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Home / 2026 / January / 08
  • Liturgy | Presider's Page

    Presider’s Page for the Baptism of Our Lord – 11 Jan 2026

    Presider’s Page for the Baptism of Our Lord – 11 Jan 2026 This feast of the Baptism of the Lord marks the last day of Christmas. At his baptism Jesus sees how much he is loved by God and is given the power to go out and spread the news. We share that power through…

    Read More Presider’s Page for the Baptism of Our Lord – 11 Jan 2026Continue

  • Liturgy | Weekday Homily Resources

    08 January 2026

    08 January 2026 1st Reading: 1 John 4:7-10 Love’s divine origin and its influence on our lives Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. Whoever does not love does not know God, for God is love. God’s love was revealed among…

    Read More 08 January 2026Continue

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  • 6 comments

    Connacht Tribune: Don’t die at night if you want the Last Rites

    January 9 2026
    Soline Humbert
    An old friend (in both senses of the term) in a nursing home has just asked me if she could put my name on her care plan as the person to be called for the Last Rites/ Sacrament of the Sick. I said yes. Considering that Jesus before his Passion was anointed by a woman..
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  • 6 comments

    Connacht Tribune: Don’t die at night if you want the Last Rites

    January 9 2026
    M G-B
    Last Rites or the Anointing of the Sick can be performed if requested at any stage in the person's illness. We, Baptized laity, in an emergency, can today perform almost all the liturgical and sacramental actions that a Catholic Deacon can. EXCEPTIONS: Deacons and baptized laity cannot consecrate the Eucharist, cannot hear confessions, cannot administer the Anointing of the Sick. Life can present us with unsolicited emergencies when we are the only person available to provide spiritual comfort.
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    Seán Walsh: Pilate Under Pressure 2

    January 24 2026
    Martin Hogan
    i would recommend this short play to parishes for Lent and especially Holy Week. It was very well received in St Canice's church, Finglas a couple of year ago. It is short but very powerful. It offers a perspective on the gospel story of the passion and death of Jesus that is original, striking and thought-provoking. It only takes two good voices to perform it. The lines could simply be read rather than memorized. Two stands, two microphones and two good readers are all that is needed (some sound effects would enhance it). It bears no relationship to any passion play you may have experienced. The play is beautifully written. The dialogue is paired down to the essentials with no wasted word. This short, powerful, drama opens a surprising window onto the human and divine drama of the gospel story of Jesus' passion and death.
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    25 Jan 2026 – 3rd Sunday, (A)

    January 25 2026
    Joe O'Leary
    The Light of the Word on the Religions and in the Religions The light of the Epiphany continues to shine in our Old Testament readings three weeks later. Last week we heard the phrase “Light of the Nations” (Isaiah 49:6: “I will give you as a light to the nations, that my salvation may reach to the end of the earth”; also 42:6). Vatican II chose to begin its foundational document on the Church (21 November 1964) with those inspiring words: “Christ is the light of the nations (Lumen Gentium)” and the Church desires “to bring to all people the light of Christ which shines out visibly from the Church.” For the prophets of Israel it was Israel itself, as the people of God, that was the light of the nations. This meant that the biblical writers often refer to the other nations, and cast their minds back to primeval times, long before Abraham was ever heard of. In the time of Adam’s son Seth, we are told, “people began to invoke the name of the Lord” (Genesis 4:26). Paul VI, too, kept the nations, the cultures and religions of humanity, in his mind and heart. The theme of his first encyclical, Ecclesiam suam (6 August 1964), is dialogue with humanity, and it begins with the words “The Church was founded by Jesus Christ to be the loving mother of the whole human family and minister to its salvation.” He continues: “The aim of this encyclical will be to demonstrate with increasing clarity how vital it is for the world, and how greatly desired by the Catholic Church, that the two should meet together, and get to know and love one another.” A point Paul VI liked to make is that the Church exists not for itself but for the world. I remember seeing him on a televised Christmas Mass (probably for the Epiphany in 1976) when he declared ardently: “I see the religions of the world gathered around the crib, and as I say this my voice trembles, not with uncertainty, but with joy, la mia voce trema, non d’incertezza, ma di gioia.” On 3 December 1964 (feast of St Francis Xavier) he quoted the Upanishads in India: "From the unreal lead me to the real; from darkness lead me to light; from death lead me to immortality," an unprecedented gesture. In Ecclesiam suam, Paul VI talks of concentric circles of dialogue: first dialogue with the human race, then dialogue with worshippers of the one God, and finally fellow-Christians. This stance forbids the tones of scorn and contempt in which very many Catholics would speak of Jews and Muslims and of Protestants in the time before Vatican II (and with much less excuse today). Here is what Paul VI says about the second circle: “We would mention first the Jewish people, who still retain the religion of the Old Testament, and who are indeed worthy of our respect and love. Then we have those worshipers who adhere to other monotheistic systems of religion, especially the Moslem religion. We do well to admire these people for all that is good and true in their worship of God. And finally we have the followers of the great Afro-Asiatic religions.” Here is the basis on which Nostra Aetate, the “Declaration on the Relation of the Church to Non-Christian Religions” (28 October 1965) a year late, in the last days of the Council. It is also the basis of Pope Francis’s declaration in Singapore that “all religions are paths to God.” Paul VI hastens to add: “honesty compels us to declare openly our conviction that the Christian religion is the one and only true religion, and it is our hope that it will be acknowledged as such by all who look for God and worship Him.” This is the standard “inclusivist” Catholic attitude to the religions, which Benedict XVI tightened by declaring (CDF document, Dominus Iesus, 2000) that the multiplicity of religions was de facto but not de iure, and which Pope Francis loosened somewhat by seeing all religions as on the same path together to the Kingdom, on terms of equal respect. The pioneers in dialogue with the religions were missionaries, such as Matteo Ricci (1552-1610), Joao Rodriguez (1562-1634), Roberto de Nobili (1577-1656), Ippolito Desiderio (1684-1733), all Jesuits. Another batch of prophetic figures were the scholars of primitive religion, who drafted various theories of the origins and evolution of religion in the long millennia preceding biblical times, such as Max Muller (1823-1900), E. B. Tylor (1832-1917), Andrew Lang (1844-1912), William Robertson Smith (1846-1894), James Frazer (1854-1891) , and Wilhelm Schmidt, SVD (1968-1954). The incredible industry and mental breadth of these legendary figures (who were oppressed by the narrow concerns of church polemics of their day) lies in the background of Vatican II’s vision of the religions as sharing the light of the divine Word, which “enlightens every one coming into the world” (John 1:9). Fr Schmidt felt compelled by his faith to find the God of the Bible more clearly present in the earliest known religions than could be convincingly demonstrated. Yet no ancient society lacked a religion. All have known the sense of human limits that raise the question of religion, all have known the sense of gracious and numinous presences and forces which leads to adoration, and many cultures have erected powerful and beautiful religions which awe us even when they are considered dead. It is an understatement to say that many enigmas remain, but let us hope that the Church (as well as the scholarly world) resumes its enthusiasm for these great questions, so as to let the light of the Epiphany shine out anew on believers and the world at large.
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