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The Word of God did not come by the will of men but by the Holy Spirit, who moved the holy men of God to speak out (2 Pet. 1 :21). The Word of God endures for ever. It is the same Word which was preached by the gospel (1 Pet. 1 :25). Each word of God is to be obeyed. "Whoever keeps the whole law and yet violates one, disobeys the whole. For He who said "Do not commit adultery", has said, Do not murder" (James 2:10). Hence be doers of the law and not hearers only, deceiving yourselves (James 1 :22). The Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of thoughts and intents of the heart (Heb. 4:12). All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction and for instruction in righteousness. By this, the man of God is made perfect and thoroughly occupied for every good work (2 Tim 3:16:17)

Though the church mainly depends on the written Word of God, to some extent it relies on her unwritten traditions also. It is quite necessary since the Bible itself admits that the whole teachings and acts of Jesus are not recorded. As St. John says, "Truly Jesus did many other signs in the presence of his disciples, which are not recorded in this book" (20:30). Whatever was recorded, was written, "that you may believe that Jesus is Christ, the son of God, and that believed you may have life in His name" (Jn. 20: 31). John continues, "and there are many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written" (21 :25). Hence it is clear, there could be valid unwritten traditions from the time of Jesus. Indeed St. Paul instructs the Christians in Thessalonia, to "stand firm and hold the traditions which were taught by word or epistle" (2 The 2:15). The Thessalonians are expected to obey not only the written word (epistle) but also the spoken word.
Christ came to this world to preach the Word of God. After Jesus' death and resurrection, the same mission was handed over to his disciples, "go into all the world and preach the gospel to every creature" (Mk. 16:15). The first thirty years after Jesus' ascension, passed without significant development in the written Word of God. By this time the apostles formed communities of faithful who had deep Christ-experience. Gradually basing on the transmitted oral traditions and the living Christ-experience of each church (Lk 1 :1-2) and inspired by the Holy Spirit something began to be recorded. Thus there is a long period of oral traditions and faith experience, behind the formation of each NT book. This doesn't mean that any gospel or all the gospels taken together is a complete biography of Jesus. In any biography, everything about a person's life is never recorded. Only what is relevant is recorded, and the rest is left out. Hence one cannot assert that whatever is left out is not historical or ture. So also we cannot insist that we will accept only whatever is recorded. There could be genuine traditions which are not written in the book.
The new testament was completed almost 70 years after the origin of the Church. That doesn't imply that Church did not trust the Word of God before it is recorded. It only means that the Bible came into existence in the Church and for the Church. It was the Church which guided by the Spirit, guaranteed the authenticity of the Word of God. Hence only the Church could interpret it in proper perspective taking into account her living traditions. It is not to be left for anyone's private interpretation. St. Paul cautions against such people and says, "We are not, as so many, peddling the word of God; but as of sincerity, and as of God, we speak in the sight of God in Christ" (2 Cor. 2:17)

Faith becomes concrete only when it is followed by obedience to the Commandments and doing good to others. Listen how St. James answers this question. "What does it profit, may brethren, if someone says he has faith, but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, "Depart in peace, be warmed and filled, but you do not give them the things which are needed, what does it profit? (2:14-16). Faith without works is dead as body without life (2:17,26). Faith and good works complement each other (2:22). Similarly a man of faith will certainly obey the words of God, ie. the Commandments. Jesus has explicitly told that only the doers of his word would be saved (Mk. 7:21-27) Not every one who says to me, "Lord, Lord," shall enter the Kingdom of heaven, but he who does the will of my father in Heaven" (Mt. 7:21, Ct. Lk. 6:46) . In the end of the world, 'the Son of man will come in the glory of His Father with his angels, and then He will reward each according to his works" (Mt. 16:27, ct. 25.31-46) To the lawyer who asks Jesus what he must do to attain eternal life, Jesus tells to keep the Commandment of love - love of God and love of the neighbour (Lk. 10:25-28). St Paul says that we shall not grow weary or do not lose heart while doing good (Gal 6:9). "Therefore, as we have opportunity, let us do good to all, especially to those who are in the household of faith" (Gal. 6:10).
To sum up, to attain salvation, one has to live his faith in Christ, in the Church, obeying God's Commandments, doing good to others, receiving the sacraments, keeping the genuine traditions of the Church and adhering to her teaching authority.

Christ is our only Mediator (1 Tim. 2:5). There is no mediation apart from Christ. But as members of the mystical body of Christ, we can also mediate for others along with Christ, the head. In John's gospel, we read, "I am the vine, you are the branches. He who abides in me, and I in him, bears much fruit" (15:5). Since the saints abide in Jesus in a special way, they are capable of mediating for us.
As God the father has sent Jesus, Jesus sends his disciples to reach out the whole world (Jn. 20:21). In his epistles, St. Paul often requests the intercession of the believers, "Pray always; with all prayer and supplication for all the saints, and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery ofthe gospel (Eph. 6:18-20). If the intercession of the living is so powerful (ct. 1 Tim 2:1-4), the intercession of the dead who are united with Christ, is more rewarding.
It was St. Paul who wrote that there is only one Mediator, that is Christ (1 Tim 2:5). The same Paul requests our intercessory prayer for all and especially for our authorities (1 Tim 2: 1-4). He also requests peoples' intercession for himself (Eph. 6:18-20). Putting these together, we infer that our mediation or mediation of Saints are not against Christ's mediation. When we mediate we are mediating in, through and with Christ.
In the Bible there are some hints about the continuous prayer of the saints after their death. In Jer 15: 1 , the Lord says to the prophet that he would not accept the mediation of even Moses and Samuel in favour of his people. And we know Moses and Samuel died many centuries before Jeremiah. In Rev. 8:3-4, there is mention of an angel holding a golden censer whose incense he should offer with the prayers of all saints upon the golden altar which was before the throne". And the smoke of the incense, with the prayers of saints ascended before God from the angel's hand" (VA). From these references, it is sufficiently clear that the prayers of the deceased saints are continously ascending to God, and they are capable of mediating for us.
Jesus was never averse to intercessory prayers. Taking heed to the intercession of the centurian Jesus healed his servant (Mt. 8:5-13). According to the request of a Canaanite woman, Jesus healed her daughter (Mt. 15:21-28). Seeing the faith of those who brought the paralytic, Jesus healed him (Mk. 2:1­12), The constant prayer offered to God by the church for Peter (Acts 12:5), miraculously saved him from the prison (W 6-11). Jesus will certainly heed to our intercessory prayer and bless all those for whom we pray, Jesus has assured his presence when two or more gather in his name (Mt. 18:20). Whether this coming together takes place on earth or in heaven, Jesus' lively presence is experienced there, and he receives their prayer in his name and offer them to God the Father.

Yes, Pope is the rightful successor of Peter whom Christ has appointed the Supreme Authority of the visible church. The promise to Peter, that "I will give you the key of the Kingdom of Heaven, and whatever you bind on earth will be bound in Heaven, and whatever you loose on earth will be loosed in Heaven, holds good to the Pope also. So he can pronounce a person as a Saint. Moreover it is rewarding that some of the members who have led heroic Christian life be exacted as exemplary for the benefit of others. In NT, Job (James 5:11) and Abraham (Heb. 11 :8) are cited as examples of patient suffering and deep faith. Exalting a few doesn't mean that others are unholy. Each christian is called to be holy (Mt. 5 :48; 1 Cor 1 :2), and rightly all the early christians were called "Saints" (1 Cor. 1 :2,24; Rom 1 :7). Hence it is our bounden duty to become saints, whether we are officially declared or not. (1 Pet. 2:5).

Adoration is offered only to God and veneration is given to saints. No Catholic adores or venerates a statue. Statues are used only as symbols to invoke the presence of God or saints. The photographs of our deceased parents and the portraits of our great leaders invoke their remembrance in us and the great sacrifice they have done for our welfare. By establishing photos and portraits, we don't honour a piece of paper or a quantum of metal, but the persons represented by them. So also in the case of religious statues. Somehow the invisible is to be presented to the visibility of man. But one shall not mistake the signs used for the reality itself.
In Ex. 20:3-5, we read, "You shall have no other Gods before me. You shall not make for yourselves any carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in water under the earth. You shall not bow down to them and serve them. For I am the Lord your God." This command is to be evaluated in the pagan background. The pagans had thousands of Gods which had the form or anything in heaven, on earth and in water. They used to make their statues and adore them. But Israel believed in the one God, their liberator God. It is only after a long history that people finally come to the belief of one God. However Israel was blessed to come to this belief sufficiently earlier, since God himself revealed it to them. Hence, to prevent the pagan influence of polytheism on their monotheism, it was necessary to issue strict sanctions against idol-worship. This command holds good today if and when the idols are made for worship.
But the idol has only a sign value, and is not worshipped. It need not be discouraged. Because man needs such signs and symbols. Even in OT, the presence of Yahweh is made visible and audible by the thick cloud (Ex. 19:7), thundering and lightening ( V 16), and fire (V 18). He asks Moses to build him a sanctuary to dwell among his people (Ex. 25:8), and to make an ark to keep his Testimony (convenant stipulations, the Ten Commandments). He also asks Moses to make a Mercy seat with two cherubim at the two ends and place it over the Ark of the Convenant (W 17-21). It is on this Mercy seat that the invisible Lord of Mercy (Ex. 20:6) will meet his people (Ex. 25:22). We know that the Ark, the stone, the tablets, cherubim, and mercy seat have little value in themselves. However they are powerful symbols of Israels' God experience.
In Num. 21 :6-9 we find. the Lord asking Moses to "make a fiery serpent, and set is on a pole" so that every one who is bitten (by serpents) may be saved when they look at it. Moses did as the Lord commanded, and everyone, who looked at the bronze serpent, lived ( V 10). However it is clear that it was not the fiery serpent that saved them, but the Lord (Wis. 16:7-8). Fiery serpent was only an instrument in God's saving act.
T prohibits idol-worship (1 Cor 8:4) because we have only one God (V 6). Catholics are not idol-worshippers. For us statues and symbols are powerful symbols only - Symbols of Christ's and his saints' presence. No statue works miracle, but only God. God who used the statue of a serpent (Num 21:10), a garment (Mt 9:20-26), handkerchief, apron etc (Acts 19:12) to work miracle, could use even statues, scapulars, pictures and relics to work miracles. But God would certainly punish if these pious articles are adored thinking that they have power by themselves (Cf. 2 kgs. 18:4) Neither any artist or his artistic work is to be condemned, because it is the Lord who has filled the artist with the spirit of God, in wisdom, in understanding, in knowledge and in all manner of workman­ship to design artistic works (Ex. 31 :3-6). What is to be corrected is the wrong notion regarding the power of the man made artistic works.

We cannot justify the new entries. Because there is only one body of Christ, there is only one church (Eph 4:2-6). Jesus' prayer of the church was, 'that all may be one, as you Father, are in me, and I in you" (In. 17:21). In this church he has assured his presence for ever (Mt. 28:20; In 16:7; Acts 2:4). The gates of Hades will prevail against that (Mk. 16:18). Jesus prayed that all those who believe in him be united under one shepherd. This prayer will be fulfilled when all Christians unite in the leadership of Pope, the successor of Peter and visible head of church.
But selfishness, intellectual pride and ignorance give birth to new doctrines and new denominations. Till AD 1653, there was only one church in India, the Catholic church established by St. Thomas the Apostle who had the favour of experiencing the risen Lord. Later, due to various reasons, different churches such as Jacobite Syrian church, Orthodox Syrian church, Marthoma Church etc. came into existence. Still later came CSI, CNI and Pentacostal groups. St. Paul had predicted such divisions when he said, ' the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears from truth, and beturned aside to fables" (2 Tim 4:3-4). So let us be watchful in all things (V 5), and entrust ourselves to the teaching authority of the church. Which alone is entitled to teach the true doctrine.

"No, we are not bound to keep them all, except those relevant today. In Jesus, a new covenant was made (1 Cor 11 :25) and we are the new people of God bound by the new law of love (Jn. 13:34) But this new law is not altogether new (1 Jn 2:7) it is the fulfilment of the old law. Indeed Jesus came to fulfil the law and present it in its pristine purity. He advocated for unconditional and unlimited forgiveness (Mt. 18: 21-22) and was against even the just retaliation (Mt. 5:38-­42) allowed by the old despensations (Ex. 21: 23-25). He upheld the unity of the marriage bond (Mt 9:5-10) against its liberal interpretation by the rabbis. He put reconciliation among men, a precondition for man's reconciliation with God (Mt. 12: 1-8; 5: 23-24). Though circumcision was asserted by the O.T. it was abolished by the Gospel (Gul. 5:1-4; Eph. 2:11, 15. However the spiritual significance of Circumcision (Deut 10:16; Jer 4:4) is not overlooked by the NT. Paul also speaks of a circumcision of heart (Rom 2:29), by which a christian is reborn to the new life in Christ (Phil 3:3; Cor. 2:11; Gal. 6:15). However, Jerusalem Council dispensed the gentile Christians from the law of physical circumcision (Acts 15:6-­29). Though Jesus observed Sabbath on Saturday as any other Jew does, we Christians observe on Sunday, since is the Lord's day, the day of his resurrection.
In short we are not to be slaves of any stipulations (2 Cor 5:17). We have to interpret them taking into consideration the compulsion of Christian doctrines (love) and the visicitudes of our human existence.

Bible scholars say that Jesus had no direct brothers. Whoever is mentioned as brother is only a cousin brother. In Aramaic language, there is no different word to denote cousin. Hence brother is an umbrella-word, which includes brothers and cousins. According to St. John, before his death on the cross, Jesus entrusted his mother to John (19:26-27), the disciple whom he loved. If Jesus had direct brothers, he would have entrusted that task with them. When speaking of the women looking at the cross from afar, Mark mentions Mary the Mother of James the less, and of Joseph (15:40). It is clear that this Mary is not Jesus' mother who stood very close to the cross. Perhaps she might be her sister-in-law, her brother's wife. Simon and Jude could be the sons of Cleophas, Joseph's brother. Since Joseph is not mentioned during Jesus' public ministry, one might infer that he had died in Jesus' childhood. Hence Jesus might have stayed in his uncles' houses and called their sons his brothers, so that later people also began to call them his brothers.

No, Christ established His Church on the foundation of the Apostles and the prophets. Himself being the chief cornerstone (Eph 2:20, 1 Cor. 4:15). He appointed Peter as the leader taking into consideration his "more love" (Jn 21 :15­17) or "more faith" (Mt. 16:13-20). As the tiny mustard seed becomes a huge tree (Mt. 13:31) and a small quantity of leaven leavens the whole measure of flour, the Church inaugurated by Jesus with a small band of Apostles became a big organization in course of time. All throughout the centuries it remained God's Church due to his continuous presence in the Church (Mt. 28:20) and the work of the Holy Spirit (Acts. 2:4). Even from the early days, it was called God's Church (Acts 9:5). After his conversion, St Paul indicts himself, "For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it (Gal. 1:13). The Apostolic tradition of this "God's Church" is rightly claimed by the Catholic Church. Even Paul, the greatest missionary had often recourse to the Apostolic authority to establish the veracity of his teaching (Gal. 2:2). However, some people nowadays teach different doctrines and run the risk of ruin.

This is a wrong inference due to the misunderstanding of Paul's teaching. Here Paul is addressing Jewish Christians who formerly thought the law of Moses was sufficient for their salvation. In such a concept, the emphasis was man's effort to observe the law and attain salvation as a reward. Humanity miserably failed in this attempt. Now comes Jesus' full of grace and mercy granting salvation to all those who believe in Hi. Here salvation is seen as God's gratuitous gift in spite of man's failures (Eph. 2:9). But this emphasis does not exclude observance of law, the law of love. Believing Jesus is loving Jesus: loving Jesus is keeping his commandments (Jn. 14:15,21). Jesus and Father are one. "He who sees me, sees Him who sent me" (Jn. 12:45). Commandments given by the Father to Moses (Ex. 20:1-11), and by Jesus to his disciples (Jn. 15:12-13) are the same. However, by the belief in Jesus Christ gives sufficient grace and strength to observe these commandments with greater ease. Though salvation is primarily God's gratuitous gift, it is attained with each one's co-operation. However, obeying the law doesn't mean one has to observe all the rules and stipulations originated in Jewish religion. Similarly faith doesn't exclude good works. James exhorts that "faith without works is dead" (2:26). St. Paul says that "not the hearers of the law, but the doers of the law will be justified" (Rom. 2:13). Listen to what John has to say, "He who says, 'I know Him' and does not keep his commandments, is a liar and truth is not in him. He whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him" (Jn. 2:4-5). Faith demands good works from us, we are His workmanship, created in Christ Jesus for good works" (Eph. 2:10).

Salvation is a long process. It is true that objectively we are saved by the death and resurrection of Jesus and by our faith in Jesus Christ. But subjectively our salvation depends on our striving for the same. That is why St. Paul teaches, "work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure" (PhI. 2:12-13). "Brethren, I do not couldn't myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press towards the goal for the prize of the upward call of God in Christ Jesus" (PhI. 3:13-­14). Sanctification is 'already' and 'yet' (Cf. 1Cor 1 :2).1 came to call the sinners, Jesus said (Lk. 9: 56; Mt. 18: 11) Jesus established is Church to sanctify the sinners. He awaits their conversion and not their destruction. Though the church is holy (Eph. 5: 26-27), till the end of the world there will be sinners, striving for holiness. The parable of the wheat and weeds elucidates this fact (Mt 13:24-30, 36-43). So even those who think they stand, may take head lest they fall (1 Cor. 10: 12). There is a precaution in Peter's words. "If the righteous one is scarcely saved, where will the ungodly and the sinner appear" (1 Pet. 4: 18; Pros 11 :31). "For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled in them and overcome, the latter end is worse than the beginning" (2 Pet 2:20) So we should work out our salvation with fear and trembling. "For, we have become partakers of Christ if we hold our beginning confidence steadfast to the end" (Heb.3:14). Only Jesus is the true way that leads to eternal life (Jn.14:6). Those who have accepted Jesus as Saviour, have to walk with Jesus, as he walks in the way of the Father. "He who says he abides in Him ought himself also to walk just as he walked" (1 Jn. 2:6). Once you have reached the finishing point (Father) passing over your death, you have attained salvation.

Jesus reconciled both Jews and gentiles to God in one body through the cross (Eph.2:16). Cross which was till then an instrument for punishment was made an instrument for Salvation by the death and resurrection of Jesus Christ. Hence we don't consider Cross as some dagger with which one's father was killed, but as an instrument used for our salvation. Jesus accepted the cross and death by himself (Jn. 10:15,18). He could have very well escaped from death. But his love for us compelled him to accept the cross (Jn.13:1). The good shepherd gives his life for the sheep (Jn.10:11). Thus the cross became the symbol of God's love for us. A knife could be used for an operation as well as for a murder. But when it is used for an operation, we don't consider it an instrument of contempt. An instrument in itself is neither good or bad, it is the use that makes the difference.
'The God of our fathers raised up Jesus whom you murdered hanging on a tree. Him God has exalted to his right hand to be prince and Saviour, to give repentance to Israel and forgiveness of sins (Acts 5:30-31; 2:23-24). Only through cross salvation is attained (Mk. 10:45). "Whoever desires to come after me, let him deny himself and take up his cross, and follow me" (Mk. 8:34). But, 'the message of the Cross is foolishness to those who are perishing. but to us who are being saved, it is power of God" (1 Cor. 1 :18). Baptism is seen a participation in Jesus' death and resurrection, a death to our sins and a resurrection to a new life in Christ (Rom. 6:1-9). So let us be proud of Jesus' cross (GaI. 6:14). Only those who are destined for destruction can hate Jesus' cross. 'They are the enemies of the cross of Christ whose end is destruction, whose God is their belly, and whose glory is their shame - who set their mind in earthly things (Phil. 3:18-19)

Mk. 16:16 is preceeded by verse 15, which reads, "Go into the whole world and preach the gospel to every creature". Hence the statement in verse 16 is related to those who heard the Apostle's preaching. If they listened to the Word of God and believed, they could be baptised. But this does not exclude child baptism. Since Jesus came to save all, children couldn't be denied the right of salvation. The requirement (demand) that unless one is born of water and the spirit, he cannot enter the kingdom of God" (Jn. 3:5) holds good to the children too. They also need a spiritual regeneration through baptism. We are not to obstruct their coming near to Jesus (Cf. Mk. 10: 14-16).
In Bible, we come across a few examples of child-baptism. In Acts 16: 15, it is said that Lydia and her household were baptised. In Acts 16:33, it is said that a Philippian Jailer and all his family were baptised. The terms, household, and family cover all the members including children. Hence we could infer that children were baptised. The Jews used to receive circumcision in the early days of their childhood. Since St. Paul compares baptism to the circumcision one may infer that baptism was made a substitute for circumcision and was given in the early childhood itself. "In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh by the circumcision of Christ, buried with him in baptism, in which you all were raised with him through faith (Col. 2:11-12).
It is proper that children are initiated to faith and given baptism at the early stages itself. If their parents could choose physical nourishment for them, why should we ban their right to choose spirititual nourishment for them? The grown up may walk to the destination by themselves, but the children need their parents to carry them upon their shoulders and take them to the destination. In 1 Pet.3, Peter compared baptism to Noah's ark which saved eight people through the water (VV. 20,21). Let the children also enter the ark (church) and be saved.

Jesus became Lord by resurrection (Jn. 20:28). It was on Sunday that he resurrected and appeared to his disciples (Jn.20:1,19). Hence from Jesus' resurrection onwards the disciples began to celebrate Sunday as the Lord's Day. It is mentioned as the First Day (Jn. 20:1, 1 Cor. 16:2). On the first day of the week, the disciples gathered to break bread (Acts 20:7), and to take collections for the poor (1 Cor. 16:2). Since Jesus' resurrection is the very foundation of Christian faith (1 Cor. 15:14-17), it is proper that Christians celebrate Sunday as the Lord's Day, the day of obligation. It is to be noted that collections for charity existed in the early church (1 Cor. 16:2) and had the indirect sanction of Jesus (Cf. Jn. 13: 28-­29). Further, the early christian community was a sharing community (Acts. 2:42­-47) and real repentance envisaged charity works (Lk. 3: 10-14).

Man is a social being who needs social gatherings and common commit­ments. In Jewish and Christian view, man is saved only as the member of the people of God. To Abraham, God's promise was, "I will make you a great nation and in you all the families of the church shall be blessed." (Gen.12: 1-4). In Jacob the twelve tribes of people were formed into one unit and given the new name Israel (people of God) (Gen. 33: 28). Seeing the oppression of His people, Yahweh sent Moses to Egypt, to deliver them out the Eypyptians' hands (Ex. 3: 7-8). Giving the covenant Yahweh said, "Now therfore if you will indeed obey my voice and keep my covenant, then you will be a indeed obey my voice and keep my covenant, then you will be a special treasure to me a kingdom of priests, a holy nation" (Ex. 19: 5-6). Then all the people answered "All that the Lord has spoken we will do" (V. 8). Note the communitarian overtone in the offering as well as in the reception of salvation. Even the ten commandments are aimed at building up a God-fearing and man-loving community (Ex. 1-17). In NT, the only command­ment is the command of iove -love of God and love of neighbour (Jn. 15:12, 13:34). In Acts, the communitarian aspect of salvation is emphasised. "And the Lord added to the church daily those who were saved" (Acts 2:47). The church is the new people of God, the kingdom of Priest, the holy nation (1 Pet.2:5,9) who have to praise God (Acts 2: 42,47) for the salvific work he has done to us. Almost all the psalms in the OT are community prayers. Even the prayer 'OUR FATHER "which Jesus taught us, is a community prayer. The officical prayer of the church - Breviary - is also a communituy prayer. Even our concept of God - Trinity is communitarian. Hence family prayer, community prayer and Sunday assembly (Liturgy) are to be given more importance. Hence as some people do, we shall not forsake our Sunday Assembly (for liturgy and prayer), but must actively take part in them exhorting one another (Heb. 10:25).

St. Thomas calls the Risen Jesus, My Lord and my God (Jn. 20:28). Jesus doesn't disown this title, but calls all, even those who will not be able to see him, to the same belief - "Blessed are those who have not seen, yet believed" (V. 29). 1 Jn.5:20 says that Jesus is the true God and eternal life. "I and my Father are one" (Jn. 10: 30; 17:11), says Jesus. Jesus claims the power to forgive sins, which is the prerogative of God alone. It was because Jesus claimed to be Messiah the son of God that He was condemned to death. (Mt. 26: 63-66). 'Therefore the Jews sought to kill Him, because he not only broke the Sabbath, but also said that God was his Father, making himself equal with God" (Jn. 5:18). Jesus claimed the authority to give life, which is strictly divine. For as the Father raises the dead and gives life to them, even so the Son gives life to whom he will (Jn. 5: 21). Jesus being in the form of God did not consider it robbery to be equal with God, but make himself of no reputation, says St. Paul (PhiI. 2: 6- 7). Jesus is God's word who was made flesh and dwelt among us (Jn. 1:1), and he is God himself (Jn.1:1). Christ is over all, and the eternally blessed God (Rom. 9:5).

Jesus has promised that those who believe in Him would do greater works than what he did (Jn. 14:12-13). Since Jesus is going to the Father, whatever is asked in His name would be done, so that the Father may be glorified in the son (VV. 12-14). It is said that during Jesus' time, the seventy returned with joy, saying, "Lord, even the demons are subject to us in your name" (Lk. 10:17). Jesus has promised his presence with the disciples till the end of the age (Mt. 28:20). Mark says that those who believe in Jesus will not be hurt by serpents, or killed by deadly poison; Further, the sick on whom they lay their hands will be recovered, they will cast out demons and will speak with new tongues (Mk. 16: 17-18). Even after ascension, the Lord was working with them and confirming the word through the accompanying signs (VV. 19-20). The Lord continues his work even today. Repent and let everyone of you be baptised in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Spirit (Jn.2:38). This promise is relevant to you those who are near, and those who are far off, as the Lord of our God will call (Acts 1 :35). Jesus is the same, yesterday, today and forever (Heb. 13:8). He continues his miracles even at present.

Gifts are given to the believing community for its building up. It is not required that all the gifts such as healing power, gift of tongues etc be found in each individual. One may possess a particular gift, and another may have a different one. "Now there are diversities of gifts, but the same spirit. There are differences of ministries, but the same Lord. There are diversities of activities, but the same God who works all in all. The manifestation of spirit is given to each one for the profit of all: for to one is given the word of wisdom to another the word of knowledge, to another faith, to another gift of healings, to another working of miracles, to another different kinds of tongues, to another interpretation of tongues. But one and the same spirit works all these things, distributing to each one individually as he wills (1 Cor. 12:4-11). But the greater gift of the Holy Spirit is Love (1 Cor. 13: 13). All the gifts are to be utilized in the spirit of love (VV 1-13) for the building up of the community. The unique characteristic of a Christian must be always love. By this you will know that you are my disciples, if you have love for one another (Jn. 13:35). Each Christian must possess this seal of love. If he has other gifts, well and good. But not necessary that he should have them. However, Jesus continues to give these gifts to different persons, "till we all come to the unity of faith and the knowledge of the Son of God" for the edifying growth of the body of Christ (church) in love (Eph. 4:11-16).

In 2 Tim. 1:6, Paul exhorts Timothy "Therefore I remind you to stir up the gift of God which is in you through the laying of my own hands". This is in reference to the Episcopal ordination of Timothy by Paul (Cf. 1 Tim. 4: 14). Timothy is expected to transfer this authority to his successors. But he must not lay hands on anyone hastily (1 Tim. 5:24). From the early days itself, elders existed in the Church. "So when they had appointed elders in every church, and prayed with fasting, they commanded them to the Lord in whom they had believed" (Acts 14:23). In Titus 1:5 St. Paul asks Titus his "true son in common faith", to appoint elders in every city. "You should set in order the things that are lacking, and appoint elders in every city as I commanded you" (1:5). In the following verses, the qualities of a Bishop-elect is narrated (VV 6:9). Acts 6: 1-6 narrates how deacons were chosen by the community and appointed by the apostles by laying hands on them. The author of Hebrews says that there is no need of laying a further foundation for our principles with regard to repentance, faith in God, baptism, laying on hands, resurrection, and eternal judgement (Heb. 6:1-2).

If we are sure to lose our faith by interaction with them, better keep away from such works. Because the righteousness has no fellowship with lawlessness (2 Cor. 6:14-16). But in matters not directly connected with any particular faith or aims, for example in fighting against communalism, racism, social injustice etc., a working relationship with such persons and movements help both to realize the welfare of the society.

Settlement out-side the civil court is highly recommended. The believers are supposed to solve their disputes amicably among themselves. If then you have judgement concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? I say this to your shame. Is so that there is no wise man among you, not even one, who will be able to judge between these brethren? But brother goes to law against brother, and that before unbelievers! Now therefore it is utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be defrauded? (1 Cor. 6:4-7). In Mathew, we read, "If your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear you, take with you one or two more, that by the mouth of two or three witnesses every word may be established. And if he refuses to hear them, tell it to the Church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector (18:15-17). The decision of a community gathered in Jesus' name, is the decision of Jesus Himself (Cf. VV18-20).

Those who do not get the opportunity to know and accept Jesus Christ as their Saviour will be saved, if they live according to their conscience. They couldn't be punished for not believing in Jesus, since they had no chance to hear of him. It is true whoever calls upon the name of the Lord shall be saved (Rom. 10:13). But as Paul asks, "How then shall they call on him in whom they haven't believed? And how shall they believe in him of whom they have not heard?" (V. 14). The inference from Jn. 15:22 is that the Jews would not have any sin, if Jesus had not come and revealed, salvation is only through Him. He is the true way that leads to life. I am the way, the truth, and the life. No one comes to the Father except through me (Jn. 14:6). Elsewhere-Jesus says, "I am the Door. If anyone enters by me, he will be saved" (Jn. 10:9). Regarding the Salvation of Gentiles who possess no law, what Paul says is this when they do the things, contained in the law, by nature, they become a law to themselves. They are saved when they follow the law written in their heart, their conscience (Cf. Rom. 2:13-16). Because God desires all men to be saved. As there is only one God, there is only one mediator between God and man, the man Christ Jesus, who gave Himself a ransom for all (1 Tim. 2: 4-6). "We trust in the living God, who is the saviour of all men, especially of those who believe" (4:10).
In conclusion we may say, faith in Jesus Christ is the sure way of salvation, but as regards to those who haven't heard of Jesus, living according to their conscience would justify them. Any good conscience is the abode of Holy Spirit and whatever good comes, comes from Jesus. Though they are not hearers of faith, unknowingly they are doers of faith, and this is what precisely justifies them (Cf. Rom 2:13). But we Christians, who have received the full truth, have the responsibility to lead our brethren to Jesus Christ (Rom. 10: 14-15). One may cross a river by a thin trunk set across the shores of a river, or by a spacious concrete bridge built over the river. Those who have found out the sure and easy passage are bound to inform others about it, so that others also may cross the river safely. Thus all the sheep must be gathered to one fold (Cf. Jn. 10:16).

We are not supposed to believe in any gospel (doctrine) at variance with what we have received from Apostolic times. "I marvel that you are turning away so soon ... to a different gospel... there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven preach any other gospel to you than that we have preached to you, let him be accursed" (Gal. 1 :6-10). Gospel originated in and for the Church by the work of the Spirit. Hence Church is the official interpreter of the Word of God. Peter cautions against any misinterpretation of Paul's epistles. There is a chance that the untaught and unstable twist the Word of God to their destruction (2 Pet. 3:16). Therefore the believers must expect such misinterpretations (Cf. V .17) .In the introduction to his first epistle, John says, "That which was from the beginning, which we have looked upon, and our hands have handled concerning the word of life. we declare to you" (1 John 1:1-4). In his second letter, John cautions against false teachers. "For many deceivers have gone out into the world who do not confess Jesus Christ as coming in flesh. This is a deceiver and Anti Christ" (1:7). "Do not receive him into your house nor greet him, for he who greets him, shares in his evil deeds (VV 8-11). Jude also warns that sensual persons who are not led by Holy Spirit would cause divisions in the Church (Cf. 1: 17-23). Jesus himself has cautioned against such deceivers (Cf. Mt. 24:4-5). "Many false prophets will rise up and deceive many" (V. 11). They may show great signs and wonders so as to deceive even the elect (V 24) but do not believe them (VV. 25-26). Paul admonishes the elders of the church to protect their sheep from the wolves (Acts 20:28-30). Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the Church of God which He purchased with his own blood" (V 30). Hence the authorities must be vigilant against such false teachers, and the faithful shall never entertain them.

Bible teaches us that God wants to save all people because he loves the whole world. "For God so loved the world that He gave His only begotten son, that whoever believes in Him should not perish, but have everlasting life" (Jn. 3:16). Justifying his exhortation to pray for all men, especially for those in authority, Paul says that God desires all men to be saved to come to this knowledge (1 Tim. 2:1­8). Revelation of John reveals that great multitude of Gentiles will be saved. "After these things I looked, and behold a great multitude which no one could number, of all nations, tribes, peoples, and tongues standing before the throne and before the Iamb crying out in loud voice saying salvation belongs to our God.and to the lamb" (7:9-10). The author of the Hebrews says that Jesus having been perfected in obedience, "became the author of salvation to all those who obey Him" (5:8-9). All those who obey Jesus' commandments and abide in His love will have their joy full (Cf. Jn. 15:10-11) will attain eternal bliss.

They are false prophets who make prophecies, which are unfulfilled. They speak presumptuously (Deut 18:21-22) and put their own words in their mouth instead of the Lord's words.

Surely, if we ask in His name and according to His will. "And whatever you ask in my name, that I will do, that the Father may be glorified in the Son" (Jn. 14:13). "Now this is the confidence we have in Him, if we ask anything according to His will, He hears us" (1 In. 5:14). If we are sure that he hears, then we have already attained when we have petitioned (V. 15). "For the eyes of the Lord are on the righteous, and his ears are open to their prayers; but the face of the Lord is against those who do evil" (1 Pet. 3:12) Cfr. Jn. 9:31. Reconciliation with our brethren is a must for any prayer or offering to be accepted by God (Mt. 5:23-24, Mk. 11:25, Cor. 3:13).

It is our belief that all of us have guardian angels. In Heb. 1:14, there is a reference that the angels are sent forth to minister for those who will inherit salvation. Angels are God's hosts, His ministers, who do His pleasure, do His word (Ps. 103:20-21). They protect us from evil (Cf. 5:20-21, 6:3). Abraham told his servant that in his journey to Mesopotamia in search of a wife to his son Isaac, God will send His angel before Eleazer (Gen. 24:7). Hungry Elijah was fed by an angel who touched him at the peak of desperation (I Kings. 19:4-8). It is said 'the angel of the Lord encamps all around those who fear Him, and deliver them (Ps. 34:7, Cf. Acts 5:17-19); 8:26). God-fearing Daniel was miraculously saved from the Lion's den by the angel (Dan. 6:16-22). In Ps. 91:10-11 we read, "No evil shall befall you for he shall give His angels charge over you, to keep you in all your ways". In a strong warning against giving scandals to little ones (in faith), Jesus says 'Take heed you do not despise one of these little ones, for I say to you, in heaven their angels always see the face of my Father who is in heaven" (Mt. 18-10). At the end of the world, the angels sent to gather the elect (Mt. 24: 31) could be our own guardian angels.

Christ instituted only one Church, the Catholic Church, the communion of churches which accepts the supreme leadership of Pope, the successor of Peter. It was Jesus' wish and prayer that there may be only a single flock and one shepherd (Jn. 10:16)b. He prayed for the unity of the believers (Jn. 17:21) and gave the unique commandment of love. Our love for one another is the symbol of our discipleship (Jn. 13:34-35), and Jesus' sonship (17:23). As there is only one God, the Father, one Lord, Jesus Christ, one hope, the Holy Spirit there is only one Church, one faith and one baptism (Cf. Eph. 4:2-6). Though there are different gifts, there is only one spirit (1 Cor. 12:4-6), though there are many members, there is only one body (V 27), that is the Church (Eph. 5:30). Christ is the same today, yesterday and tomorrow, Christ cannot be divided (1 Cor. 1:13) so also his body, the Church. No groupism is to be encouraged in the Church (Cf. 1 Cor 1:10-16).
In spite of all these teachings on unity and oneness of the church, so many groups preach division. They may have zeal, but are ignorant of God's righteous­ness (Rom. 10:2-4). As Paul says, "such are false apostles, deceitful workers, transforming themselves into apostles of Christ" (2 Cor.11: 13). Even Satan transforms himself into an angel, If so, his ministers also could pretend to be ministers of righteousness (VV 14-15). It is a pity that some preach Christ from envy and strife, from selfish ambition and insincerity (Phil. 1:15-17). Let us be cautious of such groups and yet be glad that Christ is preached though in pretence (V 18).

As Christians we must take sufferings as occasion for our purification and further glorification. As 1 Pet. 1:6-8 read, "In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honour and glory at the revelation of Jesus Christ", I Pet. 2: 19-23 says that it is commendable if some has to suffer because of doing good. It gives him a chance to share Jesus' suffering and to imitate him, who committed no sin, yet suffered unto death. 'When he was reviled, did not revile in return, when he suffered, he didn't threaten, but committed himself to Him who judges righteously" (V.23). I Pet. 3:9 asks "not returning evil for evil or reviling for reviling, but on the contrary blessing knowing that you were called to this, that you may inherit a blessing". "But even if you should suffer for righteousness sake, you are blessed. For it is better, if it is the will of God, to suffer for doing good than for doing evil" (1 Pet. 3:14-17). "Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; but rejoice to the extent that you partake Christ's sufferings, that when His glory is revealed, you may also be glad with exceeding joy. If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. But let no one suffer as a murderer, a thief, an evil-doer or as a busy body in other peoples' matters (I Pet. 4:12-16). "Cast all your care upon Him, for He cares you (1 Pet. 5:7). And we know that all things work together for good to those who love God, to those who are called according to His purpose (Rom. 8:28). Jesus said to His disciples, "If any one desires to come after me, let Him deny himself, and take up his cross, and follow me" (Mt. 16:24, I Pet. 2: 21; 2 Tim. 3:12) .In Jer. 29:11 the Lord says, "I know the thoughts that I think towards you, thoughts of peace and not of evil, to give you a future and a hope". God can turn all our failures into a grand success. Only when the grain of wheat is thrown to the muddy field, it sprouts and grows and produces yield. The way to salvation is the narrow way of cross, not the broad way of selfishness. As fire purifies the gold, so also suffering sanctifies the just. Jesus taught, "in the world you will have tribulation, but be of good cheer, I have overcome the world" (Jn. 16:33). When the Apostles were severely beaten for preaching Jesus Christ, they departed from the council rejoicing for being counted worthy to suffer shame for His name (Acts. 5:40-41). Job is the perfect example how a God-fearing man must face unexpected and unjust suffering. In the peak of distress and tribulation what he said was, 'Naked I came from my mother's womb and naked shall I return there. The Lord gave; the Lord has taken away; blessed is the name of the Lord' (1 :21). James says, blessed is the man who endures temptation; for when he has been proved, he will receive the crown of life which the Lord has promised to those who love him (1 James 1 :12). The author of the letter to Hebrews says, "My son, do not despise the chastening of the Lord, Nor be discouraged when you are rebuked by Him. For whom the Lord loves He chastens, and scourges every son whom he receives. If you endure chastening, God deals with you as with sons; for what son is there whom a Father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons" (Heb, 12:5-8). For any athlete, coaching camp is tedious, painful and demanding. But once they secure gold medal, in different competitions they forget the ordeals through which they had to pass through. "Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take away from you" (Jn. 16:22). ln this you greatly rejoice though for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found praise, honour, and glory at the revelation of Jesus Christ, whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory receiving the end of your faith - the salvation of your souls (1 Pet. 1 :6-9).

No, because our relation with God very much depends on our relation with man. Our reconciliation with our brethren is a must for our reconciliation with God (Mt. 18:35). Even a sacrifice is unacceptable to God when the devotee's relation with his neighbour remains strained. Hence, reconciliation first, and then the offering (Mt. 5:23-24). Christians are expected to love not only their neighbours but also their enemies. But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be the son of your father in Heaven... therefore be perfect, just as your Heavenly Father is perfect (Mt. 5:43-48). "Therefore, if your enemy hungers, feed him; if he thirsts, give him a drink; for in so doing you will heap coals of fire on his head. Do not be overcome by evil, but overcome evil with good (Rom. 12:20-21).
To Peter's question, 'Lord how often shall I forgive my brother?' Jesus' answer was 'seventy times seven' i.e. unlimited times (Mt. 18:21-22). Jesus' own example is that of forgiveness. Though he was God and could destroy his enemies (Mt. 26:53), he only forgave those who crucified him. His prayer was, "Father forgive them, for they do not know what they do" (Lk. 23:34). Stephen, the first Christian martyr, too recited the same prayer when he was stoned to death - "Lord do not charge them with this sin" (Acts 7:60). Leave the vengeance to God; He is the right judge to judge the wrong doers. "Vengeance is mine, I will repay" says the Lord (Heb. 10:30, Deut. 32:35-36). So we shall not take revenge on others: "Therefore as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, long suffering, bearing with one another, if anyone has a complaint with one another, even as Christ forgave you, so you also must do (Co. 3:12-13; Mk. 11:25- 6). "And be kind to one another, tender-hearted, forgiving one another, just as God in Christ also forgave you" (Eph. 4:32).
In Gal. 5:16-25, hatred is listed as the works of flesh, where as love, long suffering, kindness etc. are listed as the fruits of the Spirit (VV 22-23). "If we live in the Spirit, let us also walk in the Spirit. Let us not become conceited, provoking one another envying one another (VV 25-26). Instead of going for litigation against your brother, Paul asks, "Why do you not rather accept wrong? Why do you not rather let yourselves be defrauded? (1 Cor. 6:7). Bless those who persecute you (Rom. 12:14). Repay no evil with evil (V. 17). Beloved do not avenge yourselves. Vengeance is mine, I will repay." (VV. 17-19), So leave the vengeance to God and live in the Spirit.

Yes, we should obey our authorities and show respect to them. Let everyone be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore, whoever resists the authority resists the ordinance of God, and those who resist will bring judgement on themselves. For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God's minister to you for good. But if you do evil, be afraid for he doesn't bear the sword in vain; for he is God's minister, an avenger to execute God's wrath - on him who practises evil. Therefore you must be subject to authority, not only because of wrath, but also for conscience sake. For because of this, you also pay taxes. Render therefore to all their due taxes to whom taxes are due, customs to whom customs, fear to whom fear, honour to whom honour (Rom. 13:1-7). Almost the same teaching is given by Peter (Cfr. 1 Pet. 2: 13-14, 19). Jesus had already taught "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's" (Mt. 22:21) Cfr. Ecc. 8:2.
However, when the ruler commands us to do something contrary to our faith, we are not bound to do. Because God is the supreme ruler who is not to be disobeyed for the sake of mundane rulers. When the Sanhedrin commanded Peter and John not to preach in the name of Jesus, their reply was that they had to listen to God more than to them (Acts 4:18-19). We ought to obey God rather than men" (Acts 5:29).

We never adore Mary. Adoration is reserved to God alone. But we venerate Holy Mary and saints. To venerate means to give respect, honour, praise etc. We Catholics give higher veneration to Mary than to the saints.
There are many reasons to venerate Mary. She was God's favoured one, the chosen virgin to be the mother of His Son Jesus. In her and through her, God became Immanuel (God with us) and dwelt among us (Mt. 2:23). She was conceived not by the power of man (Lk. 1 :35) but by the power of the Holy Spirit (V. 35). Even after her conception of Jesus, she remained faithful to her Divine Spouse all throughout her life.
Some people misinterpret Mt. 2:25 to argue that Joseph had conjugal relations with Mary, after Jesus' birth. But the verse, "Joseph did not know her till she had brought forth her first born" doesn't mean it. It only emphasizes Jesus' divine origin nothing more or nothing less. What the text conveys is that no one else is responsible for Jesus' birth except the Holy Spirit.
Some people misinterpret Mt. 12:48 to argue that Jesus had no respect to his mother. But this is not true if we evaluate the verse in its background (VV 46-50). When Mary and his brethren came, Jesus was teaching his disciples. When somebody informed of their arrival, Jesus took it as an opportunity to teach the audience the urgency of becoming the doers of the word rather than hearers of the word. Hence he asks, "who is my mother and who are my brothers?" (V. 48). Stretching out his hand towards His disciples Himself answered, "Here are my mother and my brothers" (V. 49). For, whoever does the will of my Father in heaven is my brother, sister and mother (V. 50). In this passage, there is nothing derogatory to Mary. On the contrary it could be taken as a compliment. That is, Mary became His mother not only because she gave birth to Him,- but also because she submitted herself to God's word (Lk. 1 :38). She was a hearer (1 :28­37) as well as a doer of the word of God (V.38).
The theme - "to be doers of the word" is stressed elsewhere. After the sermon on the mount, Jesus asked his disciples to be the doers of law, if they really wanted to be saved (Mt. 7:21-27). "Not everyone who says 'Lord', 'Lord', shall enter the Kingdom of Heaven, but he who does the will of my Father" (Mt. 7:21, Cf. Lk. 6:46). In Rom 2:53, Paul says, "Not the hearers of the law are justified in he sight of God, but the doers of the law". James too repeats the same, "But be doers of the word, not hearers only, deceiving yourselves (1: 21, Cf. V. 27). Mary obeyed the Word of God totally and fully when she said "Behold the handmaid of the Lord, be it done to me according to your word" (Lk. 1 :38).
Similarly Mt.11: 11 b, "but he who is least in the Kingdom of Heaven is greater than he (John)" is not a depreciation of John, but an appreciation for him (as evident from V. 11 a) and a demand from the audience to be like him working for the Kingdom of God.
Mary is to be venerated and praised by all. Gabriel praises her, "Rejoice, highly favoured one, the Lord is with you; blessed are you among women (Lk. 1:28). If an archangel could praise Mary, why cannot we human beings? It is true that she was made praiseworthy among women only because of God's immense favour and constant presence with her (the Lord is with you). Yet she is blessed. Elizabeth too calls her "blessed" (V. 45.). All the generations are going to call her blessed (V. 48). Even in Jesus' time people called her "blessed". "Blessed is the womb that bore you, and the breasts which nursed you", shouted a woman (Lk. 11 :27) Jesus answered, "more than that, blessed are those who hear the word of God and keep it (V. 28). Here too the meaning is, Mary is praiseworthy not because she bore me or fed me, more than that, since she heard the Word of God and obeyed it. By hearing the Word of God and keeping it, you could also become "blessed".
Some Christian denominations teach that Mary's "highly favoured" position was over by Jesus' birth or at least after her death. But they have no sound arguments for this except their prejudice and obstinacy in holding to their wrong perceptions. How can a person who gave total and full FIAT (consent) to God's will in this life be demoted in the Heavenly life? Christian teaching holds the contrary. "Blessed are the dead who die in the Lord... for their work follows them" (Rev. 14:13). St. Paul expects "a crown of righteousness" in the life to come for his suffering for the Word of God (2 Tim. 4:7-8). Mathew also talks in terms of reward and punishment, reward for the doers of good, and punishment for the doers of evil (Mt. 25:31-46). Hence one may rightly infer that Mary's position is enhanced in heaven, she is "crowned as the queen" of Heaven. Hence she deserves our veneration.
Mary is the new house of God, "the poor of the Lord" (Lk. 1 :48, 52; Cf. Is. 57:15). In Is. 66:1-2, we read thus, "Thus says the Lord, Heaven is my throne, and earth is my footstool. Where is the house you build for me? And where is the place of my rest? For all those things my hand has made, and all those things exist, "says the Lord, but on the ONE will I look: on him who is poor and contrite spirit,and who trembles at my word". More than man-built temples what the Lord prefers to dwell in is ONE who is Poor and Contrite in spirit and who trembles at his word. Mary is this "favoured one" (Lk. 1 :28), poor and lowly in spirit 0N 48,52) who trembles at His word (V. 29). Hence the annunciation of Jesus' birth is directly addressed to Mary, the new House of God, where as the annunciation of John's birth is given in the Jerusalem Temple. In Mary, God dwells among us. She is the new House of God to be venerated by all of us.
Mary is the new Tabernacle. In Ex. 40:35, it is said, "the cloud covered the Tabernacle of meeting and the glory of the Lord filled the Tabernacle". What is intended is that God made the tabernacle his dwelling place. The same verb "covered" is used in the angels' annunciation to Mary. "The Holy Spirit will come upon you, that means, God made her his dwelling place, she became the new tabernacle. Since she is the new house of God, and new tabernacle, the fruit of her womb is the real presence of God among us.
Mary is the New Ark of the Covenant. The words of Elizabeth when Mary comes to her, "But why is this granted to me that the mother of my Lord should come to me? (Lk. 1 :43) echo the words of David when the Ark of the covenant comes to him, "How can the Ark of the Lord come to me?" (2 Sam. 6:9) Thus Mary is introduced as the New Ark of the covenant or the Ark of the New Covenant. Both the journeys of the Ark of the covenant (2 Sam. 6:2) and the New Ark of the Covenant (Lk. 1 :39) took place in Judah. As David was leaping and dancing before the Ark (2 Sam. 6:14), so also before Mary, John the Baptist leaped in his mother's womb for joy (Lk. 1 :44) should we not leap with joy, before Mary, the new ark of the covenant?
Mary is the new Israel. In Mary God's expectations regarding his Elect are realized. Mary's magnificat reveals this fact. The magnificat is made up of two parts, each one ending with a celebration of the "MERCY' of God, towards all generations (Lk. 1 :50; 54-55). The first concerns Mary, and the second concerns Israel. The first part (VV 47-50) presents the humility of Mary (being poor, lowly) and God's fruitful work in her. The second part presents Israel's pride (V. 51) and presumption (thinking mighty and rich), God's punishment for the same (V. 52-­53), yet finally God's helping them in remembrance of His Mercy (V. 54). What He required from Israel (Cf. Mic. 6:8) is fully realized in Mary, the heiress and figure of Israel as well as the path to the future.
Mary is the mother of all the faithful. Though Abraham submitted himself fully to God and became the father of all the faithful (Heb. 4:16, Is. 51 :2), his descendants miserably failed to give such submission to faith. Even Zacharia who was righteous before God, walking in all the commandments and ordinances of the Lord blameless (Lk. 1 :6), was no exemplary in faith (V. 20) and hence was punished. But in Mary the tide of unbelief and punishment is reversed. There is a new beginning of faith and salvation. Mary submits herself fully and totally to God in faith. "Behold the handmaid of the Lord, be it done to me according to thy word" (Lk. 1 :38). Because she believed that nothing is impossible to God (V. 37). Indeed Elizabeth rightly commented her faith. "Blessed are you who believed that whatever the Lord promised will be fulfilled" (V. 45). It was this faith that strengthened her to remain calm and composed when the son of the Most High (V. 32) was born in a manger (2:7), when the heir of the throne of David (1 :32) got no room in the inn (2:7), and had to flee to Egypt (Mt. 2:14), when he who was to reign over the house of Jacob (Lk. 1 :33) was reviled by His own (In. 1 :11, Lk. 19:14) and when the expectations of His lasting Kingdom (Lk. 1 :33) was being shattered at his death on the cross (Lk. 24:21). Her faith surpassed the faith of Abraham in that she had to offer her only begotten Son to God, whereas Abraham finally had not to do that (Gen. 22:12). Mary is the mother of all the faithful who have been saved through faith in Her son shall we not honour Mary, our model in faith?
Mary is the mother of the Church. Mary was with the Apostles when they waited in Jerusalem, in prayer and supplication, for the descend of the Holy Spirit (Acts 1:14). It was on the Day of Pentecost, the Spirit descended with the sound of a rushing mighty wind and sat upon them in the form of divided tongues of fire (2:1-4) and the Church was officially inaugurated (V. 41). Mary is the prime member of the Church, and the mother of all who received the Spirit and the Word. Indeed she is the first evangelizer who went "with haste" into the hill country (Lk. 1 :39) as soon as she received the "good news" (VV. 26-33). As church is the body of Christ (Eph. 5:25,30; 1 Cor 13:27; Rom 12:5), and Mary is the Mother of Christ, she is also the Mother of His body, the Church. She is the prime member of the Church, in whose pattern other members are to be moulded. Can anyone question us in giving honour to Mary, our mother and model?
Mary is the mother of all who have been saved. Since Church is the community of the saved, Mary is the mother of all who have been saved. Indeed Jesus gave her as our mother at the zenith of His salvific act, his death and glorification (In. 19:27). He said to the disciple, "behold your mother!" (VV 26-27) "And from that Hour that disciple took her to his own home (V. 27). Here and elsewhere (In. 2:4) we find Jesus calling His mother "woman", and some denominations of Christians interpret it as Jesus' disrespect to His mother. This is a false inference from a misunderstanding about the nuance of the word "woman". Only in John's gospel this term is used to refer to Mary. The first instance is in Cana, at the beginning of the signs Jesus did (Jn. 2:1-11). Though His "Hour" had not yet come (2:4), by the intercession of the "woman", He inaugurates the salvific work. We know that the "Hour" of Jesus is the 'Hour' of his death, the 'Hour' of his glorification (In. 17:1; 12:23; Cf. Act 3:13), the Hour of our salvation (In. 3:14-15). Hence we may note that Jesus calls His mother "woman" at the beginning of His salvific act (In. 2:4) and at the culmination of His salvific act (Jn. 19:27). When we go back to the promise of salvation in Genesis, there too we find the term "woman" is used (Gen. 3:15). "And there would be enmity between you and the woman, and between your seed and his seed, and she shall bruise your head, and you shall bruise His heel" (Gen. 3: 15). We know that the names of our first parents are Adam and Eve. Adam means man and Eve means woman, 'the mother of all living' (Gen. 3:20). Eve, the woman became the 'mother of sinners' by her co-operation with the evil. Mary became the mother of all saved by her co-operation with the Holy Spirit, by her submission to the Word of God, and by her offering her son on the cross for the salvation of all. And from that Hour, that is the Hour of Jesus' death and our salvation, Mary became the common possession of those who were saved, of his disciples, of those whom he loved (Jn. 19:27 b). She became the New Eve, the mother of all who possess eternal life'. Let us give due respect to our mother.

It depends on two factors - the prerogative of God and the faith of those who participate. We cannot question God's right to select certain centres and certain persons to impart his healing ministry. Though there were many pools in Judea, only pool called Bethseda was chosen by God to work His miracle of healing (Jn. 5:1-9). Likewise some people are specially blessed with the gift of healing (1 Cor. 12:9). Those who possess this gift and other gifts are to exercise them with love (1 Cor. 13:1f) for the building up of the Church. From the part of the participants, it is ultimately their faith in Jesus (Mt. 8: 10, Mk. 5:34, Mt. 15:28; Mk. 10:52) and their acceptance of Jesus as Saviour and their conversion to new life that enable the healing in them.

Jesus was no wonder-worker. His miracles were symbols or signs of His salvific act. He worked them for the greater glory of God (Jn. 11.4). The right reaction of a multitude witnessing a miracle or a person who has experienced God's miraculous power, is glorification of God (Mt.31). When Jesus forbids the beneficiary not to reveal the miracle, Jesus is taking caution that he is not misunderstood as a wonder-worker (Jn. 6:26), that his Messiahship (Mt. 16:16) is kept secret until his followers could accept it with all its implications and demands (Mt. 16:21-23). Further He wanted people to glorify God, His Father who is working through Him. .

After cleansing the leper, Jesus said to him "see that you say nothing to anyone, but go your way, show yourself to the priest and offer for your cleansing" (Mk.1 :44). After doing that (glorifying God), however, he went and proclaimed what Jesus had done to him (V. 45). After healing a man possessed by demon, Jesus did not permit him to remain with Him, but said to him, "Go home to your friends, and tell what great things the Lord has done for you, and how He had compassion on you" (Mk. 5:19). He departed, and probably after going to his friends and praising the Lord, he began to proclaim in Decapolis, all that Jesus had done for him, and all marveled" (V. 20). Hence, after glorifying God, and for glorifying God, one may proclaim the miracles done to him by Jesus. "Let your light so shine before men, that they may see your good works and glorify your Father in Heaven" (Mt. 5:16; In. 15:8). Even the witness of a Samaritan woman could lead many to believe in Jesus (Jn. 4:39). However, each person has to believe in Jesus, experiencing on his own, that Christ is the Saviour of the World. (Cf. V. 42).

No, there may be some cases where the disease is only imaginary and hence the healing also may be imaginary. However, there are many recoveries from real diseases emanating from physical and psychic disorder. Children are born to couples who had none since many years, the deaf hear, the dumb speak and the possessed are liberated. Jesus gave Apostles the power to "heal the sick cleanse the lepers, raise the dead, cast out demons" (Mt. 10:8). This power is transferred to the Church, and those in the Church specially gifted for this (1 Cor. 12:9) use this freely (Mt. 10:8) for the building up of the community.

It is to build up the confidence of the patient that preacher tells so. And it is possible that healing takes place gradually in some cases. For instance in Mk. 8:22-25 Jesus heals a blind man step by step. Healing is effected in the process of deepening one's faith in Jesus Christ. Real and immediate healing is effected when we have real faith in one who is sent, when our sins are washed and we are purified in Him (Cfr. Jn 9:6-7).

Healing is no guarantee that the same disease will not be repeated later. Even in medical cure this possibility remains. The healing that takes place in retreat centres is mostly faith-healings. They occur due to our faith in God's healing power and are intended to foster our faith in Jesus' saving power. They are more symbols or manifestations of Jesus' salvific act in us. If we co-operate with Jesus' salvific work in us and shun the path of sin and foster our faith in Jesus Christ our Saviour, our physical and spiritual health will only improve. "Sin no more so that nothing worse may happen," said Jesus to one who was healed.
Man has the freedom either to co-operate with the salvific work of Jesus in him or to reject it and live according to his sensual appetites. When he freely chooses the latter, he becomes a worse sinner. He becomes the abode of seven evil spirits' instead of the one which was cast out during the retreat. Hence those who were renewed are to be vigilant against their own fragile human nature and temptations of the world. They have to be in constant touch with God, the Power House of our spiritual energy and foster the spiritual life by listening to the word of God and receiving sacraments. In case we fail, admitting our own weakness, we have to get reconciled with God and our brethren. "For if you live according to the flesh you will die, but if you put to death the deeds of the body by the Spirit you will live" (Rom. 8: 13). Only a life in the Spirit will keep us in renewal. "Therefore let him who thinks he stands take heed lest he fall (1 Cor. 10:12).

Jesus never works wonder for its own sake. Such temptations he vehe­mently resisted throughout His life (Mt. 4:1-11); In. 6:15; Mk. 15:30 etc.). His miracles were only signs of His salvific action (Jn. 2:11) intended to glorify (Jn. 11 :40-42) His Father and save the mankind by bringing them to faith in Him (V. 42). Only to that extent He worked miracle even during His lifetime. He didn't heal all the sick, nor he raised up all the dead. So we cannot expect that all the sick be healed miraculously. After all He is to decide what is better for each one, better for each one's salvation. Even out of a single sign, He could lead many to faith. For instance the childbearing of Lissie (a staff nurse in Kozhikode Medical College) six years after her marriage, as the result of attending a Bible Conven­tion in Kudiyanmala, (in 1991), could lead many doctors and nurses, and people in the locality to faith in Jesus Christ.
Subjectively, healing depends on the faith of the patient (Mt. 9:29; Mk. 5:34) and the faith of those who intercede for him (Mt. 8:10; 9:2; Is. 28). "And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven" (James 5:15) .In some cases, God may allow the disease to continue so that the patient is given the opportunity to share in the suffering of Christ, for his own purification and conversion of sinners. Great Saints, and blessed people like St. Little Flower and Bl. Alphonsa had to undergo such sufferings. We are not to find a rational explanation for all these things. Nobody can question God's ways. After his long discourses, as Job confessed one may say, "I know that you can do everything, and no purpose of yours can be withheld from you. Therefore I have uttered what I did not understand, things too wonderful for me, which I didn't know" (42:2-3). However, let us have confidence in St. Paul's words, "And we know all things work together for good to those who love God, to those who are called according to his purpose" (Rom 8:28 Cfr. Phil. 1:29).

There is no 'divine reason' for praying aloud. Because God can hear our prayers in secret (Mt. 6:6-7) and even in silence (Luke. 6: 12, Mk. 1 :35). But we have personal and social reasons for the same. We have personal reasons to praise aloud. Man is a rational being as well as emotional beings. Our emotional love finds an outburst in loud prayers. Moreover many of our tensions are released when we praise aloud and sing aloud. Good and pious songs have therapeutic effect on our troubled mind. We are asked to love God w h all our heart, with all our soul, with all our mind and with all our strength (Mk.12: 30). We have to love God with all our physical, psychical, emotional, and spiritual powers sound is also a gift of God - a God-given power which we have to use for His praise. "Whoever confesses me before men, him I will also confess before my Father who is in Heaven" (Mt. 10:32: Luke. 12:8), says Jesus. We have also social reasons to praise aloud. Man is a social being and needs social gatherings. When people are gathered in Jesus' name, there his presence is experienced in a deeper level. When thousands pray in one voice, that becomes an exhilarating experience and even the luke-warm hearts are burnt with God's love. A silent prayer by thousands gathered, may not be (so intensive) Community praise and worship will liberate us from many fetters such as addictions to liquor, smoke etc. According to Acts 16:25-26, even physical liberation, of Paul and Silas, was made possible through loud praise and worship. During his public life, Jesus didn't discourage those who shouted his praise. Though the disciples tried to silence blind Barthemaeus who shouted, Jesus, son of God have mercy on me" (Mk 10:46-52), Jesus heeded his prayer and cured him (Luke 18:35-43). When Pharisees asked Jesus to rebuke his disciples for singing praise (Halleluiah) to him, Jesus' answer was, "I tell you that if these should keep silent, the stones will immediately cry out" (Luke 19:39-40).
The faith in Jesus is to be lived as well as to be confessed. "If you confess with your mouth the Lord Jesus, and believe in your heart that God has raised him from the dead, you will be saved" (Rom. 10:9). 'Jesus who was crucified was risen by God' was the content of early Christian preaching (Acts 2:22-24). The Apostles witnessed Christ (Acts 1 :8) not only in their life but also in their preaching (Acts 2: 14 . That is why they were commanded by the civil authorities, not to preach (Acts 4:5 . "But Peter and John answered and said to them, "whether it is right in the sight of God to listen to you more than God, you judge. For we cannot but speak the things which we have seen and heard" (VV 19-20). The spirit came on the Day of Pentecost with a sound from heaven as of a rushing mighty wind (Acts 2:2). Hence when a group of those who have received the spirit come together for praise and worship, one must tolerate some noise. These centers encourage large congregation, only because they want to benefit maximum people with minimum resources.
One must notice that only during the time of common praise and worship, so much noise is produced in these retreat centers. At other times silence prevails. During the time of breaking the word all listen carefully and assimilate the word to their life. For they are aware that "God is not the author of confusion, but of peace" (1 Cor. 14:33).
Many of those who come to these retreat centers are broken people. It is natural that they shout out of joy when they experience Jesus as their savior, as their liberator who frees them from all the fetters of sin and addiction. It is recorded in Acts 3:8, that as soon as Peter cured the lame man, "leaping up ha stood and walked and entered the temple with them - walking, leaping and praising God". "And all the people saw him walking and praising God" (V. 9).ln the Divine Presence, one cannot but express his joy. What did David do in front of the Ark of the Lord, "Then David danced before the Lord with all his might ... so David and all the house of Israel brought the ark of the Lord with shouting and with the sound of the trumpet" (Sam 6:14-15). When Mary, hearing the son of God in her womb, visited Elizabeth, the babe in Elizabeth's womb leaped in her womb and she received Holy Spirit (Luke 1: 41), so one can understand the shout of joy and jubilation of those broken-hearted people who meet the Lord face to face in these retreat centers and who experience "how sweet is the Lord". So let us "sing aloud to God our strength, make a joyful shout to the God of Jacob" (Ps 81:1).
Some comment that 'praise and worship' and 'conventions' are not "Catholic". But this is not true. As Catholic Church is the continuation and extension of he early church, the heritage of the early Christians belongs solely to this Church. In the early church, people gathered together for prayer and worship, for hearing the word of God, for common meal, and for breaking the bread and had even a community life sharing all material goods (Acts 2:42-47). In the course of history some of these aspects became dormant in the church, whereas some denomi­nations which were separated from her from time to time revived some of these aspects. Let us laud them for reviving and keeping some of these aspects, and at the same time be proud of returning to our past. "Let all those rejoice who put their trust in you; let them ever shout for joy, because you defend them; let all who love your name be joyful in you" (Ps 5:11).

The question arises from a misunderstanding that the healing is done by the preacher. He is only an instrument in God's hands. The real healing is effected by the word of God and the work of the Spirit. The word of God is living and powerful {Heb. 4:12). It is life-giving (In. 11 :43-44) and healing (In. 9:7). So one cannot separate healing from the preaching. Jesus' commission to the apostles to preach the gospel to every creation (Mk. 16:15 ij includes the healing ministry, '1hey will lay hands on the sick, and they will recover" 0/. 18). Healing is also the work of the spirit. It is the word filled with spirit that heals. "The spirit of the Lord is upon me... to preach the gospel to the poor .... to heal the broken-hearted' (Luke.

4:18). It was after receiving the spirit (Acts 2:1-4) that Peter healed the lame man (3:1-11). St. Paul enlists healing as one of the gifts of the Spirit. "The manifestation of the spirit is given to each one for the profit of all for to one is given wisdom... knowledge ..... faith..... gifts of healings ..... " (I Cor 12:4-11).

Hence we cannot obstruct the work of God, the work of the word or the work of the spirit. Neither can we forbid a minister who has got the 'gift of haling' not to use it for the profit of all. However, let us caution our people that our main motivation in attending a Bible Convention or retreat must be our spiritual renewal, a new life in the Risen Lord, a new life in the Spirit.

There is no doubt that there is a judgment after death and in the second coming Jesus Christ will reward salvation 'to those who eagerly wait for him' (Heb. 9:27-28) to those who did works of charity fort he poor (Mt. 25:31-46). There is no direct exhortation in the Bible to pray for the Lord. However, in 2 M c 12:42­45 we find Judas Machabeus collecting money and sending it to Jerusalem for sin-offering to blot out the sins of the soldiers who died in the battle. "If he had not believed that the dead would be raised, it would have been foolish and useless to pray for them" 0/44). In his firm and devote conviction that all God's faithful people would receive a wonderful reward, Judas made provision for a sin offering to set free from their sin those who had died. As Christians we too believe in the resurrection of the body and the life ever lasting. So we have to pray for the remission of sin of all the faithful departed from this world.

The reference in Mt. 12:32, regarding "sin against Holy Spirit" tells that it will not be forgiven "either in the age or age to come". The phrase 'age to come' could mean 'life after death'. The statement the 'sin against Holy Spirit' will not be forgiven even in the 'age to come', could mean that there are some other sins which could be forgiven in the 'age to come'. Hence the need for prayer.

The Church teaches us that it consists of three components - the struggling church, the suffering church and the victorious church. We are the struggling church, struggling against the world, flesh and devil. Suffering church is the departed faithful, in the purification process, whose sins are to be blotted out by our prayers. The victorious church, is the faithful enjoying eternal bliss in Heaven. Since we believe in the communion of all the faithful (saints) all the components of the Church are expected to help one another by their prayer and intercession.

From the beginning of creation Holy Trinity is at work. "Spirit of God" was hovering over the face of waters. Then God said, "Let there be light, and there was light". The creation is done by the Father through His word (In. 1 :3) and His Spirit (Gen. 1: 1-4). Concerning man's creation, God says, "Let us make man in our image, according to our likeness" 0/. 26). When Isaiah saw the glory of God in the temple, he cried out "Holy, Holy, Holy". Three fold 'Holy' cold refer to the three persons of Trinity. In Aaronic benediction "The Lord" is repeated thrice (Num.6:24-26).

In the NT, the Holy Trinity is revealed during the baptism of Jesus. "He saw the Spirit of God descending like a dove and alighting upon him. And suddenly a voice came from Heaven, "This is my beloved Son" in whom I am pleased (Mt. 3:16-17). While teaching the Apostles Jesus says, "But the Helper The Holy Spirit whom the Father will send in My Name, he will teach you ..... " (In. 14:26). The

Baptismal formulae of the early church reveals the doctrine of Trinity. "Go therefore, and make disciples of all nations, baptizing them in the name of the Father, of the Son and of the Holy Spirit" (M1. 28:19). The Apostolic benediction was in the name of Trinity. "The grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you all. Amen" (2 Cor. 13:14). The Apostolic teaching also bear witness to the doctrine of Trinity. "But when the fullness of time had come, God sent forth His Son ... God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father" (Gal. 4:4-6).

No, this was a direction given in the early church which was composed of married and unmarried converts. Among the Apostles, at least Peter was married, we know. In the early church many of the elders and bishops might have been married people, because many of them embraced faith at a grown up age and often with their families. There may be a few cases where the new converts had more than one wife, when they were made members of the church, such cases might have been tolerated since their wives were also practicing the same faith. But that concession could not be entertained when it comes to the selection of a Bishop, the leader of the church. A Bishop must be exemplary in all things that the Christian doctrine enunciates. So, in case he is married, "he must be the
husband of one wife... having his children in submission with all reverence". But this does not exclude unmarried people from becoming bishops. "For wish that all men were even as myself', says S1. Paul (1 Cor. 7:7). "He who is unmarried cares for things that belongs to the Lord - how he may please the Lont But he who is married cares about the things of the world - how he may please his wife" (1 Cor. 7:32-33). Hence it is clear that an unmarried man is more free to serve the Lord, and our own experience confirms that. Hence in the course-of time, the church, guided by the spirit, insisted on the vow of chastity for her priests so that they could serve the Lord and his people better without being fettered by any selfish concerns.

No, in the advice given to the bride, Peter is making a comparison between the inner qualities of a woman and her outward appearance. In any language, when a comparison is made between two things, what we esteem more will be exaggerated at the cost of the other. For example, "Wisdom is more beautiful than the sun and all the constellations" (Wis. 7:29). This does not mean sun is less beautiful, or the beauty of wisdom and sun belongs to the same sphere. It only emphasizes the value of wisdom. In Mt. 6:19 Jesus says, "Do not lay up for yourselves treasures on earth..," Does it mean that we shouldn't have any savings? No, what it means is that our security is not bank deposit but God. We must give prime importance to the providence of God 01.32). Similarly in the given passage Peter is emphasizing the inner qualities a bride must possess. They are the gentle and quiet spirit which is precious in the sight of God, the submission to their husbands, and always doing good (1 Pet. 3:4-6). When compared to these inner qualities, all the 'make ups' such as beautiful arrange­ment of hair, wearing gold ornaments and putting on fashion dresses are of little value. If the bride possesses inner qualities and outward adorning, well and good. If she lacks the inner qualities and has only the 'make ups', worse it is. Hence Peter doesn't speak against arranging the hair or wearing the gold ornaments or putting on fine apparel. What he says is that the brides should inculcate the qualities such as gentle and quiet spirit, trust in God, and then adorn themselves being submissive to their husbands and doing good to all, being afraid of nothing.

In the first case Jesus was supplying a shortage in a wedding celebration, in the second case Peter was advocating the use of a little wine as medicine. Both are exceptional cases which do not go beyond the parametre of the general rule which prohibits drunkenness (Gel. 5:19-21).
Drunkenness debases a person (Gen. 9:21) provokes brawling (Prov. 20:1), causes poverty and drowsiness (Prov. 23:21), perverts justice (Is. 5:22­23) and confuses the mind so that it is unable to take a right judgment (Is. 28:7­8). It leads to licentiousness and lewdness (Rom 13:13), and disorderliness (Mt. 24:48-51) in life. It is a hindrance for our watchfulness for the Day of the Lord (1 Thes. 5:6-7). There are some instances in the Bible which depict clearly the evil caused by drunkenness. Ben-Hadad and his companions had to face defeat in the battle due to their drunkenness (I Ks. 20: 16-21). King Ahasuerus had to face degradation since his queen refused to come before him since he was drunk (Esther 1 :9-11). Belshazzar's drunkenness seems to be the cause of his debauchery (Dan 5:1-4). Oppression of the poor and the needy seems to bathe offshoot of women's drunkenness (Amos 4:1). Drunkenness seems to have been the cause of disorderly behavior by some, in the Lord's supper (1 Cor. 11 :20-22).
For a son who is disobedient and drunkard OT advocates capital punish­ment (Deut 21 :20-21). However, Paul advocates only ex-communication from Christian fellowship for such people. "But I have written to you not to company with anyone named a brother, who is a fornicator, or covetous, or idolater, or a reviler, or a drunkard, or an extortioner - not even to eat with such a person" (1 Cor 5:11). Because Paul is sure that these people would be excluded from the Kingdom of God. "Do you not know that the unrighteous will not inherit the Kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor drunkards, nor revilers, nor extortioners will inherit the Kingdom of God" (1 Cor 6:9-10).
Hence the Christian doctrine on addiction to liquor is quite clear.

No, some people may get the gift of vision (Revelation) 1 Cor 14:26) or prophecy (1 Cor 12: 1 0). Such preachers will be able to reveal or predict what has happened or what is happening to a particular person in the congregation. Since we cannot find a rational explanation for it, we shouldn't condemn as the work of devil. Because devil can never associate with Christ's work. "None can say that Jesus is Lord except by the Holy Spirit" (1 Cor 12:3). When, Jesus was accused by his enemies, that he was casting out demons by Beelzebub, Jesus' retort was, "If Satan also is divided against himself, how will his Kingdom stand" (Lk. 11 :18). Since Satan will not work detrimental to his own existence, the visions of the retreat preachers are not the work of devil, but of God. We shall no feel envy when God reveals his secret to his servants, the prophets (Am. 3:7). However there could be false visions, which we have to detect properly and detest earnestly (Acts 16:16-18).

No genuine preacher would claim healing as the manifestation of his power, rather would humbly admit and confess before the audience that he is merely an instrument in the hands of God who heals. All glory and honour is due to Him only. Whenever Jesus worked a miracle, he did it for the glory of God (Mt. 9:7:Lk.7:16) and for the good of the people (physical good is in healing itself, spiritual good is being saved by believing in Jesus and accepting Him as savior) (In. 4:53, Mt. 9:5; 8:13; Luke. 17:11-19). Healings in the retreat centers also are oriented to the glorification of God and sanctification of man. That is why after each healing, Praise the Lord is uttered in a thunderous voice. When all glory and honour is given to God in the Highest, man attains God-given peace or salvation (Luke. 2:14).
But it so happens that people mistake the shadow for the reality, the instrument for the operator behind. They might give more prominence to the preacher than to Jesus. It is not the preacher's fault as far as he doesn't entertain it or encourage it. In such situations the preacher has the duty to correct such erroneous notions. When people looked amazed at Peter's healing the lame man, his reaction to them was, "men of Israel, why do you marvel at this? Or why look so intently at us, as though by our own power or godliness we have made this man walk?" (Acts 3: 12). And His (Jesus') name, through faith in His name, has made this man strong, whom you see and know. Yes, the faith which comes through Him has given him this perfect soundness in the presence of you all" (V. 16). When Paul healed a crippled man, people being amazed at it thronged to Paul and Barnabas praising them saying "the gods have come down to us in the likeness of men". The priest of Zeus brought to the gates garlands to adorn them and oxen to sacrifice" (Acts 14 :6-13). But when the Apostles Barnabas and Paul heard this, they tore their clothes and ran in among the multitude crying out and saying, "men, why are you doing these things" We also are men with the same nature as you, and preach to you that you should turn from these vain things to the living God, who made the heaven, the earth, the sea and all things that are in them" (VV 14-15). This is how a genuine preacher, should correct the people who throng to him.
Sometimes some critics misinterpret the healing to be preacher centered only because some preachers have the gift of healing. The critics should have proper understanding that only a few receive this gift of healing. "Now there are diversities of gifts, but the same spirit. There are differences of ministries, but the same Lord, and there are diversities of activities, but it is the same God who works ­ all in all. But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the spirit, to another word of knowledge through the same spirit, to another faith by the same spirit, to another gifts of healing by the same spirit works all these things, distributing to each one individually as He wills" (1 Cor 12:4-11, 28). If the Holy Spirit gives the gift of healing to only a few as He wills, what right have we to be envious of them in using their gifts? Let us earnestly desire for the best gifts (V. 31) and pray that all those who received the gifts exercise them with love (13:1-13) for the building up of the body of Christ, the Church (12:27).

Acts 7:48 is followed by V.49 which is a quotation from Is. 66, where it reads thus- "Thus says the Lord: Heaven is my throne and earth is my footstool. Where is the house that you will build for me? And where is the place of my rest? For all these things my hands has made. And all those things exist, says the lord. But on this one I will look on him who is poor and of a contrite spirit, who trembles at my word" (W 1-2).
Here the prophet is lashing against the institutionalization of religion. People give utmost importance and attach too much sanctity to the temples, but forget that it is their own persons, their own hearts that God wants to dwell in. If God is given choice to select between a temple and a person who is poor and of a contrite heart, He will certainly prefer the latter. However, the acceptance of the latter does not necessarily involve the rejection of the former. In poetic language, when we want to emphasis one point, we will exaggerate it at the cost of probably, the next important point. Hence building of temple or temple worship is not rejected by Is. 66:1-2 or Acts 7:48.
A temple has no sanctity in itself. It becomes sacred only when the lord God chooses it to put His name for His habitation (Deut 12:5), only when the Glory of the lord fills it (Ez. 43:5). Solomon who built the first temple to Yahweh was aware of his limitations when he expressed his doubt, but will God indeed dwell on earth? Behold the heaven and heaven of heavens cannot contain you. How much less this temple which I have built!" I King 8:27 Yet Solomon hoped that God will hear the prayer and supplication of His people and forgive them, when they pray toward this place (V. 30). After the consecration of the temple for worship, Solomon blessed the congregation gathered there saying, "May the lord our God, be with us, as He was with our fathers, may he not leave to Himself, to walk in all His ways, and to keep His commandments and His statutes, and His judgments, which he commanded our fathers" (VV. 57-58). Hence temple worship is not a substitute for righteous living, rather an inducement to keep our heart poor and contrite, to walk in all His ways and to keep His commandments. Localization of God's presence is an incentive for our spiritual life.
Coming to Acts 7:48, it is Stephen who speaks out this sentence (which resembles I kgs. 8:27) as he goes on criticizing the Jewish Council which gave undue importance to temple and law, and in the process destroyed the real temple (Jesus) and resisted the spirit. "You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit (Acts 7:51). Though the Jews received the law, they remained stiff-necked, rebellious and often disobeyed God

(V. 53). Though they insisted on all the stipulations given by God including

Circumcisions they were not ready to be circumcised in heart and ears. They were not willing to listen to the word of God and inscribe them in their hearts and live accordingly. It is the circumcised ears and hearts that the Lord requires, not so much the temple made of human hands. This is the essence of what Stephen says in Acts 7:48-51. Since the Jews discarded the circumcision of heart and ears and resisted the Holy Spirit, they could not become the temples of God. Nor could they accept Jesus, as the real temple, the Glory of God (In. 2:19-21 Cf. V.55). So for the sake of a temple which God already had abandoned, and for the sake of a law which they are not obeying, they put to death a real temple (1 Cor. 3:16,17); 6-19), and a real follower of the fullness of law. This is what happens when fanatics get the upper hand in any religion.

Jesus himself has strongly reacted to this corruption of religions and condemns the Pharisees and Seducees for making religion a hypocrisy (Mk. 23). He tried to cleanse Jerusalem Temple, His Father's House, a House of Prayer, when it was turned to a "den of thieves (21 :12-13). But the god-fathers of the polluted religion took it in an amusing mood. So Jesus had to comment over Jerusalem "0 Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often have I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing (Mt. 23:37). About the temple he had to say, assured by, I say to you, not one stone shall be left here upon another, that shall not be thrown down (Mt. 24:2).
The new Jerusalem Temple is the risen body of Jesus (In. 2:19.21) the Church (1 Cor. 12:27 Eph. 5:30). Here the worship is done in spirit and truth (In. 4:23). However this worship is done in the community of faithful. Hence we should not forsake the assembling of ourselves together, but exhort one another, so much the more as we see the Day of the Lord approaching (Heb. 10:25). For this, and for braking of the bread and keeping it, we need a common place alias church. Simple constructions are quite sufficient for our use.