In this episode of the Council of Catholic Men Bible Study and Catechism, we delve into the teachings of Saint Paul in his first epistle to the Corinthians, focusing on chapters 12 through 14. We explore the diversity of spiritual gifts and the unity of the mystical body of Christ, emphasizing the importance of each member's unique contributions. The discussion highlights the virtues of faith, hope, and charity, with a particular focus on charity as the greatest virtue, underscoring its role in edifying the church and fostering unity among believers.
We also touch upon the Catechism of the Catholic Church, discussing sins against the Holy Ghost and the importance of understanding and living the faith. The episode concludes with the inspiring stories of Saint Sabina and Saint Seraphia, martyrs who exemplified unwavering faith and devotion. Their stories serve as a reminder of the sacrifices made by early Christians and the enduring strength of faith in the face of persecution.
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This is the Council of Catholic men Bible study and catechism. Today's date is Wednesday, 09/03/2025, and we're continuing on the epistle of Saint Paul to the Corinthians first Corinthians and we are on chapter 12 but first let's begin with a prayer 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. Chapter 12. Of the diversity of spiritual gifts, the members of the Mystical Body, like those of the Natural Body, must mutually cherish one another. Now concerning spiritual things, my brethren, I would not have you ignorant. You know that when you were heathens, you went to dumb idols according as you were led. Wherefore, I give you to understand that no man speaking by the Spirit of God saith Anathema to Jesus. And no man can say the Lord Jesus, but by the Holy Ghost. Now there are diversities of graces, but the same spirit.
And there are diversities of ministries, but the same Lord. And there are diversities of operations, but the same God, who worketh all in all. And the manifestation of the Spirit is given to every man unto profit. To one, indeed, by the Spirit is given the word of wisdom, and to another, the word of knowledge, according to the same spirit. To another, faith in the same spirit. To another, the grace of healing in one spirit. To another, the working of miracles. To another, prophecy. To another, the discerning of spirits to another, diverse kinds of tongues to another, interpretation of speeches.
But all these things one and the same Spirit worketh, dividing to every one according as he will. For as the body is one, and hath many members and all the members of the body, whereas they are many, yet are one body, so also is Christ. For in one spirit, we're all we are all baptized into one body, whether Jews or Gentiles, whether bound or free. And in one spirit, we have all been made to drink. For the body also is not one member, but many. If the foot should say, because I am not a hand, I am not of the body, is it, therefore, not of the body?
And if the ear should say, because I am not the eye, I am not the body. I am not of the body. Is it therefore not of the body? If the whole body were the eye, where would be hearing? If the whole were hearing, where would be the smelling? But now God hath set the members, every one of them, in the body as it hath pleased him. And if they all were one member, where would be the body? But now there are many members indeed, yet one body. And the eye cannot say to the hand, I need not thy help, nor again the head to the feet. I have no need of you.
Yea, much more those that seem to be the more feeble members of the body are more necessary, and such as we think to be the less honorable members of the body. About these we put more abundant honor, and those that are our uncomely parts have more abundant calmliness. But our calmly parts have no need. But God hath tempered the body together, giving to that which wanted the more abundant honor. That there might be no schism in the body, but the members might be mutually careful one for the other. And if one member suffer anything, all the members suffer with it.
Or if one member glory, all the members rejoice with it. Now, you are the body of Christ and members of member. And God indeed hath set some in the church, first, apostles secondly, prophets thirdly, doctors after that, miracles then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches. Are all apostles? Are all prophets? Are all doctors? Are all workers of miracles? Have all the grace of healing, do all speak with tongues, do all interpret? But be zealous for the better gifts, and I show unto you yet a more excellent way. And that is the end of chapter 12.
Chapter 12 really has no foot footnotes on this, from what I can see. They there are a few references to not really too many references to other Bible Bible verses. But I think what he's doing, he's talking about the diversity of spiritual gifts and the members of the mystical body, but we're all one body. And in a way, we're all one soul. And I think it was Plato that said pretty close to defining the soul is if the soul were the or if the body were an eye, the soul would be seeing. So that's something I remember hearing. I'd so it it we're all one body in Christ through baptism, it says.
And our and we are given these different gifts. The different gifts are, like, are for instance, prophecy, and discerning spirits being able to tell what you're dealing with in a situation whether you're dealing with good people or bad people sometimes we're fooled and some people have a better understanding of when we're being fooled and so you would go to them for their wisdom that they have in their particular gift that they've been given by god that you you don't have but it does us no good to be jealous of other people's gifts in fact we should be thanking God that we all have different gifts and that we can actually we are given an opportunity to go to those people because they're part of the same body that we are through the church, through Christ.
We are able to approach them and ask them for help when we don't have our own understanding of what's going on. They have a greater wisdom in certain things. Like, somebody who knows a language knows what other people speaking that language are saying, but we might not know that language. So we would go to them as an interpreter. And that's what I gather from this writing of Saint Paul's Saint Paul to the Corinthians, instructing them on how to believe and how to behave because there's in the church at the time he was writing this contentions between the members of the church as to who's the greatest or who has the most truth in in what Saint Paul had originally preached to them and they were contentious about it and they're all vying to be the most important person but really are they the most important person that's the question and there's nothing wrong with striving to be important or even to be the most important if you know that you can do it.
But there's no need to be boasting about it. What we're we're given we're given to help other people, not just ourselves. And I think we'll continue on to the next chapter here, chapter 13. Charity is to be preferred before all other gifts. And one more comment before we go about charity. Charity. Another word for charity is mercy, forgiveness, love, kindness, all the things that are defined as charity. And here we go. This is a very important chapter. If I speak with the tongues of men and of angels, and have not charity, I am become as a sounding brass or as a tinkling cymbal.
And if I should have prophecy and should know all mysteries and all knowledge, and if I should have all faith so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, And if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Charity is patient. Charity is kind. Charity envieth not, dealeth not perversely, is not puffed up, is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things.
Charity never falleth away, whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. For we know in part, and we prophesy in part, but when that which is perfect is come, that which is in part shall be done away. When I was a child, I spoke as a child. I understood as a child. I thought as a child. But when I became a man, I put away the things of a child. We see now through a glass in a dark manner. But then face to face, now I know in part, but then I shall know even as I am known. And now there remain faith, hope, and charity.
These three. But the greatest of these is charity. This chapter doesn't have any footnotes. Fairly self explanatory be if you and I think a lot of translations, they they translate charity into the word love, which gives you an idea, but the word love in English is a bit confusing because it can have different meanings than charity. Charity is more to the point. It's more showing that there's care and mercy. It's where we get the word care from. Like, you care for other people. That, and it tells you what charity is and what it isn't. Also, charity means doing things for other people.
It's the maturity of the other two virtues, of the three virtues, faith and hope, and then charity. And, when you're a child, it's talking about how you were a child well what you gain in your childhood as you're growing into adulthood is understanding and the word faith is Hebrew for understanding. You gain an understanding, and you grow. And then as you grow and you understand things, you trust that you know what you know. That trust is also hope hope is another word for trust and in order to have trust you first have to know and understand what's going on otherwise you're just blindly doing things, and you have no way to trust anything.
And charity is actually being able to do things. Like, an adult is able to do things that a child isn't. An adult is able to take care of a child. The child can't typically take care of another child, especially the younger the child is, the more you need that that love and attention from an adult. And that's what why it's charity is really the greatest because you're able to do the most for someone else. Let's continue to chapter 14. The gift of prophesying is to be preferred before that of speaking strange tongues. Follow after charity.
Be zealous for spiritual gifts, but rather that you may prophesy. For he that speaketh in a tongue, speaketh not unto men, but unto God. For no man heareth. Yet by the spirit he speaketh mysteries. 21 But he that prophesieth speaketh to men unto edification, and exhortation, and comfort. He that speaketh in a tongue, edifieth himself, but he that prophesieth, edifieth the church. And I would have you all to speak in with tongues, but rather to prophesy. For greater is he that prophesieth than he that speaketh with tongues, unless perhaps he interpret, that the church may receive edification.
But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either in revelation, or in knowledge, or in prophecy, or in doctrine? Even things without life that give sound, whether pipe or harp, except they give a distinction of sounds, how shall it be known what is piped or harped? For if the trumpet giveth give an uncertain sound, who shall prepare himself to the battle? So likewise you, except you utter by the tongue plain speech, how shall it be known what is said? For you know for you shall be speaking into the air.
There are, for example, so many kinds of tongues in this world, and none is without voice. If then I know not the power of the voice, I shall be to him to whom I speak a barbarian, and he that speaketh a barbarian to me. So you also, forasmuch as you are zealous of spirit, seek to abound unto the edifying of the church. And therefore, he that speaketh by a tongue, let him pray that he may interpret. For if I pray in a tongue, my spirit prayeth, but my understanding is without fruit. What is it then? I will pray with the spirit. I will pray also with the understanding.
I will sing with the spirit. I will sing also with the understanding. Else if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say amen to thy blessing? Because he knoweth not what thou sayeth. For thou indeed give us thanks well, but the other is not edified. I thank my God, I speak with all your tongues. But in the church, I have I had rather speak five words with my understanding, that I may instruct others also, than 10,000 words in a tongue. Brethren, do not become children in sense, but in malice be children, and in sense be perfect.
In the law it is written, in other tongues and other lips, I will speak to this people, and neither so will they hear me, saith the Lord. Wherefore, tongues are for a sign, not to believers, but to unbelievers. But prophecies not to unbelievers, but to believers. If, therefore, the whole church come together into one place and all speak with tongues, and there come in unlearned persons, or infidels, will they not say that you are mad? But if all prophesy, and there come in one that believeth not, or an unlearned person, he is convinced of all.
He is judged of all. The secrets of his heart are made manifest, and so falling down on his face, he will adore God, affirming that God is among you indeed. How is it then, brethren, when you come together, every one of you hath a Psalm, hath a doctrine, hath a revelation, hath a tongue, hath an interpretation. Let all things be done to edification. If any speak with a tongue, let it be by two, or at the most by three, and in course, let one interpret. But if there be no interpreter, let him hold his peace in the church, and speak to himself and to God.
And let the prophets speak two or three, and let the rest judge. But if anything be revealed to another sitting, let the first hold his peace. For you may all prophesy one by one, that all may learn and all may be exhorted. And the spirits of the prophets are subject to the prophets. For God is not the God of dissension, but of peace. As also I teach in all the churches of the saints, let women keep silent in the churches. For it is not permitted them to speak, but to be subject, as also the law saith. But if they would learn anything, let them ask their husbands at home, for it is a shame for a woman to speak in the church.
Or did the word of God come out from you, Or came it only unto you? If any seem to be a prophet or spiritual, let him know the things that I write to you, that they are the commandments of the Lord. But if any man know not, he shall not be known. Wherefore, brethren, be zealous to prophesy, and forbid not to speak with tongues. But let all things be done decently and according to order. So, let's read the footnotes for chapter 14. That's a bit of a a longer chapter. Chapter 14, verse one. Prophesy, that is, declare or expound the mysteries of faith.
So verse one, follow after charity, be zealous for spiritual gifts, but rather that you may prophesy. Declare or expound the mysteries of faith. So, the mysteries of understanding. An example of that would be the Eucharist, which is for outsiders, people who don't know the the history of Jesus and the Gospels, they wouldn't understand what is meant by the Eucharist and by the Last Supper and someone who's a Protestant or a Muslim wouldn't understand the transubstantiation of the Eucharist from bread and wine to the body and blood of Christ. That would be an example of a prophecy. It would be declaring or expounding on the mysteries of the faith. Verse two.
Not unto men. For he that speaketh in a tongue speaketh not unto men, but unto God. For no man heareth. Yet by the spirit he speaketh mysteries, so as to be heard, that is, so as to be understood by them. So, the next thing so, okay. Well, let's let's cover that one a little bit because that seems a little bit obscure. For he that speaketh in a tongue speaketh not unto men, but unto God. So as to be heard, that is, so as to be understood by them. So, not only just to be heard. So, speaking tongues, speak you speak unto men, but unto God.
So you're not doing it just to be heard. You're doing it so that those men understand and you're speaking to God meaning you're addressing what God wants you to do which is to as it says in here it uses the word edify quite a lot meaning to encourage to give strength to other men to do God's will verse 12 of spirits Of spirits. So, verse 12 is, So you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the church, of spiritual gifts. So you are for as much as you are zealous of spirit, seek to abound unto the edifying of the church.
There again, this the, spiritual gift. You're given a gift when you become an adult. Like it says at the end of this chapter, you're given a gift. You're given maturity. You you you live into maturity and you're able to then help other people. Help the children, so to speak. The church. The children in the church would be the people who are unlearned and don't know the truth. They don't know the faith. They're like children. You're there to bring them faith, and you're bring to bring them hope. And that bringing of faith and hope in and of itself is charity, which is the greater of the three, but it's also part of part and parcel. They they all go together.
You can't separate them. Verse 16, amen. There's a long explanation for this one for some reason. Amen. But this is this is important. So verse 16, else if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say amen to thy blessing? Because he knoweth not what thou sayest. So, amen, the unlearned, not knowing that you are then blessing, will not be qualified to join with you by saying amen to your blessing. The use or abuse of strange tongues of which the apostle here speaks, does not regard the public liturgy of the church, in which strange tongues are never used, but certain conferences of the faithful, in which meeting together, they discovered to one another their various miraculous gifts of the Spirit, common in those primitive times, amongst which the apostle prefers that of prophesying before that of speaking strange tongues, because it was more to the public edification.
Where also note that the Latin used in our liturgy is so far from being a strange or unknown tongue that it it is perhaps the best known tongue in the world, or best known lang tongue meaning language, which the footnotes to this were written I believe in the '15 and the sixteen hundreds so at the time Latin after fifteen hundred years, had become the language of the church and the liturgy. And the priests all learned Latin, and the people learned Latin as a consequence. It was the language of the church of the Bible. This Bible that I'm using right now, the Douay Rheims Bible, was, translated directly from the Latin Vulgate of Saint Jerome, which was the translation of the Greek, the original Greek and Hebrew texts of the Bible, into Latin, which was the language of the Roman Empire at the time.
And the Roman Empire was spread throughout most of the known world in Europe and Africa and Asia. So the strange tongues don't do us any good if we don't understand what's being said. So if there's no understanding of what's being said, it's it's useless to even talk to somebody who can't understand it. What's the point? That's unless they're willing to learn and understand, it's it's almost useless. And they're not gonna say amen to your prayers because they don't care. So it's almost like it's not even worth bothering with such people that willingly don't want to listen, but also the people that are will that would be willing to listen if they knew what was in it.
You have to be able to give them an an understanding, the faith. You're supposed to bring the faith to them so that they can join you in your prayer. I would say this is since this has a big, footnote about it. Let's read it one more time. Verse 16 of chapter fourteen, one Corinthians, Else if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say, Amen to thy blessing? If thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say, amen? So you have to have understanding, and that is part of prophesying and edifying the church.
It's bringing knowledge of what the message in the gospel of Jesus actually means and the right having the right way to interpret it, having the proper doctrine that Christ taught, not falsifying it because there are people that have different heresies where they they are doing it for their own benefit. They're they're lying and or changing the scripture in order to benefit them in some way and mistakenly. So you want to be able to get a proper understanding. So these chapters that I've read tonight, this evening, this daytime, whenever it is where you are, they're they're dealing with what you do as a church to bring people to a greater understanding.
And it's also by not rejecting other people in the church, by taking the gifts that they've been given and being thankful to God for them and blessing them by listening to them for one thing. You you listen to them. If they don't speak your language, the best thing they can do is is pray silently to God for you until they learn it. Otherwise, it causes contention if you don't know the language, for one. It's a contentious thing. But you need to have that gift in order to make people understand. You you first have to learn their language. We were talking about this the last time.
So I think we're beyond our time limit for the Bible. Let's begin with the catechism. So, the Catechism of the Catholic Church by Saint Peter Canisius, the Dutch Jesuit one of the most famous Dutch saints ever. He's a doctor of the church. And this is the Large Catechism. And we are on the last part of alien sins or foreign sins, sins of other people. Question one sixty. When do we, by defending, commit an alien sin? When we either protect malefactors or defend and publish another man's doctrine, though it be perceived perverse and wicked.
When also by our care and endeavor, we labor to further and maintain that which is appointed against equity and justice. Against such persons, there thundereth out this divine oracle. Woe unto you that call evil good, and good evil. Making darkness light, and light darkness. Making bitter sweet, and sweet bitter. And again, thou shalt not follow the multitude to do evil. Neither shalt thou be, shalt thou in judgment yield to the sentence of many, so to decline from the truth. And this shall suffice touching alien sins, as they call them, which now asserts in these days do reach very far, and are over licentiously committed every day, especially by magistrates.
And, there is commonly so little heed taken of them, that most men do think them not to be sins at all, not to nor make any account of them. Although, oftentimes, with the filth of these sins, they defile and make guilty of perpetual torments, both their own and other men's consciences. And all these kinds mentioned before may be reduced to three kinds, and in few words, comprehend as showeth Saint Basil. For that, we fall into the participation of another man's error or sin, it cometh to pass, either by deed and act, or by will only, and a certain purpose of the mind, or by some careless negligence, if at any time others be defrauded of the duty that we owe in admonishing them, and seeking their amendment.
But the worst kind of sinning of all others without comparison is when a man sinneth against the Holy Ghost. Which brings us to the next chapter. Of sins against the Holy Ghost. Question one sixty one, what is a sin against the Holy Ghost? It is maliciously and contemptuously to reject the grace and liberality of God being offered, which grace asserts, is particularly attributed to the Holy Ghost as to the fountain of all goodness. And this is to sin without any remedy or redress insomuch that according to the speech of Christ, for such and so great a sin, no forgiveness is obtained either in this world or in the world to come.
For after this manner, almighty God dealeth with us, that he giveth neither grace upon earth, nor glory in heaven to any other, but unto those only which having once known sin, do detest it. And setting before their eyes that which is good, do make choice of a righteous course in life. But, from these sins is far banished both detestation of sin and the choice also of that good which were to be followed. And that, moreover, is clean rejected, whereby the Holy Ghost doth use of his singular grace to withdraw a man from sin. And for this reason, they which are fettered with such kinds of sins, do either never get the grace of God, or seldom and very hardly.
For these and very hardly. For these sins are not committed of human imbecility and frailty, which were to sin against the father and the might and power of the father, as we see in Saint Peter the Apostle who denied Christ. Nor yet of ignorance, which were to sin against the Son and the wisdom of the Son, as was Saul, in his case, when he persecuted the Church. But that which is far worse without comparison, These sins are committed of malice and obstinacy of mind, as we see, for example, in those most perverse and obstinate Pharisees.
Question one sixty two, how many sins are there against the Holy Ghost? There are of that kind accounted six, and their names commonly used are these, presumption of the mercy of God or the impunity of sin, desperation, a pungling of the known truth, envying of brotherly charity, obstinacy, and impatience. But more plainly and significantly, they may be thus numbered. One, confidently to abuse the mercy of God. Two, utterly to despair of the grace of God or of his own salvation. Three, rebelliously to upon this the truth of religion against his own conscience. Four, vehemently to be moved with a fet led envy because of the increase of salvation and virtue in his brother.
Five. With an obstinate mind to persist wittingly in a fault. Six, without purpose of amendment, never to make an end of a lewd and perverse kind of life. Question one sixty three. What manner of presumption maketh a sin against the Holy Ghost? That which maketh a man to trust only in the mercy of God, and to be hardened and emboldened to sin, all manner of respect, of God's justice and fear being laid aside. And thus, sir, do very many sin at this day, who, flattering themselves with a holy faith in Christ, do, like beasts, wallow and rot in the midst of the filth of sins. And not to themselves only, but to others, also, dare promise security, if only they have confidence in the merits of Christ and in the grace of God apprehended by faith, although, in the meantime, the fruits of penance be nothing regarded.
But, to all these doth the doctor of the Gentiles cry out, Dost thou contemn, saith he, the riches of the goodness of God, and patience, and long enmity, not knowing that the benignity of God bringeth thee to penance? And for that cause he in another place is so far off from willing men to vaunt of only fate, That he bideth even the faithful themselves every one to work their salvation with fear and trembling. Commending unto them a faith not dead and idle, as Saint James calleth it, but lively and effectual, which worketh duly by charity. Against this abominable sin, thus exclaimeth the Ecclesiasticus.
Of the remission of sin be thou not without fear, neither do thou thou though add sin upon sin, and do not say, the mercy of our Lord is great, he will have compassion upon the multitude of my sins. For mercy and anger do soon approach from him, and his anger doth look upon sinners. Rightly therefore saith the prophet, I will sing mercy and judgment unto thee, O Lord. Then in another place, The honor of the king loveth judgment. So presumption presuming that you're gonna be forgiven and just going on into sin anyway that's a sin against the Holy Ghost that's that's me adding that I'll take two more questions.
Maybe three. We'll see. Should I do three more? Yeah, I'll do three more. How doth a man sin against the Holy Ghost by desperation? When the contrary vice unto presumption, therefore, wherefore we speak before, doth to possess the mind of a man, that he casteth off all hope, either of obtaining pardon before God, or of attaining unto life everlasting. So, it's believing that you can't be forgiven for sins. That's a sin against the Holy Ghost. After this sort send Cain of despair, as himself testifieth by his speech when he saith, greater is my iniquity then that I may deserve pardon.
Thus sinneth sinned also Judas, that traitor unto Christ, as what time he, being moved with despair of salvation, like an unholy happy wretch, hanged himself. But doubtless, there is no penance too late, as is manifest by the example of that thief which, upon the cross, even in those last moments of his life, obtained great grace and heavenly glory at the hands of Christ. When doth he that upongeth upongeth pungeth pungeth the true truth sin against the Holy Ghost? When that truth when that truth, which concerneth the state of faith and religion, not of ignorance, but of malice, is purposely impunged, that whereby the sincerity of Catholic verity may be blemished.
Of this sin were the Pharisees guilty, whose chiefeth care was to see, we see to have been, as maliciously as falsely, to blaspheme Christ, to persecute the doctrine of the Gospel, and to suppress the testimony of the apostles, and that even against their own consciences. Not unlike unto these are they that are said by the prophet to sit in the chair of pestilence, and are called by St. Peter lying masters that do bring in sects of perdition. Finally, by St. Paul, heretics. Men corrupted in mind, reprobate concerning the faith, attending to spirits of error, subverted, and condemned by their own judgment.
Among whom may be numbered the same seducer, Elymaeus, whom Saint Paul, publicly rep reprehending, said with great vehemency, oh, full of all guile and all deceit, son of the devil, enemy of all justice, thou seacest not to subvert the right ways of our Lord. To this kind also is referred blasphemy of the spirit, which Christ which sin Christ doth greatly rebuke in the Jews, and maketh it worse than other sins. And would to God that this sin did not reign in these our days, for against the Holy Ghost do though they also blaspheme as written, writeth Damasus, who against the holy canons of the fathers, indicted by the instinct of the Holy Ghost, do anything willingly or melt pertly to presume to speak or willfully give their consent to them that have a mind to do so to so do.
For it is manifest that such a presumption is one kind of the blasphemies against the Holy Ghost. Thus saith the masses. So, those that that appunge the truth. So the people that rejected Jesus, even though they know knew he was the Messiah. How is envy of brotherly grace against the Holy Ghost? When we are stricken stricken with a great grief and sorrow because of the splendor and increase of virtues and God's gifts in which our brother doth excel, which sin seemeth to be rather proper unto the devil than unto man. Whereas the devil doth most wrathfully take the increase and continuation of the grace of God in man.
For that cause, he is not only an accuser of our brethren, but also an implacable adversary of God and of all good men, who, as a roaring lion, goeth about seeking whom he may devour. There were among the Jews such sons of Satan, who did altogether envy unto the Gentiles, and lately springing grace of the gospel, as we read in the Acts of the Apostles. So envy of brotherly grace is a sin against the Holy Ghost. And we'll end it there, and we'll leave a little bit of the last one of obst obstinacy, and then we'll go into the sins that cry to heaven for vengeance. But we'll leave it at that, and we'll begin to read from Saint Alphonsus dei Ligori victories of the martyrs or the lives of the most celebrated martyrs of the church and today September 3 so we're gonna read about Saint Sabina who was a widow and also Saint Seraphia, who was a virgin.
And her feast day was August 29. So, let's begin. This is chapter 72. Saint Seraphina was born at Antioch of Christian parents who, to avoid the persecution, retired to Italy, where they died soon after. Many Roman gentlemen, admiring the extraordinary beauty of Serafina, paid their addresses to her. But she, unwilling to have any other spouse than Jesus Christ, refused these honorable propa proposals, and preferred becoming a servant to a Roman lady named Sabina, who was at that time a young widow. This lady was a pagan, but Serafia, in in the space of two months, gained her warmest affection, and being full of the spirit of God, converted her to the faith.
Whereupon she persuaded her to retire from the tumult of Rome to one of her estates in Umbria. She was accompanied hither not only by Seraphia, but by some other Christian virgins, And her country seat thus became a seminary of saints. The persecution was renewed in the year 01/25, and Berlus, the governor of Embria, knowing that there were many Christian ladies at the residence of Sabena, ordered that they should be brought before him. Sabena at first refused to obey the order. But Seraphina, whose confidence in Jesus Christ was great, besought of her to let her go alone to the governor, since she hoped that the Lord would grant her strength.
Sabina, after much ado, consented, but resolved on accompanying her. Berillus received Sabina with every mark of respect due to her rank, and expressed his surprise that a lady of her quality would follow the abject sect of the Christians. At the persuasion of a witch, for so he called Serafina, whom he knew to have been the cause of her conversion. The governor, on this occasion, allowed Sabina to return home with Serafina. But a few days afterwards, he caused the waiter to be arrested. Sabina followed her on foot, and used all her endeavors to prevent the maltreatment of her dear friend.
But, Berlus, nothing moved by her entreaties, called upon Seraphia to sacrifice to the gods. The Holy Virgin answered that she was a Christian, that she neither acknowledged nor feared any other than the one true God, and that it was to her a matter of surprise how she could be called upon to worship demons. The governor said, Let me see the sacrifice to thy Christ. The saint replied, Day and night I sacrifice myself to him. Berlus asked, And what sort of sacrifice is this? To offer thyself to thy Christ? Seraphia answered, The sacrifice of a good life is the most pleasing to him which I can offer.
Berlus here upon delivered her up to the pleasure of two infamous young men, but they were deterred by an angel who struck them almost lifeless to the earth. When the governor asked the saint by what incantation she had produced this effect, she answered that the Christians use no incantations but holy prayer, and confidence in their God who protects them. Berlus exclaimed in a rage, instantly sacrifice to Jove or be prepared to receive immediate debt. Theraphia replied, this thy threat is to me the greatest possible consolation since I esteem no happiness so great as to be that as that of being enabled to offer my life as a sacrifice to my god.
The governor, still more infuriated by this declaration, caused her to be cruelly beaten with clubs, and finding her con constancy invincible, finally ordered her head to be struck off. Sabina, immediately after her death, procured the body of the martyred virgin and gave it most honorable burial, after which she led a very retired life in her own house, and night and day besought her departed friend to obtain for her also the grace to terminate her course to by martyrdom. She was soon consoled, for Berillus, who had permitted her to return to her house unmolested, out of respect of to her rank, was promoted to the prefecture, and was succeeded in the government of Umbria by Elpidus, who summoned Sabina before him, and having grievously maltreated her, sent her to prison.
Upon reaching the prison doors, she found herself filled with holy joy, and exclaimed, And is it then possible that I am to be admitted to a participation of the glory which my seraphia enjoys, she undoubtedly has obtained for me this great privilege. On the day following, Alip Alpitis summoned her before him and said, how is it possible that that thou couldst so far forget thy rank as to follow those abject Christians who glory in beggary and madly despise both honors and life itself? One needs must have a mean soul to follow so mean a course. The saint answered, Thou hast, sir, a false idea of the Christian religion, and art ignorant of its true nobility and real excellence.
It is no meanness to despise the goods of this earth in order to attain to those of heaven. It is no disgrace, then, to be a Christian, but it is a real disgrace, meanness, and infamy to kneel down before idols that have no other merit than that of the materials from which they were formed, or of the workmanship of the hands that made them. After this answer, Elipidus resolved to cease threatening, and in the mildest manner said to her, the emperors adore these, our gods, and thou should also adore them. Do not oblige me to treat thee with rigor. Sabina replied, My life is in thy power.
Over my faith, thou hast no control. I will adore none but the true God. Hereupon, Elipidus condemned her to be beheaded. On hearing the sentence, the saint exclaimed, I thank thee, O my God, for the favor thou hast done me, and into thy hands I commend my spirit. After these words, the executioner struck off her head. Her martyrdom happened on the August 29, the day upon which, in the preceding year, her companion, Saint Seraphia, had received the crown. The bodies of these two saints were brought to Rome in the year 04/30, and placed in a church which was built in honor of Saint Sabina upon the Aventine Mount.
And that's the end of our time here. Let's end with a prayer in the name of the Father, Son, and 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, Son, and the Holy Spirit. Amen. Thank you all for listening. Have a blessed day. It's Wednesday, 09/03/2025.
This is the Council of Catholic men Bible study and catechism. Today's date is Wednesday, 09/03/2025, and we're continuing on the epistle of Saint Paul to the Corinthians first Corinthians and we are on chapter 12 but first let's begin with a prayer 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. Chapter 12. Of the diversity of spiritual gifts, the members of the Mystical Body, like those of the Natural Body, must mutually cherish one another. Now concerning spiritual things, my brethren, I would not have you ignorant. You know that when you were heathens, you went to dumb idols according as you were led. Wherefore, I give you to understand that no man speaking by the Spirit of God saith Anathema to Jesus. And no man can say the Lord Jesus, but by the Holy Ghost. Now there are diversities of graces, but the same spirit.
And there are diversities of ministries, but the same Lord. And there are diversities of operations, but the same God, who worketh all in all. And the manifestation of the Spirit is given to every man unto profit. To one, indeed, by the Spirit is given the word of wisdom, and to another, the word of knowledge, according to the same spirit. To another, faith in the same spirit. To another, the grace of healing in one spirit. To another, the working of miracles. To another, prophecy. To another, the discerning of spirits to another, diverse kinds of tongues to another, interpretation of speeches.
But all these things one and the same Spirit worketh, dividing to every one according as he will. For as the body is one, and hath many members and all the members of the body, whereas they are many, yet are one body, so also is Christ. For in one spirit, we're all we are all baptized into one body, whether Jews or Gentiles, whether bound or free. And in one spirit, we have all been made to drink. For the body also is not one member, but many. If the foot should say, because I am not a hand, I am not of the body, is it, therefore, not of the body?
And if the ear should say, because I am not the eye, I am not the body. I am not of the body. Is it therefore not of the body? If the whole body were the eye, where would be hearing? If the whole were hearing, where would be the smelling? But now God hath set the members, every one of them, in the body as it hath pleased him. And if they all were one member, where would be the body? But now there are many members indeed, yet one body. And the eye cannot say to the hand, I need not thy help, nor again the head to the feet. I have no need of you.
Yea, much more those that seem to be the more feeble members of the body are more necessary, and such as we think to be the less honorable members of the body. About these we put more abundant honor, and those that are our uncomely parts have more abundant calmliness. But our calmly parts have no need. But God hath tempered the body together, giving to that which wanted the more abundant honor. That there might be no schism in the body, but the members might be mutually careful one for the other. And if one member suffer anything, all the members suffer with it.
Or if one member glory, all the members rejoice with it. Now, you are the body of Christ and members of member. And God indeed hath set some in the church, first, apostles secondly, prophets thirdly, doctors after that, miracles then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches. Are all apostles? Are all prophets? Are all doctors? Are all workers of miracles? Have all the grace of healing, do all speak with tongues, do all interpret? But be zealous for the better gifts, and I show unto you yet a more excellent way. And that is the end of chapter 12.
Chapter 12 really has no foot footnotes on this, from what I can see. They there are a few references to not really too many references to other Bible Bible verses. But I think what he's doing, he's talking about the diversity of spiritual gifts and the members of the mystical body, but we're all one body. And in a way, we're all one soul. And I think it was Plato that said pretty close to defining the soul is if the soul were the or if the body were an eye, the soul would be seeing. So that's something I remember hearing. I'd so it it we're all one body in Christ through baptism, it says.
And our and we are given these different gifts. The different gifts are, like, are for instance, prophecy, and discerning spirits being able to tell what you're dealing with in a situation whether you're dealing with good people or bad people sometimes we're fooled and some people have a better understanding of when we're being fooled and so you would go to them for their wisdom that they have in their particular gift that they've been given by god that you you don't have but it does us no good to be jealous of other people's gifts in fact we should be thanking God that we all have different gifts and that we can actually we are given an opportunity to go to those people because they're part of the same body that we are through the church, through Christ.
We are able to approach them and ask them for help when we don't have our own understanding of what's going on. They have a greater wisdom in certain things. Like, somebody who knows a language knows what other people speaking that language are saying, but we might not know that language. So we would go to them as an interpreter. And that's what I gather from this writing of Saint Paul's Saint Paul to the Corinthians, instructing them on how to believe and how to behave because there's in the church at the time he was writing this contentions between the members of the church as to who's the greatest or who has the most truth in in what Saint Paul had originally preached to them and they were contentious about it and they're all vying to be the most important person but really are they the most important person that's the question and there's nothing wrong with striving to be important or even to be the most important if you know that you can do it.
But there's no need to be boasting about it. What we're we're given we're given to help other people, not just ourselves. And I think we'll continue on to the next chapter here, chapter 13. Charity is to be preferred before all other gifts. And one more comment before we go about charity. Charity. Another word for charity is mercy, forgiveness, love, kindness, all the things that are defined as charity. And here we go. This is a very important chapter. If I speak with the tongues of men and of angels, and have not charity, I am become as a sounding brass or as a tinkling cymbal.
And if I should have prophecy and should know all mysteries and all knowledge, and if I should have all faith so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, And if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Charity is patient. Charity is kind. Charity envieth not, dealeth not perversely, is not puffed up, is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things.
Charity never falleth away, whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. For we know in part, and we prophesy in part, but when that which is perfect is come, that which is in part shall be done away. When I was a child, I spoke as a child. I understood as a child. I thought as a child. But when I became a man, I put away the things of a child. We see now through a glass in a dark manner. But then face to face, now I know in part, but then I shall know even as I am known. And now there remain faith, hope, and charity.
These three. But the greatest of these is charity. This chapter doesn't have any footnotes. Fairly self explanatory be if you and I think a lot of translations, they they translate charity into the word love, which gives you an idea, but the word love in English is a bit confusing because it can have different meanings than charity. Charity is more to the point. It's more showing that there's care and mercy. It's where we get the word care from. Like, you care for other people. That, and it tells you what charity is and what it isn't. Also, charity means doing things for other people.
It's the maturity of the other two virtues, of the three virtues, faith and hope, and then charity. And, when you're a child, it's talking about how you were a child well what you gain in your childhood as you're growing into adulthood is understanding and the word faith is Hebrew for understanding. You gain an understanding, and you grow. And then as you grow and you understand things, you trust that you know what you know. That trust is also hope hope is another word for trust and in order to have trust you first have to know and understand what's going on otherwise you're just blindly doing things, and you have no way to trust anything.
And charity is actually being able to do things. Like, an adult is able to do things that a child isn't. An adult is able to take care of a child. The child can't typically take care of another child, especially the younger the child is, the more you need that that love and attention from an adult. And that's what why it's charity is really the greatest because you're able to do the most for someone else. Let's continue to chapter 14. The gift of prophesying is to be preferred before that of speaking strange tongues. Follow after charity.
Be zealous for spiritual gifts, but rather that you may prophesy. For he that speaketh in a tongue, speaketh not unto men, but unto God. For no man heareth. Yet by the spirit he speaketh mysteries. 21 But he that prophesieth speaketh to men unto edification, and exhortation, and comfort. He that speaketh in a tongue, edifieth himself, but he that prophesieth, edifieth the church. And I would have you all to speak in with tongues, but rather to prophesy. For greater is he that prophesieth than he that speaketh with tongues, unless perhaps he interpret, that the church may receive edification.
But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either in revelation, or in knowledge, or in prophecy, or in doctrine? Even things without life that give sound, whether pipe or harp, except they give a distinction of sounds, how shall it be known what is piped or harped? For if the trumpet giveth give an uncertain sound, who shall prepare himself to the battle? So likewise you, except you utter by the tongue plain speech, how shall it be known what is said? For you know for you shall be speaking into the air.
There are, for example, so many kinds of tongues in this world, and none is without voice. If then I know not the power of the voice, I shall be to him to whom I speak a barbarian, and he that speaketh a barbarian to me. So you also, forasmuch as you are zealous of spirit, seek to abound unto the edifying of the church. And therefore, he that speaketh by a tongue, let him pray that he may interpret. For if I pray in a tongue, my spirit prayeth, but my understanding is without fruit. What is it then? I will pray with the spirit. I will pray also with the understanding.
I will sing with the spirit. I will sing also with the understanding. Else if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say amen to thy blessing? Because he knoweth not what thou sayeth. For thou indeed give us thanks well, but the other is not edified. I thank my God, I speak with all your tongues. But in the church, I have I had rather speak five words with my understanding, that I may instruct others also, than 10,000 words in a tongue. Brethren, do not become children in sense, but in malice be children, and in sense be perfect.
In the law it is written, in other tongues and other lips, I will speak to this people, and neither so will they hear me, saith the Lord. Wherefore, tongues are for a sign, not to believers, but to unbelievers. But prophecies not to unbelievers, but to believers. If, therefore, the whole church come together into one place and all speak with tongues, and there come in unlearned persons, or infidels, will they not say that you are mad? But if all prophesy, and there come in one that believeth not, or an unlearned person, he is convinced of all.
He is judged of all. The secrets of his heart are made manifest, and so falling down on his face, he will adore God, affirming that God is among you indeed. How is it then, brethren, when you come together, every one of you hath a Psalm, hath a doctrine, hath a revelation, hath a tongue, hath an interpretation. Let all things be done to edification. If any speak with a tongue, let it be by two, or at the most by three, and in course, let one interpret. But if there be no interpreter, let him hold his peace in the church, and speak to himself and to God.
And let the prophets speak two or three, and let the rest judge. But if anything be revealed to another sitting, let the first hold his peace. For you may all prophesy one by one, that all may learn and all may be exhorted. And the spirits of the prophets are subject to the prophets. For God is not the God of dissension, but of peace. As also I teach in all the churches of the saints, let women keep silent in the churches. For it is not permitted them to speak, but to be subject, as also the law saith. But if they would learn anything, let them ask their husbands at home, for it is a shame for a woman to speak in the church.
Or did the word of God come out from you, Or came it only unto you? If any seem to be a prophet or spiritual, let him know the things that I write to you, that they are the commandments of the Lord. But if any man know not, he shall not be known. Wherefore, brethren, be zealous to prophesy, and forbid not to speak with tongues. But let all things be done decently and according to order. So, let's read the footnotes for chapter 14. That's a bit of a a longer chapter. Chapter 14, verse one. Prophesy, that is, declare or expound the mysteries of faith.
So verse one, follow after charity, be zealous for spiritual gifts, but rather that you may prophesy. Declare or expound the mysteries of faith. So, the mysteries of understanding. An example of that would be the Eucharist, which is for outsiders, people who don't know the the history of Jesus and the Gospels, they wouldn't understand what is meant by the Eucharist and by the Last Supper and someone who's a Protestant or a Muslim wouldn't understand the transubstantiation of the Eucharist from bread and wine to the body and blood of Christ. That would be an example of a prophecy. It would be declaring or expounding on the mysteries of the faith. Verse two.
Not unto men. For he that speaketh in a tongue speaketh not unto men, but unto God. For no man heareth. Yet by the spirit he speaketh mysteries, so as to be heard, that is, so as to be understood by them. So, the next thing so, okay. Well, let's let's cover that one a little bit because that seems a little bit obscure. For he that speaketh in a tongue speaketh not unto men, but unto God. So as to be heard, that is, so as to be understood by them. So, not only just to be heard. So, speaking tongues, speak you speak unto men, but unto God.
So you're not doing it just to be heard. You're doing it so that those men understand and you're speaking to God meaning you're addressing what God wants you to do which is to as it says in here it uses the word edify quite a lot meaning to encourage to give strength to other men to do God's will verse 12 of spirits Of spirits. So, verse 12 is, So you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the church, of spiritual gifts. So you are for as much as you are zealous of spirit, seek to abound unto the edifying of the church.
There again, this the, spiritual gift. You're given a gift when you become an adult. Like it says at the end of this chapter, you're given a gift. You're given maturity. You you you live into maturity and you're able to then help other people. Help the children, so to speak. The church. The children in the church would be the people who are unlearned and don't know the truth. They don't know the faith. They're like children. You're there to bring them faith, and you're bring to bring them hope. And that bringing of faith and hope in and of itself is charity, which is the greater of the three, but it's also part of part and parcel. They they all go together.
You can't separate them. Verse 16, amen. There's a long explanation for this one for some reason. Amen. But this is this is important. So verse 16, else if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say amen to thy blessing? Because he knoweth not what thou sayest. So, amen, the unlearned, not knowing that you are then blessing, will not be qualified to join with you by saying amen to your blessing. The use or abuse of strange tongues of which the apostle here speaks, does not regard the public liturgy of the church, in which strange tongues are never used, but certain conferences of the faithful, in which meeting together, they discovered to one another their various miraculous gifts of the Spirit, common in those primitive times, amongst which the apostle prefers that of prophesying before that of speaking strange tongues, because it was more to the public edification.
Where also note that the Latin used in our liturgy is so far from being a strange or unknown tongue that it it is perhaps the best known tongue in the world, or best known lang tongue meaning language, which the footnotes to this were written I believe in the '15 and the sixteen hundreds so at the time Latin after fifteen hundred years, had become the language of the church and the liturgy. And the priests all learned Latin, and the people learned Latin as a consequence. It was the language of the church of the Bible. This Bible that I'm using right now, the Douay Rheims Bible, was, translated directly from the Latin Vulgate of Saint Jerome, which was the translation of the Greek, the original Greek and Hebrew texts of the Bible, into Latin, which was the language of the Roman Empire at the time.
And the Roman Empire was spread throughout most of the known world in Europe and Africa and Asia. So the strange tongues don't do us any good if we don't understand what's being said. So if there's no understanding of what's being said, it's it's useless to even talk to somebody who can't understand it. What's the point? That's unless they're willing to learn and understand, it's it's almost useless. And they're not gonna say amen to your prayers because they don't care. So it's almost like it's not even worth bothering with such people that willingly don't want to listen, but also the people that are will that would be willing to listen if they knew what was in it.
You have to be able to give them an an understanding, the faith. You're supposed to bring the faith to them so that they can join you in your prayer. I would say this is since this has a big, footnote about it. Let's read it one more time. Verse 16 of chapter fourteen, one Corinthians, Else if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say, Amen to thy blessing? If thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say, amen? So you have to have understanding, and that is part of prophesying and edifying the church.
It's bringing knowledge of what the message in the gospel of Jesus actually means and the right having the right way to interpret it, having the proper doctrine that Christ taught, not falsifying it because there are people that have different heresies where they they are doing it for their own benefit. They're they're lying and or changing the scripture in order to benefit them in some way and mistakenly. So you want to be able to get a proper understanding. So these chapters that I've read tonight, this evening, this daytime, whenever it is where you are, they're they're dealing with what you do as a church to bring people to a greater understanding.
And it's also by not rejecting other people in the church, by taking the gifts that they've been given and being thankful to God for them and blessing them by listening to them for one thing. You you listen to them. If they don't speak your language, the best thing they can do is is pray silently to God for you until they learn it. Otherwise, it causes contention if you don't know the language, for one. It's a contentious thing. But you need to have that gift in order to make people understand. You you first have to learn their language. We were talking about this the last time.
So I think we're beyond our time limit for the Bible. Let's begin with the catechism. So, the Catechism of the Catholic Church by Saint Peter Canisius, the Dutch Jesuit one of the most famous Dutch saints ever. He's a doctor of the church. And this is the Large Catechism. And we are on the last part of alien sins or foreign sins, sins of other people. Question one sixty. When do we, by defending, commit an alien sin? When we either protect malefactors or defend and publish another man's doctrine, though it be perceived perverse and wicked.
When also by our care and endeavor, we labor to further and maintain that which is appointed against equity and justice. Against such persons, there thundereth out this divine oracle. Woe unto you that call evil good, and good evil. Making darkness light, and light darkness. Making bitter sweet, and sweet bitter. And again, thou shalt not follow the multitude to do evil. Neither shalt thou be, shalt thou in judgment yield to the sentence of many, so to decline from the truth. And this shall suffice touching alien sins, as they call them, which now asserts in these days do reach very far, and are over licentiously committed every day, especially by magistrates.
And, there is commonly so little heed taken of them, that most men do think them not to be sins at all, not to nor make any account of them. Although, oftentimes, with the filth of these sins, they defile and make guilty of perpetual torments, both their own and other men's consciences. And all these kinds mentioned before may be reduced to three kinds, and in few words, comprehend as showeth Saint Basil. For that, we fall into the participation of another man's error or sin, it cometh to pass, either by deed and act, or by will only, and a certain purpose of the mind, or by some careless negligence, if at any time others be defrauded of the duty that we owe in admonishing them, and seeking their amendment.
But the worst kind of sinning of all others without comparison is when a man sinneth against the Holy Ghost. Which brings us to the next chapter. Of sins against the Holy Ghost. Question one sixty one, what is a sin against the Holy Ghost? It is maliciously and contemptuously to reject the grace and liberality of God being offered, which grace asserts, is particularly attributed to the Holy Ghost as to the fountain of all goodness. And this is to sin without any remedy or redress insomuch that according to the speech of Christ, for such and so great a sin, no forgiveness is obtained either in this world or in the world to come.
For after this manner, almighty God dealeth with us, that he giveth neither grace upon earth, nor glory in heaven to any other, but unto those only which having once known sin, do detest it. And setting before their eyes that which is good, do make choice of a righteous course in life. But, from these sins is far banished both detestation of sin and the choice also of that good which were to be followed. And that, moreover, is clean rejected, whereby the Holy Ghost doth use of his singular grace to withdraw a man from sin. And for this reason, they which are fettered with such kinds of sins, do either never get the grace of God, or seldom and very hardly.
For these and very hardly. For these sins are not committed of human imbecility and frailty, which were to sin against the father and the might and power of the father, as we see in Saint Peter the Apostle who denied Christ. Nor yet of ignorance, which were to sin against the Son and the wisdom of the Son, as was Saul, in his case, when he persecuted the Church. But that which is far worse without comparison, These sins are committed of malice and obstinacy of mind, as we see, for example, in those most perverse and obstinate Pharisees.
Question one sixty two, how many sins are there against the Holy Ghost? There are of that kind accounted six, and their names commonly used are these, presumption of the mercy of God or the impunity of sin, desperation, a pungling of the known truth, envying of brotherly charity, obstinacy, and impatience. But more plainly and significantly, they may be thus numbered. One, confidently to abuse the mercy of God. Two, utterly to despair of the grace of God or of his own salvation. Three, rebelliously to upon this the truth of religion against his own conscience. Four, vehemently to be moved with a fet led envy because of the increase of salvation and virtue in his brother.
Five. With an obstinate mind to persist wittingly in a fault. Six, without purpose of amendment, never to make an end of a lewd and perverse kind of life. Question one sixty three. What manner of presumption maketh a sin against the Holy Ghost? That which maketh a man to trust only in the mercy of God, and to be hardened and emboldened to sin, all manner of respect, of God's justice and fear being laid aside. And thus, sir, do very many sin at this day, who, flattering themselves with a holy faith in Christ, do, like beasts, wallow and rot in the midst of the filth of sins. And not to themselves only, but to others, also, dare promise security, if only they have confidence in the merits of Christ and in the grace of God apprehended by faith, although, in the meantime, the fruits of penance be nothing regarded.
But, to all these doth the doctor of the Gentiles cry out, Dost thou contemn, saith he, the riches of the goodness of God, and patience, and long enmity, not knowing that the benignity of God bringeth thee to penance? And for that cause he in another place is so far off from willing men to vaunt of only fate, That he bideth even the faithful themselves every one to work their salvation with fear and trembling. Commending unto them a faith not dead and idle, as Saint James calleth it, but lively and effectual, which worketh duly by charity. Against this abominable sin, thus exclaimeth the Ecclesiasticus.
Of the remission of sin be thou not without fear, neither do thou thou though add sin upon sin, and do not say, the mercy of our Lord is great, he will have compassion upon the multitude of my sins. For mercy and anger do soon approach from him, and his anger doth look upon sinners. Rightly therefore saith the prophet, I will sing mercy and judgment unto thee, O Lord. Then in another place, The honor of the king loveth judgment. So presumption presuming that you're gonna be forgiven and just going on into sin anyway that's a sin against the Holy Ghost that's that's me adding that I'll take two more questions.
Maybe three. We'll see. Should I do three more? Yeah, I'll do three more. How doth a man sin against the Holy Ghost by desperation? When the contrary vice unto presumption, therefore, wherefore we speak before, doth to possess the mind of a man, that he casteth off all hope, either of obtaining pardon before God, or of attaining unto life everlasting. So, it's believing that you can't be forgiven for sins. That's a sin against the Holy Ghost. After this sort send Cain of despair, as himself testifieth by his speech when he saith, greater is my iniquity then that I may deserve pardon.
Thus sinneth sinned also Judas, that traitor unto Christ, as what time he, being moved with despair of salvation, like an unholy happy wretch, hanged himself. But doubtless, there is no penance too late, as is manifest by the example of that thief which, upon the cross, even in those last moments of his life, obtained great grace and heavenly glory at the hands of Christ. When doth he that upongeth upongeth pungeth pungeth the true truth sin against the Holy Ghost? When that truth when that truth, which concerneth the state of faith and religion, not of ignorance, but of malice, is purposely impunged, that whereby the sincerity of Catholic verity may be blemished.
Of this sin were the Pharisees guilty, whose chiefeth care was to see, we see to have been, as maliciously as falsely, to blaspheme Christ, to persecute the doctrine of the Gospel, and to suppress the testimony of the apostles, and that even against their own consciences. Not unlike unto these are they that are said by the prophet to sit in the chair of pestilence, and are called by St. Peter lying masters that do bring in sects of perdition. Finally, by St. Paul, heretics. Men corrupted in mind, reprobate concerning the faith, attending to spirits of error, subverted, and condemned by their own judgment.
Among whom may be numbered the same seducer, Elymaeus, whom Saint Paul, publicly rep reprehending, said with great vehemency, oh, full of all guile and all deceit, son of the devil, enemy of all justice, thou seacest not to subvert the right ways of our Lord. To this kind also is referred blasphemy of the spirit, which Christ which sin Christ doth greatly rebuke in the Jews, and maketh it worse than other sins. And would to God that this sin did not reign in these our days, for against the Holy Ghost do though they also blaspheme as written, writeth Damasus, who against the holy canons of the fathers, indicted by the instinct of the Holy Ghost, do anything willingly or melt pertly to presume to speak or willfully give their consent to them that have a mind to do so to so do.
For it is manifest that such a presumption is one kind of the blasphemies against the Holy Ghost. Thus saith the masses. So, those that that appunge the truth. So the people that rejected Jesus, even though they know knew he was the Messiah. How is envy of brotherly grace against the Holy Ghost? When we are stricken stricken with a great grief and sorrow because of the splendor and increase of virtues and God's gifts in which our brother doth excel, which sin seemeth to be rather proper unto the devil than unto man. Whereas the devil doth most wrathfully take the increase and continuation of the grace of God in man.
For that cause, he is not only an accuser of our brethren, but also an implacable adversary of God and of all good men, who, as a roaring lion, goeth about seeking whom he may devour. There were among the Jews such sons of Satan, who did altogether envy unto the Gentiles, and lately springing grace of the gospel, as we read in the Acts of the Apostles. So envy of brotherly grace is a sin against the Holy Ghost. And we'll end it there, and we'll leave a little bit of the last one of obst obstinacy, and then we'll go into the sins that cry to heaven for vengeance. But we'll leave it at that, and we'll begin to read from Saint Alphonsus dei Ligori victories of the martyrs or the lives of the most celebrated martyrs of the church and today September 3 so we're gonna read about Saint Sabina who was a widow and also Saint Seraphia, who was a virgin.
And her feast day was August 29. So, let's begin. This is chapter 72. Saint Seraphina was born at Antioch of Christian parents who, to avoid the persecution, retired to Italy, where they died soon after. Many Roman gentlemen, admiring the extraordinary beauty of Serafina, paid their addresses to her. But she, unwilling to have any other spouse than Jesus Christ, refused these honorable propa proposals, and preferred becoming a servant to a Roman lady named Sabina, who was at that time a young widow. This lady was a pagan, but Serafia, in in the space of two months, gained her warmest affection, and being full of the spirit of God, converted her to the faith.
Whereupon she persuaded her to retire from the tumult of Rome to one of her estates in Umbria. She was accompanied hither not only by Seraphia, but by some other Christian virgins, And her country seat thus became a seminary of saints. The persecution was renewed in the year 01/25, and Berlus, the governor of Embria, knowing that there were many Christian ladies at the residence of Sabena, ordered that they should be brought before him. Sabena at first refused to obey the order. But Seraphina, whose confidence in Jesus Christ was great, besought of her to let her go alone to the governor, since she hoped that the Lord would grant her strength.
Sabina, after much ado, consented, but resolved on accompanying her. Berillus received Sabina with every mark of respect due to her rank, and expressed his surprise that a lady of her quality would follow the abject sect of the Christians. At the persuasion of a witch, for so he called Serafina, whom he knew to have been the cause of her conversion. The governor, on this occasion, allowed Sabina to return home with Serafina. But a few days afterwards, he caused the waiter to be arrested. Sabina followed her on foot, and used all her endeavors to prevent the maltreatment of her dear friend.
But, Berlus, nothing moved by her entreaties, called upon Seraphia to sacrifice to the gods. The Holy Virgin answered that she was a Christian, that she neither acknowledged nor feared any other than the one true God, and that it was to her a matter of surprise how she could be called upon to worship demons. The governor said, Let me see the sacrifice to thy Christ. The saint replied, Day and night I sacrifice myself to him. Berlus asked, And what sort of sacrifice is this? To offer thyself to thy Christ? Seraphia answered, The sacrifice of a good life is the most pleasing to him which I can offer.
Berlus here upon delivered her up to the pleasure of two infamous young men, but they were deterred by an angel who struck them almost lifeless to the earth. When the governor asked the saint by what incantation she had produced this effect, she answered that the Christians use no incantations but holy prayer, and confidence in their God who protects them. Berlus exclaimed in a rage, instantly sacrifice to Jove or be prepared to receive immediate debt. Theraphia replied, this thy threat is to me the greatest possible consolation since I esteem no happiness so great as to be that as that of being enabled to offer my life as a sacrifice to my god.
The governor, still more infuriated by this declaration, caused her to be cruelly beaten with clubs, and finding her con constancy invincible, finally ordered her head to be struck off. Sabina, immediately after her death, procured the body of the martyred virgin and gave it most honorable burial, after which she led a very retired life in her own house, and night and day besought her departed friend to obtain for her also the grace to terminate her course to by martyrdom. She was soon consoled, for Berillus, who had permitted her to return to her house unmolested, out of respect of to her rank, was promoted to the prefecture, and was succeeded in the government of Umbria by Elpidus, who summoned Sabina before him, and having grievously maltreated her, sent her to prison.
Upon reaching the prison doors, she found herself filled with holy joy, and exclaimed, And is it then possible that I am to be admitted to a participation of the glory which my seraphia enjoys, she undoubtedly has obtained for me this great privilege. On the day following, Alip Alpitis summoned her before him and said, how is it possible that that thou couldst so far forget thy rank as to follow those abject Christians who glory in beggary and madly despise both honors and life itself? One needs must have a mean soul to follow so mean a course. The saint answered, Thou hast, sir, a false idea of the Christian religion, and art ignorant of its true nobility and real excellence.
It is no meanness to despise the goods of this earth in order to attain to those of heaven. It is no disgrace, then, to be a Christian, but it is a real disgrace, meanness, and infamy to kneel down before idols that have no other merit than that of the materials from which they were formed, or of the workmanship of the hands that made them. After this answer, Elipidus resolved to cease threatening, and in the mildest manner said to her, the emperors adore these, our gods, and thou should also adore them. Do not oblige me to treat thee with rigor. Sabina replied, My life is in thy power.
Over my faith, thou hast no control. I will adore none but the true God. Hereupon, Elipidus condemned her to be beheaded. On hearing the sentence, the saint exclaimed, I thank thee, O my God, for the favor thou hast done me, and into thy hands I commend my spirit. After these words, the executioner struck off her head. Her martyrdom happened on the August 29, the day upon which, in the preceding year, her companion, Saint Seraphia, had received the crown. The bodies of these two saints were brought to Rome in the year 04/30, and placed in a church which was built in honor of Saint Sabina upon the Aventine Mount.
And that's the end of our time here. Let's end with a prayer in the name of the Father, Son, and 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, Son, and the Holy Spirit. Amen. Thank you all for listening. Have a blessed day. It's Wednesday, 09/03/2025.
Introduction and Opening Prayer
The Diversity of Spiritual Gifts
Reflections on Chapter 12
The Supremacy of Charity
The Gift of Prophecy vs. Speaking in Tongues
Introduction to the Catechism
Sins Against the Holy Ghost
Lives of the Martyrs: Saint Sabina and Saint Seraphia
