St Colmans - Dromore & All Saints - Ballela

St Colmans - Dromore & All Saints - Ballela The page of the Catholic parish of St Colman's and All Saints, Dromore, within the Diocese of Dromore St Colman's Church is located in Dromore, Co.

Down and All Saints Church is located about 7 miles away in Ballela

10/06/2026

Matthew 5:17-20

Having set out his vision for the disciples of the Kingdom, Jesus now begins the task of practical application of his teaching. Is he giving us a new teaching? Or is he asserting the ancient practices of the Jewish people as enshrined in the Law (of Moses) and the Prophets (the scriptures of Israel)? It is a case of Yes to both of these, and some more! These verses begin to set out the parameters or principles of Jesus' message which will be illustrated in the six case studies that complete chapter 5.

Matthew sees Jesus as the fulfilment of the Old Testament and the completion of the Law. The revelation that God gave Israel has continuing validity: but since the people of Israel failed to live in full accordance with that revelation, it needs to be made clear to them and to us. Hence Jesus does not come to abolish but to fulfil/complete/clarify that revelation (Matthew 5:17) - the Greek text can be translated in these subtly different ways!

To fulfill the law means that it remains valid. And Jesus emphasises that each and every part of the divine revelation remains in place - not one dot or little stroke will pass away (verse 18). But note that this continuing permanence of the law is also set within temporal limits - 'until heaven and earth pass away' (verse 18) and 'until all is accomplished' (verse 19). These time limits reflect what we call an apocalyptic perspective: put in its simplest form, it is a view of reality in two ages (this present age and the age to come) or under two conflicting dominions (the age of sin and the age of grace). The transition from one age to another will come about when God is victorious over the powers of evil which currently dominate our reality: it will be the end of the world as we know it. Such a transistion could be imaged in graphic and cosmic terms as the destruction of heaven and earth to give way to a new creation (the first hint of a time limit), or as the culmination of the confrontation between God and his agents and the powers of evil (the second hint). If we take that second hint and think laterally to John 19:30 and also to Matthew 19:51-53, we can see that for the evangelists (including Matthew) that the end of the current age happens at the cross of Jesus. His ministry marks the transition from an older way of thinking about how to apply the law to a new mentality - which Jesus will now illustrate.

Matthew concludes these opening thoughts with a final flourish in verse 20 which introduces a key term - righteousness. This is a translation of the Greek term, dikaiosune, which can also mean 'justice', that is the observance and practice of the law. It can also mean a right relationship with God our Father and, by extension, with those around us. Jesus is demanding a more perfect relationship (cf 5:48 which conclude the six case studies), and a more faithful engagement with God's intention if we are to live as members of the age to come.

09/06/2026

Matthew 5:13-16

The two images that Jesus now puts before us shift our focus from ourselves as blessed recipients of God's grace and favour onto our relationship with the world in which we live.

We are to be salt of the earth, light of the world. Our blessedness is not given to us for our own benefit - and we do benefit from that blessing! - but to be shared with those around us. In the opening to the Sermon on the Mount, there is an ambiguity about its audience: "Jesus sees the crowds ... his disciples come to him ... he began to speak ... and this is what he taught them" (Matthew 5:1-2). But to whom exactly is he speaking? His disciples, the crowds? Or to both conceived as widening circles of those around him. What he says to the disciples is meant to be passed on to the wider circles of the crowds (especially to those standing at the back and who cannot hear clearly!).

We add a distinctive flavour to the words and actions of our public square. We shed a new light on the deliberations of our society. Our faith is meant to be public, shared and communicated to others.

08/06/2026

Matthew 5:1-12

We move to the Gospel according to Matthew and begin to read major sections of that gospel. Matthew follows the basic narrative of Mark's gospel but gathers together the teachings of Jesus from a range of other sources for the gospel traditions. He composes five great discourses to present thematically that teaching.

We begin to read Matthew's gospel by listening over the next three weeks to the first discourse, the Sermon on the Mount. Matthew presents Jesus' proclamation of the Kingdom of Heaven as a combination ot teaching (chapters 5 to 7) and healing (chapters 8 and 9). The Sermon is his carefully composed compendium of the teachings of Jesus about the Kingdom.

The Sermon opens with the Beatitudes, the declaration of the multi-faceted blessing bestowed by God on those who respond to his presence. Living as members of God's kingdom, we recognise our need for his gracious presence and our responsibility to share that presence through a new way of living; in doing so we are blessed already and are already members of the Kingdom. But what we are to attain is still to come as we look forward to the fulness of that experience of God at work in us and through us to transform our world.

Those open to this invitation are the marginalised and lowly in the eyes of the powers and beneficiaries of this world order. Those called accept the need for transformation and change. And they also accept that such change comes at a price, a struggle, a transformation both of the individual and of society.

07/06/2026

Mass for the Feast of Corpus Christi from St Colman’s Church, Dromore, as we also commemorate our patron Saint Colman.

06/06/2026

Dromore Diocesan Youth Com offers you - A Triathlon of Pilgrimages

Saturday 22nd to Sunday 23rd August

Our 3 National Pilgrimages over 2 days –We start in Lough Derg at 11 am – a short 3 hour visit – time for food, prayer, and others, onwards to Knock Shrine, learn about the Shrine, time for prayer and Mass together, plus a social gathering. Sunday morning – back on the bus to climb Croagh Patrick – following a thanksgiving prayer after a successful day we return home stopping for food on route - back approx. 9 pm – we welcome young adults 18 to 30 plus – we welcome experienced walkers who have climbed Croagh Patrick several times, who are willing to join us to help encourage and guide the group. We include Transport, fee for Lough Derg and Tea/scones on arrival, B & B accommodation, Sat evening meal. Cost per person is £170 To register and find out more details email Frances [email protected]

06/06/2026

Mark 12:38-44

Mark now rounds off Jesus' teaching with two observations and comments by Jesus, one concerning the scribes and the other a poor widow. The two are being contrasted in a manner that prompts us to consider which way of life we follow.

The scribes are condemned for their desire for attention and greed. They are focused on receiving, both respect and property. On the other hand, the widow is focused on giving, as she gives all she has to live on to God. Jesus came not to be served but to serve (cf. Mark 10:45 which ended his teaching about discipleship while on the way to Jerusalem). He is about to give his life as a ransom for many.

We end our semi-continuous reading of Mark's gospel today. The lectionary will move next week to commence a similar reading through Matthew's gospel, focused on expanding what we have learned while reading Mark by highlighting the additional materials that Matthew adds to Mark's story.

05/06/2026

Mark 12:35-37

The series of controversies comes to an end as Jesus asks his own question of those listening: how can the experts who study the Scriptures maintain that the Messiah is the son of David? This was, and is, a common way of conceptualising the one who will represent God and gather his people into the Kingdom. But it does imply a subordination to David, the head of the royal dynasty, a point that emerges in Psalm 110, which Jesus quotes. If David is the author of the psalms, also commonly assumed in Jesus' day, then he refers in this opening line to both the Lord God and to David's lord and master, the messiah. Those who composed the various books of the New Testament make frequent use of this text to assert the exalted status of the risen Jesus over and above even David's heir. The title 'son of David' does not capture the fulness of Jesus' status as risen Messiah and Lord.

04/06/2026

Mark 12:28-34

Jesus is now approached by a scribe with a further question about the law: which is the greatest commandment? Jesus answers by combining love of God (Deuteronomy 6:4-5) with love of neighbour (Leviticus 19:18). The scribe agrees and adds further comment. Jesus commends him for this wisdom as one who is 'not far from the kingdom of God' (verse 34).

We are reminded of the rich man who also asked Jesus about entry into eternal life - what must I do? (Mark 10:17-22). In comparison, that man was unable to do what Jesus asked of him. These two men illustrate the levels of insight and action required to follow Jesus and to enter the Kingdom of God.

03/06/2026

Mark 12:18-27

The next controversy is with some Sadducees. They were a party among the ruling elite who were quite conservative in their views. They accepted the five books of Moses, the Torah, but none of the later traditions usually associated with the Pharisees. In this particular instance, the controversy revolves around their dismissal of resurrection as a matter not attested in the Torah. They quote the Levirate law of Deuteronomy 25:5-10 to spin a case which reduces the notion of resurrection to absurdity.

Jesus' reply is based on asserting that the relationship of God to the patriarchs remains a living one and quotes Exodus 3:6 to that effect. Clearly the matter cannot remain at the level of competing interpretations of Torah passages, but must move to a deeper understanding of how God communicates through Scripture - a matter of revelation which is ultimately a matter of the power of God. As with the parabolic retelling of the image of Israel as the vine, Jesus is asserting a more direct, engaged encounter with the living God that goes deeper than a literal reading of the biblical text.

02/06/2026

Mark 12:13-17

For the last time in this gospel, we encounter Pharisees. The Pharisees were a lay movement who did not feature among the influential parties in Jerusalem. They play no part in the arrest and death of Jesus. Their presence here could be explained by Mark seeking balance with the controversy stories at the start of the gospel where the Pharisees play a much more significant role, ending in 3:1-6 with a similar partnership with Herodians.

The question about taxes sets out to catch Jesus in either supporting taxes levied by the occupation forces or rejecting them in an apparent call for rebellion against the Romans. His counter-question about the image and legend on the coin neatly evades the issue by implicating all the participants in the economic system of the day. In doing so, Jesus shifts the discussion to the more fundamental issue of justice - matters which belong to God.

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Maypole Hill
Dromore
BT251BQ

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