Catholic Caucus: Daily Mass Readings 26-September-2022

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 9
46.	And there entered a thought into them, which of them should be greater.	Intravit autem cogitatio in eos quis eorum major esset.	εισηλθεν δε διαλογισμος εν αυτοις το τις αν ειη μειζων αυτων
47.	But Jesus seeing the thoughts of their heart, took a child and set him by him,	At Jesus videns cogitationes cordis illorum, apprehendit puerum, et statuit illum secus se,	ο δε ιησους ιδων τον διαλογισμον της καρδιας αυτων επιλαβομενος παιδιου εστησεν αυτο παρ εαυτω
48.	And said to them: Whosoever shall receive this child in my name, receiveth me; and whosoever shall receive me, receiveth him that sent me. For he that is the lesser among you all, he is the greater.	et ait illis : Quicumque susceperit puerum istum in nomine meo, me recipit : et quicumque me receperit, recipit eum qui me misit. Nam qui minor est inter vos omnes, hic major est.	και ειπεν αυτοις ος εαν δεξηται τουτο το παιδιον επι τω ονοματι μου εμε δεχεται και ος εαν εμε δεξηται δεχεται τον αποστειλαντα με ο γαρ μικροτερος εν πασιν υμιν υπαρχων ουτος εσται μεγας
49.	And John, answering, said: Master, we saw a certain man casting out devils in thy name, and we forbade him, because he followeth not with us.	Respondens autem Joannes dixit : Præceptor, vidimus quemdam in nomine tuo ejicientem dæmonia, et prohibuimus eum : quia non sequitur nobiscum.	αποκριθεις δε ο ιωαννης ειπεν επιστατα ειδομεν τινα επι τω ονοματι σου εκβαλλοντα δαιμονια και εκωλυσαμεν αυτον οτι ουκ ακολουθει μεθ ημων
50.	And Jesus said to him: Forbid him not; for he that is not against you, is for you.	Et ait ad illum Jesus : Nolite prohibere : qui enim non est adversum vos, pro vobis est.	και ειπεν προς αυτον ο ιησους μη κωλυετε ος γαρ ουκ εστιν καθ ημων υπερ ημων εστιν

Catena Aurea by St. Thomas Aguinas

9:46–50

46. Then there arose a reasoning among them, which of them should be greatest.

47. And Jesus, perceiving the thought of their heart, took a child, and set him by him,

48. And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.

49. And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.

50. And Jesus said unto him, Forbid him not: for he that is not against us is for us.

CYRIL OF ALEXANDRIA. (non occ.) The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man’s heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles. Hence it is said, Then there arose a reasoning among them, which of them should be the greatest. For to have such thoughts, belongs to him who desires to be superior to the rest; but I think it improbable that all the disciples gave way to this weakness; and therefore suppose that the Evangelist, not to seem to lay the charge to any individual, expresses himself indefinitely, saying, that there arose a reasoning among them.

THEOPHYLACT. Now it seems that this feeling was excited by the circumstance of their not being able to cure the demoniac. And while they were disputing thereupon, one said, It was not owing to my weakness, but another’s, that he could not be cured; and so thereby was kindled a strife among them, which was the greatest.

BEDE. Or, because they saw Peter, James, and John, taken apart to the mount, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all; or because in the payment of the tribute they saw Peter made equal to the Lord, they supposed he was to be placed before the rest. But the attentive reader will find that the question was raised among them before the payment of the penny. For in truth Matthew relates that this took place at Capernaum; but Mark says, And he came to Capernaum, and being in the house, he asked them, What was it that ye disputed among yourselves in the way? But they held their peace; for by the way they had disputed among themselves who should be the greatest. (Mat. 18:24, Mark 9:33.)

CYRIL OF ALEXANDRIA. But our Lord, Who knew how to save, seeing in the hearts of the disciples the thought that had risen up thereupon as it were a certain root of bitterness, plucks it up by the roots before it received growth. For when passions first begin in us, they are easily subdued; but having gained strength, they are with difficulty eradicated. Hence it follows, And Jesus perceiving the thought of their heart, &c. Let him who thinks Jesus to be mere man, know that he has erred; for the Word, although made flesh, remained God. For it is God alone Who is able to search into the heart and reins. But in taking a child, and placing it beside Him, He did it for the Apostles’ sake and ours. For the disease of vain-glory feeds generally on those who have the preeminence among other men. But a child has a pure mind and unspotted heart, and abides in simplicity of thought; he courts not honours, nor knows the limits of each one’s power, nor shuns seeming to be inferior to others, bearing no moroseness in his mind or heart. Such the Lord embraces and loves, and thinks them worthy to be near Him, as those who had chosen to taste of the things which are His; for He says, Learn of me, for I am meek and lowly of heart. Hence it follows, And he says unto them, Whosoever shall receive a child in my name, receiveth me. As if He were to say, Seeing that there is one and the same reward to those that honour the saints, whether perchance such an one be the least, or one distinguished for honours and glory, for in him is Christ received, how vain is it to seek to have the preeminence?

BEDE. Now herein He either teaches, that the poor of Christ are to be received by those who wish to be greater simply for His honour, or He persuades men that they are children in malice. Hence when He said, Whoever shall receive that child, he adds, in my name; that in truth they may pursue with diligence and reason for Christ’s name that form of virtue which the child observes, with only nature for its guide. But because He also teaches that He is received in the child, and He Himself was born unto us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receiveth him that sent me; wishing verily to be believed, that as was the Father, such and so great was He.

AMBROSE. For he who receives the followers of Christ, receives Christ; and he who receives the image of God, receives God; but because we cannot see the image of God, it has been made present to us by the incarnation of the Word, that the divine nature which is above us, may be reconciled to us.

CYRIL OF ALEXANDRIA. Now He still more plainly conveys the meaning of the preceding words, saying, For he that is least among you all, the same shall be great; in which He speaks of the modest man who from honesty thinks nothing high of himself.

THEOPHYLACT. Because then our Lord had said, He who is least among you all, the same shall be great, John feared, lest perhaps they had done wrong in hindering a certain man by their own power. For a prohibition does not shew the probitor to be inferior, but to be one who thinks himself somewhat superior. Hence it is added, And John answered and said, Master, we saw one casting out devils in thy name, and we forbad him. Not indeed from envy, but to distinguish the working of miracles, for he had not received the power of working miracles with them, nor had the Lord sent him as He did them; nor did he follow Jesus in all things. Hence he adds, because he followeth not with us.

AMBROSE. For John loving much, and therefore much beloved, thinks that they should be excluded from the privilege who did not practise obedience.

CYRIL OF ALEXANDRIA. But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ’s gifts. But because the Saviour had given the Apostles power to cast out evil spirits, (Matt. 10:8.) they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to enquire if it were lawful for others also to do this.

AMBROSE. Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said unto him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Thy secret disciples, when the time came, did not refuse their offices. But still since Thou saidst elsewhere, He that is not with me is against me, and he that gathereth not with me scattereth, (Luke 11:23.) explain unto us lest the two seem contrary to one another. And it seems to me, if any one considers the Searcher of hearts, he cannot doubt that every man’s action is distinguished by the motive of his heart.

CHRYSOSTOM. (Hom. 41. in Matt.) For in the other place when He said, He that is not with me is against me, He shews the Devil and the Jews to be opposed to Him; but here He shews that he who in Christ’s name cast out devils, is partly on their side.

CYRIL OF ALEXANDRIA. As if He said, On the side of you who love Christ, are all they who wish to follow those things which conduce to His glory, being crowned with His grace.

THEOPHYLACT. Marvel then at the power of Christ, how His grace works by means of the unworthy and those who are not His disciples: as also men are sanctified through the priests, although the priests be not holy.

AMBROSE. Now why does He in this place say that they are not to be hindered, who by the imposition of hands can subdue the unclean spirits, when according to Matthew, He says to these, I never knew you? (Matt. 7:23.) But we ought to perceive that there is no difference of opinion, but that the decision is this, that not only the official works but works of virtue are required in a priest, and that the name of Christ is so great, that even to the unholy it serves to give defence, but not grace. Let no one then claim to himself the grace of cleansing a man, because in him the power of the eternal Name has worked. For not by thy merits, but by his own hatred, the devil is conquered.

BEDE. Therefore in heretics and false catholics, it becomes us to abhor, and forbid not the common sacraments in which they are with us, and not against us, but the divisions contrary to peace and truth, wherein they are against us as following not the Lord.

Catena Aurea Luke 9

Saints Cosmas and Damian

Feast day September 26
Saints Stories for All Ages

There are some saints of whom we know very little. People from all over the world may honor them. Shrines and churches may be built in their names. But the facts and details of their lives have faded from our memories or their stories may never have been recorded.

Cosmas and Damian are saints like these. Little is known about them except that they suffered martyrdom for their faith in Syria sometime during the persecutions of Diocletian (around 303). We may never know exactly what happened, but we do know that their witness to the faith was so strong that people turned to them for prayerful help and passed their story on to others.

Legends about these two saints abound. According to these stories, Cosmas and Damian were twin brothers, born in Arabia, who went to Syria to study and practice medicine. But they were concerned about more than healing bodies. They brought their belief in Christ to those to whom they ministered. Not only that, but they also served people without charging any fees. Lysias, the governor of Celicia, heard about these two brothers and he summoned them before him. When Cosmas and Damian proclaimed they were Christians, Lysias had them tortured and finally beheaded. Devotion to these two brothers grew, and many cures were said to have been worked through their intercessions. Later a church in their honor was constructed over the site of their burial. When the Emperor Justinian was sick, he prayed to Saints Cosmas and Damian for a cure. Out of gratitude for receiving this favor, he enlarged the city of Cyr and its church. Numerous other churches were erected for them at Constantinople and Rome. Their names are also included in the First Eucharistic Prayer.

If so little about these saints is actually known, why do we honor them? Part of the answer can be found in tradition. When so many believers continue to honor the memory of martyrs, year after year and all over the world, there is good reason to believe that their lives were true witnesses to the Gospel. People who live and die according to their convictions and faith give hope to the world long after their deaths. Their lives can inspire us and encourage us to be faithful during our little trials and sorrows.

loyolapress.com

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: Job 1:6-22

Satan's Challenge
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[6] Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. [7] The LORD said to Satan, "Whence have you come?" Satan answered the LORD, "From going to and fro on the earth, and from walking up and down on it." [8] And the LORD said to Satan, "Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?" [9] Then Satan answered the LORD, "Does Job fear God for naught? [10] Hast thou not put a hedge about him and his house and all that he has, on every side? Thou hast blessed the work of his hands, and his possessions have increased in the land. [11] But put forth thy hand now, and touch all that he has, and he will curse thee to thy face." [12] And the LORD said to Satan, "Behold, all that he has is in your power; only upon himself do not put forth your hand." So Satan went forth from the presence of the LORD.

Job is stripped of his property
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[13] Now there was a day when his sons and daughters were eating and drinking wine in their eldest brother's house; [14] and there came a messenger to Job, and said, "The oxen were plowing and the asses feeding beside them; [15] and the Sabeans fell upon them and took them, and slew the servants with the edge of the sword; and I alone have escaped to tell you." [16] While he was yet speaking, there came another, and said, "The fire of God fell from heaven and burned up the sheep and the servants, and consumed them; and I alone have escaped to tell you." [17] While he was yet speaking, there came another, and said, "The Chaldeans formed three companies, and made a raid upon the camels and took them, and slew the servants with the edge of the sword; and I alone have escaped to tell you." [18] While he was yet speaking, there came another, and said, "Your sons and daughters were eating and drinking wine in their eldest brother's house; [19] and behold, a great wind came across the wilderness, and struck the four corners of the house, and it fell upon the young people, and they are dead; and I alone have escaped to tell you."

[20] Then Job arose, and rent his robe, and shaved his head, and fell upon the ground, and worshipped. [21] And he said, "Naked I came from my mother's womb, and naked shall I return; the LORD gave, and the LORD has taken away; blessed be the name of the LORD."

[22] In all this Job did not sin or charge God with wrong.

*****************************************************************
Commentary:

1:6-12. The protagonists, God and Satan, act very much like human beings -- God like a great lord who summons his ministers to a meeting (v. 6); Satan like a spy who seems to be stalking a man who fears the Lord, but in fact he is trying to attack God himself, for he turns traditional teaching about rewards and punishment on its head: it is not true that God blesses a man because he is pious; rather, man behaves in a pious way because God blesses him (vv. 9-11). Man only seems to be obedient to God; his actions are really motivated by self-interest.

In this book 'Satan' does not yet mean the devil, the fallen angel who tempts man to do evil (cf. Rev 12:9-11). He is the prosecutor who denounces man to God for his sins (cf. Zech 3:1). For a fuller comment, see the note on 1 Chron 21:1.

Like Abraham when he was required to sacrifice his first-born son (cf. Gen 22:1-12), Job does not realize that his faith in and fear of the Lord are being put to the test. Yet in both cases, Abraham and Job, the initiative lies with God: he will not allow Abraham to perform the sacrifice, nor will he allow Job to be tested beyond the limit (v. 12).

"The sons of God" (v. 6), which the Septuagint translates as "the angels of God," are those who are subject to his commands.

1:13-22. Satan puts his plan into operation in just one day (v. 13) and Job's world crashes down around him. There are four separate calamities, each worse than the previous one, and in each case there is only one survivor left to tell the tale. First Job loses his oxen and asses, then his flocks, his camels, his children. All his property has been taken from him and he has no means of recovering it, and no children to help him. From being a wealthy, respected man, he has been reduced to utter misery. "The fire of God" (v. 16): this has no particular religious significance; it is just a popular expression for a bolt of lightning.

1:20-22. Job expresses his feelings in actions and words. As we can see elsewhere in the Bible (for example, in the case of Joseph, cf. Gen 37:34, and David, cf. 2 Sam 1:11; 13:31), rending of garments was a sign of profound sorrow. The words in v. 22 very poetically describe the human condition, its fragility and impotence. Job experiences complete deprivation; he is conscious too of the absolute sovereignty of God, who alone has power to give and to take away; and he fully accepts the will of God. St Gregory the Great draws attention to Job's good disposition when he comments that "If all the goods we have at our disposal in this life have been given to us by him (God), why should we complain if the same Judge asks for the return of what he has so generously granted to us?" ("Moralia in lob", 2,31).

Just before the words "blessed be the name of the Lord" (v. 21), the Septuagint and the Vulgate add "As it has pleased God, so is it done" -- probably a later addition to draw a general lesson from the particular case of Job.

In Job's few words in v. 21, God's own name of "Yhwh" is mentioned three times; this indicates that the writer has a deep faith in the God of the Covenant and sincere respect for God's plans.

The first scene ends with Job the clear winner: Satan thought he would curse the Lord (v. 11), but in fact he openly praises him (v. 21). The sacred writer comes out on Job's side when he states that Job committed no sin nor even raised his voice against God. Satan has been proved wrong.

Luke 9:46-50

Humility and Tolerance
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[46] And an argument arose among them (the disciples) as to which of them was the greatest. [47] But when Jesus perceived the thoughts of their hearts, He took a child and put him by His side, [48] and said to them, "Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for he who is least among you all is the one who is great."

[49] John answered, "Master, we saw a man casting out demons in Your name, and we forbade him, because he does not follow with us." [50] But Jesus said to him, "Do not forbid him; for he that is not against you is for you."

***********************************************************************
Commentary:

46-48. Jesus takes a child in His arms to give His Apostles example and to correct their too-human ambitions, thereby teaching all of us not to make ourselves important. "Don't try to be a grown-up. A child, always a child, even when you are dying of old age. When a child stumbles and falls, nobody is surprised; his father promptly lifts him up. When the person who stumbles and falls is older, the immediate reaction is one of laughter. Sometimes this first impulse passes and the laughter gives way to pity. But older people have to get up by themselves.

"Your sad experience of each day is full of stumbles and falls.—What would become of you if you were not continually more of a child? Don't want to be grown-up. Be a child; and when you stumble, may you be lifted by the hand of your Father-God" (St J. Escriva, "The Way", 870).

49-50. Our Lord corrects the exclusivist and intolerant attitude of the Apostles. St. Paul later learned this lesson, as we can see from what he wrote during his imprisonment in Rome: "Some indeed preach Christ from envy and rivalry, but others from good will [...]. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in that I rejoice" (Philippians 1:15, 18). "Rejoice, when you see others working in good apostolic activities. And ask God to grant them abundant grace and that they may respond to that grace. Then, you, on your way: convince yourself that it's the only way for you" (St J. Escriva, "The Way", 965).

Source: Daily Word for Reflection—Navarre Bible Commentary

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Readings at Mass

The Lord gave, the Lord has taken back: blessed be the name of the Lord

The least among you all is the greatest

Catena Aurea by St. Thomas Aguinas

Saints Cosmas and Damian

Feast day September 26
Saints Stories for All Ages

Readings at Mass

The Lord gave, the Lord has taken back: blessed be the name of the Lord

The least among you all is the greatest

Catena Aurea by St. Thomas Aguinas

Saints Cosmas and Damian

Feast day September 26 Saints Stories for All Ages

Feast day September 26
Saints Stories for All Ages