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A space for deepening our faith through reflections on the Sunday readings and major feast days. Explore insights, spiritual lessons, and practical takeaways to enrich your journey with Christ. Let every Sunday and feast day be a moment of grace and renewal Fifth Sunday of Easter - Year A Knowing Jesus is knowing the Father. He says "I am the Way, the Truth and the Life" Fourth Sunday of Easter - Year A Jesus the Good Shepherd who knows us, loves us and gives us abundant life. Third Sunday of Easter - Year A The Risen Lord walks with his two disciples on the way to Emmaus Second Sunday of Easter The risen Lord standing in the center with wounds visible on his hands and side, while his followers gather around in awe and worship. Easter Sunday Mary Magdalene and other women were surprised to find the Lord has risen. He has conquered death. Good Friday - Year A Jesus shed his blood for our sins. In this pain and agony Mary and his beloved disciple John stand by him Holy Thursday Holy Thursday takes us right into the Upper Room, where Jesus shows us who He truly is, not with grand speeches, but with a towel, a basin, and a piece of bread. Palm Sunday Staying with Jesus in Joy and in the Cross Fifth Sunday of Lent - Year A Jesus Bring Us From Death to Life Fourth Sunday of Lent - Year A Let Jesus Open Our Eyes Third Sunday of Lent - Year A The image captures a powerful moment of encounter, where Jesus, the giver of living water, reaches out to a woman searching for meaning and acceptance, reminding us that God meets us in our ordinary moments and offers the grace that truly satisfies the thirst of the human heart. Second Sunday of Lent - Year A When God Calls Us to Climb Higher First Sunday of Lent - Year A Overcoming Temptation through God's word Ash Wednesday Return to the Lord with all your heart Sixth Sunday in Ordinary Times - Year A Choosing The Way That Leads to Life Fifth Sunday in Ordinary Times - Year A_edited The Invisible Ingredient Fourth Sunday in Ordinary Times - Year A The Beatitudes The Word of God Sunday The Power of the Word of God Behold the Lamb of God_edited Behold the Lamb of God The Feast of the Baptism of the Lord_edited This Is My Beloved Son — And You Are My Beloved Too Show More

Stay informed with the latest updates from the Vatican and the Holy Father. This page brings you breaking news, official statements, and in-depth coverage of Pope Francis' teachings, travels, and health updates. Explore key developments in the Catholic Church, insights from Vatican officials, and global events shaping the faith. Whether it's papal addresses, Church decisions, or inspiring moments of spiritual leadership, you’ll find reliable and up-to-date news here. 150 Jewish leaders condemn the desecration of a crucifix in Lebanon 150 Jewish leaders condemn the Jewish Leaders signing apology letter Pope takes questions from journalists Pope on his flight back to Rome Pope Leo XIV clarifies incorrect narrative Pope Leo XIV Disputes Current Narrative Surrounding Disagreement with President Trump Pope Leo's call for Fasting and Prayer for Peace On the occasion of the Feast of Mary, the Queen of Heaven and Earth, Pope is asking us to pray and fast for peace in the world Three Children arrive from Gaza for Treatment Church's humanitarian service Power of the Rosary Austrian psychiatrist and psychotherapist Christian Spaemann reveals how the rhythmic, meditative prayer of the Rosary promotes calm, emotional regulation, and a sense of inner peace. Pope Leo's Third General Audience Catechesis on the Parable of the Vinedressers Pope Leo's Second General Audience The Parable of the Good Samaritan Pope Leo XIV's First General Audience Message His Message on the Parable of the Sower Inter-religious dialogue Pope Leo XIV Calls for Unity and Fraternity in First Interreligious Audience Pope Leo Appoints first Woman Pope Leo XIV appoints Sr. Tiziana Merletti to Key Vatican Leadership Role Increase in searches for 'How to become Catholic' Online Searches for 'How to become Catholic" surges after Pope Francis' Death A Familar Shepherd His visit to India Peace Be with You Pope Leo XIV's First Speech Pope Leo XIV A Humble Shepherd from Chicago to the Chair of Peter The Final Ride of Pope Francis Pope Francis died serenely on Easter Monday, 21st April 2025 following his last public appearance on Easter Sunday. Pope Francis’ Message from the Hospital On Thursday, March 6, during the Rosary in St. Peter’s Square, the voice of Pope Francis was broadcast to the faithful. With a weakened voice but a strong heart, he shared his gratitude message. Let us continue to pray for his health and recovery. 💙🙏 #PopeFrancis #PrayForThePope #VaticanNews POPE IN HOSPITAL The Vatican has confirmed that Pope Francis remains in serious but stable condition. While there have been no further respiratory crises, new concerns have emerged, including early signs of kidney insufficiency. His medical team continues to monitor his health closely. Pope's Health Improving Pope Francis continues to show gradual improvement Pope Francis' Health Pope Francis, 88, is hospitalized. He is undergoing intensive treatment for pneumonia and respiratory issues. His condition remains serious, but he is alert and receiving ongoing care. The global Catholic community unites in prayer for his recovery.

"Sede Vacante": A look at what happens in the Catholic Church when the papal seat is vacant — a time of mourning, prayer, and preparation for the election of a new pope. Sede Vacante: What the Church Does When There Is No Pope When a pope passes away or resigns, the Catholic Church enters a unique and solemn period known as Sede Vacante — Latin for "the seat being vacant." During this time, the Chair of Saint Peter stands empty, and the Church, while very much alive, awaits its new earthly shepherd. But what exactly happens when there is no pope? Let's explore this fascinating chapter in Church life. What Is Sede Vacante? Sede Vacante refers to the period between the end of one papacy and the election of a new pope. It is not just a time of mourning or waiting; it is a time of careful preparation and governance according to ancient tradition and modern regulations. The Church's laws during this period are mainly guided by the Apostolic Constitution Universi Dominici Gregis, issued by Saint John Paul II and later updated by Pope Benedict XVI. Who Leads the Church? During Sede Vacante, the ordinary governance of the Church falls to the College of Cardinals, but with very limited powers. They cannot change major policies, make bold new decisions, or undertake reforms. Their role is to keep the Church running smoothly and prepare for the election of the new pope. Specifically, the Camerlengo (the Chamberlain of the Holy Roman Church) becomes a key figure. He is responsible for managing the Church's temporal affairs — think finances, administration, and overseeing the papal household. The Camerlengo’s Duties The Camerlengo first verifies the pope's death in a solemn ritual. Traditionally, this involved calling the pope by his baptismal name three times — today it is more formalized but just as serious. He then seals the pope’s private apartments, organizes the funeral, and begins preparations for the conclave, the secret election process for a new pope. Mourning and Funeral A nine-day period of mourning (novemdiales) follows the pope’s death. During this time, Masses are celebrated each day, praying for the soul of the departed pontiff and for the guidance of the Holy Spirit in choosing his successor. The Conclave: Choosing a New Shepherd After the mourning period, the cardinals — those under the age of 80 — gather in the Sistine Chapel for the conclave. This is a highly secretive and spiritual process. They are locked inside ("con clave" means "with a key") and remain there until a new pope is elected. Ballots are cast, prayers are said, and the world watches for the telltale smoke rising from the chapel chimney — black for no decision, white for a new pope. The conclave is an event rooted deeply in prayer, tradition, and trust in the Holy Spirit. It’s a powerful reminder that while earthly structures exist, it is ultimately God who provides the Church with its leader. Why Sede Vacante Matters The Church during Sede Vacante reminds us that while the pope is a visible leader, the Church itself is built on Christ. This period of seeming "emptiness" is actually a profound testimony of the Church's faith that Christ remains the true Head, even when His visible vicar is missing. It is a time of humility, prayer, reflection, and hope for what God will do next.

Pope Francis died serenely on Easter Monday on 21st April 2025 following his last public appearance on Easter Sunday. The Last Ride: Pope Francis' Final Day and Serene Departure Pope Francis passed away quietly on April 21st, his departure marked by the same humility and closeness that characterized his time as Pope. At 7:35 a.m., the Vatican confirmed his passing, just hours after he showed signs of discomfort. Even in his final days, he remained among the people, where he most desired to be. The day before his death was Easter Sunday, and despite visible weakness from recent illness, Francis delivered the Urbi et Orbi blessing from the loggia of St. Peter’s Basilica. His voice, still strong with conviction, addressed the city and the world. In a final, unannounced gesture, Francis requested a last ride in the popemobile, asking his personal nurse, Massimiliano Strappetti, “Do you think I can do it?” With Strappetti’s encouragement, he circled St. Peter’s Square, frail but smiling. Returning to Casa Santa Marta, the Pope rested and shared a simple evening meal. Nothing in those hours indicated the imminence of his passing. However, at dawn the next day, around 5:30 a.m., his condition worsened. Surrounded by those who had accompanied him through his illness, particularly Strappetti, he made a final gesture of farewell, slightly lifting his hand. He then peacefully entered a coma and passed away. Those present described the moment as deeply serene, not dramatic or tragic. This quiet end reflected the simplicity Francis chose from the moment he introduced himself with a humble “Buona sera” in 2013. His final words, “Thank you for bringing me back to the Square,” expressed more than gratitude for a physical return; they captured the essence of his mission: to walk with the people, touch their wounds, and meet them where they are. His papacy was defined by proximity, not distance or protocol. Throughout his final months, Strappetti became not only a caregiver but a trusted companion, present through surgeries, recovery, and fatigue. He had previously advised the Pope on colon surgery that prolonged his life and later served as his personal healthcare assistant with tireless devotion. His presence at the Pope’s bedside in his final hours was a result of years of care and silent companionship. Francis’ death, just a day after Easter, is seen by many as symbolically fitting, as the resurrection he preached only hours before became the hope to which he entrusted his soul. The Legacy of Pope Francis: A Shepherd for Our Times Sede Vacante | Fr. Vincent Barboza

Discover the significance of Baptism and its role in the Christian faith. Explore key topics including the meaning of Baptism, infant vs. adult Baptism, role of godparents and many other topics. What is Baptism? Baptism, the first sacrament of Christian life Is Baptism for Infant or Adult This page explores the Catholic teaching on Baptism for both, its biblical foundation, and the importance of receiving this sacrament at any stage of life. Is Baptism by pouring or immersion or both? This article explains the different valid forms of Baptism in the Catholic Church The role of Godparents The article explores the role of godparents, their responsibilities and the Church’s requirements, and the significance of their role in nurturing a strong Christian life."

On the 12th anniversary of his election, Pope Francis remains hospitalized but stable. Medical staff at Gemelli Polyclinic celebrated his anniversary with a cake, while the Holy Father continued his prayers and physiotherapy. Let us keep him in our prayers! 💙🙏 Pope Francis Marks 12th Anniversary as Pope in Hospital Pope Francis spent the 12th anniversary of his election as 266th Pope of the Catholic Church in the hospital, completing 27 days of hospitalization at Rome’s Gemelli Polyclinic. In the afternoon, the hospital’s medical staff surprised him with a cake and candles to mark the occasion. Despite the complexity of his condition, the Holy See Press Office confirmed that the Pope’s health remains stable. This marks the eighth consecutive day without a major health crisis. A chest X-ray conducted on Tuesday, March 11, confirmed continued improvement in his condition. However, he still requires high-flow oxygen therapy during the day and non-invasive mechanical ventilation at night. On Wednesday, March 12, the Holy Father participated remotely in the Curia’s Spiritual Exercises from Paul VI Hall. He began his day by receiving the Eucharist, engaging in prayer, and undergoing motor physiotherapy. In the afternoon, he continued with rest, prayer, and respiratory physiotherapy. This marks the first time in 12 years that Pope Francis has spent his election anniversary hospitalized. Despite the circumstances, his commitment to prayer and his spiritual responsibilities remains unwavering.

First Holy Communion is a sacred milestone in a Catholic’s life, marking the first reception of the Eucharist, the true Body and Blood of Christ. It is a moment of deep spiritual union with Jesus, strengthening faith and inviting the recipient to live a life of grace and holiness. How to Prepare for First Holy Communion Receiving First Holy Communion is a special and sacred moment in a child's life. It is the first time they receive Jesus Christ in the Eucharist, and proper preparation is essential to help them understand and appreciate this great sacrament. Here are some important aspects of preparation: 1. Understanding the Eucharist Before receiving the Eucharist, children should be taught that the Holy Communion is not ordinary bread and wine, but the real Body and Blood of Jesus Christ. They should learn about the Last Supper, where Jesus instituted the Eucharist, and how He gives Himself to us in love. 2. Learning About the Mass Children must become familiar with the structure of the Holy Mass, as this is where they will receive the Eucharist. Key parts of the Mass they should know include: The Liturgy of the Word – Listening to readings from the Bible The Liturgy of the Eucharist – When the bread and wine become the Body and Blood of Jesus The Consecration – The moment when the priest prays over the bread and wine Receiving Holy Communion – How to approach the altar and receive Jesus with reverence 3. The Importance of Confession (Sacrament of Reconciliation) Before receiving First Holy Communion, children should go to Confession (Reconciliation). This helps them: Understand the importance of saying sorry to God for their sins Experience God’s love and forgiveness Prepare their hearts to receive Jesus in a pure and worthy manner They should be taught how to examine their conscience and make a sincere confession. 4. Practicing Reverence and Proper Behavior Children should be taught how to behave respectfully in church and during the Mass. This includes: Genuflecting before the Blessed Sacrament Folding hands in prayer and maintaining silence Responding during Mass and making the Sign of the Cross properly Receiving the Eucharist with reverence, either on the tongue or in the hand 5. Learning Important Prayers Children should memorize essential prayers to help them grow in faith, such as: The Lord’s Prayer (Our Father) Hail Mary Glory Be Act of Contrition (for Confession) Prayer Before and After Communion These prayers will help them deepen their relationship with Jesus. 6. The Role of Parents and Godparents Parents and godparents play a key role in preparing children for their First Holy Communion by: Teaching them about Jesus and His love Attending Mass regularly as a family Encouraging prayer and a personal relationship with Jesus Setting a good example by living a faith-filled life 7. The First Holy Communion Day On this special day, children should be prepared to: Dress appropriately in white attire, symbolizing purity Approach the altar with joy and reverence Remember that receiving Jesus in the Eucharist is the greatest gift After the Mass, families should continue to encourage children to receive Holy Communion regularly and to live a life of love, kindness, and faith. Conclusion Preparation for First Holy Communion is more than just learning prayers and rituals; it is about developing a lifelong relationship with Jesus. Through prayer, Confession, learning about the Mass, and the support of family, children can experience the Eucharist as a true gift of love from Christ. May this sacred moment deepen their faith and bring them closer to God.

Pope Francis, 88, is undergoing intensive treatment for pneumonia and respiratory issues. His condition remains serious, but he is alert and receiving ongoing care. The global Catholic community unites in prayer for his recovery Pope Francis' Health Pope Francis, the 88-year-old leader of the Catholic Church, has faced a significant health decline over the past few days. Initially admitted to Rome's Gemelli Hospital on February 14, 2025, for bronchitis, his condition rapidly worsened, progressing to bilateral pneumonia. The Vatican’s health update on February 22 revealed that Pope Francis had suffered a prolonged asthmatic respiratory crisis, which required immediate and intensive medical intervention, including high-flow oxygen therapy and blood transfusions to address his worsening condition of anemia. Despite these treatments, Pope Francis remains in a serious condition, though he is still alert and has been seen sitting up. Medical experts remain cautious about his prognosis, though his ongoing care continues to be prioritized at the hospital. The Vatican has stated that his public engagements have been suspended for the time being, and there are no immediate plans for his return to public duties. During this challenging time, the global Catholic community has united in prayer for the Pope’s swift recovery. Special prayer services and masses have been held in Catholic Churches all over the world. Many faithful have expressed concern for the Holy Father, showing solidarity through various religious observances and prayers, hoping for his health to improve. Pope Francis continues to receive intensive medical care from a team of doctors and specialists. The Vatican has assured the public that all efforts are being made to stabilize his condition. For now, his health remains the focus, with updates expected as the medical team monitors his progress closely. As the situation develops, the Catholic Church and millions of its followers around the world are watching closely and praying for the Pope’s strength and recovery.

The Eucharist is a sacred meal in which Christ offers His Body and Blood as spiritual nourishment for the faithful. Instituted at the Last Supper, it unites believers with Him and with one another, strengthening them in faith and love. This divine banquet is a foretaste of the heavenly feast, preparing us for eternal life with God. The Eucharist as Meal The Eucharist is not only a sacrifice and a memorial but also a sacred meal that unites believers with Christ and with one another. Instituted at the Last Supper, the Eucharist is the heavenly banquet where Christ offers His Body and Blood as spiritual nourishment. Through this divine meal, the faithful participate in God’s life and are strengthened to live as members of His body, the Church. The Biblical Foundation of the Eucharistic Meal From the earliest days of salvation history, meals have played a central role in God’s covenant with His people. In the Old Testament, God provided manna in the wilderness (Exodus 16), a foreshadowing of the true Bread from Heaven. The Passover meal, which Jesus celebrated with His disciples at the Last Supper, was the key moment in which He transformed the Jewish tradition into the new and eternal covenant. At the Last Supper, Jesus took bread, blessed it, broke it, and gave it to His disciples, saying, “Take and eat; this is My Body” (Matthew 26:26). In this act, He instituted the Eucharist as a meal in which He Himself is the nourishment. Just as physical food sustains the body, the Eucharist sustains the soul, offering divine life to those who partake in it. The Eucharist: A Banquet of Communion The Eucharistic meal is a sign of unity, bringing together the faithful as one body in Christ. St. Paul affirms this when he says, “Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Corinthians 10:17). This meal is not just an individual experience but a communal celebration that strengthens the bonds of love among believers. Jesus Himself spoke of the Eucharist as the food that gives eternal life: “Whoever eats My flesh and drinks My blood has eternal life, and I will raise him on the last day” (John 6:54). This reveals that the Eucharist is more than symbolic; it is a divine meal that imparts the very life of Christ to those who receive it with faith. The Eucharist Prepares Us for the Heavenly Banquet The Eucharistic meal is also a foretaste of the eternal banquet in heaven. Jesus often used the image of a feast to describe the Kingdom of God, as seen in the parable of the wedding banquet (Matthew 22:1-14). The Book of Revelation speaks of the “wedding feast of the Lamb” (Revelation 19:9), where the faithful will share in the fullness of communion with God. Every Mass is a participation in this heavenly reality, preparing believers for eternal life with Christ. Living the Eucharistic Meal Just as the Eucharist nourishes the soul, it also calls believers to imitate Christ’s love and self-giving. After receiving this sacred meal, the faithful are sent forth to serve others, bringing Christ’s presence into the world. The Eucharist inspires a life of charity, humility, and unity, reminding all who partake that they are called to be Christ’s hands and feet in the world. Conclusion The Eucharist is the divine meal that nourishes the faithful, unites them with Christ, and strengthens them for their Christian journey. Rooted in Scripture and tradition, this sacred banquet is both a sign of unity and a foretaste of the heavenly feast to come. As we gather at the Eucharistic table, may we receive this meal with faith and gratitude, allowing it to transform our hearts and lives.

Welcome to the Question & Answer page, where faith meets clarity! Here, we address common questions about Christianity, the Bible, Church teachings, and spiritual life. Whether you're seeking deeper understanding or looking for answers to tough questions, explore insightful responses rooted in Scripture and tradition. Question and Answer Mary and Saints Why do Catholics pray to Saints? Is it biblical to ask the saints in heaven to pray for us? Catholics say yes, since we are all part of the communion of saints. As the word suggests, the communion of saints refers to the bond of unity among all believers, both living and dead, who are committed followers of Christ. In Christ, we are made part of God’s family (1 Tim 3:15), children of God (1 John 3:1), joint heirs with Christ (Rom 8:17), and partakers of the divine nature (2 Pet 1:4). This family communion of saints is known to Catholics as the Mystical Body of Christ. We are joined in a supernatural union as members of Christ’s own body, and thus as members of one another. Each of us participates in the divine life of Christ Himself. INTERCESSORY PRAYER What we have said about the communion of saints gives us the biblical reasons why Catholics ask the saints to intercede for them: (1) All Christians are members of Christ’s body and one another (Rom 12:5 and many others). (2) Jesus has only one body (Eph 4:4; Col 3:15). (3) Death cannot separate Christians from Christ or from one another (Rom 8:35-39). (4) Christians are bound in mutual love (Rom 12:10; 1 Thess 5:11; Gal 6:2). We are members of Christ’s one body, united in His divine life even beyond the grave, and concerned for each other’s salvation and growth in God’s family. In that union, we call for help and support from our older brothers and sisters who have already won their crown of glory. Just as in our human families we naturally turn to our siblings for aid and example, how much more should we turn to our supernatural family for help and inspiration. 1 Timothy 2:5-6 says, “For there is only one God and there is only one mediator between God and mankind, himself a man Christ Jesus.......” Does this not mean that there is no need for the intercession of the Saints? Are Catholics going against Scripture by asking Mary and other Saints to intercede for us? The Catholic Church believes that Jesus is the only mediator between God and man. But that does not exclude the mediation of others. In fact, the immediate context of 1 Timothy 2 shows the need for Christians to pray for others, exactly as Catholicism teaches. Let us look at the immediately preceding verses of 1 Tim. 2:1-5: “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men…This is good, and it is acceptable in the sight of God our Savior….For there is one God, and there is one mediator between God and men, the man Christ Jesus”. So, in the immediate context Paul urges people to pray for others. So obviously this text does not mean people should not intercede for others. When we pray to Saints, we are only asking them to pray for us. The intercession of the saints whether in heaven or earth does not rule out Christ’s universal mediation. Their mediation is not a replacement of Christ’s redemption. It could not be, because they themselves have been saved by God in Christ. There is, however, a secondary mediation, by which the faithful may obtain spiritual and material favours and graces. Their influence before God does not affect the fact that we believe that every one of us has been redeemed by Christ. The truth that Jesus Christ is the only mediator does not exclude secondary mediators who are always subordinate to and dependent on the one mediation of Jesus Christ. We have many examples of intercession in the Bible. In Genesis 18:22-23 we read of Abraham’s intercession for the inhabitants of Sodom and Gomorrah. In Genesis 19:21 the Bible speaks of the angel of the Lord who accepts Lot’s intercession for the town of Zoar. Moses interceded many times for his people as they journeyed to the promised land (Num 21:7; Deut 9:16-20, 25-29). Many other passages talk of intercession by people on behalf of others. Christ himself commands us to pray for each other especially for those who do wrong to us. This is nothing else but intercessory prayer. St. Paul says “pray for us” in Colossians 4:2-4 and again in 2 Thes 3:1, and many other places. Also Acts 7:59; Rom 15:30-31; Eph 6:18-19; Jas 5:16 etc. If we have the help of the saints on earth interceding for us, similarly the saints in heaven too are praying for us. Their mediation too brings down spiritual and material blessings on us. If it is pleasing to God that we ask living believers, the “saints on earth”, who can still ruin their lives through sin, to pray for us, surely it is more pleasing to God that we ask the “saints in heaven”, those who have ended their life in sanctity, and who cannot now sin, to pray for us. In the Old and New Testaments we have evidence of “saints in heaven” interceding for those on earth. The Jews believed in the intercession of the holy men who had departed from this life: “Then the Lord said to me, ‘Though Moses and Samuel stood before me, yet my heart would not turn toward this people’ (Jer. 15:1). Also see 2 Mac 15:11-16. The New Testament too reveals that the “saints in heaven” do play an intercessory role before God. In Lk. 16:19-31 Jesus presents Abraham, a “saint in heaven”, being asked to perform an intercessory role. And in Rev 5:8; 8:3-4 we have angels before God offering incense. Since incense stands for prayer, the prayers of the “saints on earth” were going up to God through the hand of this angel who is acting as an intercessor. Finally we say Jesus Christ is the only Saviour and Mediator. As far as remission of sins and salvation are concerned, our only Saviour is Christ, for he is the sacrifice that takes away our sins not only ours but those of the whole world (1 Jn 2:2); for he alone is “the Lamb of God who takes away the sins of the world” (Jn 1:29). He is also our only Mediator. But his mediation is inclusive, not exclusive. The mediation of the saints whether in heaven or on earth does not compromise the unique mediation of Jesus Christ. Those who pray to God do it “in and through Jesus Christ” and without the unique mediation of Jesus Christ the saints in heaven and on earth have no worth or value. Also, we must not have a non-Christian view of death, because death has not broken our communion with the departed. The faithful on earth are not in communion with the bodies of the saints buried in peace, but with their souls. Through baptism we become member of the mystical Body of Christ whose head is Jesus Christ. We form one communion of saints. So the saints can intercede for the living. Why do Catholics venerate/honour Blessed Virgin Mary? Catholics honour Mary because God honoured her above all creatures by bestowing upon her the highest dignity. Both the Angel and Elizabeth called her “blessed among women” (Lk 1:28, 42). Mary prophesied that henceforth all generations would call her blessed (Lk 1:48). In order to fulfill the Scripture we are not supposed just to venerate Our Lady, but also to congratulate her, that is to proclaim her happy, either by saying or singing as Elizabeth did, “Blessed are you, Mary”. Mary was uniquely blessed because she was entrusted with the honor of carrying God-in-human-form, Jesus Christ, in her womb. She alone was chosen for the highest honor in the history of the world. Catholics understand that if she is special enough for God to honor her, then she is certainly special enough for humankind to honor her too. We honour Mary because of her great privileges: In God’s plan of salvation Mary had a unique role to play – that is, a role given to no other woman. She was chosen to be the mother of Jesus, the incarnate word of God and our Saviour. She was conceived without sin (the Immaculate Conception) and she also conceived Jesus without human intervention. She became the mother of Jesus who is God. Jesus honoured her by being with her for thirty years and then showed his love to her on the Cross when he left her to the care of John. (Jn 19:25 and following). We honour her because Jesus honoured her by obeying her words. He performed his first sign at her request, by changing water into wine (Jn 2:1-12). Above all we honour her because she is the model of Christian believers. Mary was totally open to God and to his word in her life (Lk1:38). It will be absurd to claim that Mary finished her role as soon as she gave birth to Jesus. In fact Jesus from the cross declares to Mary that, from that crucial moment on, she would have a new role to play to look after her sons and daughters “Seeing his mother and the disciple he loved standing near her, Jesus said to his mother: ‘Woman, this is your son!’ Then to the disciple he said ‘This is your mother.’ And from that moment the disciple made a place for her in his home” (Jn 19:26-27) Mary is the masterpiece of God’s creation. Is the artist jealous of the praise given to his masterpiece? The praise given to Mary goes to God. By honouring Mary we are honouring God. Perpetual Virginity of Mary: Was Mary virgin forever or did Mary had other children besides Jesus and therefore she cannot be “forever a virgin” as Catholics call her. Three difficulties have been brought up against the continued virginity of Mary: a) Some say this because in St Luke’s gospel 2:7, it is written “and she gave birth to her first–born son”. Doesn’t that mean that Jesus was the first of several more? Mary must have had a second or third child. “Firstborn” is actually a legal term meaning that no one was born before. It does not necessarily mean that someone was born after. The first one to open the mother’s womb was consecrated to God (Ex 13:2, Num 3:12), even if no second child followed. Under Mosaic Law, it was the “first-born” son that was to be redeemed (Ex 34:20). Jesus was given the title of ‘first-born’ to show, not only that Mary gave birth to no child before him, but also because it is a title of honour. In that society, to be first-born conferred special rights and duties. Remember, too, that Christ is the ‘first-born’ of the Father, but he is also the ONLY SON. So, we cannot say that ‘first-born’ means that there must be others. b) It is mentioned that “Joseph did not know (i.e. did not have any sexual relations with) her till she brought forth a son” (Mt 1:25). Doesn’t “till” mean that afterwards they lived normally as a man and wife? The phrase “Joseph did not know Mary until she gave birth to Jesus” is a Semitic way of emphasizing a point. Mathew uses it to emphasize the virginal conception of Jesus. In the Bible ‘until’ only affirms that an action did not take place up to a certain point of time. It is talking only about the past and saying nothing about the future. Obviously, the gospel writer wants to show that Jesus’ birth had nothing to do with any physical contact between Mary and Joseph, otherwise Jesus would be an ordinary man. If the modern sense is forced on the Bible, some ridiculous meanings result. In Psalm 110:1 we read, “The Lord said to my Lord, sit at my right hand till I make your enemies your footstool.” Does this mean that Christ will not sit at the right hand of the Father any more after the defeat of his enemies? In 2 Samuel 6:23 it says, “Michal had no children until her death”. This does not mean that she had children after her death. In Mt 28:20 “(Jesus said to his disciples): And behold, I am with you always until the end of the age.” This does not mean that Jesus the Lord will stop being with us after the end of this world. We must also be careful about lifting out one verse and trying to prove something with that alone and not taking into account the rest of the Bible or the setting of the verse. c) Another objection, which is brought against the perpetual virginity of Mary: verses that speak of “brothers and sisters of Jesus” (Mk 3:31, 6:3, Mt 13:55-56). Again, we have to emphasize that the books of the Bible were not written in English. In a Semitic language, the word ‘brother’ can also mean a cousin or any male relation or even just a member of the same tribe. For example, in Genesis 14:12 & 16 we read, “when Abraham recaptured all the goods, along with his brother Lot….” Yet we know from other passages that Lot was Abraham’s brother’s son – Abraham’s nephew, in fact. In Gen 29:15, “brother” is again used to mean “nephew.” The so-called “brothers and sisters” of Jesus are never said anywhere to be sons and daughters of Mary. Those whom the New Testament calls “brothers of Jesus are James the Less, and Joseph, Jude, and Simon. But the New Testament even mentions their parents – in Mt 10:3 James is said to be the son of Alphaeus (he is different from James, son of Zebedee and Salome). Regarding Jude himself, it is said in Jude 1, “From Jude, servant of Jesus Christ and brother of James.” John the evangelist reports that when Jesus was dying, he turned to Mary and said, “Woman, this is your son”. Then he turned to disciple and said, “This is your mother.” Surely, if Mary had other children besides Jesus, he would not have entrusted her to his disciple John, who would have been an outsider in comparison with a brother and a sister. At other times Jesus refers to his apostles and disciples as “brothers”: “Go and find my brothers and tell them…” (John 20:17). You will see the same in Mt 28:10. In the Acts of the Apostles 1:15: “Peter stood up one day to speak to the brothers. There were hundred and twenty persons in the congregation.” Can this really mean that there were 120 people who were sons and daughters of the same man and woman? There are, of course, other examples in the Acts of the Apostles. In conclusion, we say that Mary is the mother only of Jesus. He is called “the son of Mary”, not “a son of Mary” – Mk 6:3 Mary is called the mother of God. Is Mary the mother of God the Father? First of all, it is good to realize what we mean by the title “Mother of God”. By this title ‘Mother of God,’ we mean the Mother of Jesus who is God. This title ‘Mother of God’ is not meant as a mark of honour to Mary but as a safeguard to a right understanding of Jesus i.e. he is one person two natures: divine and human. This title of ‘Mother of God’ was given to Mary in the early Church against those who affirmed that Mary is the mother only of Jesus the man. The Church in this context responded by clarifying that in Jesus there is only one person, the divine person who takes flesh in the womb of Mary. The Church teaches that Mary “gave birth to the Word of God become flesh by birth” to make it clear that Mary was not the mother of Jesus’ divinity. Mary did not give birth to God from all eternity or in the beginning of time. In fact, she was merely a “handmaid” of the Lord.” She was the mother of Jesus who was “God among us.” Since Jesus is true God and true Man, united in the one Person of God’s Word, to deny that Mary is the Mother of God would be to deny either that Jesus is God or that Mary is truly his mother. Even though the title ‘Mother of God’ is not in Scripture, we do find a basis for this title in the words of Elizabeth where she calls Mary the ‘Mother of my Lord’ (Lk 1:43). The title ‘Lord’ was given to God in the Old Testament. In the New Testament Jesus is also called Lord. Mary is the mother of this divine person in his human nature. How can Catholics believe in Mary’s full innocence, that is, the Immaculate Conception? In the Bible, Mary said, “My spirit exults in God my Saviour.” Does this not mean that Mary was saved from sin? When we say that Mary was immaculately conceived, we mean that Mary was conceived without original sin or its stain—that’s what "immaculate" means: without stain. Mary from the first instant of her existence was in the state of sanctifying grace and was free from the corrupt nature which original sin brings. God’s salvation which, delivers sinners from their actual faults (Mt 1:21) is powerful enough even to prevent a person committing sin or even being affected by sin. God’s power is infinite! The grace Mary enjoyed not only has been as “full” or strong or complete, but it has extended over the whole of her life, from conception. That is, she has been in a state of sanctifying grace from the first moment of her existence that is why she is called “full of grace” (Lk 1:28). Now the Greek word “kecharitomene” is used of a person who has received special favours. Mary, therefore, is a highly privileged virgin: “Blessed are you among women”. Mary was redeemed by the grace of Christ, but in a special way, by anticipation this is what doctrine of the Immaculate Conception is all about. Mary herself proclaims gratefully, “For the Almighty has done great things for me; holy is his name.” Among those great things to which the Blessed Virgin is referring is her preservation from the stain of evil and sin The Immaculate Conception thus does not remove Mary from the number of the redeemed. We are not claiming that she was not in need of redemption. She was as much in need of redemption as anyone else. We claim for her that she was redeemed in a special way by the merits of Jesus. Rather, she is even more redeemed, most perfectly redeemed. She is for us an example of what the redemption of Jesus means, total discipleship where there is nothing of Satan’s reign. And all this is not because of her own merits, but because of Christ’s grace, because God chose her to be the mother of his Son. Was Mary assumed into Heaven? This is what the Catholic Church believes: that Mary ever virgin at the end of her earthly life was assumed body and soul into heaven. It is also necessary to know that assumption is not ascension. Mary was assumed or taken up into heaven by God. She didn’t do it under her own power. But Christ ascended into heaven by his own power Even though there is no direct, explicit reference to the assumption of Mary in the Bible, there is some scriptural support for the concept of bodily assumption. We see both Enoch and Elijah, the righteous persons in the Old Testament were assumed into heaven (Heb. 11:5, 2 Kgs. 2:11). Also in Mt. 27:52-53 we see that after the resurrection of Jesus many righteous people rose from their tombs body and soul: “and the graves were opened and many bodies arose out of them, bodies of holy men gone to their rest: who, after his rising again, left their graves and went into the holy city:” The early resurrection of these saints anticipated the rising of those who die in faith, all of who will be assumed one day to receive their glorified bodies. The above cases in the Old and New Testaments prepare us for the Assumption of Mary, the most righteous person of the human race in God’s plan of salvation. We find this truth enshrined in the resurrection of Christ and in our own resurrection. If Christ is the “first fruits” of those who have died (1 Cor 15:20), Mary becomes for us the tangible fruit of Christ’s resurrection. She becomes the prototype of our own resurrection. In Assumption of Mary, we see our Christian hope, which testifies to the power of Jesus in redeeming us at the time of the resurrection of our body. In the Assumption of Mary, we see what God’s grace does to each of us at the end of our lives. In Mary, the disciple of Jesus, we see the full fruit of Christ’s redemption both at the beginning and at the end of her life. If the Ark of the Covenant in the Old Testament which contained the manna (bread from heaven), the stone tablets of the Ten Commandments (the Word of God), and the staff of Aaron (a symbol of Israel’s high priesthood) was given so much honour, how much more should Mary be kept from corruption, since she is the New Ark—who carried the real bread from heaven, the Word of God, and the High Priest of the New Covenant, Jesus Christ. After all, if Mary is immaculately conceived, then it would follow that she would not suffer corruption in the grave, which is a consequence of sin [Gen. 3:17, 19]. This is what St. Robert Bellarmine says: "Who could believe that the ark of holiness, the dwelling of God, the temple of the Holy Spirit [i.e., Mary], crumbled into dust? I shudder at the very thought that the virginal flesh of which God was conceived and born, which nourished him and carried him should have turned to ashes or been given as food to worms." Did Mother Mary die? We believe that Mary being the mother of Jesus was assumed into heaven body and soul at the end of her life. But the question here is whether she was assumed into heaven before or after her death. Did Mary experience bodily death? When Pope Pius XII in 1950 defined the dogma of the Assumption of Mary with the words “The immaculate Mother of God, Mary, ever virgin, when the course of her earthly life was finished, was taken up body and soul into the glory of heaven.” ”The wording of the dogmatic teaching by Pius XII leaves the question unanswered. The text simply says: “when the course of her earthly life was finished….” The text does not say whether Mary died or did not die. The fact that Pius XII did not define that Our Lady died when he defined her bodily Assumption it has been taken by many to mean that she did not die. But the death of Mary is taken for granted by many writers both in eastern and western Christianity who speak of her Assumption, the earliest documents, e.g. the apocryphal “Transitus Mariae,” and later the feast of the Dormition (5th cent.) imply her death. In the preface of the Mass of the Assumption the Church prays ”Today the virgin Mother of God was taken up into heaven to be the beginning and the pattern of the Church in its perfection, and a sign of hope and comfort for your people on their pilgrim way. You would not allow decay to touch her body, for she had given birth to you Son, the Lord of all life, in the glory of the incarnation.” What “decay'' is being referred to in this prayer? The “decay” refers to the corruption of the body that takes place after death. And this decay Mary was not subjected to. And so the tradition both in east and west has leaned towards the belief that she did die prior to her assumption But some theologians feel that, since death is a consequence of sin, and that Mary was conceived immaculately, born without original sin and she was sinless she would have had not died. To this some feel that, since Jesus himself chose to die, wouldn’t it be fitting for his mother to have shared the same fate? The Mother is not superior to the Son who underwent death” Whether Mary died or not no official pronouncements have been made. The definition of the Assumption is silent on the question of her death. Pope Pius XII while giving the dogma of Assumption refrained from saying Mary died before her assumption even though in the document itself Pope Pius XII referred to writings of the early church that she died. The official position of the Church is that we are not sure whether she died or not but rather we focus and believe in the Assumption of Mary into heaven and celebrate this Solemnity with the hope that we too like her will be in heaven with the Lord after our death. Why was 15th August selected to celebrate the feast of Assumption? The dogma on Assumption of Mary into heaven was declared after India's independence on 15th Augusut, 1947? The tradition of Assumption of Mary into heaven was already proclaimed as early as 749 by St. John Damascene. In 1568 Pope Pius V made the feast of the Assumption of Mary into heaven a holy day for the entire Church. In the early church the date of 15th August was celebrated as feast of Mary's dormition or "falling asleep". This feast which originated in the Byzantine Empire probably in the 5th century came into the Western Church but the term dormition was replaced by “Assumption”. Pope Pius XII defined the dogma of the Assumption of Blessed Virgin Mary into heaven as doctrine of faith in his Encyclical “Munificentissimus Deus” on 1 November 1950, but the belief in the Assumption of the Blessed Virgin Mary in heaven and the feast celebrated on 15th August goes back to early church and long before our country’s independence on 15th August 1947. 01 Why do Catholics pray to Saints? Is it biblical to ask the saints in heaven to pray for us? Catholics say yes, since we are all part of the communion of saints. As the word suggests, the communion of saints refers to the bond of unity among all believers, both living and dead, who are committed followers of Christ. In Christ, we are made part of God’s family (1 Tim 3:15), children of God (1 John 3:1), joint heirs with Christ (Rom 8:17), and partakers of the divine nature (2 Pet 1:4). This family communion of saints is known to Catholics as the Mystical Body of Christ. We are joined in a supernatural union as members of Christ’s own body, and thus as members of one another. Each of us participates in the divine life of Christ Himself. INTERCESSORY PRAYER What we have said about the communion of saints gives us the biblical reasons why Catholics ask the saints to intercede for them: (1) All Christians are members of Christ’s body and one another (Rom 12:5 and many others). (2) Jesus has only one body (Eph 4:4; Col 3:15). (3) Death cannot separate Christians from Christ or from one another (Rom 8:35-39). (4) Christians are bound in mutual love (Rom 12:10; 1 Thess 5:11; Gal 6:2). We are members of Christ’s one body, united in His divine life even beyond the grave, and concerned for each other’s salvation and growth in God’s family. In that union, we call for help and support from our older brothers and sisters who have already won their crown of glory. Just as in our human families we naturally turn to our siblings for aid and example, how much more should we turn to our supernatural family for help and inspiration. 02 1 Timothy 2:5-6 says, “For there is only one God and there is only one mediator between God and mankind, himself a man Christ Jesus.......” Does this not mean that there is no need for the intercession of the Saints? Are Catholics going against Scripture by asking Mary and other Saints to intercede for us? The Catholic Church believes that Jesus is the only mediator between God and man. But that does not exclude the mediation of others. In fact, the immediate context of 1 Timothy 2 shows the need for Christians to pray for others, exactly as Catholicism teaches. Let us look at the immediately preceding verses of 1 Tim. 2:1-5: “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men…This is good, and it is acceptable in the sight of God our Savior….For there is one God, and there is one mediator between God and men, the man Christ Jesus”. So, in the immediate context Paul urges people to pray for others. So obviously this text does not mean people should not intercede for others. When we pray to Saints, we are only asking them to pray for us. The intercession of the saints whether in heaven or earth does not rule out Christ’s universal mediation. Their mediation is not a replacement of Christ’s redemption. It could not be, because they themselves have been saved by God in Christ. There is, however, a secondary mediation, by which the faithful may obtain spiritual and material favours and graces. Their influence before God does not affect the fact that we believe that every one of us has been redeemed by Christ. The truth that Jesus Christ is the only mediator does not exclude secondary mediators who are always subordinate to and dependent on the one mediation of Jesus Christ. We have many examples of intercession in the Bible. In Genesis 18:22-23 we read of Abraham’s intercession for the inhabitants of Sodom and Gomorrah. In Genesis 19:21 the Bible speaks of the angel of the Lord who accepts Lot’s intercession for the town of Zoar. Moses interceded many times for his people as they journeyed to the promised land (Num 21:7; Deut 9:16-20, 25-29). Many other passages talk of intercession by people on behalf of others. Christ himself commands us to pray for each other especially for those who do wrong to us. This is nothing else but intercessory prayer. St. Paul says “pray for us” in Colossians 4:2-4 and again in 2 Thes 3:1, and many other places. Also Acts 7:59; Rom 15:30-31; Eph 6:18-19; Jas 5:16 etc. If we have the help of the saints on earth interceding for us, similarly the saints in heaven too are praying for us. Their mediation too brings down spiritual and material blessings on us. If it is pleasing to God that we ask living believers, the “saints on earth”, who can still ruin their lives through sin, to pray for us, surely it is more pleasing to God that we ask the “saints in heaven”, those who have ended their life in sanctity, and who cannot now sin, to pray for us. In the Old and New Testaments we have evidence of “saints in heaven” interceding for those on earth. The Jews believed in the intercession of the holy men who had departed from this life: “Then the Lord said to me, ‘Though Moses and Samuel stood before me, yet my heart would not turn toward this people’ (Jer. 15:1). Also see 2 Mac 15:11-16. The New Testament too reveals that the “saints in heaven” do play an intercessory role before God. In Lk. 16:19-31 Jesus presents Abraham, a “saint in heaven”, being asked to perform an intercessory role. And in Rev 5:8; 8:3-4 we have angels before God offering incense. Since incense stands for prayer, the prayers of the “saints on earth” were going up to God through the hand of this angel who is acting as an intercessor. Finally we say Jesus Christ is the only Saviour and Mediator. As far as remission of sins and salvation are concerned, our only Saviour is Christ, for he is the sacrifice that takes away our sins not only ours but those of the whole world (1 Jn 2:2); for he alone is “the Lamb of God who takes away the sins of the world” (Jn 1:29). He is also our only Mediator. But his mediation is inclusive, not exclusive. The mediation of the saints whether in heaven or on earth does not compromise the unique mediation of Jesus Christ. Those who pray to God do it “in and through Jesus Christ” and without the unique mediation of Jesus Christ the saints in heaven and on earth have no worth or value. Also, we must not have a non-Christian view of death, because death has not broken our communion with the departed. The faithful on earth are not in communion with the bodies of the saints buried in peace, but with their souls. Through baptism we become member of the mystical Body of Christ whose head is Jesus Christ. We form one communion of saints. So the saints can intercede for the living. 03 Why do Catholics venerate/honour Blessed Virgin Mary? Catholics honour Mary because God honoured her above all creatures by bestowing upon her the highest dignity. Both the Angel and Elizabeth called her “blessed among women” (Lk 1:28, 42). Mary prophesied that henceforth all generations would call her blessed (Lk 1:48). In order to fulfill the Scripture we are not supposed just to venerate Our Lady, but also to congratulate her, that is to proclaim her happy, either by saying or singing as Elizabeth did, “Blessed are you, Mary”. Mary was uniquely blessed because she was entrusted with the honor of carrying God-in-human-form, Jesus Christ, in her womb. She alone was chosen for the highest honor in the history of the world. Catholics understand that if she is special enough for God to honor her, then she is certainly special enough for humankind to honor her too. We honour Mary because of her great privileges: In God’s plan of salvation Mary had a unique role to play – that is, a role given to no other woman. She was chosen to be the mother of Jesus, the incarnate word of God and our Saviour. She was conceived without sin (the Immaculate Conception) and she also conceived Jesus without human intervention. She became the mother of Jesus who is God. Jesus honoured her by being with her for thirty years and then showed his love to her on the Cross when he left her to the care of John. (Jn 19:25 and following). We honour her because Jesus honoured her by obeying her words. He performed his first sign at her request, by changing water into wine (Jn 2:1-12). Above all we honour her because she is the model of Christian believers. Mary was totally open to God and to his word in her life (Lk1:38). It will be absurd to claim that Mary finished her role as soon as she gave birth to Jesus. In fact Jesus from the cross declares to Mary that, from that crucial moment on, she would have a new role to play to look after her sons and daughters “Seeing his mother and the disciple he loved standing near her, Jesus said to his mother: ‘Woman, this is your son!’ Then to the disciple he said ‘This is your mother.’ And from that moment the disciple made a place for her in his home” (Jn 19:26-27) Mary is the masterpiece of God’s creation. Is the artist jealous of the praise given to his masterpiece? The praise given to Mary goes to God. By honouring Mary we are honouring God. 04 Perpetual Virginity of Mary: Was Mary virgin forever or did Mary had other children besides Jesus and therefore she cannot be “forever a virgin” as Catholics call her. Three difficulties have been brought up against the continued virginity of Mary: a) Some say this because in St Luke’s gospel 2:7, it is written “and she gave birth to her first–born son”. Doesn’t that mean that Jesus was the first of several more? Mary must have had a second or third child. “Firstborn” is actually a legal term meaning that no one was born before. It does not necessarily mean that someone was born after. The first one to open the mother’s womb was consecrated to God (Ex 13:2, Num 3:12), even if no second child followed. Under Mosaic Law, it was the “first-born” son that was to be redeemed (Ex 34:20). Jesus was given the title of ‘first-born’ to show, not only that Mary gave birth to no child before him, but also because it is a title of honour. In that society, to be first-born conferred special rights and duties. Remember, too, that Christ is the ‘first-born’ of the Father, but he is also the ONLY SON. So, we cannot say that ‘first-born’ means that there must be others. b) It is mentioned that “Joseph did not know (i.e. did not have any sexual relations with) her till she brought forth a son” (Mt 1:25). Doesn’t “till” mean that afterwards they lived normally as a man and wife? The phrase “Joseph did not know Mary until she gave birth to Jesus” is a Semitic way of emphasizing a point. Mathew uses it to emphasize the virginal conception of Jesus. In the Bible ‘until’ only affirms that an action did not take place up to a certain point of time. It is talking only about the past and saying nothing about the future. Obviously, the gospel writer wants to show that Jesus’ birth had nothing to do with any physical contact between Mary and Joseph, otherwise Jesus would be an ordinary man. If the modern sense is forced on the Bible, some ridiculous meanings result. In Psalm 110:1 we read, “The Lord said to my Lord, sit at my right hand till I make your enemies your footstool.” Does this mean that Christ will not sit at the right hand of the Father any more after the defeat of his enemies? In 2 Samuel 6:23 it says, “Michal had no children until her death”. This does not mean that she had children after her death. In Mt 28:20 “(Jesus said to his disciples): And behold, I am with you always until the end of the age.” This does not mean that Jesus the Lord will stop being with us after the end of this world. We must also be careful about lifting out one verse and trying to prove something with that alone and not taking into account the rest of the Bible or the setting of the verse. c) Another objection, which is brought against the perpetual virginity of Mary: verses that speak of “brothers and sisters of Jesus” (Mk 3:31, 6:3, Mt 13:55-56). Again, we have to emphasize that the books of the Bible were not written in English. In a Semitic language, the word ‘brother’ can also mean a cousin or any male relation or even just a member of the same tribe. For example, in Genesis 14:12 & 16 we read, “when Abraham recaptured all the goods, along with his brother Lot….” Yet we know from other passages that Lot was Abraham’s brother’s son – Abraham’s nephew, in fact. In Gen 29:15, “brother” is again used to mean “nephew.” The so-called “brothers and sisters” of Jesus are never said anywhere to be sons and daughters of Mary. Those whom the New Testament calls “brothers of Jesus are James the Less, and Joseph, Jude, and Simon. But the New Testament even mentions their parents – in Mt 10:3 James is said to be the son of Alphaeus (he is different from James, son of Zebedee and Salome). Regarding Jude himself, it is said in Jude 1, “From Jude, servant of Jesus Christ and brother of James.” John the evangelist reports that when Jesus was dying, he turned to Mary and said, “Woman, this is your son”. Then he turned to disciple and said, “This is your mother.” Surely, if Mary had other children besides Jesus, he would not have entrusted her to his disciple John, who would have been an outsider in comparison with a brother and a sister. At other times Jesus refers to his apostles and disciples as “brothers”: “Go and find my brothers and tell them…” (John 20:17). You will see the same in Mt 28:10. In the Acts of the Apostles 1:15: “Peter stood up one day to speak to the brothers. There were hundred and twenty persons in the congregation.” Can this really mean that there were 120 people who were sons and daughters of the same man and woman? There are, of course, other examples in the Acts of the Apostles. In conclusion, we say that Mary is the mother only of Jesus. He is called “the son of Mary”, not “a son of Mary” – Mk 6:3 05 Mary is called the mother of God. Is Mary the mother of God the Father? First of all, it is good to realize what we mean by the title “Mother of God”. By this title ‘Mother of God,’ we mean the Mother of Jesus who is God. This title ‘Mother of God’ is not meant as a mark of honour to Mary but as a safeguard to a right understanding of Jesus i.e. he is one person two natures: divine and human. This title of ‘Mother of God’ was given to Mary in the early Church against those who affirmed that Mary is the mother only of Jesus the man. The Church in this context responded by clarifying that in Jesus there is only one person, the divine person who takes flesh in the womb of Mary. The Church teaches that Mary “gave birth to the Word of God become flesh by birth” to make it clear that Mary was not the mother of Jesus’ divinity. Mary did not give birth to God from all eternity or in the beginning of time. In fact, she was merely a “handmaid” of the Lord.” She was the mother of Jesus who was “God among us.” Since Jesus is true God and true Man, united in the one Person of God’s Word, to deny that Mary is the Mother of God would be to deny either that Jesus is God or that Mary is truly his mother. Even though the title ‘Mother of God’ is not in Scripture, we do find a basis for this title in the words of Elizabeth where she calls Mary the ‘Mother of my Lord’ (Lk 1:43). The title ‘Lord’ was given to God in the Old Testament. In the New Testament Jesus is also called Lord. Mary is the mother of this divine person in his human nature. 06 How can Catholics believe in Mary’s full innocence, that is, the Immaculate Conception? In the Bible, Mary said, “My spirit exults in God my Saviour.” Does this not mean that Mary was saved from sin? When we say that Mary was immaculately conceived, we mean that Mary was conceived without original sin or its stain—that’s what "immaculate" means: without stain. Mary from the first instant of her existence was in the state of sanctifying grace and was free from the corrupt nature which original sin brings. God’s salvation which, delivers sinners from their actual faults (Mt 1:21) is powerful enough even to prevent a person committing sin or even being affected by sin. God’s power is infinite! The grace Mary enjoyed not only has been as “full” or strong or complete, but it has extended over the whole of her life, from conception. That is, she has been in a state of sanctifying grace from the first moment of her existence that is why she is called “full of grace” (Lk 1:28). Now the Greek word “kecharitomene” is used of a person who has received special favours. Mary, therefore, is a highly privileged virgin: “Blessed are you among women”. Mary was redeemed by the grace of Christ, but in a special way, by anticipation this is what doctrine of the Immaculate Conception is all about. Mary herself proclaims gratefully, “For the Almighty has done great things for me; holy is his name.” Among those great things to which the Blessed Virgin is referring is her preservation from the stain of evil and sin The Immaculate Conception thus does not remove Mary from the number of the redeemed. We are not claiming that she was not in need of redemption. She was as much in need of redemption as anyone else. We claim for her that she was redeemed in a special way by the merits of Jesus. Rather, she is even more redeemed, most perfectly redeemed. She is for us an example of what the redemption of Jesus means, total discipleship where there is nothing of Satan’s reign. And all this is not because of her own merits, but because of Christ’s grace, because God chose her to be the mother of his Son. 07 Was Mary assumed into Heaven? This is what the Catholic Church believes: that Mary ever virgin at the end of her earthly life was assumed body and soul into heaven. It is also necessary to know that assumption is not ascension. Mary was assumed or taken up into heaven by God. She didn’t do it under her own power. But Christ ascended into heaven by his own power Even though there is no direct, explicit reference to the assumption of Mary in the Bible, there is some scriptural support for the concept of bodily assumption. We see both Enoch and Elijah, the righteous persons in the Old Testament were assumed into heaven (Heb. 11:5, 2 Kgs. 2:11). Also in Mt. 27:52-53 we see that after the resurrection of Jesus many righteous people rose from their tombs body and soul: “and the graves were opened and many bodies arose out of them, bodies of holy men gone to their rest: who, after his rising again, left their graves and went into the holy city:” The early resurrection of these saints anticipated the rising of those who die in faith, all of who will be assumed one day to receive their glorified bodies. The above cases in the Old and New Testaments prepare us for the Assumption of Mary, the most righteous person of the human race in God’s plan of salvation. We find this truth enshrined in the resurrection of Christ and in our own resurrection. If Christ is the “first fruits” of those who have died (1 Cor 15:20), Mary becomes for us the tangible fruit of Christ’s resurrection. She becomes the prototype of our own resurrection. In Assumption of Mary, we see our Christian hope, which testifies to the power of Jesus in redeeming us at the time of the resurrection of our body. In the Assumption of Mary, we see what God’s grace does to each of us at the end of our lives. In Mary, the disciple of Jesus, we see the full fruit of Christ’s redemption both at the beginning and at the end of her life. If the Ark of the Covenant in the Old Testament which contained the manna (bread from heaven), the stone tablets of the Ten Commandments (the Word of God), and the staff of Aaron (a symbol of Israel’s high priesthood) was given so much honour, how much more should Mary be kept from corruption, since she is the New Ark—who carried the real bread from heaven, the Word of God, and the High Priest of the New Covenant, Jesus Christ. After all, if Mary is immaculately conceived, then it would follow that she would not suffer corruption in the grave, which is a consequence of sin [Gen. 3:17, 19]. This is what St. Robert Bellarmine says: "Who could believe that the ark of holiness, the dwelling of God, the temple of the Holy Spirit [i.e., Mary], crumbled into dust? I shudder at the very thought that the virginal flesh of which God was conceived and born, which nourished him and carried him should have turned to ashes or been given as food to worms." 08 Did Mother Mary die? We believe that Mary being the mother of Jesus was assumed into heaven body and soul at the end of her life. But the question here is whether she was assumed into heaven before or after her death. Did Mary experience bodily death? When Pope Pius XII in 1950 defined the dogma of the Assumption of Mary with the words “The immaculate Mother of God, Mary, ever virgin, when the course of her earthly life was finished, was taken up body and soul into the glory of heaven.” ”The wording of the dogmatic teaching by Pius XII leaves the question unanswered. The text simply says: “when the course of her earthly life was finished….” The text does not say whether Mary died or did not die. The fact that Pius XII did not define that Our Lady died when he defined her bodily Assumption it has been taken by many to mean that she did not die. But the death of Mary is taken for granted by many writers both in eastern and western Christianity who speak of her Assumption, the earliest documents, e.g. the apocryphal “Transitus Mariae,” and later the feast of the Dormition (5th cent.) imply her death. In the preface of the Mass of the Assumption the Church prays ”Today the virgin Mother of God was taken up into heaven to be the beginning and the pattern of the Church in its perfection, and a sign of hope and comfort for your people on their pilgrim way. You would not allow decay to touch her body, for she had given birth to you Son, the Lord of all life, in the glory of the incarnation.” What “decay'' is being referred to in this prayer? The “decay” refers to the corruption of the body that takes place after death. And this decay Mary was not subjected to. And so the tradition both in east and west has leaned towards the belief that she did die prior to her assumption But some theologians feel that, since death is a consequence of sin, and that Mary was conceived immaculately, born without original sin and she was sinless she would have had not died. To this some feel that, since Jesus himself chose to die, wouldn’t it be fitting for his mother to have shared the same fate? The Mother is not superior to the Son who underwent death” Whether Mary died or not no official pronouncements have been made. The definition of the Assumption is silent on the question of her death. Pope Pius XII while giving the dogma of Assumption refrained from saying Mary died before her assumption even though in the document itself Pope Pius XII referred to writings of the early church that she died. The official position of the Church is that we are not sure whether she died or not but rather we focus and believe in the Assumption of Mary into heaven and celebrate this Solemnity with the hope that we too like her will be in heaven with the Lord after our death. 09 Why was 15th August selected to celebrate the feast of Assumption? The dogma on Assumption of Mary into heaven was declared after India's independence on 15th Augusut, 1947? The tradition of Assumption of Mary into heaven was already proclaimed as early as 749 by St. John Damascene. In 1568 Pope Pius V made the feast of the Assumption of Mary into heaven a holy day for the entire Church. In the early church the date of 15th August was celebrated as feast of Mary's dormition or "falling asleep". This feast which originated in the Byzantine Empire probably in the 5th century came into the Western Church but the term dormition was replaced by “Assumption”. Pope Pius XII defined the dogma of the Assumption of Blessed Virgin Mary into heaven as doctrine of faith in his Encyclical “Munificentissimus Deus” on 1 November 1950, but the belief in the Assumption of the Blessed Virgin Mary in heaven and the feast celebrated on 15th August goes back to early church and long before our country’s independence on 15th August 1947. Your Question Submit Thanks for submitting!

The Jubilee Year is a special year of grace and renewal in the Catholic Church, observed every 50 years or during extraordinary occasions. It is a time for repentance, reconciliation, and deepening one’s relationship with God. It is also a time to glorify God for his wonderful deeds in our lives. Jubilee Year Testimonies: Personal Experiences of God The Jubilee Year 2025, declared by the Holy Father, is a sacred time of grace, renewal, and reflection for the entire Catholic Church. Rooted in the biblical tradition of jubilation, this Holy Year is a profound opportunity for believers to celebrate God’s boundless mercy and deepen their spiritual journey. Under the theme “Pilgrims of Hope,” the Pope calls on the faithful to embrace the hope found in Christ and become its bearers in a world often overshadowed by fear and uncertainty. Through prayer, acts of mercy, and spiritual renewal, the Jubilee invites all to rediscover the transformative power of faith. A powerful way to share the hope we have in Jesus Christ is through testimonies—stories of faith that illuminate God’s work in our lives. During this sacred time, we are honored to highlight the spiritual journeys of priests and lay faithful, showcasing how God’s grace has guided and sustained them. These stories serve as beacons of inspiration, reminding us that every life touched by Christ becomes a testament to His love and mercy. By sharing these faith-filled accounts, we unite as a Church, spreading the hope of the Gospel to all corners of the world.

Discover powerful story of Greta Pillai from Muscat how she experienced guidance of the Holy Spirit in her life. Guided by the Holy Spirit: A Journey of Faith and Trust 🎉 Special Note: Today, we celebrate not just this incredible testimony of faith but also the birthday of Greta Pillai! Join us in wishing her a day filled with joy and blessings! 🎂 Facing Life’s Challenges Life has been a journey filled with ups and downs, with challenges that tested me in countless ways. At times, I felt lost and unsure of how to move forward. In those moments of uncertainty, I turned to the Lord in prayer—simple, heartfelt prayers asking the Holy Spirit to guide me. And the Lord answered, offering His help in ways I needed most. Daily Prayers for Grace My devotion to the Holy Spirit is strong and unwavering. I firmly believe the Lord has given us the Holy Spirit as our comforter and counselor. Each day, I pray for the grace to face life’s challenges, whether it’s physical pain, mental stress, or uncertainties about the future. Once I experienced a severe pain in my back, I turn to the Lord in prayer, asking for His help and if possible, healing. The healing did not come but he gave me grace to go through my daily activities. As God said to St. Paul: "My grace is sufficient for you, for my power is made perfect in weakness." (2 Corinthians 12:9) God Answers in Unexpected Ways I have witnessed the Holy Spirit answering my prayers in ways I never anticipated. His help often comes through people who cross my path, offering encouragement, kindness, and strength just when I need it most.I remember a day when I was paralyzed with fear as a stray dog barked at me. Unable to move, I prayed to the Holy Spirit for courage. Almost immediately, someone came by and helped me face the situation. In moments like these, I deeply feel God’s presence, reassuring me that I am never alone. God often speaks and come through others, reminding us we are never alone. Trusting God’s Perfect Timing Sometimes, the answers to my prayers don’t come right away. Yet, I have learned to wait patiently, trusting that Jesus will respond in His perfect time. And without fail, He always does. God’s timing is perfect—even when we cannot see it, He is working for our good. God is Everywhere I sense God’s presence in the beauty of nature—the rustling of leaves, the vibrant colors of a sunset, and the gentle breeze. These moments remind me of His incredible love and creative power. They fill me with gratitude and awe, deepening my awareness of His presence in every aspect of life. Gratitude and Encouragement I thank God for all He has done and continues to do in my life. I am deeply grateful to Jesus for sending the Holy Spirit as my constant guide and helper. To anyone reading this, I want to encourage you: have faith, pray, and trust in Jesus. Even in the hardest times, He is always there, working everything out for your good. Greta Pillai Holy Spirit Church, Ghala, Muscat, Oman Greta, Wishing you a very Happy Birthday! 🎉🎂 May this special day be filled with joy, love, and the peace of the Lord. As you celebrate another year of life, may you continue to feel His presence guiding and blessing you in every step you take. Your faith and trust in God inspire all who hear your story, and today, we thank Him for the gift of your life. May He grant you abundant blessings, good health, and strength for the journey ahead. "The Lord bless you and keep you; the Lord make His face shine upon you and be gracious to you." (Numbers 6:24-25) With prayers and best wishes, Fr. Vincent Barboza "When life feels overwhelming, prayer becomes the anchor that steadies the soul" "Every prayer is heard; every moment of waiting is part of His plan" Share your story If you are inspired by Greta Pillai's story, feel free to share your own story with us Email to us your story at: jy2025withvincent@gmail.com In this Jubilee Year let us share God's love and mercy by sharing our faith and vocation stories Leave a comment below to wish Greta Pillai a happy birthday and share how her testimony has inspired you! comments debug टिप्पणियां एक टिप्पणी लिखें एक टिप्पणी लिखें अपने विचार साझा करें टिप्पणी करने वाले पहले व्यक्ति बनें।