Programme: St Theresa Feast Day (1st Oct 2010)

FEAST DAY PROGRAMME
ALL ARE WELCOME!

Thursday: 30th September 2010
Theme: Mary- Model of Discipleship
Novena: 6.30pm
Mass : 7.15pm

Friday: 1st October 2010-Feast of St. Theresa
Theme: BEC and Mission
Novena: 6.30pm
Mass : 7.15pm

Saturday: 2nd October 2010
Theme: A Witnessing Church
Novena: 5.15pm
Mass : 6pm followed by procession of the Blessed Sacrament and Fellowship.

Sunday: 3rd October 2010
Theme: Continuing our Journey with Christ
Novena :8.15am
Mass :9.00 am

Feast of Epiphany

Epiphany (from Koine Greek ἐπιφάνεια "appearance", "manifestation") is a Christian feast day which celebrates the revelation of God in human form in the person of Jesus Christ. It falls on January 6 or on a Sunday close to that date. January 6 in the Julian Calendar, which is followed by some Eastern Churches, corresponds at present to January 19 in the Gregorian Calendar, which is the official civil calendar in most countries. On this day, Western Christians commemorate principally the visitation of the Biblical Magi to the child Jesus, i.e., his manifestation to the Gentiles; Eastern Christians commemorate the baptism of Jesus in the Jordan River, seen as his manifestation to the world as the Son of God. It is also called Theophany, especially by Eastern Christians.

History
The observance had its origins in the early Christian Church, and was a general celebration of the Incarnation of Jesus Christ. It included the commemoration of: his birth; the visit of the Magi ("Wise Men", as Magi were Persian priests) to Bethlehem; all of Jesus' childhood events, up to and including his baptism in the Jordan by John the Baptist; and even the miracle at the Wedding of Cana in Galilee. It seems fairly clear that the Baptism was the primary event being commemorated.

Christians fixed the date of the feast on January 6 quite early in their history. Ancient liturgies noted Illuminatio, Manifestatio, Declaratio (Illumination, Manifestation, Declaration); cf. Matthew 3:13–17; Luke 3:22; and John 2:1–11; where the Baptism and the Marriage at Cana were dwelt upon. Western Christians have traditionally emphasized the "Revelation to the Gentiles" mentioned in Luke, where the term Gentile means all non-Jewish peoples. The Biblical Magi, who represented the non-Jewish peoples of the world, paid homage to the infant Jesus in stark contrast to Herod the Great (King of Judea), who sought to kill him.

The earliest reference to Epiphany as a Christian feast was in A.D. 361, by Ammianus Marcellinus. St. Epiphanius says that January 6 is hemera genethlion toutestin epiphanion (Christ's "Birthday; that is, His Epiphany"). He also asserts that the Miracle at Cana occurred on the same calendar day.

In 385, the pilgrim Egeria (also known as Silvia) described a celebration in Jerusalem and Bethlehem, which she called "Epiphany" (epiphania) that commemorated the Nativity of Christ. Even at this early date, there was an octave associated with the feast.

In a sermon delivered on December 25, 380, St. Gregory of Nazianzus referred to the day as ta theophania ("the Theophany", an alternative name for Epiphany), saying expressly that it is a day commemorating he hagia tou Christou gennesis ("the holy nativity of Christ") and told his listeners that they would soon be celebrating the baptism of Christ. Then, on January 6 and 7, he preached two more sermons, wherein he declared that the celebration of the birth of Christ and the visitation of the Magi had already taken place, and that they would now commemorate his Baptism. At this time, celebration of the two events was beginning to be observed on separate occasions, at least in Cappadocia.

Saint John Cassian says that even in his time (beginning of the 5th century), the Egyptian monasteries celebrated the Nativity and Baptism together on January 6. The Armenian Apostolic Church continues to celebrate January 6 as the only commemoration of the Nativity.

Epiphany in different Christian traditions

Epiphany is celebrated by both the Eastern and Western Churches, but a major difference between them is precisely which events the feast commemorates. For Western Christians, the feast primarily commemorates the coming of the Magi; Eastern churches celebrate the Baptism of Christ in the Jordan. In both traditions, the essence of the feast is the same: the manifestation of Christ to the world (whether as an infant or in the Jordan), and the Mystery of the Incarnation.

Western Christian Churches

Even before the year 354, the Western Church had separated the celebration of the Nativity of Christ as the feast of Christmas and set its date as December 25; it reserved January 6 as a commemoration of the manifestation of Christ, especially to the Magi, but also at his baptism and at the wedding feast of Cana.

In parts of the Eastern Church, January 6 continued for some time as a composite feast that included the Nativity of Jesus: though Constantinople adopted December 25 to commemorate Jesus' birth in the fourth century, in other parts the Nativity of Jesus continued to be celebrated on January 6, a date later devoted exclusively to commemorating his Baptism.[13]

The West historically observed a twelve-day festival, starting on December 25, and ending on January 5, known as Christmastide or the Twelve Days of Christmas. Some Christian cultures, especially those of Latin America and some in Europe, extend the season to as many as forty days, ending on Candlemas (February 2).

On the Feast of the Epiphany, the priest, wearing white vestments, will bless the Epiphany water, frankincense, gold, and chalk. Chalk is used to write the initials of the three magi over the doors of churches and homes. The letters stand for the initials of the Magi (traditionally named Caspar, Melchior, and Balthasar), and also the phrase Christus mansionem benedicat, which translates as "may Christ bless the house".

According to ancient custom, the priest announced the date of Easter on the feast of Epiphany. This tradition dated from a time when calendars were not readily available, and the church needed to publicize the date of Easter, since many celebrations of the liturgical year depend on it. The proclamation may be sung or proclaimed at the ambo by a deacon, cantor, or reader either after the reading of the Gospel or after the postcommunion prayer.

Prior to the reform of 1955, when Pope Pius XII abolished all but three liturgical octaves, the Roman Catholic Church celebrated Epiphany as an eight-day feast beginning on January 6 and ending on January 13, known as the Octave of Epiphany. They celebrated the feast of the Holy Family on the Sunday within the octave, and the Feast of the Holy Name of Jesus on the Sunday between January 2 and January 5 or, if there were no such Sunday, on January 2. They calculated Christmastide as the twelve days ending on January 5, followed by Epiphany time, consisting of the feast and its octave.

In the 1970 revision of the Roman Catholic calendar of saints, Epiphany is celebrated on January 6 for countries where the feast is a Holy Day of Obligation. In other countries, it is celebrated on the Sunday after January 1. Christmastide ends with the feast of the Baptism of the Lord, which is always on the Sunday after Epiphany (unless, where Epiphany is not a holy day of obligation, Epiphany is celebrated on January 7 or 8, in which case Baptism of the Lord is celebrated on the following Monday).

The Roman Missal provides a formula with appropriate chant (in the tone of the Exsultet) for proclaiming on Epiphany, wherever it is customary to do so, the dates in the calendar for the celebration of Ash Wednesday, Easter Sunday, Ascension of Jesus Christ, Pentecost, the Body and Blood of Christ, and the First Sunday of Advent in the following Liturgical Year.

Eastern Christian Churches

Usually called the Feast of Theophany (Greek: Θεοφάνεια, "God shining forth" or "divine manifestation"), it is one of the Great Feasts of the liturgical year, being third in rank, behind only Pascha (Easter) and Pentecost in importance. Orthodox Christians that follow the Gregorian Calendar celebrate Epiphany on January 6, while those who follow the Julian Calendar celebrate it on January 19.

The earliest reference to the feast in the Eastern Church is a remark by St. Clement of Alexandria in Stromateis.

Today in Eastern Orthodox churches, the emphasis at this feast is on the shining forth and revelation of Jesus Christ as the Messiah and Second Person of the Trinity at the time of his baptism. It is also celebrated because, according to tradition, the baptism of Jesus in the Jordan River by St. John the Baptist marked one of only two occasions when all three Persons of the Trinity manifested themselves simultaneously to humanity: God the Father by speaking through the clouds, God the Son being baptized in the river, and God the Holy Spirit in the shape of a dove descending from heaven (the other occasion was the Transfiguration on Mount Tabor). Thus the holy day is considered to be a Trinitarian feast.

The Orthodox consider Jesus' Baptism to be the first step towards the Crucifixion, and there are some parallels in the hymnography used on this day and the hymns chanted on Good Friday.

The liturgical Forefeast of Theophany begins on January 1, and concludes with the Paramony on January 5. The Eve of the Feast is called Paramony (Greek: παραμονή, Slavonic: navechérie). Paramony is observed as a strict fast day. On this day the Royal Hours are celebrated, thus tying together the feasts of Nativity and Good Friday. The Royal Hours are followed by the Divine Liturgy of St. Basil which combines Vespers with the Divine Liturgy. During the Vespers, fifteen Old Testament lections which foreshadow the Baptism of Christ are read, and special antiphons are chanted.

The Orthodox Churches perform the Great Blessing of Waters on Theophany. The blessing is normally done twice: once on the Eve of the Feast—usually at a Baptismal font inside the church—and then again on the day of the feast, outdoors at a body of water. Following the Divine Liturgy, the clergy and people go in a Crucession (procession with the cross) to the nearest body of water, be it a beach, harbor, quay, river, lake, swimming pool, water depot, etc. (ideally, it should be a body of "living water"). At the end of the ceremony the priest will bless the waters. In the Greek practice, he does this by casting a cross into the water.

Theophany is a traditional day for performing Baptisms, and this is reflected in the Divine Liturgy by singing the baptismal hymn, "As many as have been baptized into Christ, have put on Christ. Alleluia," in place of the Trisagion.

A Star is Born

Have you ever dreamt of being a movie star? Have you ever wished you could be a famous singer, or at least a famous karaoke singer? Even if you didn’t have these ambitions, there must be some time in your life when you wanted to be the center of attention. You wanted to be a star. For example, young children often cry or act naughty to get the attention of their parents. Adults are no different. We sulk and we throw tantrums in order to get attention. We feel jealous whenever other’s get the attention.

Today’s gospel is also about stars – many different stars but only one true Star. We have the bright star shining in the sky indicating to the wise men of the East the place where the Messiah was to be born. Was this the Star, the one true Star? No. This star only showed the way. Then we have the wise men. On the feast of the Epiphany, we usually place the statues of the three kings in the crib to indicate the visit of the wise men, who were not actually kings. Many people often think that these kings or wise men are the stars of today’s celebration. But they’re not the stars of the day. They were searching and making their way to the true star. Then there is King Herod. King Herod had great ambitions. He wanted to be the greatest king of his dynasty. He wanted to rival King David and Solomon. It is true that he controlled the largest territory in his dynastic line. But, he was still an insignificant vassal ruler in the massive Roman empire. King Herod wanted to be a star. He wanted to be THE Star but fell far short of it. When you are insecure and frightened of losing your position and power, you will make sure that there are no other rivals. This is the reason why Herod wanted to know the location of the Messiah so that he could get rid of his rival. Herod felt that there can only be one star and it had to be Herod himself.

King Herod was partly right. There has to be only one Star. One star which lights the way. One star that brightens the darkness. One star that points the way to salvation. One star where we can place all our hopes and aspirations. Jesus is that Star. Today’s feast is precisely about Jesus. It is not Herod, nor the wise men, nor even the star which should the way to find Jesus. Today’s feast about Jesus, the star which brightens the darkness of our lives and shows the way to salvation for all mankind. If Jesus is the Star of our lives, we cannot have other stars. Power, money, riches, feng shui, idols, charms – these can no longer be ‘stars’ in our lives. There is only one Star and he must be Jesus.

Three things are revealed about Jesus in today’s gospel. The three gifts are symbolic of this revelation. The gift of gold symbolizes the kingship of Christ. Jesus Christ is a king, but not like any other kings. His kingdom is not of this world. It is the kingdom of justice, peace and love. It is the kingdom which is established in the hearts of every man or woman who open themselves to God and allow God to be the Lord of their lives. It is the kingdom of humble service rather than of power. The second gift is the gift of frankincense. Incense is used in worship This gift symbolizes the divinity of Christ. Christ is no mere human person. He is God. He is God made man. He is God with us. Finally, we have the gift of myrrh which is used for burial. This last gift points to the passion of Christ. Christ must suffer and die in order for the world to be saved. This is his destiny. We as his followers must also be prepared to follow his way of living and even follow him on the way to the cross.

Today, we too pay homage to the greatest Star that was ever born. He is not any famous singer or actor. He isn’t a great king or a philosopher. He is so much more than all these things. He is Jesus. He is our Lord. He is our Saviour. He is our King.

Solemnity of Mary Mother of God, January 1

The Solemnity of Mary, Mother of God is a liturgical feast of the Blessed Virgin Mary, celebrated by the Roman Catholic Church on 1 January, the Octave Day of Christmas.

Mother of God - Theotokos

Theotokos (Greek: Θεοτόκος, translit. Theotókos) is the Greek title of Mary, the mother of Jesus used especially in the Eastern Orthodox, Oriental Orthodox, and Eastern Catholic Churches. Its literal English translations include God-bearer and the one who gives birth to God. Less literal translations include Mother of God. Roman Catholics, Anglicans, and some Protestants use the title Mother of God more often than Theotokos. The Council of Ephesus decreed in 431 that Mary is Theotokos because her son Jesus is one person who is both God and man, divine and human.

Theotokos specifically excludes the understanding of Mary as Mother of God in the eternal sense. Christians believe that God is the cause of all, with neither origin nor source, and is therefore "without a mother."

On the other hand, most Christians believe God the Son is begotten of God the Father "from all eternity", but is born "in time" of Mary. Theotokos thus refers to the Incarnation, when the Second Person of the Holy Trinity took on human nature in addition to his pre-existing divine nature, this being made possible through the cooperation of Mary.

Since mainstream Christians understand Jesus Christ as both fully God and fully human, they call Mary Theotokos to affirm the fullness of God's incarnation. The Council of Ephesus decreed, in opposition to those who denied Mary the title Theotokos ("the one who gives birth to God") but called her Christotokos ("the one who gives birth to Christ"), that Mary is Theotokos because her son Jesus is one person who is both God and man, divine and human. As Cyril of Alexandria wrote, "I am amazed that there are some who are entirely in doubt as to whether the holy Virgin should be called Theotokos or not. For if our Lord Jesus Christ is God, how is the holy Virgin who gave [Him] birth, not [Theotokos]?" (Epistle 1, to the monks of Egypt; PG 77:13B). Thus the significance of Theotokos lies more in what it says about Jesus than any declaration about Mary.

Within the Orthodox and Catholic doctrinal teaching on the economy of salvation, Mary's identity, role, and status as Theotokos is acknowledged as indispensable, and is for this reason formally defined as official dogma.

History of the Feast

The feast was celebrated in the east before the west, but by the 5th century it was celebrated in France and Spain on the Sunday before Christmas. In Rome, even before the 7th century, 1 January was used as a celebration of the Maternity of the Blessed Virgin Mary. In the 13th and 14th centuries, the Feast of the Circumcision of Christ had come to replace the Marian feast on 1 January. The celebration of the Feast of the Circumcision on 1 January was expanded to the entire Roman Catholic Church in 1570 when Pope Pius V promulgated the Roman Missal. In 1914, the feast of the "Maternity of the Blessed Virgin Mary" was established in Portugal, occurring on 11 October. In 1931, this feast was extended to the entire Roman Catholic Church by Pope Pius XI and maintained on 11 October. Following the Second Vatican Council in 1974, Pope Paul VI removed the Feast of the Circumcision of Christ from the liturgical calendar, and replaced it with the feast of the "Solemnity of Mary, Mother of God."[1] Traditionalist Catholics continue to celebrate this feast day with the old name "The Maternity of the Blessed Virgin Mary" on 11 October.[2]

The feast is a celebration of Mary's motherhood of Jesus. The title “Mother of God” is a western derivation from the (Greek: Theotokos, the God-bearer). The term “Theotokos” was adopted at the Council of Ephesus as a way to assert the Divinity of Christ, from which it follows that what is predicated of Christ is predicated of God. So, if Mary is the mother of Jesus, she is the Mother of God. Therefore, the title “Mother of God” and the “Solemnity of Mary, Mother of God”, which celebrates her under this title, are at once Mariological and Christological.

Treasure all things and ponder them in your heart

Solemnity of Mary Mother of God
New Year's Day

The great philosopher, Socrates, once wrote: “An unreflected life is not worth living.” A person who does not pause once in a while to evaluate his life, to ponder on where he is going and where is God leading him, would soon find life burdensome.

Today, as we start a new year, we are given the example of Mary, Mother of God, who “treasured all these things and pondered them in her heart.” The New Year is often celebrated with parties and activities. Everyone is so busy having fun that they sometimes forget to follow the example of Mary to treasure and give thanks for all the things they received in the past year and to ponder on where God is leading them.

Today, let us take some time to reflect over the past year. We are called to remember not only the good things that happen to us. If we remember these good experiences, let us thank God for them. But if we also remember painful and sad experiences, we should also thank God. God has been given you the strength to go through these experiences. The fact that you are here today means that God has not abandoned you inspite of the many difficulties which you have experienced.

One needs to reflect on one’s life because it is only through reflection and prayer that we will understand God’s plan for us. Perhaps, we are not able to see clearly at this point of time. Perhaps, there are many uncertainties that lay in the future. But we believe that God is our constant guide. He continually speaks to us through the events of our lives. If we do not take time to pray and reflect, we will find ourselves moving from one activity to another, aimless and without purpose. It is only with prayer and reflect that we can come to recognize the presence of God even in our painful and difficult experiences.

As we begin a new year, let us put off our old selves, our old bad habits, our old selfish ways. Let us begin this new year with renewed faith in God as Mary did. We the priests of this parish also pray that you will continue to receive God’s blessings throughout this year. This is our prayer for you, the prayer of Moses:
“May the Lord bless you and keep you.
May the Lord let his face shine on you and be gracious to you.
May the Lord uncover his face to you and bring you peace.”

God at the Centre: The Holy Family

Holy Family Year C


Which is the greatest school of life? Is it the primary school where you attended classes from Standards 1 to 6? Is it the secondary school or for some of you the university where you continued your studies? Not one of these is the greatest school of life. Not even the Church where we receive our faith education and catechism. The family is the greatest school of life. It is in the family where we learn what it means to be a person, to be a citizen, to be a Christian, and to God’s children.

The family is the place where we learn to trust in and depend on others. The family is the place where we are loved and we learn to love. Today, the family as the school of life is under threat. We see so many broken families; families where husbands and wives are not communicating to each other; families where children are not communicating with their parents. The rate of divorce is on the increase. When people are not able to find happiness in their own marriage, they look for other partners. Many are sending their elderly parents into homes for the aged because it is too inconvenient to care for them. Children see more of their maids and babysitters than their own parents. There is so much pain, anger and frustration in our families. Parents give up on educating their own children especially when they become teenagers and often leave it others, to the school and the church, to deal with their problems. Do all of these sound sad and hopeless? Well, today’s feast of the Holy Family reminds us that all is not hopeless. All is not hopeless when we are prepared to make God and our faith the center of our lives again.

The Holy Family was not a perfect family. They too had their problems. For example, we hear of one incident in today’s gospel where Jesus’ goes missing. Joseph and Mary must have been both worried as well as angry. Any ordinary parent would? It’s not wrong to be angry especially when wrong things are done. It’s not wrong to discipline our children. In fact, it is the responsibility of parents to discipline their children and teach them the right values. Mary in today’s gospel also reprimanded Jesus: “My child, why have you done this to us? See how worried your father and I have been, looking for you.” The Holy Family is just like any other ordinary family – we remember them as the ‘holy’ family and not as the ‘perfect’ family. It is most likely that they had their disagreements and arguments, just like all other families. They may have experience disappointment and tension, just like all other families. But, what sets them apart from other families is their faith in God. They understood that a family is never truly a family unless God is made the center of it.

When God becomes the center of the family, we become to treat each other with true love because God is Love. How can there be love in a family if God is absent? No family can survive without love. The love of God reminds us that our children are not our possession, they belong to God. The love of God reminds us that our husbands and our wives are not our property, they belong to God. The love God reminds us that love is primarily about giving, even when one doesn’t seem to receive anything in return.

If we make God the center of our lives and the lives of our family, does this mean that all our problems will be solved? No. We will continue to have problems, but we believe that the God will not abandon us. He is ever faithful. If we remain faithful to him, he will remain faithful to us. And it is the faithfulness of God that will help you to overcome every obstacle and problem that you may face as a family.

My dear parents, today, I ask you to recommit yourselves again to one another as husbands and wives. Remember the promises you’ve made to one another on the day of your wedding. Today, I also want you to recommit yourselves to your children as parents. I hope you remembered the promise you made to God and his church on the day of your child’s baptism – the promise to bring them up according to the Catholic Faith. This calls for you to live up to your identity as Catholics. This calls for you to deepen your faith so that you can be an example of faith to your children. This calls for you to pray as a family. So many problems arise in today’s family when they stop praying together as a family. If you have failed to allow God to be center of your lives, if you have failed to remember him especially in your relationships to one another as a family, ask God for forgiveness and the strength to recommit yourselves to family life.

My dear children, the Lord reminds you today to listen and honour your parents. But more importantly, you must constantly listen to God. Make God the center of your lives. One day, you too will become parents and start your own family. I hope that God would also be the center of your family life.

Word made flesh

Christmas Day

Throughout your life you may have heard these words many times: “I love you.” We hear it from our parents. We hear it from our brothers and sisters. We hear it from our friends. We hear it from our wives and husbands. Sometimes, some its difficult to say these words; “I love you.” Many Asian parents find it difficult to tell their children that they love them. My parents found it hard to tell me. But they know how to show those same words through action. Although my parents seldom say those words to me, but I know they really love me because of the many sacrifices which they have made for me. Therefore, love can be expressed through both words and actions. But actions are always more powerful than words although it would be nice to hear those words once in a while.

Today, we celebrate Christmas. It is the day God tells us that He loves us. He loved us so much that he was prepared to send his only Son to become one of us. Jesus, the Word of God, is not just an empty promise or mere words. This Word took flesh and became man. This Word spoke and performed miracles to demonstrate the love of God for us. But finally, this Word was made real on the cross. This Word died on the cross so that we may live. We can no longer doubt that God loves us. He died on the cross for us. That’s the greatest proof of his love for us. We don’t have to ask for any further proof. Jesus is proof enough of God’s love.

Today, Jesus has been born to us. He is the Word of God. He is the promise of salvation. He is the word of love, the love letter which God has written to each and everyone of us. We are given a choice - to accept him or to reject him. He has promised us that those who accept him “he gave power to become children of God” (gospel). If we have received the Word of God, we must now share it for others. A word unless it is shared is of no use. Words are meant for communication and for building communion.

Therefore, Christmas is not only a time to receive presents, sing carols and put up Christmas decorations. It is a time where we are asked to share the Word of God that we have received. We must share Jesus with others. This is the greatest gift that we can offer to one another. Let us continue to share him with everyone we meet so that “all the ends of the earth shall see the salvation of our God.”

Wishing friends, parishioners and loved ones, "a Blessed and Joyous Christmas"!

Today, a Saviour has been born to us!

Christmas Midnight Mass

Many of you have come home for the holidays. Many of you have come home to celebrate Christmas with your family. Many of you are present here because of your loved ones. Tonight is a night that no one wants to be alone. It’s a night we want to be with our loved ones, our family members and friends. It’s a night we want to feel welcomed and a place to belong.

Today, if you are here with your family, friends and loved ones, you are very lucky. It’s not always the same for everyone. It wasn’t like this on the first Christmas night for Mary, Joseph and baby Jesus. They too returned to Joseph’s hometown, Bethlehem. But instead of experiencing hospitality and a warm welcome from friends, family and the town’s people, they were turned away. They had no place to call home. They had no friends or relatives to welcome them. They were lonely, tired, hungry, cold and unwelcome on the night the Saviour was born. Jesus was born into a world that did not recognize him or wanted him. Everybody was too busy with their own problems and affairs. No one had time to think about the greatest event in the history of man – the day God became man and was born into this world.

Today, we may also have forgotten about the main reason of our celebration. We may be so caught up with our own needs and desires. We may have been so busy preparing for Christmas by cooking, putting up decorations, caroling, shopping and buying presents that we have forgotten the main reason for today’s celebration. It is Jesus. Are we going to make the same mistake again as the inhabitants of Bethlehem on that first night of Christmas? Have we been so caught up with the darkness of worldly pleasures, the pursuit of riches and fulfillment of our ambitions that we have failed to see the great light of Christ’s coming? Have we been so blind that we do not recognize that Jesus continues to come to us in the form of the poor, the homeless, the elderly, the lonely, the mentally ill, the sick and the weak?

The psalmist calls us to wake up to this beautiful truth: “Today a saviour has been born to us; he is Christ the Lord.” As the Prophet Isaiah foretold long ago: “For there is a child born for us, a son given to us and dominion is laid on his shoulders; and this is the name they give him; Wonder-Counsellor, Mighty God, Eternal Father, Prince of Peace.”

Today, if you are feeling lonely because your family and friends are not present with you at this mass or at home, rejoice and be glad. Stay close to Jesus. Accompany him on this night. He and his parents too experienced loneliness and rejection. Today, if you feel trapped by your problems and things have not been going so well for you, rejoice and be glad. Jesus, the light of the world, has broken into our darkness. He is our salvation and our liberation. Today, if you feel that you are poor and that you have nothing much to celebrate, rejoice and be glad. Jesus, the Saviour of the World, was also born in a poor manger among animals who were his guardians. His visitors were not the great kings of the earth but poor shepherds who had to work even on such a night. Today, if you are weighed down by sorrow, rejoice and be glad. For our saviour has broken “the yoke that was weighing on (us), the bar across (our) shoulders and the rod of the oppressors.”

Tonight, we are also asked to think not only of ourselves and our own needs. Tonight, we are invited by Christ to think of others, especially those who are poor, the homeless, the elderly, the lonely and the sick. Let us bring this good news today, the good news announced by the angels: “Glory to God in the highest heave, and peace to men who enjoy his favour.” Wishing you all a happy Christmas.

Solemnity of the Immaculate Conception - December 8

Today, the Catholic Church celebrates the Solemnity of the Immaculate Conception. The Immaculate Conception is, according to Roman Catholic Dogma, the conception of the Virgin Mary without any stain (macula in Latin) of original sin. It is one of the four dogmas in Roman Catholic Mariology.

The dogma states that, from the first moment of her existence (conception in St. Anne's womb), she was preserved by God from the lack of sanctifying grace that afflicts mankind, and that she was instead filled with divine grace. We Catholics also believe that she lived a life completely free from sin. Her immaculate conception in the womb of her mother, through sexual intercourse, should not be confused with the doctrine of the virginal conception of her son Jesus, known as the Annunciation, and followed by the Virgin Birth.

The Dogma

"We declare, pronounce and define that the doctrine which asserts that the Blessed Virgin Mary, from the first moment of her conception, by a singular grace and privilege of almighty God, and in view of the merits of Jesus Christ, Saviour of the human race, was preserved free from every stain of original sin is a doctrine revealed by God and, for this reason, must be firmly and constantly believed by all the faithful."

With these words, spoken in 1854, Pope Pius IX, in the Papal Bull ineffabilis Dei, declared Mary's Immaculate Conception to be dogma. Pius did not invent the concept. Rather, he was affirming a belief held by many Christians that came before him, from East and West, that Mary was conceived free of the stain of original sin, on account of Christ's work. God caused this immaculate conception in order to render Mary a pure vessel to bear God-made-flesh.

Mary, the one who is "full of grace" and the one whom "all generations will called 'blessed'" has been viewed as unique since the earliest days of the Christian faith. Just as Christ has been called the "new Adam," the Church Fathers, especially Saints Justin (AD 150) and Irenaeus (AD 180), saw Mary as the "new Eve," who humbly obeyed God, even though Eve disobeyed. The Church Fathers also called Mary the "new ark of the covenant" and theotokos, God-bearer. It is from these titles that the doctrine of Mary's Immaculate Conception and sinlessness unfolded. Thus St. Ephrem the Syrian (d. AD 373) spoke of Mary as without stain or blemish, calling her "all-pure, all-immaculate, all-stainless, all-undefiled, all-incorrupt, all-inviolate" (see Nisibine Hymns, and "Precationes ad Deiparam"). St. Ambrose (d. AD 397) wrote "lift me up not from Sarah, but from Mary, a Virgin not only undefiled, but a Virgin whom grace has made inviolate, free of every stain of sin" (Commentary on Psalm 118). Augustine left open the possibility of Mary's sinlessness, even using language similar to the Catholic dogma of the Immaculate Conception:

We must except the holy Virgin Mary, concerning whom I wish to raise no question when it touches the subject of sins, out of honour to the Lord; for from Him we know what abundance of grace for overcoming sin in every particular was conferred upon her who had the merit to conceive and bear Him who undoubtedly had no sin (On Nature and Grace, 42).

Later Fathers, such as St. John of Damascus (d. AD 755) and St. Andrew of Crete (d. AD 740) continued this emphasis on Mary's sinlessness as bearer of God. John of Damascus wrote:

The Father's...sanctifying power overshadowed her, cleansed and made her holy, and, as it were, predestined her. Then Thou, Word of the Father...didst take flesh of the Blessed Virgin, vivified by a reasoning soul, having first abided in her undefiled and immaculate womb...(Sermon I: On the Assumption)

John also spoke of Mary's "holy, undefiled, and stainless soul" (Sermon II: On the Assumption). However, there was no official dogma of the Immaculate Conception as of this period. Most Church Fathers agreed that Mary was sinless at the time she gave birth to Christ. They disagreed as to whether Mary was made sinless at conception, birth, or when she said "yes" to God's call. Even some prominent medieval Western theologians (notably St. Bonaventure and St. Thomas Aquinas*) denied Mary's Immaculate Conception, although not her sinlessness. Even today, Catholic and Orthodox theologians agree that Mary is the all-holy, blameless, "new ark"; the debate is not about Mary being sinless, but about when Mary was made sinless. Part of this disagreement is because the East does not believe in original sin as the Western Church defines it. Orthodox theologian John Myendorff, in Byzantine Theology, has suggested the East would likely accept the Catholic dogma of the Immaculate Conception if they had a Western understanding of Original Sin. The East and West nonetheless seem to be getting at the same "mystery": Mary's sinlessness and holiness in her role as theotokos.

St. Thomas believed, like most at the time, in the entire personal sinlessness of Mary, and believed that Mary was made immaculate before her birth; His writings place this sanctification somewhere between conception and birth, at the time when her soul and body were joined, an event some medieval theologians believed occurred a short time after conception.

History of the Feast

The Feast of Mary's Conception is clearly known as early as the 7th century in the East, and may even date to as early as the 5th century in the Churches of Syria. The feast spread to the West, at least by the 9th century. The feast and doctrine initially were opposed by the Dominicans, while the Franciscans argued in favor of the Immaculate Conception and its feast. For awhile, a great debate raged about the doctrine, even up until the 19th century. The Council of Basle in 1439 affirmed that the Immaculate Conception was a pious belief in accord with the Catholic faith. In 1476 Pope Sixtus IV approved the feast with its own Mass and Office, and in 1708, Pope Clement XI extended the feast to the universal Church, making it a holy day of obligation. In 1847, Pope Pius IX proclaimed Mary as patroness of the United States, under the title of her immaculate conception. Thus, to this day, the Solemnity of the Immaculate Conception is the patronal feast of the United States.

The Orthodox and many Eastern Catholics celebrate the Feast of the Conception of Mary on December 9. This places Mary's conception 9 months, minus a day, from her birth (celebrated September 8). This apparently symbolizes that while Christ had a perfect humanity, even though Mary was the Mother of God, she did not (since Christ spent 9 full months in the womb, from March 25-December 25). However, the Orthodox do not celebrate Mary's immaculate conception on December 9 as Eastern Catholics do. The West observes the feast on December 8. While this dogma took centuries to develop and unfold, as did the dogma of the Trinity, the doctrine of the Immaculate Conception is certainly fitting for one whom the Eastern Christians call panagia, i.e. "all-holy," and who bore God-Made-Man, Jesus Christ.

Don't Expect a Certificate!

Christ the King Year B

At the end of a course, we usually expect a certificate to proof that we have completed the course. The certificate would also sometimes include a record of our performance. For example, at the end of our studies in school, we get a certificate to show the grades we received in our final exam. Today is the last day of the Church’s liturgical year. Perhaps, we would also be expecting some form of certificate to proof that we have been living good lives according to the teachings of the Church. If our performance has not been so well, if we feel that we have not live as good Catholics, we may feel a bit embarrassed about this certificate.

I’m sorry to disappoint you because the values of God are not the same as the values of the world. Jesus reminds us of this in today’s gospel. In answer to Pilate’s question about whether he is the king of the Jews, Jesus replies: “Mine is not a kingdom of this world.” But Jesus is king, though of a different kind. He says: “Yes, I am a king, I was born for this, I came into the world for this: to bear witness to the truth; and all who are on the side of truth listen to my voice.”

Just say that if we were to receive a certificate from Jesus, what would be points that would really matter to him and God. Well, the certificate would not be a record of our successes – how well we have done this or that. What matters is not success but faithfulness – have we been faithful to God? Have we been faithful to Jesus’ call to be his disciples? Have we been faithful to all that Jesus has taught us?

Secondly, the certificate would not be concerned with our status or position. Power and status have no place in the kingdom of God. It is only service that matters. Jesus is King but not a king who lords it over others. He is a Servant king. Have we served our brothers and sisters, especially those who are weak and the poor? Have we given them our time and our assistance without expecting anything in return?

Thirdly, the certificate would not record the number of times we pray or attend masses or formations. These things are important. But more important than these is the conversion that must take place within our lives. As we look back this entire year, do we see changes within ourselves? Have we become more committed Christians? Have we been able to overcome some area of sin which we were struggling with before this?

Today, as we celebrate this Feast of Christ the King, let us echo the words found in today’s second reading taken from the book of the Apocalypse: “Jesus Christ is the faithful witness, the First-Born from the dead, the Ruler of the kings of the earth. He loves us and has washed away our sins with his blood, and made us a line of kings, priests to serve God and Father; to him, then, be glory and power for ever and ever.” Let us be witnesses of Christ the King by allowing him to be king and lord of our lives.

All Souls Day - November 2

All Soul's Day (sometimes called the "Day of the Dead", "Feast of All Souls," or "Commemoration of all the Faithful Departed") is always November 2 (November 3rd if the 2nd falls on a Sunday).

The day purposely follows All Saint's Day in order to shift the focus from those in heaven to those in purgatory. It is celebrated with masses and festivities in honor of the dead. While the Feast of All Saints is a day to remember the glories of Heaven and those there, the Feast of All Souls reminds us of our obligations to live holy lives and that there will be purification of the souls of those destined for Heaven.

The theological basis for the feast is the doctrine that the souls which, on departing from the body, are not perfectly cleansed from venial sins, or have not fully atoned for past transgressions, are debarred from the Beatific Vision, and that the faithful on earth can help them by prayers, alms deeds and especially by the sacrifice of the Mass.

The traditions of the Feast of All Souls began independently of the Feast of All Saints. In the early days of Christianity the names of the departed brethren were entered in the diptychs. The Feast of All Souls owes its beginning to seventh century monks who decided to offer the mass on the day after Pentecost for their deceased community members.

In Spain there was such a day on Saturday before Sexagesima or before Pentecost, at the time of St. Isidore (d. 636). In Germany there existed (according to the testimony of Widukind, Abbot of Corvey, c. 980) a time-honoured ceremony of praying to the dead on 1 October. This was accepted and sanctified by the Church.

In the late tenth century, the Benedictine monastery in Cluny chose to move their mass for their dead to November 2, the day after the Feast of all Saints. St. Odilo of Cluny (d. 1048) ordered the commemoration of all the faithful departed to be held annually in the monasteries of his congregation. Thence it spread among the other congregations of the Benedictines and among the Carthusians.

Of the dioceses, Liège was the first to adopt it under Bishop Notger (d. 1008). It is then found in the martyrology of St. Protadius of Besançon (1053-66). Bishop Otricus (1120-25) introduced it into Milan for the 15 October. In Spain, Portugal, and Latin America, priests on this day say three Masses. A similar concession for the entire world was asked of Pope Leo XIII. He would not grant the favour but ordered a special Requiem on Sunday, 30 September, 1888.

All Saints Day - November 1

All Saints' Day (officially the Solemnity of All Saints and also called All Hallows or Hallowmas), often shortened to All Saints, is a solemnity celebrated on 1 November in Western Christianity, and on the first Sunday after Pentecost in Eastern Christianity in honor of all the saints, known and unknown.

In terms of Western Christian theology, the day commemorates all those who have attained the beatific vision in Heaven. Specifically, in the Catholic Church, the next day, All Souls' Day, commemorates the departed faithful who have not yet been purified and reached heaven.

In the Catholic Church All Saints Day is a Holy Day of Obligation, meaning going to Mass on the date is required (unless one is ill or elderly).

In the East

Among Eastern Orthodox and Eastern Catholics of the Byzantine Tradition, All Saints' Sunday (Greek: Αγίων Πάντων, Agiōn Pantōn), follows the tradition of commemorating all saints collectively on the first Sunday after Pentecost.

The feast of All Saints achieved great prominence in the ninth century, in the reign of the Byzantine Emperor, Leo VI "the Wise" (886–911). His wife, Empress Theophano—commemorated on December 16—lived a devout life. After her death, her husband built a church, intending to dedicate it to her. When he was forbidden to do so, he decided to dedicate it to "All Saints," so that if his wife were in fact one of the righteous, she would also be honored whenever the feast was celebrated. According to tradition, it was Leo who expanded the feast from a commemoration of All Martyrs to a general commemoration of All Saints, whether martyrs or not.

This Sunday marks the close of the Paschal season. To the normal Sunday services are added special scriptural readings and hymns to all the saints (known and unknown) from the Pentecostarion.

The Sunday following All Saints Sunday—the second Sunday after Pentecost—is set aside as a commemoration of all locally venerated saints, such as "All Saints of America", "All Saints of Mount Athos", etc. The third Sunday after Pentecost may be observed for even more localized saints, such as "All Saints of St. Petersburg", or for saints of a particular type, such as "New Martyrs of the Turkish Yoke."

In addition to the Sundays mentioned above, Saturdays throughout the year are days for general commemoration of all saints, and special hymns to all saints are chanted from the Octoechos.

In the West

The Western Christian holiday of All Saints Day falls on November 1, followed by All Souls' Day on November 2, and is a Holy Day of Obligation in the Latin Rite of the Catholic Church.

The origin of the festival of All Saints as celebrated in the West dates to May 13, 609 or 610, when Pope Boniface IV consecrated the Pantheon at Rome to the Blessed Virgin and all the martyrs; the feast of the dedicatio Sanctae Mariae ad Martyres has been celebrated at Rome ever since. The chosen day, May 13, was a pagan observation of great antiquity, the culmination of three days of the Feast of the Lemures, in which the malevolent and restless spirits of the dead were propitiated. Liturgiologists of the Middle Ages based the idea that this Lemuria festival was the origin of that of All Saints on their identical dates and on the similar theme of "all the dead".

The feast of All Saints, on its current date, is traced to the foundation by Pope Gregory III (731–741) of an oratory in St. Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors, of all the just made perfect who are at rest throughout the world", with the day moved to November 1.

A November festival of all the saints was already widely celebrated on November 1 in the days of Charlemagne. It was made a day of obligation throughout the Frankish empire in 835, by a decree of Louis the Pious, issued "at the instance of Pope Gregory IV and with the assent of all the bishops", which confirmed its celebration on November 1. The octave was added by Pope Sixtus IV (1471—1484).

The festival was retained after the Reformation in the calendar of the Anglican Church and in many Lutheran churches. In the Lutheran churches, such as the Church of Sweden, it assumes a role of general commemoration of the dead. In the Swedish calendar, the observance takes place on the Saturday between October 31 and November 6. In many Lutheran Churches, it is moved to the first Sunday of November. It is also celebrated by other Protestants of the English tradition, such as the United Church of Canada, the Methodist churches, and the Wesleyan Church.

In the United Methodist Church, All Saints' Day is on the first Sunday in November. It is held, not only to remember Saints, but also to remember all those that have died that were members of the local church congregation. In some congregations, a candle is lit by the Acolyte as each person's name is called out by the clergy. Prayers and responsive readings may accompany the event. Often, the names of those who have died in the past year are afixed to a memorial plaque.

Laughing with the Saints - All Saints Day, 1st November

Tomorrow we celebrate All Saints Day. If we think being a saint is a serious thing, it's time to think again. Fr. James Martin S.J. describes how Catholic saints can encourage humour and foster laughter. Watch these youtube videos.

Rejoice and be Glad!

A Homily for All Saints Day: 1st November


Happy are you … Blessed are you … Rejoice … Be joyful. Seems strange and inappropriate to say these words to one who is poor, or someone down and out, or when one is mourning for the loss of a loved one. And yet Jesus, doesn’t pause for a moment to exclaim … happy are you … blessed are you … rejoice … be joyful.

What is this joy that Jesus speaks of? Is joy something that you get when your needs and wants are fulfilled? Is this joy something that we can experience now or only in the next life, after we die? Can there be joy in the midst of troubles, sorrow, pain and suffering?

In the eyes of the world, sorrow and joy are two separate matters. People tend to say: “When you are glad, you cannot be sad, and when you are sad, you cannot be glad.” In fact, our contemporary society does everything possible to keep sadness and gladness separated. We try to hide and forget about death, illness, human brokenness.

But the beatitudes, Jesus’ vision of the Kingdom of God, gives us an entirely different picture. Jesus shows, both in his teachings and in his life, that true joy often is hidden in the midst of our sorrow. His life, death and resurrection alone is proof of this reality. The cross is a symbol of death and of life, of suffering and of joy, of defeat and of victory. In the cross, both joy and sorrow can exist together. That isn’t easy to understand, but when we think about some of our life experiences, such as being present at the birth of a child or at the death of a friend, great sorrow and great joy are often seen to be parts of the same experience. Often we discover the joy in the midst of the sorrow.

And so we come to understand that true joy is not the same as happiness. We can be unhappy about many things, but joy can still be there because it comes from the knowledge of God’s love for us. In other words, joy is the experience of knowing that you are unconditionally loved and that nothing – sickness, failure, emotional distress, oppression, war or even death – can take that love away. We are, as St. Paul tells us in the second reading, the beloved children of God – this is our true identity – this is the source of our joy. To be a saint means to be joyful even in the midst of trials and sufferings.

When does this joy happen? The blessedness which belongs to the Christian is not a blessedness which is postponed to some future world of glory; it is a blessedness which exists here and now. True, it will find its fullness in heaven; but for all that it is a present reality to be enjoyed here and now.

Nothing happens automatically in the spiritual life. Joy does not simply happen to us. We have to choose joy and keep choosing it every day. It is a choice based on the knowledge that we belong to God and have found in God our refuge and our safety and that nothing, not even death, can take God away from us.

Throughout the year, we celebrate feast days in honour of the saints. They are the ‘name’ (famous) saints, the ‘big’ saints like St. Joseph, the Apostles, the martyrs. Today, we celebrate the unnamed saints, the ‘little’ saints. They are the people who quietly tried to lead good, Christian lives, and who in God’s plan never had the occasion to do anything really spectacular or extraordinary. These are the saints who look just like you and I.

Today in this Mass, we should praise and thank God for the little saints, past and present – even the saints that are present in our midst. Each of you have a baptism name, a name of a saint. Today is everyone’s feast day. Happy Feast Day to one and all of you!

The Feast of St. Simon and St. Jude, Apostles: Wednesday the 28th of October

Little is known of these two Apostles, whose names are always linked in the Gospel accounts, St. Simon was surnamed the Zealot for his rigid adherence to the Jewish law and to the Canaanite law. He was one of the original followers of Christ. Western tradition is that he preached in Egypt and then went to Persia with St. Jude, where both suffered martyrdom. Eastern tradition says Simon died peacefully at Edessa.

St. Jude, known as Thaddaeus, was a brother of St. James the Less, and a relative of Our Saviour. St. Jude was one of the 12 Apostles of Jesus.

Ancient writers tell us that he preached the Gospel in Judea, Samaria, Idumaea, Syria, Mesopotamia, and Lybia. According to Eusebius, he returned to Jerusalem in the year 62, and assisted at the election of his brother, St. Simeon, as Bishop of Jerusalem.

He is an author of an epistle (letter) to the Churches of the East, particularly the Jewish converts, directed against the heresies of the Simonians, Nicolaites, and Gnostics. This Apostle is said to have suffered martyrdom along with St. Simon in Armenia, which was then subject to Persia.

St Jude is invoked in desperate situations because his New Testament letter stresses that the faithful should persevere in the environment of harsh, difficult circumstances, just as their forefathers had done before them. Therefore, he is the patron saint of desperate cases. (The epithet is also commonly rendered as “patron saint of lost causes”.) However, there is another reckoning to this epithet. Many Christians have unfortunately reckoned him as Judas Iscariot and thus avoided veneration. Therefore he was also called the “Forgotten Saint”. Because veneration was avoided, only people in the most desperate circumstances would call upon him, and Jude, desiring to help, was willing to pray for even the most desperate or lost case. Therefore, goes the logic, Jude became the patron saint of lost causes.

Chapel Feastday Triduum October 2-4

Yesterday, October 2, we began our Chapel Triduum celebration with the memorial Feast of the Guardian Angels. Fr. Clement Lim, Assistant Parish Priest of the Church of Visitation was the presider and preacher at mass.

Today, Fr. Mari Arokiam from the Church of St. John Vianney, Tampin, was the presider and preacher. The mass concluded with a procession of the Blessed Sacrament followed by Benediction.

After a fellowship dinner, the College Students and children put up several performances, dances, singing and a life band. Fr. Mari and Fr. Michael Chua were also invited on stage to present a song.

Tomorrow, the Chapel Triduum comes to a close with rosary at 10.00 am followed by mass.






A video of the sumazau dance performance by the students of Kolej Teknologi Timur, Nilai.

Feast of Guardian Angels - October 2

Just 3 days ago, we celebrated the Feast of the Archangels, Ss. Michael, Gabriel and Raphael. These are the three angels named in the bible. Today, we celebrate a smaller feast (what the Church calls a 'memorial'), the feast of our guardian angels.

A guardian angel is an angel assigned to protect and guide a particular person. That every individual soul has a guardian angel has never been defined by the Church, and is, consequently, not an article of faith; but it is the "mind of the Church", as St. Jerome expressed it: "how great the dignity of the soul, since each one has from his birth an angel commissioned to guard it." (Comm. in Matt., xviii, lib. II).

This belief in guardian angels can be traced throughout all antiquity; pagans, like Menander and Plutarch (cf. Eusebius, "Praep. Evang.", xii), and Neo-Platonists, like Plotinus, held it. It was also the belief of the Babylonians and Assyrians, as their monuments testify, for a figure of a guardian angel now in the British Museum once decorated an Assyrian palace, and might well serve for a modern representation; while Nabopolassar, father of Nebuchadnezzar the Great, says: "He (Marduk) sent a tutelary deity (cherub) of grace to go at my side; in everything that I did, he made my work to succeed."

In the Bible this doctrine is clearly discernible and its development is well marked. In Genesis 28-29, angels not only act as the executors of God's wrath against the cities of the plain, but they deliver Lot from danger; in Exodus 12-13, an angel is the appointed leader of the host of Israel, and in 32:34, God says to Moses: "my angel shall go before thee." At a much later period we have the story of Tobias, which might serve for a commentary on the words of Psalm 90:11: "For he has given his angels charge over you; to keep you in all your ways." (Cf. Psalm 33:8 and 34:5) Lastly, in Daniel 10 angels are entrusted with the care of particular districts; one is called "prince of the kingdom of the Persians", and Michael is termed "one of the chief princes"; cf. Deuteronomy 32:8 (Septuagint); and Ecclesiasticus 17:17 (Septuagint).

This sums up the Old Testament doctrine on the point; it is clear that the Old Testament conceived of God's angels as His ministers who carried out his behests, and who were at times given special commissions, regarding men and mundane affairs. There is no special teaching; the doctrine is rather taken for granted than expressly laid down; cf. 2 Maccabees 3:25; 10:29; 11:6; 15:23.

But in the New Testament the doctrine is stated with greater precision. Angels are everywhere the intermediaries between God and man; and Christ set a seal upon the Old Testament teaching: "See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven." (Matthew 18:10). A twofold aspect of the doctrine is here put before us: even little children have guardian angels, and these same angels lose not the vision of God by the fact that they have a mission to fulfil on earth.

Without dwelling on the various passages in the New Testament where the doctrine of guardian angels is suggested, it may suffice to mention the angel who succoured Christ in the garden, and the angel who delivered St. Peter from prison. Hebrews 1:14 puts the doctrine in its clearest light: "Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation?" This is the function of the guardian angels; they are to lead us, if we wish it, to the Kingdom of Heaven.

St. Thomas teaches us (Summa Theologica I:113:4) that only the lowest orders of angels are sent to men, and consequently that they alone are our guardians, though Scotus and Durandus would rather say that any of the members of the angelic host may be sent to execute the Divine commands. Not only the baptized, but every soul that cometh into the world receives a guardian spirit; St. Basil, however (Homily on Psalm 43), and possibly St. Chrysostom (Homily 3 on Colossians) would hold that only Christians were so privileged. Our guardian angels can act upon our senses (I:111:4) and upon our imaginations (I:111:3) — not, however, upon our wills, except "per modum suadentis", viz. by working on our intellect, and thus upon our will, through the senses and the imagination. (I:106:2; and I:111:2). Finally, they are not separated from us after death, but remain with us in heaven, not, however, to help us attain salvation, but "ad aliquam illustrationem" (I:108:7, ad 3am).

There is a similar Islamic belief in the Kirama Katibin, two angels residing on either shoulder of humans which record their good and bad deeds. However, these angels do not have influence over the choices one makes, and only record one's deeds.

This is the traditional Catholic prayer to one's guardian angel.

Angel of God, my guardian dear
to whom God's love commits me here.
Ever this day/night be at my side
to light, to guard, to rule and guide.
Amen.

Preparations for Feastday

The Feast Day Committee and the various sub-committees are busy rehearsing and making the final preparations for the Feastday.

Feast of the Archangels: Ss. Michael, Gabriel and Raphael - September 29

Angels are an essential part of the Christian faith. They are a "truth of the faith" and are mentioned over a hundred times in the Bible. Tomorrow, September 29th, the Church's liturgy celebrates the Feast of the Archangels, Michael, Gabriel and Raphael.

Michael (Who is like God?)(Hebrew: מִיכָאֵל‎, Micha'el or Mîkhā'ēl; Greek: Μιχαήλ, Mikhaḗl; Latin: Michael or Míchaël; Arabic: میکائیل‎, Mikā'īl) was the archangel who fought against Satan and all his evil angels, defending all the friends of God. He is the protector of all humanity from the snares of the devil. The symbols of Saint Michael, the one God appointed to drive Satan and his followers out of heaven and who stood baring the entrance to the Garden of Eden when Adam and Eve were forced to leave it are dragons, swords, and the scales of justice.


Gabriel (Strength of God)(Hebrew: גַּבְרִיאֵל, Modern Gavriʼel Tiberian Gaḇrîʼēl; Latin: Gabrielus; Greek: Γαβριήλ, Gabriēl; Arabic: جبريل, Jibrīl or جبرائيل Jibrail; Aramaic: Gabri-el) announced to Zachariah the forthcoming birth of John the Baptist, and to Mary, the birth of Jesus. His greeting to the Virgin, "Hail, full of grace," is one of the most familiar and frequent prayers of the Christian people. Gabriel, the messenger is represented by a lily, the flower of purity.


Raphael (Medicine of God)(Standard Hebrew רָפָאֵל, Rāp̄āʾēl, "It is God who heals", "God Heals", "God, Please Heal", Arabic: رافائيل, Rāfāʾīl) is the archangel who took care of Tobias on his journey.Raphael, the guide and healer is symbolised with loaves, fishes and an ointment jar.

From the sixth century to 1970, September 29 was originally observed as Michaelmas Day and honored only St. Michael. St. Gabriel was observed on March 24 and St. Raphael on October 24. Since 1970, September 29 has been celebrated as the Feast of all three Archangels.

The Orthodox Church also pays honour to the Archangels on a different day, November 8th, which they call the "Synaxis of the Archangels." The Orthodox believe that Archangels comprise only one of the ranks of angels. They believe there are Seven Archangels. "Michael, Gabriel and Raphael" are descriptive titles as their names are too terrible for men to know. Here, these three give honor to Jesus Christ and reveal Him to mankind.

The Catechism of the Catholic Church (328, 329, 330) has this to say about angels in general:

“The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls ‘angels’ is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition.

St. Augustine says: ‘Angel’ is the name of their office, not of their nature. If you seek the name of their nature, it is ’spirit’; if you seek the name of their office, it is ‘angel’: from what they are , ’spirit’ from what they do ‘angel.’ With their whole beings the angels are servants and messengers of God. Because they ‘always behold the face of my Father who is in heaven’ they are the ‘might ones who do his word, hearkening to the voice of his word.”

As purely spiritual creatures angels have intelligence and will: they are personal and immortal creatures, surpassing in perfection all visible creatures, as the splendor of their glory bears witness.”

For a comparative description of the archangels, go to the posting in the AMEIA blog.

The Story of St. Therese of Lisieux

It's just a week away from our Chapel's Patronal Feast. Here are two videos that could help us in our preparation to celebrate her Feast. The first video tells the story of her life. The second video is the prayer of St. Therese which could be used as a novena prayer for the next 9 days as we approach the culmination of the Feast Triduum.