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

Discover the inspiring work of Fr. Vincent Barboza, a Catholic Priest from Mumbai, dedicated to faith, service and sharing God's love. About Fr. Vincent Barboza Fr. Vincent Barboza is a Catholic priest from the Archdiocese of Bombay, currently serving in the Diocese of Christchurch, New Zealand. Raised in Mumbai, India, with roots in Mangalore, Karnataka, Fr. Vincent brings a rich blend of cultural heritage, spiritual dedication, and pastoral care to his ministry. Pastoral Ministry With over two decades of priestly service, Fr. Vincent has ministered to diverse parishes, focusing on nurturing faith communities through the sacraments, pastoral care, and faith-based programs. His pastoral assignments have included roles in Mumbai, New Zealand, and beyond, where he has passionately worked to build communities rooted in Christ. Faith Formation and Outreach Programmes Fr. Vincent is dedicated to empowering individuals to grow in their faith and live a Christ-centered life through: Faith Education: Courses on Catholic Evangelization, Apologetics and Theology. Spiritual Renewal: Retreats and seminars for personal and communal growth. Sacramental Guidance: Resources and teachings to deepen understanding of the sacraments. Youth Engagement: Programmes like spiritual sessions, value education, prayer methods and memory techniques for school students. Community Outreach: Providing theological insights and spiritual resources for individuals and groups, such as workshops for different communities on life skill and faith, visits to hospitals, rest homes, retired villages to offer spiritual support and sacraments and organizing charitable drives for food, clothing and education supplies. A Call to Serve Rooted in the Gospel call to be “the salt of the earth and light of the world” (Mt 5:13-16), Fr. Vincent’s ministry is dedicated to leading people closer to God through faith education, spiritual enrichment, and sacramental life. His mission is to inspire, guide, and walk alongside individuals on their journey toward Christ. Discover More Explore his vocation story , weekly reflections, inspiring testimonies, faith-filled videos and thoughtful blogs to engage more deeply with the Catholic faith and its teachings.

Do Catholics worship saints? No, but we honor them as holy men and women who lived faithfully for God. This page explains the difference between worship and veneration, the biblical basis for honoring saints, and how their example and intercession help us grow in our faith. DO CATHOLICS WORSHIP SAINTS? OR ARE CATHOLICS GUILTY OF IDOLATRY? OBJECTION AGAINST CATHOLICS: Catholics make statues, pictures, medals and other depictions of Jesus Christ, Mary, and the saints, and they worship them and thus commit sin of idolatry. Catholics violate the word of God as written in the Old Testament Ex 20:4-5: “You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down and serve them.” THE CATHOLIC ANSWER This accusation against the Catholics lack both biblical and rational basis This anti-image attitude of these people is one instance of their general anti-incarnational position, which tends to downplay the bodiliness of Christian worship: hence they are against images, rituals, sacraments, and the sacramentals. 1. THE TEACHING OF THE BIBLE a) God forbids idolatry and the worship of idols ( Rom 1:21-23; 1 Cor 8:4). b) But the Decalogue (Ten Commandments) does not forbid the making of images c) The Lord himself commanded that images be carved and painted, not as gods or idols, but to help worshippers and to put them in an atmosphere of devotion and artistic beauty. Exodus 25:10-20 The Lord commanded Moses to make an ark of acacia wood. “You shall put into the ark the testimony which I shall give you….You shall make two cherubim of gold ... on the two ends of the mercy seat. Make one cherub on the one end, and one cherub on the other end ... The cherubim shall spread out their wings above, overshadowing the mercy seat with their wings . . .” Exodus 37:7-9 “He made two great winged creatures of beaten gold, putting them at the two ends of the mercy-seat, one winged creature at one end and the other winged creature at the other end, making the winged creatures of a piece with the mercy-seat at either end. The winged creatures had their wings spread upwards, protecting the ark with their wings and facing each other, their faces being towards the mercy-seat” 1 Kings 6:23-35 “In the Debir he made two great winged creatures of wild-olive wood. It was ten cubits high. One winged creature's wing was five cubits long and the other wing five cubits: ten cubits from wing tip to wing tip. The other winged creature also measured ten cubits; both had the same measurements and the same shape.” 1 Kings 8:6-7 “The priests brought the ark of the covenant of Yahweh to its place, in the Debir of the Temple, that is, in the Holy of Holies, under the wings of the winged creatures for the winged creatures spread their wings over the place where the ark stood, forming a canopy over the ark and its shafts” Numbers 21:7-8 “The people came and said to Moses, 'We have sinned by speaking against Yahweh and against you. Intercede for us with Yahweh to save us from these serpents.' Moses interceded for the people, and Yahweh replied, 'Make a fiery serpent and raise it as a standard. Anyone who is bitten and looks at it will survive. Moses then made a serpent out of bronze and raised it as a standard, and anyone who was bitten by a serpent and looked at the bronze serpent survive” Wis 16:7-8 “for whoever turned to it was saved, not by what he looked at, but by you, the Saviour of all. 8 And by such means you proved to our enemies that you are the one who delivers from every evil” 2 Kgs 18:3-4 “ He did what Yahweh regards as right, just as his ancestor David had done. He abolished the high places, broke the pillars, cut down the sacred poles and smashed the bronze serpent which Moses had made; for up to that time the Israelites had offered sacrifices to it; it was called Nehushtan”. Jn 3:14-15 “ as Moses lifted up the snake in the desert, so must the Son of man be lifted up15 so that everyone who believes may have eternal life in him” 2. CATHOLIC TEACHING & PRACTICE: IMAGES ARE VENERATED NOT WORSHIPPED a) Catholic teaching The Official Teaching of the Catholic Church (The Decree of 3rd December 1563 of the Council of Trent, Session XXV) “Images of Christ, of the Virgin Mother of God and of other saints are to be kept and preserved, in places of worship especially; and to them due honor and veneration is to be given, not because it is believed that there is in them anything divine or any power for which they are revered, nor in the sense that something is sought from them or that a blind trust is put in images as once was done by the gentiles who placed their hope in idols (cf.Ps 135:15-18); but because the honour which is shown to them is referred to the original subjects which they represent. Thus, through these images which we kiss and before which we kneel and uncover our heads, we are adoring Christ and venerating the saints whose likeness these images bear.” (Neuner-Dupuis, “Christian Faith,” no.1257, pp.343- 344). b) Catholic practice The images are made and kept, in Catholic churches and homes, not as objects of worship but of veneration. Catholics “venerate” in them, not the paper, cloth, wood or metal in which they are engraved, but the persons which they represent 3. WHY IMAGES AT ALL? - Religious images serve as aids to the memory and the imagination; they remind us of Christ and his saints. Images are used in religious life as they are used in secular life. - Religious images enable us to focus our mind and attention when we pray. - Religious images serve the total human person. Human beings are a composite of the material and the spiritual. Images are used only as symbols to bring us into the presence of God or the saints. 4. RELIGIOUS IMAGES ARE USED EVEN BY THOSE WHO OPPOSE THEM If we were to take the words, “Do not make yourself any images,” as universally and absolutely binding, then we would reach an absurd conclusion: no painting, no drawing, no photograph, no photocopy, no film, no movie, no television, no video, no art, depicting religious persons! But the very Christian fundamentalists who reject images and statues of Jesus, Mary, and the saints, do have, in their literature and homes, images of Christ. According to their logic, they should abolish his image from their books and homes. Obviously, God has not forbidden the arts (sculpture or painting or photography or television), since the images shown in them are not intended to be worshipped or adored. These arts serve to develop the God-given skills of artists who show in their works the beauty and glory of God’s gifts (cf.Ex 31:3-6), and thereby lead people to glorify God. 5. WHAT ABOUT INVISIBLE IDOLS IN ONE’S LIFE? Col 5:3 : Sins of idolatory “That is why you must kill everything in you that is earthly: sexual vice, impurity, uncontrolled passion, evil desires and especially greed, which is the same thing as worshipping a false god”

Wisdom for Life Our Perspective is Defined by Our Expectations

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.

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.

Evangelization is at the heart of our mission! I and my team conduct courses to train and equip people to share the Gospel effectively. As Jesus said, 'Go into the world and proclaim the Good News.' Join us in spreading the message of faith, hope, and salvation Evangelizati on Fr. Vincent Barboza 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 Two by Two: Marriage and Family on Mission Training the 72: Formation Before Mission

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

"Love your enemies, do good, and be merciful—just as our Heavenly Father is merciful. This Sunday’s Gospel (Luke 6:27-38) challenges us to live out radical love, forgiveness, and generosity. Living as true disciple of Jesus Today’s Gospel presents one of the most difficult teachings of Jesus—“Love your enemies, do good to those who hate you” (Luke 6:27). This command goes against our natural instincts. The world tells us to seek revenge, to return harm for harm, to demand justice on our terms. But Jesus calls us to a radical love, a love that reflects the mercy of God Himself. These words, positioned immediately after the Beatitudes and Woes, could well be seen as the core of Jesus' teaching about the love and compassion that Christians should have towards others. Throughout His earthly life, and particularly on the cross (Luke 23:34), Jesus sets an example for us: "In loving our enemies there shines forth in us some likeness to God our Father, who, by the death of his Son, ransomed from everlasting perdition and reconciled to himself the human race, which previously was most unfriendly and hostile to him" (Roman Catechism, 4, 14, 19). Our readings today help us to understand and embrace this divine challenge. We will reflect on three key aspects: (1) Mercy over vengeance, (2) The example of Jesus, and (3) The rewards of divine love. 1. Mercy Over Vengeance – The Example of David (First Reading) The First Reading from 1 Samuel tells the story of David sparing the life of King Saul. Saul was hunting David, seeking to kill him out of jealousy and fear. One night, David had the perfect opportunity to take Saul’s life, but he chose mercy over vengeance. He recognized that vengeance belongs to the Lord, not to man. David’s choice foreshadows the mercy that Jesus calls us to practice. When faced with betrayal, opposition, or mistreatment, how do we respond? The world teaches retaliation, but God calls us to forgive, to let go, and to trust in His justice. 2. The Example of Jesus – Love Without Limits (Gospel Reading) In the opening verses (Luke 6:27-30), our Lord lists some trials and tribulations we might encounter and how we should respond to them. The Semitic style of teaching by way of drawing contrasts conveys very vividly this teaching, which is summed up in verse 31: “As you wish that men would do to you, do so to them.” In verses 32-34, Jesus prepares us for the real reason why we should act as He describes: it is the behavior befitting a child of God (v. 35) who wants to imitate his or her merciful Father (v. 36). “Be merciful, even as your Father is merciful.” This verse parallels Matthew’s teaching: “You, therefore, must be perfect, as your heavenly Father is perfect” (Matthew 5:48). Mercy is the way to a close union with God, and Jesus, the Son of God, is the incarnation of divine mercy. St. Caesarius of Arles reminds us: “Everyone wants to have mercy shown to them, but few show mercy to others. [...] The human mercy we show during the pilgrimage of our life on earth will be repaid with divine mercy in our heavenly homeland.” Loving our enemies does not mean accepting injustice or allowing harm, but it does mean refusing to return evil for evil. It means treating others not as they deserve, but as God treats us—with love and mercy. 3. The Rewards of Divine Love (Second Reading & Gospel) St. Paul, in the Second Reading, reminds us that we are called to bear the image of Christ. If we follow the ways of the world, we remain as Adam—earthly and bound by sin. But when we live in Christ’s love, we become like Him, transformed by grace. Jesus reassures us that loving our enemies is not in vain: “Give, and it will be given to you.” (Luke 6:38) “Forgive, and you will be forgiven.” (Luke 6:37) The Lord adds one final, inescapable condition: “For the measure you give will be the measure you get back.” St. Cyprian warns that our sins will not be forgiven if we do not forgive the offenses others commit against us. The Golden Rule (Luke 6:31) is the foundation of Christian ethics. Jesus teaches that mercy is the towering rule of His kingdom and a mark of the children of God (Luke 6:35-36). Holiness under the Old Covenant meant separation from sin, but Jesus redefines holiness as active mercy, reaching out to others, rather than dividing people into camps of purity and impurity. How can we live out this radical love in our daily lives? Pray for those who hurt you. Instead of holding resentment, lift them up in prayer. Respond with kindness. A gentle word can break the cycle of hatred. Forgive as you have been forgiven. Remember how much God has forgiven you. Trust in God’s justice. Leave vengeance to the Lord and choose mercy. Give generously. Jesus promises that God will return to us abundantly when we give without counting the cost (Luke 6:38). Conclusion: Dear friends, loving our enemies is one of the hardest commands, but it is also one of the most powerful. It is the love of Christ that transforms the world. As we approach the Eucharist today, let us ask Jesus for the grace to love as He loves, to forgive as He forgives, and to live as true disciples in a world that desperately needs His mercy

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

Celebrate the Jubilee Year by sharing your faith journey. Be inspired by St. Paul's conversion and discover the power of testimony to uplift, encourage and transform others lives . Your story matters! Your Story Matters: Why Sharing Your Faith Journey Is a Gift to Others Today, as we celebrate the Feast of the Conversion of St. Paul, we are reminded of how one man’s testimony changed the course of history. St. Paul’s journey from being a persecutor of Christians to one of the most influential apostles is a story we continue to draw strength from. His boldness in sharing his conversion story, even before the Pharisees, inspires us to do the same in our lives. This Jubilee Year is a time of renewal, grace, and celebration—a time to testify. Just as St. Paul’s story of transformation became a beacon of hope, your own faith journey has the potential to inspire and uplift others. But you might wonder, “Why should I share my story? What difference will it make?” Let me assure you—your story, no matter how ordinary it may seem, has the power to transform lives. 1. Your Testimony Could Be Someone’s Answered Prayer There are people who feel lost, who wonder if God is truly listening, or if He cares. Hearing your story of faith—whether it’s a dramatic conversion like St. Paul’s or a quiet journey of trust—can be the reassurance they need. You may never fully realize the impact of your words, but rest assured, your testimony could be the sign someone has been waiting for. 2. It Brings Us Closer as a Community When we share our faith journeys, we create bonds of understanding and compassion. It’s in sharing our struggles, victories, and even doubts that we find common ground. Your story could encourage someone in your parish, your family, or even a stranger online to open up about their own experiences with God. 3. Sharing Deepens Your Faith When you sit down to reflect on your story, you’ll be surprised by how clearly you can see God’s hand in your life. It might be in the small blessings you overlooked, the challenges you overcame, or the peace you found in prayer. Sharing your story helps you not only understand your journey better but also trust in God’s ongoing plan for your life. 4. Testimonies Glorify God Every story of faith is a celebration of God’s mercy and love. By sharing your story, you’re giving glory to the One who has been with you through every high and low. Just like St. Paul’s conversion glorified Christ, so too does your story magnify His presence in our lives today. 5. It Breaks Down Walls Many people feel disconnected from the Church or think they’re not “holy enough” to belong. Your honest testimony can show them that faith isn’t about perfection—it’s about relationship. You can be the bridge that leads someone back to God simply by sharing your experience of His grace. 6. In a World of Many Beliefs, Your Story Can Lead Others to Christ We live in a world rich with diverse faiths and beliefs. Amid this diversity, your testimony has the potential to show others the love and truth of Jesus Christ. Sometimes, a personal story speaks louder than theological debates or doctrinal explanations. When people see the living Christ working in your life—through your joy, your transformation, or your peace—they are more open to taking their own step toward Him. Your story could be the bridge that helps someone encounter the Saviour. Jubilee Year: A Call to Testify This Jubilee Year is a time of grace, reflection, and celebration—a perfect opportunity to share your faith journey. It’s a moment to pause, recognize the ways God has worked in our lives, and let those blessings shine forth for others to see. On this special day, inspired by St. Paul’s courageous example, I invite you to take a step of faith and share your story. You don’t need to be a theologian or a poet—just be authentic and honest. Remember, St. Paul was far from perfect when God called him, yet through his imperfection, God worked miracles. And He can do the same through you. Never underestimate the power of your testimony. Someone out there is waiting to hear it. It could be a young person discerning their vocation, a parent struggling to hold on to their faith, or a friend lost in doubt. Your story could be the spark that ignites their hope and faith. Let us draw inspiration from St. Paul’s courage to testify and his unwavering faith. Together, let’s build a community where stories of faith inspire, encourage, and transform lives. In this Jubilee Year, let us be bold in sharing the love and mercy of Christ through our own journeys of faith. Share your story If you are inspired by above article, 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 or vocation stories Leave a comment below to share anything that inspired you about above article comments debug टिप्पणियां एक टिप्पणी लिखें एक टिप्पणी लिखें अपने विचार साझा करें टिप्पणी करने वाले पहले व्यक्ति बनें।

Learn about the Sacrament of Confirmation and its significance in the Christian journey. Discover its biblical foundation, the gifts of the Holy Spirit, the role of sponsors, and how this sacrament strengthens faith and commitment to Christ. Confirmation Confirmation is the third sacrament of initiation and serves to "confirm" a baptized person in their faith. In our Archdiocese the Sacrament of Confirmation is administer at the age of 16 and above. For adult converts it is performed immediately after baptism . A bishop or priest normally performs the rite, which includes the laying on of hands in prayer and blessing and the anointing of the forehead with chrism (holy oil) with the words, ”Be sealed with the gifts of the Holy Spirit.” In so "sealing" that person as a member of the church, the outward rite of confirmation signifies the inner presence of the Holy Spirit , who is believed to provide the strength to live out a life of faith. The Sacrament of Confirmation administered by Bishop Bosco Penha when Fr. Vincent Barboza was the Parish Priest of Our Lady of the Forsaken Church, Malad West, Mumbai The bishop is the ordinary minister of Confirmation. For pastoral reasons he may delegate a priest to administer the sacrament.