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Home / Homily Resources - Page 239
  • Weekday Homily Resources

    13th November. Thursday of Week 32.

    Refreshed by Love: The bond of love goes far beyond the letter of the law. In the introduction, Paul calls Philemon a beloved friend and fellow worker, and he expresses his joy and comfort in his rich friend’s love. We too are called to a love that refreshes and unites

    Read More 13th November. Thursday of Week 32.Continue

  • Weekday Homily Resources

    12th November. Wednesday of Week 32.

    Why be ungrateful? The nine men missed a golden chance, when they failed to say thanks. Jesus tells the one man who did come back to thank him, “Your faith has saved you.” We need a faith like this, to recognise our dependency on God for life and its blessings, including the help we get from others towards eternal life…

    Read More 12th November. Wednesday of Week 32.Continue

  • Weekday Homily Resources

    11th November. Tuesday of Week 32.

    Applying doctrine to practice: In his advice to Titus, Paul respects the limits of the church’s local culture, yet also sets our human life within a divine framework. He begins with an appeal that our speech be “consistent with sound doctrine” and explains that the core of this sound doctrine is about…

    Read More 11th November. Tuesday of Week 32.Continue

  • Weekday Homily Resources

    10th November. Monday of Week 32.

    Planted in the real world: The Scriptures for today show the interaction of ideals with hard-nosed common sense. This is evident in the Epistle to Titus, which reads like a manual for clergy, less enthusiastic than Paul’s earlier letters and focussed on practical aspects of church governance.

    Read More 10th November. Monday of Week 32.Continue

  • Liturgy | Presider's Page

    Presider’s Page for Dedication of Lateran (9 November)

    Every year on 9 November, we celebrate the dedication of the pope’s cathedral in Rome, the Lateran Basilica. Because that church is dedicated to our Most Holy Saviour, the celebration of this feast takes the place of the regular Sunday readings and prayers. And we praise our loving God who provides a home for us on earth as in heaven.

    Read More Presider’s Page for Dedication of Lateran (9 November)Continue

  • Sunday Homily Resources

    9th November (Sunday). The Dedication of the Lateran Basilica

    A House of Prayer: The Lateran was Rome’s cathedral long before Saint Peter’s was built. It is where the papacy was housed for centuries before moving across the Tiber to where Vatican City now stands…

    Read More 9th November (Sunday). The Dedication of the Lateran BasilicaContinue

  • Weekday Homily Resources

    8th November. Saturday of Week 31.

    Just as yesterday Jesus reproached idle disciples for not showing enterprise and initiative, today Paul commends his active co-workers in the service of the gospel and stresses how he himself can cope in all circumstances, whether eating well or going hungry.

    Read More 8th November. Saturday of Week 31.Continue

  • Weekday Homily Resources

    7th November. Friday of Week 31.

    What spurs us to action in our daily lives? Some seem to lack motivation while others are workaholics, swept on by drive and ambition and wanting to drive other people hard as well. A good example of the activist temperament is Paul, apostle of the gentiles..

    Read More 7th November. Friday of Week 31.Continue

  • Weekday Homily Resources

    6th November. Thursday. Feast of all the Irish Saints

    The feast echoes the theme of “the island of saints and scholars” which was so strong in Ireland up to the middle of the twentieth century, but which might be somewhat harder to illustrate in 2014…

    Read More 6th November. Thursday. Feast of all the Irish SaintsContinue

  • Weekday Homily Resources

    5th November. Wednesday of Week 31.

    Today’s gospel is rather grim, if we were to read it in isolation; but it is nicely balanced by St Paul’s more optimistic message to the Philippians. He points out how a local parish or community can function in a loving way, if there’s a widespread spirit of service and goodwill. He advises them…

    Read More 5th November. Wednesday of Week 31.Continue

  • Weekday Homily Resources

    4th November. Tuesday of Week 31.

    Members of each other

    Our deepest hope is poured into us by God and offers us great future prospects. We cannot ignore or reject it, without losing out in the process. Furthermore, hope is not bestowed on us by God simply for our private, individual enjoyment. Unless it is shared, it is lost. ..

    Read More 4th November. Tuesday of Week 31.Continue

  • Weekday Homily Resources

    19th November. Wednesday of Week 33.

    Preparing for the Hereafter: The vision in the Book of Revelation invites us to let our religious experiences flood over us, like the roar of many waters, the flashing of thunder and the flaming of torches.

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

  • Weekday Homily Resources

    3rd November. Monday of Week 31.

    The Quality of Mercy

    In general, people live by the Quid pro Quo principle, of looking after our friends and paying our lawful debts, and once in a while giving something to charity. We like to think that people should get what they deserve. But Jesus seems to require a bit more than that from his true friends….

    Read More 3rd November. Monday of Week 31.Continue

  • Sunday Homily Resources

    2nd November. Commemoration of All The Faithful Departed

    The Halloween combinatrion of All Saints Day and All Souls Day, reminds us of the reality of death and life after death. These days are a sad reminder that our bodies will one day give out. Somewhere, sometime, sooner or later, we will experience the startling reality of death. Then what? Is it all over for the individual? Will there be no more love, no more joy, no more laughter? Our faith points to a larger horizon..

    Read More 2nd November. Commemoration of All The Faithful DepartedContinue

  • Weekday Homily Resources

    1st November. Saturday. Solemnity of All Saints

    Images of the World to Come

    Read More 1st November. Saturday. Solemnity of All SaintsContinue

  • Weekday Homily Resources

    31st October. Friday of Week 30

    While at dinner, Jesus ignored the Sabbath curfew and cured a man from dropsy, which scandalised some…

    Read More 31st October. Friday of Week 30Continue

  • Weekday Homily Resources

    30th October. Thursday of Week 30

    Love will eventually win out

    Read More 30th October. Thursday of Week 30Continue

  • Weekday Homily Resources

    29th October. Wednesday of Week 30

    How narrow is that door that leads to life?

    Read More 29th October. Wednesday of Week 30Continue

  • Weekday Homily Resources

    28th October. Tuesday. The Apostles Simon and Jude

    First Reading: Ephesians 2:19-22 (God has appointed apostles so that his people’s needs will be served.) So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus himself as the…

    Read More 28th October. Tuesday. The Apostles Simon and JudeContinue

  • Weekday Homily Resources

    27th October. Monday of Week 30

    Above all, to be a healer

    Read More 27th October. Monday of Week 30Continue

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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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