It is a tradition of Visitation Church to have the blessing of graves at the St Mark graveyard and at the Sikamat graveyard. This year 2010, this tradition is observed by Frs. George Packiasamy and Andrew Kooi. The St. Mark graveyard was blessed at 3:30 pm and the Sikamat graveyard at 4 pm. Fortunately for the faithful, the weather was fine and the blessings of graves could be done smoothly and families could visit the graves of their loved ones.
All Souls day Mass was celebrated at 7:30 pm by Fr. George Packiasamy at the parish hall with Fr. Andrew Kooi concelebrating.
The Divine Mercy is a Roman Catholic devotion focused on the mercy of God and its power, particularly as a form of thanksgiving and entrusting of oneself to God's mercy.
The devotion as known today can be traced to Polish nun and canonized saint, Sister Faustyna Kowalska, known as the "Apostle of Mercy", who lived from 1905-1938. It is based upon the biblical verse: Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you in that anyone who seeks God's mercy will not be turned away. According to Kowalska, Jesus, in inner speakings to her, requested her to commission a picture of him with the words Jezu Ufam Tobie (Jesus I Trust In You) inscribed on the bottom.
In 2000, Pope John Paul II officially instituted the Feast of the Divine Mercy universally for the Catholic Church on the same day that he also canonized St. Faustina. THE FEAST OF MERCY
Among all of the elements of devotion to The Divine Mercy requested by our Lord through Sr. Faustina, the Feast of Mercy holds first place. The Lord's will with regard to its establishment was already made known in His first revelation to the saint. In all, there were 14 revelations concerning the desired feast.
In fact, Jesus Himself dictated the intentions for each day of the novena which he desired to be celebrated as a preparation for the solemn observance of this feast. Once after insisting, "Do all you possibly can for this work of mercy," Jesus added: "My Heart rejoices on account of this feast." Sister Faustina concluded: "After these words, I understood that nothing can dispense me from the obligation which the Lord demands of me" (Diary, 998).
Our Lord's explicit desire is that this feast be celebrated on the first Sunday after Easter. He joins the feast to the designated Sunday in eight revelations: Diary, 49, 88, 280, 299, 341, 570, 699, and 742. He also implies a connection between the feast and that Sunday on some other occasions recorded in the saint's Diary (see Diary, 420, 89).
The "First Sunday after Easter" ‑ which is designated in "The Liturgy of the Hours and the Celebration of the Eucharist" as the "Octave Day of Easter" ‑ was officially called the Second Sunday of Easter after the liturgical reform of Vatican II. Now, by the Decree of the Congregation for Divine Worship and the Discipline of the Sacraments, the name of this liturgical day has been changed to: "Second Sunday of Easter, or of Divine Mercy."
Pope John Paul II made the surprise announcement of this change in his homily at the canonization of Sr. Faustina on April 30, 2000. There, he declared: "It is important then that we accept the whole message that comes to us from the word of God on this Second Sunday of Easter, which from now on throughout the Church, will be called 'Divine Mercy Sunday.' "
By the words "the whole message," the Holy Father was referring to the strict connection between the "Easter Mystery of the Redemption" ‑ the suffering, death, burial, resurrection, and ascension of Christ, followed by the sending of the Holy Spirit ‑ and this Feast of Divine Mercy, the Octave Day of Easter.
In this regard, the Holy Father also said, citing the Responsorial Psalm of the Liturgy, "The Church sings ... , as if receiving from Christ's lips these words of the Psalm" [that is, Give thanks to the Lord for He is good; His steadfast love (=mercy) endures forever, Ps 118:1]. And then, the Holy Father developed the connection further: "[This comes] from the lips of the risen Christ, who bears the great message of Divine Mercy and entrusts its ministry to the Apostles in the Upper Room: 'Peace be with you. As the Father has sent Me, even so I send you. ... Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained' " (Jn 20:21‑23).
By what the Holy Father continued to say, it becomes clear why Jesus insisted that the sacred image of Himself as The Divine Mercy is to be venerated throughout the world in connection with the observance of this Sunday (see Diary, 49, 88, 299, 341, 570, 742). The Holy Father said: "Before speaking these words, Jesus shows His hands and His side. He points, that is, to the wounds of the Passion, especially the wound in His Heart, the source from which flows the great wave of mercy poured out on humanity.
"From that Heart, Sr. Faustina Kowalska, the blessed whom from now on we will call a saint, will see two rays of light shining from that Heart and illuminating the world: 'The two rays,' Jesus Himself explained to her one day, 'represent blood and water' (Diary, 299).
"Blood and water! We immediately think of the testimony given by the Evangelist John, who, when a soldier on Calvary pierced Christ's side with his spear, sees blood and water flowing from it (cf. Jn 19:34). Moreover, if the blood recalls the sacrifice of the Cross and the gift of the Eucharist, the water, in Johannine symbolism, represents not only Baptism but also the gift of the Holy Spirit (cf. Jn 3:5; 4:14; 7:37‑39).
"Divine Mercy reaches human beings through the Heart of Christ crucified: 'Tell, My daughter, [all people] that I am Love and Mercy itself [personified]' Jesus will ask of Sr. Faustina (Diary, 1074). Christ pours out this mercy on humanity through the sending of the Spirit who, in the Trinity, is the Person‑Love. And is not mercy love's 'second name' (cf. Rich in Mercy, n.7), understood in its deepest and most tender aspect, in its ability to take upon itself the burden of any need and, especially, in its most immense capacity for forgiveness?"
From this teaching of the Holy Father on that most solemn occasion of his "presenting the life and witness of Sr. Faustina Kowalska. to the whole Church as a gift of God to our time," it can be deduced that the most opportune time, the most proper one, for the solemn honoring of The Divine Mercy falls immediately after the Paschal Feast of Easter, recalling the attaining of our Redemption.
St. Augustine called the eight days of Easter (which the Church liturgically considers as constituting a single day ‑ the day of the new creation) "days of mercy and pardon." He calls the Sunday of this Paschal Octave (which our Lord insisted with St. Faustina is the Feast of Mercy [Diary, 88]) "the summary of the days of mercy" (Sermon 156, Dom. In Albis). It is no wonder, then, that already during his pilgrimage to Blessed Faustina's tomb on June 7, 1997, Pope John Paul 11 declared: "I give thanks to Divine Providence that I have been enabled to contribute personally to the fulfillment of Christ's will through the institution of the Feast of Divine Mercy."
Veneration of the Image
The image of Jesus, The Divine Mercy, is to have a special place of honor on the Feast of Mercy, a visual reminder of all that Jesus did for us through His Passion, Death, and Resurrection ... and a reminder, too, of what He asks of us in return ‑ to trust Him and be merciful to others:
"I want the image to be solemnly blessed on the first Sunday after Easter, and I want it to be venerated publicly so that every soul may know about it" (341).
A Special Promise of Mercy
Our Lord's promise to grant complete forgiveness of sins and punishment on the Feast of Mercy is recorded three times in the Diary of Saint Faustina, each time in a slightly different way:
"I want to grant a complete pardon to the souls that will go to Confession and receive Holy Communion on the Feast of My mercy" (1109).
"Whoever approaches the Fountain of Life on this day will be granted complete forgiveness of sins and punishment" (300).
"The soul that will go to Confession and receive Holy Communion will obtain complete forgiveness of sins and punishment" (699). Extraordinary Graces
Our Lord is emphasizing, through this promise, the infinite value of Confession and Communion as miracles of mercy. He wants us to realize that since the Eucharist is His own Body, Blood, Soul, and Divinity, it is the "Fountain of Life" (300). The Eucharist is Jesus, Himself, the Living God, longing to pour Himself as Mercy into our hearts.
Why would Our Lord feel the need to emphasize this? Because so many people do not really understand it. They either see no need to receive Holy Communion, or they receive it simply out of habit. As St. Paul explains in his letter to the Corinthians, they eat the bread or drink the cup of the Lord unworthily, "without recognizing the body of the Lord" (I Cor 11:27‑29).
In His revelations to Saint Faustina Our Lord makes it very clear what He is offering us in Holy Communion and how much it hurts Him when we treat His presence with indifference:
"My great delight is to unite Myself with souls ... When I come to a human heart in Holy Communion, My hands are full of all kinds of graces which I want to give to the soul. But souls do not even pay any attention to Me; they leave Me to Myself and busy themselves with other things. Oh, how sad I am that souls do not recognize Love! They treat Me as a dead object" (1385) ...
"It pains Me very much when religious souls receive the Sacrament of Love merely out of habit, as if they did not distinguish this food. I rind neither faith nor love in their hearts. I go to such souls with great reluctance. It would be better if they did not receive Me" (1288) ...
"How painful it is to Me that souls so seldom unite themselves to Me in Holy Communion. I wait for souls, and they are indifferent toward Me. I want to lavish My graces on them, and they do not want to accept them. They treat me as a dead object, whereas My Heart is full of love and mercy. In order that you may know at least some of My pain imagine the most tender of mothers who has great love for her children, while those children spurn her love. Consider her pain. No one is in a position to console her. This is but a feeble image and likeness of My love" (1447).
So, Our Lord's promise of complete forgiveness is both a reminder and a call. It is a reminder that He is truly present and truly alive in the Eucharist, filled with love for us and waiting for us to turn to Him with trust. And it is a call for us all to be washed clean in His Love through Confession and Holy Communion ‑ no matter how terrible our sins ‑ and begin our lives again. He is offering us a new start.
Prepare Yourself Properly
Going to Confession is not the only way we should prepare ourselves for Divine Mercy Sunday. As Cardinal Francis Macharski, Archbishop of Krakow, Poland explains in a 1985 pastoral letter, we are not simply called to ask for God's mercy with trust. We are also called to be merciful:
"Our own merciful attitude is likewise a preparation. Without deeds of mercy our devotion would not be real. For Christ does not only reveal the mercy of God, but at the same time He places before people the demand that they conduct themselves in life with love and mercy. The Holy Father states that this requirement constitutes the very heart of the Gospel ethos (Rich in Mercy, 3) ‑ it is the commandment of love and the promise: "Blessed are the merciful, for they shall obtain mercy' (Mt 5:7). Let it be a mercy that is forgiving and true, and universal, with good words, deeds, and prayer for others!"
Our Lord's words to Saint Faustina about this requirement to be merciful are very strong and leave no room for misinterpretation:
"Yes, the first Sunday after Easter is the Feast of Mercy, but there must also be acts of mercy ... I demand from you deeds of mercy, which are to arise out of love for Me. You are to show mercy to your neighbors always and everywhere. You must not shrink from this or try to excuse or absolve yourself from it" (742).
Thus, to fittingly observe the Feast of Mercy, we should:
1. Celebrate the Feast on the Sunday after Easter;
2. Sincerely repent of all our sins;
3. Place our complete trust in Jesus;
4. Go to Confession, preferably before that Sunday;
5. Receive Holy Communion on the day of the Feast;
6. Venerate* the Image of The Divine Mercy;
7. Be merciful to others, through our actions, words, and prayers on their behalf.
How to say the Chaplet of Divine Mercy
Rosary beads are used to say the prayer, which is said in the following manner:
1. Begin with the Sign of the Cross, 1 Our Father, 1 Hail Mary and The Apostles Creed.
2. Then on the Our Father Beads say the following: Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world.
3. On the 10 Hail Mary Beads say the following: For the sake of His sorrowful Passion, have mercy on us and on the whole world.
(Repeat step 2 and 3 for all five decades).
4. Conclude with (three times): Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world.
Today Christians everywhere (both Eastern and Western) celebrate the great feast of Easter, commemorating the resurrection of Jesus Christ and his victory over death. Today, a small community of Orang Asli villagers also celebrated their chapel's feast day, Rumah Besar Kebangkitan Kristus (Chapel of the Risen Christ). Villagers from other Orang Asli villages in the district (Sebir, Tekir, Port Dickson) also joined in the festivities.
The Exultet (also known as the Exsultet or sometimes the Easter Proclamation) is the traditional Western Rite hymn of praise intoned by the deacon during the Easter Vigil. In the absence of a deacon, it may be intoned by the priest, or by the cantor. It is intoned after the procession with the Paschal Candle before the beginning of the Liturgy of the Word. It is used in the Latin Rite of the Catholic Church.
In the missal the title of the hymn is "Praeconium", as appears from the formula used at the blessing of the deacon: "ut digne et competenter annunties suum Paschale praeconium". Outside Rome, the use of the paschal candle appears to have been a very ancient tradition in Italy, Gaul, Spain, and perhaps, from the reference by St. Augustine (De Civ. Dei, XV, xxii), in Africa. The Liber Pontificalis attributes its introduction in the local Roman Church to Pope Zosimus. The formula used for the "Praeconium" was not always the "Exultet", though it is perhaps true to say that this formula has survived, where other contemporary formulae have disappeared.
The order is, briefly:
* An invitation to those present to join with the deacon in the invocation of the blessing of God, that the praises of the candle may be worthily celebrated. This invitation may be likened to an amplified "Let us pray ..." * "Dominus vobiscum" ("Lord be with you ..."etc. This section serves as the introduction to the body of the "Praeconium", cast in the Eucharistic form to emphasize its solemnity. * The "Praeconium , proper, which is of the nature of a Preface, or, as it is called in the Missale Gallicanum Vetus, a contestatio. First, a parallel is drawn between the Passover of the Old and the New Covenants, the candle being here a type of the Pillar of Fire. And here the language of the liturgy rises into heights to which it is hard to find a parallel in Christian literature." Through the outlines of ancient dogmas as through a portal we are drawn now into the "warmth of the deepest mysticism, to the region where, in the light of paradise, even the sin of Adam may be regarded as truly necessary and a happy fault". Secondly, the candle itself is offered as a burnt-sacrifice, a type of Christ, marked by grains of incense as with the five glorious wounds of His Passion. And, lastly, the Praeconium ends with a general intercession for those present, for the clergy, for the pope, and for the Christian rulers. For these last the text as it stands cannot now be used.
Holy Saturday is the final day of Holy Week, the final day of the traditional 40 day Lenten Fast, and a part of the Triduum, and commemorates Jesus lying in the tomb until his resurrection on Easter Sunday. In 2010, Holy Saturday falls on the morning and afternoon of April 3. Introduction
Holy Saturday, Sabbatum Sanctum in Latin, is the last day of Holy Week, and the 40th day of the traditional fast of Lent, although Lent ends liturgically on the evening of Holy Thursday. The evening of Holy Saturday begins the third and final day of the Paschal Triduum. In the Western Church, no Masses are said on Holy Saturday, and the day is essentially a liturgically sparse time of reflection upon Christ's death and burial in anticipation of the Great Vigil of Easter (Paschal Vigil). The vigil usually begins the night of Holy Saturday, lasting until Easter morning. Very little happens on Holy Saturday, that is until the beginning of the Great Paschal Vigil.
There is deep symbolism upon which we can reflect on Holy Saturday. On this day, the Church waits at the Lord's tomb, and meditates on His Passion and Death and His descent into Hell. With prayer and fasting we await His glorious Easter resurrection. Mary is also a Holy Saturday symbol. According to Catholic tradition, Mary represents the entire body of the Church. As she awaited in faith for the victorious triumph of Her Son over death on the first Holy Saturday, so we too wait with Mary on the present Holy Saturday. This faithful and prayerful symbolic waiting has been called the Ora della Madre or Hour of the Mother.
History
In the earliest days, there was no special celebration on Holy Saturday, except perhaps anticipation of the all-night Paschal Vigil. Eventually this emphasis on preparation for the Great Vigil became more emphasized.
Easter Vigil
On Holy Saturday the Church meditates on the suffering and death of Jesus. Then the Church gathers to celebrate the Easter Vigil. The celebration of the Easter Vigil should take place at night, beginning after nightfall or ending before the dawn of Sunday.
The Easter Vigil has four parts: The Service of Light; the Liturgy of the Word; the Liturgy of Baptism; and the Liturgy of the Eucharist.
During the Service of Light, all the lights in the church are turned off and a fire is prepared outside the church. Then the fire is blessed and the Paschal Candle is lighted from the new fire. The candle is carried into the dark church. It is a sign of Christ, the Light of the World, who has overcome the darkness of sin and death. The lighted Paschal Candle provides the only illumination. Then, from the flame of the Paschal Candle, members of the congregation light the small candles that they are holding. The flame is passed from person to person until everyone is holding a lighted candle. The light from the Paschal Candle and all the small candles provides the only illumination in the church during this portion of the liturgy. This section concludes with the singing of the Easter Proclamation, the Exsultet.
During the Liturgy of the Word, the story of God's great love for us is proclaimed in readings from the Old and New Testaments. There are seven Old Testaments texts. Although it would be preferable that all seven Old Testament readings be proclaimed, the number of readings may be reduced if the circumstances necessitate. However, three Old Testament readings should be proclaimed. Minimally, two Old Testament readings must be proclaimed. The readings recall the great events of salvation, beginning with creation itself and were selected to dispose people to celebrate the sacraments of Christian initiation with great faith.
During the Liturgy of Baptism, those who have been preparing for Baptism and their godparents are called forward. The priest and ministers then go to the baptismal font", if this can be seen by the congregation. Otherwise a vessel of water is placed in the sanctuary. After the candidates are baptized, all present stand with lighted candles and renew their baptismal promises as a sign that they share the new life of Jesus through his resurrection. The newly baptized and confirmed await their first sharing in the Eucharist.
The Easter Vigil concludes with the celebration of the Eucharist. This is a joyous sharing in the sacrificial meal of Jesus Christ, Lord and Risen Savior.
Good Friday is the Friday of Holy Week, and commemorates the crucifixion and death of Jesus. Good Friday is a fast day in the Catholic Church, and falls within the Paschal Triduum. In 2010, Good Friday falls on April 2.
Introduction
Good Friday is the Friday within Holy Week, and is traditionally a time of fasting and penance, commemorating the anniversary of Christ's crucifixion and death. For Christians, Good Friday commemorates not just a historical event, but the sacrificial death of Christ, which with the resurrection, comprises the heart of the Christian faith. The Catholic Catechism states this succinctly:
Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men (CCC 1992).
This is based on the words of St. Paul: "[Believers] are justified freely by God's grace through the redemption in Christ Jesus, whom God set forth as an expiation, through faith, by his blood... (Romans 3:24-25, NAB). The customs and prayers associated with Good Friday typically focus on the theme of Christ's sacrificial death for our sins.
The evening (at sunset) of Good Friday begins the second day of the Paschal Triduum. The major Good Friday worship services begin in the afternoon at 3:00 (the time Jesus likely died). Various traditions and customs are associated with the Western celebration of Good Friday. The singing (or preaching) of the Passion of St. John's gospel consists of reading or singing parts of John's gospel (currently John 18:1-19:42 in the Catholic Church). The Veneration of the Cross is also common in the Western Church. This is when Christians approach a wooden cross and venerate it, often by kneeling before it, or kissing part of it. In addition to these traditions, Holy Communion with the reserved host is practiced. In the Latin Rite of the Catholic Church, no Masses are said on Good Friday or Holy Saturday, therefore the reserved host from the Holy (Maundy) Thursday Mass is used. This is called the "Mass of the Pre-Sanctified." Many Churches also offer the Stations of the Cross, also called the "Way of the Cross," on Good Friday. This is a devotion in which fourteen events surrounding the death of Jesus are commemorated. Most Catholic Churches have fourteen images of Jesus' final days displayed throughout the parish, for use in public Stations of the Cross services. Another service started by the Jesuit Alphonso Messia in 1732, now less common, the Tre Ore or "Three Hours," is often held from noon until 3:00 PM, and consists of seven sermons on the seven last words of Christ. This service has been popular in many Protestant churches. Good Friday, along with Ash Wednesday, is an official fast day of the Catholic Church.
The Eastern Churches have different customs for the day they call "the Great Friday." The Orthodox Church begins the day with Matins (Morning Prayer), where the "Twelve Gospels" is chanted, which consists of 12 passages drawn from the Passion narratives. In the morning, the "Little Hours" follow one after the other, consisting of Gospel, Epistle, and Prophet readings. Vespers (Evening Prayer) ends with a solemn veneration of the epitaphion, an embroidered veil containing scenes of Christ's burial. Compline (Night Prayer) includes a lamentation placed on the Virgin Mary's lips. On Good Friday night, a symbolic burial of Christ is performed. Traditionally, Chaldean and Syrian Christians cease using their customary Shlama greeting ("peace be with you") on Good Friday and Holy Saturday, because Judas greeted Christ this way. They use the phrase "The light of God be with your departed ones" instead. In Russia, the tradition is to bring out a silver coffin, bearing a cross, and surrounded with candles and flowers. The faithful creep on their knees and kiss and venerate the image of Christ's body painted on the "winding sheet" (shroud).
History
The celebration of Good Friday is ancient, and some of the practices associated with Good Friday are attested to by Egeria in the 4th century. The day gradually became a time of penance and fasting as the anniversary of the death of Christ. The name "Good Friday" possibly comes from "God's Friday," although the exact reason for the current name is unclear. The custom of venerating the cross on Good Friday probably originated in Jerusalem in the 7th or 8th century, and continues to this day in many Western Churches. Pre-sanctified Masses are referenced in the documents of the Quinisext Council, which was held in AD 692, which means the practice pre-dates the seventh century. The Council mentions pre-sanctified liturgies as occurring primarily during Lent. Various churches observe Good Friday in addition to Catholics and Eastern Christians. Anglicans, Methodists, and Lutherans all observe Good Friday to varying degrees.
What are the Western Catholic Fast Guidelines for Good Friday?
Fasting means eating only one full meatless (no animal flesh) meal on this day. However, one may still eat a breakfast and even a lunch in addition to a full meal if the two additional small meals do not add up to a second full meal. Snacking is not allowed. Drinking coffee, tea, juices, etc, between meals is permitted on fast days. The requirements are slightly different for those of certain ages. Fasting is only required of those from ages 18-59, although parents are expected to teach their children the reasons behind their fasting, etc. Those with health conditions are excluded.
Maundy Thursday, known officially in the Catholic Church as Holy Thursday, is the Thursday of Holy Week. Maundy Thursday commemorates the institution of the Eucharist and the Sacrament of Ordination, and begins the Paschal Triduum. In 2010, Holy Thursday falls on April 1.
Introduction
Jesus shared the final meal with his disciples, called the Last Supper, on the night before he was crucified. The institution of the Holy Eucharist occurred during this meal, as indicated from the gospel excerpt below:
Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom" (Matthew 26:26-29 RSV)
Since Scripture and Tradition tell us that Jesus was crucified on a Friday, Jesus shared the important Last Supper with his apostles on a Thursday. The synoptic gospels (Matthew, Mark, and Luke) seem to suggest that the Last Supper was a Passover Meal. However, John suggests that Jesus was crucified before the Passover Meal, on the Day of Preparation. Perhaps the Last Supper was done in anticipation of the Passover Meal, or was a Kiddush or some other religious meal. The gospel of John does not record the Institution of the Eucharist at the Last Supper, while the synoptic gospels do. However, John's gospel records Jesus washing the disciples' feet. Holy Thursday traditions are derived from all four gospels.
Thus Holy Thursday, also known as Maundy Thursday, is the Thursday of Holy Week, commemorating the Institution of the Holy Eucharist and the Sacrament of Ordination. Holy Thursday also celebrates the agony of Jesus in the Garden of Gethsemane, and the betrayal of Jesus by Judas Iscariot, events that took place on the night before Jesus' crucifixion. The Evening Mass of the Lord's Supper on Holy Thursday begins the Triduum, which is the three-day celebration of the heart of the Christian faith: Christ's death and resurrection. The Paschal Triduum begins on the evening of Holy Thursday and concludes with the Evening Prayer (Vespers) of Easter. Thus the Triduum includes Holy Thursday, Good Friday, Holy Saturday, and reaches it high point at the Great Easter Vigil. The name "Maundy" comes from the Latin antiphon Mandatum Novum, i.e. "a new mandate." This new mandate from Jesus is taken from John 13:34: love one another as I have loved you.
Various traditions and customs are associated with Maundy Thursday, including the reciting of the creed by Catechumens from memory, the washing of feet, reconciliation of penitents, and the consecration of holy oil (chrism). The modern Western Holy Thursday service has an option for the blessing of chrism and the washing of feet. After the Maundy Thursday evening Mass the altars are stripped, the holy water stoups are emptied, and the Blessed Sacrament is carried through the church in procession to a place of reposition,. Traditionally the Pange Lingua (the last two stanzas which are known as Tantum Ergo) is sung during this procession. Adoration of the blessed sacrament for an extended period of time is then encouraged. The consecrated host is then used for Good Friday Masses. The alternate and uncommon name Shear Thursday comes from the ancient custom of trimming one's beard and hair that day as a sign of spiritual preparation for Easter.
History
A special commemoration of the Institution of the Eucharist on the Thursday of Holy Week is first attested to in the documents of the North African Council of Hippo (AD 393). References to Holy Thursday celebrations are abundant after this date. Since 1955 in the Catholic Church, the Maundy Thursday Mass is only celebrated in the evening, although in earlier times as many as three Masses a day were said. Traditionally, Maundy Thursday fell within the Lenten Season, although in post-Vatican II Catholic practice, Maundy Thursday is not liturgically a part of Lent, although it is still reckoned as part of the "forty days of Lent." In many Protestant churches, Holy Thursday is still liturgically part of Lent, since many Protestant churches do not recognize the Triduum as distinct from Lent.
The Paschal Triduum, also called the Holy Triduum or Easter Triduum, begins the evening of Holy Thursday, and ends the evening of Easter Day. It commemorates the heart of our faith: the death and resurrection of Jesus Christ.
Introduction
The Paschal Triduum, often called the Easter Triduum or simply the Triduum, begins during Holy Week, and consists of Holy Thursday, Good Friday, Holy Saturday, and Easter Sunday. This includes the Great Easter Vigil, the high point of the Triduum. The word Triduum comes from the Latin word meaning "three days." It begins the evening of Maundy Thursday and ends at Evening Prayer on Easter Sunday. Thus the Triduum consists of three full days which begin and end in the evening. The Triduum technically is not part of Lent (at least liturgically), but Holy Thursday, Good Friday, and Holy Saturday are still reckoned as part of the traditional forty day Lenten fast. The Triduum celebrates the heart of our faith, salvation, and redemption: the death and resurrection of Jesus Christ. Thus, the Triduum commemorates the Institution of the Eucharist (the "sacrament of sacraments"), the passion, crucifixion, death of the Lord, his descent to the dead, and finally his glorious resurrection on Easter Sunday morning. Along with the Ascension, these important events make up the Paschal Mystery.
Thus, even though the liturgical year begins chronologically at Advent, it reaches its culmination during the Easter Triduum, particularly at Easter, the "solemnity of solemnities," the "Great Feast." The Catholic Catechism describes the importance of the Triduum:
"Beginning with the Easter Triduum as its source of light, the new age of the Resurrection fills the whole liturgical year with its brilliance. Gradually, on either side of this source, the year is transfigured by the liturgy. It really is a "year of the Lord's favor." The economy of salvation is at work within the framework of time, but since its fulfillment in the Passover of Jesus and the outpouring of the Holy Spirit, the culmination of history is anticipated "as a foretaste," and the kingdom of God enters into our time" (1168).
History
Christians have been commemorating the death and resurrection of Jesus since Apostolic times, because his death and resurrection are at the heart of Christian salvation. At least by the second century, Christians celebrated the Great Easter Vigil, an event which began the night of Holy Saturday, continuing until dawn on Easter morning. During this vigil, Christians commemorated salvation history, awaited the return of Jesus, and celebrated the resurrection of Jesus at dawn on Easter Sunday. It was at the vigil that catechumens, after a three year period of catechesis, were baptized and received first communion. The Easter Vigil was the most important day of the liturgical year. Eventually Christians expanded this celebration to a three-day commemoration of Jesus' passion, death, and resurrection, with the Easter Vigil being the high point of the three day commemoration. Nonetheless, over time, as the liturgical year expanded, the Easter Vigil lost its preeminence, although the three days celebrating the passion, death, and resurrection of Jesus still held an important place in the Church Year.
Since the liturgical reforms of the Second Vatican Council, the Easter Vigil, and the Triduum, have regained their position of prominence in the Western Catholic liturgical calendar. The General Norms for the Liturgical Year and the Calendar re-established the Triduum as a season following Lent in the Catholic Church Frequently Asked Questions
1. Since the Triduum is Separate from Lent, is Lent No Longer 40 Days? Does Lent Really End on Holy Thursday? Technically, according to current Catholic discipline, Lent lasts 44 days, from Ash Wednesday through the morning of Holy Thursday (including Sundays), until the Triduum begins on Holy Thursday evening. Nonetheless, the traditional Lenten fast runs from Ash Wednesday through Holy Saturday, and does not include Sundays, since it is not appropriate to fast on a Sunday, the weekly feast of the resurrection. This fast lasts 40 days.
Nonetheless, this has created some liturgical questions. The addition of the Triduum as a separate season from Lent has obscured the direct connection of Lent to the 40 day fast of Jesus. The question of when Lent ends liturgically is still somewhat confusing, since at the liturgy of the Easter Vigil, during the renewal of Baptismal vows, the priest says: "Now that we have completed our Lenten observance, let us renew the promises we made in baptism..." Many feel that the Holy See will need to clarify the relationship between Lent and the Triduum at some point in the future.
2. So, the Triduum is the Most Important Part of the Church Year? Isn't Christmas More Important? Christmas, the solemnity celebrating the birth and Incarnation of Jesus, is very important. Christmas and the Triduum are not in competition with one another, and are all a part of the same mystery of Christ's life, death, and resurrection. In fact, Christmas and Jesus' Conception constitute the mysteries of the Incarnation, essential to our salvation. However, in the early Church, Easter was considered the queen of all Christian feasts, the high point of the liturgical year. In fact, Easter seems to be an older feast than Christmas. This does not lessen the importance of Christmas, but the restoration of the Triduum to preeminence is actually a return to the more ancient practice of the Church.
3. Why Does the Church Celebrate the Triduum on a Thursday, Friday, Saturday, and Sunday? It is long-held Tradition, based on the Biblical texts, that Jesus died on a Friday and rose from the dead on a Sunday, which would place the Last Supper on a Thursday night. Scripture tells us that Jesus rose from the dead "early on the first day of the week" (Mark 16:2, RSV). It was on the same day (the first day of the week) that Jesus met his apostles on the road to Emmaus (Luke 24:1). John also confirms that Jesus rose on a Sunday (John 20:1). The early Church Fathers universally held that Jesus rose from the dead on a Sunday, and worshiped on Sunday, "The Lord's Day." The Fathers also testify to the Institution of the Eucharist on a Thursday and a Friday crucifixion of Jesus. Even though Jesus tells us that he was to be in the heart of the earth for three days and three nights, in ancient Jewish reckoning, this included partial days. Thus, Jesus was saying that his time in the earth would span three days (Friday, Saturday, and Sunday). Saint Justin Martyr (writing in 150 AD) testifies to both Sunday worship and a Friday crucifixion of Jesus.
The Didache (70-90 AD) also mentions Sunday worship, and fasting on Fridays (likely connected to Jesus' crucifixion that day.
The Apostolic Constitutions (late 4th century) verifies the same chronology. Note that, based on Scripture, this document provides the rationale for the dates of Maundy Thursday, Good Friday, Holy Saturday, and Easter Sunday.
Virtually every Church Father who addresses the issue agrees with the traditional dating of a Thursday Last Supper, Friday Crucifixion, and Sunday resurrection. This includes those Church Fathers and writings mentioned above, but also Ignatius (105 AD), Pseudo-Barnabas (120 AD), Clement of Alexandria (195 AD), and many others. This chronology is firmly based on Scripture, and universally verified by Tradition.
Palm Sunday is the sixth and last Sunday of Lent and the beginning of Holy Week, the most sacred season in the Christian calendar.
On Palm Sunday Christians celebrate the Triumphal Entry of Jesus Christ into Jerusalem, the week before his death and resurrection. The name is derived from the palm branches that are blessed at the beginning of Mass before the entrance procession. The Bible reveals that when Jesus entered Jerusalem, the crowds greeted him with waving palm branches, and by covering his path with palm branches. Immediately following this great time of celebration in the ministry of Jesus, he begins his journey to the cross.
Palm Sunday is also called Passion Sunday, because it also day when the Passion Reading which gives an account of Jesus' arrest, trial, suffering, crucifixion, death burial.
Thus, the gospel reading at the beginning of the Mass as the Palms are blessed is juxtaposed with the gospel reading of Jesus' passion with the desired effect to show a contrast between two very different life situations. It highlights the two paths or roads laid before Jesus, the road which leads to glory among men and the road which leads to the glory of the Cross, where Jesus is glorified by God. Ultimately Jesus chooses the latter.
The Archdiocese of Kuala Lumpur celebrated Chrism Mass this year on March 24 at the Church of St. John Marie Vianney, Tampin. This small community played host to over 50 priests and bishops from the Archdiocese and from other countries who renewed their priestly commitment to serve God and His people. At this same celebration, the 3 holy oils were blessed and consecrated, namely the Oil of the Sick, the Oil of Catechumen, and Holy Chrism.
During his homily, Archbishop Murphy Pakiam spoke about the person, life, spirituality and ministry of St. John Marie Vianney, the Patron of Parish Priests and of the church in Tampin. "It is a spirituality and theology" said the Archbishop, "learnt at the feet of the Master and not from any Catechism book. It betrays a deep mystical theology which expresses profound communion with God and with his people."
The Mass of Chrism comes once a year. In our Archdiocese of Kuala Lumpur and in many other dioceses around the world, it is usually celebrated in the cathedral, the mother church of the diocese. However in recent years, the Chrism Mass in the Archdiocese of Kuala Lumpur has also been celebrated in various parishes to encourage greater participation from various sectors of the diocesan community. If you've never celebrated it, you're missing one of the most solemn and significant liturgies of our church.
This year's celebration will be in our district, the District (State) of Negeri Sembilan, in the Church of St. John M. Vianney, who is the patron saint of pastors and parish priests. The location has been chosen in conjunction with the Year of the Priest (2009-2010) and the fact that the Church of St. John Vianney in Tampin has been designated a pilgrimage centre.
At the Chrism Mass -- which is usually the largest annual gathering of clergy and faithful most dioceses have -- the priests renew the commitments they made at their ordination. The Mass takes its name from the most eminent of the three holy oils which the bishop commissions for his local church's use over the following year.
While the Oil of the Sick, used for those who seek the anointing, and the Oil of the Catechumens, which is imposed on those preparing for baptism, are simply "blessed," the Sacred Chrism is "consecrated," and all the priests present participate in the latter moment by extending their hands toward the vessel containing it as the bishop says the prayer of consecration.
The Chrism is used at the ordination of priests and bishops, baptisms, confirmations, the consecration of altars and the blessing of churches, where the walls are smeared with it in the shape of the sign of the cross.
As part of the consecration of the Chrism, balsam is poured into the oil, which gives it a sweet smell intended to remind those who encounter it of the "odor of sanctity" to which those people and things who are marked with it, and by extension all of us, are called to strive for.
Since the bishop is the only minister in the diocese who may consecrate chrism, this Mass highlights his ministry and our union with him. He will not baptize and confirm everyone in the parishes of the diocese, but he will be symbolically present in the chrism which the priests and deacons will use.
The Chrism Mass also provides an opportunity the faithful of the diocese to show support for their priests.
March 14 - The Elect, candidates for the Sacrament of Initiation at the Easter Vigil, celebrated the 2nd Rite of Scrutiny and Exorcism at the various vernacular masses. The theme for the 4th Sunday of Lent is Illumination, with the gospel taken from Year A lectionary focusing on Jesus, the Light of the World, healing the man who was born blind. Next Sunday, the Fifth Sunday of Lent, which is also the final Sunday of Lent before Holy Week, the Elect will celebrate the third and final Rite of Scrutiny and Exorcism. This will be the last set of rites before the celebration of the Easter Mysteries at the Easter Vigil.
The Scrutinies are very special rites celebrated on the last three Sundays of Lent, at liturgies where the Elect are present. The Elect are those in our midst who are preparing for Baptism. Part of their journey to the font is that they have been received among us, the Rite of Acceptance, and they have been enrolled in the Book of the Elect in the Rite of Election.
The period of Lent during which the elect are involved in the final stage of preparation for celebrating the rites of initiation is called by various names to indicate the nature of the scrutinies or its result, namely, illumination, purification and enlightenment.
The scrutinies, which are solemnly celebrated on Sundays and are reinforced by an exorcism, are rites for self-searching and repentance and have above all a spiritual purpose. The scrutinies are meant to uncover, and then heal all that is weak, defective, or sinful in the hearts of the elect; to bring out, then strengthen all that is upright, strong, and good. For the scrutinies are celebrated in order to deliver the elect from the power of sin and Satan, to protect them against temptation, and to give them strength in Christ, who is the way, the truth, and the life. These rites, therefore, should complete the conversion of the elect and deepen their resolve to hold fast to Christ and to carry out their decision to love God above all.
By the means of scrutinies, first of all, the elect are instructed gradually about the mystery of sin, from which the whole world and every person longs to be delivered and thus saved from its present and future consequences. Second, their spirit is filled with Christ the Redeemer, who is the living water (gospel of the Samaritan woman in the first scrutiny), the light of the world (gospel of the man born blind in the second scrutiny), the resurrection and the life (gospel of Lazarus in the third scrutiny). From the first to the final scrutiny the elect should progress in their perception of sin and their desire for salvation.
In the rite of exorcism, the elect, who have already learned from the Church as their mother the mystery of deliverance from sin by Christ, are free from the effects of sin and from the influence of the devil. They receive new strength in the midst of their spiritual journey and they open their hearts to receive the gifts of the Savior.
Visitation Parish will witness the first of the three scrutinies and exorcisms at these weekend masses.
The second part of the Rite of Election was celebrated in the Church of Holy Family, Kajang, which saw 629 catechumens being enrolled by the Archbishop of Kuala Lumpur, His Grace Tan Sri Murphy Pakiam, as elect in preparation of the Sacraments of Initiation at the Easter Vigil. Apart from the catechumens (now called the Elect), their sponsors, godparents, RCIA teams members, parish priests and other parishioners were also present to lend them support.
35 candidates from the 4 RCIA language groups from the Church of Visitation were also present at the Rite of Election.
This weekend, we will witness the first part of the Rite of Election in our parish. The Rite of Election is the second rite to be celebrated in the RCIA process. The catechumens who are preparing to receive the Sacraments of Initiation (Baptism, Confirmation & Eucharist) during the Easter Vigil mass have completed a period of catechesis known as the Catechumenate.
The first part of this rite will be celebrated at the weekend masses of our Parish, English and BM group(sunset mass), Tamil group(Tamil Mass) and Mandarin group (Mandarin Mass). The first part of this rite is also called the Rite of Sending or the Rite of Enrollment of Names. As our parish is not the Cathedral Parish or the parish where the Bishop will be enrolling the names of the Elect (the new name given to the catechumens), as in the case of this year (Holy Family Parish in Kajang will host the archdiocesan level Rite of Election), the candidates will be prepared with this Rite of Sending.
At the Rite of Sending, the parish prepares to send the candidates to meet with the Bishop who will receive them at the Rite of Election. The Rite of Election is a testimony of their faithfulness to this process in the past year or so. This act of sending is done by the whole parish. Therefore, it is celebrated within the mass in the presence of sponsors and RCIA Facilitators. Another integral part of this ceremony is the signing of the book of the elect. As the candidates sign this book they will signify that they are prepared to seal their covenant with God.
On the First Sunday of Lent, the bishop will then receive contingents from all parishes with catechumens. The catechumens will then be presented to him by their sponsors who will attest that they have completed their Catechumenate formation. The sponsors will also affirm that these candidates have experienced a true conversion of heart, mind and soul. As the bishop signs the same book that was signed by the candidates in the first part of the Rite of Election (or the Rite of Sending), he is receiving the candidates into our family of Christ. The candidates are now called the “elect” and have been elected to receive the sacraments of initiation at the Easter Vigil mass.
The elect will now be given a more intense spiritual formation during the season of Lent. They will undergo further Rites of Scrutinies and Exorcism, a period of purification and enlightenment. Let us continue to support them in our prayers.
The RCIA or the Rite of Christian Initiation of Adults is the process by which adults are initiated in the Catholic faith community. Rather than just a catechetical programme, the RCIA is a process of ongoing faith growth and conversion.
The entire process is divided into several periods marking different stages of conversion and commitment: the pre-catechumenate or period of inquiry, the catechumenate, purification and enlightenment and mystagogy. These stages are punctuated by rites, which celebrate the stages of growth and conversion.
The Church of Visitation witnessed the Rite of Acceptance into the Catechumenate, first of these rites last weekend, November 28 (English and BM sections) and 29 (Tamil and Mandarin Sections). This rite marks an important transition from the period of inquiry/precatechumenate to the period of the catechumenate. Prior to this rite, the candidates were called Inquirers. Subsequently, they are officially known as Catechumens, candidates for baptism.
(To make the teaching of Christ as the basis of our lives)
JANUARY: “I am the Way, I am the Truth and Life. No one can come to the Father except through Me.” JN 14: 6
FEBRUARY:“Treat others the way you would like them to treat you.” LK 6: 31
MARCH:“When you give alms, your left hand must not know what your right is doing.” MT 6: 3
APRIL:“... Blessed are those who have not seen and yet believe.” JN 20: 29
MAY: PARISH FEAST DAY – “The Visitation”
“My soul proclaims the greatness of the Lord and my spirit rejoices in God my Saviour.” LK 1: 46
JUNE:“As the Father sent me, so am I sending you.” JN 20: 21
JULY:“I am the bread of life; No one who comes to Me will ever hunger, no one who believes in Me will ever thirst.” JN 6: 35
AUGUST:“For wherever your treasure is, there is where your heart will be too.” LK 12: 34
SEPTEMBER:“Many who are first will be last, and the last, first.” MT 19:30
OCTOBER:“I am the light of the world; anyone who follows Me will not be walking in the dark, but will have the light of life.” JN 8:12
NOVEMBER:“I am the resurrection. Anyone who believes in Me, even though that person dies, will live.” JN 11:25
DECEMBER:“The Word became flesh, He lived among us...” JN 1: 14
Church of the Visitation, Seremban
Church of Visitation, Seremban
Roman Catholic Archdiocese of Kuala Lumpur
We, the members of the Visitation Parish Family, aspire to become a Communion of Communities where ALL, whether poor or rich, young or old, migrant or citizen, irrespective of language, race or culture, are welcomed, valued and cared for. We strive to achieve this as disciples of Jesus Christ through a renewal of our faith, dialogue and cooperation with peoples of other faiths and genuine collaborative ministry among laity, religious and clergy
Mass Times
Saturday Sunset: 6.00 pm (English)
Sunday: 7.30 am (Tamil)
9.00 am (English/ B.M.)
10.30 am (Mandarin)
5th Sunday: 12.00 pm (B.M.)
Chapels:
Belihoi: Second Sunday, 10.30 am (BM)
Tekir: Fourth Sunday, 4.00 pm (BM)
St. Augustine, Titi, Jelebu
Our Lady of Lourdes, Sagga Estate
Our Lady of Vellangkanni, Gadong Jaya
Sacred Heart, Marjorie Estate
Carmelite Monastery, Jalan Rasah
Other Chapels, please enquire with Parish Office, Tel : 06-762 4468
Visitation Emmaus Centre for Counselling
If you wish to speak to our counsellor helpers, please contact us for appointments: Tel: 016-9132913 emmausvis@yahoo.com
We Want to Hear from You!
What's going on in your life, your BEC or ministry? We would also like to hear from all visitors to this blog. Tell us how you feel about it? We sincerely hope that this blog will serve you by providing regular news and photo updates of happenings and events in the parish and also be a resource for reflections, catechesis, trivia etc. Email Us Email the Parish Priest
It is a tradition of Visitation Church to have the blessing of graves at the St Mark graveyard and at the Sikamat graveyard. This year 2010, this tradition is observed by Frs. George Packiasamy and Andrew Kooi. The St. Mark graveyard was blessed at 3:30 pm and the Sikamat graveyard at 4 pm. Fortunately for the faithful, the weather was fine and the blessings of graves could be done smoothly and families could visit the graves of their loved ones.
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