Catholic Caucus: Daily Mass Readings 18-September-2026

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 8
1.	AND it came to pass afterwards, that he travelled through the cities and towns, preaching and evangelizing the kingdom of God; and the twelve with him:	Et factum est deinceps, et ipse iter faciebat per civitates, et castella prædicans, et evangelizans regnum Dei : et duodecim cum illo,	και εγενετο εν τω καθεξης και αυτος διωδευεν κατα πολιν και κωμην κηρυσσων και ευαγγελιζομενος την βασιλειαν του θεου και οι δωδεκα συν αυτω
2.	And certain women who had been healed of evil spirits and infirmities; Mary who is called Magdalen, out of whom seven devils were gone forth,	et mulieres aliquæ, quæ erant curatæ a spiritibus malignis et infirmatibus : Maria, quæ vocatur Magdalene, de qua septem dæmonia exierant,	και γυναικες τινες αι ησαν τεθεραπευμεναι απο πνευματων πονηρων και ασθενειων μαρια η καλουμενη μαγδαληνη αφ ης δαιμονια επτα εξεληλυθει
3.	And Joanna the wife of Chusa, Herod's steward, and Susanna, and many others who ministered unto him of their substance.	et Joanna uxor Chusæ procuratoris Herodis, et Susanna, et aliæ multæ, quæ ministrabant ei de facultatibus suis.	και ιωαννα γυνη χουζα επιτροπου ηρωδου και σουσαννα και ετεραι πολλαι αιτινες διηκονουν αυτοις απο των υπαρχοντων αυταις

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 8

8:1–3

1. And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,

2. And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,

3. And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.

THEOPHYLACT. He who descended from heaven, for our example and imitation, gives us a lesson not to be slothful in teaching. Hence it is said, And it came to pass afterward that he went, &c.

GREGORY NAZIANZEN. (Orat. xxxvii. 2.) For He passes from place to place, that He may not only gain many, but may consecrate many places. He sleeps and labours, that He may sanctify sleep and labour. He weeps, that He may give a value to tears. He preaches heavenly things, that He may exalt His hearers.

TITUS BOSTRENSIS. For He who descends from heaven to earth, brings tidings to them that dwell on earth of a heavenly kingdom. But who ought to preach the kingdom of heaven? Many prophets came, yet preached not the kingdom of heaven, for how could they pretend to speak of things which they perceived not?

ISIDORE OF PELEUSIUM. (lib. iii. ep. 206.) Now this kingdom of God some think to be higher and better than the heavenly kingdom, but some think it to be one and the same in reality, but called by different names; at one time the kingdom of God from Him who reigneth, but at another the kingdom of heaven from the Angels and Saints, His subjects, who are said to be of heaven.

BEDE. But like the eagle, enticing its young ones to fly, our Lord, step by step, raises up His disciples to heavenly things. He first of all teaches in the synagogues, and performs miracles. He next chooses twelve whom He names Apostles; He afterwards takes them alone with Him, as He preached throughout the cities and villages, as it follows, And the twelve were with him.

THEOPHYLACT. Not teaching or preaching, but to be instructed by Him. But lest it should seem that the women were hindered from following Christ, it is added, And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils.

BEDE. Mary Magdalene is the same of whose repentance, without mention of her name, we have just read. For the Evangelist, when he relates her going with our Lord, rightly distinguishes her by her known name, but when describing the sinner but penitent, He speaks of her generally as a woman; lest the mark of her former guilt should blacken a name of so great report. Out of whom seven devils are reported to have gone, that it might be shewn that she was full of all vices.

GREGORY. (Hom. 33. in Ev.) For what is understood by the seven devils, but all vices? For since all time is comprehended by seven days, rightly by the number seven is universality represented: Mary therefore had seven devils, for she was full of every kind of vice. It follows, And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others who ministered to him of their substance.

JEROME. (in Matt. 27:55.) It was a Jewish custom, nor was it thought blameable, according to the ancient manners of that nation, that women should afford of their substance food and clothing to their teachers. This custom, as it might cause offence to the Gentiles, St. Paul relates he had cast off. (1 Cor. 9:15.) But these ministered unto the Lord of their substance, that He might reap their carnal things from whom they had reaped spiritual things. Not that the Lord needed the food of His creatures, but that He might set an example to masters, that they ought to be content with food and clothing from their disciples.

BEDE. But Mary is by interpretation, “bitter sea,” because of the loud wailing of her penitence; Magdalene, “a tower, or rather belonging to a tower,” from the tower of which it is said, Thou art become my hope, my strong tower from the face of my enemy. (Ps. 61:3.) Joanna is by interpretation “the Lord her grace,” or “the merciful Lord,” for from Him cometh every thing that we live upon. But if Mary, cleansed from the corruption of her sins, points to the Church of the Gentiles, why does not Joanna represent the same Church formerly subject to the worship of idols?

For every evil spirit whilst he acts for the devil’s kingdom, is as it were Herod’s steward. Susanna is interpreted, “a lily,” or its grace, because of the fragrance and whiteness of the heavenly life, and the golden heat of inward love.

Catena Aurea Luke 8

Saint of the Day for September 18

(June 17, 1603 – September 18, 1663)

Saint Joseph of Cupertino’s Story

Saint Joseph of Cupertino is most famous for levitating at prayer. Already as a child, Joseph showed a fondness for prayer. After a short career with the Capuchins, he joined the Conventual Franciscans. Following a brief assignment caring for the friary mule, Joseph began his studies for the priesthood. Though studies were very difficult for him, Joseph gained a great deal of knowledge from prayer. He was ordained in 1628.

Saint Joseph of Cupertino’s tendency to levitate during prayer was sometimes a cross; some people came to see this much as they might have gone to a circus sideshow. Joseph’s gift led him to be humble, patient, and obedient, even though at times he was greatly tempted and felt forsaken by God. He fasted and wore iron chains for much of his life.

The friars transferred Joseph several times for his own good and for the good of the rest of the community. He was reported to and investigated by the Inquisition; the examiners exonerated him.

Saint Joseph of Cupertino was canonized in 1767. In the investigation preceding the canonization, 70 incidents of levitation are recorded.

Reflection

While levitation is an extraordinary sign of holiness, Saint Joseph of Cupertino is also remembered for the ordinary signs he showed. He prayed even in times of inner darkness, and he lived out the Sermon on the Mount. He used his “unique possession”–his free will–to praise God and to serve God’s creation.

Saint Joseph of Cupertino is the Patron Saint of:

Air Travelers
Astronauts
Pilots

NAVARRE BIBLE COMMENTARY(RSV)

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

Today’s First Reading

From: 1 Corinthians 15:12-20

The Basis of our Faith
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[12] Now if Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead? [13] But if there is no resurrection of the dead, then Christ has not been raised; [14] if Christ has not been raised, then our preaching is in vain and your faith is in vain. [15] We are even found to be misrepresenting God, because we testified of God that he raised Christ, whom he did not raise if it is true that the dead are not raised. [16] For if the dead are not raised, then Christ has not been raised. [17] If Christ has not been raised, your faith is futile and you are still in your sins. [18] Then those who have fallen asleep in Christ have perished. [19] If for this life only we have hoped in Christ, we are of all men most to be pitied.

The Cause of our Resurrection
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[20] But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep.

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Commentary:

12-19. St Paul very forcefully states that the resurrection of Christ is an essential truth of the Christian faith; without it that faith is vain. For, by rising from the dead Christ completes the work of Redemption. Dying on the cross meant victory over sins; but it was necessary also that he should rise from the dead and thereby conquer death, the outcome of sin (cf. Rom 5:12). "It was necessary that Christ should rise again in order to manifest the justice of God; for it was most appropriate that he who through obedience to God was degraded, and loaded with ignominy, should by him be exalted. [...] He rose also to confirm our faith, which is necessary for justification; for the resurrection of Christ from the dead by his own power affords an irrefutable proof that he was the Son of God. Again the resurrection nourishes and sustains our hope. As Christ rose again, we rest on an assured hope that we too shall rise again; the members must necessarily arrive at the condition of their head. [...] Finally, the resurrection of our Lord, it should also be taught, was necessary to complete the mystery of our salvation and redemption. By his death Christ liberated us from sin, by his resurrection he restored to us the most important of those privileges which we had forfeited by sin" ("St Pius V Catechism", I, 6, 12).

In these verses St Paul is really giving indirect arguments in support of Christ's resurrection, by pointing out what an absurd situation we would be in if Jesus Christ had not risen: our faith would be in vain (vv. 14,17,18), as would our hope (v.19); the Apostles would be false witnesses and their preaching valueless (vv 14-15); and we would still be in our sins (v. 17). Christians, in other words, would be "of all men most to be pitied" (v. 19).

20-28. The Apostle insists on the solidarity that exists between Christ and Christians: as members of one single body, of which Christ is the head, they form as it were one organism (cf. Rom 6:3-11; Gal 3:28). Therefore, once the resurrection of Christ is affirmed, the resurrection of the just necessarily follows. Adam's disobedience brought death for all; Jesus, the new Adam, has merited that all should rise (cf. Rom 5:12-21). "Again, the resurrection of Christ effects for us the resurrection of our bodies not only because it was the efficient cause of this mystery, but also because we all ought to arise after the example of the Lord. For with regard to the resurrection of the body we have this testimony of the Apostle: 'As by a man came death, by a man has come also the resurrection of the dead' (1 Cor 15:21). In all that God did to accomplish the mystery of our redemption he made use of the humanity of Christ as an effective instrument, and hence his resurrection was, as it were, an instrument for the accomplishment of our resurrection" ("St Pius V Catechism", I, 6, 13).

Although St Paul here is referring only to the resurrection of the just (v. 23), he does speak elsewhere of the resurrection of all mankind (cf. Acts 24:15). The doctrine of the resurrection of the bodies of all at the end of time, when Jesus will come in glory to judge everyone, has always been part of the faith of the Church; "he [Christ] will come at the end of the world, he will judge the living and the dead; and he will reward all, both the lost and the elect, according to their works. And all those will rise with their own bodies which they now have so that they may receive according to their works, whether good or bad; the wicked, a perpetual punishment with the devil; the good, eternal glory with 'Christ" (Fourth Lateran Council, "De Fide Catholica", chap. 1).

Today’s Gospel Reading

From: Luke 8:1-3

The Holy Women
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[1] Soon afterward He (Jesus) went on through cities and villages, preaching and bringing the Good News of the Kingdom of God. And the Twelve were with Him, [2] and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, [3] and Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others, who provided for them out of their means.

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Commentary:

1-3. The Gospel refers a number of times to women accompanying our Lord. Here St. Luke gives us the names of three of them--Mary, called Magdalene, to whom the risen Christ appeared beside the Holy Sepulchre (John 20:11-18; Mark 16:9); Joanna, a lady of some position, whom we also meet among the women who went to the tomb on the morning of the Resurrection (Luke 24:10), and Susanna, whom the Gospel does not mention again. The role of these women consisted in helping Jesus and His disciples out of their own resources, thereby showing their gratitude for what Christ had done for them, and in cooperating in His ministry.

Men and women enjoy equal dignity in the Church. Within the context of that equality, women certainly have specific characteristics which must necessarily be reflected in their role in the Church: "All the baptized, men and women alike, share equally in the dignity, freedom and responsibility of the children of God.... Women are called to bring to the family, to society and to the Church, characteristics which are their own and which they alone can give--their gentle warmth and untiring generosity, their love for detail, their quick-wittedness and intuition, their simple and deep piety, their constancy.... A woman's femininity is genuine only if she is aware of the beauty of this contribution for which there is no substitute--and if she incorporates it into her own life" (St J. Escriva, "Conversations", 14 and 87).

The Gospel makes special reference to the generosity of these women. It is nice to know that our Lord availed Himself of their charity, and that they responded to Him with such refined and generous detachment that Christian women feel filled with a holy and fruitful envy (cf. St J. Escriva, "The Way", 981).

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Readings at Mass

If Christ has not been raised, your belief is useless

The women who accompanied Jesus