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Home / Homily Resources - Page 238
  • Weekday Homily Resources

    29th November. Saturday of Week 34.

    Ending on a hopeful note: On this last day of the liturgical year we are told that while our passing from darkness to light is coming it may not come soon. Meanwhile we must live with faith in God’s eternal plan for us and for the entire world. Whether in darkness or light, we are not alone but are united with all of God’s holy ones who have gone before us…

    Read More 29th November. Saturday of Week 34.Continue

  • Sunday Homily Resources

    30 November. 1st Sunday of Advent

    Like people at airports . . .
    Do you ever watch people at airports, waiting for loved ones to arrive from a flight? They often seem excited, eager for the first appearance of the familiar face, ready with the smile of greeting to embrace the returning traveller. We too wait for the Lord’s coming with eagerness . . .

    Read More 30 November. 1st Sunday of AdventContinue

  • Weekday Homily Resources

    28th November. Friday of Week 34.

    Colourful symbols for here and now. . . While the Revelation text is typical of apocalyptic literature and full of elaborate symbolism, today’s gospel speaks in plainer language. From the example of the budding fig tree we know that summer is near; so when you see all the things happening, know that the reign of God is near….

    Read More 28th November. Friday of Week 34.Continue

  • Weekday Homily Resources

    27th November. Thursday of Week 34.

    Memorial of Saint Fergal, bishop and missionary. Fergal or Vergilius was a monk in the monastery of Aghaboe, Co. Laois, when in 745 he left Ireland on peregrination pro Christo (missionary pilgrimage for Christ). He settled first in France, later in Bavaria where he founded a monastery at Chiemsee, and then moved to Salzburg where…

    Read More 27th November. Thursday of Week 34.Continue

  • Weekday Homily Resources

    26th November. Wednesday of Week 34.

    By your endurance you will gain your souls: The Greek for endurance (hypomoné) is like our modern “hanging in there” and reflects an inner attitude of perseverance, consistency, not giving it. In hard times we must continue in our loyalty to God.. It has a nice ring in the Latin translation of Saint Jerome: in patientia vestra possidebitis animas vestras..

    Read More 26th November. Wednesday of Week 34.Continue

  • Weekday Homily Resources

    25th November. Tuesday of Week 34.

    When will that day come? Towards the end of the year we meet some of the most alien-sounding literature in the Bible, dealing with the end of the world, which also fascinates so many people. We must be careful in interpreting it, as the language is highly symbolic and non-literal…

    Read More 25th November. Tuesday of Week 34.Continue

  • Weekday Homily Resources

    24th November. Monday of Week 34.

    Unconditional Love: Today we have the moving story of the widow who drops two copper coins into the treasury. Jesus declares that by giving what she could not afford, what she gave was worth more than the wealthiest donation. We too must be ready as and when the spirit inspires us to give until it hurts…

    Read More 24th November. Monday of Week 34.Continue

  • Liturgy | Presider's Page

    Presider’s Page for 23 November (Christ the King)

    Today we celebrate the feast of Christ the King. At the end of time, this king will come in glory to judge the living and the dead. He will ask how we treated the hungry and thirsty, the stranger, the naked, those sick or in prison, promising a great reward to those who show love.

    Read More Presider’s Page for 23 November (Christ the King)Continue

  • Sunday Homily Resources

    Christ the King of the Universe

    How to honour Christ as our king

    Read More Christ the King of the UniverseContinue

  • Sunday Homily Resources

    23rd November. Christ the King of the Universe

    The disciple of Christ the King cannot afford the luxury of living in a gated community, resolutely secure in a fortress, comfortably “keeping myself to myself” with the lame claim that “I do nobody any harm.” To recognise Jesus Christ as our Shepherd-king involves being carers or shepherds in some way ourselves; for the work of the Kingdom goes on until he comes again…

    Read More 23rd November. Christ the King of the UniverseContinue

  • Weekday Homily Resources

    22nd November. Saturday of Week 33.

    “At the resurrection, whose wife will she be?” The woman who had successively married seven husbands is only a story that was told and repeated, probably to the embarrassment of women. Jesus wrong-foots his questioners by answering their question in an unexpected way, to reflect on the nature of life after death and the form human bodies will take at the resurrection…

    Read More 22nd November. Saturday of Week 33.Continue

  • Weekday Homily Resources

    21st November. Friday. Presentation of Our Lady

    Most Marian celebrations are based on some key Gospel texts. But of course the Evangelists tells us nothing about Mary’s early life. The inspired Word has no mention of the event celebrated on November 21st, her Presentation in the Temple, but ….

    Read More 21st November. Friday. Presentation of Our LadyContinue

  • Weekday Homily Resources

    20th November. Thursday of Week 33.

    Tested, to serve our God: John, caught up in ecstasy on the island of Patmos, was saddened at the bloodied appearance of Jesus, bearing the wounds of his passion…

    Read More 20th November. Thursday of Week 33.Continue

  • Weekday Homily Resources

    19th November. Wednesday of Week 33.

    Foretaste of the Hereafter: When our world seems to be falling apart through severe trial or disappointment, we can recall those moments when the world seemed full of joy — precious moments when we taste the reality of the living God.

    Read More 19th November. Wednesday of Week 33.Continue

  • Weekday Homily Resources

    18th November. Tuesday of Week 33.

    Let’s dine in your house: To be found by Jesus, Zacchaeus had to give up and lose much of himself. Maybe Jesus too had to lose some of his dignity as a “holy man,” by going to dine at the home of the unclean sinner…

    Read More 18th November. Tuesday of Week 33.Continue

  • Weekday Homily Resources

    17th November. Monday of Week 33.

    What might conversion cost? Wanting the normal life that sight would allow him, the blind man at the Jericho gate begged for this gift, “Lord, that I may see!” But getting his sight back would involve new pressures, altering his relationships to family and friends, responsibilities, his whole way of life. He was willing and eager to accept these challenges..

    Read More 17th November. Monday of Week 33.Continue

  • Liturgy | Presider's Page

    Presider’s Page for 16 November (Ordinary Time 33)

    The beginning of the Advent season is coming closer, and the Liturgy invites us to look further into the future, towards the end of time, when the Day of the Lord comes. Today’s gathering will help us on our way, teaching us how to live and giving us food for the journey.

    Read More Presider’s Page for 16 November (Ordinary Time 33)Continue

  • Weekday Homily Resources

    15th November. Saturday of Week 32.

    Faithful and persistent: In a crisis, most of us will go the extra mile (Mt 5:41) – sometimes – but today’s Gospel asks for fidelity over the long haul, not the single heroic act but the persistence to stay with the daily routine of duty…

    Read More 15th November. Saturday of Week 32.Continue

  • Sunday Homily Resources

    16th November. 33rd Sunday.

    Don’t bury those talents: Today’s parable points forward to the Last Day, with a focus on the behaviour that will stand up to scrutiny in the Final Judgment. We are right now writing the book of evidence for that judgement on the value of lives . . .

    Read More 16th November. 33rd Sunday.Continue

  • Weekday Homily Resources

    14th November. Friday of Week 32.

    Distracted From God: It can happen that the good gifts of nature distract us from God. Or closer to home, once the good meal is on the table, we seldom remember to thank the cook…

    Read More 14th November. Friday of Week 32.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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