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Home / 2014 / June
  • Weekday Homily Resources

    30th June. Monday in the 13th Week

    Arguing some issues with God

    Read More 30th June. Monday in the 13th WeekContinue

  • Liturgy | Presider's Page

    Presider’s Page for Ss Peter & Paul (29 June)

    Every year on 29 June we honour St Peter and St Paul, two ‘Founding Fathers’ of the Church. Tradition tells us that on this day, the two met and embraced before marching off toward their deaths. As we honour them now, we ask for a little of their faith and their courage

    Read More Presider’s Page for Ss Peter & Paul (29 June)Continue

  • Sunday Homily Resources

    29th June. Saints Peter and Paul

    In these two apostles, we see how the faith can spread through the life of generous, faithful hearts. We get a glimpse of each of them in turn, in prison for the faith, prepared for martyrdom for the Gospel of Christ; followed by the famous declaration of faith, for which Jesus gives Peter (“Rock”) the…

    Read More 29th June. Saints Peter and PaulContinue

  • Weekday Homily Resources

    28th June. The Immaculate Heart of Mary

    Saint Irenaeus, bishop and martyr. Irenaeus (c. 130-202) from Asia Minor was bishop of Lugdunum (now Lyons, France). He was an apologist whose major work, “Against Heresies” was influential in the development of western theology. In his boyhood he had heard Polycarp of Smyrna, who in turn was a disciple of Saint John the Evangelist….

    Read More 28th June. The Immaculate Heart of MaryContinue

  • Weekday Homily Resources

    27th June. The Sacred Heart of Jesus

    1) Deuteronomy 7:6-11 (God is faithful to his chosen people, who are dear to his heart.) You are a people holy to the Lord your God; the Lord your God has chosen you out of all the peoples on earth to be his people, his treasured possession. It was not because you were more numerous…

    Read More 27th June. The Sacred Heart of JesusContinue

  • Weekday Homily Resources

    26th June. Thursday in the 12th Week

    Long-term Effects

    Read More 26th June. Thursday in the 12th WeekContinue

  • Weekday Homily Resources

    25th June. Wednesday in the 12th Week

    The sound, well-tested tree

    Read More 25th June. Wednesday in the 12th WeekContinue

  • Weekday Homily Resources

    24th June. The Birth of John the Baptist

    1) Isaiah 49:1-6 (The Lord called me before I was born; in my mother’s womb he named me.) Listen to me, O coastlands, pay attention, you peoples from far away! The Lord called me before I was born, while I was in my mother’s womb he named me. He made my mouth like a sharp…

    Read More 24th June. The Birth of John the BaptistContinue

  • Weekday Homily Resources

    23rd June. Monday in the 12th Week

    Learning Humility from Experience

    Read More 23rd June. Monday in the 12th WeekContinue

  • Liturgy | Presider's Page

    Presider’s Page for Corpus Christi (22 June)

    Today’s liturgy invites us to reflect on God’s care for the family of faith, especially through the gift of divine nourishment on our pilgrimage through life.

    Read More Presider’s Page for Corpus Christi (22 June)Continue

  • Sunday Homily Resources

    22nd June (Sunday). The Most Holy Body and Blood of Christ

    His Real Presence Among US

    Read More 22nd June (Sunday). The Most Holy Body and Blood of ChristContinue

  • Weekday Homily Resources

    21st June. Saturday in the 11th Week 

    Forgot the base degrees by which he did ascend

    Read More 21st June. Saturday in the 11th Week Continue

  • Weekday Homily Resources

    20th June.  The Irish Martyrs.

    These were dozens of Irish people who were killed for their Catholic faith between 1537 and 1714 in Ireland. Their names include Oliver Plunkett, John Carey, Patrick Salmon, Charles Meehan, Margaret Bermingham Ball, Patrick Cavanagh, Dominic Collins, Francis Taylor, William Tirry and many others, all of whom resisted the imposition of the Anglican (Protestant) church…

    Read More 20th June.  The Irish Martyrs.Continue

  • Weekday Homily Resources

    19th June. Thursday in the 11th Week

    Seeing others in the best light

    Read More 19th June. Thursday in the 11th WeekContinue

  • Weekday Homily Resources

    18th June. Wednesday in the 11th Week

    Cheers for the Cheerful Giver

    Read More 18th June. Wednesday in the 11th WeekContinue

  • Weekday Homily Resources

    17th June. Tuesday in the 11th Week

    1) 1 Kings 21:17-29 (Elijah warns Ahab he will die for murdering Naboth; but offers hope of repentance.) Then the word of the Lord came to Elijah the Tishbite, saying: Go down to meet King Ahab of Israel, who rules in Samaria; he is now in the vineyard of Naboth, where he has gone to…

    Read More 17th June. Tuesday in the 11th WeekContinue

  • Liturgy | Presider's Page

    Presider’s Page for Trinity Sun. (15 June)

    We are invited to reflect on the mystery of God on this Trinity Sunday, as we gather to worship the One who creates, redeems and sanctifies, three persons, one God, without end.

    Read More Presider’s Page for Trinity Sun. (15 June)Continue

  • Sunday Homily Resources

    15th June (Sunday). Feast of the Most Holy Trinity

    The mysterious merits of three-in-one

    Read More 15th June (Sunday). Feast of the Most Holy TrinityContinue

  • Weekday Homily Resources

    14th June. Saturday in the 10th Week

    New Horizons

    Read More 14th June. Saturday in the 10th WeekContinue

  • Weekday Homily Resources

    13th June. Friday in the 10th Week

    Keeping pornography our of our monitors

    Read More 13th June. Friday in the 10th WeekContinue

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  • 3 comments

    Soline Humbert: “Optional memorial: Saint Maria Goretti, stabbed to death in defence of her virtue”.

    July 8 2026
    Kathleen Faley
    I agree with Soline about St. Maria Goretti. It makes a person realize that there was too much responsibility placed on the individual girl or woman to ‘defend her virginity’. Alongside the virtue of virginity there is an equally important virtue of Self-Control and Self-Discipline with a particular responsibility on men to ‘control the urge of the flesh’ in relation to how they view and treat girls and women sexually. There is still a need for the virtue of virginity in the secularist society of today. Virginity is a Pearl of Great Price for the following reasons: No unwanted sexual engagement No unwanted pregnancies No unwanted babies No sexually transmitted diseases Less Abortions An Antidote to the un-necessary use of contraceptives. A clean bill of sexual health. Health Boards across the country should be encouraging this more as it is actually holistic in that it would have a more positive effect on the bodies of girls and women in body, mind and spirit.
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  • 3 comments

    Seán Ó’Conaill: No Humility Without Humiliation

    July 12 2026
    M G-B
    Sean, you write "He defines suffering as a deep experience of complete powerlessness." We give thanks to the founders of A.A. for leaving a program with the ability to transform the helplessness of the alcoholic into a person focused on the Divine for their sustenance.
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  • 3 comments

    Seán Ó’Conaill: No Humility Without Humiliation

    July 12 2026
    Paddy Ferry
    Thank you Sean and Joe too. Absolutely excellent as usual. I hope to comment once I have read it again in the morning.
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  • 3 comments

    Seán Ó’Conaill: No Humility Without Humiliation

    July 12 2026
    Joe O'Leary
    St Bernadette Soubirous: “It takes many humiliations to make humility.” Karl Rahner: “There is no humble person who has not something to be humble about.” Leo XIV, in his encyclical, strikingly apologizes for the church’s entanglement in slavery all the way up to Leo XIII, something that apologists like Avery Dulles (whose Jesuit university owned slaves) covered up. Vatican II’s Declarations, Dignitatis Humanae and Nostra Aetate contradict millennia of malpractice against the Jew and against religious freedom, but with no acknowledgement of conversion or repentance (that had to wait for John Paul II’s “purification of memory”). The Vatican’s timid steps to welcoming lgbt folk is not accompanied by any acknowledgement of conversion or repentance. I would say that we were all educated in pride, not humility, when we internalized slogans such as: “The Church has never erred”, “The Roman Church alone possesses the fulness of Truth”; “The plurality of religions exists de facto, but not de iure”; “No salvation outside the Church”. Or consider the Syllabus of Errors of 1864: CONDEMNED: 15. Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true. — Allocution “Maxima quidem,” June 9, 1862; Damnatio “Multiplices inter,” June 10, 1851. 16. Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation. — Encyclical “Qui pluribus,” Nov. 9, 1846. 17. Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ. — Encyclical “Quanto conficiamur,” Aug. 10, 1863, etc. 18. Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. — Encyclical “Noscitis,” Dec. 8, 1849. 19. The Church is not a true and perfect society, entirely free- nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder; but it appertains to the civil power to define what are the rights of the Church, and the limits within which she may exercise those rights. — Allocution “Singulari quadam,&quuot; Dec. 9, 1854, etc. 20. The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government. — Allocution “Meminit unusquisque,” Sept. 30, 1861. [This thinking is what underlay the idea that the civil power has no authority over the clergy — which led to the excommunication of Venice in 1605 for its refusal to hand over two clerics guilty of sexual crimes to the church for trial.] 26. The Church has no innate and legitimate right of acquiring and possessing property. — Allocution “Nunquam fore,” Dec. 15, 1856; Encyclical “Incredibili,” Sept. 7, 1863. [It was also reproached to Venice that it set limits to the church buying up land.] 30. The immunity of the Church and of ecclesiastical persons derived its origin from civil law. — Damnatio “Multiplices inter,” June 10, 1851. 31. The ecclesiastical forum or tribunal for the temporal causes, whether civil or criminal, of clerics, ought by all means to be abolished, even without consulting and against the protest of the Holy See. — Allocution “Nunquam fore,” Dec. 15, 1856; Allocution “Acerbissimum,” Sept. 27, 1852. 32. The personal immunity by which clerics are exonerated from military conscription and service in the army may be abolished without violation either of natural right or equity. Its abolition is called for by civil progress, especially in a society framed on the model of a liberal government. — Letter to the Bishop of Monreale “Singularis nobisque,” Sept. 29, 1864. 55. The Church ought to be separated from the State, and the State from the Church. — Allocution “Acerbissimum,” Sept. 27, 1852. 76. The abolition of the temporal power of which the Apostolic See is possessed would contribute in the greatest degree to the liberty and prosperity of the Church. — Allocutions “Quibus quantisque,” April 20, 1849, “Si semper antea,” May 20, 1850. 77. In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship. — Allocution “Nemo vestrum,” July 26, 1855. 78. Hence it has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship. — Allocution “Acerbissimum,” Sept. 27, 1852. 79. Moreover, it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism. — Allocution “Nunquam fore,” Dec. 15, 1856. 80. The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.- -Allocution “Jamdudum cernimus,” March 18, 1861. Is there any official account of what to make of these condemnations today? Or do we just count on them to remain a dead letter? The 1976 edition of Denzinger has a prefatory note: “It is clear that some of these propositions, of a more juridical or church-political bearing, depend greatly on the conditions of that time.” Nothing about hubris, conversion, repentance, or purification of memory. Claude.com says: 1. Since Vatican II’s Dignitatis Humanae (1965) affirmed religious liberty — seemingly contradicting the Syllabus’s condemnation of the proposition that states shouldn’t establish Catholicism exclusively — a major strand of post-conciliar Catholic scholarship (associated with thinkers like Basile Valuet and, in different ways, Cardinal Ratzinger and John Courtney Murray earlier) has argued there’s no real rupture. The claim is that Pius IX was condemning a specific 19th-century ideological liberalism (the Enlightenment claim that truth is whatever reason decides, indifferentism, and the notion the Church has no rights the state must respect) rather than religious liberty as such, and that Vatican II operated in a different register — prudential/pastoral rather than dogmatic. This reading treats the Syllabus as historically contingent polemic, not a timeless doctrinal wall, and is largely how the Vatican itself now frames it. 2. For groups like the Society of St. Pius X, Vatican II’s teaching on religious liberty does contradict the Syllabus and Quanta Cura, and later theologians are retroactively softening Pius IX to paper over a real doctrinal reversal. 3. Historians have noted that Pius IX issued the document while Rome was encircled by enemies, having suffered humiliation and losses to the new Italian state under Mazzini and Cavour, and read the Syllabus partly as a reaction to those political tormentors rather than a pure theological statement. On this reading, the Syllabus’s harshness owes as much to Pius IX’s personal and institutional crisis as to considered theology. The French bishop Dupanloup tried to blunt the Syllabus’s impact in an 1865 pamphlet by reframing it as a description of an unattainable “perfect society” ideal, not a practical political program — essentially the first attempt to relativize the document, which modern “hermeneutic of continuity” scholars echo in more sophisticated form. 4. A more academic-historical approach treats the Syllabus less as a coherent argument and more as a symptom of ultramontanism’s peak — useful for understanding 19th-century Catholic identity politics, the run-up to papal infallibility (1870), and Church-state conflicts (Kulturkampf, the Roman Question) rather than as a text to be philosophically parsed proposition-by-proposition.
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