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Home / 2017 / August
  • Weekday Homily Resources

    31 August. Thursday, Week 21

    Saint Aidan of Lindisfarne 1st Reading: 1 Thessalonians 3:7-13 Paul recalls the faith of the Thessalonians and prays for their spiritual growth Brothers and sisters, during all our distress and persecution we have been encouraged about you through your faith. For we now live, if you continue to stand firm in the Lord. How can…

    Read More 31 August. Thursday, Week 21Continue

  • Weekday Homily Resources

    30 August. Wednesday, Week 21

    Saint Fiacre (Fiachra) 1st Reading: 1 Thessalonians 2:9-13 The gospel is no mere opinion but is God’s own word You remember our labour and toil, brothers and sisters; we worked night and day, so that we might not burden any of you while we proclaimed to you the gospel of God. You are witnesses, and…

    Read More 30 August. Wednesday, Week 21Continue

  • Weekday Homily Resources

    29 August. The Passion of St John the Baptist

    1st Reading: Jeremiah 1:17-19 Like Jeremiah, we must speak out against domineering rulers But as for you, gird up your loins; stand up and tell them everything that I command you. Do not break down before them, or I will break you before them. And I for my part have made you today a fortified…

    Read More 29 August. The Passion of St John the BaptistContinue

  • Weekday Homily Resources

    28 August. Monday, Week 21

    Saint Augustine of Hippo, bishop 1st Reading: 1 Thessalonians 1:1-5, 8-10 Paul recalls the dramatic conversion of the people of Thessalonica Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace. We always give thanks to God for all of you…

    Read More 28 August. Monday, Week 21Continue

  • Liturgy | Presider's Page

    Presider’s Page for 27 August (Ordinary Time 21)

    This hour of worship brings us into the presence of the God whose mystery we can never comprehend. All we have comes from the Lord, and we can only bow down in awe, and bring forward the praise that is due to the Almighty.

    Read More Presider’s Page for 27 August (Ordinary Time 21)Continue

  • Sunday Homily Resources

    27 August. 21st Sunday in O. T.

    Saint Monica, widow 1st Reading: Isaiah 22:19-23 Isaiah warns that the symbol of authority will be given to another Thus says the Lord to Shebna, the master of the palace: “I will thrust you from your office, and you will be pulled down from your post. On that day I will call my servant Eliakim…

    Read More 27 August. 21st Sunday in O. T.Continue

  • Weekday Homily Resources

    26 August. Saturday, Week 20

    1st Reading: Ruth 2:1-3, 8-11; 4:13-17 How Ruth the foreigner came to become king David’s great grandmother Now Naomi had a kinsman on her husband’s side, a prominent rich man, of the family of Elimelech, whose name was Boaz. And Ruth the Moabite said to Naomi, “Let me go to the field and glean among…

    Read More 26 August. Saturday, Week 20Continue

  • Weekday Homily Resources

    25 August, 2017. Friday, Week 20

    Saint Louis of France; Saint Joseph Calasanctius, priest 1st Reading: Ruth 1:1, 3-6, 14-16, 22 Ruth migrates to Bethlehem, with her widowed mother-in-law In the days when the judges ruled, there was a famine in the land, and a certain man of Bethlehem in Judah went to live in the country of Moab, he and…

    Read More 25 August, 2017. Friday, Week 20Continue

  • Weekday Homily Resources

    24 August. St Bartholomew, Apostle

    1st Reading: Revelation 21:9-14 The City of God has 12 gates, representing the 12 apostles Then one of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” And in the spirit he carried…

    Read More 24 August. St Bartholomew, ApostleContinue

  • Weekday Homily Resources

    23 August. Wednesday, Week 20

    Saint Eugene, bishop; Saint Rose of Lima, virgin 1st Reading: Judges 9:6-15 In a riddle Jotham curses Abimelech and the people of Shechem All the masters of Shechem and all Beth-millo came together, and they went and made Abimelech king, by the oak of the pillar at Shechem. When it was told to Jotham, he…

    Read More 23 August. Wednesday, Week 20Continue

  • Weekday Homily Resources

    22 August. The Queenship of Mary

    1st Reading: Isaiah 9:1-6 God’s promise of joy and restoration to those who sat in darkness There will be no gloom for those who were in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way…

    Read More 22 August. The Queenship of MaryContinue

  • Weekday Homily Resources

    21 August, 2017. Monday, Week 20

    Saint Pius X 1st Reading: Judges 2:11-19 The era of the Judges alternates between falling away and being restored Then the Israelites did what was evil in the sight of the Lord and worshipped the Baals; and they abandoned the Lord, the God of their ancestors, who had brought them out of the land of…

    Read More 21 August, 2017. Monday, Week 20Continue

  • Liturgy | Presider's Page

    Presider’s Page for 20 August (Ordinary Time 20)

    Everyone is welcome in God’s house, everyone who loves God’s name. We gather for Mass to experience the warmth of this embrace.

    Read More Presider’s Page for 20 August (Ordinary Time 20)Continue

  • Sunday Homily Resources

    20 August. 20th Sunday in O. T.

    Saint Bernard of Clairvaux 1st Reading: : Isaiah 56:1, 6-7 The Lord will bring foreigners to worship in Jerusalem Thus says the Lord: Have a care for justice, act with integrity, for soon my salvation will come and my integrity be manifest. Foreigners who have attached themselves to Yahweh to serve him and to love…

    Read More 20 August. 20th Sunday in O. T.Continue

  • Weekday Homily Resources

    19 August, 2017. Saturday, Week 19

    Saint John Eudes, priest 1st Reading: Joshua 24:14-29 At the covenant ceremony at Shechem, the whole people promise loyalty to God Joshua said to all the people: “Revere the Lord, and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt, and serve the…

    Read More 19 August, 2017. Saturday, Week 19Continue

  • Weekday Homily Resources

    18 August. Friday, Week 19

    1st Reading: Joshua 24:1-13 Joshua narrates God’s help to Israel, from the patriarchs to entering the Promised Land Then Joshua gathered all the tribes of Israel to Shechem, and summoned the elders, the heads, the judges, and the officers of Israel; and they presented themselves before God. And Joshua said to all the people, “Thus…

    Read More 18 August. Friday, Week 19Continue

  • Weekday Homily Resources

    17 August. Thursday, Week 19

    (option: Our Lady of Knock, Readings from the Common of the Blessed Virgin Mary, Lect II, 1421-1449) 1st Reading: Joshua 3:7-10, 11, 13-17 Carrying the Ark into the Jordan allowed the people cross safely The Lord said to Joshua, “This day I will begin to exalt you in the sight of all Israel, so that…

    Read More 17 August. Thursday, Week 19Continue

  • Weekday Homily Resources

    16 August, 2017. Wednesday, Week 19

    Saint Stephen of Hungary 1st Reading: Deuteronomy 34:1-12 The great Moses dies within sight of the Promised Land Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho, and the Lord showed him the whole land: Gilead as far as Dan, all Naphtali, the land…

    Read More 16 August, 2017. Wednesday, Week 19Continue

  • Weekday Homily Resources

    15 August. The Assumption of the Blessed Virgin Mary

    1st Reading: Revelation 11-12 The image of woman and dragon is applied to the Assumption Then God’s temple in heaven was opened, and the ark of his covenant was seen within his temple; and there were flashes of lightning, rumblings, peals of thunder, an earthquake, and heavy hail. A great portent appeared in heaven: a…

    Read More 15 August. The Assumption of the Blessed Virgin MaryContinue

  • Weekday Homily Resources

    14 August. Monday, Week 19

    Saint Maximilian Kolbe, priest and martyr 1st Reading: Deuteronomy 10:12-22 God’s chosen people must show mercy to foreigners, the orphan and the widow And Moses said to the people, “So now, O Israel, what does the Lord your God require of you? Only to fear the Lord your God, to walk in all his ways,…

    Read More 14 August. Monday, Week 19Continue

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  • 16 comments

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

    December 9 2025
    Joe O'Leary
    I was not aware that Schwager (himself influenced by his compatriot von Balthasar) was an influence on Girard rather than merely a disciple. https://en.wikipedia.org/wiki/Raymund_Schwager Their correspondence (published) begins in 1974 and Schwager's book "Must There be Scapegoats?" was published in German in 1978. That was also the year of Girard's "Des choses cachees depuis la fondation du monde" in which Girard is interviewed by two eager disciples (perhaps enacting mimetic rivalry) and sees Christ as ending the regime of sacrifice. I met Girard at that time thanks to Richard Kearney and queried his dismissive attitude to the notion of sacrifice. (We also chatted about Proust, since I had visited Illiers-Combray that day, and we agreed that it spoils the novel to do so.) I wrote a brief piece on "The Riddle of Sacrifice" in The Crane Bag, vol. 3, 1979, in which I noted with bemusement that the Council of Trent was unable to give a definition of "sacrifice" (unfortunately a typo had me saying the opposite!) Later I taught Girard's famous book, "Violence and the Sacred," published in French in 1972. It's essayistic and somewhat flimsy, like another famous French book I also taught, Denis de Rougemont's "L'amour et l'occident" (1939). Girard began as a brilliant literary critic, and his mimetic theory was conceived in his study of Proust and Stendhal, and this is both a strength and a weakness. Walter Burkert is a more straitlaced and solid scholar of the same themes (in Greek tragedy). Girard did not address theology in 1972 so his book of 1978 probably marks his flamboyant entry onto the theological stage, and I now see that this was probably under Schwager's influence, so it may be that Schwager is the true originator of the "Girardian" account of the sacrifice of Christ (as well as the one who prompted Girard to correct his 1978 views later). I haven't much appetite for von Balthasar's "Theodramatics" and I'm not sure if I could tackle Schwager either at this late stage.
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  • 16 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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  • 16 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.
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  • 16 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
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