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Home / Homily Resources - Page 110
  • Tuesday in the 2nd Week of Advent

    The infant Christ recalls our basic humanity as created by God. He requires of his followers to give each person a chance to be truly who he or she is, respecting them as God’s image as truly as we ourselves are…

    Read More Tuesday in the 2nd Week of AdventContinue

  • Monday in the 2nd Week of Advent

    The officials who administered the Temple certainly had not given Jesus permission to drive out the merchants or disturb the business of the money changers and others who were making the temple a market-place…

    Read More Monday in the 2nd Week of AdventContinue

  • Liturgy | Presider's Page

    Presider’s Page for 13 December (Third Sunday of Advent, Gaudete Sunday)

    We’re midway through the season of Advent. Traditionally, today is called Gaudete Sunday, which means ‘a day for rejoicing.’ The reason for celebration is that the day of the Lord’s coming is very near.

    Read More Presider’s Page for 13 December (Third Sunday of Advent, Gaudete Sunday)Continue

  • Liturgy | Sunday Homily Resources

    3rd Sunday in Advent

    The Baptist was a voice crying in the wilderness, a voice to invite people into relationship with God. We too are asked to use our voice to make Christ known…

    Read More 3rd Sunday in AdventContinue

  • Saturday in the 2nd Week of Advent

    John the Baptist was martyred, because “they did not recognize him, but treated him as they pleased.” This rejection of the Baptist would also become the experience of Jesus himself…

    Read More Saturday in the 2nd Week of AdventContinue

  • Friday in the 2nd Week of Advent

    We are called dance to the music of Jesus, the music of his Spirit in our lives. If we tune in to the Lord’s rhythm and melody it can shape all that we say and do. That is our Advent calling in preparing for the birthday of Jesus…

    Read More Friday in the 2nd Week of AdventContinue

  • Thursday in the 2nd Week of Advent

    When Jesus praised Johnthe Baptist it was for the people’s profit, to revive their memory of John’s ministry, which was in danger of being forgotten.

    Read More Thursday in the 2nd Week of AdventContinue

  • Wednesday in the 2nd Week of Advent

    Advent is a good season to come before the Lord in our weakness and our tiredness, asking him to give us new strength, so that we can be channels of his life-giving strength to others…

    Read More Wednesday in the 2nd Week of AdventContinue

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

    Presider’s Page for Tuesday 8 December (Immaculate Conception of the BVM)

    This feast had its origin in the East as the “Conception of Mary by St Anne.” It spread through the West during the Middle Ages as the “Immaculate Conception” and was extended to the entire Western Church in the eighteenth century. The feast celebrates Mary, preserved from sin from the moment of conception; she is the first-fruits of her Son’s redemption and a prophetic model of what the Church is called to be.

    Read More Presider’s Page for Tuesday 8 December (Immaculate Conception of the BVM)Continue

  • The Immaculate Conception of the Blessed Virgin Mary

    On this feast day, Mary inspires us as the most favoured one, the mother of our Saviour, who enjoys the fullness of the grace of God…

    Read More The Immaculate Conception of the Blessed Virgin MaryContinue

  • Monday in the 2nd Week of Advent

    They found a way through, by bringing their friend up onto the flat roof and letting him down through the tiles. Jesus was moved by their persistent faith. They model for us the community of faith…

    Read More Monday in the 2nd Week of AdventContinue

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

    Presider’s Page for 6 December (Second Sunday of Advent)

    John the Baptist is the focus of the liturgy on the Second Sunday of Advent each year. His challenge to us to ‘prepare a way for the Lord’ is at the heart of the Advent message. We worship the one who will surely come to us.

    Read More Presider’s Page for 6 December (Second Sunday of Advent)Continue

  • Liturgy | Sunday Homily Resources

    2nd Sunday of Advent

    Like a shepherd feeding his flock, gathering lambs in his arms, holding them to his breast, and gently leading the mother-ewes who are due to give birth…

    Read More 2nd Sunday of AdventContinue

  • Saturday in the First Week of Advent

    We may be among the workers whom the Lord wants to send into his harvest to help those who are harassed and dejected. If so, then in sending us the Lord will also empower us for the work he is asking us to do.

    Read More Saturday in the First Week of AdventContinue

  • Friday in the First Week of Advent

    The two blind men asked loudly and persistently for what they needed. While Jesus was walking past they followed him shouting, They don’t just come up to Jesus with a polite request but followed him shouting, “Take pity on us, Son of David.”

    Read More Friday in the First Week of AdventContinue

  • Thursday in the 1st Week of Advent

    We can identify with the weather image in today’s gospel, “Rains came down, floods rose, gales blew.” Familiar, isn’t it? Apart from weather storms, we can also be struck by storms of a different kind, in our health, our family, our finances or our career.

    Read More Thursday in the 1st Week of AdventContinue

  • Wednesday in the First Week of Advent

    To the poor man, God does not appear except in the form of bread and in the promise of work. The Eucharist inspires our humanity by a story of bread broken and shared for the life of the world.

    Read More Wednesday in the First Week of AdventContinue

  • Tuesday in the First Week of Advent

    He became a child and laid aside his divinity in order to communicate God to us. This thought may help in times like ours, threatened by Corona virus and when our beloved Church seems so diminished and ignored.

    Read More Tuesday in the First Week of AdventContinue

  • 30 November, 2020. St Andrew, Apostle

    Jesus saw the two brothers, Simon and Andrew, making a cast with their net, going about their daily work, and he called out to them, “Follow me and I will make you fishers of people.” Immediately the two brothers left what they were doing and followed Jesus. The story is perhaps streamlined for the decision of these two brothers must have taken some time…

    Read More 30 November, 2020. St Andrew, ApostleContinue

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

    Presider’s Page for 29 November (First Sunday of Advent, Year B)

    Advent begins today, and with it a new year in the Church’s life. We look forward with hope to the end of time, when Christ will come in glory — and with joy, even in the midst of pandemic, we prepare to celebrate the birth of Christ.

    Read More Presider’s Page for 29 November (First Sunday of Advent, Year B)Continue

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  • 16 comments

    Seán Ó Conaill – Jaja’s Question: A Blasphemous Theology?

    December 9 2025
    Joe O'Leary
    I was not aware that Schwager (himself influenced by his compatriot von Balthasar) was an influence on Girard rather than merely a disciple. https://en.wikipedia.org/wiki/Raymund_Schwager Their correspondence (published) begins in 1974 and Schwager's book "Must There be Scapegoats?" was published in German in 1978. That was also the year of Girard's "Des choses cachees depuis la fondation du monde" in which Girard is interviewed by two eager disciples (perhaps enacting mimetic rivalry) and sees Christ as ending the regime of sacrifice. I met Girard at that time thanks to Richard Kearney and queried his dismissive attitude to the notion of sacrifice. (We also chatted about Proust, since I had visited Illiers-Combray that day, and we agreed that it spoils the novel to do so.) I wrote a brief piece on "The Riddle of Sacrifice" in The Crane Bag, vol. 3, 1979, in which I noted with bemusement that the Council of Trent was unable to give a definition of "sacrifice" (unfortunately a typo had me saying the opposite!) Later I taught Girard's famous book, "Violence and the Sacred," published in French in 1972. It's essayistic and somewhat flimsy, like another famous French book I also taught, Denis de Rougemont's "L'amour et l'occident" (1939). Girard began as a brilliant literary critic, and his mimetic theory was conceived in his study of Proust and Stendhal, and this is both a strength and a weakness. Walter Burkert is a more straitlaced and solid scholar of the same themes (in Greek tragedy). Girard did not address theology in 1972 so his book of 1978 probably marks his flamboyant entry onto the theological stage, and I now see that this was probably under Schwager's influence, so it may be that Schwager is the true originator of the "Girardian" account of the sacrifice of Christ (as well as the one who prompted Girard to correct his 1978 views later). I haven't much appetite for von Balthasar's "Theodramatics" and I'm not sure if I could tackle Schwager either at this late stage.
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  • 16 comments

    Seán Ó Conaill – Jaja’s Question: A Blasphemous Theology?

    December 9 2025
    Sean O'Conaill
    Thanks, Joe. As for that theme of sacrifice, Raymund Schwager SJ persuaded Rene Girard that Jesus had brought the concept of sacrifice to a 180 turn away from priestly sacrifice of SOMEONE ELSE - e.g. Abraham's putative sacrifice of Isaac. As in the case of the widow's mite, the sacrifice that is pleasing to God, is the giving of ourselves, at some cost, for the sake of others - so we mustn't see in Jesus' sacrifice any lack of love on the part of God the Father. On the contrary, God is embodied in Jesus as the spirit of self-sacrifice, the only gateway to the future, and to Paradise. For Christian fundamentalism it is the violent shedding of Jesus blood by his enemies that constitutes the saving sacrifice. On the contrary it is only Jesus's utterly non-violent offering of himself - in opposition to violence - that was pleasing to God. How I wish that this obvious distinction was more often seen and emphasised. The clear implication of Jaja's protest in 'Purple Hibiscus' is that he had never heard that distinction being made in church or school, and that his anger arose from the violence of his own rigorous father, Papa Eugene - who saw no moral error in that violence either.
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  • 16 comments

    Seán Ó Conaill – Jaja’s Question: A Blasphemous Theology?

    December 9 2025
    Joe O'Leary
    ""whether on the one hand you think we should interpret Jesus' acceptance of crucifixion as obedience to God the Father's refusal of the option of violence, or, on the contrary, as submission to God the Father's need for a divine victim to satisfy divine justice? You know well how heavily Christian fundamentalism depends upon that second interpretation - but still you leave open the possibility that God needed Jesus to suffer to balance the scales of divine justice - because our own sufferings are insufficient?" Again, just consulting what I've always believed, I would say that God allowed his Son to be a victim of human violence and the Son accepted this as the will of God. Why did God allow it and why did the Son accept it? There's a discourse of "sacrifice" running through the whole Bible. Jesus's suffering and death are seen as a sacrificial offering. I think that Jesus himself saw his forthcoming death in that light, if we take Mark 10:45 as the actual words of the historical Jesus--"to give his life a ransom for many"--like the Suffering Servant of Isaiah 53: "upon him was the punishment that made us whole... the Lord has laid on him the iniquity of us all". The non-violence of Jesus in the Passion is modelled on the non-violence of the Suffering Servant. To say that God allowed his Son to die is a bit tepid. The suffering and death of his Son is a supreme positive redemptive action on the part of God. God descending to the depths of human weakness in a radical kenosis, which paradoxically is the most stunning demonstration of his love of humanity, his condescension to our weakness, and his true omnipotence. The text you quote from Origen is beautiful. The book of Joshua is a pretty genocidal one and Origen insists that it must not be read literally and "carnally" in the manner of the Jews (sorry, but Origen talks like that, and we need to overcome this). He writes the name "Joshua" as "Jesus" throughout his homilies (as does the Septuagint), and this helps his interpretation of the destruction of Israel's enemies as a tale of Christ's non-violent, spiritual victory. Of course our own sufferings by themselves would be useless, but if we unite our sufferings with those of Jesus then this mysterious logic comes into play: “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the church.” (Col 1:24). Suffering and death, which are fearfully negative things, become positive and redemptive for the Christian. It's a paradox and a mystery. To suffer is a miserable fate, but it is a privilege to suffer with Jesus Christ. I have to give "references" for all these thoughts, because they come directly or indirectly from Scripture. Why did Christ have to die? Scripture replies: he died for you, because he loved you, and showed God's love for you by shedding his human blood so that the world would be fully reconciled with God. It sounds like sheer nonsense, yet it has made sense to Christians at all times.
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  • 16 comments

    Seán Ó Conaill – Jaja’s Question: A Blasphemous Theology?

    December 9 2025
    Sean O'Conaill
    So, Joe, no one will ever know, with any clarity, where exactly you yourself stand on the meaning of the Easter events? You will never tell us whether on the one hand you think we should interpret Jesus' acceptance of crucifixion as obedience to God the Father's refusal of the option of violence, or, on the contrary, as submission to God the Father's need for a divine victim to satisfy divine justice? You know well how heavily Christian fundamentalism depends upon that second interpretation - but still you leave open the possibility that God needed Jesus to suffer to balance the scales of divine justice - because our own sufferings are insufficient? Isn't it from indecision and prevarication on this question that doubt and suspicion and revulsion, rather than prayer, faith and hope, arise? In the third Christian Century - prior to Constantine's 'revelation' - Origen wrote as follows: “Jesus, our Lord, conquered not by fighting but by dying; he overcame not by inflicting wounds but by receiving them. In his cross is the true victory, where violence is excluded and death itself is defeated.” (From Homilies on Joshua - Homily 15) Note the clear implication there that the Resurrection was Jesus's reward - from the Father - for REJECTING violence. Does it truly not matter whether we think of God the Father as abetting violence or as rejecting it? Please do not respond with references to other sources. What do YOU believe?
    Go To Comment
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