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Home / Homily Resources - Page 105
  • June 27, 2021. Thirteenth Sunday in Ordinary Time


    “Who touched my clothes?” And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?'” He looked all around to see who had done it. But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

    Read More June 27, 2021. Thirteenth Sunday in Ordinary TimeContinue

  • June 26, 2021. Saturday of Week 12 in Ordinary Time


    That evening they brought to him many who were possessed with demons; and he cast out the spirits with a word, and cured all who were sick. This was to fulfil what had been spoken through the prophet Isaiah, “He took our infirmities and bore our diseases.”

    Read More June 26, 2021. Saturday of Week 12 in Ordinary TimeContinue

  • June 25, 2021. Friday of Week 12 in Ordinary Time


    “Lord, if you choose, you can make me clean.”

    Read More June 25, 2021. Friday of Week 12 in Ordinary TimeContinue

  • June 24, 2021. The Nativity of John the Baptist


    All who heard them pondered them and said, “What then will this child become?” For, indeed, the hand of the Lord was with him. The child grew and became strong in spirit, and he was in the desert until the day he appeared publicly to Israel.

    Read More June 24, 2021. The Nativity of John the BaptistContinue

  • June 23, 2021. Wednesday of Week 12 in Ordinary Time


    A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will know them by their fruits.”

    Read More June 23, 2021. Wednesday of Week 12 in Ordinary TimeContinue

  • June 22, 2021. Tuesday of Week 12 in Ordinary Time


    “In everything do to others as you would have them do to you; for this is the law and the prophets.”

    Read More June 22, 2021. Tuesday of Week 12 in Ordinary TimeContinue

  • June 21, 2021. Monday of Week 12 in Ordinary Time


    Jesus said to his disciples: “Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get.

    Read More June 21, 2021. Monday of Week 12 in Ordinary TimeContinue

  • Editor's Choice | Liturgy | Presider's Page

    Presider’s Page for 20 June (12th Sunday in Ordinary Time)

    We have nothing to be afraid of, no matter what storm threatens to overwhelm us, God is with us. We need to trust in Christ’s calming presence — and not to be afraid to ask for help.
    • And on this Father’s Day, we honour the presence and memory of our fathers — and those who have played a father’s role……]

    Read More Presider’s Page for 20 June (12th Sunday in Ordinary Time)Continue

  • June 20, 2021. Twelfth Sunday in Ordinary Time


    “Who then is this, that even the wind and the sea obey him?”

    Read More June 20, 2021. Twelfth Sunday in Ordinary TimeContinue

  • June 19, 2021. Saturday of Week 11 in Ordinary Time


    But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well. “So do not worry about tomorrow, for tomorrow will bring worries of its own. Today’s trouble is enough for today.

    Read More June 19, 2021. Saturday of Week 11 in Ordinary TimeContinue

  • June 18, 2021. Friday of Week 11 in Ordinary Time


    “The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light; but if your eye is unhealthy, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness.”

    Read More June 18, 2021. Friday of Week 11 in Ordinary TimeContinue

  • June 17, 2021. Thursday of Week 11 in Ordinary Time


    For if you forgive others their trespasses, your heavenly Father will also forgive you; but if you do not forgive others, neither will your Father forgive your trespasses.

    Read More June 17, 2021. Thursday of Week 11 in Ordinary TimeContinue

  • June 16, 2021. Wednesday of Week 11 in Ordinary Time


    But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you.

    Read More June 16, 2021. Wednesday of Week 11 in Ordinary TimeContinue

  • June 15, 2021. Tuesday of Week 11 in Ordinary Time


    Be perfect, therefore, as your heavenly Father is perfect.

    Read More June 15, 2021. Tuesday of Week 11 in Ordinary TimeContinue

  • June 14, 2021. Monday of Week 11 in Ordinary Time


    Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.

    Read More June 14, 2021. Monday of Week 11 in Ordinary TimeContinue

  • Editor's Choice | Liturgy | Presider's Page

    Presider’s Page for 13 June (11th Sunday in Ordinary Time)

    Throughout these summer months, trees, plants and grasses grow and flourish. Our faith is also to grow and flourish during these Sundays of Ordinary Time. The green vestments worn by the celebrant signify continuing growth in faith.

    Read More Presider’s Page for 13 June (11th Sunday in Ordinary Time)Continue

  • June 13, 2021. Eleventh Sunday in Ordinary Time


    He also said, “With what can we compare the kingdom of God, or what parable will we use for it? It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.”

    Read More June 13, 2021. Eleventh Sunday in Ordinary TimeContinue

  • June 12, 2021 The Immaculate Heart of the Blessed Virgin Mary


    He said to them, “Why were you searching for me? Did you not know that I must be in my Father’s house?” But they did not understand what he said to them. Then he went down with them and came to Nazareth, and was obedient to them. His mother treasured all these things in her heart.

    Read More June 12, 2021 The Immaculate Heart of the Blessed Virgin MaryContinue

  • June 11, 2021. The Most Sacred Heart of Jesus


    This is the evidence of one who saw it — trustworthy evidence, and he knows he speaks the truth — and he gives it so that you may believe as well. Because all this happened to fulfil the words of scripture:
    Not one bone of his will be broken:
    and again, in another place scripture says:
    They will look on the one whom they have pierced.

    Read More June 11, 2021. The Most Sacred Heart of JesusContinue

  • June 10, 2021. Thursday of Week 10 in Ordinary Time


    So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift.

    Read More June 10, 2021. Thursday of Week 10 in Ordinary TimeContinue

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  • 19 comments

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

    April 6 2026
    Sean O'Conaill
    "... Augustine’s Neoplatonism and ... Anselm’s philosophy of cosmic order. These are both very powerful ways of thinking, but their very power can make them obtuse to the tonality of Scripture." This is most helpful Joe. I can see far more clearly now how the 'evangelical albatross' takes flight - from the misapplication of Anselm's focus on the cosmic divine order to mean that it was this 'divine order' - this towering beautiful schema - that God the Father was chiefly concerned with in asking Jesus to accept the Cross - rather than our own liberation - as individuals as well as collectively - from the power of evil as it confronts us daily. This is where the understanding of the long historical debate over atonement - e.g. between Abelard and Bonaventure's 'takes' and Anselm - becomes critical. Still today the Catechism tends to instil the notion that Catholic theology is one perfectly consistent and logical synthesis - a 'seamless robe' rather than an ongoing discussion 'in faith'. You yourself, Joe, cannot be blamed for that - ready as you are always to engage with anyone who floats an opinion. Thanks and God bless!
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  • 19 comments

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

    April 6 2026
    Joseph O'Leary
    Sean, I would say that Anselm has to be placed within the history of metaphysical theology (which begins with Philo and in the specifically Christian world with Justin Martyr), as a key moment in it (he is called the father of scholasticism), occasionally going too far in a rationalistic direction. My general approach is to "overcome" such metaphysical constructions and to "step back" to the foundational biblical phenomena which the metaphysical approach tend to occlude. But like Heidegger in the realm of philosophy, I think the first step in any such critical retrieval of the past is to understand what the figure studied was attempting to do. Heidegger would say that all the great metaphysicians from Plato and Aristotle to Nietzsche need to be "overcome" but he cautioned against dismissing them. He did not see metaphysics as false, but as creating a blind spot due to its point of departure. Moreover, he found positive material for his step back to a phenomenological thinking of being within the great metaphysical systems. In the case of theology, the first step is to understand what the theologian studied was attempting to do. Karl Barth's book on Anselm names his project as Fides Quaerens Intellectum (https://www.scribd.com/document/789781183/Anselm-Fides-Quaerens-Intellectum-Karl-Barth ). Barth would say that even when he seems to be proving the existence of God by mere reason, Anselm is thinking from faith, and as a saintly monk is thoroughly in line with what the Gospels urge: as you put it, "we are instructed by Jesus himself to ‘come to’ the Father on an intimate, ‘personal’ and friendly level" this applies more to Anselm than to other theologians since the "frame" of his thinking is friendly, contemplative (not merely "intellectual") dialogues, punctuated by bursts of praise for God and concern for the salvation of humankind. The "faith" that is "seeking understanding" is a living faith, not just a set of tenets. The same is true of Augustine, his major predecessor. The search for understanding is a spiritual exercise, and when the theological effort falls short one falls back on faith itself with new appreciation. Having fully appreciated the texture of Augustine's or Anselm's theological thinking, to "overcome" them and "step back" from them means basically to show how their understanding of Scripture was limited by their metaphysical way of thinking, by Augustine's Neoplatonism and by Anselm's philosophy of cosmic order. These are both very powerful ways of thinking, but their very power can make them obtuse to the tonality of Scripture. Yes, measured against the scriptural realities (as apprehended in light of contemporary insight), there is a certain inadequacy and inappropriateness in Augustinian and Anselmian discourse, as you are showing in the case of Anselm. While these saintly teachers lift us up, we may also address a critique to them, in a hermeneutic from faith to faith.
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  • 19 comments

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

    April 6 2026
    Sean O'Conaill
    Thanks, Joe. I respect your sense of duty to do justice to Anselm, a fellow theologian - but all of it makes of God the Father someone (or something) far more complicated for the ordinary person than the Jesus through whom - surely - we are instructed by Jesus himself to 'come to' the Father on an intimate, 'personal' and friendly level? In future I think that's how I'll 'frame' St Anselm - as an intellectual who saw Jesus as restoring the perfect order of the universe in honour of God - whereas for Jesus himself his concern was always the troubled or 'disordered' person in front of him. As troubled individuals we need to, and should, see the Father as equally concerned for us as persons - in order to make us also loving - because it is through the loving lives of individuals that Creation is indeed restored. Where you always seem to want to see the positives in Christendom, I tend to see a legacy of things missing that were not missing in the early church - especially the 'Christus Victor' emphasis on Jesus as revealing and defeating the demonic aspects of pagan imperialism. 11th century Europe - the Europe of the First Crusade - was surely not the New Creation that Paul envisaged, even if the influence of the church upon the state was then at its zenith? I still find it astonishing, and lamentable, that YouCat gives to young people today no clear intellectual framework for connecting 'sin' and violence, when for e.g. St Augustine that connection was obvious in the sin of pride. Can you understand and explain that obvious lacuna? For me we do not hear often enough that Jesus sets the pride of his enemies in high relief by his humility - and that this was also the Father's intent. Anselm's greater concern for a universal order - and a tendency for churchmen more generally not to want to see the pride of the Christendom ruling classes who patronised them - must surely be part of the answer to YouCat's 'voids'.
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  • 19 comments

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

    April 6 2026
    Joe O'Leary
    Is Anselm's theology "always a pastoral albatross"? It seems that in his day he was relieving Christians of another albatross, namely the crude "deceiving Satan" account that had crept into Christian doctrine early on, and also the crude ideas that people formed from an untutored reading of the New Testament. His own theology is caricatured as being based on a divine jealously for His offended honour. But Southern (and also Flämig) put this in perspective: "God's honour is the complex of service and worship which the whole Creation, animate and inanimate, in Heaven and earth, owes to the Creator, and which preserves everything in its due place. Regarded in this way, God's honour is simply another word for the ordering of the universe iin its due relationship to God. In withholding his service, a man is guilty of attempting to put himself in the place of the Creator. He fails; but in making this attempt, he excludes himself from the order and beauty of the universe [a phrase Anselm uses frequently, as in ch. 15]. His rebellion requires a counter-assertion of God's real possession of his honour, not to erase an injury to God [NB], but to erase a blot on the universal order. To do this, God as Man makes good the damage; and God as Lord takes seisin [a feudal term] of his honour once more. And so the whole servitium debitum of the universe is re-established, and God’s ‘honour’ in its full extent is displayed in the restored order and beauty of the whole. All this is capable of expression in entirely non-feudal language. But Anselm used the language of feudal relationships, not because he approved every aspect of them, but because they provided an example of hierarchy, which both philosophically and morally he found most satisfying; and – contrary to what is often thought – he valued hierarchy as an expression of the rule of reason. Those critics who have imagined Anselm’s God as a jealous tyrant, greedy for recognition and honour, have failed to recognize that the feudal image, however unsatisfactory in some of its implications, stood for rationality prevailing against the inroads of self-will and chaos. The rationality of Anselm’s theology is based on the principle that there is nothing arbitrary in God.” (Southern, 226-7) “It is unbecoming to God to overlook disorder in his kingdom” (Deum vero non decet aliquid inordinatum in suo regno dimittere, ch. 13) so he cannot just leave sin unpunished. From the modern point of view this sounds like a big fuss about nothing. “If injustice is merely dismissed out of mercy, then it is freer than justice”; Boso objects that we pray “forgive our sins as we forgive others.” Anselm replies that everything Boso says about God’s freedom and will and loving-kindess is true, but we must understand these is such a rational way that we do not appear to contradict divine dignity. Nothing arbitrary means nothing violent, or at least no unjust violence. Feudal honour is a social bond integrating the whole society, not honour in a later individualistic sense. God punishes sin right through Scripture – what place does that have in Girardian theology? Anselm wants to make it perfectly rational and at the service of the order of all creation. But some of his statements make us uneasy: “as man in sinning robs from God what is His, so God in punishing takes from man what is his” (ch. 14). This sits ill with the Enlightenment with inalienable human rights, with Rousseau’s rejection of Original Sin, and in general with our modern inclination to “forgive myself the lot!” and “cast out remorse” (Yeats, “A Dialogue of Self and Soul”). Anselm follows Augustine in seeing God as the source of all goods and the orderer of all evils – not in an arbitrary or calculating way but just by being God, manifest in the order and beauty of Creation. Anselm’s God is not affected by human sin, but his cosmic providence is impugned by it and is preserved by the law that all sin must be followed by satisfaction or punishment (necesse est ut omne peccatum satisfaction aut poena sequitur, ch. 15). Is this just pabulum for PhD theses, with no vital relevance today? I would say that worry about cosmic order and justice remains a live issue. I met a young Swiss financial wizard the other day who declared himself a nihilist, in the sense that the universe is a mess, and humanity a barbaric breed, and all we can do is ensure some semblance of social order. Our religion claims much more than that, and wants to find a divine purpose in evolution (with Teilhard, who gave the best reinterpretation of Original Sin). When we undertake such cogitations (or attempt to dialogue with Buddhist ideas of karma), Anselm may draw surprisingly near. The lunar astronauts said that from space they saw the earth as a lifeboat, and others with access to the view from space had the same impression – a tiny community clinging to the edge of the vast uninhabited waste, and direly in need of clinging together to survive. Is there no ordering divine principle presiding over all this? I skip the long discussion of the number of the fallen angels being made up for by the number of the elect, a totally obsolete and tedious topic. Anselm's horror at sin produced a statement that is surely the source of a notorious one from Newman: "Were it not better that the whole world, and whatever is that is not God, should perish and be reduced to nothingness, than that you should make one movement of the eye that is against the will of God." (ch. 21). Newman wrote: "Man had rebelled against his Maker. It was this that caused the divine interposition: and to proclaim it must be the first act of the divinely-accredited messenger. The Church must denounce rebellion as of all possible evils the greatest. She must have no terms with it; if she would be true to her Master, she must ban and anathematize it. This is the meaning of a statement of mine, which has furnished matter for one of those special accusations to which I am at present replying: I have, however, no fault at all to confess in regard to it; I have nothing to withdraw, and in consequence I here deliberately repeat it. I said, 'The Catholic Church holds it better for the sun and moon to drop from heaven, for the earth to fail, and for all the many millions on it to die of starvation in extremest agony, as far as temporal affliction goes, than that one soul, I will not say, should be lost, but should commit one single venial sin, should tell one wilful untruth, or should steal one poor farthing without excuse.' I think the principle here enunciated to be the mere preamble in the formal credentials of the Catholic Church, as an Act of Parliament might begin with a "Whereas." It is because of the intensity of the evil which has possession of mankind, that a suitable antagonist has been provided against it; and the initial act of that divinely-commissioned power is of course to deliver her challenge and to defy the enemy. Such a preamble then gives a meaning to her position in the world, and an interpretation to her whole course of teaching and action." (Apologia, ch. 5). Southern actually compares the two passages, finding in Newman's words "a rhetorical exaggeration, even (if one may say so) an absurdity, which is never found in Anselm" (pp. 217-18). The rest of Part 1 accentuates the impossibility of man being redeemed. By Original Sin man cheated God of the beautiful work he was to achieve as man flourished (ch. 23). Boso pleads that man is now is incapable of giving God what he might have been able to in his unfallen state, and how can he be blamed for not giving what he is impotent to give? (ch. 24). But, laying on a huge guilt trip, Anselm argues with fierce Augustinian logic that this very impotence is inexcusable. Boso says: "It is too true. He is unjust because he does not render to God what he owes, and he is unjust because he is unable to render it." Now God cannot let the sinner perish (since he must fill up the seats left vacant by the fallen angels, and since it would be a defeat for God if his creature, man, were to be a complete disaster. So it is necessary that man be saved by Christ. Boso agrees, that is his faith, but he does not understand how, qua ratione, a phrase he repeats obsessively. Both Anselm and Boso agree that one who says something is impossible, though is must necessarily be, just because he does not know how it can be (qui idcirco astruit esse impossibile, quod necesse est esse, quia nescit quomodo sit) is a dolt, insipiens). Part 2 will give a positive account of how God saves man without compromising reason and his own dignity. There is very little about "honour" here, just Augustinian ideas about bondage to sin. Anselm may go farther than Augustine in highlighting the desperateness of man's plight and the dramatic nature of redemption. Luther goes further and resolves the issue more radically in his doctrine of Justification, underlining the sheer gratuity of God's grace and forgiveness, and cutting through Anselm's ratiocinations.
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