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Home / 2014 / December
  • Weekday Homily Resources

    31st December. Seventh Day in the Octave of Christmas

    Positive Thinking: Tomorrow we begin the new year 2015. Even though we are in mid winter, we know that each day is now that little bit longer than the previous one….

    Read More 31st December. Seventh Day in the Octave of ChristmasContinue

  • Weekday Homily Resources

    30th December. 6th Day in the Octave of Christmas

    The widow Anna in today’s gospel is one of those lovely characters that feature in Luke’s stories about Jesus’ childhood. What distinguishes Anna from the others is her age, eighty four years old, and . .

    Read More 30th December. 6th Day in the Octave of ChristmasContinue

  • Weekday Homily Resources

    29th December. (Monday) 5th Day in the Octave of Christmas

    Holding the Child: Babies are endlessly fascinating; they engage us at so many levels. There is something about holding this bundle of new life which is very special. We focus on them and…

    Read More 29th December. (Monday) 5th Day in the Octave of ChristmasContinue

  • Liturgy | Presider's Page

    Presider’s Page for 28 December (Holy Family)

    On this first Sunday after Christmas, we honour the Holy Family of Jesus, Mary and Joseph. We entrust our families to their patronage, and pray for all who have been part of our families, those still alive and those whom we hope have joined the great family of God in heaven.

    Read More Presider’s Page for 28 December (Holy Family)Continue

  • Sunday Homily Resources

    28th December. (Sunday) The Holy Family of Jesus, Mary and Joseph

    A family tested and tried: While the family life of Jesus, Mary and Joseph is put before us as a model to imitate, this does not mean that they were exempt from the problems and difficulties that every family must face . . .

    Read More 28th December. (Sunday) The Holy Family of Jesus, Mary and JosephContinue

  • Weekday Homily Resources

    27th December (Sat.) Saint John, Apostle and Evangelist

    He who recognised: It is right to celebrate Saint John the evangelist soon after Christmas Day. The opening lines of his gospel sum up in a few words what we are celebrating at Christmas, ‘the Word became flesh and dwelt among us.’ This, the last of the four gospels to be written, is based on the…

    Read More 27th December (Sat.) Saint John, Apostle and EvangelistContinue

  • Weekday Homily Resources

    26th December. Saint Stephen, the First Martyr

    The power of example: The one who would later become great missionary Saint Paul was present at the death of Stephen and entirely approved of the killing. Saul would go on to become the great apostle to the Gentiles. Perhaps the courageous witness of Stephen left some kind of impression on Saul and sowed a seed which would later bear much fruit…

    Read More 26th December. Saint Stephen, the First MartyrContinue

  • Sunday Homily Resources | Weekday Homily Resources

    25th December. The Nativity of our Lord Jesus Christ

    The Word of Life:
    Words are important at this Christmas time of the year, both the spoken and the written word. This is especially clear in our efforts to speak to those close to us…

    Read More 25th December. The Nativity of our Lord Jesus ChristContinue

  • Weekday Homily Resources

    24th December. Christmas Eve

    Zechariah who has had nothing to say since the annunciation of John’s birth because he was struck dumb now breaks out into a great hymn of praise. At the beginning and the end of his hymn he refers to God’s visitation of his people…

    Read More 24th December. Christmas EveContinue

  • Weekday Homily Resources

    23rd December. Tuesday of the 4th Week of Advent

    A costly Yes to God: The gospel records the moment when Mary said “yes” to God’s call to be the mother of God’s Son. It suggests that her “yes” did not come without a struggle. When God first spoke to her through the angel Gabriel, Mary was “deeply disturbed” . . .

    Read More 23rd December. Tuesday of the 4th Week of AdventContinue

  • Weekday Homily Resources

    22nd December. Monday of of Advent Week 4

    The Converter of Hearts: Christians have seen in John the Baptist the messenger promised by Malachi, preparing for the Lord to “suddenly come to his temple. ” In other words, John was the messenger of the covenant, now offered to us all, in the Jesus in whom we delight. ..

    Read More 22nd December. Monday of of Advent Week 4Continue

  • Liturgy | Presider's Page

    Presider’s Page for 21 December (Advent 4)

    Advent is drawing to a close, so we have just a few days left to prepare for the birth of Christ. On this Sunday, we’re invited to follow Mary’s example and imitate her faith.

    Read More Presider’s Page for 21 December (Advent 4)Continue

  • Sunday Homily Resources

    21st December. Fourth Sunday of Advent

    Receiving the Grace of God …We are only four days from Christmas. We have lit our fourth Advent candle. On Christmas day, we will light the final candle on the Advent wreath, the white candle…

    Read More 21st December. Fourth Sunday of AdventContinue

  • Weekday Homily Resources

    20th December. Saturday of Advent, Week 3

    Luke’s account of the annunciation concludes with Mary’s total response of acceptance, “I am the handmaid of the Lord, let what you have said be done to me.” Greatly favoured, she responds generously, with her whole life, to the grace she has received. For St. Luke, Mary is not simply the mother of Jesus; she is the perfect disciple of Jesus…

    Read More 20th December. Saturday of Advent, Week 3Continue

  • Weekday Homily Resources

    19th December. Friday of Advent, Week 3

    Luke has annunciation stories to both Zechariah and Mary, in parallel yet distinctive accounts. Each is startled at the angel’s appearance. Gabriel instructs each not to be afraid…

    Read More 19th December. Friday of Advent, Week 3Continue

  • Weekday Homily Resources

    18th December. Thursday of Advent, Week 3

    Joseph: God’s devoted servant. Today we find Joseph struggling to do the right thing, what he believed God wanted of him. Mary’s unexplained pregnancy left him in a very difficult situation…

    Read More 18th December. Thursday of Advent, Week 3Continue

  • Weekday Homily Resources

    17th December.Wednesday of Advent, Week 3

    Believe the Good News: The angel Gabriel is sent to Zechariah to bring him the good news that his wife, Elizabeth, who has been barren will soon give birth to a son, and a special son at that, someone whose calling it would be to prepare for the Lord a people fit for him. However, this good news was too much for Zechariah to hear and he could not bring himself to believe…

    Read More 17th December.Wednesday of Advent, Week 3Continue

  • Weekday Homily Resources

    16th December. Tuesday of Advent, Week 3

    We value people who keep their word to us. We appreciate those who are true to the promises that they make to us. The Lord also appreciates our efforts to be true to the promises we make to him. In the parable in the gospel today, one of the sons of the father

    Read More 16th December. Tuesday of Advent, Week 3Continue

  • Weekday Homily Resources

    15th December. Monday of Advent, Week 3

    Facing up to the truth: We must be honest with ourselves, with others and with God who is over all. We cannot forever dodge questions, camouflage the truth, and bluff our way along. ..

    Read More 15th December. Monday of Advent, Week 3Continue

  • Liturgy | Presider's Page

    Presider’s Page for 14 December (Advent 3)

    We’re half way through Advent. Traditionally, today is called Gaudete Sunday, which means ‘a day for rejoicing.’ The reason for celebration is that the day of the Lord’s coming is nearer.

    Read More Presider’s Page for 14 December (Advent 3)Continue

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  • 15 comments

    Seán Ó Conaill – Jaja’s Question: A Blasphemous Theology?

    December 9 2025
    Sean O'Conaill
    Thanks, Joe. As for that theme of sacrifice, Raymund Schwager SJ persuaded Rene Girard that Jesus had brought the concept of sacrifice to a 180 turn away from priestly sacrifice of SOMEONE ELSE - e.g. Abraham's putative sacrifice of Isaac. As in the case of the widow's mite, the sacrifice that is pleasing to God, is the giving of ourselves, at some cost, for the sake of others - so we mustn't see in Jesus' sacrifice any lack of love on the part of God the Father. On the contrary, God is embodied in Jesus as the spirit of self-sacrifice, the only gateway to the future, and to Paradise. For Christian fundamentalism it is the violent shedding of Jesus blood by his enemies that constitutes the saving sacrifice. On the contrary it is only Jesus's utterly non-violent offering of himself - in opposition to violence - that was pleasing to God. How I wish that this obvious distinction was more often seen and emphasised. The clear implication of Jaja's protest in 'Purple Hibiscus' is that he had never heard that distinction being made in church or school, and that his anger arose from the violence of his own rigorous father, Papa Eugene - who saw no moral error in that violence either.
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  • 15 comments

    Seán Ó Conaill – Jaja’s Question: A Blasphemous Theology?

    December 9 2025
    Joe O'Leary
    ""whether on the one hand you think we should interpret Jesus' acceptance of crucifixion as obedience to God the Father's refusal of the option of violence, or, on the contrary, as submission to God the Father's need for a divine victim to satisfy divine justice? You know well how heavily Christian fundamentalism depends upon that second interpretation - but still you leave open the possibility that God needed Jesus to suffer to balance the scales of divine justice - because our own sufferings are insufficient?" Again, just consulting what I've always believed, I would say that God allowed his Son to be a victim of human violence and the Son accepted this as the will of God. Why did God allow it and why did the Son accept it? There's a discourse of "sacrifice" running through the whole Bible. Jesus's suffering and death are seen as a sacrificial offering. I think that Jesus himself saw his forthcoming death in that light, if we take Mark 10:45 as the actual words of the historical Jesus--"to give his life a ransom for many"--like the Suffering Servant of Isaiah 53: "upon him was the punishment that made us whole... the Lord has laid on him the iniquity of us all". The non-violence of Jesus in the Passion is modelled on the non-violence of the Suffering Servant. To say that God allowed his Son to die is a bit tepid. The suffering and death of his Son is a supreme positive redemptive action on the part of God. God descending to the depths of human weakness in a radical kenosis, which paradoxically is the most stunning demonstration of his love of humanity, his condescension to our weakness, and his true omnipotence. The text you quote from Origen is beautiful. The book of Joshua is a pretty genocidal one and Origen insists that it must not be read literally and "carnally" in the manner of the Jews (sorry, but Origen talks like that, and we need to overcome this). He writes the name "Joshua" as "Jesus" throughout his homilies (as does the Septuagint), and this helps his interpretation of the destruction of Israel's enemies as a tale of Christ's non-violent, spiritual victory. Of course our own sufferings by themselves would be useless, but if we unite our sufferings with those of Jesus then this mysterious logic comes into play: “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the church.” (Col 1:24). Suffering and death, which are fearfully negative things, become positive and redemptive for the Christian. It's a paradox and a mystery. To suffer is a miserable fate, but it is a privilege to suffer with Jesus Christ. I have to give "references" for all these thoughts, because they come directly or indirectly from Scripture. Why did Christ have to die? Scripture replies: he died for you, because he loved you, and showed God's love for you by shedding his human blood so that the world would be fully reconciled with God. It sounds like sheer nonsense, yet it has made sense to Christians at all times.
    Go To Comment
  • 15 comments

    Seán Ó Conaill – Jaja’s Question: A Blasphemous Theology?

    December 9 2025
    Sean O'Conaill
    So, Joe, no one will ever know, with any clarity, where exactly you yourself stand on the meaning of the Easter events? You will never tell us whether on the one hand you think we should interpret Jesus' acceptance of crucifixion as obedience to God the Father's refusal of the option of violence, or, on the contrary, as submission to God the Father's need for a divine victim to satisfy divine justice? You know well how heavily Christian fundamentalism depends upon that second interpretation - but still you leave open the possibility that God needed Jesus to suffer to balance the scales of divine justice - because our own sufferings are insufficient? Isn't it from indecision and prevarication on this question that doubt and suspicion and revulsion, rather than prayer, faith and hope, arise? In the third Christian Century - prior to Constantine's 'revelation' - Origen wrote as follows: “Jesus, our Lord, conquered not by fighting but by dying; he overcame not by inflicting wounds but by receiving them. In his cross is the true victory, where violence is excluded and death itself is defeated.” (From Homilies on Joshua - Homily 15) Note the clear implication there that the Resurrection was Jesus's reward - from the Father - for REJECTING violence. Does it truly not matter whether we think of God the Father as abetting violence or as rejecting it? Please do not respond with references to other sources. What do YOU believe?
    Go To Comment
  • 15 comments

    Seán Ó Conaill – Jaja’s Question: A Blasphemous Theology?

    December 9 2025
    Joe O'Leary
    The trouble, Sean, is that you are confusing us all by seeming to amalgamate two different things: on the one hand a caricature of God as murderer of his Son, which I don't think normal, sane Catholics subscribe to - to ask us to shriek "blasphemy" about this savours of a "when did you stop beating your wife?" fallacy. IF there really was a widespread presentation of the redemption in these terms today it would certainly deserve excoriation. I don't think the Catechism contains such as caricature. On the other hand you seem to throw out the baby with the bathwater -- if you were attacking a mere caricature, no one would object, but it is not clear how far your critique extends -- St Anselm is one of your targets -- and it is difficult for anyone to assess that polemic without studying the text of Cur Deus Homo -- it is a bit like feminist theologians who throw Augustine, unread, out the window; moreover, it is not clear if you are arguing against central texts of the New Testament itself, such as Mark 10:45, Romans 8:3, John 3:16 or 1 John 2:2. You might say we should start all over again on the basis of Rene Girard, but I doubt if his framework will bear the weight of such a task. A theology of the Atonement is one of the many desiderata of current Christian thinking, but please note that theology is not going through a glorious period -- people even say that Catholic theology today is bankrupt. A deep reflection on the status and function of our Atonement-language in its many historical variations might need to invoke Buddhist reflections on "conventional truth". Have a look at this: https://academic.oup.com/fordham-scholarship-online/book/42893
    Go To Comment
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