless the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan to buffet me. For which thing thrice I besought the Lord that it might depart from me? And he said to me, my grace is sufficient for thee, for power is made perfect in infirmity. Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me.
For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ, for when I am weak, then I am powerful. I am become foolish. You have compelled me. For I ought to have been commanded by you. For I have no way come short of them that are above measure apostles, although I be nothing. Yet the signs of my apostleship have been wrought on you, in all patience, in signs and wonders and mighty deeds? For what is there that you have had less than the other churches, but that I myself was not burdensome to you?
Pardon me this injury. Behold now the third time I am ready to come to you, and I will not be burdensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up the parents for the parents, but the parents for the children. But I most gladly will spend and be spent myself for your souls. Although loving you more, I be loved less. But be it so, I did not birthen you, but being crafty, I caught you by guile. Did I overreach you by any of them whom I sent to you? I desired Titus, and I sent with him a brother.
Did Titus overreach you? Did we not walk with the same spirit? Did we not in the same steps? Of old, think you that we excuse ourselves to you? We speak before God in Christ. But all things, my dearly beloved, for your edification. For I fear, lest perhaps, when I come, I shall not find you such as I would, that I shall be found by you such as you would not, lest perhaps contentions, envyings, animosities, dissensions, detractions, whisperings, swellings, seditions be among you. Lest again, when I come, God humble me among you, and I mourn many of them that sinned before and have not done penance for the uncleanness and fornication and lasciviousness that they have committed.
Okay. So let's, go back and read from the footnotes. There's one footnote for this one, and that's verse nine. Verse nine, and he said to me, my grace is sufficient for thee, for power is made perfect in infirmity. Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me. Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity, as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conviction conflicts.
And that that's the part that stood out to me the most was chapter was verse nine and chapter 12 of the second letter to Corinthians. So, my grace is sufficient, for power is made perfect in infirmity. You can tell how much a man can tolerate when he's at his last ends, when he's in his infirmity, when people who should have been supporting him stop supporting him. It's that that's the test of a person's strength, and God gives you that, but he never gives you more than you can handle. And you gotta realize, we all have a short life here on Earth, and we only have a short amount of time to do what we need to do to help make the world better through through God's grace.
Now, let's go on to chapter 13. He threatens the impotent impenitent to provoke them to penance. Behold, this is the third time I am coming to you In the month of of two or in the mouth of two or three witnesses shall every word every word stand. I have told before and foretell as present, and now absent, to them that sinned before and to all the rest, that if I come again, I will not spare. Do you seek a proof of Christ that speaketh in me, who towards you is not weak, but is mighty in you? For although he was crucified through weakness, yet he lived by the power of God.
For we also are weak in him, but we shall live with him by the power of God towards you. Try your own selves if you be in the faith. Prove ye yourselves, know you not your own selves that Christ Jesus is in you, lest perhaps you be reprobates. But I trust that you shall know that we are not reprobates. Now we pray, God, that you may do no evil, not that we may appear approved, but that you may do that which is good, and that we may be as reprobates. For we can do nothing against the truth, but for the truth. For we rejoice that we are weak, and you are strong.
This also we pray for, your perfection. Therefore, I write these things being absent, that being present, I may not deal more severely according to the power which the Lord hath given me unto edification, and not unto destruction. For the rest, brethren, rejoice, be perfect, take exhortation, be want of one mind, have peace, and the God of peace and of love shall be with you. Salute one another with a holy kiss. All the saints salute you. The grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Spirit be with you all. Amen.
And that ends Saint Paul's second letter to the Corinthians. And let's go into the footnotes, verse seven. Now we pray, God, that you may do no evil, not that we may appear approved, but that you may do that which is good, and that we may be as reprobates. Reprobates that is without proof by having no occasion of showing our power in punishing you. So that's not our job. Our job isn't to punish other people. It's to correct them and help them. It's like I said in that quote from Saint Augustine, which I'll read again here. Or not Saint Augustine, but his one of his greatest influences, which was Saint Thomas Aquinas, to convert somebody, go and take them by the hand and guide them.
So you guide people. You don't reproach them. You don't I mean, by reproach, you don't punish them. You guide them. It's not your job to punish. That's God's job. It's not our job to punish other people. We're here to correct each other. So let's move on. Let's go into the catechism now. So we're we're going through the catechism, large catechism of Saint Peter Canisius, who's a doctor of the church. He was a Dutch saint, one of the first Jesuits. So he was a doctor of the church, meaning he was a scholar. He compiled one of the first catechisms that was ever printed on a mass scale.
And we're on the question 195. We're talking about corporal and spiritual works of mercy. Last week, we talked about the corporal works of mercy, which had to do with helping people in the flesh. And now, we're gonna do, let's let's go over real quick the corporal works of mercy. The corporal works of mercy. So the corporal works of mercy are 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, and to bury the dead. That's what we're here to do. And now we're gonna talk about spiritual works of mercy.
And to refresh ourselves, the spiritual works of mercy are these to correct those that sin. Notice it says to correct, which doesn't necessarily mean to punish. To teach the ignorant, to give count good counsel to them that are in doubt, to pray to God for the welfare of our neighbor, to comfort the sorrowful, to beat in iniquities, and excuse me to beat injuries patiently to bear excuse my to bear injuries patiently so when people harm us we're to be patient and not react out of a desire to punish and to forgive offenses. And here we go.
Question one ninety five. And what doth the scripture testify of those that are spiritual? We, saith he, that are stronger must sustain the infirmities of the weak, and not please ourselves. Let every one of you please his neighbor unto God to edification. For Christ did not please himself. And again, be ye gentle one to another, merciful, pardoning one another, as God in Christ hath pardoned you. Again, be ye therefore followers of God, as most dear children, and walk in love as Christ also loved us. Moreover, put ye on, therefore, as the elect of God, holy and beloved, the bowels of mercy, benighted d, humility, modesty, patience, supporting one another, and pardoning one another.
If any have a quarrel against any man, as also our Lord hath pardoned us, so you also. And again, admonish the unquiet. Comfort the weak minded. Bear up the weak. Be patient to all. These and many other things of like tenor doth Saint Paul everywhere inculcate, who in the intent he might save all, was made all things to all men, so that hereupon himself testifieth. Who is weak, and I am not weak? Who is scandalized, and I am not burnt? We just read that, by the way, in the Bible. And again, I have great sadness and continual sorrow in my heart, for I wished myself an anathema from Christ for my brethren.
And in another place, I most gladly will bestow, and will myself moreover be bestowed for your souls. Although loving you more, I am loved less. Which, that was also in the reading, the previous reading from the Bible. So who is weak, I am and I am not weak. Who is scandalized, and I am not burnt. So you help those that need help the most. So question one ninety six. What is the sum of all the doctrine touching the performance of the works of mercy? The apostle hath comprised the whole matter, as it were, in this one word. Bear ye one another's burdens, and so you shall fulfill the law of Christ.
To wit, the law of charity, of which law, again, he saith, if there be any other commandment, it is comprised in this word, Thou shalt love thy neighbor as thyself. And the apostle, Saint Peter, before all things, saith he, having mutual charity continual among yourselves because charity covereth the multitude of sins. Which precept or office of showing mercy and charity as it is most agreeable to nature and reason, so doth it touch even all kinds of men without exception. Insomuch that of this, we read it written, God hath given every man a charge of his neighbor.
And he hath given charge in this manner, as Christ interpreteth. All things whatsoever you will that men do to you, you do you also to them, for this is the law and the prophets. And that quote was from Matthew, chapter seven, Luke, chapter six. So, now we're gonna move on to the cardinal virtues. Of the cardinal virtues, question 197: What meaneth the name and nature of cardinal virtues? Certain virtues be therefore called cardinal, because they be, as it were, fountains and hinges of all the rest. And as the door turneth upon the hinges, so the whole course of honest life consisteth of them.
And the whole frame of good works doth seem after a sort to depend on them upon them. And they are accounted four in number: prudence, justice, temperance, and fortitude. Thereof it is thus written, teat she teacheth sobriety, and prudence, and justice, and virtue. Then which things there is nothing in this life more profitable unto men? That's the book of wisdom, chapter eight. Where by propriety, temperance, by virtue, fortitude is not obscurely signified. And of all of them are so commanded unto us, that we may assuredly understand that, by the eternal wisdom which is God, they are properly bestowed and are received and exercised with great very great fruit of man's salvation, which virtues are called also officials, that is, appertaining to offices or duties, because that from them, as Saint Ambrose hath noted, do spring the diverse kinds of offices, and are derived all manner of duties appertaining to the ordinary life of man, according to every man's vocation.
Question 198. How are the cardinal virtues defined? Prudence is a virtue which, according to the rule of honesty, prescribeth that what is to be desired and what is to be eschewed by man. Justice is a virtue whereby we give every man his own. Temperance is a virtue moderating the pleasures of the flesh, which are felt in tasting and touching. Fortitude is a virtue whereby labors and dangers of death are constantly both undertaken and suffered out. This is the noble chariot of virtues, whereby we are carried into heaven. These are the four rivers of paradise, as Saint Augustine calleth them, of whom also this saying of worthy memory is ex extent, that, saith he, is the science and knowledge of human things, that knoweth the light of prudence, the decency of temperance, the strength of fortitude, the holiness of justice.
For these are they which, fearing no fortune, we may behold to call truly our own. Alright. Let's do two more questions. Question 199, How is prudence commanded unto us in holy scripture? Wisely doth Ecclesiasticus teach us in this manner, My son, without advice, do nothing, and after thy deed, thou shalt not repent thee. And again, a wise heart that hath understanding will keep itself from sin, and in the works of justice, it shall have success. Also, the fountain of all wisdom and prudence, Christ, that that true Solomon, teacheth thus, be ye wise as serpents, and simple as doves.
So the intent that we may understand that to perfect prudence both, are jointly required. To wit, both the simplicity of the dove, which maketh men meek and innocent, and the prudence of the serpent, which maketh men circumspect and provident, provident, provident. So that they neither deceive, nor be of others deceived. That shall be brought to pass if we conform ourselves to the doctrines of Saint Paul. See, brethren, saith he, how you walk warily, not as unwise, but as wise, redeeming the time because the days are evil. Therefore, become not unwise, but understanding that what is the will of God, to wit, good, acceptable, and perfect.
And hereunto appertaineth the speech of Solomon. He that goeth with wise men shall be wise, and a friend of fools shall become like unto them. And this also, in the face of a wise man shineth wisdom. Finally, that which the same affirmeth. The heart of a wise man shall possess knowledge, and the care of wise men seeketh doctrine. Question 200. Of justice. What doth the Holy Scripture deliver unto us? Justice advanceth the nation: by justice the throne is established. Better is a little with justice than many fruits with iniquity. And the office of this justice doth the Apostle explicate unto us in these words: Render to all men their due, to whom tribute, tribute to whom custom, custom, to whom fear, fear, to whom honor, honor.
Hereunto belongeth those parts of a just and happy man. Thus, set down in the Psalm, he that hath not done deceit in his tongue, nor hath caused evil, caused evil to his neighbor, and hath not admitted a reproach against his neighbors, he that sweareth to his neighbor, and doth not receive, he that hath not given his money to usury, and hath not taken rewards against the innocent. By which we may easily see that the name of justice is here taken after a more strict manner than were where we discoursed of Christian justice in general. We're gonna leave it there.
And move on. We're gonna move on to a story time. We're gonna talk about the victories of the martyrs by Saint Alphonsus de Liguori, or the lives of the most celebrated martyrs of the Church. And since today is October 8, and the next Feast of Martyrs is October 11 in this book, We're gonna read from chapter, 56. Saints Tarracus, Probus, and Andronicus martyred in Cilicia, October 11. The martyrdom of these three saints causes us to wonder at the extent to which the cruelty of tyrants and the patience of saints can be carried. Saint Orsi assures us that there is no document of antiquity more authentic than the original acts of these martyrs.
They were brought before Numerianus Maximus, governor of the province at Tarsus, the metropolis of Cilicia. Their acts are given at length by Orsi. But we here give a succinct account for the convenience of the reader. Tarkas, who was the eldest, was first interrogated. Being asked his name, he replied, I am a Christian. The governor said, But I wish to know thy name. Tarkas again replied, I am a Christian. Maximus, in a rage, desired the executioners to break his jaw bones and to tell him not to answer one thing for another. The saint observed that he had answered his real name, but that he was called Tarkas by others, and proceeded to state that he was a Roman citizen and had belonged to the military profession, but retired from the army in order to in order the better to observe his religion.
Maximus then said, in consideration of thy age, I am anxious to honor thee if thou wilt obey the emperor by sacrificing to the gods. The saint replied, the emperors are grievously mistaken and blinded by the devil. To my God I sacrifice my heart, and not the blood of animals, which he needeth not. Whilst I honor the law of God, I cannot observe the law of false deities. Maximus asked, And besides ours, is there any other law? Tarkas answered, This, your law, is impious, since it teaches you to adore as God's blocks of marble and of wood. The governor then caused the saint to be stripped and scourged with rods, during which torture he said, these stripes but encourage me to place all my confidence in God and in his Christ.
Maximus rejoined, then thou servicest two gods. Having confessed God and Christ, how canst thou deny a plurality of gods? Tercus explained, I confess one only God because Christ is the Son of God, and the Father and the Son are but one God. Maximus, being unwilling to hear him any further, sent him to prison and desired Probus to be brought before him. This saint, being asked his name and parentage, answered that men called him Probus, but that it was much more pleasing to him to be called a Christian. He added that his father was of Thrace, but that he was born in Pamphylia, and that he was a plebeian, by condition, and had possessed of a large estate, which he had renounced to serve God.
Maximus told him that by sacrificing to the gods, he would be honored by the emperors, and that he himself would admit him to his friendship. Probus replied, I want neither honors from the emperors nor thy friendship. The governor then ordered him to be stripped and beaten with sinews of oxen, and after some time to be turned and beaten on the belly. During this torture, Probus called upon the Lord to assist him. Whereupon, Maximus sent some of the executioners to ask him where was the assistance of God which he had invoked. The saint replied, God helps me and will continue to help me, so much so that I dread not your torments.
Maximus said, Look, wretch, how the ground is all covered with thy blood. The saint answered, But thou shouldst know that the more my body suffers for Christ, the more my soul is enlivened. The governor then sent him to prison and called Adra and called Andronicus. Maximus questioned this saint, also concerning his name and parentage. He answered that he was a Christian, but was called Andronicus by men, and that he was a native of Ephesus, of noble family. Maximus said to him, obey the emperors who are our fathers and adore the gods.
Andronicus replied, thou art right in calling them fathers, for the devil is thy father. Maximus said, I have compassion on my youth, but know that I have great torments ready in case thou wilt not sacrifice to the gods. Andronicus replied, I appear to thee young in years, but my soul hath grown to a manly age, and I am prepared for all thy torments. Maximus then commanded him to be put to torture, during which a certain notary told him to obey the governor. Andronicus said, Keep thy advice to thyself. Although older than I am, thou art foolish in advising me to sacrifice to demons. During the infliction of the tortures, the tyrant said to him, Wretch, art thou insensible to torments?
Wilt thou not give over thy follies which cannot save thee from my hands? The saint answered, These follies are necessary for those who put their trust in God. But thy wisdom shall bring eternal death to thy soul. The governor then ordered that he should be cruelly tortured in the limbs, that his sides should be torn, and his wounds scraped with broken tiles. The saint, having endured all with fortitude, had chains put about his neck and feet, and was sent to prison with the rest. The governor, having gone from Tarsus to Mopsus Tia, summoned the three saints before him at this place, and again, beginning with Tarkas, commanded him to sacrifice to the gods.
The saint, having persevered in his refusal, Maximus ordered his mouth to be beaten with a stone until his teeth were knocked out, upon which he said, although you should break should break every limb of my body, yet will I not alter my resolution. I am prepared to suffer all thou canst invent, and am well assured of receiving the necessary assistance from him for whom I combat. Maximus then caused the fire to be brought and his hands to be burned. Whereupon, Tarkas said, this fire doth not cause me to be afraid. I fear rather the eternal fire which would await me. Did I obey thy command?
Maximus then commanded him to be tied up by the feet and suspended over a great smoke. The saint having suffered these tortures without the least complaint, the tyrant caused his nostrils to be filled with vinegar, salt, and mustard. But perceiving that Tarkas endured all in silence, he reprimanded he remanded him to prison till he could devise new tortures. After this, Probus was called up, and the governor said to him, The emperor sacrificed to the gods, and wilt thou not sacrifice? Probus answered, the torments which thou hast already caused me to suffer have given me new strength. It is therefore improbable that I can be induced to sacrifice to the gods whom I know not.
I adore one only God, and him only do I serve. How can blocks of wood and marble be called gods? Maximus, interrupting him, caused him to be buffeted on the mouth when the soles of his feet burned with red hot plates of iron. But the saint, appearing insensible to these tortures, was stretched upon the rack and most cruelly scourged. The tyrant, perceiving that all these torments were insufficient to overcome the constancy of the saint, commanded his head to be shaved and burning coals to be placed upon it. But finding that this torture was also of to no purpose, he endeavored to seduce him by promising him the favor of the emperors, which had been extended to previous apostates.
Probus answered, All those who have received such favors have thereby miserably lost themselves. What can he expect who has lost the favor of the only true God? Maximus, who imagined himself personally offended by every answer of the saint, ordered him to be again buffeted on the face and brought back to prison. Andronicus was next summoned, whom the tyrant endeavored to persuade that Tarkas and Probus had already sacrificed. The saint replied, in vain dost thou attempt to deceive me with lies. They have not done so, nor will I ever be induced to do so.
I fear thee not. Use all thy tortures, and thou shalt see how far superior to them is a true servant of the Lord. Upon these words, the tyrant caused him to be tied between four posts and most cruelly scourged. Whereupon the saint asked, Have all thy threats only come to this? Maximus ordered his lacerated back to be rubbed with salt. But the saint told the executioners to continue this infliction in order that he might be well seasoned. Thou shalt not, said Maximus, overcome me. Nor shall I, replied Adronicus, ever permit thy torments to diminish my constancy.
By the grace of that God who strengthens me, thou shalt always find me the same. It so happened, the governor, wearied by his perseverance, ordered him back to prison. Maximus then passed to the city of Anaxarbas. Whither he commanded the saints to be brought, and again began with Tarkas, ordering him to sacrifice to the gods. Oh, wretched deities, exclaimed the saint, for whom and for whose worshipers eternal fire is prepared. Maximus. I perceive that thou wouldst have me instantly behead thee in order that thy sufferings be shortened. Tarkus.
Thou art deceived. For, on the contrary, I beseech thee to prolong my combat, that I may receive the greater reward. Unhappy wretch! Exclaimed the tyrant. What reward canst thou hope for from death? Tarkas, alas, thou knowest not the reward which is prepared for us by our God who is in heaven. After this interrogation, he had continued for some time. The tyrant ordered him to be stretched on the rack, to be buffeted on the face and mouth, and his breasts to be perforated with red hot iron spikes. He then commanded his ears to be cut off, and the skin to be flayed from his head, that burning coals might be placed thereupon thereon.
During this torture, the saint said, exercise what cruelty thou wilt. I will never turn my back upon the God who strengthens me. Finally, his shoulders having been pierced as his breasts had been, he was condemned to the beasts and sent to prison. Probus was next called, and Maximus, finding his constancy undiminished, caused him to be suspended by the feet, and his sides and back to be pierced with red hot spikes. Having then caused wine and meats, which had been offered to the gods, to be forced down his throat, the tyrant said to him, What has the endurance of thy tortures availed thee?
Behold, thou hast at last participated in our sacrifices. Probus answered, Doth it then appear to thee that thou hast obtained a great victory? Although thou shouldst cause all the filth of thy altars to be forced into my mouth, yet would not my soul be contaminated, since God beholds the violence which I have suffered. Maximus to vent his rage upon him caused the calves of his legs and his hands to be thoroughly perforated with red hot spikes and his eyes to be burned out with them. Yet during these horrible tortures, no word of lamentation was heard from the saint.
But he continued to bless the Lord, and said to the tyrant, as long as I shall have breath, I will render thanksgiving to the Lord, who grants me strength and patience. I desire so much as to finish my life by the most cruel death which thy tyranny can invent, in order that I may render to God the homage which he deserves. Andronicus was then brought forward, and having continued to despise equally the threats and promises of the tyrant. Rolls of paper were lighted upon his abdomen, and burning spice spikes placed between his fingers. The saint having invoked the name of Jesus for strength to suffer these tortures, Maximus said to him, this Jesus, in whom thou confitest, was a malefactor crucified by Pontius Pilate.
Peace, replied Andronicus. Thou shouldst not speak of him, of whom thou art unworthy. If thou didst know him, thou wouldst not blaspheme his name, nor persecute his servants. Thou and thy associates shall suffer for this, but may the Lord punish ye in such a manner that ye may come to the knowledge of your misdeeds. After this speech, Maximus caused his teeth and tongue to be pulled out, and sent back him back to prison. Upon the following day, an arena of wild beasts was prepared, to whom the martyrs were exposed. The beasts, not daring to approach them, a most ferocious bear was let loose.
But the animal, having approached Andronicus, began to lick his wounds. Whereupon Maximus commanded her to be killed at the saint's feet. A lioness was then put forward, but she laid down at the feet of Tarkas like a lamb. Maximus having caused her to be irritated, her fury was directed towards the spectators, and she was accordingly shut up in her den. Finally, the tyrant caused the martyrs to be cut down by the gladiators, and they thus obtained their the desired crown. So it says here as a footnote. Their acts contain another interesting fact.
Before retiring, the governor commanded 10 soldiers to intermix the bodies with those of the gladiators who had been slain, and to guard them in order that they might not be recognized and the Christians might not be able to carry them off. Several, however, approached in the darkness and implored the help of God with great fervor. Their prayers were heard. The night was very dark, and a violent thunderstorm with rain dispersed the guards. The faithful distinguished the three bodies by a miraculous star or ray of light that streamed on each of them. They joyfully carried off the precious treasures and hid them in a hollow cave in the neighboring mountains, where the governor was not able by any search that he could make to find them.
So that's the end of this chapter. And then as you can see, perseverance, virtues, temperance, and of fortitude are what the the martyrs took. Now let's see. What do we have here? That we're gonna conclude it there. I'd like to thank everybody for joining me on the Council of Catholic Men, Catechism and Bible Study. Today's date is Wednesday, 10/08/2025. Let's end with a prayer. In the name of the father, and of the son, and of the holy spirit, amen. Our father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, upon earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us.
And lead us not into temptation, but deliver us from evil. Amen. In the name of the Father, Son, and of the Holy Spirit. Amen. Thank you all, and God bless you.
Welcome to Catechism and Bible Study with the Council of Catholic Men. I'm Patrick Chanel, and I hope that, you're all having a good day or a night wherever you may be. Let's begin with a prayer. In the name of the Father and of the Son and of the Holy Spirit, amen. Remember, oh most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thy intercession was left unaided. Inspired by this confidence, I fly unto thee, O Virgin of Virgins, my Mother. To thee do I come, before thee I stand, sinful and sorrowful.
O Mother of the Word Incarnate, despise not my petitions, but in thy mercy, hear and answer me. Amen. In the name of the father and of the son and of the Holy Spirit, amen. Now I'm gonna read a quote from Saint Thomas Aquinas to convert somebody go and take them by the hand and guide them but the direct action that's what we need to do convert people to the faith, to the true faith, to the true understanding of why we're here. Let's begin where we left off on second on Saint Paul's second letter to the Corinthians. We're on chapter 11.
He is forced to commend himself and his labors, lest the Corinthians should be imposed upon by the false apostles. Would to God you could bear with some little of my folly, but do bear with me, for I am jealous of you with the jealousy of God. For I have espoused you to one husband that I may present you as a chaste virgin to Christ. But I fear, lest as the serpent seduced Eve by his subtlety, so your minds should be corrupted and fall from the simplicity that is in Christ. For if he that cometh preacheth another Christ, whom we have not preached, or if you receive another spirit, whom you have not received, or another gospel, which you have not received, you might well bear with him.
For I suppose that I have done nothing less than the great apostles. For although I be rude in speech, yet not in knowledge, but in all things we have been made manifest to you. Or did I commit a fault, humbling myself that you might be exalted, because I preached unto you the gospel of God freely? I have taken from other churches, received wages of them for your ministry. And when I was present with you and wanted, I was chargeable to no man. For that which was wanting to me, the brethren supplied who came from Macedonia. And in all things, I have kept myself from being burden burdensome to you, and so I will keep myself.
The truth of Christ is in me, that this glorying shall not be broken off in me in the regions of Akkiah. Wherefore, because I love you not, God knoweth it. But what I do that I will do, that I may cut off the occasion from them that desire occasion, that wherein within where that wherein they glory, they may be found even as we. For such false apostles are deceitful workmen, transforming themselves into the apostles of Christ. And no wonder that for Satan himself transformeth himself into an angel of light. Therefore, it is no great thing if his ministers be transformed as the ministers of justice, whose end shall be according to their works.
I say again, let no man think me to be foolish. Otherwise, take me as one foolish. That I also may glory a little. That which I speak, I speak not according to God, but as it were in foolishness in this matter of glorying. Seeing that many glory according to the flesh, I will glory also, for you gladly suffer the foolish, whereas yourselves are wise. For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face, I speak according to dishonor, as if we had been weak in this part, wherein if any man dare I speak foolishly, I dare also.
They are Hebrews, so am I. They are Israelites, so am I. They are the seed of Abraham, so am I. They are the ministers of Christ, I speak as one less wise. I am more, in many more labors, in prisons more frequently, in stripes above measure, in deaths often. Of the Jews, five times did I receive 40 stripes save one. Thrice I was beaten with rods. Once I was stoned. Thrice I suffered shipwreck. A night and a day I was in the depth of the sea. In journeying often in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren, in labor and painfulness, in much watchings, in hunger and thirst, in fasting in fastings often, in cold and nakedness, beside besides those things which are without my daily insistent instance, the solicitude for all the churches.
Who is weak, and I am not weak? Who is scandalized, and I am not on fire? If I must needs glory, I will glory of the things that concern my infirmity. The God and father of our Lord Jesus Christ, who is blessed forever, knoweth that I lie not. At Damascus the governor of the nation under Erathas the king guarded the city of the Damascus Damascus to apprehend me, and through a window in a basket was I let down by the wall, and so escaped his hands. Okay, so that's the end of chapter 11. We're going to go now to one of the footnotes. So, chapter 11, verse one.
Verse one is, Would to God you could bear with some little of my folly, but do bear with me. My folly. So he calls his reciting his own praises, which, commonly speaking, is looked upon as a piece of folly and vanity, though the apostles though the apostle was constrained to do it for the good of the souls committed to his charge. And then footnotes. So what he's boasting of, he's boasting of because of Christ. He's not boasting because he's somehow saying that he's he's a vain person. So verse 28, besides those things which are without my daily instance, the solicitude for all the churches, my daily instance, the labors that come in and press upon me every day.
Alright? So now, we're going to read chapter 12. His raptures and revelations. His being buffeted by Satan. His fear for the Corinthians. If I must glory, it is not expedient indeed, but I will come to visions and revelations of the Lord. I know a man in Christ above fourteen years ago, whether in the body I know not, or out of the body I know not, God knoweth. Such a one caught up to the third heaven. And I know such a man, whether in the body or out of the body, I know not, God knoweth. That he was caught up into paradise and heard secret words, which it is not granted to man to utter.
For such a one I will glory, but for myself I will glory nothing. But in my infirmities, for though I should have a mind to glory, I shall not be foolish. For I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or anything he heareth from me, unless the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan to buffet me. For which thing thrice I besought the Lord that it might depart from me? And he said to me, my grace is sufficient for thee, for power is made perfect in infirmity. Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me.
For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ, for when I am weak, then I am powerful. I am become foolish. You have compelled me. For I ought to have been commanded by you. For I have no way come short of them that are above measure apostles, although I be nothing. Yet the signs of my apostleship have been wrought on you, in all patience, in signs and wonders and mighty deeds? For what is there that you have had less than the other churches, but that I myself was not burdensome to you?
Pardon me this injury. Behold now the third time I am ready to come to you, and I will not be burdensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up the parents for the parents, but the parents for the children. But I most gladly will spend and be spent myself for your souls. Although loving you more, I be loved less. But be it so, I did not birthen you, but being crafty, I caught you by guile. Did I overreach you by any of them whom I sent to you? I desired Titus, and I sent with him a brother.
Did Titus overreach you? Did we not walk with the same spirit? Did we not in the same steps? Of old, think you that we excuse ourselves to you? We speak before God in Christ. But all things, my dearly beloved, for your edification. For I fear, lest perhaps, when I come, I shall not find you such as I would, that I shall be found by you such as you would not, lest perhaps contentions, envyings, animosities, dissensions, detractions, whisperings, swellings, seditions be among you. Lest again, when I come, God humble me among you, and I mourn many of them that sinned before and have not done penance for the uncleanness and fornication and lasciviousness that they have committed.
Okay. So let's, go back and read from the footnotes. There's one footnote for this one, and that's verse nine. Verse nine, and he said to me, my grace is sufficient for thee, for power is made perfect in infirmity. Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me. Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity, as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conviction conflicts.
And that that's the part that stood out to me the most was chapter was verse nine and chapter 12 of the second letter to Corinthians. So, my grace is sufficient, for power is made perfect in infirmity. You can tell how much a man can tolerate when he's at his last ends, when he's in his infirmity, when people who should have been supporting him stop supporting him. It's that that's the test of a person's strength, and God gives you that, but he never gives you more than you can handle. And you gotta realize, we all have a short life here on Earth, and we only have a short amount of time to do what we need to do to help make the world better through through God's grace.
Now, let's go on to chapter 13. He threatens the impotent impenitent to provoke them to penance. Behold, this is the third time I am coming to you In the month of of two or in the mouth of two or three witnesses shall every word every word stand. I have told before and foretell as present, and now absent, to them that sinned before and to all the rest, that if I come again, I will not spare. Do you seek a proof of Christ that speaketh in me, who towards you is not weak, but is mighty in you? For although he was crucified through weakness, yet he lived by the power of God.
For we also are weak in him, but we shall live with him by the power of God towards you. Try your own selves if you be in the faith. Prove ye yourselves, know you not your own selves that Christ Jesus is in you, lest perhaps you be reprobates. But I trust that you shall know that we are not reprobates. Now we pray, God, that you may do no evil, not that we may appear approved, but that you may do that which is good, and that we may be as reprobates. For we can do nothing against the truth, but for the truth. For we rejoice that we are weak, and you are strong.
This also we pray for, your perfection. Therefore, I write these things being absent, that being present, I may not deal more severely according to the power which the Lord hath given me unto edification, and not unto destruction. For the rest, brethren, rejoice, be perfect, take exhortation, be want of one mind, have peace, and the God of peace and of love shall be with you. Salute one another with a holy kiss. All the saints salute you. The grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Spirit be with you all. Amen.
And that ends Saint Paul's second letter to the Corinthians. And let's go into the footnotes, verse seven. Now we pray, God, that you may do no evil, not that we may appear approved, but that you may do that which is good, and that we may be as reprobates. Reprobates that is without proof by having no occasion of showing our power in punishing you. So that's not our job. Our job isn't to punish other people. It's to correct them and help them. It's like I said in that quote from Saint Augustine, which I'll read again here. Or not Saint Augustine, but his one of his greatest influences, which was Saint Thomas Aquinas, to convert somebody, go and take them by the hand and guide them.
So you guide people. You don't reproach them. You don't I mean, by reproach, you don't punish them. You guide them. It's not your job to punish. That's God's job. It's not our job to punish other people. We're here to correct each other. So let's move on. Let's go into the catechism now. So we're we're going through the catechism, large catechism of Saint Peter Canisius, who's a doctor of the church. He was a Dutch saint, one of the first Jesuits. So he was a doctor of the church, meaning he was a scholar. He compiled one of the first catechisms that was ever printed on a mass scale.
And we're on the question 195. We're talking about corporal and spiritual works of mercy. Last week, we talked about the corporal works of mercy, which had to do with helping people in the flesh. And now, we're gonna do, let's let's go over real quick the corporal works of mercy. The corporal works of mercy. So the corporal works of mercy are 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, and to bury the dead. That's what we're here to do. And now we're gonna talk about spiritual works of mercy.
And to refresh ourselves, the spiritual works of mercy are these to correct those that sin. Notice it says to correct, which doesn't necessarily mean to punish. To teach the ignorant, to give count good counsel to them that are in doubt, to pray to God for the welfare of our neighbor, to comfort the sorrowful, to beat in iniquities, and excuse me to beat injuries patiently to bear excuse my to bear injuries patiently so when people harm us we're to be patient and not react out of a desire to punish and to forgive offenses. And here we go.
Question one ninety five. And what doth the scripture testify of those that are spiritual? We, saith he, that are stronger must sustain the infirmities of the weak, and not please ourselves. Let every one of you please his neighbor unto God to edification. For Christ did not please himself. And again, be ye gentle one to another, merciful, pardoning one another, as God in Christ hath pardoned you. Again, be ye therefore followers of God, as most dear children, and walk in love as Christ also loved us. Moreover, put ye on, therefore, as the elect of God, holy and beloved, the bowels of mercy, benighted d, humility, modesty, patience, supporting one another, and pardoning one another.
If any have a quarrel against any man, as also our Lord hath pardoned us, so you also. And again, admonish the unquiet. Comfort the weak minded. Bear up the weak. Be patient to all. These and many other things of like tenor doth Saint Paul everywhere inculcate, who in the intent he might save all, was made all things to all men, so that hereupon himself testifieth. Who is weak, and I am not weak? Who is scandalized, and I am not burnt? We just read that, by the way, in the Bible. And again, I have great sadness and continual sorrow in my heart, for I wished myself an anathema from Christ for my brethren.
And in another place, I most gladly will bestow, and will myself moreover be bestowed for your souls. Although loving you more, I am loved less. Which, that was also in the reading, the previous reading from the Bible. So who is weak, I am and I am not weak. Who is scandalized, and I am not burnt. So you help those that need help the most. So question one ninety six. What is the sum of all the doctrine touching the performance of the works of mercy? The apostle hath comprised the whole matter, as it were, in this one word. Bear ye one another's burdens, and so you shall fulfill the law of Christ.
To wit, the law of charity, of which law, again, he saith, if there be any other commandment, it is comprised in this word, Thou shalt love thy neighbor as thyself. And the apostle, Saint Peter, before all things, saith he, having mutual charity continual among yourselves because charity covereth the multitude of sins. Which precept or office of showing mercy and charity as it is most agreeable to nature and reason, so doth it touch even all kinds of men without exception. Insomuch that of this, we read it written, God hath given every man a charge of his neighbor.
And he hath given charge in this manner, as Christ interpreteth. All things whatsoever you will that men do to you, you do you also to them, for this is the law and the prophets. And that quote was from Matthew, chapter seven, Luke, chapter six. So, now we're gonna move on to the cardinal virtues. Of the cardinal virtues, question 197: What meaneth the name and nature of cardinal virtues? Certain virtues be therefore called cardinal, because they be, as it were, fountains and hinges of all the rest. And as the door turneth upon the hinges, so the whole course of honest life consisteth of them.
And the whole frame of good works doth seem after a sort to depend on them upon them. And they are accounted four in number: prudence, justice, temperance, and fortitude. Thereof it is thus written, teat she teacheth sobriety, and prudence, and justice, and virtue. Then which things there is nothing in this life more profitable unto men? That's the book of wisdom, chapter eight. Where by propriety, temperance, by virtue, fortitude is not obscurely signified. And of all of them are so commanded unto us, that we may assuredly understand that, by the eternal wisdom which is God, they are properly bestowed and are received and exercised with great very great fruit of man's salvation, which virtues are called also officials, that is, appertaining to offices or duties, because that from them, as Saint Ambrose hath noted, do spring the diverse kinds of offices, and are derived all manner of duties appertaining to the ordinary life of man, according to every man's vocation.
Question 198. How are the cardinal virtues defined? Prudence is a virtue which, according to the rule of honesty, prescribeth that what is to be desired and what is to be eschewed by man. Justice is a virtue whereby we give every man his own. Temperance is a virtue moderating the pleasures of the flesh, which are felt in tasting and touching. Fortitude is a virtue whereby labors and dangers of death are constantly both undertaken and suffered out. This is the noble chariot of virtues, whereby we are carried into heaven. These are the four rivers of paradise, as Saint Augustine calleth them, of whom also this saying of worthy memory is ex extent, that, saith he, is the science and knowledge of human things, that knoweth the light of prudence, the decency of temperance, the strength of fortitude, the holiness of justice.
For these are they which, fearing no fortune, we may behold to call truly our own. Alright. Let's do two more questions. Question 199, How is prudence commanded unto us in holy scripture? Wisely doth Ecclesiasticus teach us in this manner, My son, without advice, do nothing, and after thy deed, thou shalt not repent thee. And again, a wise heart that hath understanding will keep itself from sin, and in the works of justice, it shall have success. Also, the fountain of all wisdom and prudence, Christ, that that true Solomon, teacheth thus, be ye wise as serpents, and simple as doves.
So the intent that we may understand that to perfect prudence both, are jointly required. To wit, both the simplicity of the dove, which maketh men meek and innocent, and the prudence of the serpent, which maketh men circumspect and provident, provident, provident. So that they neither deceive, nor be of others deceived. That shall be brought to pass if we conform ourselves to the doctrines of Saint Paul. See, brethren, saith he, how you walk warily, not as unwise, but as wise, redeeming the time because the days are evil. Therefore, become not unwise, but understanding that what is the will of God, to wit, good, acceptable, and perfect.
And hereunto appertaineth the speech of Solomon. He that goeth with wise men shall be wise, and a friend of fools shall become like unto them. And this also, in the face of a wise man shineth wisdom. Finally, that which the same affirmeth. The heart of a wise man shall possess knowledge, and the care of wise men seeketh doctrine. Question 200. Of justice. What doth the Holy Scripture deliver unto us? Justice advanceth the nation: by justice the throne is established. Better is a little with justice than many fruits with iniquity. And the office of this justice doth the Apostle explicate unto us in these words: Render to all men their due, to whom tribute, tribute to whom custom, custom, to whom fear, fear, to whom honor, honor.
Hereunto belongeth those parts of a just and happy man. Thus, set down in the Psalm, he that hath not done deceit in his tongue, nor hath caused evil, caused evil to his neighbor, and hath not admitted a reproach against his neighbors, he that sweareth to his neighbor, and doth not receive, he that hath not given his money to usury, and hath not taken rewards against the innocent. By which we may easily see that the name of justice is here taken after a more strict manner than were where we discoursed of Christian justice in general. We're gonna leave it there.
And move on. We're gonna move on to a story time. We're gonna talk about the victories of the martyrs by Saint Alphonsus de Liguori, or the lives of the most celebrated martyrs of the Church. And since today is October 8, and the next Feast of Martyrs is October 11 in this book, We're gonna read from chapter, 56. Saints Tarracus, Probus, and Andronicus martyred in Cilicia, October 11. The martyrdom of these three saints causes us to wonder at the extent to which the cruelty of tyrants and the patience of saints can be carried. Saint Orsi assures us that there is no document of antiquity more authentic than the original acts of these martyrs.
They were brought before Numerianus Maximus, governor of the province at Tarsus, the metropolis of Cilicia. Their acts are given at length by Orsi. But we here give a succinct account for the convenience of the reader. Tarkas, who was the eldest, was first interrogated. Being asked his name, he replied, I am a Christian. The governor said, But I wish to know thy name. Tarkas again replied, I am a Christian. Maximus, in a rage, desired the executioners to break his jaw bones and to tell him not to answer one thing for another. The saint observed that he had answered his real name, but that he was called Tarkas by others, and proceeded to state that he was a Roman citizen and had belonged to the military profession, but retired from the army in order to in order the better to observe his religion.
Maximus then said, in consideration of thy age, I am anxious to honor thee if thou wilt obey the emperor by sacrificing to the gods. The saint replied, the emperors are grievously mistaken and blinded by the devil. To my God I sacrifice my heart, and not the blood of animals, which he needeth not. Whilst I honor the law of God, I cannot observe the law of false deities. Maximus asked, And besides ours, is there any other law? Tarkas answered, This, your law, is impious, since it teaches you to adore as God's blocks of marble and of wood. The governor then caused the saint to be stripped and scourged with rods, during which torture he said, these stripes but encourage me to place all my confidence in God and in his Christ.
Maximus rejoined, then thou servicest two gods. Having confessed God and Christ, how canst thou deny a plurality of gods? Tercus explained, I confess one only God because Christ is the Son of God, and the Father and the Son are but one God. Maximus, being unwilling to hear him any further, sent him to prison and desired Probus to be brought before him. This saint, being asked his name and parentage, answered that men called him Probus, but that it was much more pleasing to him to be called a Christian. He added that his father was of Thrace, but that he was born in Pamphylia, and that he was a plebeian, by condition, and had possessed of a large estate, which he had renounced to serve God.
Maximus told him that by sacrificing to the gods, he would be honored by the emperors, and that he himself would admit him to his friendship. Probus replied, I want neither honors from the emperors nor thy friendship. The governor then ordered him to be stripped and beaten with sinews of oxen, and after some time to be turned and beaten on the belly. During this torture, Probus called upon the Lord to assist him. Whereupon, Maximus sent some of the executioners to ask him where was the assistance of God which he had invoked. The saint replied, God helps me and will continue to help me, so much so that I dread not your torments.
Maximus said, Look, wretch, how the ground is all covered with thy blood. The saint answered, But thou shouldst know that the more my body suffers for Christ, the more my soul is enlivened. The governor then sent him to prison and called Adra and called Andronicus. Maximus questioned this saint, also concerning his name and parentage. He answered that he was a Christian, but was called Andronicus by men, and that he was a native of Ephesus, of noble family. Maximus said to him, obey the emperors who are our fathers and adore the gods.
Andronicus replied, thou art right in calling them fathers, for the devil is thy father. Maximus said, I have compassion on my youth, but know that I have great torments ready in case thou wilt not sacrifice to the gods. Andronicus replied, I appear to thee young in years, but my soul hath grown to a manly age, and I am prepared for all thy torments. Maximus then commanded him to be put to torture, during which a certain notary told him to obey the governor. Andronicus said, Keep thy advice to thyself. Although older than I am, thou art foolish in advising me to sacrifice to demons. During the infliction of the tortures, the tyrant said to him, Wretch, art thou insensible to torments?
Wilt thou not give over thy follies which cannot save thee from my hands? The saint answered, These follies are necessary for those who put their trust in God. But thy wisdom shall bring eternal death to thy soul. The governor then ordered that he should be cruelly tortured in the limbs, that his sides should be torn, and his wounds scraped with broken tiles. The saint, having endured all with fortitude, had chains put about his neck and feet, and was sent to prison with the rest. The governor, having gone from Tarsus to Mopsus Tia, summoned the three saints before him at this place, and again, beginning with Tarkas, commanded him to sacrifice to the gods.
The saint, having persevered in his refusal, Maximus ordered his mouth to be beaten with a stone until his teeth were knocked out, upon which he said, although you should break should break every limb of my body, yet will I not alter my resolution. I am prepared to suffer all thou canst invent, and am well assured of receiving the necessary assistance from him for whom I combat. Maximus then caused the fire to be brought and his hands to be burned. Whereupon, Tarkas said, this fire doth not cause me to be afraid. I fear rather the eternal fire which would await me. Did I obey thy command?
Maximus then commanded him to be tied up by the feet and suspended over a great smoke. The saint having suffered these tortures without the least complaint, the tyrant caused his nostrils to be filled with vinegar, salt, and mustard. But perceiving that Tarkas endured all in silence, he reprimanded he remanded him to prison till he could devise new tortures. After this, Probus was called up, and the governor said to him, The emperor sacrificed to the gods, and wilt thou not sacrifice? Probus answered, the torments which thou hast already caused me to suffer have given me new strength. It is therefore improbable that I can be induced to sacrifice to the gods whom I know not.
I adore one only God, and him only do I serve. How can blocks of wood and marble be called gods? Maximus, interrupting him, caused him to be buffeted on the mouth when the soles of his feet burned with red hot plates of iron. But the saint, appearing insensible to these tortures, was stretched upon the rack and most cruelly scourged. The tyrant, perceiving that all these torments were insufficient to overcome the constancy of the saint, commanded his head to be shaved and burning coals to be placed upon it. But finding that this torture was also of to no purpose, he endeavored to seduce him by promising him the favor of the emperors, which had been extended to previous apostates.
Probus answered, All those who have received such favors have thereby miserably lost themselves. What can he expect who has lost the favor of the only true God? Maximus, who imagined himself personally offended by every answer of the saint, ordered him to be again buffeted on the face and brought back to prison. Andronicus was next summoned, whom the tyrant endeavored to persuade that Tarkas and Probus had already sacrificed. The saint replied, in vain dost thou attempt to deceive me with lies. They have not done so, nor will I ever be induced to do so.
I fear thee not. Use all thy tortures, and thou shalt see how far superior to them is a true servant of the Lord. Upon these words, the tyrant caused him to be tied between four posts and most cruelly scourged. Whereupon the saint asked, Have all thy threats only come to this? Maximus ordered his lacerated back to be rubbed with salt. But the saint told the executioners to continue this infliction in order that he might be well seasoned. Thou shalt not, said Maximus, overcome me. Nor shall I, replied Adronicus, ever permit thy torments to diminish my constancy.
By the grace of that God who strengthens me, thou shalt always find me the same. It so happened, the governor, wearied by his perseverance, ordered him back to prison. Maximus then passed to the city of Anaxarbas. Whither he commanded the saints to be brought, and again began with Tarkas, ordering him to sacrifice to the gods. Oh, wretched deities, exclaimed the saint, for whom and for whose worshipers eternal fire is prepared. Maximus. I perceive that thou wouldst have me instantly behead thee in order that thy sufferings be shortened. Tarkus.
Thou art deceived. For, on the contrary, I beseech thee to prolong my combat, that I may receive the greater reward. Unhappy wretch! Exclaimed the tyrant. What reward canst thou hope for from death? Tarkas, alas, thou knowest not the reward which is prepared for us by our God who is in heaven. After this interrogation, he had continued for some time. The tyrant ordered him to be stretched on the rack, to be buffeted on the face and mouth, and his breasts to be perforated with red hot iron spikes. He then commanded his ears to be cut off, and the skin to be flayed from his head, that burning coals might be placed thereupon thereon.
During this torture, the saint said, exercise what cruelty thou wilt. I will never turn my back upon the God who strengthens me. Finally, his shoulders having been pierced as his breasts had been, he was condemned to the beasts and sent to prison. Probus was next called, and Maximus, finding his constancy undiminished, caused him to be suspended by the feet, and his sides and back to be pierced with red hot spikes. Having then caused wine and meats, which had been offered to the gods, to be forced down his throat, the tyrant said to him, What has the endurance of thy tortures availed thee?
Behold, thou hast at last participated in our sacrifices. Probus answered, Doth it then appear to thee that thou hast obtained a great victory? Although thou shouldst cause all the filth of thy altars to be forced into my mouth, yet would not my soul be contaminated, since God beholds the violence which I have suffered. Maximus to vent his rage upon him caused the calves of his legs and his hands to be thoroughly perforated with red hot spikes and his eyes to be burned out with them. Yet during these horrible tortures, no word of lamentation was heard from the saint.
But he continued to bless the Lord, and said to the tyrant, as long as I shall have breath, I will render thanksgiving to the Lord, who grants me strength and patience. I desire so much as to finish my life by the most cruel death which thy tyranny can invent, in order that I may render to God the homage which he deserves. Andronicus was then brought forward, and having continued to despise equally the threats and promises of the tyrant. Rolls of paper were lighted upon his abdomen, and burning spice spikes placed between his fingers. The saint having invoked the name of Jesus for strength to suffer these tortures, Maximus said to him, this Jesus, in whom thou confitest, was a malefactor crucified by Pontius Pilate.
Peace, replied Andronicus. Thou shouldst not speak of him, of whom thou art unworthy. If thou didst know him, thou wouldst not blaspheme his name, nor persecute his servants. Thou and thy associates shall suffer for this, but may the Lord punish ye in such a manner that ye may come to the knowledge of your misdeeds. After this speech, Maximus caused his teeth and tongue to be pulled out, and sent back him back to prison. Upon the following day, an arena of wild beasts was prepared, to whom the martyrs were exposed. The beasts, not daring to approach them, a most ferocious bear was let loose.
But the animal, having approached Andronicus, began to lick his wounds. Whereupon Maximus commanded her to be killed at the saint's feet. A lioness was then put forward, but she laid down at the feet of Tarkas like a lamb. Maximus having caused her to be irritated, her fury was directed towards the spectators, and she was accordingly shut up in her den. Finally, the tyrant caused the martyrs to be cut down by the gladiators, and they thus obtained their the desired crown. So it says here as a footnote. Their acts contain another interesting fact.
Before retiring, the governor commanded 10 soldiers to intermix the bodies with those of the gladiators who had been slain, and to guard them in order that they might not be recognized and the Christians might not be able to carry them off. Several, however, approached in the darkness and implored the help of God with great fervor. Their prayers were heard. The night was very dark, and a violent thunderstorm with rain dispersed the guards. The faithful distinguished the three bodies by a miraculous star or ray of light that streamed on each of them. They joyfully carried off the precious treasures and hid them in a hollow cave in the neighboring mountains, where the governor was not able by any search that he could make to find them.
So that's the end of this chapter. And then as you can see, perseverance, virtues, temperance, and of fortitude are what the the martyrs took. Now let's see. What do we have here? That we're gonna conclude it there. I'd like to thank everybody for joining me on the Council of Catholic Men, Catechism and Bible Study. Today's date is Wednesday, 10/08/2025. Let's end with a prayer. In the name of the father, and of the son, and of the holy spirit, amen. Our father, who art in heaven, hallowed be thy name, thy kingdom come, thy will be done, upon earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us.
And lead us not into temptation, but deliver us from evil. Amen. In the name of the Father, Son, and of the Holy Spirit. Amen. Thank you all, and God bless you.
Opening welcome and Marian prayer
Aquinas quote and introduction to 2 Corinthians 11
Paul warns against false apostles and boasts in trials
Catalog of sufferings and escape from Damascus
Footnotes on chapter 11: "my folly" and pastoral intent
2 Corinthians 12: visions, thorn in the flesh, grace in weakness
Reflection on verse 9: power perfected in infirmity
Reading 2 Corinthians 13: call to examine yourselves
Footnotes on 2 Corinthians 13 and guiding vs. punishing
Transition to catechism: works of mercy overview
Spiritual works of mercy and Scriptural exhortations
Cardinal virtues introduced: prudence, justice, temperance, fortitude
Definitions and Scripture on prudence and justice
Story time: Victories of the Martyrs (October 11)
Trials of Saints Tarracus, Probus, and Andronicus
Final torments, arena miracles, and martyrdom
Takeaways: perseverance, virtues, fortitude
Closing announcements and the Lords Prayer
