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Home / 2023 / August / 06
  • Liturgy | Sunday Homily Resources

    6th August 2023 – The Transfiguration of the Lord

    6th August 2023 – The Transfiguration of the Lord   Theme: Three apostles were privileged to witness the inner life of Christ, revealed to them in splendour oh4>the holy mountain. We pray for a deeper experience of God in our own lives, and to share in his divine life 1st Reading: Daniel 7:9-10, 13-14 Daniel…

    Read More 6th August 2023 – The Transfiguration of the LordContinue

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  • 3 comments

    Julieann Moran: Synodal Pathway Update

    December 17 2025
    Soline Humbert
    About the Women's issue: I notice in the video that the interviewer, Wendy Grace, dismisses the present reality of inequality in the church (12'12"): "The church is the one place I felt the most gender equality". Issue? What issue? This is worrying in the light of the recent Vatican Commission's report on women deacons with its appalling theology and anthropology. Brendan Hoban has called it "a kick in the teeth for Catholic women", as the well battered can of equality is being kicked down the synodal path. There is no true synodality without the radical Gospel equality of women. A few crumbs and a thin icing of equality on top of the patriarchal cake will not substitute for the Bread of Life and will not feed the people. https://www.westernpeople.ie/opinion/another-kick-in-the-teeth-for-catholic-women_arid-80080.html
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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.
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  • 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.
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