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Home / 2023 / March
  • Liturgy | Weekday Homily Resources

    31 Mar 2023 – Friday of Week 5 of Lent

    31 Mar 2023 – Friday of Week 5 of Lent (1) Jeremiah 20:10-13 Though many plot against God’s servant, he is safe in God’s hands For I hear many whispering: “Terror is all around! Denounce him! Let us denounce him!” All my close friends are watching for me to stumble. “Perhaps he can be enticed,…

    Read More 31 Mar 2023 – Friday of Week 5 of LentContinue

  • Liturgy | Weekday Homily Resources

    30 Mar 2023 – Thursday of Week 5 of Lent

    30 Mar 2023 – Thursday of Week 5 of Lent (1) Genesis 17:3-9 Abraham believe in God’s promises, despite delays and disappointments Then Abram fell on his face; and God said to him, “As for me, this is my covenant with you: You shall be the ancestor of a multitude of nations. No longer shall…

    Read More 30 Mar 2023 – Thursday of Week 5 of LentContinue

  • Liturgy | Weekday Homily Resources

    29 Mar 2023 – Wednesday of Week 5 of Lent

    29 Mar 2023 – Wednesday of Week 5 of Lent (1) Daniel 3:14-20, 24-25 Trusting in God, they are saved from the fiery furnace Nebuchadnezzar said to them, “Is it true, O Shadrach, Meshach, and Abednego, that you do not serve my gods and you do not worship the golden statue that I have set…

    Read More 29 Mar 2023 – Wednesday of Week 5 of LentContinue

  • Liturgy | Weekday Homily Resources

    28 Mar 2023 – Tuesday of Week 5 of Lent

    28 Mar 2023 – Tuesday of Week 5 of Lent (1) Numbers 21:4-9 The brazen serpent; anyone bitten can look at it and live From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom; but the people became impatient on the way. The people spoke…

    Read More 28 Mar 2023 – Tuesday of Week 5 of LentContinue

  • Liturgy | Weekday Homily Resources

    27 Mar 2023 – Monday of Week 5 of Lent

    27 Mar 2023 – Monday of Week 5 of Lent (1) Daniel 13:1-9, 15-17, 31-62 Susanna is falsely accused; Daniel’s questions uncover the truth There was a man living in Babylon whose name was Joakim. And he took a wife named Susanna, the daughter of Hilkiah, a very beautiful woman and one who feared the…

    Read More 27 Mar 2023 – Monday of Week 5 of LentContinue

  • Liturgy | Presider's Page

    Presider’s Page for 26 March (Fifth Sunday of Lent)

    Presider’s Page for 26 March (Fifth Sunday of Lent) In under a fortnight’s time, the Easter Triduum will begin, on Holy Thursday evening. During the Triduum, each of us recalls the great events that Easter remembers. We ask God’s help in the last 10 days of Lent. Penitential Rite To prepare ourselves to hear God’s…

    Read More Presider’s Page for 26 March (Fifth Sunday of Lent)Continue

  • Liturgy | Sunday Homily Resources

    26 Mar 2023 – 5th Sunday of Lent, Year A

    26 Mar 2023 – 5th Sunday of Lent, Year A (1) Ezekiel 37:12-14 During the exile, God’s people were like a pile of dried bones Therefore prophesy, and say to them, Thus says the Lord God: I am going to open your graves, and bring you up from your graves, O my people; and I…

    Read More 26 Mar 2023 – 5th Sunday of Lent, Year AContinue

  • Liturgy | Weekday Homily Resources

    Sat 25 Mar 2023 – The Annunciation of the Lord

    Sat 25 Mar 2023 – The Annunciation of the Lord 1st Reading: Isaiah 7:10-14; 8:10 King Ahaz refuses to ask a sign of the Lord; Isaiah promises a child to be called Immanuel Again the Lord spoke to Ahaz, “Ask a sign of the Lord your God; let it be deep as Sheol or high…

    Read More Sat 25 Mar 2023 – The Annunciation of the LordContinue

  • Liturgy | Weekday Homily Resources

    24 Mar 2023 – Friday of Week 4 of Lent

    24 Mar 2023 – Friday of Week 4 of Lent Optional Memorial: St Macartan, First Bishop of Clogher, known as Patrick’s ‘Strong Man; for his dedication and faithfulness. (1) Wisdom 2:1, 12-22 Malice against the good foreshadows the Passion of Jesus Foolish people reasoned unsoundly, saying to themselves, “Short and sorrowful is our life, and…

    Read More 24 Mar 2023 – Friday of Week 4 of LentContinue

  • Liturgy | Weekday Homily Resources

    23 March 2023 – Thursday of Week 4 of Lent

    Thursday of Week 4 of Lent Optional Memorial: St Turibus of Mongrovejo, 1538-1606, a layman appointed Bishop fo Lima, Peru by King Philip 11. (1) Exodus 32:7-14 Though his people rebel, Moses begs another chance for them The Lord said to Moses, “Go down at once! Your people, whom you brought up out of the…

    Read More 23 March 2023 – Thursday of Week 4 of LentContinue

  • Liturgy | Weekday Homily Resources

    22 Mar 2023 – Wednesday of Week 4 of Lent

    22 Mar 2023 – Wednesday of Week 4 of Lent (1) Isaiah 49:8-15 God promises the exiles, “You’ll be a sign of salvation!” Thus says the Lord: ‘In a time of favour I have answered you, on a day of salvation I have helped you; I have kept you and given you as a covenant…

    Read More 22 Mar 2023 – Wednesday of Week 4 of LentContinue

  • Liturgy | Weekday Homily Resources

    21 Mar 2023 – Tuesday of Week 4 of Lent

    21 Mar 2023 – Tuesday of Week 4 of Lent Optional Memorial: St Enda, associated with Louth and Aran. Died c 520, one of the early models of Irish ascetic monasticism. (1) Ezekiel 47:1-9, 12 Life-giving water flows out from the Temple of God Then he brought me back to the entrance of the temple;…

    Read More 21 Mar 2023 – Tuesday of Week 4 of LentContinue

  • Liturgy | Weekday Homily Resources

    March 20 Saint Joseph, Husband of the Blessed Virgin

    March (19) 20 – Saint Joseph, Husband of the Blessed Virgin 1st Reading: 2 Samuel 7:4-6, 12-14, 16 From king David’s offspring will come the universal spiritual King But that same night the word of the Lord came to Nathan: Go and tell my servant David: Thus says the Lord: Are you the one to…

    Read More March 20 Saint Joseph, Husband of the Blessed VirginContinue

  • Liturgy | Sunday Homily Resources

    19 Mar 2023 – 4th Sunday of Lent, Year A

    19 Mar 2023 – 4th Sunday of Lent, Year A (1) 1 Samuel 16:1, 6-7, 10-13 Samuel selects and anoints young David as future king of Israel The Lord said to Samuel, “How long will you grieve over Saul? I have rejected him from being king over Israel. Fill your horn with oil and set…

    Read More 19 Mar 2023 – 4th Sunday of Lent, Year AContinue

  • Liturgy | Presider's Page

    Presider’s Page for 19 March (Fourth Sunday of Lent – Laetare Sunday)

    Presider’s Page for 19 March (Fourth Sunday of Lent – Laetare Sunday) Opening Comment Traditionally, this Sunday is called Laetare Sunday, which means ‘a day for joy’. At this midpoint of Lent, it is traditional to honour mothers, treasuring those still with us and praying for those we have lost to death. Penitential Rite Let us remember…

    Read More Presider’s Page for 19 March (Fourth Sunday of Lent – Laetare Sunday)Continue

  • Liturgy | Weekday Homily Resources

    18 Mar 2023 – Saturday of Week 3 of Lent

    18 Mar 2023 – Saturday of Week 3 of Lent Optional Memorial: St Cyril of Jerusalem, 315-386, catechist and administrator, suffered exile for his fight against Arianism. (1) Hosea 6:1-6 God wants our love more than ritual sacrifice “Come, let us return to the Lord; for it is he who has torn, and he will…

    Read More 18 Mar 2023 – Saturday of Week 3 of LentContinue

  • Liturgy | Weekday Homily Resources

    17 March: St Patrick, Patron of Ireland

    17 March: St Patrick, Patron of Ireland 1st Reading: Sirach 39:6-10 Filled with the spirit of understanding If the great Lord is willing, he will be filled with the spirit of understanding; he will pour forth words of wisdom of his own and give thanks to the Lord in prayer. The Lord will direct his…

    Read More 17 March: St Patrick, Patron of IrelandContinue

  • Liturgy | Presider's Page

    Presider’s Page for Friday 17 March (Lá Fhéile Pádraig)

    Presider’s Page for Friday 17 March (Lá Fhéile Pádraig) Opening Comment In the heart of Lent, we keep the feast of Patrick, the patron saint of Ireland. We mark the day by praising God the creator, who sustained Patrick in good times and bad, and who, we pray, will sustain us every day. Penitential Rite…

    Read More Presider’s Page for Friday 17 March (Lá Fhéile Pádraig)Continue

  • Liturgy | Weekday Homily Resources

    16 Mar 2023 – Thursday of Week 3 of Lent

    16 Mar 2023 – Thursday of Week 3 of Lent (1) Jeremiah 7:23-28 Life’s highest goal is obedient response to God But this command I gave them, “Obey my voice, and I will be your God, and you shall be my people; and walk only in the way that I command you, so that it…

    Read More 16 Mar 2023 – Thursday of Week 3 of LentContinue

  • Liturgy | Weekday Homily Resources

    15 Mar 2023 – Wednesday of Week 3 of Lent

    15 Mar 2023 – Wednesday of Week 3 of Lent (1) Deuteronomy 4:1, 5-9 God’s people have clear duties and a high destiny So now, Israel, give heed to the statutes and ordinances that I am teaching you to observe, so that you may live to enter and occupy the land that the Lord, the…

    Read More 15 Mar 2023 – Wednesday of Week 3 of LentContinue

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  • 17 comments

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

    December 9 2025
    Sean O'Conaill
    In 2004 in London at Heythrop College I heard René Girard admit that his contention in "Things Hidden" (1978) that the crucifixion of Jesus was not a sacrifice was his 'greatest mistake'. Schwager was, I believe, the one who persuaded him of this. And yet we need to see that for Pilate, Herod and Caiaphas the crucifixion was not a ritual sacrifice either. It was a political solution to a political problem, the releasing of communal tension in the elimination of the challenge posed by Jesus, especially in his provocative behaviour re buying and selling in the Temple. For Girard this was scapegoating, an archetypal example of an archaic pattern of response to cultural crisis. For Schwager it was also, for Jesus, the setting for the institution of a new Covenant and the culmination of the evolution of archaic religious sacrifice from an evasive victimisation of someone else (or of some other creature) into non-violent self-giving. He persuaded Girard to this perspective - to me a consoling proof that academic disagreement need not always deteriorate into endless rivalry. Girard's belief that archaic ritual religious sacrifice evolved out of this kind of unrehearsed scapegoating is also dramatically supported by that one story, but of course this is not conclusive on its own. Is Ireland seeing more violence - e.g. against incomers - BECAUSE far fewer 'go to Mass'? We obviously need to sit together, synodally, to discuss what 'going to Mass' really means. Those who have put themselves out to welcome refugees are 'making sacrifice' also - and 'making peace' - but do homilists notice and point to this as an example of the essential priestly offering of the laity, to be brought to the altar with the other Offertory gifts? Time for all of us to be fully 'mindful'?
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  • 17 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.
    Go To Comment
  • 17 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.
    Go To Comment
  • 17 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
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