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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 Twentieth Sunday in Ordinary Times - Year C The Fire of True Discipleship Nineteenth Sunday in Ordinary Times - Year C Keep Your Lamp Burning Eighteen Sunday in Ordinary Times - Year CRich Fool Man What are you living for? Seventeen Sunday in Ordinary Times - Year C The apostles asked "Lord, teach us to pray". Do we also ask our Lord to teach us to pray? Sixteenth Sunday in Ordinary Times - Year C True friendship with God means walking with Him daily, sharing our hearts, listening to His voice, and letting Him be part of every moment as Abraham, Martha, Mary and Lazarus did in their lives. Fifteenth Sunday in Ordinary Times - Year C Who is my Neighbour? Instead of answering the question who he says how you can be a good Neighbour. Fourteenth Sunday in Ordinary Times - Year C Sent with peace, Called to Trust Saints Peter and Paul Saints Peter and Paul are the two great apostles of the early Church. Peter was the first Pope, chosen by Jesus, and Paul was the great missionary to the Gentiles. Though very different, both gave their lives for Christ and helped lay the foundation of the Church. Corpus Christi Christ has never stopped feeding His people — not just with bread, but with His very Body and Blood. The Most Holy Trinity - Year C Drawn Into the Life of the Trinity The Feast of Pentecost - Year C The Coming of the Holy Spirit and the Birth of the Church Ascension of the Lord He Ascended into Heaven… and We Are Sent Forth Sixth Sunday in Easter - Year C Jesus gives us peace that is beyond all understanding Fifth Sunday in Easter - Cycle C Love one another Fourth Sunday in Easter - Year C The Voice of the Good Shepherd Third Sunday in Easter - Year C The Chair may be empty, but the Church is alive. Even in the waiting, Christ leads. The mission continues. The Spirit moves. The Church is not on pause. 🙏🔥 Divine Mercy Sunday Even behind locked doors of fear and doubt, the Risen Jesus comes with one message: “Peace be with you.” His wounds are not signs of defeat, but fountains of mercy. Today, on Divine Mercy Sunday, we are reminded that no sin is greater than His love, and no doubt too big for His grace. Like Thomas, may we move from doubt to faith and echo, “My Lord and my God!” Jesus, I trust in You. Easter This Easter, discover how the Resurrection brings hope, healing, and purpose—even in a broken world. Jesus is alive, and He calls you by name. Good Friday Good Friday is the solemn day when Christians remember the crucifixion and death of Jesus Christ. It is a day of deep reflection on the suffering, sacrifice, and unconditional love of Jesus, who gave His life to save humanity from sin. Maundy Thursday On this sacred night, we remember Jesus’ final supper, His act of humble service, and His new commandment to love. From the table of the Eucharist to the basin of foot-washing, Jesus shows us what true love looks like—freely given, poured out, and lived in service. Show More

Watch our collection of inspiring and engaging videos that bring faith, hope, and positivity to life. Explore meaningful content designed to uplift your spirit and strengthen your journey of faith. Sunday Mass Video Sunday Mass Video वीडियो चलाए शेयर करें पूरा चैनल यह वीडियो फेसबुक ट्वीटर प्रिंटेरेस्ट टम्ब्लर लिंक कॉपी करें लिंक कॉपी कर लिया गया Search videos वीडियो खोजें... अभी चल रहा है Sunday Mass 25 May 2025 6th Sunday of Easter 50:48 वीडियो चलाए For new Youtube videos on the topics of Catholic Faith

Catholicism4Catholics is a series of talks designed to deepen the faith and understanding of Catholics by exploring essential Church teachings. Rooted in Scripture, Tradition, and the Magisterium, these sessions provide clear and insightful explanations on key doctrines, helping participants grow in their Catholic identity and confidently live out their faith. Catholicism4Catholics Catholicism4Catholics is a series of talks designed to deepen the faith and understanding of Catholics by exploring essential Church teachings. Rooted in Scripture, Tradition, and the Magisterium, these sessions provide clear and insightful explanations on key doctrines, helping participants grow in their Catholic identity and confidently live out their faith.

How should the Church prepare for the future? In a time of rising hostility and false accusations, this article suggest few steps how the Church can prepare spiritually, legally, and pastorally to face the future with courage, unity, and unwavering faith. Two nuns arrested under false charge: A wake-up call for the Church and the Nation The arrest of two innocent nuns in Chhattisgarh under false charges exposes the misuse of anti-conversion laws and rising mob intimidation. This article reflects on what it means for the Church and the nation, urging a united and courageous response. Do Catholics worship Saints? This article shows how the accusation against the Catholics lacks both biblical and rational basis Why do we pray to Saints? This article shows how praying to saints in heaven is biblical. Catholics believe that we are all part of the communion of saints. Is there a Purgatory and Why do we for Dead? Explore how believe in Purgatory is in harmony with the Scripture The Second Coming of Jesus This article explores the belief of Catholics that Jesus will come again. But when? The List of Churches and their founders The chart shows the Catholic Church was founded by Jesus Christ

Explore the Catholic teaching on Purgatory—what it is, its biblical foundation, and why it is a place of purification, not punishment. Learn how prayers for the souls in Purgatory reflect God’s mercy and the hope of eternal union with Him in Heaven IS THERE A PURGATORY AND WHY PRAY FOR THE DEAD? THE FUNDAMENTALIST OBJECTION To Fundamentalists Purgatory is another “invention” of the Catholic Church, for they claim that neither the word nor the doctrine is found in the pages of the Bible. Since the doctrine of Purgatory is biblically unfounded, it follows that the Catholic practice of praying for the dead is superstitious. THE CATHOLIC ANSWER The fundamentalist objection has two interrelated parts: (1) The first refers to doctrine: is there a Purgatory? are we to believe in a Purgatory? and (2) The second refers to practice: may we pray for the dead or is this superstition? does praying for the dead make sense? The second part depends of the first: if there is a Purgatory, then praying for the dead is perfectly reasonable. 1. THE TERM “PURGATORY” At the very outset we must question the fundamentalist objection, that “we cannot find the word ‘Purgatory’ anywhere in the Bible.” Just because a. term is not found in the Bible does not mean that we are to reject the truth conveyed by that term. For example, the terms “Trinity” and “Incarnation” and “Bible” are not found in the Bible, and yet fundamentalists most certainly hold the truths which these terms convey. We are not discussing here about “terms,” but about “truths.” It is true that the term “Purgatory” is not found in the Bible but was coined later on in the history of the Church. But this does not mean that the truth that the Catholic Church teaches when it uses the term “Purgatory” is not found in the Bible. As we shall see, the truth conveyed by the term is taught in the Bible. 2. THE NEW TESTAMENT EXPLICITLY SPEAKS OF TWO STATES: HEAVEN AND HELL The New Testament clearly and explicitly speaks of the states of Heaven and Hell, either of which is a person’s final destination after life on earth. (1) General Judgment: Heaven (eternal glory with God) or Hell (eternal torment without God) are the ultimate states of men and women after what is called the “general judgment.” The majority of references in the New Testament concern the general judgment which will take place at the end of the world with the glorious manifestation of Jesus Christ:. For example, consider these parables all in Matthew’s Gospel: the wheat and the weeds (13:24—30), the net with good and bad fish (13:47—50),’the marriage feast (22:1—14), the wicked servant (24:45—51), the ten bridesmaids (25:1—13), the talents (25:14—30), the sheep and the goats (25:31—46). (2) Particular Judgment: What about those who die before the end of the world? Do they have to wait in “suspended animation” until the general judgment? No. Because there is a judgment that comes immediately after death — this is called the “particular judgment.” Hence, according to Christian belief, reincarnation is surely excluded. * Lk 16:19—31 — The rich man and Lazarus were judged immediately after their death: one went to hell, the other to heaven. * Heb 9:27 — “It is appointed for men to die once, and after that comes judgment” (Heb 9:27). We are judged instantly and receive our reward, for good or ill. As a result of the particular judgement, we know at once what our final destiny will be : for Heaven or for Hell 3. THE NEW TESTAMENT IMPLICITLY SPEAKS OF A THIRD STATE: PURGATORY 3.1. Between the Particular and the General Judgments From what has been said above, after the particular judgment a person may go to Heaven, if he is completely fit for heaven, or to Hell, if he is completely unfit for Heaven. But what happens to those who are not completely fit for Heaven? It is here, between the particular and the general judgments, that the state of purgatory or purification becomes very necessary. Does the New Testament refer to this third” state? 3.2. Scriptural basis (1) Let us first consider two texts that are usually quoted in Church documents to speak of Purgatory. (a) 2.Maccabees 12:39—45 * This is the only scriptural passage to support — and that only indirectly — the doctrine of Purgatory; it refers to an intermediary state between blessedness and damnation. In the battle against the Syrian forces led by Gorgias, Judas Maccaheus found that, contrary to the prescriptions of the law (cf.Deut 7:25), some of the Jewish soldiers who had died in the battle had been wearing pagan amulets (vv.39-40). Concluding that their death was a divine punishment, Judas made a collection among the survivors in order to have expiatory sacrifices offered for the dead in Jerusalem, that they might be freed from their sins (vv.41—43a). The inspired author commends Judas’ action for it expressed both his faith in the resurrection (cf.2 Mac 12:43), and his conviction that the dead can be helped by the prayers and sacrifices of the living (cf.2 Mac 12:42— 44). The fallen soldiers are not damned since they expect the final resurrection (2 Mac 12:45), but they still stand in need of purification. ‘Therefore he made atonement for the dead, that they may be delivered from their sin.H This intermediary need for purification is substantially Purgatory. In conversing with fundamentalists, Catholics must recognize the weakness and the strength of this text in justifying Purgatory, - Weakness: Protestants and Fundamentalists refuse to admit the divine inspiration of 1-2 Maccabees, And so they reject the value of 2 Mac 12:39-45. - Strength: Even if we concede to the Protestants/Fundamentalists the non-inspired value of the text, the text still has a historical value, It reveals that in the 2nd century B.C. there had arisen in Judaism the practice of praying for the dead, and that this practice was accepted and praised. Thus the state of Purgatory is implicitly or indirectly believed in. This practice of praying for the dead and the implicit belief in was accepted and continued by the Christian Church. (b) 1 Cor 3:10-15 This is another text quoted in reference to Purgatory which has had a centuries-long tradition behind it. But today it is generally acknowledged that to derive the doctrine of Purgatory from this text is to arbitrarily distort Paul’s thought The entire context deals with the quality of the work of God’s ministers. In verse 13 we note that: * Paul is thinking only of the last day, not of any intermediary state beginning at death. * It is not the persons of the ministers that are to be purified, but their work that is to be tested. * Finally, the “fire” is not one of purification but rather one of discrimination; the fire will test the work of the ministers. Vatican II speaks of Purgatory in passing, but significantly. after a quick reference to 2Mac 12:39-45, passes over 1 Cor 3:10-15 in silence. But 1 Cor 3:10-15 reappears in the “Catechism of the Catholic Church.” (2) Other texts that indirectly refer to Purgatory (a) Mt 12:32 — When speaking of the unforgivable sin, Jesus said: “whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come” (Mt 12:32). Though Jesus does not say so expressly, it would appear that there are sins, not against the Holy Spirit, which can be forgiven in the next life. “As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age of come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come” (St.Gregory the Great, 540- 604). (b) Mt 5:26 — “Truly, I say to. you, you will never get out till you have paid the last penny.” This verse speaks Of expiation for sins committed. If this expiation is not fully satisfied in this life, then it will need to be in the next. (c) Rev 21:27 — “Nothing unclean shall enter it (the heavenly city).” Jesus says, “I tell you, on the day of judgment men will render account for every careless word they utter; for by your words, you will be justified, and by your words you will be condemned” (Mt 12:36-37). Who among us can expect to be so clean at the hour of death as to be able to go straight to heaven? Yes, through God’s mercy and the merits of Christ’s sacrifice, we must hope to die in the grace of God, repentant and forgiven of our sins; but how can we be sure of having expiated, with our repentance and acts of penance, for all our countless sins, even for our “idle” or “careless” words? God will not condemn us to hell for venial sins or slight faults (as our “idle” or “careless” words), but since “nothing unclean shall enter heaven,” there should be necessarily a place or state of “purification” (Purgatory) before going to heaven. (3) Scriptural silence regarding praying for the dead (a) The Scriptures are silent with regard to the practice of praying for the dead. But remember the general principle: just because some truth or practice is not explicitly mentioned in the Bible does not mean that it was not part of the Church’s belief and life. (b) There are the several occasions when we would have expected the mention of such a practice but it is passed over in silence. Not surprisingly. * InActs 12:1—5 James is put to death by Herod and Peter is imprisoned: the community prays for Peter who is alive, but not for James who is dead. There-was no need to pray for James, because he was a martyr and so was with God in glory. * In 1 Thes 4:13—18 Paul is trying to console his Christians who grieve over the death of their loved ones, but there is not a word about praying for them. The ‘context is about their being present at the second coming of Jesus, not about their present state after death. Hence, the silence is understandable. * Heb 12:1 follows ch.11. which speaks of the heroes of faith; they are with God. Hence, there is no need to pray for them. * Heb 13:7 exhorts the readers to follow the example of their leaders. There is no reason to suppose that the leaders were dead; the whole context of ch.13 concerns the living. Hence, the question of praying for them does not arise. The scriptural silence does not allow us to conclude one way or the other: either that the first century Church rejected or accepted the practice of praying for the dead. (4) The following texts are not anti-Purgatory The texts quoted by Fundamentalists do not prove anything against Purgatory. (a) “It is better to be with Christ” (Phil 1:23) “at home with the Lord” (2 Cor 5:8). Certainly! That is why the souls in Purgatory are longing ardently to be in heaven, as soon as they are purified. (b) Jn 5:24 gives us the word of Christ: ‘He who hears my word and believes him who sent me has eternal life.” Very true. That is why the souls in Purgatory, who are believers, are sure to go to heaven after their purification. (c) “Blessed are the dead who die in the Lord ... they may rest from their labors” (Rev 14:13) refer clearly to those who die “in the Lord”, i.e. in God’s (sanctifying) grace, because they are sure of going to heaven, either immediately as the baptized infants or the martyrs, or after their purification in Purgatory; and so, in heaven they will surely “rest from their labors.” 4. CHURCH TRADITION The scriptural testimony regarding Purgatory is admittedly meagre. Nevertheless, this tiny scriptural seed gradually developed into the doctrine of Purgatory from the 2nd century onwards. Fundamentalists are fond of saying that the Catholic Church “invented” the doctrine of Purgatory, but they have trouble saying just when. Most professional anti-Catholics seem to place the blame on Pope Gregory the Great (A.D. 590-604). But belief in the doctrine of Purgatory and the practice of praying for the dead existed since the earliest period of the Church. (1) The first three centuries: (a) By the end of the 2nd century the Church began to pray not only TO the departed as to powerful intercessors before God, but also FOR the dead, for the Church is conscious that the efficacy of prayer transcends not only the barrier of space but also of time. From then on there are innumerable cases of the Church’s supplication to God for the departed, especially within the eucharistic celebration - precisely in keeping with the spirit of 2 Mac 12. (b) The graffiti in the catacombs attest that the earliest Christians during the persecutions of the first three centuries, prayed for their dead. Indeed, some of the earliest non-inspired Christian writings, such as the “Act of Paul and Tecla” (2nd.c), refer to the Christian custom of praying for the dead, Such prayers would have been made only if Christians believed in purgatory, even if they did not use that name for it. (2) The fourth century: It is within this general, all-embracing atmosphere of praying for the dead that the explicit doctrine of Purgatory emerged. (a)In the Church of the West, we have the witness of St.Augustine (354-430). He wrote that the final purification does not affect all men (Civitas Dei, 20.26,1); it takes place immediately after death (Civitas Dei 21.13); purgatorial fire is probably metaphorical or symbolic, not real (Civitas Dei 21.4). We also recall that, in the 4th century, St.Monica, the mother of Augustine, asked her son to remember her soul in his Masses. This would have made no sense if she thought her soul could not be helped by prayers, if she thought there was no possibility of being somewhere other than heaven or hell. (b) In the Church of the East, we have this moving testimony of St.John Chrysostom (between 344—406): “If it is a sinner that died, even then we should rejoice, for his sins have come to an end ... and as far as possible we should try to help him, not with our tears, but with our prayers, with our supplications ... and sacrificial offerings. For all these things have not been thought out with temerity. Nor we remember uselessly in the eucharistic mysteries those who have departed . . . These are not theatrical performance by any means: they are ordained by the Holy Spirit. Let us therefore help them and make their commemoration ... For w are all one body ... And it may well happen that with our prayers and offerings we shall obtain for them the total remission of their sins . .. Why do you mourn for them? Why do you weep and lament?” (John Chrysostom,”In Cor.Hom.” 41,4f: Patrologia Graeca 61,361). The Church, in the West and in the East, conscious of the close bonds of union that knits its members into one body, into one “communion of saints,” prays for the living, prays to the dead, and prays for the dead. Thus, though the present practice of praying for the dead may not have direct and explicit New Testament basis, it is nevertheless a legitimate post—biblical development in harmony with Scripture. (3) Why no contrary views? Early Church history teaches that Christians in the first centuries were prepared, quite literally, to take up arms, if anyone proposed a doctrine that was not believed by their ancestors. If the doctrine of purgatory was “invented” by the clergy, why has ecclesiastical history recorded no protest? There are no such protests by “true believers” in the postapostolic years complaining that purgatory was a novel doctrine. Christians must have understood that the oral teaching of the apostles, what Catholics call Tradition, and the Bible not only did not contracdict the doctrine but endorsed it. (4) Development of two understandings of the nature of Purgatory Given the scriptural silence with regard to the very existence of Purgatory, let alone its nature, it is not surprising that two different yet complementary understandings of the nature of Purgatory should have developed, in the Ea5t and in the West, both legitimate, but both also partial and one-sided, if taken in isolation. (a) The West: Juridicial understanding (based on God’s Justice) The western understanding of Purgatory, following Peter Lombard, made a distinction between sin proper and the punishment (satisfaction and expiation) for sin. * Even when sin itself has been forgiven, there is the punishment for sin that must be undergone in order that the requirements of justice be fulfilled (e.g. the penalty in civil or criminal cases). Man must atone for his sin, for this is strictly demanded by divine justice. * Thus, God is presented as a stern judge who demands satisfaction from sinful men, either in this life or in the next. The western understanding of Purgatory is therefore juridical, centred both on the serious reality of man’s sin and on the strict demands of God’s justice. Man must simply pay for his past sinful deeds. He does this in Purgatory. (b) The East: Mystical understanding (based on God’s Love) The eastern understanding did not make a distinction between sin proper and punishment for sin. The focus was not so much on sin as on the person of the sinner; not so much on God’s justice as on God’s love. * The sanctity of God will not stand for the slightest stain of sin that adheres to a person. For only the pure can enter into full communion with God. * Purgatory is conceived as a process of purification and maturation. Purgatory is the final stage of spiritual growth, the moment when man reaches a state of maturation and perfection that he had not achieved in life. It is the final cleansing of a man before his eventual union with God. This conception of Purgatory is far less juridical than that of the West; it is more internal, more spiritual and mystical. Concluding observations: (a) The Western and the Eastern understandings of Purgatory, though different, are legitimate. They agree on two important features regarding the doctrine of purgatory: * Both are sober in their conception of the nature of Purgatory. * Both insist on the usefulness of prayers for the dead. (b) Both features — expiation and purification — have been accepted into the official teaching of the Church. (c) Our understanding of Purgatory has been shaped more by the Western understanding than by the Eastern understanding. (d) It would appear that the Eastern approach agrees better with the biblical mentality and is likely to be more appealing to modern man than the somewhat harsh Western approach. 5. CHURCH TEACHING (1) The Council of Florence (1439) In its Decree for the Greeks (DS:13O4), this Council tried to strike a careful balance between the Western concept of satisfaction and expiation (juridical) and the Eastern emphasis on purification (mystical).. Out of consideration for the Orientals, the Council deliberately omitted all mention of purgatorial fire, and instead spoke of “purgatorial sufferings.” Further, there is no mention of purgatory as a place. [Earlier, the same teaching was given by the Second Council of Lyons in 1274, DS:856]. (2) The Council of Trent (1563) In 1524 Martin Luther rejected the practice of praying for the dead and the doctrine of Purgatory, and in the following years he was followed by the other Reformers. In response to the position of the Reformers, the Council of Trent, in its “Decree on Purgatory” issued in its 25th Session (1563), declared: “The Catholic Church, instructed by the Holy Spirit and in accordance with sacred Scripture and the ancient Tradition of the Fathers, has taught in the holy Councils and most recently in this ecumenical Council * that there is a purgatory, and * that the souls detained there are helped by the acts of intercession (suffragia) of the faithful and especially by the acceptable sacrifice of the altar. Therefore this holy Council commands the bishops to strive diligently that the sound doctrine of purgatory, handed down by the holy Fathers and the sacred Councils, be believed by the faithful and that it be adhered to, taught and preached everywhere. But * let the more difficult and subtle questions which do not make for edification and, for the most part, are not conducive to an increase of piety (cf.1 Tim 1:4), be excluded from the popular sermons to uneducated people. * Likewise they should not permit opinions that are doubtful and tainted with error to be spread and exposed. * As for those things that belong to the realm of curiosity superstition, or smack of dishonourable gain, they should forbid them as scandalous and injurious to the faithful” (ND,no.2310,pg,627). This statement is notable for its sobriety. Though disciplinary rather than doctrinal in nature, it teaches the existence of Purgatory and the usefulness of praying for the dead, as belonging to the Catholic faith; but it remains silent as regards the nature of purgatory. (3) The Second Vatican Council (1964) We find the same sobriety in this Council’s teaching: * “In full consciousness of this communion of the whole Mystical Body of Jesus Christ, the Church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great respect the memory of the dead (cf. a great many inscriptions in the catacombs of Rome); and ‘because it is a holy and a wholesome thought to pray for the dead that they may be loosed from their sins’ (2 Mac 12:46), she offers her suffrages for them” (Dogmatic Constitution on the Church: no . 50 .1) * “This sacred council accepts loyally the venerable faith of our ancestors in the living communion which exists between us and our brothers who are in the glory of heaven or who are yet being purified after their death . . .“ (no.51.1). (4) The Catechism of the Catholic Church (1992) Notable is the title given to this section in the Catechism: “The Final Purification, or Purgatory.” The Catechism chose to speak of Purgatory in terms of purification. 1030: “All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.” 1031: “The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith in Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire (1 Cor 3:15; 1 Pet 1:7)” 1032: “This teaching also based on the practice of prayer for the dead, already mentioned in Sacred Scripture. ‘Therefore (Judas Maccabeus) made atonement for the dead, that they might be delivered from their sin.’ From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences and works of penance undertaken on behalf of the dead. ‘Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer ur prayers for them.’ (St.John Chrysostom).” 6. UNDERSTANDING “PURGATORY” (1) A state of final purification and maturation (a) Faith in Jesus Christ brings us eternal life (Jn 3:16). Eternal life is communion with God - the Father through the Son in the Holy Spirit - and communion with the Mystical Body of Christ (the Church). Through faith we already begin to live this communion with God in his Church in this life. But this communion is never perfect. Ours is a continual struggle (cf.Gal 5:16—26) between life in “the flesh” (a self-centred existence) and life in “the Spirit” (a God-centred existence). We sin; we repent; we continually stand in need of purification; through this purification we grow/mature into the fullness of Christ. Throughout our life on earth our encounters with God are so many purifying and maturing experiences. The moment of our death is the final of such encounters. (b) Purification at death is necessary because nothing impure and unholy can enter into the heavenly Jerusalem (cf.Rev 21:27), can come into the presence of the thrice holy God (cf,Is 6:3-5), can share in the glory of God (cf.Ezek 1:28; 3:23). Throughout our life we have been involved in the process of purification and maturation, and when death finds us this process is not complete. Purgatory is best understood as a process by which we are purged of our residual selfishness so that we can really become one with the God who is totally oriented to others, i.e. the self-giving God. Purgatory is the final purifying and maturing encounter with the glorified Christ at the moment of our death. This truth is expressed through the doctrine on Purgatory. (2) Purification involves pain and suffering (a) The Bible often witnesses to this truth: that the nearness of God is both consoling and frightening, it can produce simultaneously bliss and awe, love and fear, attraction and reverential withdrawal. God is often spoken of in terms of “fire” in whose presence there is both joy and suffering: * In the Old Testament: Moses (Ex 3:6); Elijah (1 Kgs 19:13); Daniel (Dan 7:9—10; 8:17—18); Ezekiel (Ezek 3:5). * In the New Testament: The disciples at the transfiguration of Jesus (Mt 17:2,6); the visionary on the island of Patmos (Rev 1:12—17). “Fire” is a good pictorial representation of the sort of encounter we shall have with the risen Lord at death. The “being of light” will appear before us in full splendour, loving and majestic, to confront us with our past life as judge and at the same time to burn away all the engrained egoism and selfishness that still clings to us. We shall thereby be purified, not only from all our sins, but also from our inner sinfulness, from that humiliating drag to sin, the pull of the flesh, all our earth—bound tendencies that will finally be burnt away. And in the process we shall grow, we shall finally attain “the stature of the fullness of Christ” (Eph 4:13). We shall be enveloped in the light radiating from th majestic risen Christ, and our last attachment to sin shall vanish like the morning mist vanishes 1n the splendour of the rising sun. All crises of growth are painful, and, our very last crisis will be no.exception. All of us are covered by thick layers of egotism and self-centredness that prevent the fire of God’s love, lying beneath, to break through, This final break-through of God’s purifying and perfecting love is achieved at the cost of acute suffering and pain. The kind of suffering associated with Purgatory, therefore, is not suffering inflicted upon us from the outside as a punishment for sin, (as in the Western understanding), but the intrinsic pain that we all feel when we are asked to surrender our ego-centred self so that the God-centred loving self may take its place. It is part of the process by which are called to die and rise with Christ. (b) The intensity of the purification has been traditionally expressed through two concepts, which need to be rightly understood. 1. The “fire” of Purgatory: Following what has been said above, this “fire” is not to be understood literally. It is rather a symbolic way of speaking of the painful nature of the purifying encounter with the glorified Christ at the moment of death. This purifying encounter is like coming from out of the darkness into the brightness of the light of the. sun, into the light of the glorified Christ, The rays of the sun can be soothing as well as scorching; they can bring joy or produce pain, depending both on the strength of the sun and on the subjective constitution of the receiver, 2. The “duration” of Purgatory: The duration of the pains of purgatory is another symbolic way of speaking of the degree of intensity of suffering in each person’s purifying moment of death. How long does this process of purification and maturation last? We must remember that this takes place outside time as we know it. With death we pass outside time as we normally conceive it and consequently our quantitative concept of duration cannot be applied to the after-life. We cannot understand duration in terms of days and months and years. Symbolically, then, a “long” purgatory would mean very intense suffering, and a “short’ purgatory would signify a lesser degree of purifying suffering. (3) Need to purify our understanding of Purgatory Purgatory is not so much a place as a purifying and maturing encounter. In the imagery of the past, since medieval times, Purgatory was presented as a place similar to a torture chamber, a concentration camp, or a dentist’s room. For all practical purposes, Purgatory was Hell without its everlasting aspect (cf.Dante’s “Divine Comedy”). Purgatory as a place of torture, with fire, flames, concrete and measurable duration, etc. is passed over in silence in the Church’s official teaching (See point 5 above). All further questions like the nature of purgatorial fire, its comparison with hell—fire, the manner it affects man, can be dismissed off as idle and superfluous. This is the popular domain in which imagination has in the past run riot, an area where a much greater sobriety is called for. Unfortunately the prudent sobriety of the official Church with regard to the doctrine of purgatory has not always been imitated by preachers and catechists who have not hesitated to supplement this cautious reserve of the Magisterium of the Church with colourful and wild figments of their imagination. A restrained use of images may prove moderately useful but when an unbridled imagination “turns purgatory into a gigantic torture chamber, a cosmic concentration camp, in which hapless creatures are punished to an accompaniment of shrieks and groans, then we must affirm that it has overstepped the mark of what can be considered as legitimate and fallen into grotesque ingenuineness at the very least” (Boros, 1965:134) 7. ARE PRAYERS FOR THE DEAD STILL MEANINGFUL? Why should we pray for the dead? If purgatory is reduced to a personal purifying encounter with Christ at the moment of death, and if, on the other hand, this purification takes place outside time as we normally conceive it, it would seem that prayers for the departed, addressed to God hours, days, and even years after their actual death, are perfectly useless, for by that time the departed have already completed their instantaneous purifying process. In other words, the prayers come too late. Does it make any sense to offer Masses for the dead one month or one year after their departure? It does make sense for the following two reasons. (1) The Communion of Saints In a previous paper [“Praying to the Saints”] we have already recognized that the biblical doctrines of “Communion of Saints,” the “Mystical Body of Christ” and Christ’s triumph over death justify our praying for those believers who are still with us in this life (the saints on earth), and our praying to those who are with God in glory (the saints in heaven). The same three biblical doctrines justify our praying for those believers who are in the state of Purgatory. What a consoling truth, to know that by the “communion of the saints” we are still united with our dear departed ones. During their life with us on earth they were supported by the prayers and the sacraments of the Church. Death has not ruptured our communion with them. To pray for the dead, especially through the Eucharist, expresses this continuing communion, solidarity and life in Jesus Christ, whether one does so yesterday, today, or tomorrow. We can pray for the dead for wrong reasons. These wrong reasons are based on a false understanding of: (a) God: namely, a God who cruelly punishes people in a place called Purgatory. Therefore, we hope with our prayers to appease this God, to cool his anger, that he may look upon our dear dead with mercy, and that he may release them from Purgatory. (b) Purgatory: a purgatory that is conceived as an immense torture-chamber. Therefore, our love for our dear dead impels us to pray for them so that they can be released as soon as possible from the horrible torture they are undergoing. Rather, we pray for the dead: 1. to express our communion with and love for them which crosses the boundary of death; 2. to express our confidence and trust in the love of God for our beloved dead which purifies them and draws them into communion with him for ever; 3. to express äür own desire to recommit ourselves to God in Jesus Christ, to be faithful to him till death, so that we shall all be united in the one communion of saints. (2) The Eternal Now of God We are tempted to project our own human condition into the afterlife and consequently to imagine that the afterlife is also affected by time. We are unable to imagine a mode of existence which is not measured in terms of time. God lives in an eternal, timeless Now. For him there is no succession of time, no difference between yesterday and tomorrow (cf.2 Pet 3:8). So does the glorified Christ. With death, a person enters into a realm that is beyond time, and his final purification takes place in the presence of the glorified Christ who is timeless. For God it matters little if our prayers for the departed are offered as the person is about to die, or is actually dying, or has already been dead for some time, for in all three cases the prayers are gathered up into the ever-present Now of God. It therefore makes no difference when they are offered, for from the viewpoint of God they are always seen as present. God’s foreknowledge sees them as present and thus they exercise a mysterious, yet real and efficacious influence in the dying man’s purgatorial process. (3) Conclusion: Here the intuition of the Church is perfectly correct, for both in the East and in the West, she has firmly believed that the dead do benefit from the prayers of the living. We pray daily in the Eucharist: “Remember our brothers and sisters who have gore to their rest in the hope of rising again; bring them and all the departed into the light of your presence” (Second Eucharistic Prayer). It might be wiser not to try to go beyond these sober, general statements, For just as God has revealed and the Church has constantly taught the usefulness of these prayers for the faithful departed, so also both God and the Church have kept silent about the concrete manner in which these prayers affect the person of the deceased and we might as well imitate this sobriety and respect the mystery. Any attempt to go beyond this would amount to fruitless speculation at the service of unchristian curiosity.

This Easter, discover how the Resurrection brings hope, healing, and purpose—even in a broken world. Jesus is alive, and He calls us to be his witnesses of his Resurrection. He Is Risen! Alleluia! Christ is risen! He is risen indeed! Alleluia! There are moments in life that change everything in an instant. Easter morning is one of those moments. But John’s Gospel doesn't begin Easter with trumpets or angel choruses. It begins in the shadows. It begins "while it was still dark." And maybe that’s where Easter meets many of us today—in the dark. In the quiet spaces of grief, confusion, or searching. In moments when we’re not sure what comes next. 1. Mary Magdalene: Grief That Moves Toward Love Mary Magdalene comes to the tomb not expecting resurrection, but to grieve. She loved Jesus. And like any of us who have loved and lost, she shows up. Not to celebrate, but to mourn. And yet, even in grief, she moves toward Him. Sometimes, all we can do is show up. Even when faith feels weak. Even when answers seem far away. But Easter begins when love draws near—even in the dark. 2. The Empty Tomb: A Question, Not Yet an Answer Mary sees the stone rolled away and assumes the worst: "They have taken the Lord." She runs to Peter and the beloved disciple. They come running too. The beloved disciple arrives first but waits. Peter enters. They see the burial cloths. The body is gone. There’s no risen Jesus yet. No voices from heaven. Just an empty space. And yet, something begins to stir. John tells us: “He saw and believed.” He didn't understand it all—but something in that empty tomb whispered, this is not the end. Sometimes, faith begins not with clarity, but with curiosity. Not with all the answers, but with the courage to look again. 3. Faith That Rises Quietly Notice how gentle this resurrection is. There’s no thunder. No dramatic signs. Just a stone rolled away. Grave cloths folded with care. A silent absence that speaks volumes. Easter tells us that God doesn’t always shout to get our attention. Sometimes, He simply steps out of the tomb and waits for us to come looking. 4. We Are Easter People So what does this mean for us? It means we don’t need to have it all figured out to believe. It means that in the middle of our confusion, God is already at work. It means we can run toward the mystery—even if we don’t understand it yet. The Resurrection tells us: No stone is too heavy for God to move. No night is too dark for His light to shine. And no heart is too broken for love to rise again. Conclusion: Step Into the Empty Tomb Dear friends, Easter is not just about what happened then. It’s about what is still happening—now. Jesus is alive. And He is calling us, like He called Mary, Peter, and John, into the mystery of faith. So this morning, let us step into the empty tomb. Let us look again. Let us believe—not because we have all the answers, but because we’ve encountered the One who is greater than death. He is risen! He is truly risen! Alleluia! Watch The Resurrection: It's Meaning for Today's World

Good Friday is the solemn day when Christians remember the crucifixion and death of Jesus Christ. It is a day of deep reflection on the suffering, sacrifice, and unconditional love of Jesus, who gave His life to save humanity from sin. The Cross: God’s Silence, Our Salvation Today, we stand at the foot of the Cross. Not as spectators of an execution… but as witnesses to a love story. A love so vast, so unexplainable, so relentless—that it chose a Cross over comfort, nails over negotiations, thorns over thrones. On Good Friday, the Church does not offer us a celebration. No alleluias. No sacraments. Not even a Mass. We gather in silence, in sorrow, and in awe. Because today, Love bled. Let us journey into that moment. 1. The Silence of God At Calvary, Jesus cries out: “My God, my God, why have You forsaken me?” These are not just His words—they are ours, too. Every time we’ve felt abandoned, misunderstood, betrayed… Jesus speaks our pain. But here's the mystery: Even in that silence, the Father had not turned away. It felt like abandonment, but it was accompaniment at the deepest level. Sometimes, love is silent—not absent. So if you're carrying your own cross, and heaven seems quiet… remember: God’s silence is never God’s absence. 2. The Power of the Cross On the Cross, Jesus didn’t just suffer—He conquered. Conquered sin, shame, and death—not with swords or armies, but with sacrifice. He was mocked as a king, but crowned with thorns. He was stripped of His clothes, yet clothed us in righteousness. He thirsted… so we would never thirst again. The Cross is not just a symbol of suffering—it is a throne of victory. What looked like defeat was actually deliverance. 3. What Does This Mean For Us? The Cross demands a response. Jesus didn’t die so we could be “decent people.” He died so we could be redeemed people. This love calls us not just to admiration, but to imitation. We must carry our crosses. Not grudgingly, but trustingly. We must forgive as we have been forgiven. We must love—not when it's easy—but especially when it’s hard. Because on this Friday that we call Good, God turned the worst of human cruelty into the best of divine mercy. Final Reflection: In the ancient Church, they used to say, “The blood of Christ is more precious than the entire universe.” Today, that blood speaks. It doesn’t shout—it whispers: “You are worth dying for.” So let us leave this church not just moved, but marked—by the Cross. Let it shape our choices, our relationships, our purpose. And let us wait with hope… because Sunday is coming. Watch my video "Good Friday: The Greatest Sacrifice of Jesus, the Lamb of God"

Individual Christian may face difficulties in doing their offical work as some of the authorities refused to accept the church issued marriage certificate if it not attested by the Marriage Registrar. Why Church-Issued Marriage Certificates Need Registrar Attestation? A marriage is a sacred and joyous occasion, and for many couples, the Church-issued marriage certificate is a cherished symbol of their union. However, in practical terms, this certificate often falls short when it comes to legal recognition. Many individuals face challenges and delays in completing official tasks because certain authorities and institutions do not accept Church-issued marriage certificates as valid legal documents. This can lead to complications in areas such as visa applications, legal disputes, and financial transactions. To avoid such issues, it is essential to have your Church-issued marriage certificate attested by the Registrar, ensuring it is recognized under civil law. What is Registrar Attestation? Registrar attestation is the process of legally validating a Church-issued marriage certificate by having it recognized and endorsed by a civil authority. This ensures that the certificate complies with the legal requirements of the government and is accepted as a legal document for official purposes. Why is Registrar Attestation Necessary? While a Church-issued marriage certificate is an important document within the religious context, it is not considered a legal document by itself in many situations. Here are the main reasons why attestation is required: Legal Recognition of Marriage: Registrar attestation serves as proof that your marriage is legally recognized under civil law. Without this validation, the marriage might not be acknowledged by government authorities. Visa and Immigration Applications: Many countries require a government-validated marriage certificate when applying for spousal visas, permanent residency, or immigration. A Church-issued certificate alone may not suffice for these applications. Official Documentation: For updating marital status on official records such as passports, Aadhaar cards, or driving licenses, an attested marriage certificate is mandatory. Financial and Legal Transactions: Banks and financial institutions often demand a legally recognized marriage certificate for processes such as opening joint accounts, applying for loans, or claiming spousal benefits. Legal Disputes and Claims: In cases of inheritance, property disputes, or alimony claims, courts require an attested marriage certificate as a valid legal document. Conclusion While the Church-issued marriage certificate holds profound spiritual value, obtaining Registrar attestation is crucial for ensuring its acceptance in legal and official matters. Whether you are planning to travel abroad, update personal records, or handle financial and legal transactions, an attested marriage certificate is a vital document. Taking the time to complete this process will save you from potential complications and ensure that your marriage is recognized both spiritually and legally.

"From Sinfulness to Mission - A Call from God" is a call to trust in Jesus even though when we feel unworthy. Based on Luke 5:1-11, this sermon invites us to step out in faith, embrace our mission, and follow Christ wholeheartedly. From Sinfulness to Mission - The Call of God Introduction Have you ever had a moment where you felt completely unworthy, yet somehow, you were chosen for something great? Maybe it was a responsibility at work, a family role, or even a deep sense that God was calling you to something beyond your comfort zone. Today’s readings show us three such moments—Isaiah, Paul, and Peter—all encountering God’s call, feeling unworthy, and yet being transformed into His messengers. 1. The Call Begins with God, Not Us In each of today’s readings, who takes the first step? It is God. Isaiah sees a vision of the Lord in all His majesty. Paul recalls how Christ appeared to him despite his past as a persecutor. Peter is simply fishing when Jesus steps into his boat. This is an important reminder: God’s call is not about our qualifications but about His initiative . We do not “apply” to be His disciples; we are chosen. And often, when we feel least prepared, that’s when God steps in and says, “You—yes, you—follow Me.” 2. A True Encounter with God Leads to Awareness of Sinfulness Isaiah, Paul, and Peter have the same reaction when they realize they are in the presence of the Holy: Isaiah cries, “Woe is me! I am a man of unclean lips!” Paul acknowledges, “I am the least of the apostles, unworthy to be called an apostle.” Peter falls at Jesus' knees and says, “Depart from me, Lord, for I am a sinful man!” This is what happens when we truly encounter God—His light exposes our darkness. But here’s the beauty: God does not reveal our sinfulness to condemn us but to purify and prepare us for His mission. 3. Grace Transforms, Not Just Forgives God’s response to each of these men is not rejection but transformation: The angel purifies Isaiah’s lips with a burning coal, preparing him to proclaim God's word. Paul, despite his violent past, becomes the greatest missionary of the Church. Peter, though overwhelmed by his own unworthiness, hears Jesus’ words: “Do not be afraid. From now on, you will be catching people.” Jesus never calls perfect people; He perfects those He calls. If we wait until we are "holy enough" to serve, we will never begin. Instead, like Peter, we must step out of the boat in faith. 4. Saying ‘Yes’ Leads to a Mission Greater Than Ourselves Each of these men, once they encountered God, responded : Isaiah : “Here I am, Lord; send me.” Paul: “By the grace of God, I am what I am, and His grace toward me has not been in vain.” Peter and the disciples: “They left everything and followed Him.” True discipleship is not about standing in awe of God from a distance; it is about going where He sends us. It requires leaving behind what we think is "safe"—our comfort zones, our fears, our excuses—and embracing the unknown with faith. Conclusion: From Sinfulness to Mission The message today is simple: God calls us—not because we are worthy, but because He chooses us. A true encounter with God makes us aware of our weaknesses—but His grace is greater. Saying ‘yes’ transforms us from sinners to missionaries. So, if you have ever felt unworthy of God’s call, remember: you are in good company! Isaiah, Paul, and Peter all felt the same. And yet, because they said yes, the world was never the same. The same invitation is given to us today. How will you respond?

Pope Francis’ Voice Heard in St. Peter’s Square: A Message of Gratitude On the evening of Thursday, March 6, at the start of the Rosary prayer in St. Peter’s Square around 9 p.m., the voice of Pope Francis was broadcast to those gathered. Speaking with a noticeably weakened voice, the Holy Father expressed his heartfelt gratitude for the prayers offered for his health. “I thank you from the bottom of my heart for your prayers for my health. From the Square, I accompany you from here. May God bless you and the Virgin protect you. Thank you,” the Pope said. His words, despite his ongoing health struggles, served as a touching moment of connection with the faithful, reaffirming his spiritual presence even from the hospital. In an update on March 5, the Vatican confirmed that the Pope has not experienced any new episodes of respiratory distress and continues to follow his prescribed treatment plan. Throughout the day, he received high-flow oxygen therapy, with doctors set to resume non-invasive mechanical ventilation overnight. His respiratory and motor physiotherapy sessions have also been increased, indicating continued efforts to aid his recovery. Despite these improvements, Vatican officials remain cautious, emphasizing that his prognosis is still uncertain due to the complexity of his condition. With the beginning of Lent marked by Ash Wednesday, Pope Francis was unable to preside over the ceremony in Rome as planned. However, he participated in a private blessing of the ashes from his apartment on the 10th floor of the hospital. A celebrant imposed the ashes on him, after which he received the Eucharist. Despite ongoing medical treatment, the Pope has remained engaged with his duties, dedicating time to work following the blessing. According to the Vatican, his pneumonia is progressing as expected under treatment, and he has not experienced any seizures in the past two days—an encouraging sign. However, doctors stress that a full evaluation of his recovery will take more time. While the Pope’s condition is improving, the Vatican continues to monitor him closely as he undergoes treatment.

Discover the importance of confession in the Catholic faith. Learn about its purpose, spiritual benefits, and how it brings reconciliation, forgiveness, and peace with God WHAT IS RECONCILIATION (CONFESSION)? Confession is a sacrament instituted by Jesus Christ in His love and mercy to offer sinners forgiveness for offenses committed against God. At the same time, sinners reconcile with the Church, because it is also wounded by our sins. Also known as Confession or Penance, the sacrament of Reconciliation is seen as an opportunity for renewal and can be done as often as needed. Some Catholics participate weekly before receiving the Eucharist , whereas others may seek the sacrament only during the penitential seasons of Lent or Advent . Reconciliation is a means of obtaining pardon from God for sins for which the sinner is truly remorseful and brings the sinner back into communion with God and the Church. The sacrament is an opportunity for self-reflection and requires that the person take full responsibility for his or her sins, both those in thought and in action. During the rite, sins are recounted privately to a priest, who is seen as a healer aiding the process, and the priest commonly assigns acts of penance, such as specific prayers or acts of restitution, to complete in the following days. A prayer of contrition is offered at the end of the confession, and the newly absolved Catholic is urged to refrain from repeating those sins.

In the Mass, during Communion Rite we recite "Lamb of God"four times. Why this title used for Jesus during the Mass? In this article you will read some of the reasons for using this title for Jesus. JESUS, THE LAMB OF GOD IN THE MASS At every Mass during the Communion Rite, we say three times, "Lamb of God, who takes away the sin of the world." And then again the Priest raises the eucharistic species and says aloud: ‘’Behold the Lamb of God; behold him who takes away the sins of the world.’’ In less than a minute, we say four times, "Lamb of God.” Why is this title "Lamb of God" important enough to be mentioned here in the Communion Rite of the Mass? It is for two reasons: 1) The Eucharist is a meal, but it is also a sacrifice of the Lamb, who is Jesus Christ, and 2) The title "Lamb of God" has the connotation of sacrifice from the Old Testament. 1) Eucharist as both a Meal and a Sacrifice The Eucharist is both a meal and the sacrifice of Jesus. It is to emphasise the sacrificial and salvific dimension of the Eucharist. The sacrificed body of Jesus Christ, the lamb sacrificed for our sins, is given to us as nourishment in the Eucharist. It combines the Eucharistic meal and sacrifice dimensions. In this way, Jesus Christ makes of Himself a sacrificed body to be eaten in the Eucharist. 2. The significance of the title 'Lamb of God' in the Scriptures To get a better understanding of the title Lamb of God, we must see the Scriptures. In the entire New Testament, Jesus is called the Lamb of God only in the Gospel of John and in the Book of Revelation. In the Gospel of John, it is mentioned twice. It is John the Baptist who addresses Jesus with this title, and it is from here the phrase is borrowed in the Mass. And in the Book of Revelation, it is mentioned 28 times. No other title except this one is mentioned 28 times in the Book of Revelation. When John used the title "Lamb of God" for Jesus, the Jewish people understood instantly because of the sacrifices of the Old Testament, particularly the Sacrifice of Passover. At the Passover, the blood of a lamb protected the faithful Israelites from the Angel of Death. For John, Jesus is now the Lamb of the New Passover. He is truly the Lamb of God. To this title, John adds the universality of the purpose: "Who takes away the sins of the world," and not alone of Israel. Later, in Isaiah 53:7, the prophet Isaiah used this image of the lamb to describe the Messiah. The Messiah would be both the sacrificial lamb to atone for sin and the suffering servant. John identifies Jesus as "the lamb of God" in the sense of both the sacrificial offering for sin and the suffering servant. Interestingly, when speaking to the Ethiopian eunuch, who was reading this same passage from Isaiah, St. Philip explained how it referred to Christ and how He fulfilled it (Acts 8:26ff). In St. John's gospel, Jesus was condemned to death by Pilate on the preparation day for Passover at noon (Jn 18:28, 19:14), the hour when the priests began to slaughter Passover lambs in the temple. Also, the Gospel records that after the crucifixion, the soldiers did not break any of Jesus' bones in fulfilment of Scripture in the Old Testament where none of the Passover lamb's bones were broken. But the soldier thrust forward his lance, piercing the heart of our Lord; out flowed blood and water (Jn 19:34), always interpreted as signs of the life-giving sacraments of Holy Eucharist and Baptism. In the book of Revelation, the Lamb of God used for Jesus is mentioned 28 times. John sees in the vision of heaven Jesus as the Lamb in the liturgical worship of the heavenly assembly. He is the Passover Lamb of the New Covenant. This image of the Lamb of God in the Book of Revelation is one of victory. It is highlighting this notion by picturing the Lamb surrounded by angels, the "living creatures," and elders, who cried out, "Worthy is the Lamb that was slain to receive power and riches, wisdom and strength, honour and glory, and praise!" (Rev 5:12) Invitation to “Behold” In the Communion Rite, when the Priest invites people to partake of the meal, he says, "Behold." To look and really see who Jesus Christ is and what his Paschal Mystery is all about, behold the man! Look at the wood of the cross, where our Savior is hung! Also, it is a reminder of Jesus’ invitation in the Book of Revelation: "Behold, I stand at the door and knock. I'll come in and eat with him if anyone hears my voice and opens the door." And then the Priest adds the words, "Blessed are those who are called to his supper." He is saying, according to the Apocalypse, "Blessed are those who have been called to the wedding feast of the Lamb." (cf. Apoc. 19:1–9) The faithful then reply with the words of the Roman centurion, who was awestruck by Christ’s humility and daring trust: "Lord, I am not worthy to receive you, but only say a word and I shall be healed." (Mt. 8:8-10) May this understanding of the title Lamb of God help us to enter into deeper communion with the Lord and help us to focus on the Lamb who suffered, died, and rose for our salvation. As we gather around the altar of the Lamb, offering to Him our own hearts and pledging to be His servants, we may welcome him and become wedded to him in the Holy Eucharist. God bless you. Fr. Vincent Barboza