Search Results

A space for deepening our faith through reflections on the Sunday readings and major feast days. Explore insights, spiritual lessons, and practical takeaways to enrich your journey with Christ. Let every Sunday and feast day be a moment of grace and renewal Fourth Sunday in Ordinary Times - Year A The Beatitudes The Word of God Sunday The Power of the Word of God Behold the Lamb of God_edited Behold the Lamb of God The Feast of the Baptism of the Lord_edited This Is My Beloved Son — And You Are My Beloved Too The Solemnity of the Epiphany of the Lord_edited Christ Reveals Himself to Those Who Seek Him The Solemnity of Mary, the Holy Mother of God Blessed by the Father, Born Through the Son, Guided by the Mother The Feast of the Holy Family of Jesus, Mary and Joseph_edited Holy Family: God with us in our Home The Solemnity of the Nativity of the Lord The Light We Long For: God Enters Our Humanity” Fourth Sunday of Advent - Year A When God Enters Our Plans… Quietly Third Sunday of Advent - Year A Almost there - Rejoice, the Lord is Near Second Sunday in Advent - Year A_edited_edited Prepare the Way of the Lord First Sunday in Advent - Year A Wake up to God's Presence The Solemnity of the Jesus Christ, the King of the Universe - Cycle C The King Who Stands By Us Thirty Third Sunday in Ordinary Times - Year C Standing firm when everything shakes Thirty Second Sunday in Ordinary Times - Year C The Feast of the Dedication of Lateran Basilica All Souls Day In faith we remember Thirtieth Sunday in Ordinary Times - Year C The Prayer God Listens to Twenty-Nine Sunday in Ordinary Times - Year C The Persistent Prayer That Refuses to Give up Twenty Eight Sunday in Ordinary Times - Year C "Where are the other nine"? Twenty Seventh Sunday in Ordinary Times - Year C Faith that works in the Everyday Show More

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.

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. ! Widget Didn’t Load Check your internet and refresh this page. If that doesn’t work, contact us. Your Question Submit Thanks for submitting!

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.

Called by God: My Journey to the Priesthood Experiencing God’s Love and Saying Yes to His Call Introduction: Family background and upbringing I am Fr. Vincent Barboza, a diocesan priest for the Archdiocese of Bombay. Born and raised in a traditional Catholic family in Mumbai, faith was the cornerstone of our household. The family rosary was a daily ritual, and Sunday Mass was non-negotiable, except in cases of illness. Despite being a devout Catholic, the thought of priesthood never crossed my mind. The Turning Point: God's Experience at the retreat Looking back, I can clearly see how God’s hand guided me, step by step, toward the priesthood. The journey began with a transformative experience at a Charismatic Retreat in Khandala, a serene hill station on the outskirts of Mumbai. The retreat was led by Frs. Rufus Pereira and James D’Souza. During one of my personal prayer moments, I stepped outside to connect with nature—breathing in the fresh air and listening to the melodious chirping of birds. With my Bible in hand, I prayed using Psalm 104, where the psalmist praises God for the splendor of His creation: "How many are your works, Lord! In wisdom you made them all; the earth is full of your creatures." (Psalm 104:24) As I read, the psalmist’s words became my own. I felt an overwhelming sense of God’s love and presence. It was as if the words of Scripture came alive, speaking directly to my heart. This profound encounter with God in the midst of His creation has stayed with me ever since. Alongside this, I developed a deep love for the Eucharist. During Mass, I felt a tangible connection with God. By the end of the retreat, my relationship with the Lord had transformed—it was now real, personal, and alive.After this experience, I became more intentional about my spiritual life. Attending Mass and fulfilling my spiritual duties were no longer obligations but desires. I joined the parish Charismatic Prayer Group and became an active member of the church. Yet, even with this deepened faith, the idea of joining the seminary did not occur to me. Khandala Retreat Centre Hearing God’s Call in Bahrain In 1991, an unexpected opportunity came my way: a job with a food supply company in Manama, Bahrain. My main concern was whether I could attend Mass, at least on Sundays, in a predominantly Muslim country. To my delight, Bahrain allowed Christians to practice their faith, and I soon became a regular at Sacred Heart Church in Manama—not just on Sundays but daily. Immersing myself in church activities, I joined the Charismatic Prayer Group, the Legion of Mary, and served as an usher at Masses.It was in this multicultural parish that I truly experienced the universality of the Church, where people from diverse nationalities and cultures came together to worship the same God. One day, during Mass, I felt a profound call to the priesthood. Immediately after Mass, I approached an elderly religious priest to share my experience. Much to my surprise, he gently curbed my enthusiasm and encouraged me to take my time for thoughtful discernment. Sacred Heart Church, Bahrain Challenges: Struggles in discerning the call Returning to India in 1994, I became absorbed in work and set aside thoughts of a vocation. Then one day, an elderly couple visited me, and during our conversation, the topic of vocations arose. The woman recounted two cautionary stories: one of a man destined for priesthood who chose marriage and was unhappy, and another of a man called to married life who entered the seminary but found no peace. Her words struck a chord. I humbly shared my experience of God’s call in Bahrain, and she encouraged me to meet the seminary rector. Overcoming Family Challenges The rector Fr. Caesar D'Mello and seminary professors guided me through a process of discernment, ultimately confirming the authenticity of my call. When I informed my family, my father initially struggled with the idea. Being the youngest of four brothers and one sister, he had hoped I would stay close to him. However, after several heartfelt discussions, he gave me his blessing, and my family rallied around my decision. St. Pius X Seminary, Goregaon, Mumbai The Decision: Steps to join the seminary In 1996, at the age of 30, I entered St. Pius X Major Seminary. After eight years of formation, I was ordained a priest on April 17, 2004, by the late Ivan Cardinal Dias. Looking back, I can see how God orchestrated every step. He gave me a personal experience of His love, nurtured my devotion to the Eucharist, and prepared my heart to embrace the priesthood. Life as a priest and gratitude to God Now, after 20 years as a priest, I can confidently say that I made the right decision. Serving God and His people has given my life meaning and fulfillment. I am deeply grateful for the grace to respond to His call, despite the challenges along the way. My prayer is that other young men may also find the The Ordination of Fr. Vincent Barboza to say "yes" to God’s call and discover the joy it brings. To God be the glory! Fr. Vincent Barboza A Blessed Day: My Ordination to Priesthood Share Your Story If you are inspired by Fr. Vincent's vocation story, feel free to share your own story with us In this Jubilee Year let us share God's love and mercy by sharing our faith and vocation stories Email to us your story at: jy2025withvincent@gmail.com If you’re discerning your vocation, please contact us or to your parish priest for guidance or prayer. comments debug टिप्पणियां एक टिप्पणी लिखें एक टिप्पणी लिखें अपने विचार साझा करें टिप्पणी करने वाले पहले व्यक्ति बनें।

"Put Out into the Deep" is a call to trust in Jesus even when the path seems uncertain. Based on Luke 5:1-11, this sermon invites us to step out in faith, embrace our mission, and follow Christ wholeheartedly. Duc in Altum – Put Out into the Deep Introduction Imagine a seasoned fisherman—tired, disappointed, and ready to call it a day—when suddenly, a carpenter-turned-preacher tells him to go back into the waters. Logic says it won’t work. Experience confirms it’s a waste of time. But faith? Faith whispers, “At your word, I will let down the nets.” This moment at the Lake of Gennesaret (also known as the Sea of Galilee or Sea of Tiberias) is not just about fish. It’s about how Jesus calls people—how He transforms lives. Today, through the stories of Isaiah, Paul, and Peter, we see a pattern: God takes the initiative —He enters our lives unexpectedly. A true encounter reveals our unworthiness— but His grace transforms us. Our mission is not about our abilities, but about obedience to His call. Let’s dive in—Duc in Altum! ("Put out into the deep!") 1. God Enters Our Ordinary Lives Unexpectedly Jesus calls Peter, not in the Temple, not in prayer, but at work—on a fishing boat. This is how He operates: Moses was tending sheep. Gideon was threshing wheat. Isaiah was in the Temple. Paul was persecuting Christians! Likewise, God enters our daily routines—whether we are teachers, parents, businesspeople, or students. The moment we think, “This is just another ordinary day,” Jesus steps in and says, "Follow me." Peter had been fishing all night without success. Then Jesus says, “Put out into the deep.” Logically, this makes no sense—fishing is done at night, not in broad daylight! But Peter responds with faith, not logic: “At your word, I will let down the nets.” And what happens? A catch so large that the boats begin to sink! 2. A True Encounter with Christ Reveals Our Unworthiness The moment Peter sees this miracle, he doesn’t say, “Wow, Jesus, let’s start a fishing business together!” Instead, he falls to his knees and cries: “Depart from me, Lord, for I am a sinful man!” (Luke 5:8) Why this reaction? Because divine holiness exposes human frailty. We see this throughout Scripture: Abraham: "I am but dust and ashes" (Gen 18:27). Isaiah: "Woe is me! I am a man of unclean lips" (Is 6:5). Paul: "I am the least of the apostles" (1 Cor 15:9). It’s easy to feel unworthy when standing before God. But here’s the good news: God does not call the perfect—He perfects the called . Peter’s awareness of his sin does not disqualify him; rather, it prepares him. 3. From Fisherman to Fisher of Men Jesus responds with words that echo throughout salvation history: "Do not be afraid." These words were spoken to Zechariah, to Mary, to Joseph, and now to Peter. God never calls us without equipping us . Jesus then tells Peter: “From now on, you will be catching men.” The symbolism is powerful: Peter’s net is no longer for fish—it is for souls. His boat is no longer just for the sea—it is the Church, which will carry many to salvation. His partners, James and John, will walk with him in this mission. Just as Peter had partners in fishing, no one is called to serve Christ alone. That’s why Jesus calls disciples into a community—the Church. 4. Leaving Everything for the Sake of the Kingdom Luke’s Gospel stresses an important detail: "They left everything and followed Him." (Luke 5:11) This is true discipleship: Matthew leaves his tax booth (Luke 5:28). The rich young man refuses to leave his wealth (Luke 18:22). Jesus Himself tells us: “Whoever does not renounce all that he has cannot be my disciple” (Luke 14:33). Following Christ requires detachment —not just from material things but from our own ideas of success, security, and comfort. Peter gave up his boat; Paul gave up his prestige; Isaiah gave up his fear. What is God asking you to let go of? Conclusion: Duc in Altum! St. Josemaría Escrivá reflects on this passage, saying: “Before becoming apostles, we are fishermen. After becoming apostles, we are fishermen still. The same profession, before and after. What has changed? There is a change inside our soul. Now that Christ has come aboard, its horizon has opened wider.” That’s what happens when Jesus enters our lives: Our work becomes a mission. Our failures become a testimony. Our weaknesses become His strength. Today, Jesus says to each of us: "Put out into the deep. Trust Me. Do not be afraid." How will you respond? comments debug टिप्पणियां एक टिप्पणी लिखें एक टिप्पणी लिखें अपने विचार साझा करें टिप्पणी करने वाले पहले व्यक्ति बनें।

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

Understand the vital role of godparents in the Christian journey. Explore their responsibilities, spiritual guidance, and commitment to supporting the faith life of their godchild The Role of Godparents: A Sacred Responsibility Godparents hold a unique and sacred role in the life of a baptized individual. More than just participants in a ceremonial tradition, they are entrusted with the spiritual guidance and support of the baptized, walking alongside them on their journey of faith. The role of godparents has deep roots in the Church’s teachings and is a vital component of nurturing Christian discipleship. The Spiritual Role of Godparents The Church emphasizes that godparents are not merely symbolic figures but active participants in the spiritual formation of the baptized. Their responsibilities include: 1. Supporting Parents in Faith Formation Godparents act as co-educators in the faith, helping parents instill Christian values and traditions in their child. They provide encouragement and resources to ensure the child grows in knowledge and love of God. 2. Praying for the Baptized A central duty of godparents is to pray regularly for the spiritual well-being of the baptized, asking God for guidance, protection, and grace. 3. Living as Witnesses to Faith Godparents are called to live exemplary Christian lives, modeling virtues such as compassion, humility, and fidelity to the Gospel. Their actions should inspire and guide the baptized in their own journey of faith. Practical Responsibilities of Godparents Godparents’ roles extend beyond spiritual mentorship to include practical support: 1. Participating in Key Sacramental Moments Godparents should actively participate in the child’s sacramental milestones, such as First Communion, Confirmation, and even Marriage. Their presence reaffirms their commitment to the child’s spiritual growth. 2. Building a Lifelong Relationship Godparents should strive to maintain an ongoing relationship with the baptized, providing guidance, advice, and encouragement. This relationship serves as a source of stability and support, especially during times of doubt or difficulty. 3. Providing a Christian Perspective In a world full of distractions and challenges to faith, godparents offer a Christian perspective, helping the baptized make decisions that align with their values. Requirements for Godparents The Church outlines specific qualifications for those who wish to serve as godparents. These requirements ensure that godparents are prepared for their sacred duties: They must be practicing Catholics in good standing, regularly attending Mass and living according to Church teachings. They should have received the sacraments of Baptism, Confirmation, and Eucharist. They must be at least 16 years old and demonstrate maturity in their faith. If there are two godparents, one must be male and the other female. Non-Catholics may serve as Christian witnesses alongside a Catholic godparent, but unbaptized individuals are not eligible. The Lifelong Impact of Godparents The influence of godparents can shape the spiritual life of the baptized in profound ways. By staying connected and offering consistent support, godparents ensure that the baptized remain anchored in their faith amidst the challenges of life. Their prayers, guidance, and example help the baptized: Build a personal relationship with Christ. Develop a deeper understanding of Catholic teachings. Live out their faith in everyday life. Conclusion The role of godparents is a sacred vocation, rooted in the call to discipleship. It is a commitment to walk alongside the baptized, offering spiritual mentorship and unwavering support. For parents, choosing godparents is an opportunity to entrust their child’s faith journey to individuals who embody Christian values and can guide them with love and wisdom. For those asked to serve as godparents, it is a profound privilege and a call to deepen their own faith while nurturing the faith of another. In embracing their role wholeheartedly, godparents become instruments of God’s grace, helping the baptized navigate the journey of faith and grow in holiness.

Jesus reveals to us our identity in the world. He says "you are the salt of the earth and the light of the world". We have a good example in St. Teresa of Calcutta who became the salt and light to the poorest of the poor in Calcutta. St. Teresa of Calcutta - the salt and light of India and the world Jesus, in today’s gospel, is revealing to us our identity in the world. He says "you are the salt of the earth and the light of the world." If you read this carefully, he is not saying try to become like salt and light; he is saying you are the salt and light. He considers us as worthy of being salt and light after his example, who lived in this world as the Salt of the earth and the Light of the world. Be the salt and light of the world When Jesus says, “you are the salt of the earth,” he is telling us that we have the task on this earth to bring flavour to the people, to spice the lives of people around us. And when he says "you are the light of the world" , he is telling us to enlighten the lives of the people around us and help them to come out of darkness. Our lives have been flavoured and enlightened by Jesus Jesus has been gracious to us. He has blessed us and made our lives full of flavor with his saltiness. If he has blessed us so generously why not become his channel to spice the lives of people around us with his loving-kindness, mercy, forgiveness, kindness, compassion, and love. Similarly, if he has brought us out of darkness into his marvelous light, we should also reflect his light to others. May Jesus, the Light of the world dispel the darkness of hatred, jealousy, untruth, unbelief, pride, discrimination and violence in our world through us. St. Teresa of Calcutta – truly th e salt of the earth and light of the world St. Teresa of Calcutta is the one who made an impact on the world by being the salt and light of the world. Through her works of charity among the poorest of the poor in Calcutta she truly lived up to the calling of Jesus as the salt and light of the world. She brought joy and happiness to neglected people all over the world. And because of her work, she was honoured and respected by state, national, and international civil authorities. She went from being an ordinary person to becoming extraordinary by being the salt and light to others. Though she was not born in India, she came to India to serve the poorest of the poor in Calcutta. And this is what she said about herself: “By blood, I am an Albanian. By citizenship, an Indian. By faith, I am a Catholic nun. As to my calling, I belong to the world. As to my heart, I belong entirely to the Heart of Jesus.” Though small in stature yet with a rocklike faith, St. Teresa of Calcutta brought smile on the faces of so many people all over the world. She was truly the salt and light to the people of India and the world. We too are called to be like her in a smaller way in bringing flavour and meaning to the lives of people. If not, then our Lord will say the hard-hitting words “if the salt loses its saltiness, what can make it salty again? It is good for nothing and can only be thrown out to be trampled underfoot by men” (Mt. 5:13). God bless you Fr. Vincent Barboza

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

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.

Marriage is a sacred covenant, a lifelong union blessed by God. This page explores key aspects of Christian marriage, including its meaning and purpose, the necessary documents required before marriage, and the importance of the Church-issued marriage certificate. Learn why this certificate must be attested by the marriage registrar and how to complete the process step by step. Marriage What is the Catholic understanding of marriage? How to Prepare for Marriage? What are the Documents needed before Marriage? Why Church-Issued Marriage Certificates Need Registrar Attestation? How to get attestation of a Church issued Marriage Certificate by a Christian Civil Registrar of marriages (Government of Maharashtra, India)