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Fáilte, Welcome

to the website for the Catholic Diocese of Cloyne, Ireland

Bishop William Crean

24 April 2025

An online Book of Condolences has been opened by the Irish Bishops' Conference and people are invited to submit their messages of sympathy

(Access this via the button below and when the page loads click or tap on the photo)

Book of Condolences

Book of Condolences for Pope Francis

22 April 2025

A Chairde,

Our hearts are downcast with the death of our Holy Father, Francis.

Though sad of heart, our sadness is tempered by a profound sense of gratitude for this generous and courageous pastor.

In time we will come to fully grasp the great legacy of his papal ministry to the church and the world.

Each parish community will be organising a liturgy of remembrance for the repose of his gentle soul.

The Diocese of Cloyne will gather this Friday evening at St. Colman’s Cathedral, Cobh at 7.30 pm to pray for his eternal repose.

I extend an invitation to representatives from each parish to join in this diocesan celebration of the life and papal ministry of Pope Francis.

Requiescat in Pace,

With prayerful best wishes,

Yours Sincerely,

+William Crean

Bishop of Cloyne

Screenshot_20250422_121036_com.google.android.apps.photos Requiem Mass at St. Colman's Cathedral for Pope Francis

24 April 2025

Camp Creideamh Kncokadoon 8th - 14th June 2025

Camp Creideamh Faith Camps for teenagers, boys and girls, will take place again in Knockadoon (East Cork) over the dates 8th – 14th June. For those who are Post-Primary school age.

Activities will include catechesis, prayer, sports, hillwalking, kayaking, swimming, music, arts and crafts and other activities.

For bookings go to website Camp Creideamh

For more information please ring Fr Eamon Roche on 086 9972539

Camp Creideamh Knockadoon

17 April 2025

An Easter Message
from Bishop William Crean

“Living in Joyful Hope”

A Cháirde,

It is extraordinary to witness the turmoil and suffering that has been inflicted by a few autocratic leaders on the lives of millions of unfortunate and powerless people. It is a tragedy of enormous proportions. We too seem so powerless in the face of so much dark and evil intentions. It is difficult to find the seeds of hope in such a dark landscape.

For us who believe and trust in the action of God in our midst through the Lord Jesus and his disciples we live with hope in our hearts, hope that is rooted in Christ sharing our human trials and afflictions. Holy Week and Easter enables us to spiritually journey with Him through his suffering and death at the hands of his oppressors. But his death on the Cross was not the end rather the seed of victory.

Easter 2025

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Coram Fratribus

Easter Mass for Pope Francis RIP

1 Pet 5.5-14: Vær faste i troen! Stå djevelen imot!
Mark 16.15-20: Forkynn evangeliet for hele skapningen.
Vår hellige far pave Frans hadde et fritt forhold til liturgiske kotymer. Han var ikke redd for å improvisere hist og her. Så er Read More

Coram Fratribus

Eternal Word in Time

For Easter, Die Tagespost published a 12-page supplement to celebrate the twenty-fifth anniversary of the German branch of EWTN. Having been asked to contribute to the supplement, I wrote a brief piece you can find here. Below is an English version.
The Read More

Coram Fratribus

Desert Fathers 17

Below is the text of the seventeenth episode in the series Desert Fathers in a Year. You can find it in video format here – a dedicated page – and pick it up in audio wherever you listen to podcasts. Read More

Coram Fratribus

Pope Francis RIP

To the faithful of the Prelatures of Trondheim and Tromsø,
Christ is risen!
Our Holy Father Pope Francis is dead. He fell asleep in the Lord at 7.45 a.m. this morning, Easter Monday. We commend him to God’s sweet mercy, thankful for Read More

Coram Fratribus

Easter Day 2025

Even Klassekampen [a daily paper that began life under the aegis of the Marxist Leninist movement] takes it for granted that its readership will, in their inner ear, hear the resonance of our country’s signature Easter hymn Easter Morning Cancels Read More

Coram Fratribus

Easter Mass for Pope Francis RIP 1 Pet 5.5-14: Vær faste i troen! Stå djevelen imot!
Mark 16.15-20: Forkynn evangeliet for hele skapningen.
Vår hellige far pave Frans hadde et fritt forhold til liturgiske kotymer. Han var ikke redd for å improvisere hist og her. Så er det passende, og vakkert, at vi feirer messen nå, på kvelden før hans begravelse, med en viss rituell usikkerhet. Noe requiem i streng forstand blir det ikke. Kirken lar oss ikke feire dødsmesser i Påskeoktaven, de åtte dager etter oppstandelsesfesten som utgjør én eneste jubeldag. Vi ber for paven, ikke med fiolett ornat og De profundis, men med hallelujarop.
Det passer hans profil. Pave Frans var et oppstandelsesvitne, pastoralt virksom til det siste. Kun få timer før han døde gjorde han Kristi seiers tegn urbi et orbi: han lyste, slik pavene alltid gjør på Første Påskedag, den Oppstandnes velsignelse over hele verden. Det er vidunderlig! Ingen annen institusjonell gestalt kan gjøre dét og bli oppfattet, stort sett av alle, som universelt velgjørende. Pavens embete er i sannhet katolsk. Kjærlig ber vi for vår pave Frans. Vi takker Gud for at hans standhaftige tjener fikk velsigne oss til avskjed.
Fra dagen han ble valgt, forvaltet paven sitt lære-embete ved ord og forbilde. Det eksemplariske lå ham spontant nærmest, vel. Det er hans gester vi først og fremst vil huske: da han valfartet til Lampedusa, ømt omfavnet en vansiret mann, vasket fangnes føtter eller stod, i talende ensomhet, på Petersplassen med Herrens Legeme og midt i pestangstens time (også dengang) velsignet verden. Da han preket ved sin forgjengers begravelse, viste Pave Frans oss hvordan han syntes man skal minnes en avdød pave: ikke med lovord eller fokus på pavens person, men med en enkel bønn om miskunn som så lar oss rette blikket mot Kristi mysterium. Til dette forbildet skal vi holde oss; det skylder vi denne mangesidige Guds tjeneres tjener som er gått bort.
Evangeliet gir oss misjonsbefalingen slik Markus formidler den. Den byr oss gå ut over jorden og forkynne evangeliet for “hele skapningen”, πάσῃ τῇ κτίσει. Uttrykket er fabelaktig. Det er oss særlig til hjelp her nord, hvor vi stort sett tenker oss evangelisering som taleflom. Vi ser for oss Ibsens Brand på en skrent med flagrende gevanter og beksvart bibel i hånd mens han roper: “Husk at jeg er streng i kravet, fordrer intet eller alt.” Forherdet som vi er, noen og enhver, kan vi nok ha bruk iblant for tordentale. Men hva har den for “skapningen” å si? Å realisere Jesu evangelium handler ikke bare om å preke; det handler om en måte å leve i verden på.
Gud ble kjød, og gjennomgikk døden for vår skyld, ikke kun for å gi oss forskrifter, men for å bringe sitt skaperverk til fullkommenhet. “Se opp til himmelen og tell stjernene”, sa Herren til Abraham, vår far. Slik begrep patriarken sitt kall, som nå utfoldes i Kirkens fellesskap. Vår oppgave som mennesker på jord har med hele universet å gjøre: “alt som er skapt, stønner og lider som i fødselsveer helt til denne dag” (Rom 8.22). Det venter på fullbyrdelsen av Herrens løfter. Påsken, Jesu oppstandelse fra de døde, har galaktisk konsekvens; over verdensaltets sorte hull svever en uslukkelig livskraft, slik Ånden “i begynnelsen” svevde over vannene. Vi står, som mottagere av Guds løfters åpenbaring, i et forpliktende forhold til verden som omgir oss. Pave Frans minnet oss kraftfullt om dette, om ansvaret vi har.
“Den som tror og lar seg døpe, skal bli frelst; men den som ikke tror, skal bli fordømt.” Ordene synes barske; helst ville vi nok ha sensurert dem bort. De passer ikke inn, liksom, i vårt bilde av det glade budskap om altomfattende miskunn. Men de er altså “Herrens ord”. Vi hilser dem med utropet, “Lovet være du, Kristus!” Pave Frans understreket at Kirken er for alle: “Todos, todos, todos!”, hørte vi ham rope.
Men Herren sier altså at frelsen ikke kommer av seg selv. En dag står vi til svars for våre valg, for den eller det vi har hatt tro til; da vil sauer og geiter skille lag. Har vi med motsigelse å gjøre? Var pavens budskap basert på ønsketenkning? Nei. Bibelen bedyrer det: Gud “vil at alle skal bli frelst og komme til sannhets erkjennelse” (1 Tim 2.4). Kirken er kimen til en ny menneskehet som håper på oppfyllelsen av løftet til Abram: “I deg skal alle slekter på jorden velsignes” (1 Mos 12.2). Plass finnes til alle.
Blir jeg så med? Lar jeg Herren virke i mitt liv og skikke meg til fellesskap med ham? Eller gjør jeg motstand? Møtte han gjenstridighet i forhold til Jesu grunnleggende bud, kunne pave Frans bruke ord som skar vel så skarpt som en skalpell. Å være menneske er å måtte ta vesentlige valg. Valg har konsekvenser. Vi kan tilby folk å velge rett, ja, trygle dem; men ingen kan pålegge dem det, ikke engang Gud. “Todos, todos, todos” tilsvarer nok Guds hensikt. Velger vi oss så helheten på hans premisser, etter Kristi bud, for å være der hvor han, altets og alles Opphav, er? Dét er spørsmålet.
Filosofen Sokrates kalte seg selv en klegg hvis oppgave gikk ut på å drive samtidens athenere ut av uforstyrret selvgodhet. Pave Frans har hatt noe klegg-aktig ved seg. Det har ikke alltid vært bekvemt å ha med ham å gjøre. Han har utfordret oss, presset oss til å søke klarhet, i ulike sammenhenger, om hva ting handler om, for så å ta ansvarlige valg, for å leve troverdig som kristne. Nå har denne Herrens tjener fullført sitt jordeliv. For en byrde han har båret! Ømt betror vi ham til Guds Mor, som han elsket. Og vi ber: Herre, la din tjener, vår pave Frans, tre inn i din glede! Amen.

Coram Fratribus

Eternal Word in Time For Easter, Die Tagespost published a 12-page supplement to celebrate the twenty-fifth anniversary of the German branch of EWTN. Having been asked to contribute to the supplement, I wrote a brief piece you can find here. Below is an English version.
The omnipresence of the media has long been a feature of western society. We have got used to the absence of eye contact in metros and trains. Passengers’ gaze is fixed to screens that provide customised information, entertainment, or titillation.
On this status quo endless counsels have been given. We are faced with a phenomenon of civilisation. We must deal with it somehow. It will not go away unless someone somewhere pulls the plug and leaves us disconnected, distraught.
These days, though, the stakes are changing. Advances in artificial, inhuman intelligence ensure that media content may have no sentient or pondered origin. We are, more or less wittingly, the audience of algorithmically ordered 0s and 1s.
The Italian paper Il Foglio recently launched a trial AI supplement, all the articles for which were written by machines, sometimes with engaging (virtual) self-irony. The trend will spread. It is fascinating in a way. We watch such prodigies amazed, the way we watched the first moon-landing, microwave, email, and chauffeurless bus.
But what will happen to discourse once it is surrendered to automation?
On the one hand we have computing engines ready to spew out news real or fake, not to mention Zauberberg-like novels, at the merest murmur to Alexa or one of her pliant sisters; on the other hand we have software that will read these texts on our behalf and summarise them in tin-voiced audio messages.
And we, what shall we do meanwhile? Spend our days in gormless contentment drinking Piña Coladas on the beach? Hardly. More probably we shall sink further into the weary, ineffable loneliness that constitutes the defining epidemic of our time.
The Christian proposition is founded on the claim that an Eternal Word, the metaphysical and intentional source of all there is, engages with the world and speaks to it for its flourishing’s sake; and that this Word, at a given point in time, entered history to renew human nature from within, repairing malfunction, so to speak, by re-installing the operating system. This intervention let us redefine relationships, acquire new notions of purposefulness, and be relieved of the cyclic vengeance to which history shows mankind, left to its devices, congenitally prone. The Word let us form a society worthy of that name.
Each generation has need to hear that Word resound afresh, of course. But our time’s need is exceptional, posed as we are on the brink of self-destruction, disposing of unprecedented means to effect it.
To be instruments by which the eternal, personal Word through ever more dehumanised media may resound in its perennial, creative, unprogrammable newness is an urgent apostolic task.
Blessed are those who undertake it.
This young lady, born as Rita Rizzo on April 20, 1923, would turn into the redoubtable Mother Angelica, foundress of the Eternal Word Television Network.

Coram Fratribus

Desert Fathers 17 Below is the text of the seventeenth episode in the series Desert Fathers in a Year. You can find it in video format here – a dedicated page – and pick it up in audio wherever you listen to podcasts. On YouTube, the full range of episodes can be found here.
Abba Peter said: ‘I questioned [Abba Isaiah] saying, “What is the fear of God?” He said to me: “A man who puts his trust in that which is not God, such a man has not the fear of God in him”’.
What is ‘the fear of God’? It may seem a contradiction in terms. Are true believers not supposed to be fearless? Does not perfect love cast out fear? Fear is a humiliating sentiment. We associate it with the trembling of a cornered dormouse before a fat cat. Is that an appropriate spiritual attitude for people having put their trust in God?
Of course not. The fear of God stands for something else, not a nervous anxiety, but an existential consciousness of reverence. Fear of God stands for the natural response of a creature, a thing made out of nothing, faced with divine, uncreated Being. In Scripture we find instances of such fear reverently expressed, for example in the fifth chapter of Isaiah. It recounts a vision the prophet entertained in the year King Uzziah died, so in the mid-eighth century BC, a period of trial for the peoples of Judah and Israel, brother-nations tragically divided, locked in rivalry. Most people’s minds were on transactional matters concerned with national security. Isaiah meanwhile was confronted with the overwhelming reality of God, summoned to recall his brethren to a sense of proportion and to re-establish the principles by which God’s people was to live. Here is how Isaiah describes what he saw:
I saw the Lord sitting upon a throne, high and lifted up; and his train filled the temple. Above him stood the seraphim; each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: ‘Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.’ And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: ‘Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!’
On the face of it, Isaiah’s experience would seem desirable. Who does not yearn to see God, the beatitude pledged to the pure of heart? Such vision is traumatic, however, when our heart is not pure. The confrontation with God’s glory, which the Bible likens to fire of unparalleled intensity, will burn away that in us which is not of God, which is incompatible with the presence of the Holy One attended by seraphs whose name means ‘burning’, whose being is fire, configured to sustain divine truth.
The image of gold refined by fire is used several times in the Bible to describe the trajectory of faith. Zechariah, two centuries after Isaiah, spoke of God’s putting Israel’s remnant into fire to ‘refine them as one refines silver, to test them as gold is tested’. Experientially, such refinement is traumatic. It means letting go of all claims to self-reliance as I stand before God stripped of anything but essentials, conscious of contingency, having nothing of my own to lean on, neither wealth nor degrees nor acquaintances nor accomplishments. No wonder we run a mile from this kind of testing, preferring to rest instead in our own illusions of significance, however brittle.
Abba Peter’s criterion of discernment, therefore, remains relevant. He answers the simple question put to him, ‘What is the fear of God?’, not by proffering a tidy definition but by setting in motion instead a process of self-examination. He asks: ‘Do you in fact trust God?’ People of faith easily assume that they place their trust in God. It is one thing, though, to stand in church on a Sunday and recite the creed; it is another to confront circumstances that threaten to turn our existence upside-down.
Do I trust God when confronted with illness, the loss of a job, betrayal in marriage or friendship? Do I trust God in the face of strategic and environmental menace?
To show trust in hardship and in situations of risk is not tantamount to being fatalist; it is not about leaning back thumb-twiddlingly, expecting God to just sort everything out. Things do not always get sorted out; illness is not always healed; sometimes fractured relationships cannot be mended. To trust God is not to assume that I will be alright. It is to know that, whatever happens, sense may emerge from senselessness, redemptive purity from destructive contamination.
We make progress on this path when we come to appreciate how utterly other God is. For being, in Christ, Emmanuel, God-with-us, God remains utterly beyond our notions. His thoughts are not our thoughts, his ways not our ways. There will be times when all we can do is, Job-like, to bow down deep and adore uncomprehending. A thousand years in our counting are but a day before God. Sometimes the purposefulness of present hardship takes time to be revealed. Sensing God’s greatness, we learn to revere him in a healthy way, astonished that such Majesty should, for love, have come so close to us in the incarnation, drawing forth our love, which in turn casts out for good all undue anxiety. To balance childlike trust with reverent worship, knowing that underneath all life’s vicissitudes are the everlasting arms: this is what it means to know the tremendous fear of God, which at once pierces and heals human hearts.
Miniature depicting the prophet Isaiah’s vision of God and decorative initial page showing the cleansing of the prophet, from an Isaias glossatus made in Reichenau, Germany, ca. 1000. Staatsbibliothek Bamberg, Msc.Bibl.76, fols. 10v–11r.
You can browse the full manuscript here.

Coram Fratribus

Pope Francis RIP To the faithful of the Prelatures of Trondheim and Tromsø,
Christ is risen!
Our Holy Father Pope Francis is dead. He fell asleep in the Lord at 7.45 a.m. this morning, Easter Monday. We commend him to God’s sweet mercy, thankful for his ministry and testimony.
Any death, any person’s passage from time into eternity, fills us with reverence. The pasch of a pope does so in a remarkable way. The pope, bishop of Rome, is Peter’s successor: ‘the perpetual and visible principle and foundation of unity of both the bishops and of the faithful’, as we read in the Second Vatican Council’s Constitution on the Church, Lumen Gentium (n. 23).
We are conscious of the immense load the pope has carried. We know what he, through illness, has suffered. May he now hear the longed-for summons: ‘Good and faithful servant, enter into the joy of your master!’ (Matthew 25.21).
We feel bereft. We have lost a beloved father. Together, at one in the Church, we express our grief — and at the same time our unshakeable confidence in God’s uninterrupted agency through his holy Church. God calls us, as always, to conversion: to love in truth and to speak the truth in love.
At a cardinal moment in the unfolding of the Gospel, one day near Caesarea Philippi, the Lord said to Simon, the apostle who, when he began to realise who Jesus is, exclaimed, ‘Lord, depart from me, for I am a sinful man’ (Luke 5.8): ‘You are Peter, and on this rock I will build my Church, and the gates of hell will not prevail against it’ (Matthew 16.18).
These words are written in enormous letters inside the cupola of the Basilica of St Peter. From the cross that crowns the cupola a vertical axis descends through the papal altar in the church down to the apostle’s grave: a divine promise rooted in the historical call addressed to a man of flesh and blood passes through our time incarnate in a singularly graced, singularly burdened person. Pope Francis has occupied this position with fortitude for twelve year, a link in a long chain.
Christ is Lord of the Church. He will guide her onward, also through times of uncertainty. His word is eternal. It carries through storms as well as through calm weather.
The fact that our Holy Father was called to God at Easter, while we exultantly celebrate the Lord’s resurrection, is beautiful and moving. We see the darkness of the night illumined by the Paschal flame. Pope Francis spent his life proclaiming the historical, ethical, and metaphysical impact of the resurrection. He taught us to see, and to interpret, life’s circumstances in the light of Christ’s victory over death. This we will faithfully do.
The Missal gives us the following prayer to be recited in Masses offered on the death of a pope:
Divinæ tuæ communionis refecti sacramentis, quæsumus, Domine, ut famulus tuus Papa Franciscus, quem Ecclesiæ tuæ visibile voluisti fundamentum unitatis in terris, beatitudini gregis tui feliciter aggregetur.
That is to say:
Lord, we, who have been restored by sacraments of divine communion with you, pray that your servant, Pope Francis, whom you wished to be the visible foundation of your Church’s unity on earth, may be united in gladness to your flock’s heavenly beatitude.
To restore God’s people by divine communion through the Church’s oneness so that it may be perfected in eternal bliss: this is a pope’s great mission.
It is ours as well.
The Church exhorts us: ‘all the faithful of Christ are invited to strive for the holiness and perfection of their own state. Indeed they have an obligation so to strive. Let all then have care that they guide aright their own deepest sentiments of soul’ (Lumen Gentium, 42). With this august commandment before us, we pray for our dear Pope Francis.
I invite you to attend the Requiem Masses that, in the days ahead, will be offered in our parishes and communities. Remember Pope Francis in your prayers. I myself will fervently pray a prayer monks sing for their beloved dead:
Come towards him, saints of God, come to meet him, angels of the Lord: Receive his soul and present it before the face of the Almighty. May Christ who called you receive you, and may the angels lead you to Abraham’s bosom.
Lord, let perpetual light shine on our pope Francis! May he rest in peace! Amen.
+fr Erik Varden OCSO
Bishop of Trondheim and Apostolic Administrator of Tromsø
Subvenite Sancti Dei, occurrite Angeli Domini: Suscipientes animam eius, offerentes eam in conspectu Altissimi. Suscipiat te Christus qui vocavit te, et in sinum Abrahae Angeli deducant te.

Coram Fratribus

Easter Day 2025 Even Klassekampen [a daily paper that began life under the aegis of the Marxist Leninist movement] takes it for granted that its readership will, in their inner ear, hear the resonance of our country’s signature Easter hymn Easter Morning Cancels Grief. That appeared from yesterday’s newsletter.
Grundtvik wrote this hymn in 1843, it was set to a melody by Lindeman. Both text and tune are festive. The music is defined by an implacably major key and proceeds by way of chromatically rising chords: ‘Guilt is redeemed, darkness weeps, to us light and life are given in sweet sunshine.’
We do believe this! It is true! But how might we celebrate Easter if our heart is tuned in a minor tonality; if our life does not let itself be ordered by means of bombastic end rhymes; if when we look around, at ourselves and the world, we are fearful?
One reason why otherwise sensible people may distance themselves from Christianity, I sometimes think, is the impression they have that Christians who believe in Easter must somehow inhabit a make-believe world, obliged to pretend that the sun is always shining and always to whistle cheerful tunes. That we don’t should be obvious. Furthermore, it appears from the Gospel, which speaks of perplexity in the face of Christ’s resurrection, of uncoordinated reactions, hesitant response.
People mill about. Mary Magdalene hastens from the grave to Peter and John; the two then run to where she set out from, apparently racing; or did Peter let John get there first, uncertain of what he might say, should Jesus be found living, he who only on Thursday night denied his friend?
Be that as it may. Finally the disciples, the beloved and the not-yet-rocklike, arrive and ascertain: He is not here. His shroud is, so is the napkin that covered his face, neatly folded the way we might fold our pyjamas before taking our morning shower.
Christ’s victory over death is apparent, first, as absence. Here one is, in the province of death, within the tomb, surrounded by death’s accoutrements; but there is no dead body.
John ‘saw’, we are told; then he ‘believed’. May he have been mindful of words heard just three days before, ‘This is my body, given for you’? A body given in this way, to give life, must surely be alive? Faith rises in John like a slow Norwegian dawn.
To believe in the resurrection; to believe that by baptism we have been incorporated into Jesus’s death-defying body, that our life is ‘hidden with Christ in God’, that guilty humanity has been reconciled — none of this means that everything automatically falls into place. Our world is and remains a vale of tears. Even though the victory of grace has been won once for all, it must constantly be kneaded afresh into concrete lives, surrendered to our freedom. The kingdom of God must be lived into unfolding history. It depends on you and me.
A few days after the encounter at the empty tomb, we find Peter and John again, this time in the presence of the Risen One, by the Sea of Tiberias. Jesus asks Peter: ‘Do you love me? Will you live as I have taught you?’ (John 21.15-19, 14.21).
He poses the same questions to us. Our answer in principle is clear, but must become embodied, like anything to do with Christianity.
The New Testament likens Easter faith, life in Christ, to yeast. The dough must be leavened. That is our life’s task. The yeast culture lives, count on that. Only do not put it in the freezer. Provide it with the conditions it needs. Then it will slowly but surely suffuse your life’s ingredients and fill them with nurturing strength.
Life’s own Champion, slain, yet lives to reign. Live by that certainty and you will ascertain it exultantly, in crescendo. It will turn into your uniquely new song (Ps 96.1).
The Lord is risen, truly risen! Alleluia. Amen.

Saint of the day: St Mark, the Evangelist.
One of the four Evangelists, in his life Mark achieved what every Christian is called to do...to proclaim to all people the Good News that is the source of salvation.
His is Read More 10 Likes

Posted: 21 hours ago

Requiem Mass for Pope Francis
A Chairde,
Our hearts are downcast with the death of our Holy Father, Francis.
Though sad of heart, our sadness is tempered by a profound sense of gratitude for this generous and courageous pastor.
In time Read More 20 Likes

Posted: Yesterday

6 Likes

Posted: Yesterday

Life in the Spirit Seminars
Mir Ministries is a fellowship of committed Catholic Christians, our desire is to lead as many as possible into an experience of the personal love of God and an intimate relationship with Him and to Read More 4 Likes

Posted: 2 days ago

📻Tune in to from 8.10am to hear Archbishop Eamon Martin reflect on the late Pope Francis�....

📻Tune in to @RTERadio1 @morningireland from 8.10am to hear Archbishop Eamon Martin reflect on the late Pope Francis’ legacy, including his @WMOF2018 visit to Ireland ✝️🎧
Please pray for the repose of the soul of Pope Francis
Archdiocese of Armagh Read More 7 Likes

Posted: 3 days ago

Book of Condolences for Pope Francis

An online Book of Condolences has been opened by the Irish Bishops' Conference and people are invited to submit their messages of sympathy

Requiem Mass for Pope Francis

Camp Creideamh Knockadoon

Camp Creideamh Kncokadoon 8th - 14th June 2025

Easter Message from Bishop William Crean

An Easter Message from Bishop William Crean

“Living in Joyful Hope”

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An Easter Message
from Bishop William Crean