Fr. Michael Murtagh

Fr. Michael Murtagh My full name is Gabriel Michael Murtagh. I was born in Banbridge in County Down in 1958 and reared in the area of Crossmaglen in South Armagh. Louth.

Following my secondary school education in Newry, I worked as an apprentice auctioneer with a local company and joined my family in running the family farm and pub. In 1980 I began to study for the priesthood at Maynooth and was ordained in 1986. I have served in Dundalk, Ardee and from 2006 until 2023 as Parish Priest of Dunleer, all in Co. I have since returned to Dundalk where I serve now in the Holy Family Parish. The purpose of the page is to act as a ‘spiritual gymnasium’. I plan to post each weekday and the posts will primarily be of the Gospel of that day with an accompanying reflection from great literature that mirrors the sentiment of the Sacred Scripture. There will also be place for community news and events from the North and Mid-Louth areas. The hope is that it will provide inspiration for spiritual growth and human maturity and that it will succeed in sowing seeds of faith.

Beatitudes For Friends Of People With Autism and other Disabilities.Blessed are you who take the time to listen to diffi...
09/09/2026

Beatitudes For Friends Of People With Autism and other Disabilities.

Blessed are you who take the time to listen to difficult speech,
If I persevere, I can be understood.

Blessed are you who never bid me to "hurry up"
Or take my tasks from me and do them for me.
For I often need time, rather than help.

Blessed are you who stand beside me as I enter new and untried ventures, Myself and You.

Blessed are you who ask for my help.
For my greatest need is to be needed.

Blessed are you who, with a smile encourage me to try once more.

Blessed are you who never remind me
That today I ask the same question twice.

Blessed are you who respect me and love me just as I am.

Saint Paul writes at a time when it was widely expected that Christ would come again soon and that the end times were ne...
09/09/2026

Saint Paul writes at a time when it was widely expected that Christ would come again soon and that the end times were near. In a realistic and practical manner, he recognises that each person has their own capacity for relationship and his own particular situation in life. He counsels us to live life with our eyes set on the goal of eternal reward while living the life assigned to us by God.

The Beatitudes as given by Saint Luke are quite different in their listing and number to those in Matthew. They are countered with four strong 'Woes' or Alas in a reverse pattern. There is a strong simple message here in Luke.
When we hear of Jesus lifting his eyes, or fixing his eye on his disciples, we can be sure that a moment of solemnity has arrived. The first Beatitude sets the tone. Blessed are the poor. Saint Matthew spiritualises it into poor in spirit but Luke insists on attention to the poor and the hungry. Jesus is interpreting Jewish teaching in a prophetic manner. He is announcing himself as the hope of the poor.
It has been said that a true, foretelling prophet preaches the truth, imagines and tells of a vision of how things might or should be and that vision in turn becomes the future. In the Igbo language of our Nigerian brothers we learn that the word for a poor person, Ogybene can mean one who depends on the community or one for whom the community is responsible.

Gospel Luke 6:20-26

Fixing his eyes on his disciples Jesus said:
How happy are you who are poor: yours is the kingdom of God.
Happy you who are hungry now: you shall be satisfied.
Happy you who weep now: you shall laugh.
Happy are you when people hate you, drive you out, abuse you, denounce your name as criminal, on account of the Son of Man. Rejoice when that day comes and dance for joy, for then your reward will be great in heaven. This was the way their ancestors treated the prophets.
But alas for you who are rich: you are having your consolation now.
Alas for you who have your fill now: you shall go hungry.
Alas for you who laugh now: you shall mourn and weep.
Alas for you when the world speaks well of you! This was the way their ancestors treated the false prophets.

Matthew 1:18-23 Birthday of Our Lady    Gospel This is how Jesus Christ came to be born. His mother Mary was betrothed t...
08/09/2026

Matthew 1:18-23

Birthday of Our Lady Gospel


This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph; being a man of honour and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’ Now all this took place to fulfil the words spoken by the Lord through the prophet:
The virgin will conceive and give birth to a son
and they will call him Emmanuel,
a name which means ‘God-is-with-us.’

--------------------------------------------------------
In his thought from all eternity was Mary,
conceived without sin,
like the image of holy wisdom,
the virgin, who was mother of Christ.

She was never under the power of sin
because of the Redemption to come.

She was freed from all eternity through her Son,
who got shelter under her cloak.

Mary it was who nourished the Son of God –
who first knew who he was,
who revealed him to the world in a stable and at Cana of the saints.

She was a true sharer with Jesus in his life and death;
she helped him at the high offering of the Sacrifice of the Cross.

When the earthly crowds threaten
and our salvation is in danger,
let us remember that she dearly earned
our liberation from every need.

Glory to God who sent this jewel of pleasing face;
she is our way, our guide, our star, our friend in court.

Our mother, our friend and our victory
has been raised up to the heavens;
no need for us to be fearsome or sad
since Mary and her Lamb are our protection.
Padraig O’Fiannachta

Hands are for welcoming and greeting: for serving and giving: healing and caressing: reconciling and uniting: praising t...
07/09/2026

Hands are for welcoming and greeting: for serving and giving: healing and caressing: reconciling and uniting: praising the Lord in toil and in prayer. Such hands belong to Christ.

But hands may be cold and withdrawn: dosed and off-putting thieving and deluding: violent and hurtful: destructive and sinful. Such hands are already cut off from Christ.

Feet are for going and for mission: for standing firm in storm and trial: for bringing the beautiful sound of the good news. Such feet belong to Christ. But feet may also be used for running away from responsibility: shifting with every passing wind or popular fancy: marching with echoing menace of terror and destruction. Such feet do not belong to Christ.

Eyes are the windows of the soul: windows that let in God s heavenly light and fill the soul with wonder, goodness and praise: through attentiveness caring and sharing. Through attentiveness, caring and sharing. But these same eyes may be smudged and darkened. Those who do evil hate the light and avoid it for fear their actions should be exposed. Eyes can be darkly fascinated by lust and violence, as the purveyors of po*******hy know. And dark shifty eyes express hatred, prejudice and coldness.

p.251 O Flynn Mark Gospel

In Corinthians, Paul gives a trenchant judgement on a crime that was condemned in both Jewish and Roman law. This was th...
07/09/2026

In Corinthians, Paul gives a trenchant judgement on a crime that was condemned in both Jewish and Roman law. This was the situation that was presented to him of a man, a member of the community, who had married his father's widow. This was considered as in**st in the culture and faith tradition. The judgement was akin to excommunication; expulsion exile and possible death.

Saint Paul uses the metaphor of leaven in a negative way, explaining that evil can infiltrate a community as well as goodness. 'Get rid of the old yeast' he counsels, as before great celebrations when unleavened bread was used.

Corinth was infamous for its debauchery. It's patroness or goddess was Aphrodite. Saint Paul remained in Corinth for about eighteen months and was there around the year fifty.

Saint Luke hones in on a debate that was current in the Rabbinical tradition as to whether it was lawful to seek medical aid on the Sabbath. Instead of lengthy judgements, Jesus seeks a quick and simple reply. The man is cured and his opponents are furious but Jesus has upheld the primacy of charity and love of the suffering poor.

Gospel Luke 6:6-11

On the sabbath Jesus went into the synagogue and began to teach, and a man was there whose right hand was withered. The scribes and the Pharisees were watching him to see if he would cure a man on the sabbath, hoping to find something to use against him. But he knew their thoughts; and he said to the man with the withered hand, Stand up! Come out into the middle. And he came out and stood there. Then Jesus said to them, I put it to you: is it against the law on the sabbath to do good, or to do evil; to save life, or to destroy it? Then he looked round at them all and said to the man, Stretch out your hand. He did so, and his hand was better. But they were furious, and began to discuss the best way of dealing with Jesus.

It was late August in 1969 and Northern Ireland was on the boil. The smouldering resentment of decades had burst into op...
06/09/2026

It was late August in 1969 and Northern Ireland was on the boil. The smouldering resentment of decades had burst into open, uncontrollable flames. Pillars of smoke reached up to the clouds from bombed-out businesses. Bullets angrily tore at the curtain of darkness that fell a little earlier every autumn evening.

In the relative tranquillity of the countryside outside Crossmaglen, I was packing and preparing for the big move. After eleven years in the nest, I was leaving home. My new abode was to be Saint Colman’s College, Violet Hill, Newry, County Down. I felt a sense of real achievement, having passed the 11+ exam that opened the door of a ‘Grammar School’ to me and that paid for my tuition and boarding.

Our teacher in primary school had invited some of us to write poems on our last day there. My poem was somewhat triumphalist. I felt very self-satisfied that my habit of reading books had paid off, even if I had sometimes risked my eyesight by holding the book at arm’s length, reading in the shaft of light that came from the kitchen and lit up the space between the beds in the ‘low’ room. In my valedictory poem I wrote of how people had told me I was a ‘fool’ for my bookishness but now I felt vindicated as I rhymed lyrically about my imminent departure for ‘secondary school’.

My older brother was already at the school so he was able to brief me on the necessities of life as a boarder. I needed bed-sheets, blankets and a rug. My clothes had to be labelled and I was introduced to the new-fangled concept of a laundry-bag. I packed a steel comb. They were very fashionable then, as were polo-necked, two-tone sweaters and long, undisciplined, shapeless hair-‘styles’. I took some ‘Marvel’ dried milk and a ‘Variety’ box of cereals; some apples, plain biscuits and cheese; sugar, jam and savoury sandwich spreads; some eggs; a bottle of ‘diluting’ orange and a plastic mug. I felt secure in my achievements, in my preparation and in the company of my brother as my family loaded up the Morris Oxford car and set out on the cork-screw road, through Silverbridge and Camlough to Newry.

The lights of Newry Town, as it then was, formed an arc in the valley that holds it, like a crescent moon that had fallen on its back. We drove down from the mountainous approach of Camlough and Bessbrook, over the twin arteries of Newry Canal and the Clanrye River and up Canal Street to the imposing entrance gates, lodge-house and avenue of Violet Hill. The bishop’s house was signposted to the left, a little off the avenue and hidden by the ‘Bishop’s Wood’. The college was red-brick with Newry Granite quoins. It was built sidelong into a sharp hill. The grounds were spacious, with stepped lawns on the hill-side and playing fields in the valley. Inside, it was an imposing building with high ceilings and large, framed portraits of serious-looking clergymen on the walls. This was ‘the house’ and it was my new home. I was shown to the room that I had to share with my brother and another set of brothers from Kilkeel. I got the bottom bunk and the older of both sets of brothers claimed the top ones. I unpacked my larder into the stale shelves of a locker that smelled of generations of apples and I hung up my new clothes on the rail in the other side.
The following day was taken up with introducing first years, or ‘scaldies’ in the terminology of the house, to the routines of college life and of boarding-school. We were given book-lists, time-tables, and class allocations. I was very happy to be placed in J.1.A. - Junior House, First-year, A-stream.

The excitement of day one was a little dulled by a sickness in my gut. I felt queasy and light-headed and I winced from the shooting pains that threatened to double me up. I fainted and had to be removed to my room. I was diagnosed as suffering from a combination of home-sickness, travel-sickness and over-excitement. The nun who looked after the medical needs of the house had a heart full of kindness but she betrayed none of it in her look or manner or in her initial interview with a potential patient. When the seriousness or authenticity of the case warranted it, she allowed her soft centre to emerge from the shell-like exterior that was wrapped in her white habit. I did not quite convince her of the seriousness of my illness however, so I was given no more than the standard remedies for stomach upsets and headaches. The coffee-coloured liquid medicine was known to us as ‘Boka-Cola’ and the Solpadine tablet types were ‘Cartwheels’.

In the small hours of the following day a doctor was called as I was feverish and obviously ill. A missionary priest, Fr Reid, who was temporarily on the teaching staff of the college convinced others that I was not malingering. He had been recently expelled from Nigeria in the upheaval that we came to know as the Biafran War. He may have saved my life. The local doctor, Doctor McVerry, father to the famous Fr McVerry, campaigner on homelessness, diagnosed appendicitis and ordered me to Daisy Hill hospital immediately. The priest took me there in the back of his ‘Mini’ van with a cardboard box for a pillow. We had to detour through Bessbrook. Newry was on fire and I was delirious with fever.

On entering the hospital and getting basic details sorted out, the priest took me aside to a small room and calling me by my official first name, Gabriel, he asked me if I wanted to go to confession. I decided that since he was asking me, then I better confess and on finishing, the priest took a small silver box from his pocket, which I now know is called a pyx, opened it and gave me Holy Communion. ‘This is it’, I thought. My first day at secondary school, and I felt sure it was about to be my last.

The drama wasn’t over. The hospital needed permission to operate so I was asked for a contact for my parents. My father worked for the local publican/undertaker, Michael McConville, so I gave him my father’s work number, not realising that by now it was in the wee, small hours of the morning.

My uncle and namesake, Michael Murtagh, had died six months previously, ‘from a wettin,’ that gave rise to pleurisy. I had visited him in the Louth Hospital, viewing him through a window, in an early version of social distancing. The undertaker set out to tell my parents that I was in hospital and about to be operated on. He managed to rouse my father from sleep and told him, ‘Michael is in hospital and they need your permission to operate on him’. My father shook his sleepy head and said, ‘Sure, Michael is dead. Didn’t you bury him a few months ago’!

The hedgehogs' dilemma. Schopenhauer 1851One cold winter's day, several hedgehogs huddled together quite closely in orde...
05/09/2026

The hedgehogs' dilemma.
Schopenhauer 1851

One cold winter's day, several hedgehogs huddled together quite closely in order, through their mutual warmth, to prevent themselves from being frozen. They soon felt the painful pricking of their sharp spines on one another. This made them move apart. They had a dilemma, a puzzle. When the need for warmth once more brought them together, the drawback of the sharp spines was repeated so that they were tossed between two evils. Eventually they discovered the comfortable distance from which they could best tolerate and support one another. They learned not to get too close and get hurt but to remain in company so to conserve their body heat and to protect each other.

The need for company, which may spring from the emptiness and monotony of life, drives us together. Our many unpleasant and painful behaviours and qualities and insufferable drawbacks may once more drive us apart. We need to find a right and comfortable distance which enables us to endure being together. This may be found in charitable living, respect and maturity of character. Whoever does not keep to these human qualities is told to, ‘keep your distance’.

Our need for mutual warmth and company will indeed only ever be imperfectly satisfied, but on the other hand, the sharp edge of the quills will not be felt. The pain of loneliness and the risks of togetherness have to be balanced.

We look for emotional intimacy yet the closer we become to another, the more vulnerable we are to hurt or pain. The risk of togetherness has to be balanced against the pain of loneliness. We have to balance personal boundaries with connectedness or communion. Our temperament and our history of past hurts determine how close we allow ourselves to get to each other.

This is the hedgehogs' dilemma. It is ours as well.
Difference is inevitable. Community is vital. Christian charity is the binding that can keep us together.
There is nobody as wise as all of us.

Sabbath Reflection. Week 23   Matt 18 15-20American President Abraham Lincoln is reputed to have once said, ‘I don’t lik...
05/09/2026

Sabbath Reflection. Week 23 Matt 18 15-20

American President Abraham Lincoln is reputed to have once said, ‘I don’t like that man. I must get to know him better’. Lincoln was America’s Civil War president and he knew a thing or two about division and reconciliation. Sadly, his life ended in violence, being shot dead while attending theatre by one who knew no other way of settling differences. The readings this weekend are all about how we deal with difference. It has been said that it is psychologically impossible to like everybody, yet we can respectfully disagree and if we have some basic principles in common, we can cooperate and coexist.

All of us have ingrained prejudices and dislikes that are inexplicable, even to ourselves. There are always what are sometimes called, ‘painful people’ who are a source of hurt to themselves and to others. A great deal of who we are as personalities revolves around how we deal with anger. It shapes us and it informs our responses and relationships. Some people seem to delight in confrontation. They lock horns with others very easily. Others shy away from conflict and avoid any strong exchange of views. Psalm 32 tells us that such ‘bottling up’ is damaging. “I kept it secret and my frame was wasted’.

In somebody’s story, you will figure as the ‘enemy’. People will react negatively to you no matter what you do. The important principle is to weigh up the credibility of your critic. One of the best pieces of advice I received was to, ‘judge the judge and assess the assessor’. If the challenge or observation is from someone you respect and trust, then you try to deal with it and absorb it. If it is from a hostile source, whose judgement is flawed, then you do not rush to defence but, ‘let it go to the goalie’. Don’t sweat the small stuff. The truth should always emerge from the warm pocket of charity, never weaponised or used as a mallet.

The challenge is to deal with difference in a way that retains the self-respect of the person, the values of the individual or of the community and that does not seek to humiliate or demean the ‘other’. We are invited to work out our fractured relationship with our neighbour, ‘face to face’ rather than by public humiliation. Most people will recall the shame and pain of being corrected in public by an authority figure. When the initial attempt at resolving difference does not work, we are counselled to move on to trying to resolve the problem by inviting some witnesses or wise friends to help or mediate.

Our differences and our anger may need to be filtered by a wise friend or mediator rather than aired on an anonymous public platform for example. Often, as in the Gospel story, differences are not reconcilable and people have to live and let live to some extent.

The most important thing for the Christian is that we do not abandon our beliefs or lower our standards of behaviour. The church ceases to be the church if we abandon Christ’s teaching. We can respectfully disagree, forgive generously where that is possible and practical, and be magnanimous or big-hearted in our response.

The Christian community needs to correct the wayward; to pray as a united people and to have the presence and the Spirit of Christ made obvious among us. Reconciliation does not mean abandoning our values. Charitable co-living can be an honourable goal or outcome.

In the Gospel, the gathered church is given power to bind and to loose. All of these things are important because we need strong communities to grow strong. An apparently African proverb puts it succinctly, ‘It takes a village to raise a child’. We become who we are through our relationships with significant others. No man is an island. When one is hurting, the community suffers.

We live in a very ‘individual-centered’ time and culture and without a sense of community, living together can become very fractious. Social Media is a very good example of the power of technology both to bring us together and to divide us. A strong, local community, based on shared values and a common heritage can help us to grow and develop and a mature individual will enrich a community and the groups that it is made up of. Individuality and community can be both sides of the same coin. When families and relationships and societies disintegrate, the results are obvious. We enrich each other when we engage in community and in communion. Difference is inevitable. Community is vital. Christian charity is the binding that can keep us together. There is nobody as wise as all of us.

Sabbath.Lord of Creation,create in us a new rhythm of lifecomposed of hours that sustain rather than stress,of days that...
05/09/2026

Sabbath.

Lord of Creation,
create in us a new rhythm of life
composed of hours that sustain rather than stress,
of days that deliver rather than destroy,
of time that trickles rather than tackles.

Lord of Liberation
By the rhythm of your truth, set us free
from the bo***ge and baggage that break us,
from the Pharaohs and fellows who fail us,
from the plans and pursuits that prey upon us.

Lord of Resurrection,
May we be raised into the rhythm of your new life,
dead to deceitful calendars,
dead to fleeting friend requests,
dead to the empty peace of our accomplishments.

To our packed-full planners, we bid, "Peace!"
To our over-caffeinated consciences, we say, "Cease!"
To our suffocating selves, Lord grant release.

Drowning in a sea of deadlines and death chimes, we rest in you our lifeline
By your ever-restful grace,
allow us to enter your Sabbath rest
as your Sabbath rest enters into us.
In the name of our Creator, our Liberator our Resurrection and life we pray. Amen

In our first reading Saint Paul once again speaks of the importance of keeping 'on message'. The factionalism or taking ...
05/09/2026

In our first reading Saint Paul once again speaks of the importance of keeping 'on message'. The factionalism or taking sides has not abated and Paul speaks boldly to his people. He speaks of the paradox of the God who chooses and works through the lowly and the unknown. He tries to bring his listeners 'to their senses' reminding them and us that we are all children of the one Father.

In our Gospel, we see that Jesus lived the life of a devout Jew and therefore Sabbath worship was important to him and to his followers. There are no excuses of doing my own thing, or the synagogue being boring or merely attending whenever one feels like it or wants something. There is a holy consistency, a real faithfulness, an absence of spiritual laziness. Jesus transgresses the law technically when he plucks some grain. This is harvesting according to the letter of the law. He also later transgresses when he cures the paralysed man. In reply to his critics he replies that the Sabbath is made for man, not man for the sabbath. It is not to be a millstone around our necks but an opportunity of freedom. Laws are necessary, but the reason for the laws must be our primary concern. Charity and Christian love come before any regulations. Can we not love on the sabbath, he might have asked.

Rigid adherence to rules was part of our past too.

Gospel Luke 6:1-5

One sabbath Jesus happened to be taking a walk through the cornfields, and his disciples were picking ears of corn, rubbing them in their hands and eating them. Some of the Pharisees said, Why are you doing something that is forbidden on the sabbath day? Jesus answered them, So you have not read what David did when he and his followers were hungry how he went into the house of God, took the loaves of offering and ate them and gave them to his followers, loaves which only the priests are allowed to eat? And he said to them, The Son of Man is master of the sabbath.

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Dundalk

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