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"Every moment is a call to repentance! On this Third Sunday of Lent, Jesus reminds us that every event in life—good or bad—invites us to turn back to God Every Moment is a Call to Repentance: Bearing Fruit in God's Time In today’s Gospel, Jesus takes current events—tragic, shocking events—and turns them into a lesson about repentance. He reminds us that suffering is not always a punishment for sin, but every event in life, whether joyful or painful, carries a message from God. St. Clement of Rome once wrote: “Going over all the stages of history again, we will see that in each era the Lord has given a chance to repent to anyone who wanted to convert to him.” (Ad Corinthios, 7,5) The question before us today is not about why tragedies happen, but how we respond to them. God continuously calls us back to Him, and He gives us the time and grace to bear fruit. 1. The Call to Repentance in Everyday Events In the first part of today’s Gospel, Jesus speaks about two tragic events: The Galileans whom Pilate had killed while they were offering sacrifices. The 18 people who died when the tower of Siloam collapsed. The common belief at the time was that these people must have been punished for their sins. But Jesus challenges this thinking and instead tells His listeners: "Unless you repent, you will all perish as they did.” (Luke 13:5) Jesus is not saying that suffering is meaningless. Instead, He is teaching us that every event in life—good or bad—is a moment to turn back to God. He is calling us to live every day as an opportunity for conversion because none of us knows the time or manner of our death. 2. The Parable of the Barren Fig Tree – A Second Chance To reinforce His point, Jesus gives us the parable of the barren fig tree: The fig tree represents the people of Israel—and by extension, all of us—who have been given everything needed to bear fruit. The vineyard represents God’s people. The owner of the vineyard is God, who expects fruitfulness from His creation. The vinedresser, pleading for more time, represents Jesus, who intercedes on our behalf, giving us time to repent and grow in holiness. Throughout the Old Testament, both the fig tree and the vineyard symbolize Israel when it fails to live up to God’s expectations (Jer 8:13; Joel 1:12). The fig tree appears healthy but is barren—just as the Temple in Jesus' time appeared to function properly but was spiritually empty. Jesus, as the vinedresser, asks for time, offering one last chance for conversion. But the warning remains: a time will come when opportunities run out. 3. The Responsibility to Bear Fruit While God is patient, He expects us to produce good works as evidence of our conversion. St. Columbanus teaches: “True love is more than good words: true love is good works.” (Instructiones, 11, 1-2) Repentance is not just about feeling sorry for our sins but actively changing our lives. A tree is judged by its fruit. So too, our faith must be visible in our actions. We bear fruit when we practice love, mercy, and justice, living according to God’s commandments. God does not desire the death of sinners but calls everyone to repentance (Ezekiel 33:11). However, grace must not be wasted—the time given to us is not infinite. We must use it wisely. 4. Practical Steps to Take This Lent Examine Our Hearts: Are we truly living as God’s children, or have we been spiritually complacent? Confession and Renewal: The sacrament of Reconciliation is a powerful way to respond to God’s call. Acts of Love and Charity: Our love for God must be seen in how we treat others. Daily Conversion: Every day is a new opportunity to turn back to God. Do not delay. Conclusion: God, in His infinite mercy, gives us time and opportunities to repent. Every event in our lives is a message from Him, calling us to holiness. But let us not waste this time. The fig tree was given a second chance, but not an unlimited number of chances. Let us, therefore, respond today, bearing good fruit in our lives. May this Lenten season be a true time of conversion and renewal.

On this Fourth Sunday of Lent (Laetare Sunday), we reflect on the Parable of the Prodigal Son—a story not just about one lost son, but two. One strays in reckless living, the other in self-righteousness. Yet, at the heart of it all is a father whose love and mercy know no bounds. The Merciful Father and the Call to Conversion On this Fourth Sunday of Lent, Laetare Sunday, the Church invites us to rejoice as we journey toward Easter. But what is the source of our joy? It is the boundless mercy of our Heavenly Father, so powerfully illustrated in the Parable of the Prodigal Son (Luke 15:1-3, 11-32) in today’s Gospel. Although the parable is commonly called The Prodigal Son, the true central figure of the story is the father, whose love and mercy extend to both of his sons. This parable is about two lost sons—one who is visibly lost and another who does not even realize his lostness. Both sons, in different ways, are distant from their father. It is a story that speaks to all of us, no matter where we are in our spiritual journey. Are we like the younger son, who strayed and now seeks to return? Or the elder son, who struggles with pride and self-righteousness? Above all, are we willing to imitate the father, whose mercy knows no bounds? 1. The Younger Son: A Journey from Sin to Conversion The younger son's story mirrors the experience of every sinner. He demands his inheritance, symbolically cutting himself off from his father, and squanders everything in reckless living. This "fascination of illusory freedom" leads him into extreme misery, culminating in the humiliation of tending swine—an image of spiritual destitution (Luke 15:13-15). Yet, conversion begins when he comes to his senses. He acknowledges not only his offense against his father but also against God (v. 18). This recognition of lost dignity marks the first step of repentance. As St. John Paul II noted in Dives in Misericordia, "At the center of the prodigal son's consciousness, the sense of lost dignity is emerging." True conversion is not just regret but a decision to return to the Father, seeking reconciliation. 2. The Father: The Image of Divine Mercy The father in this parable is unlike any earthly father. He does not wait for his son to arrive but runs to him—an undignified act for a man of his stature. His embrace and kisses precede the son’s confession, demonstrating unconditional love. More than just forgiving, he restores his son completely: the best robe (purity), the ring (authority), the sandals (freedom), and the fatted calf (celebration of new life). As John Paul II wrote, "The father of the prodigal son is faithful to his fatherhood, faithful to the love that he had always lavished on his son." God’s mercy is not mere tolerance; it is an active, joyful restoration. The return of the sinner is not met with grudging acceptance but with festivity. 3. The Older Son: A Warning Against Self-Righteousness While the parable begins with the younger son, it ends with the older one. His anger reveals a heart that, though physically close to the father, is spiritually distant. He sees himself as a servant, not a son, and resents his father’s mercy. Historically, he represents those who consider themselves righteous and resent God’s compassion toward sinners (Luke 18:9). John Paul II reminds us, "Every human being is also this elder brother." The older son’s attitude—his jealousy, hardness of heart, and blindness—mirrors the self-righteousness that can keep us from experiencing true joy. Just as the younger son needed to repent of his sins, the older son needed to repent of his pride and judgment. 4. The Open-Ended Invitation Unlike the younger son, whose story has a resolution, the elder son’s fate is left uncertain. Jesus deliberately leaves the ending open because it is not just a story—it is a question. Will the elder son recognize his lostness and join the celebration? Likewise, will we let go of pride, resentment, and judgment to accept God’s unconditional love? Conclusion: A Call to Conversion This parable is more than a tale of a wayward son; it is a mirror reflecting our own spiritual journeys. Whether we identify with the younger son who has wandered far or the elder son who believes he has stayed close, we are all called to conversion. The father’s invitation stands open: Come to the feast of mercy and rejoice in the love of God. Sunday Mass on 30 March 2025, 4th Sunday of Lent celebrated by Fr. Vincent Barboza at Holy Family Parish Church, Timaru, New Zealand

Discover powerful healing story of Tereza Worlikar A Miracle of Life: My Mother’s Journey of Survival and Faith A Life-Threatening Diagnosis My mother, Tereza Worlikar, underwent open-heart surgery for an aneurysm on January 28, 2022. The operation began at 11:00 AM and lasted until 4:30 PM. During the procedure, excessive bleeding posed a critical challenge, and the doctor estimated only a 5% chance of survival. To manage the bleeding, her chest was temporarily closed with roller gauze. The Power of Prayers In this dire moment, I turned to the Lord Almighty in prayer and sought intercession from a priest, nuns, and friends. Miraculously, at 11:30 PM, the bleeding stopped. The following morning, January 29, 2022, the doctor reopened her chest, removed the roller gauze, and delivered the incredible news: "Your mother has been saved by God." He went on to share that in his 30 years of surgical experience, this was only the second time a patient had survived when all hope seemed lost—a true miracle. Gratitude for a Second Chance By January 30, my mother, Tereza, was off the ventilator. Now, three years later, she is living a healthy and fulfilling life. We are profoundly grateful to God for this second chance He has given her. Vaibhav Worlikar (Son of Tereza Worlikar) Share your story If you are inspired by Vaibhav Worlikar mother's story, feel free to share your own story with us Email to us your story at: jy2025withvincent@gmail.com In this Jubilee Year let us share God's love and mercy by sharing our faith stories or God experiences Leave a comment below to share anything that inspired you about Tereza Worlikar's Testimony comments debug टिप्पणियां एक टिप्पणी लिखें एक टिप्पणी लिखें अपने विचार साझा करें टिप्पणी करने वाले पहले व्यक्ति बनें।

Eucharist as Sacrifice The Eucharist is not only the real presence of Christ but also His supreme sacrifice made present to us. In every Mass, the one sacrifice of Jesus Christ on the Cross is re-presented, not repeated, offering the faithful a direct participation in His redemptive act. This sacrificial dimension of the Eucharist is central to Catholic faith and worship. The Biblical Foundation of the Eucharistic Sacrifice The concept of sacrifice is deeply rooted in the Scriptures. In the Old Testament, God established a covenant with His people through sacrificial offerings, such as the Passover lamb (Exodus 12). These sacrifices foreshadowed the ultimate sacrifice of Christ, the true Lamb of God, who takes away the sins of the world (John 1:29). At the Last Supper, Jesus instituted the Eucharist as the new and eternal covenant, saying, "This is My Body, which is given for you... This is My Blood, which is poured out for you" (Luke 22:19-20). By these words, Christ united the Eucharist with His sacrifice on Calvary, making it clear that the Mass is a sacrificial offering. The Eucharist and the One Sacrifice of Christ The Catholic Church teaches that the Eucharist is the same sacrifice as that of the Cross, though offered in an unbloody manner. The Council of Trent affirmed that in the Holy Mass, "the same Christ who offered Himself once in a bloody manner on the altar of the Cross is contained and is offered in an unbloody manner" (Session 22, Chapter 2). This means that the sacrifice of Christ is not repeated but made present at every Mass. This teaching is reflected in the words of St. Paul: "For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes" (1 Corinthians 11:26). The Eucharistic sacrifice allows believers to participate in Christ’s offering to the Father, uniting their prayers, sufferings, and lives with His perfect sacrifice. The Eucharist and the Church’s Sacrificial Offering The Eucharistic sacrifice is also the sacrifice of the Church. As the Body of Christ, the Church offers herself with Christ to the Father. This is why the priest, acting in the person of Christ, prays during the Mass: "Pray, brothers and sisters, that my sacrifice and yours may be acceptable to God, the Almighty Father." The faithful, therefore, are called to offer their own sacrifices—prayers, sufferings, and good works—in union with Christ’s sacrifice in the Eucharist. The Transformative Power of the Eucharistic Sacrifice Receiving the Eucharist with faith strengthens believers to live sacrificially. Just as Christ gave Himself completely, those who partake in His Body and Blood are called to offer themselves in love and service to others. The Eucharist transforms hearts, calling the faithful to imitate Christ in their daily lives. St. Augustine beautifully expressed this when he said: "Be what you see; receive what you are" (Sermon 272). In other words, those who receive the Eucharist are called to become a living sacrifice, mirroring Christ’s love and self-giving. Conclusion The Eucharist is the supreme sacrifice of Christ, made present in the Holy Mass, allowing us to unite ourselves with His redemptive offering. It is not merely a remembrance but a real participation in the one, eternal sacrifice of the Cross. Through the Eucharist, we are strengthened to live sacrificially, imitating Christ’s love and bringing His presence into the world. As we approach the altar, let us do so with faith and reverence, offering our lives to God, just as Christ offered Himself for us.

Welcome to our Website! Explore inspiring Christian contents, faith-filled resources and engaging videos to uplift your spirit and guide you on your journey of faith. Discover hope, courage and joy of living a purpose driven life. Welcome to Fr. Vincent Barboza's Official Website Your journey of faith, enlightenment, and spiritual growth begins here. At frvincentbarboza.com, our mission is to inspire, educate, and guide you to live a Christ-centered life. Rooted in the call to be "the salt of the earth and light of the world" (Mt 5:13-16), this platform offers resources to deepen your understanding of the Catholic faith and enrich your spiritual journey. Explore Our Offerings: Weekly Sunday Reflections to inspire your faith journey. Stories of transformation and grace shared in the Testimonies section. Thought-provoking Articles and Blog posts on contemporary issues and timeless truths. Multimedia Content featuring videos and reflections to connect with messages of hope and faith. Engaging Q&A to address your questions about faith, theology, and Church teachings. Whether you are seeking answers, spiritual renewal, or a deeper connection with God, you’ll find valuable insights and resources here. Let’s journey together to bring meaning, purpose, and God’s light into your life. Join the Mission Stay connected through our reflections and resources. Explore, engage, and grow in faith today.

Discover the Sacrament of the Anointing of the Sick, a sacred rite of healing and grace. Learn its significance, who can receive it, how it brings spiritual and physical strength, and its role in offering comfort and peace through God’s mercy Anointing of the Sick Anointing of the Sick, formerly known as Extreme Unction, is a sacrament that is administered to give strength and comfort to the ill and to mystically unite their suffering with that of Christ during his Passion and death. This sacrament can be given to those who are afflicted with serious illness or injury, those who are awaiting surgery , the weakened elderly, or to ill children who are old enough to understand its significance. A person can receive the sacrament as many times as needed throughout their life, and a person with a chronic illness might be anointed again if the disease worsens. The rite can be performed in a home or hospital by a priest , who prays over the person and anoints their head and hands with chrism (holy oil). The priest may also administer the sacrament of the Eucharist if the person has been unable to receive it and can hear a confession if so desired. If a person is at the point of death, the priest also administers a special Apostolic blessing in what is known as the Last Rites. Why Call a Priest Early for Someone Who Is Critically Ill? When a loved one is critically ill or near death, it is essential to call a priest without delay. Our Lord, in His infinite mercy, has provided a special sacrament for this stage of life—the Sacrament of the Anointing of the Sick. This sacrament offers spiritual strength, healing, and peace to those who are seriously ill or in danger of death. Often, families wait until the last possible moment, hoping for medical recovery. While we trust in the skills of doctors, there comes a point when medicine can do no more. At such a time, delaying the call to a priest may deprive the sick person of the powerful graces that this sacrament bestows. Through the Anointing of the Sick , the person receives: ✅ Union with the Passion of Christ – Their suffering is united with Christ’s suffering, giving it spiritual meaning and redemptive value. ✅ Strength to Endure Illness or Old Age – The sacrament grants divine grace to bear suffering with courage and peace. ✅ Forgiveness of Sins – If the person is unable to confess, this sacrament brings reconciliation with God. ✅ Restoration of Health – If it is God’s will, this sacrament can bring physical healing. ✅ Preparation for Eternal Life – For those near death, it provides peace and readiness to meet the Lord. Calling a priest early ensures that the sick person receives these graces with full awareness and in a peaceful state. Let us not wait until it is too late—this sacrament is a gift of love, mercy, and hope, meant to be received in faith and trust.

Learn about the significance of baptism and its role in the Christian faith. Explore its meaning, purpose, and spiritual importance as a sacrament of initiation and a step toward a life of faith. What is Baptism? Baptism is the first Sacrament of Initiation and it is the sacrament of admission to the faith, bringing sanctifying grace to the person being baptized. In Catholicism the baptism of infants is the most common form, but unbaptized children or adults who wish to join the faith must also receive the sacrament. A person is to be baptized only once in their life, and the Catholic Church recognizes baptisms done by other mainline Christian Churches as valid. In the rite of baptism holy water is usually sprinkled or poured on the head by a priest who simultaneously invokes the Trinity with the words, "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." The old self is said to die in the waters, and a new self emerges, mirroring the death and resurrection of Christ. Given that the sacrament is understood as a requirement for salvation , anyone, even non-baptized persons, can baptize someone as the situation requires. Infant Baptism To get your child baptised the couple have to undergo Pre-Baptism Catechesis if it is the first child. They have to register in the Parish Office, preferably in the early months of pregnancy. It is an ancient custom and also a requirement of Church law that each new Christian have at least one sponsor, traditionally called a godparent, who together with the parents presents an infant for baptism. A sponsor have to be practising Catholic who alongwith parents also helps the baptized person to lead a Christian life in keeping with baptism and to fulfill faithfully the obligations” of this new life. (Code of Canon Law, 872). The Catechesis is also for the God-parents. Adult Baptism Following the spread of Christianity in the first few generations after the resurrection of Jesus, the Catholic Church developed a process to prepare adults for entry into the Church through the Sacraments of Initiation: Baptism, Confirmation, and Holy Communion (Eucharist). Today, the Church calls this process the Rite of Christian Initiation of Adults or RCIA. Through this process, those who express interest in becoming Catholic are welcomed into a special community within the parish to learn about the teachings of Jesus and his Church. To get more information about Adult Baptism meet the priest of the parish. Catholic Church has two ways of administering the Baptism: Infant and Adult Baptism and both are valid. There are also in the Catholic Church Baptism by immersion and Baptism by pouring.

Victory in the Wilderness: Jesus, the New Adam ✝️ As we enter Lent, we reflect on Jesus' triumph over temptation in the wilderness—a victory that reverses Adam’s failure. Where the first Adam fell, Christ, the New Adam, stood firm, paving the way for our redemption. His example teaches us how to resist temptation through prayer, fasting, and trust in God. Victory in the Wilderness: Jesus, the New Adam As we begin our Lenten journey, the Gospel for today invites us into the wilderness, where Jesus fasts and is tempted by the devil. This moment marks the beginning of His mission as the Saviour of the world. The wilderness, both a geographical location and a symbol of testing, is the place where Israel once failed but where Jesus triumphs. While Moses and the Israelites succumbed to temptation in the desert, Jesus emerges victorious, undoing the failure of humanity and inaugurating a renewed creation. This victory is also deeply connected to Adam, the first man. In the Book of Genesis, Adam was tempted in the Garden of Eden, surrounded by abundance, and yet he failed by giving in to Satan’s deception. In contrast, Jesus, the New Adam, faces temptation in the desolation of the wilderness, yet He remains faithful to God. Where Adam's disobedience led to the fall of humanity, Christ’s obedience paves the way for redemption. As St. Ambrose reflects, "As the first Adam was cast out of paradise and driven out into the wilderness, the second Adam came out of the wilderness and entered paradise. The damage is repaired by walking back over the same steps, and the divine order is restored by the return to origins." The First Temptation of Jesus The temptations of Christ are not random trials but direct challenges to His identity and mission. The first temptation appeals to the flesh: "Turn these stones into bread." The devil seeks to undermine Jesus’ trust in the Father by urging Him to use His divine power for His own needs. But Jesus responds with the Word of God: "Man shall not live by bread alone." This reminds us that our deepest hunger is not physical but spiritual, and only God can satisfy the longings of the human heart. The Second Temptation of Jesus The second temptation offers Jesus all the kingdoms of the world in exchange for worship of Satan. This is a test of power. The devil proposes an easier path—one without the Cross. But Jesus refuses to compromise. True kingship comes not from dominion but from obedience to God. He declares, "You shall worship the Lord your God, and Him alone shall you serve." Third Temptation of Jesus The third temptation takes place at the pinnacle of the Temple. The devil urges Jesus to throw Himself down, suggesting that God will surely save Him. This is the temptation of presumption—demanding that God act on our terms. Jesus rebukes the devil: "You shall not put the Lord your God to the test." Faith is not about manipulating God but surrendering to His will. Luke presents these temptations in an order that culminates in Jerusalem, the city where Jesus will complete His mission. The battle does not end in the desert; the devil will return at an "opportune time." That moment comes in the Passion, where Christ, through obedience unto death, wins the definitive victory over sin and Satan. Lessons for Our Lenten Journey What does this passage teach us today? First, it reminds us that temptation is part of the Christian journey. Jesus was tempted, but He overcame by standing firm in God's Word. This is our weapon too. Second, it shows us that the devil always offers shortcuts—comfort without sacrifice, power without servanthood, glory without the Cross. But Jesus teaches us that true victory comes through faithfulness, not compromise. Finally, the passage calls us to rely on prayer and fasting. Jesus fasted for forty days, showing us that spiritual discipline strengthens us against the enemy. As we enter Lent, let us follow Jesus into the wilderness—not in fear but in faith. With Him, we can overcome temptation. With Him, we can triumph over sin. And with Him, we will one day enter the true Promised Land—the eternal paradise of God. Amen.

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

Learn how to make a meaningful confession with our step-by-step guide. Discover tips for preparation, examination of conscience, and embracing God’s forgiveness through this sacrament HOW TO MAKE CONFESSION BEFORE GOING TO CONFESSION 1. Pray. Ask God to give you the grace to make a good confession. 2. Examine your conscience. Reflect on your life, trying to recall all the times you sinned against God since your last confession. Use an Examination of Conscience to help you. 3. Be truly sorry for your sins. 4. Make the resolution to avoid committing these sins in the future. DURING THE CONFESSION Confession begins with the: (1) Sign of the Cross and the penitent greeting the priest with the words (2) “Bless me, Father, for I have sinned. My last confession was ….” (weeks, months, years). (3) The penitent confesses sins to the priest, who stands in the name of Christ and the Church. The priest will help you make a good confession. If you are unsure or uneasy, ask the priest to help. Place your trust in God, a merciful Father who wants to forgive you. Following the confession of sins, say (4) “This is all I can remember. I am sorry for these and all my sins.” (5) The priest will assign you a penance. The penance takes into account your personal situation and supports your spiritual good. It may be a prayer, an offering, works of mercy, service, or sacrifice; whatever the penance, the individual is joined in some way to Christ and the cross. (6) The penitent will then pray an Act of Contrition prayer. This prayer expresses true sorrow for the sins confessed. This prayer may be expressed in one’s own words or one may use one of the formal prayers of sorrow. The priest, acting in the person of Christ, will absolve you from your sins by saying the prayer of (7) Absolution. As the prayer is ending, the penitent makes the (8) Sign of the Cross and responds, “Amen.” (9) The priest will express some words of praise and blessing. (10) The penitent leaves, completing the assigned penance. An Act of Contrition Prayer My God, I am sorry for my sins with all my heart. In choosing to do wrong and failing to do good, I have sinned against you whom I should love above all things. I firmly intend, with your help to do penance,to sin no more,and to avoid whatever leads me to sin.Our Savior Jesus Christ suffered and died for us.In his name, my God, have mercy. AFTER CONFESSION 1. Say a prayer of thanksgiving. Give thanks to God for the gift of his infinite mercy and for the sacrament you have just received. 2. Do your penance. It is advisable that you do your penance as soon as possible so that you will not forget to do it.

The question of whether God always heals is one that many believers wrestle with. While Scripture affirms that God is our healer, we also see instances where healing does not come in the way we expect. Sometimes, God heals instantly, other times through medicine, and in some cases, He allows suffering for a greater purpose. Does God always heal? We know that God has the power to heal, and throughout Scripture, we see many instances of miraculous healing. Jesus cured the blind, made the lame walk, and even raised the dead. Yet, we also see times when healing does not take place. Why does God heal some but not others? The truth is, God’s ways are higher than ours (Isaiah 55:8-9). While He sometimes chooses to heal instantly, other times He allows suffering to remain for a greater purpose. St. Paul himself suffered from a “bodily ailment” while preaching (Galatians 4:13-14), and he even mentions leaving his companion Trophimus behind because he was too sick to travel (2 Timothy 4:20). Instead of promising a miraculous cure, Paul advised Timothy to take medicinal measures for his frequent stomach problems (1 Timothy 5:23). This reminds us that God’s plan for healing does not always involve immediate miracles. Healing happens according to His will (James 4:14-15). Sometimes it is instantaneous, and sometimes it unfolds gradually, as seen in the blind man of Bethsaida , who regained his sight in stages (Mark 8:22-26). When healing does not come, it does not mean that God is absent. Rather, He gives us the grace to endure suffering, unite it with Christ’s passion, and trust that His plan is ultimately for our good. Whether through a miracle, medical treatment, or inner strength, God always brings healing—just not always in the way we expect.

Discover the significance of Baptism in the Catholic Church, exploring the validity of both immersion and pouring Is Baptism by Immersion or Pouring? In the Catholic Church, baptism is not limited to immersion. Pouring water over the head is also a valid and commonly practiced method of administering this sacrament. While the word baptize originates from the Greek term baptizein, which means "to immerse," it is important to note that immersion is not the only meaning or practice associated with baptism. The Meaning of Baptizein The Bible reveals that the term baptizein has several meanings, depending on the context: Bathing: As in the story of Naaman being cleansed in the Jordan River (2 Kings 5:14). Washing: As seen in the Pharisees’ washing rituals (Luke 11:38). Being overwhelmed: For instance, being overwhelmed by trials or suffering (Luke 12:50). Spiritual transformation: As in the Great Commission (Matthew 28:19), Paul's teachings on baptism (Romans 6:3), and Peter’s reference to baptism saving us (1 Peter 3:20-21). These varied meanings make it clear that baptism is not restricted to one single mode of application, such as immersion. Biblical Instances of Baptism The New Testament provides several examples where baptism was likely performed by pouring or sprinkling, rather than full immersion: Paul’s baptism: In the house of Judas on Straight Street (Acts 9:17-18). Cornelius and his household: Baptized by Peter within their home (Acts 10:47-48). The Philippian jailer: Baptized by Paul and Silas immediately, likely without access to a large body of water (Acts 16:33). Pentecost: Over 3,000 people were baptized in one day (Acts 2:41). Given the circumstances, pouring or sprinkling was the most practical approach. These examples demonstrate that the early Church did not mandate immersion as the only valid form of baptism. Practical Considerations It is also important to consider the practicality of baptism. Total immersion is not always possible. For example: Nomads or those living in arid regions may not have access to sufficient water. Eskimos in freezing climates cannot reasonably be immersed in water. The bedridden, the elderly, and the dying may be physically unable to undergo immersion. Should these individuals be denied the sacrament of baptism simply because immersion is impractical? Certainly not. Was Jesus Baptized by Immersion? Some people argue that Jesus was baptized by total immersion, citing Mark 1:10 and Matthew 3:16, which mention, "Jesus came up out of the water." However, interpreting this phrase as evidence of total immersion is speculative. The text does not explicitly describe Jesus being fully submerged. It could just as easily mean He stepped out of the water onto the riverbank after standing in shallow water. In fact, pouring water on the head is a powerful symbol of cleansing and washing, which aligns with the spiritual meaning of baptism. The Church’s Tradition From the day of Pentecost, the Catholic Church has faithfully celebrated and administered holy baptism according to both Scripture and its unbroken Tradition. The essential elements of baptism—water and the invocation of the Trinity ("in the name of the Father, and of the Son, and of the Holy Spirit")—are what make it valid, regardless of whether it is performed by immersion or pouring. The Church recognizes that baptism is the normative gateway to God’s grace, incorporation into His family, and entry into the life of the Church. Whether by immersion or pouring, the sacrament remains an outward sign of the inner transformation brought about by God’s saving grace. Conclusion Baptism in the Catholic Church is a sacrament rich in meaning, rooted in Scripture and Tradition. Both immersion and pouring are valid methods of administration, reflecting the universality of this sacrament. Through baptism, we are cleansed of sin, welcomed into the Body of Christ, and sealed with the promise of eternal life. Let us celebrate the beauty and flexibility of this sacrament, which extends God’s grace to all, regardless of circumstance or location.