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Home / 2023 / November / 07
Liturgy | Weekday Homily Resources

07 Nov 2023 – Tuesday of Week 31

07 Nov 2023 – Tuesday of Week 31 Optional Memorial: St Willibrord, 658-739, Northumbrian born, Benedictine, studied in Carlow, ordained Archbishop of Utrecht, founded a monastery in Luxembourg, where he died. 1st Reading: Romans 12:5-16 Though many, we are one body in Christ, with a variety of gifts We who are many are one body…

Read More 07 Nov 2023 – Tuesday of Week 31Continue

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    10 Dec 2023 – 2nd Sunday in Advent, B

    December 10 2023
    Thara Benedicta
    Key Message: Live only in the right way, not in any other way. Homily:     In the 1900's Mahatma Gandhiji led India's freedom fight. Though not a Christian, daily morning he read Mathew Chapter 5, "The Sermon on the Mount". He was impressed by our Lord Jesus's teaching: "If someone hits you on one cheek, show him the other cheek too". He followed it. He made the entire nation follow it. The opponents did not know how to win over this peaceful war strategy. They said, "If Gandhiji fights with me with guns I can win over him, but he is fighting in a non-cooperative way peacefully. How can I win now?" The strategy for the fight was the teachings of our Lord Jesus Christ. This strategy worked!! The nation got its independence. A nation got its independence by following the teachings of our Lord Jesus Christ. Our lives will become very beautiful when we follow the teachings of our Lord!! In today's Gospel reading, John the Baptist calls us to lead the righteous life. He called for people to reform their lives for the first coming of our Lord Jesus Christ. There is always a call to reform our lives whether we are in the first coming or in the second coming of our Lord. Matthew 7:13-14 says: "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it." We can enter the narrow gate by living the righteous life. If we live a righteous life, God will make us achieve all the prosperous plans He has made for us. Before we were born, our life plan was ready. God has put so much effort in creating this life plan, that He had to think thoughts more than the sand of the sea. It's our Master's plan. How can we live it? Irrespective of our status during birth, God has a prosperous plan for us. The deaf person composes music, the blind person paints, the poor become powerful and sinners become saints. There is God's will for each one of us and we should live through it. We should be righteous and focused in our life.   When the tax collectors asked how to lead a righteous life, John explained: "Do not collect more taxes than you are required to". When the soldiers asked, John the Baptist replied, "Don’t extort money and don’t accuse people falsely — be content with your pay.” All these are very practical and doable action items, aren't they? They are not rocket science, difficult to interpret. God has blessed us with an awareness of what is right and what is wrong. So living a righteous life is also simple and doable.  It is recorded in the Holy Bible that Noah was the only one who was righteous in his time. So even though the entire world was living in sin, there was a Noah living a righteous life. He was the one man army for the sake of righteousness. He did not allow himself to follow the evil ways of his generation. He did not worry about what others thought about him or how they made fun of him. He continued in his decision to lead a righteous life. Noah was rewarded for it. So irrespective of the state of the world we are in, we can still lead a happy righteous life. There are many such Noah's in the current world too. They may be in our own families. In the Old Testament, we read about Joseph, son of Jacob. Through no fault of his, he struggled a lot. But all through the time of struggle, he lived a righteous life before God. Joseph was his dad's favourite. So his brothers were jealous of him and threw him in a pit. They then sold him as a slave. When he was working in the house of Potiphar, Potiphar's wife tempted him. When he did not allow it, she put false accusations on him. Due to this false accusation he was thrown into prison, unjustly. More than the prison walls, the false accusation tortured him heavily. It was too much shame for him to carry. In the prison, the person whom Joseph helped forgot Joseph when he got out of prison. All through this season, Joseph never sinned but led a righteous life. God did not forsake Joseph during his struggles but protected him all throughout. Wherever he went he enjoyed favour. In Potiphar's house, he was the head servant. In prison, he was the head of prisoners. Finally in Egypt, he became next only to the king. His righteousness brought him favour wherever he went. King David has recorded this beautifully in Psalm 37:25, "I was young and now I am old, yet I have never seen the righteous forsaken or their children begging bread."  Our righteousness brings God's protection on us and to all our generations to come.
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    07 Dec 2023 – Thursday of Advent, Week 1

    December 7 2023
    Joe O'Leary
    There is much evil and injustice in the world, yet the idea of cosmic order, or of divine providence, remains part of our faith. Athanasius De Incarnatione Verbi is a theological gem, probably written when he was exiled by Constantine to Trier around 336 AD -- another Mozart kicked down the stairs. "On the Incarnation of the Word is a classic work of Orthodox theology written by noted bishop of Alexandria, St. Athanasius. In this apologetic treatise, St. Athanasius defends the incarnation of Christ against the derision of 4th century non-believers. St Athanasius explains why God chose to approach his fallen people in human form. He states, "The death of all was consummated in the Lord's body; yet, because the Word was in it, death and corruption were in the same act utterly abolished." St. Athanasius resolves the paradox of the Incarnate by relying heavily on both Scripture and the teachings of the early Church. St. Athanasius also answers several objections to his account, many of which are still raised against Christians today by those outside the Church. On the Incarnation of the Word was highly recommended by modern writer and Christian apologist, C.S. Lewis, who suggested that contemporary Christian audiences could benefit from reading more ancient classics. Indeed, though St. Athanasius wrote this text in the 4th century, his style is easy to follow and his concepts are of irreplaceable worth." https://www.newadvent.org/fathers/2802.htm
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    07 Dec 2023 – Thursday of Advent, Week 1

    December 7 2023
    Paddy Ferry
    Seán @1, what an interesting observation. And: "It is not too late to heed the call to a life founded on the simplicity and compassion of Jesus – but it is very late indeed." Now, this is something we can completely agree on. If they had left it at that --the simplicity and compassion of Jesus -- all would have been well. It is all the add ons over the millennia that has -- among other things -- so undermined confidence in our church's teaching.
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    07 Dec 2023 – Thursday of Advent, Week 1

    December 7 2023
    Sean O'Conaill
    What 'baby', Joe? As for the divine Mozart and his benefitting from church patronage, did you know that he was once kicked downstairs by the servants of the Archbishop of Salzburg? (See e.g.: https://discover.hubpages.com/entertainment/wolfgandamadeusmozartandhissackingbythearchbishopofsalzburg#A%20Classical%20Composer%20Has%20A%20Bad%20Day Many thanks for that quote from Athanasius. That greatly helps to fill the gap between Ignatius of Antioch and Anselm of Canterbury - helping to explain how the latter came to remake the Father of the Prodigal Son in the image of the most exalted monarchs of Christendom. All nostalgia for the Middle Ages is founded upon the vain supposition that if born in that era we ourselves would not most likely have been born into serfdom - and then used as cannon fodder when that military option became available. As to 'Cosmic Honour', have you never asked yourself about the strange recurrence of social pyramids of dignity in all historical eras - including our own? Always, always, always these arise from what Alain de Botton calls our 'status anxiety' - our uncertainty about our own value and the overweening need that some then have for others to recognise their own superiority. This is the driving force of all imperialism from Alexander through Julius Caesar to Napoleon - whose career in itself explains the sudden and tragic failure of 'liberty, equality and fraternity'. This is a constant in all eras - the self-conscious dimension of honour and shame that explains even Jeff Bezos' need for not one but two superyachts (because he cannot land his helicopter on the larger masted one)! Until our bishops see this they won't even be able to get to grips with clericalism, which is simply clerical status anxiety, the root also of their own continuing non-transparency. But maybe what follows is the 'Baby' I am throwing out - St Anselm's response in 'Cur Deus Homo' to the possible charge that a Father God who needs satisfaction for Sin is a contradiction to Jesus' teachings on forgiveness? ~ (To explain, 'Boso' in what follows is Anselm's interlocutor in a hypothetical theological dialogue.) Anselm: But it is not fitting for God to pass over anything in his kingdom without dealing with it. Boso: I cannot disagree without the risk of sin. Anselm: It is therefore not proper for God to pass over sin unpunished. Boso: That follows. Anselm: There is also another thing which follows if sin is passed by unpunished, — that with God there will be no difference between the guilty and the not guilty. That would be inappropriate for God. Boso: I cannot deny it. But God commands us always to forgive those who sin against us. It seems inconsistent to tell us to do something it’s not proper for him to do himself. Anselm: It is not inconsistent for God to forbid us to do what only he should do. To take revenge belongs to none but the Lord of all.... ~ You can see there, I hope, how Anselm's 'take' on atonement could devolve into the theory of 'penal substitution' - that Jesus substituted himself to avert the vengeful blow that must fall upon ourselves. How in the end can Anselm's theology be freed from the implication that the crucifixion was the expression of the divine vengeance that Anselm himself actually justifies? With the world still held fast in the grip of human status anxiety (e.g. Vlad Putin and the West; Trump and 'liberal elites'; Steve Bannon et al and 'Replacement theory') it is the perception that in all eras that the Trinity are bent upon freeing us from this that we need. That is what those earlier understandings of the crucifixion can restore for us. In short, if status anxiety has always been our biggest problem - especially the fear of the negative judgement of our own society - does it not make sense that the Trinity would set out to free us from it by showing us the limits of the power of any society to shame anyone? How could Ignatius have faced that rending in the Colosseum with Anselm's understanding of the death of Jesus? That is my core reason for reciting, and believing the Creed. It is in essence a counter-narrative to the story of the Caesars - whose power rested in the end upon crucifixion - and the greatest superhero story ever told. The Father too has always been our 'redeemer' - the father of the prodigal son that Jesus came to take us to. Once in Würtsburg - in what had been the 'palace' of the archbishop there - I was told to take off my sun hat, as though wearing it was disrespectful to the religious associations of the building. You will forgive me if I snigger in disbelief at that residue of medievalism. Wasn't the original St Francis sent to free us from all of that nonsense, via other Franciscans - e.g. Duns Scotus and Bonaventure?
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