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Home / 2025 / June / 06
  • Liturgy | Weekday Homily Resources

    06 June 2025 – Friday of Week 7 of Easter

    06 June 2025 – Friday of Week 7 of Easter Optional Memorials: St Norbert, 1080-1134, AB of Magdeburg, founder of the Norbertine canons. St Jarlath, (Feast in Tuam) disciple of St Enda, became abbot bishop of the monastery he founded in Tuam in the 6th century. 1st Reading: Acts 25:13-21 Paul, in prison at Caesarea, explains…

    Read More 06 June 2025 – Friday of Week 7 of EasterContinue

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  • 8 comments

    Seán Ó Conaill: Violence in the Bible: A Motivational Pattern?

    April 6 2026
    Joe O'Leary
    "We are faced in the end with radically different conceptions of God the father: that he was and is – in every important way – identical to Jesus, as Jesus tells us in the Gospel of John, or that he was and is more like a medieval monarch, insistent on ‘satisfaction’ for his offended ‘honour’, as St Anselm tells us." I think the line "I and the Father are one" (Jn 10;30) has been horrendously abused in Christian theology. Rather than a crass identity we should think in terms of a mystical non-duality. "The Father is greater than I" (Jn 14:28) must be read in the same way. Johannine exegetes have the greatest trouble in attuning to the Johannine mode of thought, with even Raymond Brown saying, "Let's scotch the myth that I John is a mystical text" (it's all about sectarian bickering among postulated Johannine communities, according to Brown). Alfred Loisy naughtily claimed that this line was a Sabellian interpolation to annoy the Jews; this shows a lot of literary and theological recklessness on Loisy's part. Generally, exegetes are poorly versed in the subtleties of Chalcedonian Christology. Schnackenburg professes to find the teaching of Nicaea in first lines of the Gospel, glossing over what Origen pointed out in the first great commentary: that "the Word was God" does not say he was God in the same sense as the Father -- "theos" without the article is very different from "ho theos" (sharply differentiated from Jesus in John 17:3 -- yet Thomas seems to close this breach in John 20:28 -- when he calls the risen Christ "ho theos mou" -- but then we hear that the emperor Domitian was hailed as "my Lord and my god"). In the finally established dogmas of 325-451 the divinity of Christ is entirely derived from the Father, and the relation of this divinity to his humanity is subtly indicated by four negative adverbs: "Without confusion, Without change, Without division, Without separation" (all taken from the vocabulary of Neoplatonism), which leave everything to be defined -- so that Rahner famous declared that "Chalcedon is a beginning not an end." I think it is better to renounce the itch for further definition (which leads to Byzantine logic-chopping) and to let Chalcedon point us back to Scripture, with John as first port of call. Meanwhile Anselm continues to play the role of scapegoat... I believe that Cur Deus Homo is a great text that it would be profitable to meditate on, and I see it continues to inspire vast scholarly inquiries such as Jonathan Flämig, Cur Deus homo und die vom Ordnungsdenken geprägte Theologie Anselms (Tübingen: Mohr Siebeck, 2026), 537 pp.
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  • 1 comments

    Tony Flannery in The Journal: Women and the Catholic Church

    April 11 2026
    Joe O'Leary
    Tony, if we look up the three quotes you attribute to Vatican sources, we find no reference except to your own text here and at Clerical Whispers.
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  • 12 comments

    John Shea: A Timely Epiphanic Proposal, 2026

    March 31 2026
    Aileen Hendricks
    Thank You. I am of Irish descent. I left the Catholic Church because of the misogyny and consider myself a Catholic Unitarian Universalist. I did not desire to be a priest, but supported women who wished to do so. I think the ancient Irish Law and religion (before St. Patrick) accorded women more equity than any country in the world today. Therefore, it is fitting and right that the Irish Catholic Church should ordain priests based on suitable vocations who represent a loving God. St. Brigid would certainly approve. Aileen Alana Hendricks, Phd.
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  • 8 comments

    Seán Ó Conaill: Violence in the Bible: A Motivational Pattern?

    April 6 2026
    Sean O'Conaill
    "But the real objective of a Catholic faith analysis of any negative human activity is to help one to avoid going there, possibly raising awareness of the ongoing battle between good and evil and of the nature of grace." If the violence so often described in the Bible results from an inability to bear with the reality or possibility of the negative judgement of others, does not that in itself - plus Jesus' towering example of bearing with total social rejection - tell us not to 'go there' - and to be more reliant on prayer - a relationship with the One whose love is constant - for our own self-approval? Which takes us as usual, Neil, to the probability that we disagree on the fundamental meaning of 'Sin'. For me 'sin' begins with doubting our own value and lovability as we are, irrespective of how many 'likes' we think we may have accumulated. If God loves us unconditionally and equally is it not likely that this is what Jesus wanted to teach us - and not the implicit message of St Anselm's atonement theory - that God the Father needed Jesus to die for us before he could forgive us? The 'transcendant' begins for us humans, surely, with our basic theology. How can it be theologically sensible for YouCat to imply that God's will for Jesus to die was utterly unrelated to the 'tragic external circumstances' that forced Jesus to choose between reciprocal violence (which he had explicitly warned against) and submission to humiliation? That he bore with that total rejection is surely ample encouragement to do the same, and to see such forbearance as an ample source of grace? Why should we not believe that this all along was the meaning of the cross - when Jesus tells us to take up our own? I am frankly astonished that you categorise e.g. Jesus' 'whip of cords' in the Temple as 'violence' without differentiating it categorically from the murderous violence of Abel, Saul, David, the Herods et al. Never, never did Jesus target any individual with rivalrous rage - while his anger in the Temple was entirely prophetic, i.e. released on behalf of others - and horrendously dangerous to himself, given the certainty of retaliation. I put to you the question I asked in the Furrow article: how could Jesus have resisted the concerted campaign to kill him - at the head of 'legions of angels' - without reciprocating and mirroring the pride and violence of his enemies? We are faced in the end with radically different conceptions of God the father: that he was and is - in every important way - identical to Jesus, as Jesus tells us in the Gospel of John, or that he was and is more like a medieval monarch, insistent on 'satisfaction' for his offended 'honour', as St Anselm tells us. Does our understanding of, and readiness for, grace - our relationship with the transcendant - depend not at all upon our understanding of God the Father, our grounding theology?
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