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EUCHARIST The Eucharist , or Holy Communion, is another sacrament of initiation and can be received daily if desired. It is the central rite of Catholic worship. A baptized child's First Communion is usually celebrated in Archdiocese around age nine and is preceded by their first confession (the sacrament of Reconciliation). During the mass the priest consecrates bread and wine, the elements of the Eucharist, which are transubstantiated into the body and blood of Christ . As a memorial of Christ’s sacrifice on the cross and in a reflection of his Last Supper with his disciples, the congregation then shares in the sacred meal. Special lay ministers (i.e., non-priests) are trained to bring the consecrated elements to the ill or otherwise homebound so that all Catholics can participate. Fr. Vincent Barboza celebrating First Holy Communion Mass at Our Lady of Forsaken Church, Malwani Colony, Malad West first holy communion Welcome to this important time in your family’s life with Jesus Christ and His Church. This preparation time for First Communion marks a new chapter in your family’s faith life as Catholics. Your child will be able to participate fully in the worship life of your parish by receiving Jesus in the Eucharist each week. So, this preparation is not just for his/her “first” Communion; it is preparation for a lifetime that only begins with First Communion.

IS THERE A PURGATORY AND WHY PRAY FOR THE DEAD? Fr.Leslie J. Ratus 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.

Question and Answer 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. 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. Your Question Submit Thanks for submitting!

Welcome to this Site Jesus told his disciples to be “the salt of the earth and light of the world” (Mt 5:13-16). As salt gives taste to the food and light dispels darkness, Fr. Vincent Barboza, through his priestly ministry and through his writings tries to bring meaning and purpose in the life of the people. He writes on the topic of Catholic faith and also on the life related issues. Through his writings he guides people to come closer to Jesus and his Church and also to live a meaningful and happy life on earth. This website contains resources in video and text forms mostly on the topic of Catholic Faith. More and more resources will be uploaded in the days to come. He believes that this website will be an occasion for people to learn more about Catholic Faith. He hopes and prays that through the blessing of Jesus, his Lord and God and through the intercession of Mary, the mother of Jesus, this website will be truly the salt and light of the world. ​ God bless you

Contacts पता: ईमेल: अवर लेडी ऑफ फोरस्केन चर्च ब्लॉक नंबर 7 मालवानी कॉलोनी मलाड वेस्ट मुंबई 400095। vincentbrbz7@gmail.com एक सवाल है? कृपया नीचे दिए गए फॉर्म को भरें और हम जल्द ही आपसे संपर्क करेंगे नाम फ़ोन उपनाम ईमेल आपका संदेश अब भेजें सबमिट करने के लिए धन्यवाद!

Apologetics Fr. Vincent Barboza is actively involved in conducting courses in Catholic Apologetics in the Archdiocese of Bombay. He and his team of Bishops, Priests, and laypeople have trained priests, sisters and laypeople in Apologetics. He was trained under Bp. Emeritus Agnelo Gracias and Late Fr. Leslie Ratus, Professors of St. Pius X Seminary, Mumbai. Since 2014 he and his team of Bishops, priests and laypeople have conducted a residential training programme every year and trained Catholics from Mumbai, parts of India and abroad. This course in Apologetics has deepened and enriched their personal faith in Jesus Christ and the Catholic Church as the depository of God’s Truth. He is proud to inform you that 2 participants have joined the seminary to become a priest. It is not only men participants who were inspired to choose a vocation to the priesthood but also women. One of the women participants who studied Phd. in Screen Engineering, was inspired to become a religious sister. What surprised us was that she chose to join a Cloistered Nun. Among men participants, one has already become a priest for the diocese of Belgaum and another participant was ordained a Priest for the diocese of Pune. Who says young people don't respond to God’s call in this materialistic world? Miracles do happen. ​ Youtube videos on differernt topics of Catholic Faith Explanation on different topics ARE CATHOLICS GUILTY OF IDOLATRY? Why do Catholics pray to Saints? Group Pictures of different batches of Apologetics Training Programme 2015 BATCH 2016 BATCH 2019 BATCH 2020 BATCH

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Evangelizati on Fr. Vincent Barboza also conducts a training programme in Evangelisation. He and his team of Bishop, Priest and laypeople have trained Catholics in Evangelisation. He was trained at National Centre for Proclamation which is under Conference of Catholic Bishops of India (CCBI), Commission for Proclamation, at Pachmarhi, Hosangabad District, Madhya Pradesh. FAITH RECEIVED ULTIMATELY TO BE SHARED In the process of being formed in our faith we have heard lot about a) Lord’s Great Commandments ("You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' This is the greatest and the first commandment. And the second is like it, 'You shall love your neighbor as yourself.” - Matthew 22:35-40) and b) His New commandment (“A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another - John 13:34). We can say we have a fair good knowledge about these commandments and we are serious about obeying these commandments in our lives. But there is also another important Commandment of our Lord to be followed: the Great Commission “Go out to the whole world and preach the Good News to all creation”(Mk 16: 15-16). Are we familiar with this Great Commission of the Lord and are we serious about following it? What makes this Great Commission of our Lord important to us so that it should be part of faith-formation instructions? It is important because it was given by Jesus at the moment of his Farewell. They were his Last Words before ascending into heaven; and it was the last wish of the Master. And why it is a Great? It is great because it is given by a Great God, it is given for a Great Plan, it is given with a Great Authority and it is given with a Great Promise. If you and me because of our negligence for whatever reasons have not obeyed it then we have turned this 'Great Commission' into a Great Omission and in the word of St. Paul “Woe to me if I do not preach the Gospel”(1 Cor 9:16). The faith received and nourished should be shared with others. It is not to be kept with us. Unless one share the faith, others will not know it. The result of sharing is what Evangelii Nuntiandi states “The Church is born of the evangelizing activity of Jesus and the Twelve. She is the normal, desired, most immediate and most visible fruit of this activity: "Go, therefore, make disciples of all the nations" (Mt 28:19). Now, "they accepted what he said and were baptized. That very day about three thousand were added to their number”(EN15). Since then the Church has grown because of her evangelizing activities and it continues to grow and it will not stop. It exists in order to evangelise (EN 14). What about you and me? We have received precious gift of faith from our God. We are commanded by our Lord to share it with others thus fulfilling the Great Commission of our Lord "Go, therefore, make disciples of all the nations. “(Mt 28:16-20). Loving one’s faith implies bearing witness to it, that is bringing it to others and allowing others to participate in it. We cannot close on ourself. By sharing this faith we continue the plan of Jesus of one passing on the faith to others. The strategy of Jesus is that one disciple make other disciples. What is not believed and lived cannot be transmitted. Being with Christ (Mk 3:13-14) creates in one the feeling of being compelled to transmit and share what is lived as a good and something positive and beautiful (LM 12). The responsibility of transmitting is of everyone who has experienced Christ. If transmission does not take place, it means that one has not experienced Christ. Transmitting of the faith is “rendering an account and providing reasons “for the hope which is in you”(1 Pet 3:15). The basis of sharing the life of Christ with others is life in Christ. We are called to know Christ and to make Him known. ​ One of the powerful way of proclaiming Christ is through one’s life witness. No doubt life witness to the person and message of Jesus Christ by the Christians is most powerful means of evangelization. The life style, behavior, priorities and action of Christians are very important for evangelizing witness. “Through this wordless witness these Christians stir up irresistible questions in the hearts of those who see how they live……Such a witness is already a silent proclamation of the Good News and a very powerful and effective one.” (EN 20). "Modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses." (EN 41) ​ The document tells us “The Good News proclaimed by the witness of life sooner or later has to be proclaimed by the word of life. There is no true evangelization if the name, the teaching, the life, the promises, the kingdom and the mystery of Jesus of Nazareth, the Son of God are not proclaimed” (EN 22). Beside, witnessing with one’s life one should not shy away from sharing one’s faith with others on one to one basis. It is one heart, filled with Christ experience, carrying and offering Jesus Christ to another heart. Evangelization is a “Heart Business”. Evangelization is giving Jesus to others. Our Lord did not missed out on any opportunity. He encountered Nicodemus, Zacchaeus, the Samaritan woman, Simon the Pharisee and challenged them and introduced them to faith. We too should not miss any opportunity of sharing one’s personal faith. (EN 46). In the past (and even presently), for most Catholics evangelization was perceived to be the work of a special group within the Church, e.g., those with a special vocation, missionaries, priests or catechists. After Vatican II however, it is clear that the call is to the entire people of God. All Christians are called to be evangelizers (EN 20). It is the responsibility of all members of the People of God. Those who have come into genuine contact with Christ cannot keep him for themselves, they must proclaim him( LM 25, CL 34). Earlier evangelization was for those who do not know Christ. After Vatican II evangelization has a broader concept. It is also for those who know Christ. It is presenting Jesus Christ to all men in all places in all ages. It is bringing Christ to those who are called Christians, but to whom Christ has no significance any more for whatever reason. It is to those who know him but did not accept him in faith. To those who profess Christ as God, but do not seek him and do not see a need for it. To those who know Christianity by tradition but have not encountered Jesus personally. And finally it is presenting or proclaiming Christ to those who were once Christians but have lapsed or deserted or forgotten gospel due to various reasons. It is no more we wait for the people to come to the Church to hear the Good News but rather we go out to them with the Good News as our present Pope Francis is been saying. This we learn from Jesus also who himself went to the people. He did not miss any single opportunity to proclaim the Good News whenever and wherever he was with the people. In the gospel according to Mark 1:21-38 we get a detailed description of full day in the life of Jesus. He begins his day in the Synagogue (ver 21-28) from there goes to the house (ver 29-31), to the city door (ver 32-34) and finally to the desert (ver 35-38). In the Synagogue he teaches and heals them. He visits his friend’s house to enjoy their companies and to relax from heavy schedule but he continues to n he teach and heal them. At the city door in the midst of common people Jesus meets probably those who do not visit holy places. He shares with them the Good News. And finally he makes his time to go to the desert to be with his heavenly Father in prayer. We learn from Jesus that he did not miss any opportunity whether inside the four walls of the Synagogue or outside it to share the Good News. The faith received ultimately should be passed on to others thus fulfilling the Great Commission of our Lord. The more I share my faith the more I will grow in my faith. Not forgetting that we learn from our Lord to immerse our activities of evangelization in prayer so that our evangelization activities may bear much fruits. Let us pray to the Father in the power of the Holy Spirit to preach Jesus in Season and out of Season.

About मैं एक पैराग्राफ हूँ। अपना खुद का टेक्स्ट जोड़ने और मुझे संपादित करने के लिए यहां क्लिक करें। आपके लिए कहानी सुनाने और अपने उपयोगकर्ताओं को आपके बारे में कुछ और बताने के लिए मैं एक बेहतरीन जगह हूं। Ordination of Fr. Vincent मैं एक पैराग्राफ हूँ। अपना खुद का टेक्स्ट जोड़ने और मुझे संपादित करने के लिए यहां क्लिक करें। यह आसान है। बस "पाठ संपादित करें" पर क्लिक करें या अपनी खुद की सामग्री जोड़ने और फ़ॉन्ट में परिवर्तन करने के लिए मुझे डबल क्लिक करें। आपके लिए कहानी सुनाने और अपने उपयोगकर्ताओं को आपके बारे में कुछ और बताने के लिए मैं एक बेहतरीन जगह हूं। Pastoral Ministries Assistant Priest at St. Vincent De Paul Church, Khar for 7 years ​ Assistant Priest at Our Lady of Immaculate Conception Church, Borivli West for 5 years ​ Parish Priest at Our Lady of Forsaken Church, Malwani Colony, Malad West, for 6 years ​ Assistant Priest at St. Mary's Cathedral Parish, Christchurch (NZ) since November '22 Assistant Priest at Holy Name Parish, Timaru, NZ since February '24 Other ministries Course on Catholic Apologetics Course on Evangelisation Course on New Religious Movements Course on "How to live an Abundant Life Retreats for different groups Seminars on Scriptures and Theological Topics Course on Different Methods of Prayers drawn from Church tradition Writing for different Religious M agazine. Course on Memory Techniques to School students ​

What is Catholic Apologetics? Catholics Apologetics is a branch of Theology. The word Äpologetics comes from an ancient Greek word apologia , meaning to make a reasoned defence or justification of something. Apologetics means giving a reasoned explanation for the Faith. Apologetics is all about knowing why we believe what we believe. In the New Testament, the word apologia is found in many places such as Act 22:1, 1 Peter 3:15 etc. In Acts 22:1 St. Paul uses this term “apologia” to defend his new faith in Jesus Christ. In the early Church during persecution time Christians were challenged to explain their faith to pagans. This gave rise to the first group of Christian intellectuals who took on the task of explaining the faith to the pagans in a scholarly fashion and they were called the Greek Apologists. Among them was St. Justin the Martyr, the first Apologist. They were the first to explain the Christian doctrine rationally and in an intellectually satisfying guise. Yet they may be considered the founders of the science of Christian theology. The Apologetics in the Catholic Church down the centuries has taken a back seat. But this time more than any other time when we are bombarded by so much misinformation, this course in Apologetics is like God sent. In this course you learn why and what about the Catholic Faith using Scripture, the teaching of the Early Church Fathers, the Catechism of the Catholic Church, and common sense. ​

WHEN WILL JESUS' "SECOND COMING" WILL TAKE PLACE? By Fr. Leslie Ratus THE FUNDAMENTALIST POSITION One of the five “fundamentals” affirmed in the twelve—volume work entitled “The Fundamentals” published in 1909 is the belief in the imminent second coming of Jesus Christ. The second coming of Christ will signal the end of the world. That is why the imminent end of the world is one of the prominent themes in the preaching of fundamentalists. They base their belief in what is called the “eschatological” discourse of Jesus (Mk ch.13, Mt ch.24, Lk ch.21). THE CATHOLIC POSITION The Catholic position concerning the time of the “second coming” of Jesus and of the end of the world may be expressed in 3 statements. I. JESUS WILL COME AGAIN That Jesus will “come again to judge the living and dead” is one of the primary truths of the Catholic Faith. Catholics confess this truth every time they profess the Nicene—Constantinople Creed or the shorter Apostles’ Creed during the eucharistic celebration. 2. BUT WE DO NOT KNOW WHEN JESUS WILL COME 2.1. No precise date is given by Jesus in the Gospels Fundamentalists claim that Jesus’ coming is imminent, that it is close at hand, round the corner; it will take place soon. They claim that this doctrine is taught in the New Testament, especially in the eschatological discourse (discourse on the end) of Jesus. Let us, therefore, turn to the eschatological discourse and see whether in this discourse Jesus really did teach that the end of the world is imminent. ​ Let us study the discourse as in the Gospel according to Mark. (1) The discourse is a very complex one written in the apocalyptic literary form. To unravel its message, we must recognize that in the discourse Jesus alternates between r speaking of the end of the world and the end of Jerusalem. (a) 13:1—4: Introduction; (b) 13:5—13: end of the world. (c) 13:14—23: end of Jerusalem; (d) 13:24—27: end of the world; (e) 13:28—31: end of Jerusalem; (f) 13:32—36: end of the world; (g) 13:37: Conclusion. (2) In the passages on the end of the world, Jesus states that no one knows when the end will take place, not even he himself; this is something known only to the Father. “But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mk 13:32), same saying is found in Mt 24:36. Since Jesus says that he himself does not know the date, it is reasonable to conclude that he leaves no room for further useless questions from his disciples. (3) But Mk 13:30 says, “Truly, I say to you, this generation will not pass away before all these things take place.” Does this verse not speak of an imminent end? No. (a) The verse appears in the passage on the end of Jerusalem and not on the end of the world. Truly, some of those who were listening to Jesus would be present when Jerusalem was destroyed in A.D.70. (b) The verse cannot refer to the end of the world, be cause if it did then Jesus’ words would be proved false, For the end of the world has not taken place till now, and that generation is long dead. 2.2 The “signs of the end” Fundamentalists consistently refer to certain “signs” that they find in the New Testament which they claim will announce or precede the end of the world. They find these “signs” not only in the eschatological discourse of Jesus but also in other texts of the New Testament, (1) What are the signs of the end? (a) In the eschatological discourse: * Wars and rumors of wars (Mk 13:7; Mt 24:6—7). * Earthquakes and famines (Mk 13:8). * Social disintegration (Mt 13:12; Mt 24:10). * Persecution of Christians (Mk 13:9—13; Mt 24:9—13). * Cosmic upheavals (Mk 13:24—25; Mt 24:29). (b) In other texts of the New Testament: * The preaching of the Gospel in the whole world (Mk 13:10; Mt 24:14). * The conversion of the nations and of the Jewish people (Rom 11:25—26). * The coming of the Antichrist and the departing from the true Faith (2 Thes 2:1—12). (2) Are the signs reliable indicators of the end of the world? Obviously not. (a) The signs mentioned in the eschatological discourse have been present in every century since the time of Jesus: wars, social disintegration, cosmic upheavals, resistance to the Gospel (anti-Christ), defections from the Faith. (b) The rest of the signs refer to a future that seems a long, long way off: * The preaching of the Gospel in the whole world: if we go by this sign, the end of the world is certainly not imminent, for if look at the present situation, a large portion of humans have not heard the Gospel. * The conversion of the nations and of the Jewish people: if this is a sign, then the end will certainly not take place in our lifetime, for there is no evidence of a world-wide turning to Jesus Christ. * The coming of the Antichrist and the departing from the true Faith: this sign is not special of our times, those who have opposed Christ and have abandoned the true Faith have, existed in all generations, as even a cursory reading of Church history will reveal. 2.3. Predictions of the end so far have proven false After the ascension of Jesus Christ, Christians in every generation and century have expected in vain the imminent second coming of Jesus Christ and the end of the world, (1) In the first century Christians, like Paul, believed that the second coming of Christ and the end of the world would take place during their lifetime. The letters of Paul to the Thessalonians clearly bears witness to this belief. In 1 Thessalonians written in A.D.52, Paul shared this apparently common belief (1 Thes 4:15). But his later letters reveal that he became reconciled to the fact that the second coming of Christ and the end of the world was not as imminent as he had previously thought! (1 Cor 15:23—24; Phil 3:20). (2) Since the first century till today Again and again in the history of the Church, there have arisen preachers/teachers who have announced the end of the world based on the “signs” which they found in the New Testament. And again and again, every one of such predictions has proved false. (a) Such predictions are the common themes of Christian fundamentalists in their preaching and in their writing. (b) Such predictions are the common themes of non— Christian fundamentalists, such as the Jehovah’s Witnesses. The most significant failed predictions of the Jehovah’s Witnesses have been for the years 1914 and 1975. 3. THEREFORE WE ARE TO BE ALWAYS READY FOR THE END OF THE WORLD (1) Seeing that we do not know when the world will come to an end, much less than that end is imminent, what is to be our attitude and behaviour between now and then? For an answer we must turn to the conclusion of the eschatological discourse. Let us consider Mk 13:33—37. The passage begins with, “Take heed, watch and pray” and concludes with “And what I say to you I say to all: Watch.” Four times does the word “watch” appear in the passage. What is this from the part of Jesus but a call that we are to be continually ready for the end. Readiness today — and every day becomes a today — means readiness for the end whenever that will be. “O that today you would hear his voice! Harden not your hearts…”(Ps 95:7b—8a). (2) Even though Paul and the first Christians believed that Jesus would come again during their lifetime, Paul’s teaching on the second coming and the end of the world does not go beyond the teaching of Jesus. In 1 Thes 5:1—11 the Apostle states that the day of Jesus’ second coming is uncertain, and therefore “let us keep awake and be sober.” CONCLUSION What must be our attitude and behaviour between now and then? (1) Do not be taken in by preachers, teachers, and writers who by clever but deceptive words lead naive people to believe that the “signs” spoken of in the New Testament are taking place today, and therefore the end of the world will occur any day now. Such evangelists are simply confidence-tricksters for they play upon the gullibility and the fears of people and, like all con-men, end up by relieving people of their money; they amass a fortune by the sale of their literature. Such doomsday prophets are clearly deceivers, because they claim to know when the end will be, something that Jesus himself admitted he did not know. (2) Hear the words of Jesus and not the words of these religious deceivers. Do not speculate a]out “signs”, and when the end of the world will occur. Rather, be ready for the end of the world today. Put your life in order today: your relationship to God and your relationship to others! If full world ends today, you will be ready! This is be to be free, indeed! (3) Practically and more importantly, the end of a person’s life - the moment of death — is the end of the world as far as that person is concerned. To be ready for the end of the world s to be ready for the end of one’s life at death!

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