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Home / Homily Resources - Page 54
  • Liturgy | Weekday Homily Resources

    06 November 2023 – All the Saints of Ireland

    06 November 2023 – All the Saints of Ireland 1st Reading: Hebrews 11:2 12:1-4, 15, 13:1 Celebrate the faith of our ancestors It was by faith our ancestors received approval. Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so…

    Read More 06 November 2023 – All the Saints of IrelandContinue

  • Liturgy | Sunday Homily Resources

    05 Nov 2023 – 31st Sunday, (A)

    05 Nov 2023 – 31st Sunday, (A) Today’s Scripture calls us to examine our conscience about the sincerity of our words and of our lives. We should rid ourselves of all hypocrisy and respect the truth about ourselves, in God’s sight. Bishops and others in a leadership role, have special need to be self-critical, for…

    Read More 05 Nov 2023 – 31st Sunday, (A)Continue

  • Liturgy | Presider's Page

    Presider’s Page for 5 November (31st Sunday in Ordinary Time)

    Presider’s Page for 5 November (31st Sunday in Ordinary Time) God’s message is still a living power among us, so we gather to listen and be challenged by it Penitential Rite Confident of God’s care and mercy, let us call to mind our sins: (pause) You were sent to heal the contrite of heart: Lord, have…

    Read More Presider’s Page for 5 November (31st Sunday in Ordinary Time)Continue

  • Liturgy | Weekday Homily Resources

    04 Nov 2023 – Saturday of Week 30

    04 Nov 2023 – Saturday of Week 30 Optional Memorial; St Charles Borromeo, 1538-84, bishop of Milan, drafted the catechism of the Council of Trent. Patron of catechists and seminarians. 1st Reading: Romans 11:1-2, 11-12, 25-29 The paradoxical status of God’s people, when they reject Him I ask, then, has God rejected his people? By…

    Read More 04 Nov 2023 – Saturday of Week 30Continue

  • Liturgy | Weekday Homily Resources

    03 Nov 2023 – Friday of Week 30

    03 Nov 2023 – Friday of Week 30 Feast (Armagh, Down & Connor): St Malachy, 1094-1148, Bishop of Down, later Armagh, reformer, founded Cistercian monastery at Mellifont (1142). Died at Clairvaux in the arms of St Bernard en route to meet the Pope. 1st Reading: Romans 9:1-5 Paul would endure anything to win his fellow-Jews…

    Read More 03 Nov 2023 – Friday of Week 30Continue

  • Liturgy | Weekday Homily Resources

    02 November 2023 – All The Faithful Departed

    02 November 2023 – All The Faithful Departed (Any Readings from the Masses for the Dead, Lectionary, vol. 4) 1st Reading: Isaiah 25:6-9 A vision of hope for the future, when God will restore his people to happiness On this mountain the Lord of hosts will make for all peoples a feast of rich food,…

    Read More 02 November 2023 – All The Faithful DepartedContinue

  • Liturgy | Weekday Homily Resources

    01 November 2023 – Feast of All Saints

    01 November 2023 – Feast of All Saints 1st Reading: Revelation 7:2-4, 9-14 Vast numbers were sealed with the sign of the Living God I saw another angel ascending from the rising of the sun, having the seal of the living God, and he called with a loud voice to the four angels who had…

    Read More 01 November 2023 – Feast of All SaintsContinue

  • Liturgy | Weekday Homily Resources

    31 Oct 2023 – Tuesday of Week 30

    31 Oct 2023 – Tuesday of Week 30 Optional Memorial: Bl Dominic Collins, martyr, born c 1566 in Youghal, Cork. Hanged by the English after he refused to renounce his faith in Youghal 31 Oct 1602. 1st Reading: Romans 8:18-25 Eternal life is already begun within us, like a seed waiting to flower I consider…

    Read More 31 Oct 2023 – Tuesday of Week 30Continue

  • Liturgy | Weekday Homily Resources

    30 Oct 2023 – Monday of Week 30

    30 Oct 2023 – Monday of Week 30 1st Reading: Romans 8:12-17 In the Spirit, we are God’s children; he is our “Aba–Father” So then, my brothers and sisters, we are debtors, not to the flesh, to live according to the flesh–for if you live according to the flesh, you will die; but if by…

    Read More 30 Oct 2023 – Monday of Week 30Continue

  • Liturgy | Sunday Homily Resources

    29 Oct 2023 – 30th Sunday, (A)

    29 Oct 2023 – 30th Sunday, (A) Our Gospel celebrates the great commandment of love. To love our neighbour as God does, prejudices based on race, religion or colour have to go. The revelation at Mount Sinai prompted a sense of fairness towards others, deeper than specific commandments. Jesus demonstrates a life of utterly unselfish…

    Read More 29 Oct 2023 – 30th Sunday, (A)Continue

  • Liturgy | Presider's Page

    Presider’s Page for 29 October (30th Sunday in Ordinary Time)

    Presider’s Page for 29 October (30th Sunday in Ordinary Time) There’s a reminder of the two great commandments in today’s celebration: we are called to love God and our neighbour: friend, visitor and stranger alike. Penitential Rite Let us call to mind times we have failed to show love, remembering that God never fails to love…

    Read More Presider’s Page for 29 October (30th Sunday in Ordinary Time)Continue

  • Liturgy | Weekday Homily Resources

    28 Oct 2023 –  Saints Simon and Jude, Apostles

    28 Oct 2023 –  Saints Simon and Jude, Apostles 1st 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…

    Read More 28 Oct 2023 –  Saints Simon and Jude, ApostlesContinue

  • Liturgy | Weekday Homily Resources

    27 Oct 2023 – Friday of Week 29

    27 Oct 2023 – Friday of Week 29 Feast – Waterford: St Otteran, identified as Odhran who preceded Columba to Iona. Patron Waterford City and diocese. 1st Reading: Romans 7:18-25 Who can resolve my inner conflict? Only God, through Jesus Christ For I know that nothing good dwells within me, that is, in my flesh….

    Read More 27 Oct 2023 – Friday of Week 29Continue

  • Liturgy | Weekday Homily Resources

    26 Oct 2023 – Thursday of Week 29

    26 Oct 2023 – Thursday of Week 29 1st Reading: Romans 6:19-23 Freed from sin and now serving God, and destined for eternal life If I may speak in human terms because of your natural limitations, just as you once presented your members as slaves to impurity and to greater and greater iniquity, so now…

    Read More 26 Oct 2023 – Thursday of Week 29Continue

  • Liturgy | Weekday Homily Resources

    25 Oct 2023 – Wednesday of Week 29

    25 Oct 2023 – Wednesday of Week 29 Cloyne, Cork & Ross Memorial: Bl Thaddeus MacCarthy, bishop, born in 1455, died in 1492 at Ivrea in Italy. 1st Reading: Romans 6:12-18 Serve God and you will come from death to life Do not let sin exercise dominion in your mortal bodies, to make you obey…

    Read More 25 Oct 2023 – Wednesday of Week 29Continue

  • Liturgy | Weekday Homily Resources

    24 Oct 2023 – Tuesday of Week 29

    24 Oct 2023 – Tuesday of Week 29 Optional Memorial: St Anthony Mary Claret, bishop, 1807-70, founded the Claretians in Spain. 1st Reading: Romans 5:12, 17-21 Through Adam, sin and death came to us all; through Jesus Christ, grace far surpasses all sin Just as sin came into the world through one man, and death…

    Read More 24 Oct 2023 – Tuesday of Week 29Continue

  • Liturgy | Weekday Homily Resources

    23 Oct 2023 – Monday of Week 29

    23 Oct 2023 – Monday of Week 29 Optional Memorial: St John of Capistrano, priest, 1386-1456, Franciscan, patron of jurists and military chaplains. 1st Reading: Romans 4:20-25 Like Abraham’s faith, our faith will be credited to us by God No distrust made Abraham waver concerning the promise of God, but he grew strong in his…

    Read More 23 Oct 2023 – Monday of Week 29Continue

  • Liturgy | Sunday Homily Resources

    22 Oct 2023 – 29th Sunday, (A)

    22 Oct 2023 – 29th Sunday, (A) Today’s Christians are called to live in a very pluralist world, that presents us with huge challenges. Only the grace of God and the depth of our convictions will enable our faith to survive and to thrive in a secular society. But then, throughout history the life of…

    Read More 22 Oct 2023 – 29th Sunday, (A)Continue

  • Liturgy | Weekday Homily Resources

    21 Oct 2023 – Saturday of Week 28

    21 Oct 2023 – Saturday of Week 28 1st Reading: Romans 4:13, 16-18 Hoping against hope, Abraham became the father of many nations The promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. For this reason it depends on…

    Read More 21 Oct 2023 – Saturday of Week 28Continue

  • Liturgy | Presider's Page

    Presider’s Page for Mission Sunday, 22 October (29th Sunday in Ordinary Time)

    Presider’s Page for Mission Sunday, 22 October (29th Sunday in Ordinary Time) As God’s family in this place, we gather to worship. God is our king, we heed his Word and share the Bread of Life • Today is Mission Sunday. [A collection will be taken up to support missionaries.] Penitential Rite Let us call to…

    Read More Presider’s Page for Mission Sunday, 22 October (29th Sunday in Ordinary Time)Continue

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  • 16 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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  • 16 comments

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

    April 6 2026
    Sean O'Conaill
    “ Actually, Anselm took a negative attitude to the Crusade.” You have caught my attention, Joe - but I am still waiting for confirmation that Anselm also noticed the parallels between the motivation of Jesus enemies and that of those other perpetrators of violence in the Bible - the status anxiety that the bible calls pride - as a factor in violence more generally - and Jesus’ exposure of that problem of pride in the ‘honour’ that he gave to the father. Here is where ‘I and the Father are one’ really matters - in the virtue of humility. As the purpose of crucifixion for the Romans was to humiliate utterly, thereby proving that the victim had been abandoned by whatever God or Gods existed, does Anselm understand the Father as sharing in Jesus’ humility, thereby also aligning himself with all of the victims of crucifixion? That the Father was instead more concerned about the honour of his own system of justice, and for reparation for the injustice of all sin, is the usual interpretation of Anselm’s atonement theory - because Anselm did not see the injustice of the medieval social hierarchy of his own time. If he did not see Jesus, and the Father, as in humble solidarity with the victims of human status anxiety, in all eras, his satisfaction theory of atonement is still a liability, a 'scandal' or 'stumbling block', today.
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  • 16 comments

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

    April 6 2026
    Joseph O'Leary
    "Cur Deus Homo was written when the First Crusade had been called for by Pope Urban II in 1095, and that crusade was under way in 1098 when it was published – so a permissive climate on Christian violence was clearly the context in which Anselm could not see Jesus’ rejection – and the Father’s rejection – of violence in his submission to the Cross." "For the early church, influenced pastorally by an entirely different theology, a rejection of violence was clearly central. It follows that Anselm’s theology is utterly surplus to need today, and always a pastoral albatross. Surely it met the need to ignore the utter sinfulness of Christian crusading in the High Middle Ages – and may even yet spawn a thousand doctoral theses – but what possible pastoral and evangelical need can it meet today?" Actually, Anselm took a negative attitude to the Crusade. As Archbishop of Canterbury, "he wrote to the bishop of Salisbury, instructing him, in his own name and that of the king, to prevent the abbot of Cerne from carrying out a plan for taking his monks on the Crusade in a vessel already hired at the abbot's expense. It was a madcap scheme of a wild and wealth abbot, but interesting as expressing the general enthusiasm for the Crusade, which was shared neither by Anselm nor the king. Anselm wrote to the bishop to tell him that he and the king had agreed that the monks were to be forced to stay at home" (Southern, Saint Anselm, p. 252).
    Go To Comment
  • 2 comments

    Fuel Blockades in Ireland: Statement from Bishop Cullinan

    April 11 2026
    Roy Donovan
    The racism put out during the protests and the blockages needs to be called out. This is not acceptable.
    Go To Comment
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