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Home / 2026 / July / 27
  • Liturgy | Weekday Homily Resources

    27 July 2026 – Monday of Week 17

    27 July 2026 – Monday of Week 17 1st Reading: Jeremiah 13:1-11 Israel was as near to Yahweh as a loincloth is to the wearer Thus said the Lord to me, “Go and buy yourself a linen loincloth, and put it on your loins, but do not dip it in water.” So I bought a…

    Read More 27 July 2026 – Monday of Week 17Continue

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    Seán Ó’Conaill: No Humility Without Humiliation

    July 12 2026
    Joe O'Leary
    St Bernadette Soubirous: “It takes many humiliations to make humility.” Karl Rahner: “There is no humble person who has not something to be humble about.” Leo XIV, in his encyclical, strikingly apologizes for the church’s entanglement in slavery all the way up to Leo XIII, something that apologists like Avery Dulles (whose Jesuit university owned slaves) covered up. Vatican II’s Declarations, Dignitatis Humanae and Nostra Aetate contradict millennia of malpractice against the Jew and against religious freedom, but with no acknowledgement of conversion or repentance (that had to wait for John Paul II’s “purification of memory”). The Vatican’s timid steps to welcoming lgbt folk is not accompanied by any acknowledgement of conversion or repentance. I would say that we were all educated in pride, not humility, when we internalized slogans such as: “The Church has never erred”, “The Roman Church alone possesses the fulness of Truth”; “The plurality of religions exists de facto, but not de iure”; “No salvation outside the Church”. Or consider the Syllabus of Errors of 1864: CONDEMNED: 15. Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true. — Allocution “Maxima quidem,” June 9, 1862; Damnatio “Multiplices inter,” June 10, 1851. 16. Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation. — Encyclical “Qui pluribus,” Nov. 9, 1846. 17. Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ. — Encyclical “Quanto conficiamur,” Aug. 10, 1863, etc. 18. Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. — Encyclical “Noscitis,” Dec. 8, 1849. 19. The Church is not a true and perfect society, entirely free- nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder; but it appertains to the civil power to define what are the rights of the Church, and the limits within which she may exercise those rights. — Allocution “Singulari quadam,&quuot; Dec. 9, 1854, etc. 20. The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government. — Allocution “Meminit unusquisque,” Sept. 30, 1861. [This thinking is what underlay the idea that the civil power has no authority over the clergy — which led to the excommunication of Venice in 1605 for its refusal to hand over two clerics guilty of sexual crimes to the church for trial.] 26. The Church has no innate and legitimate right of acquiring and possessing property. — Allocution “Nunquam fore,” Dec. 15, 1856; Encyclical “Incredibili,” Sept. 7, 1863. [It was also reproached to Venice that it set limits to the church buying up land.] 30. The immunity of the Church and of ecclesiastical persons derived its origin from civil law. — Damnatio “Multiplices inter,” June 10, 1851. 31. The ecclesiastical forum or tribunal for the temporal causes, whether civil or criminal, of clerics, ought by all means to be abolished, even without consulting and against the protest of the Holy See. — Allocution “Nunquam fore,” Dec. 15, 1856; Allocution “Acerbissimum,” Sept. 27, 1852. 32. The personal immunity by which clerics are exonerated from military conscription and service in the army may be abolished without violation either of natural right or equity. Its abolition is called for by civil progress, especially in a society framed on the model of a liberal government. — Letter to the Bishop of Monreale “Singularis nobisque,” Sept. 29, 1864. 55. The Church ought to be separated from the State, and the State from the Church. — Allocution “Acerbissimum,” Sept. 27, 1852. 76. The abolition of the temporal power of which the Apostolic See is possessed would contribute in the greatest degree to the liberty and prosperity of the Church. — Allocutions “Quibus quantisque,” April 20, 1849, “Si semper antea,” May 20, 1850. 77. In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship. — Allocution “Nemo vestrum,” July 26, 1855. 78. Hence it has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship. — Allocution “Acerbissimum,” Sept. 27, 1852. 79. Moreover, it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism. — Allocution “Nunquam fore,” Dec. 15, 1856. 80. The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.- -Allocution “Jamdudum cernimus,” March 18, 1861. Is there any official account of what to make of these condemnations today? Or do we just count on them to remain a dead letter? The 1976 edition of Denzinger has a prefatory note: “It is clear that some of these propositions, of a more juridical or church-political bearing, depend greatly on the conditions of that time.” Nothing about hubris, conversion, repentance, or purification of memory. Claude.com says: 1. Since Vatican II’s Dignitatis Humanae (1965) affirmed religious liberty — seemingly contradicting the Syllabus’s condemnation of the proposition that states shouldn’t establish Catholicism exclusively — a major strand of post-conciliar Catholic scholarship (associated with thinkers like Basile Valuet and, in different ways, Cardinal Ratzinger and John Courtney Murray earlier) has argued there’s no real rupture. The claim is that Pius IX was condemning a specific 19th-century ideological liberalism (the Enlightenment claim that truth is whatever reason decides, indifferentism, and the notion the Church has no rights the state must respect) rather than religious liberty as such, and that Vatican II operated in a different register — prudential/pastoral rather than dogmatic. This reading treats the Syllabus as historically contingent polemic, not a timeless doctrinal wall, and is largely how the Vatican itself now frames it. 2. For groups like the Society of St. Pius X, Vatican II’s teaching on religious liberty does contradict the Syllabus and Quanta Cura, and later theologians are retroactively softening Pius IX to paper over a real doctrinal reversal. 3. Historians have noted that Pius IX issued the document while Rome was encircled by enemies, having suffered humiliation and losses to the new Italian state under Mazzini and Cavour, and read the Syllabus partly as a reaction to those political tormentors rather than a pure theological statement. On this reading, the Syllabus’s harshness owes as much to Pius IX’s personal and institutional crisis as to considered theology. The French bishop Dupanloup tried to blunt the Syllabus’s impact in an 1865 pamphlet by reframing it as a description of an unattainable “perfect society” ideal, not a practical political program — essentially the first attempt to relativize the document, which modern “hermeneutic of continuity” scholars echo in more sophisticated form. 4. A more academic-historical approach treats the Syllabus less as a coherent argument and more as a symptom of ultramontanism’s peak — useful for understanding 19th-century Catholic identity politics, the run-up to papal infallibility (1870), and Church-state conflicts (Kulturkampf, the Roman Question) rather than as a text to be philosophically parsed proposition-by-proposition.
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  • 3 comments

    Letter to Pope Leo from Be The Change…

    July 10 2026
    M G-B
    Thank you Paddy!
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  • 7 comments

    Brendan Hoban: History shows that tradition is not sacrosanct            

    June 28 2026
    M G-B
    Brendan, you wrote that we could welcome back married men who had left the Priesthood to boost declining numbers today. I thought it was so ironic to read that CORPUS: The National Association for an inclusive Priesthood formed by married former Priests interested in returning to service, disbands in 2024 after 50 years. Why? Aging membership and lack of new members.
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  • 3 comments

    Letter to Pope Leo from Be The Change…

    July 10 2026
    Paddy Ferry
    MGB, I am wondering if you have read the late Donald Cozzens wonderful book — recognised by many as the modern day classic on our priesthood — The Changing Face of the Priesthood? His other classic is Freeing Celibacy.
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