In this episode of the Council of Catholic Men Bible and Catechism Study, we delve into the profound theological insights of Saint Paul's first epistle to the Corinthians, focusing on chapter 15. This chapter explores the resurrection of Christ and its implications for our own resurrection, emphasizing the importance of faith and the transformative power of Christ's resurrection. We discuss the significance of Christ as the second Adam, who brings redemption and life, contrasting with the first Adam who brought sin and death. The episode also touches on the theological concepts of resurrection, the nature of the spiritual body, and the ultimate victory over death through Jesus Christ.
We continue with a study from the Catechism of the Catholic Church by Saint Peter Canisius, examining the sins against the Holy Ghost and those that cry to heaven for vengeance. The discussion highlights the gravity of these sins and the importance of repentance and penance. We also reflect on the lives of martyrs, such as Saints Peter, Dorotheus, and Gorgonius, who exemplified steadfast faith in the face of persecution. The episode concludes with a prayer for those who are persecuted for their faith and a call to remain steadfast in the love of God.
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Unknown:
This is the Council of Catholic Men Bible and Catechism Study. Today is Wednesday, 09/10/2025, and I would like to thank you all for listening. Let's begin with a prayer in the name of the father and of the son and of the Holy Spirit. Amen. Our father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done upon earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen. In the name of the Father, Son, and of the Holy Spirit. Amen.
We're gonna begin where we left off last time. We're reading from the epistle of Saint Paul. One second. We're reading from the epistle of Saint Paul to the Corinthians, the first epistle. I believe we're on chapter 15. I'm almost certain we're on chapter 15. So, chapter 15. Christ's resurrection and ours. The manner of our resurrection. Now I made known unto you, brethren, the gospel which I preached to you, which also you have received and wherein you stand, by which also you are saved. If you hold fast after what manner I preached unto you, unless you have believed in vain.
For I delivered unto you first of all, which I also received, how that Christ died for our sins according to the scriptures, and that he was buried, and that he rose again the third day according to the scriptures, and that he was seen by Cephas, and after that by the 11. Then was he seen by more than 500 brethren at once, of whom many remain until this present, and some are fallen asleep. After that, he was seen by James, then by all the apostles. And last of all, he was seen also by me, as by one born out of due time. For I am the least of the apostles, whom who am not worthy to be called an apostle because I persecuted the church of God.
But by the grace of God, I am what I am, and his grace in me hath not been void. But I have labored more abundantly than all they, yet not I, but the grace of God with me. For whether I or they, so we preach, and so you have believed. Now if Christ be preached that he arose again from the dead, how do some among you say that there is no resurrection of the dead? But if there be no resurrection of the dead, then Christ is not risen again. And if Christ be not risen again, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God, because we have given testimony against God that he hath raised up Christ, whom he hath not raised up, if the dead rise not again.
For if the dead rise not again, neither is Christ risen again. And if Christ be not risen again, your faith is vain, for you are yet in your sins. Then they also that are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now Christ is risen from the dead, the first fruits of them that sleep. For by a man came death, and by a man, the resurrection of the dead. And as in Adam, all die, so also in Christ, all shall be made alive. But everyone in his own order, the first fruits, Christ, then they that are of Christ, who have believed in his coming.
Afterwards, the end, when he shall be have delivered up the kingdom to God and the Father, when he shall have brought to naught all principality, and power, and virtue? For he must reign until he hath put all his enemies under his feet, and the enemy death shall be destroyed last, for he hath put all things under his feet. And whereas he saith, all things are put under him. Undoubtedly, he is expected. Who put all things under him? And when all things shall be subdued unto him, then the son also himself shall be subject unto him that put all things under him, that God may be all in all.
Otherwise, what shall they do that are baptized for the dead? If the dead rise not again at all, why are they then baptized for them? Why also are we in danger every hour? I die daily. I protest by your glory, brethren, which I have in Christ Jesus our Lord. If according to man I fought with beasts at Ephesus, what doth it profit me if the dead rise not again? Let us eat and drink, for tomorrow we shall die. Be not seduced. Evil communications corrupt good manners. Awake, ye just, and sin not. For some have not the knowledge of God, I speak it to your shame.
But some man will say, how do the dead rise again, or with what manner of body shall they come? Senseless man, that which thou sowest is not quickened, except it die first. And that which thou sowest, thou sowest not the body that shall be, but bear grain as of wheat, or of some of the rest. But God giveth it a body as he will, and to every seed its proper body. All flesh is not the same flesh, but one is the flesh of men, another of beasts, another of birds, another of fishes. And there are bodies celestial and bodies terrestrial, but one is the glory of the celestial and another of the terrestrial.
One is the glory of the sun, another the glory of the moon, and another the glory of the stars, for this for star differeth from star in glory. So also is the resurrection of the dead. It is sown in corruption. It shall rise in incorruption. It is sown in dishonor. It shall rise in glory. It is sown in weakness. It shall rise in power. It is sown in a natural body it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written: The first man Adam was made unto a living soul the last Adam into a quickening spirit.
Yet, that was not first which is spiritual, but that which is natural. Afterwards, that which is spiritual. The first man was of the earth, earthly. The second man from heaven, heavenly. Such as is the earthly, such also are the earthly. And such as is the heavenly, such also are they that are heavenly. Therefore, as we have borne the image of the earth, let us bear also the image of the heavenly. Now this I say, brethren, that flesh and blood cannot possess the kingdom of God, neither shall corruption possess incorruption. Behold, I tell you a mystery.
We shall all indeed rise again, but we shall not all be changed, in a moment, in the twinkling of an eye, at the last trumpet, for the trumpet shall sound, and the dead shall rise again, incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. And when this mortal hath put on immortality, then shall come to pass the saying that is written, death is swallowed up in victory. Oh, death, where is thy victory? Oh, death, where is thy sting? Now the sting of death is sin, and the power of sin is the law.
But thanks be to God, who hath given us the victory through our Lord Jesus Christ. Therefore, my bre beloved brethren, be ye steadfast in it and immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord. That's the end of chapter 15. Let's go through the footnotes. Verse 28. The Son also shall be subject to him. Son is s o n. That is, the Son will be subject to the Father according to his human nature, even after the general resurrection. And also, the whole mystical body of Christ will be entirely subject to God, obeying him in everything.
So that verse let's read the verse. And when all things shall be subdued unto him, then the Son also himself shall be subject unto him that put all things under him, that God may be all in all. And then verse 29. That are baptized for the dead. Some think the Apostle here alludes to a ceremony then in use, but others more probably to the prayers and penitential labors performed by the primitive Christians for the souls of the faithful departed, or to the baptism of afflictions and sufferings undergone for sinners spiritually dead.
And the verse goes, Otherwise, what shall they do that are baptized for the dead? If the dead rise not again at all, why are they then baptized for them? And here, verse 23, Let us eat and drink. That is, if we did not believe that we were to rise again from the dead, we might live like the impious and wicked who have no belief in the resurrection. Verse 32, goes, If according to man I fought with beasts at Ephesus, What doth it profit me if the dead rise not again? Let us eat and drink, for tomorrow we shall die. For tomorrow we shall die. That is, if we do not did not believe that we were to rise again from the dead, we might live like the impious and wicked who have no belief in the resurrection.
And we're almost at the end chapter of first two Corinthians. So, look, the this chapter has a lot in it theologically. Like, it talks about the first Adam and the last Adam, the first Adam being corporal in body, which came to death, and then the second was spiritual and alive, which was Christ, who was the second Adam that this this, chapter refers to. That the first Adam brought sin into the world, and then Christ, the second Adam, brought in redemption through his sacrifice on the cross and through the sacraments that he instituted amongst the apostles that carry it on to this day in the Catholic Church.
So we'll read the end chapter of first two Corinthians. First, epistle to the Corinthians, chapter 16, of Collection of Alms, Admonitions, and Salutations. Now concerning the collections that are made for the saints, as I have given order to the churches of Galatia, so do ye also. On the first day of the week, let every one of you put apart with himself, laying up what it shall well please him, that when I come, the collections be not then to be made. And when I shall be with you, whose whomsoever you shall approve by letters, them will I send to carry your grace to Jerusalem.
And if it be meet that I also go, they shall go with me. Now I will come to you when I shall have passed through Macedonia, for I shall pass through Macedonia. And with you, perhaps, I shall abide or even spend the winter, that you may bring me on my way, whatsoever, whithersoever, I shall go. For I will not see you now by the way, for I trust that I shall abide with you sometime. If the Lord permit. But I will tarry at Ephesus until Pentecost. For a great door and evident is opened unto me and many adversaries. Now if Timothy come, see that he be with you without fear.
For he worketh the work of the Lord as I also do. Let no man therefore despise him, but conduct you him on his way in peace. That he may come to me. For I look for him with the brethren. And touching our brother Apollo, I give you to understand that I much in treated him to come unto you with the brethren. And indeed, it was not his will at all to come at this time, but he will come when he shall have leisure. Watch ye, stand fast in the faith, do manfully, and be strengthened. Let all your things be done in charity. And I beseech you, brethren, you know the house of Stephanas, and of Fortranas, and Achias Achiascus, and they are the firstfruits of Achaia, and have dedicated themselves to the ministry of the saints, that you also be subject to such, and to every one that worketh with us and laboreth.
And I rejoice in the presence of Stephanas, and Fortunatus and Achaiacas, because that which was wanting on your part, they have supplied. For they have refreshed both my spirit and yours. Know them therefore that are such. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord. With the church that is in their house with whom I also lodge. All the brethren salute you. Salute one another with a holy kiss. The salutation of me, Paul, with my own hand. If any man love not our lord, Jesus Christ, let him be Anathema, Maranatha.
The grace of our lord, Jesus Christ be with you. My charity be with you all in Christ Jesus. Amen. That's the end of the first epistle of Saint Paul to the Corinthians. And let's go through the two the, footnote for verse 22. Let him be Anathema Maranatha. Anathema signifies here a thing accursed. Maranatha, which according to Saint Jerome and Saint Chrysostom, signify, the Lord is come already, and therefore, it is to be taken as an admonition to those who doubted of the resurrection, and to put them in mind that Christ, the judge of the living and the dead, is come already. Others explain, Maranatha, may our Lord come, that is, to judge and punish those with exemplary judgments and punishments that do not love the Lord Jesus Christ.
And that's the end of this chapter and of the first epistle of Saint Paul to the Corinthians. And next week, we'll begin the second epistle of Saint Paul to to the Corinthians. And now, instead of going into that, I'm going to switch over to the catechism. We have the catechism of the Catholic Church by Saint Peter Canisius, who is a doctor of the church, one of the few doctors. I think there are less than 40 doctors. And he was a Dutch saint, and this is the most popular book in Dutch language ever sold besides the Bible. So for all you Dutch listeners, you have something to be proud of in Saint Peter Canisius.
So, where we ended I ended at the last question about the sins that are against the Holy Ghost. And to review, I'm gonna read the six sins that are against the Holy Ghost. Confidently this is number one. Confidently to abuse the mercy of God. Number two, utterly to despair of the grace of God or of his own salvation. Number three, rebelliously to upon the truth of religion against his own conscience. Number four, Vehemently to be moved by with a fettled envy, because of the increase of salvation and virtue in his brother. Number five, with an obstinate mind to persist wittingly in a fault.
Number six, without purpose of amendment, never to make an end of a lewd and perverse kind of life. So, we're gonna read the details about first of all actually, I've got two more questions. Maybe I've read the one, but I I doubt it. So I'm gonna read it again. If I if I did, I apologize. But this is a review. And this one is number five, which is, with an obstinate mind to persist wittingly in a fault. What kind of obstinacy is that which is a sin against the Holy Ghost? That cert which beareth an obstinate mind against him that giveth him good admonition, so that he will not suffer him felt by any means to be withdrawn from his damnable course.
With this sin was King Pharaoh notably attained, who, although he were so often admonished by Moses and sometimes afflicted with very sore scourges from God, yet not notwithstanding in his tyrannical purpose, he obstinately persisted and perished. Famous also was the incongruable obstinacy of the Jews, whom saint Stephen, painting out, as it were, in their colors, saith, with a hard neck and with uncircumcised ears, you have always resisted the Holy Ghost. And not unlike unto them are those at this day that, being addicted unto new sects, may not abide so much as to hear or read any Catholic instructions, but even like to the the serpent serpent called the asp, shutting their ears against the sweet melody of the sound doctrine of the Church.
They seemed to say, Depart thou from us, and we will not have the knowledge of thy ways, which is nothing else than, as Saint Paul speaketh, according to their hardness and impenitent heart, to heap to themselves wrath in the day of wrath, and of the revelation of the just judgment of God. For as Solomon also teacheth, to a man that with a hardneck condemneth him that correcteth him, a sudden destruction shall come upon him, and health shall not follow him. Question one sixty eight. When is a sin of impenitancy committed? When a man without any end or measure of his sins, which truly he should wash away with wholesome by wholesome penance, resolveth, moreover, that he will never do any penance at all.
Of this kind of persons, who are such desperate and pitiful sinners, and so remain, both their life and their death is most abominable. Forasmuch as, if not in words, yet indeed, they seem to say, we have entered into league with death, and with hell, we have made a pact. And of these also may the saint that saying be understood, which Saint John avoucheth, there is a sin to death, for that I say not that any man ask. Thus much concerning the sins against the Holy Ghost, which are doubtless most grievous, and which Almighty God either never or very hardly doth pardon. For which cause we ought often to guard ourselves and to confirm others against the same, that we may observe this that saying, contrastate not, extinguish not the spirit of God.
This day, if you hear his voice, harden not your hearts. Let none of you be abdurate with the fallacy of sin. For a hard heart shall be an evil case at the last. Now, therefore, let us come to those sins which are also not a little heinous, and are want to be called sins that cry unto heaven. Sins that cry unto heaven. Question one sixty nine. What sins are those that are said to cry unto heaven? Those which, notably above others, are known to have a manifest and exceeding wickedness, and do singularly purchase to those who commit them God's indignation and vengeance.
Of this sort, there are four numbered in holy scripture to wit, willful murder, sodomy, oppression of the poor, and defrauding the laboring man's hire. Question one seventy. What doth the scripture teach that willful murder is revenge? In most grievous manner, doubtless, as almighty God showeth in these words wherein he rebuketh Cain, the first manslayer. What hast thou done? Saith he. The voice of the blood of thy brother crieth to me from the earth. Now, therefore, thou shalt be cursed upon earth.' And in another place God's own voice doth testify. Whosoever shalt shed men's blood, his blood shall be shed also, for to the image of God was man made.
The kingly psalmeth singeth, men of blood shall not live half their days. For this is a very heinous wickedness, and he doth a most horrible injury to his neighbor that bereaveth him of his life without lawful authority. For which cause Christ himself saith also, all that take the sword shall perish with the sword. Question one seventy one. And what is extent in holy scripture touching the sin of Sodom and the punishments thereof? The men of Sodom, saith the scripture, were very not, and sinners before God, too too much. This horrible and abominable sin Saint Peter and and Saint Paul do reprove.
Yea, nature herself doth abhor, and the scripture also doth declare the greatness of so foul a wickedness. In these words, the cry of the Sodomites and the Gomorians is multiplied, and their sin is aggravated too too much. For which cause the angels do speak thus unto the just man Lot, who did greatly abhor from the outrageous filthiness of the Sodomites. We will destroy this place, because the cry of them hath increased before our Lord, who hath sent us to destroy them. Therefore, our Lord rained down upon Sodom and Gomorrah brimstone and fire, from out of heaven, and overthrew those cities and all the country about.
Neither doth the scripture leave untouched the causes which moved the Sodomites, and may also move others to this so grievous a sin. For thus we read in Ezekiel, Behold, this was the iniquity of Sodom, thy sister, pride, fullness of bread, and abundance, abundance, and the idleness of her and her daughters. And they did not stretch their hand to the needy and poor. And of this vice, which can never be sufficiently detested, are they guilty who do not fear the break to break the law of God, yea, and the law of nature written in Leviticus, which is this, cum masculo non commencer heiress, koitu foemimeo quia abbom Which sin, if it is if it be committed, we are admonished in the same place that the very earth is polluted with such horrible and abominable lusts, and that God's wrath is very much provoked against the people, and that the crime is to be punished with death.
For which cause Saint Paul doth not once only rebuke the liars with mankind, and he condemneth also unclean and effeminate persons, of which one was Onan, son of Judah, who could not escape the present revenge of God, for that he sinned against his own body, and worse than any beast would violate the honesty and order of nature. What doth the scripture propose touching the oppression of the poor? Thou shalt not make sad the stranger, saith the lord our lord, neither shalt thou afflict him. For you yourselves were strangers in the land of Egypt. Ye shall not hurt the widow and the fatherless.
If you do hurt them, they will cry out unto me, and I will hear their cry, and my fury shall take indignation, and I will strike you with the sword, and your wives shall be widows, and your children orphans. For which cause the Egyptians were scourged with so many plagues, and with their most cruel king and tyrant, Pharaoh, who spared not to kill the very infants of the Hebrews, were finally drowned because of their cruelty, more than barbarous against the Israelites? I have seen, saith the our Lord, the affliction of my people in Egypt, and I have heard their cry because of the hardness of those that are overseers of the works.
And knowing their grief, I came down to deliver them out of the hands of the Egyptians. For this cause doth our Lord, threatened by Isaiah the prophet. Woe they that make unjust laws, and writing have written injustice, that they might oppress the poor in judgment, and do violence to the cause of the humble of my people. That widows might be their prey, and that they might despoil might spoil the fatherless. And in the same prophet, there is extent this complaint of cruel and unjust magistrates. Thy princes are infidels, companions of thieves, all who love bribes.
They follow after rewards. They do not give judgment to the fatherless, and the cause of the widow doth not enter in unto them. Again, their collectors have spoiled my people, and there is no doubt but that cities and provinces, by reason of this abominable sin, which is committed by tyrannical magistrates, are oftentimes brought into extreme danger. Question one seventy three. What finally doth the scripture teach concerning the withholding or diminishing of the laborers' wages? We read in the apostle Saint James how vehemently he doth upbraid rich men with their cruel sparing sparring, and egregious wickedness in defrauding poor laborers.
Behold, the hirer of the workman the workmen that have reaped your fields, which is defrauded by you, cryeth, and their cry hath entered into the ears of the Lord of Sabaoth. Sabaoth. And Ecclesiasticus Ecclesiasticus writeth in this manner: The bread of the needy is the life of the poor man. He that defraudeth him is a man of blood. He that taketh away the bread in sweat is he that killeth his neighbor. He that sheddeth blood, and he that defraudeth the hired man, are brethren. Therefore, it is decreed by the law of God, thou shalt not deny the hire of thy poor and needy brother, or of the stranger that abideth with thee in the land, and is within thy gates.
But the very same day, thou shalt render to him the price of his labor before the sunset, because he is poor, and thereby he sustaineth his life, lest he cry against thee thee to our Lord, and it be reputed to thee for a sin. Question one seventy four. To what end is all this discourse of sins to be referred, and what is the use and commodity thereof? This discourse belongeth to the first part of Christian justice, which consisteth in knowing and fleeing of evils, and the use and commodity thereof is rightly to discern, and being discerned, utterly to eschew those things which are verily evils, contrary to God, pernicious unto men, and if in case any of them be committed, then diligently to endeavor to purge the same.
Hereby we learn also how a wise man man differeth from a fool, and a just man from a wicked person. For a wise man feareth and declineth from evil, but a fool leapeth over and is confident. For a fool doth not receive the words of wisdom, except thou speak those things which his heart is set upon. As witnesseth Solomon, who also writeth thus, the paths of just persons as a bright shining light proceedeth and increaseth even unto a perfect day. The way of the wicked is dark and obscure. They know not where they fall. Many certs are shamefully ignorant of those pernicious plagues of the mind, the sins that we have declared.
Others, although they know them never so well, yet do they not avoid and detest them. But worst of all, are others who are abdurate with the custom of sin. Of which kind, it is thus said, a wicked man, when he has come unto the bottom of sins, contemneth, but shame and reproach doth follow him. And this kind of men do doth contemn those things, especially which Christian just justice doth require, not only for the marking and discerning of vices, but also for the necessary avoiding and purging of the same. So that is Saint Peter Canisius, and I this is the older English style for all the new listeners listening. If you have listened before, I read it as it was written.
And we were talking about of sins that cry to heaven for vengeance, as they're also called. And there are four of them. So the four, just to recap, is voluntary murder, sodomy, oppression of the poor, and defrauding the laboring man's hire. We're gonna end there. Next week, we'll talk about of the purging of sins, and by what means are sins purged. And now we're gonna go to the lives of the martyrs by Saint Alphonsus de Liguri. Victories of the martyrs are the lives of the most celebrated martyrs of the church. Today, we're gonna read about Saints Peter, Dorotheus, and Gorgonius Chamberlains.
And the feast days are March 12 and September 9, which yesterday was September 9, by the way. Okay. Diocletian, this is chapter 59. Diocletian, having been greatly alarmed by a fire breaking out in 03/2003 in his palace in at Nicomedia, was told by some malevolent persons that the disaster had been caused by the Christians, who, it was said, intended to burn him alive. The emperor accordingly determined to exterminate them from the empire, and forthwith sent orders to all the governors that they should put to death all the Christians of their respective jurisdiction, without any exception whatever, and this on pain of loss of losing not only the their office, but their lives.
Galerius, the son-in-law of Diocletian, being an implacable enemy of the Christians, caused the palace to be a second time set on fire, in order the Moor to incite the emperor against them. He, moreover, accused the Christian officers of the palace with being the authors of the fire, alleging that their intention was to destroy both the emperors together with the household. Diocletian's rage knew no bounds, and the first victim was one of his chamberlanes, a zealous Christian named Peter, who, becoming being commanded to sacrifice or lose his life, answered, I would rather lose my life than my religion.
How can it be expected that I should sacrifice to the devils who are our enemies? Having said these words, he was hoisted in the air and most cruelly scourged upon every part of the body. After which he was taken down, and vinegar and salt being rubbed into his torn flesh, he was roasted on a gridiron, in which torture the Christian hero terminated his life. Diocletian was aware that the Lord Chamberlain, Dorotheus, and Gorgonius, one of the principal officers of the household, were Christians. But as he loved them on account of their fidelity and virtue, he could not bring himself to condemn them condemn them to death.
The two saints, however, had witnessed and regarded with a kind of pious jealousy the martyrdom of Peter. And finding themselves one day alone with the emperor, they respectfully represented to him how much he had been imposed upon imposed upon by those malevolent persons, who induced him to persecute the innocent. They continued. What evil hath Peter done, my lord, to merit so cruel a death? True, he was a Christian, but what subjects are there in all the empire more faithful than the Christians? If to be so be considered a crime, we are willing to die for it.
But it is no crime. On the contrary, we are obliged to adore the one, only true God. After this protestation, Diocletian was wavering between his regard for the saints and his hatred of their faith. But Galerius soon caused the latter to prevail, and it was intimated to them that they should renounce their faith or suffer death. Having refused to comply with the wishes of the emperor, they were scourged so cruelly, and their blood flowed so copiously, that the torturer was suspended lest they should expire under it. However, as they were found yet alive and firm in their resolution, they were roasted over a slow fire upon a gridiron and afterwards strangled.
Thus, on the September 9, in the year 03/2002, did they consummate their sacrifice, a striking example of the love of God and an acceptable holocaust to his honor. Their relics were subsequently brought to Rome, and buried on the Via Latina, whence they were translated by Pope Gregory the fourth to Saint Peter's Church, in the year July. Pope Paul the first granted the body of Saint Gorgonius to the Bishop of Metz, and it was again translated in the year 1595 to Pont Masson, where it still remains. And I'm gonna conclude a bit early today.
And today was in a day kind of it's kind of a day we should pray for Charlie Kirk who was assassinated today while he was giving a political speech in Utah. And pray for his family, and pray for all those who are persecuted, for their faith, and for their courage to stand up and speak the truth and for the love of God. And let's end in a prayer. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, mother of God, pray for us sinners now and at the hour of our death. Amen.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Thank you for listening to the Council of Catholic Men Catechism and Bible Study. Today is Wednesday, 09/10/2025. And thank you all for being here, and God bless you all.
This is the Council of Catholic Men Bible and Catechism Study. Today is Wednesday, 09/10/2025, and I would like to thank you all for listening. Let's begin with a prayer in the name of the father and of the son and of the Holy Spirit. Amen. Our father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done upon earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen. In the name of the Father, Son, and of the Holy Spirit. Amen.
We're gonna begin where we left off last time. We're reading from the epistle of Saint Paul. One second. We're reading from the epistle of Saint Paul to the Corinthians, the first epistle. I believe we're on chapter 15. I'm almost certain we're on chapter 15. So, chapter 15. Christ's resurrection and ours. The manner of our resurrection. Now I made known unto you, brethren, the gospel which I preached to you, which also you have received and wherein you stand, by which also you are saved. If you hold fast after what manner I preached unto you, unless you have believed in vain.
For I delivered unto you first of all, which I also received, how that Christ died for our sins according to the scriptures, and that he was buried, and that he rose again the third day according to the scriptures, and that he was seen by Cephas, and after that by the 11. Then was he seen by more than 500 brethren at once, of whom many remain until this present, and some are fallen asleep. After that, he was seen by James, then by all the apostles. And last of all, he was seen also by me, as by one born out of due time. For I am the least of the apostles, whom who am not worthy to be called an apostle because I persecuted the church of God.
But by the grace of God, I am what I am, and his grace in me hath not been void. But I have labored more abundantly than all they, yet not I, but the grace of God with me. For whether I or they, so we preach, and so you have believed. Now if Christ be preached that he arose again from the dead, how do some among you say that there is no resurrection of the dead? But if there be no resurrection of the dead, then Christ is not risen again. And if Christ be not risen again, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God, because we have given testimony against God that he hath raised up Christ, whom he hath not raised up, if the dead rise not again.
For if the dead rise not again, neither is Christ risen again. And if Christ be not risen again, your faith is vain, for you are yet in your sins. Then they also that are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now Christ is risen from the dead, the first fruits of them that sleep. For by a man came death, and by a man, the resurrection of the dead. And as in Adam, all die, so also in Christ, all shall be made alive. But everyone in his own order, the first fruits, Christ, then they that are of Christ, who have believed in his coming.
Afterwards, the end, when he shall be have delivered up the kingdom to God and the Father, when he shall have brought to naught all principality, and power, and virtue? For he must reign until he hath put all his enemies under his feet, and the enemy death shall be destroyed last, for he hath put all things under his feet. And whereas he saith, all things are put under him. Undoubtedly, he is expected. Who put all things under him? And when all things shall be subdued unto him, then the son also himself shall be subject unto him that put all things under him, that God may be all in all.
Otherwise, what shall they do that are baptized for the dead? If the dead rise not again at all, why are they then baptized for them? Why also are we in danger every hour? I die daily. I protest by your glory, brethren, which I have in Christ Jesus our Lord. If according to man I fought with beasts at Ephesus, what doth it profit me if the dead rise not again? Let us eat and drink, for tomorrow we shall die. Be not seduced. Evil communications corrupt good manners. Awake, ye just, and sin not. For some have not the knowledge of God, I speak it to your shame.
But some man will say, how do the dead rise again, or with what manner of body shall they come? Senseless man, that which thou sowest is not quickened, except it die first. And that which thou sowest, thou sowest not the body that shall be, but bear grain as of wheat, or of some of the rest. But God giveth it a body as he will, and to every seed its proper body. All flesh is not the same flesh, but one is the flesh of men, another of beasts, another of birds, another of fishes. And there are bodies celestial and bodies terrestrial, but one is the glory of the celestial and another of the terrestrial.
One is the glory of the sun, another the glory of the moon, and another the glory of the stars, for this for star differeth from star in glory. So also is the resurrection of the dead. It is sown in corruption. It shall rise in incorruption. It is sown in dishonor. It shall rise in glory. It is sown in weakness. It shall rise in power. It is sown in a natural body it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written: The first man Adam was made unto a living soul the last Adam into a quickening spirit.
Yet, that was not first which is spiritual, but that which is natural. Afterwards, that which is spiritual. The first man was of the earth, earthly. The second man from heaven, heavenly. Such as is the earthly, such also are the earthly. And such as is the heavenly, such also are they that are heavenly. Therefore, as we have borne the image of the earth, let us bear also the image of the heavenly. Now this I say, brethren, that flesh and blood cannot possess the kingdom of God, neither shall corruption possess incorruption. Behold, I tell you a mystery.
We shall all indeed rise again, but we shall not all be changed, in a moment, in the twinkling of an eye, at the last trumpet, for the trumpet shall sound, and the dead shall rise again, incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. And when this mortal hath put on immortality, then shall come to pass the saying that is written, death is swallowed up in victory. Oh, death, where is thy victory? Oh, death, where is thy sting? Now the sting of death is sin, and the power of sin is the law.
But thanks be to God, who hath given us the victory through our Lord Jesus Christ. Therefore, my bre beloved brethren, be ye steadfast in it and immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord. That's the end of chapter 15. Let's go through the footnotes. Verse 28. The Son also shall be subject to him. Son is s o n. That is, the Son will be subject to the Father according to his human nature, even after the general resurrection. And also, the whole mystical body of Christ will be entirely subject to God, obeying him in everything.
So that verse let's read the verse. And when all things shall be subdued unto him, then the Son also himself shall be subject unto him that put all things under him, that God may be all in all. And then verse 29. That are baptized for the dead. Some think the Apostle here alludes to a ceremony then in use, but others more probably to the prayers and penitential labors performed by the primitive Christians for the souls of the faithful departed, or to the baptism of afflictions and sufferings undergone for sinners spiritually dead.
And the verse goes, Otherwise, what shall they do that are baptized for the dead? If the dead rise not again at all, why are they then baptized for them? And here, verse 23, Let us eat and drink. That is, if we did not believe that we were to rise again from the dead, we might live like the impious and wicked who have no belief in the resurrection. Verse 32, goes, If according to man I fought with beasts at Ephesus, What doth it profit me if the dead rise not again? Let us eat and drink, for tomorrow we shall die. For tomorrow we shall die. That is, if we do not did not believe that we were to rise again from the dead, we might live like the impious and wicked who have no belief in the resurrection.
And we're almost at the end chapter of first two Corinthians. So, look, the this chapter has a lot in it theologically. Like, it talks about the first Adam and the last Adam, the first Adam being corporal in body, which came to death, and then the second was spiritual and alive, which was Christ, who was the second Adam that this this, chapter refers to. That the first Adam brought sin into the world, and then Christ, the second Adam, brought in redemption through his sacrifice on the cross and through the sacraments that he instituted amongst the apostles that carry it on to this day in the Catholic Church.
So we'll read the end chapter of first two Corinthians. First, epistle to the Corinthians, chapter 16, of Collection of Alms, Admonitions, and Salutations. Now concerning the collections that are made for the saints, as I have given order to the churches of Galatia, so do ye also. On the first day of the week, let every one of you put apart with himself, laying up what it shall well please him, that when I come, the collections be not then to be made. And when I shall be with you, whose whomsoever you shall approve by letters, them will I send to carry your grace to Jerusalem.
And if it be meet that I also go, they shall go with me. Now I will come to you when I shall have passed through Macedonia, for I shall pass through Macedonia. And with you, perhaps, I shall abide or even spend the winter, that you may bring me on my way, whatsoever, whithersoever, I shall go. For I will not see you now by the way, for I trust that I shall abide with you sometime. If the Lord permit. But I will tarry at Ephesus until Pentecost. For a great door and evident is opened unto me and many adversaries. Now if Timothy come, see that he be with you without fear.
For he worketh the work of the Lord as I also do. Let no man therefore despise him, but conduct you him on his way in peace. That he may come to me. For I look for him with the brethren. And touching our brother Apollo, I give you to understand that I much in treated him to come unto you with the brethren. And indeed, it was not his will at all to come at this time, but he will come when he shall have leisure. Watch ye, stand fast in the faith, do manfully, and be strengthened. Let all your things be done in charity. And I beseech you, brethren, you know the house of Stephanas, and of Fortranas, and Achias Achiascus, and they are the firstfruits of Achaia, and have dedicated themselves to the ministry of the saints, that you also be subject to such, and to every one that worketh with us and laboreth.
And I rejoice in the presence of Stephanas, and Fortunatus and Achaiacas, because that which was wanting on your part, they have supplied. For they have refreshed both my spirit and yours. Know them therefore that are such. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord. With the church that is in their house with whom I also lodge. All the brethren salute you. Salute one another with a holy kiss. The salutation of me, Paul, with my own hand. If any man love not our lord, Jesus Christ, let him be Anathema, Maranatha.
The grace of our lord, Jesus Christ be with you. My charity be with you all in Christ Jesus. Amen. That's the end of the first epistle of Saint Paul to the Corinthians. And let's go through the two the, footnote for verse 22. Let him be Anathema Maranatha. Anathema signifies here a thing accursed. Maranatha, which according to Saint Jerome and Saint Chrysostom, signify, the Lord is come already, and therefore, it is to be taken as an admonition to those who doubted of the resurrection, and to put them in mind that Christ, the judge of the living and the dead, is come already. Others explain, Maranatha, may our Lord come, that is, to judge and punish those with exemplary judgments and punishments that do not love the Lord Jesus Christ.
And that's the end of this chapter and of the first epistle of Saint Paul to the Corinthians. And next week, we'll begin the second epistle of Saint Paul to to the Corinthians. And now, instead of going into that, I'm going to switch over to the catechism. We have the catechism of the Catholic Church by Saint Peter Canisius, who is a doctor of the church, one of the few doctors. I think there are less than 40 doctors. And he was a Dutch saint, and this is the most popular book in Dutch language ever sold besides the Bible. So for all you Dutch listeners, you have something to be proud of in Saint Peter Canisius.
So, where we ended I ended at the last question about the sins that are against the Holy Ghost. And to review, I'm gonna read the six sins that are against the Holy Ghost. Confidently this is number one. Confidently to abuse the mercy of God. Number two, utterly to despair of the grace of God or of his own salvation. Number three, rebelliously to upon the truth of religion against his own conscience. Number four, Vehemently to be moved by with a fettled envy, because of the increase of salvation and virtue in his brother. Number five, with an obstinate mind to persist wittingly in a fault.
Number six, without purpose of amendment, never to make an end of a lewd and perverse kind of life. So, we're gonna read the details about first of all actually, I've got two more questions. Maybe I've read the one, but I I doubt it. So I'm gonna read it again. If I if I did, I apologize. But this is a review. And this one is number five, which is, with an obstinate mind to persist wittingly in a fault. What kind of obstinacy is that which is a sin against the Holy Ghost? That cert which beareth an obstinate mind against him that giveth him good admonition, so that he will not suffer him felt by any means to be withdrawn from his damnable course.
With this sin was King Pharaoh notably attained, who, although he were so often admonished by Moses and sometimes afflicted with very sore scourges from God, yet not notwithstanding in his tyrannical purpose, he obstinately persisted and perished. Famous also was the incongruable obstinacy of the Jews, whom saint Stephen, painting out, as it were, in their colors, saith, with a hard neck and with uncircumcised ears, you have always resisted the Holy Ghost. And not unlike unto them are those at this day that, being addicted unto new sects, may not abide so much as to hear or read any Catholic instructions, but even like to the the serpent serpent called the asp, shutting their ears against the sweet melody of the sound doctrine of the Church.
They seemed to say, Depart thou from us, and we will not have the knowledge of thy ways, which is nothing else than, as Saint Paul speaketh, according to their hardness and impenitent heart, to heap to themselves wrath in the day of wrath, and of the revelation of the just judgment of God. For as Solomon also teacheth, to a man that with a hardneck condemneth him that correcteth him, a sudden destruction shall come upon him, and health shall not follow him. Question one sixty eight. When is a sin of impenitancy committed? When a man without any end or measure of his sins, which truly he should wash away with wholesome by wholesome penance, resolveth, moreover, that he will never do any penance at all.
Of this kind of persons, who are such desperate and pitiful sinners, and so remain, both their life and their death is most abominable. Forasmuch as, if not in words, yet indeed, they seem to say, we have entered into league with death, and with hell, we have made a pact. And of these also may the saint that saying be understood, which Saint John avoucheth, there is a sin to death, for that I say not that any man ask. Thus much concerning the sins against the Holy Ghost, which are doubtless most grievous, and which Almighty God either never or very hardly doth pardon. For which cause we ought often to guard ourselves and to confirm others against the same, that we may observe this that saying, contrastate not, extinguish not the spirit of God.
This day, if you hear his voice, harden not your hearts. Let none of you be abdurate with the fallacy of sin. For a hard heart shall be an evil case at the last. Now, therefore, let us come to those sins which are also not a little heinous, and are want to be called sins that cry unto heaven. Sins that cry unto heaven. Question one sixty nine. What sins are those that are said to cry unto heaven? Those which, notably above others, are known to have a manifest and exceeding wickedness, and do singularly purchase to those who commit them God's indignation and vengeance.
Of this sort, there are four numbered in holy scripture to wit, willful murder, sodomy, oppression of the poor, and defrauding the laboring man's hire. Question one seventy. What doth the scripture teach that willful murder is revenge? In most grievous manner, doubtless, as almighty God showeth in these words wherein he rebuketh Cain, the first manslayer. What hast thou done? Saith he. The voice of the blood of thy brother crieth to me from the earth. Now, therefore, thou shalt be cursed upon earth.' And in another place God's own voice doth testify. Whosoever shalt shed men's blood, his blood shall be shed also, for to the image of God was man made.
The kingly psalmeth singeth, men of blood shall not live half their days. For this is a very heinous wickedness, and he doth a most horrible injury to his neighbor that bereaveth him of his life without lawful authority. For which cause Christ himself saith also, all that take the sword shall perish with the sword. Question one seventy one. And what is extent in holy scripture touching the sin of Sodom and the punishments thereof? The men of Sodom, saith the scripture, were very not, and sinners before God, too too much. This horrible and abominable sin Saint Peter and and Saint Paul do reprove.
Yea, nature herself doth abhor, and the scripture also doth declare the greatness of so foul a wickedness. In these words, the cry of the Sodomites and the Gomorians is multiplied, and their sin is aggravated too too much. For which cause the angels do speak thus unto the just man Lot, who did greatly abhor from the outrageous filthiness of the Sodomites. We will destroy this place, because the cry of them hath increased before our Lord, who hath sent us to destroy them. Therefore, our Lord rained down upon Sodom and Gomorrah brimstone and fire, from out of heaven, and overthrew those cities and all the country about.
Neither doth the scripture leave untouched the causes which moved the Sodomites, and may also move others to this so grievous a sin. For thus we read in Ezekiel, Behold, this was the iniquity of Sodom, thy sister, pride, fullness of bread, and abundance, abundance, and the idleness of her and her daughters. And they did not stretch their hand to the needy and poor. And of this vice, which can never be sufficiently detested, are they guilty who do not fear the break to break the law of God, yea, and the law of nature written in Leviticus, which is this, cum masculo non commencer heiress, koitu foemimeo quia abbom Which sin, if it is if it be committed, we are admonished in the same place that the very earth is polluted with such horrible and abominable lusts, and that God's wrath is very much provoked against the people, and that the crime is to be punished with death.
For which cause Saint Paul doth not once only rebuke the liars with mankind, and he condemneth also unclean and effeminate persons, of which one was Onan, son of Judah, who could not escape the present revenge of God, for that he sinned against his own body, and worse than any beast would violate the honesty and order of nature. What doth the scripture propose touching the oppression of the poor? Thou shalt not make sad the stranger, saith the lord our lord, neither shalt thou afflict him. For you yourselves were strangers in the land of Egypt. Ye shall not hurt the widow and the fatherless.
If you do hurt them, they will cry out unto me, and I will hear their cry, and my fury shall take indignation, and I will strike you with the sword, and your wives shall be widows, and your children orphans. For which cause the Egyptians were scourged with so many plagues, and with their most cruel king and tyrant, Pharaoh, who spared not to kill the very infants of the Hebrews, were finally drowned because of their cruelty, more than barbarous against the Israelites? I have seen, saith the our Lord, the affliction of my people in Egypt, and I have heard their cry because of the hardness of those that are overseers of the works.
And knowing their grief, I came down to deliver them out of the hands of the Egyptians. For this cause doth our Lord, threatened by Isaiah the prophet. Woe they that make unjust laws, and writing have written injustice, that they might oppress the poor in judgment, and do violence to the cause of the humble of my people. That widows might be their prey, and that they might despoil might spoil the fatherless. And in the same prophet, there is extent this complaint of cruel and unjust magistrates. Thy princes are infidels, companions of thieves, all who love bribes.
They follow after rewards. They do not give judgment to the fatherless, and the cause of the widow doth not enter in unto them. Again, their collectors have spoiled my people, and there is no doubt but that cities and provinces, by reason of this abominable sin, which is committed by tyrannical magistrates, are oftentimes brought into extreme danger. Question one seventy three. What finally doth the scripture teach concerning the withholding or diminishing of the laborers' wages? We read in the apostle Saint James how vehemently he doth upbraid rich men with their cruel sparing sparring, and egregious wickedness in defrauding poor laborers.
Behold, the hirer of the workman the workmen that have reaped your fields, which is defrauded by you, cryeth, and their cry hath entered into the ears of the Lord of Sabaoth. Sabaoth. And Ecclesiasticus Ecclesiasticus writeth in this manner: The bread of the needy is the life of the poor man. He that defraudeth him is a man of blood. He that taketh away the bread in sweat is he that killeth his neighbor. He that sheddeth blood, and he that defraudeth the hired man, are brethren. Therefore, it is decreed by the law of God, thou shalt not deny the hire of thy poor and needy brother, or of the stranger that abideth with thee in the land, and is within thy gates.
But the very same day, thou shalt render to him the price of his labor before the sunset, because he is poor, and thereby he sustaineth his life, lest he cry against thee thee to our Lord, and it be reputed to thee for a sin. Question one seventy four. To what end is all this discourse of sins to be referred, and what is the use and commodity thereof? This discourse belongeth to the first part of Christian justice, which consisteth in knowing and fleeing of evils, and the use and commodity thereof is rightly to discern, and being discerned, utterly to eschew those things which are verily evils, contrary to God, pernicious unto men, and if in case any of them be committed, then diligently to endeavor to purge the same.
Hereby we learn also how a wise man man differeth from a fool, and a just man from a wicked person. For a wise man feareth and declineth from evil, but a fool leapeth over and is confident. For a fool doth not receive the words of wisdom, except thou speak those things which his heart is set upon. As witnesseth Solomon, who also writeth thus, the paths of just persons as a bright shining light proceedeth and increaseth even unto a perfect day. The way of the wicked is dark and obscure. They know not where they fall. Many certs are shamefully ignorant of those pernicious plagues of the mind, the sins that we have declared.
Others, although they know them never so well, yet do they not avoid and detest them. But worst of all, are others who are abdurate with the custom of sin. Of which kind, it is thus said, a wicked man, when he has come unto the bottom of sins, contemneth, but shame and reproach doth follow him. And this kind of men do doth contemn those things, especially which Christian just justice doth require, not only for the marking and discerning of vices, but also for the necessary avoiding and purging of the same. So that is Saint Peter Canisius, and I this is the older English style for all the new listeners listening. If you have listened before, I read it as it was written.
And we were talking about of sins that cry to heaven for vengeance, as they're also called. And there are four of them. So the four, just to recap, is voluntary murder, sodomy, oppression of the poor, and defrauding the laboring man's hire. We're gonna end there. Next week, we'll talk about of the purging of sins, and by what means are sins purged. And now we're gonna go to the lives of the martyrs by Saint Alphonsus de Liguri. Victories of the martyrs are the lives of the most celebrated martyrs of the church. Today, we're gonna read about Saints Peter, Dorotheus, and Gorgonius Chamberlains.
And the feast days are March 12 and September 9, which yesterday was September 9, by the way. Okay. Diocletian, this is chapter 59. Diocletian, having been greatly alarmed by a fire breaking out in 03/2003 in his palace in at Nicomedia, was told by some malevolent persons that the disaster had been caused by the Christians, who, it was said, intended to burn him alive. The emperor accordingly determined to exterminate them from the empire, and forthwith sent orders to all the governors that they should put to death all the Christians of their respective jurisdiction, without any exception whatever, and this on pain of loss of losing not only the their office, but their lives.
Galerius, the son-in-law of Diocletian, being an implacable enemy of the Christians, caused the palace to be a second time set on fire, in order the Moor to incite the emperor against them. He, moreover, accused the Christian officers of the palace with being the authors of the fire, alleging that their intention was to destroy both the emperors together with the household. Diocletian's rage knew no bounds, and the first victim was one of his chamberlanes, a zealous Christian named Peter, who, becoming being commanded to sacrifice or lose his life, answered, I would rather lose my life than my religion.
How can it be expected that I should sacrifice to the devils who are our enemies? Having said these words, he was hoisted in the air and most cruelly scourged upon every part of the body. After which he was taken down, and vinegar and salt being rubbed into his torn flesh, he was roasted on a gridiron, in which torture the Christian hero terminated his life. Diocletian was aware that the Lord Chamberlain, Dorotheus, and Gorgonius, one of the principal officers of the household, were Christians. But as he loved them on account of their fidelity and virtue, he could not bring himself to condemn them condemn them to death.
The two saints, however, had witnessed and regarded with a kind of pious jealousy the martyrdom of Peter. And finding themselves one day alone with the emperor, they respectfully represented to him how much he had been imposed upon imposed upon by those malevolent persons, who induced him to persecute the innocent. They continued. What evil hath Peter done, my lord, to merit so cruel a death? True, he was a Christian, but what subjects are there in all the empire more faithful than the Christians? If to be so be considered a crime, we are willing to die for it.
But it is no crime. On the contrary, we are obliged to adore the one, only true God. After this protestation, Diocletian was wavering between his regard for the saints and his hatred of their faith. But Galerius soon caused the latter to prevail, and it was intimated to them that they should renounce their faith or suffer death. Having refused to comply with the wishes of the emperor, they were scourged so cruelly, and their blood flowed so copiously, that the torturer was suspended lest they should expire under it. However, as they were found yet alive and firm in their resolution, they were roasted over a slow fire upon a gridiron and afterwards strangled.
Thus, on the September 9, in the year 03/2002, did they consummate their sacrifice, a striking example of the love of God and an acceptable holocaust to his honor. Their relics were subsequently brought to Rome, and buried on the Via Latina, whence they were translated by Pope Gregory the fourth to Saint Peter's Church, in the year July. Pope Paul the first granted the body of Saint Gorgonius to the Bishop of Metz, and it was again translated in the year 1595 to Pont Masson, where it still remains. And I'm gonna conclude a bit early today.
And today was in a day kind of it's kind of a day we should pray for Charlie Kirk who was assassinated today while he was giving a political speech in Utah. And pray for his family, and pray for all those who are persecuted, for their faith, and for their courage to stand up and speak the truth and for the love of God. And let's end in a prayer. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, mother of God, pray for us sinners now and at the hour of our death. Amen.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Thank you for listening to the Council of Catholic Men Catechism and Bible Study. Today is Wednesday, 09/10/2025. And thank you all for being here, and God bless you all.
Opening Prayer and Introduction
Reading from the First Epistle to the Corinthians
Footnotes and Theological Discussion
Catechism of the Catholic Church by Saint Peter Canisius
Lives of the Martyrs: Saints Peter, Dorotheus, and Gorgonius
Conclusion and Closing Prayer
