Vocation Promotion @ Visitation Church

A Vocation Promotion exhibition & talk was conducted by the Archdiocesan Vocation Promotion Team at Visitation Church on 18 July 2010. English, Tamil and Mandarin speaking Catechism students (pre-confirmation & confirmation), youth and parents were invited.










Fr Christopher, who is the Vocation Director of the Archdiocesan Vocation Promotion Team (AVPT), organised this event with the AVPT team, and he celebrated the Saturday evening Mass in English as well as the 7:30 am Mass in Tamil and the 9 am Mass in English.










Let us pray for more vocations and continue to seek out, identify and encourage our young, so that we would have more vocations to the priesthood and religious life.

Prayer for Vocations This Sunday: Good Shepherd Sunday - April 25

"Three Aspects ... I Consider Essential for an Effective Priestly Witness"


VATICAN CITY, APRIL 23, 2010 (Zenit.org).- As this Sunday is the 47th World Day of Prayer for Vocations, ZENIT is republishing excerpts from Benedict XVI's message for this day, which he wrote on the theme "Witness Awakens Vocations." The message was originally published last November.

* * *

The 47th World Day of Prayer for Vocations, to be celebrated on the Fourth Sunday of Easter -- Good Shepherd Sunday -- April 25, 2010, gives me the opportunity to offer for your meditation a theme which is most fitting for this Year for Priests: Witness Awakens Vocations. The fruitfulness of our efforts to promote vocations depends primarily on God’s free action, yet, as pastoral experience confirms, it is also helped by the quality and depth of the personal and communal witness of those who have already answered the Lord’s call to the ministerial priesthood and to the consecrated life, for their witness is then able to awaken in others a desire to respond generously to Christ’s call.

[...]

God’s free and gracious initiative encounters and challenges the human responsibility of all those who accept his invitation to become, through their own witness, the instruments of his divine call. This occurs in the Church even today: the Lord makes use of the witness of priests who are faithful to their mission in order to awaken new priestly and religious vocations for the service of the People of God. For this reason, I would like to mention three aspects of the life of a priest which I consider essential for an effective priestly witness.

A fundamental element, one which can be seen in every vocation to the priesthood and the consecrated life, is friendship with Christ. Jesus lived in constant union with the Father and this is what made the disciples eager to have the same experience; from him they learned to live in communion and unceasing dialogue with God. If the priest is a “man of God”, one who belongs to God and helps others to know and love him, he cannot fail to cultivate a deep intimacy with God, abiding in his love and making space to hear his Word. Prayer is the first form of witness which awakens vocations.

[...]

Another aspect of the consecration belonging to the priesthood and the religious life is the complete gift of oneself to God. The Apostle John writes: “By this we know love, that he laid down his life for us; and therefore we ought to lay down our lives for the brethren” (1 Jn 3:16). With these words, he invites the disciples to enter into the very mind of Jesus who in his entire life did the will of the Father, even to the ultimate gift of himself on the Cross. Here, the mercy of God is shown in all its fullness; a merciful love that has overcome the darkness of evil, sin and death. The figure of Jesus who at the Last Supper, rises from the table, lays aside his garments, takes a towel, girds himself with it and stoops to wash the feet of the Apostles, expresses the sense of service and gift manifested in his entire existence, in obedience to the will of the Father (cf. Jn 13:3-15). In following Jesus, everyone called to a life of special consecration must do his utmost to testify that he has given himself completely to God. [...] The story of every vocation is almost always intertwined with the testimony of a priest who joyfully lives the gift of himself to his brothers and sisters for the sake of the Kingdom of God. This is because the presence and words of a priest have the ability to raise questions and to lead even to definitive decisions (cf. John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis, 39).

A third aspect which necessarily characterizes the priest and the consecrated person is a life of communion. Jesus showed that the mark of those who wish to be his disciples is profound communion in love: “By this all men will know that you are my disciples, if you have love for one another” (Jn 13:35). In a particular way the priest must be a man of communion, open to all, capable of gathering into one the pilgrim flock which the goodness of the Lord has entrusted to him, helping to overcome divisions, to heal rifts, to settle conflicts and misunderstandings, and to forgive offences. In July 2005, speaking to the clergy of Aosta, I noted that if young people see priests who appear distant and sad, they will hardly feel encouraged to follow their example. They will remain hesitant if they are led to think that this is the life of a priest. Instead, they need to see the example of a communion of life which can reveal to them the beauty of being a priest.

[...]

It can be said that priestly vocations are born of contact with priests, as a sort of precious legacy handed down by word, example and a whole way of life.




Full text: www.vatican.va/holy_father/benedict_xvi/messages/vocations/documents/hf_ben-xvi_mes_20091113_xlvii-vocations_en.html

Vocation Promotion: The Diocesan Priesthood

The Diocesan Priesthood: Who are these men?

A diocesan priest is a priest who commits himself to a certain geographical area, and is ordained into this service of God's people within a diocese. At their ordination, they are reminded that they are primarily co-workers of the bishop of the diocese.

Not all priests do the same type of work, yet their mission or purpose is one: to bring the faithful through their everyday lives closer to Jesus Christ and to one another in him. At their ordination, all priests make a lifelong commitment to celibacy and obedience to their diocesan bishop.


The Ministry of the Diocesan Priest

The primary ministry of a diocesan priest comes from the Greek word, “to keep house”. The diocesan priesthood is one of being available and involved in the day-to-day lives of people, thus helping the local bishop to “keep house” in the family of God. Diocesan priests are in reality the extension of the Bishop, who is the chief shepherd of the people of God in his diocese. Their primary responsibility is meeting the spiritual needs of the Catholics in their diocese. Generally, but not always, this means parish ministry.

As a pastor or an associate pastor, the diocesan priest spends his time and energy in ministry, such as visiting parishioners, school communities, administering the sacraments, and preparing homilies, along with parish administration. He may also be asked to undertake other ministries, such as teaching, campus ministry, being a chaplain at a hospital, monastery, or a prison. Some are assigned to work in diocesan offices like the Marriage Tribunal, Vocations Office, Office of Communications, or Youth Ministry and others teach in the seminary.

A central responsibility of a diocesan priest is to pray for his people and for the whole Church. As a pastor, a diocesan priest is the shepherd of his parish community, thus responsible for their spiritual growth and wellbeing as families, individuals, and as a faith community.

Diocesan priests do not make a vow of poverty like that of religious priests, sisters, or brothers. Instead they are called by the Church to live simply and receive a salary from which they pay for their personal needs and save for future ones. A diocesan priest may live with one or two other priests in a rectory, but many times he lives alone. Diocesan priests therefore need to have healthy, supportive friendships with fellow priests among whom they can share their joys and burdens and take time together for relaxation and recreation.

In short, the Diocesan Priest is a mixture of collaborative leadership, making the richness of Scripture and Tradition available through preaching and teaching and compassionate pastoral care. In all these tasks, he is someone who bears the imprint of the Gospel on his life, and in his prayer and service in a world of very secular values.


The Spirituality of the Diocesan Priesthood

The radical witness of the secular or diocesan parish priest rests in Christ’s call to root his priestly presence in the rhythm of common place, everyday life. The word “radical” comes from the Latin word ‘radix,’ which means ‘root.’ The radical person is one who is ‘rooted or fundamentally original.’ The word ‘diocese’ comes from the Greek word ‘dioikein,’ which means “to keep house or to manage.” And finally, the word “parish” come from the Greek word ‘paroikos,’ which means ‘dwelling beside or near.’ What are all of these leading to? The radical presence and witness of the parish priest is to be the fundamental or original presence of God’s care, God’s “dwelling beside or near” the “ordinary and commonplace household” of his people. To be an ordinary priest carries the great dignity and responsibility of being called by Christ to live or dwell near ordinary people in their common, everyday, spiritual and temporal needs.

The diocesan or parish priest is like the rest of men, he is not called by Christ to come apart from the crowd because he is more perfect or superior than others. In fact, the priest may truthfully be more foolish and less wise than the rest of men, as Saint Paul so insightfully said. He is called apart from the rest of men in order to serve them because he too lives in the limitations of weakness. The ‘gentle attitude’ which a priest possesses is the recognition and acceptance that he is not perfect. He is very fragile and vulnerable. When a priest is just another ‘ordinary person,’ he is able to accept that he does not have to be perfect, that he does not have to know all things, that he does not have to be always right, that he does not always have to look good. “He must grow greater; I must grow smaller” (John 3:30). In a few words, John summarises the whole Christian mystery and discipleship. A priest is also called to grow smaller and Christ must grow greater. It is not important whether he is learned, likeable, or successful. The only thing that is important is that Christ grows greater not only in his life but also in the lives of the members of the community entrusted to him for pastoral care.

A parish priest is only able to be a caring and healing presence to people when he is there with them in a common woundedness, a shared vulnerability. A priest does not ‘save’ anyone. He is rather called to be with people, to let his life enter into theirs, and let their life enter into his. Life becomes a common search, and true parish community creates a unity based on the confession of our basic brokenness and a shared hope. The Christian parish is a healing community not because wounds are cured and all pains are alleviated, but because wounds and pains become openings or occasions for a new vision. Our common hope leads us far beyond the boundaries of human togetherness to a Christ who calls his people away from the land of slavery into a land of genuine paschal liberation.

The identity and spirituality of the diocesan priest and his ministry cannot be separated from its community setting. He is ordained for the community. Everything that makes a priest exists because there is a community to be built or supported. His commitment, specifically as a priest is total commitment to the service of the Christian community, the Body of Christ. Through Baptism he brings people into the Christian community; through the sacraments of Reconciliation and the Anointing of the Sick he makes the community whole; through the celebration of the Eucharist he deepens the bonds of unity with Christ Jesus and with each other. He is addressed as “Father” because he brings the Christian community into being, not in his own name, but as the instrument of Jesus Christ.

What distinguishes a diocesan priest’s spirituality? Here are some elements which are unique to the diocesan priesthood:
1. The special bonding with the bishop and the priests of the diocese. A diocesan priest is never a ‘lone-ranger’, he is commissioned by his bishop, the successor of the apostles. He may or may not live a communal life with fellow priests, but he is ultimately called to ‘community life’ through meaningful collaboration with parishioners, religious, brother priests, and his bishop.
2. A call to the Local Church. The diocesan priests’ mission is grounded in a diocese. They are primarily responsible for all the people and events within the local church. He must go to any parish or ministry where his bishop sends. They, however, do not follow their people if they move beyond their territory, or diocese. They wait to serve the new people who will take their place in the diocese.
3. A call to a special kind of community experience. A diocesan priest is called to work in collaboration with his community, be it laity, religious, priests or bishop. His ministry does not merely cater to Catholics but also to non-Catholics, to treat all as sons and daughters of God.
4. A call that lays emphasis on pastoral service. His ministry is conditioned, shaped and targeted towards the specific pastoral needs of the community. His ministry has no meaning apart from the community in which he serves. The community is the incarnated Body of Christ which calls forth his gifts and whose gifts of each member are also called forth by him in return.

Vocation Promotion: Infant Jesus Sisters

Who we are

We are an International group of Catholic Women Religious serving in 16 countries. We desire to centre ourselves in God, who is constantly creating and recreating all that lives.


How did we begin


It all began with Nicolas Barré a man of vision and courage who inspired our first Sisters to educate the ‘street children’ of Rouen in 1662 and to form community in 1666.

As it was at its’ origin the mission of the Institute has been lived out principally through Education. An ever changing world has presented new challenges and so new and creative ways to carry out this mission of ‘education’ have evolved.


What inspires us

Impelled by the Spirit we reflect on the world around us in the light of the Gospel. This inspires us to respond to the needs of our time.

"Glory be to God whose power in us can do infinitely more than we can ask or imagine..." (Eph:20)


Our Work here in Malaysia

The Sisters arrived in Malaya as it then was in 1852 – the first mission on foreign soil since the Founding of the Institute in 1666. The first School as well as an Orphanage was in Penang and others soon followed. Today the work of education in both formal and informal settings continues in Kuala Lumpur, Bukit Nanas, Kapor, Rawang, Port Dickson, Seremban, Cameron Highlands, Bagan Serai, Ipoh, Sitiawan, Teluk Intan, Jahor Baru, Melaka, Keningau, Penampang as well as in Penang.

The IJ Sisters in Seremban are actively involved in education of the young among the urban poor (with their learning centre in Kampung Pasir). The sisters also participate in the pastoral ministry of the parish in the areas of catechetics and youth. Previously, the IJ's in Seremban were also involved in the Orang Asli ministry.

For more information about us, please go to our website.

Vocation Discernment 2/2

It is not particularly easy to discern God’s call for us nor do we often receive a clear indication that one is being called to the priesthood or religious life. No flash of light, nor mysterious voice in the night. Sometimes it may only be a mere yearning that persists. Here are some pointers which you may need to explore. Always remember that they are not ‘full-proof’ and do not exhaust the many various types of vocation experiences that one may encounter.

1. One’s gifts and abilities. Many of these are necessary for any occupation, but as all, or almost all, begin to converge in an individual, there is serious reason to consider whether God is calling that person to the priesthood. Nevertheless, possessing certain gifts which may be suited to the ministry of the priesthood is never to be considered as conclusive. Perhaps we can indicate some of these gifts by a series of questions.
a) Is the Lord giving me gifts or has he given me gifts that will serve many, in contrast to the gifts given to a husband and father who will serve a few?
b) Is the Lord giving me the ability to approach many people of varying personalities and to share him with them?
c) Is he giving me the ability to talk effectively to groups of people and to bring to them the message of Jesus?
d) Is there a growing concern for all people, the desire to touch and to heal the wounds of their hearts?

2. Growing conviction of a call. There is a growing conviction that the Lord is saying, “Come, follow me, and I will make you a fisher of men.” This may take the form of a growing desire for a life of total service to the Christian community, in contrast to the part-time service of a member of the community. There is a sense that God is calling me to be permanent instrument of his ministry.

3. A variety of experiences. Sometimes this conviction meets with eagerness. First, one sort of entertains the idea. Then, “Lord if that is what you want, I am ready.” Finally, leaving all things I follow him. At other times one hears and tries to shut out the sound of the Lord’s voice. Deep down, we know that it is the Lord. He is saying, “Go, sell everything ... and come follow me.” At times there is a very active rebellion – “Why me, Lord? Look, I want to continue my studies, I’ve got a job, I’ve got a girlfriend (or a boyfriend), everything I want out of life. Why me?”

4. The opposite may actually point the way. If the thought of the priesthood makes one angry, rebellious, or abnormally fearful, one can suspect the Lord is calling. We don’t ordinarily react strongly to something that has no particular meaning for us.

5. What is the cost? If the cost of ‘leaving everything’ to follow Jesus is high, when one’s open declaration of wanting to become a priest is confronted with strong opposition and painful obstacles, it may be an indication that God is calling us to this life.

If one has the interior disposition to follow the Lord no matter where he calls and no matter what has to be given up, then if one is leading a life of prayer - daily, on a regular basis, giving the Lord time to get at him - what God wants will become clear. The conviction grows stronger and stronger; the rebellion, the fear, the anger quiet down, most especially during moments of prayer. An inner peace and the assuring voice of the Lord comes to us, “My grace is sufficient for you.” So many people think that if God calls someone to the priesthood or religious life it is a call to misery. God never calls to misery. He may call to sacrifice and this call may entail opposition from those who do not understand; he never calls to unhappiness. It is safe to put our lives in his hands, no matter what he asks, for he loves us better than we love ourselves.

Discernment is a process where our lives must be given over to prayer, for it is only in prayer can we ultimately discern the voice of God calling us to our specific vocation in life. This is one thing that you and only you can discern. But this also means that one must avail of the rich heritage of the Catholic tradition - spiritual writings, recollections and retreats. Speak to the Vocation Director of your diocese. The guidance and support of a spiritual director or companion, one who has also made this journey of discovery and discernment, is essential to sieve through the many differing attractions and motivations.

As you think about your vocation the important thing to keep in mind is: What is the Lord calling you to? He himself says, “Each as his proper gift, and it is in faithfulness to the gift that we find our fulfilment.”

Vocation Discernment 1/2

I don’t know Who - or what - put the question,
I don’t know when it was put.
I don’t even remember answering.
But at some moment I did answer Yes to Someone -
Or Something -
and from that hour I was certain that existence is meaningful and
that, therefore, my life in self-surrender, had a goal.

Do I have a call to become a priest or a religious sister or a brother?
How do I know if I am really called by God, or if it is a figment of my imagination?
What if God calls me to do something I can’t do or don’t want to do?

The process by which we try to find answers to these questions is called ‘Vocation discernment.’ It is a process that seeks to find out God’s will or special call for me. This process that takes time, patience and much prayer. Of course, clear answers, perfect and unambiguous, do not come for each of these questions at once and we may never be fully (one hundred per cent) certain that the answer is so. We eventually have to ‘grow into’ and ‘live the questions.’ We may never see the ultimate end of our journey, it is only necessary that we risk taking each step as it comes.

To speak of some persons having a vocation and others not is clearly a misconception of what vocation is all about. Everyone has a vocation and it is the same: to live life to it’s fullest by way of loving. Love is at the very core of every vocation. But here we are speaking more specifically of the unique vocation where a person is called to experience and express this common human vocation of life and love either as a single person, a married person, a religious brother or sister or as a priest. There is clearly no issue of a higher vocation. For the only highest vocation is love itself, resounding through all these different expressions.

A young man came to Mother Teresa seeking advice. He wanted only one assignment, to work with the lepers. Mother told him that his vocation was not necessarily to work with the lepers. His vocation was to belong to Jesus, and because he belonged to Jesus, he could put his love for Jesus in action by service to the lepers.
“It makes no difference whether you are teaching university-level people, or whether you are in the slums, or just cleaning or washing or scrubbing, washing wounds, picking up maggots, all this makes no difference. Not what we do, but how much love we put into doing is what concerns Jesus.”




(to be continued tomorrow)

Vocation Promotion - Carmel in the Heart of the Church

Next Sunday, the Church celebrates Good Shepherd Sunday which is also called Vocation Sunday. On this special day, we are reminded of the Church's responsibility, the responsibility of its members to pray for and work for the promotion of vocations to the priesthood, religious life, married life and single life.

During this week, this blog will feature several articles and videos dedicated to the promotion of vocations.

This week, we invite you to watch these 3 videos which were produced for and by the Teresian Carmelites (Discalced Carmelite Sisters) of the Carmelite Monastery of Jesus, Mary and Joseph located in Jalan Rasah, Seremban. These sisters have dedicated their lives radically to prayer, especially in praying for the Church, its ministers and its members.

Go to their website for more information.

Lay People need Religious to inspire them

HUA HIN, Thailand (UCAN) -- Men and women Religious are needed in Asia today to inspire laypeople and be a powerful a sign of God's presence in their economically driven societies.

This was the message a lay Church worker gave to leading Asian Religious gathered for a Federation of Asian Bishops' (FABC) meeting in Hua Hin, Thailand.

Religious must live the consecrated life not only for themselves but as an inspiration for laypeople, who face the pressures of modern living, Sherman Kuek told some 60 nuns, brothers, priests and bishops at the Nov. 16-21 FABC symposium. The meeting had the theme, "The Impact of Today's Culture on the Church, especially as regards Consecrated Life in Asia Today."

Kuek, 33, is director of the Melaka-Johor Diocesan Pastoral Institute in Malaysia and was the only lay speaker at the symposium. Religious must live radical antithetical lives that inspire and excite laypeople to emulate them, albeit in their lay state of life, he said.

He noted that laypeople live in a culture that urges them to "work more, earn more, spend more," and which is "at odds with the Gospel."

He said that laypeople have inevitably reinterpreted, redefined and compartmentalized religion. From being at the center of their lives, it is now relegated to a corner. They faithfully perform religious duties and obligations but otherwise they are busy engaging with a culture that advocates consumption and the acquiring of wealth.

In modern Asian societies such as Singapore, Hong Kong and Japan, laypeople "choose both God and mammon," Kuek asserted.

Now the Church in Asia is challenged to answer a prophetic call to authentic discipleship, Kuek continued, explaining that this call is for Religious to make a stand for the sake of the laity.

"The Church can shout and shout" in condemning materialism and urging charity but laypeople do not necessarily listen because they have to survive in the modern world, he stressed.

Many Religious said on the sidelines that his call to them was a powerful challenge.

Filipina Sister Julma Neo noted that after Vatican Council II, many Religious not only "adapted" to the world, as was intended, but also "adopted" the ways of the world.

The former general councilor for Asia of the Daughters of Charity of St. Vincent de Paul agreed that for the consecrated life to make sense, it must be mystical, prophetic and counter-cultural.

(Published in UCAN News, November 19)
Dr. Sherman Kuek was Pastoral Associate of Formation and Youth Ministry in the Church of Visitation, Seremban and Chapel of St. Theresa, Nilai from 2008-2009. He now serves as Director of the Pastoral Institute of the Melaka-Johor Diocese.

Test: Do you appreciate your priest?

Spanish Bishop Composes Test

PALENCIA, Spain, SEPT. 18, 2009 (Zenit.org).- The Year for Priests isn't just an internal celebration among the clergy, but rather an opportunity for all the faithful to assess their appreciation for the priesthood, says Bishop José Ignacio Munilla of Palencia.

"Do we appreciate the priesthood and love our priests?" the bishop asked in a posting on the Web site of his dioceses.

To answer this question, the bishop composed -- "with a bit of humor" -- the following test titled "Priestly Appreciation." The test is complete with instructions to evaluate your answers and your level of appreciation for the priesthood.

* * *

1. Have you prayed recently for your parish priest, your bishop or the Pope?

a. I don't even know their names.

b. At Mass there is usually prayer for them, and I add myself in that petition.

c. I do so every day in my personal prayer.


2. Have you disclosed your conscience to a priest, trusting that he can help you in your problems?

a. Each one has to solve his problems.

b. "Four eyes see more than two." It is always good to listen to and accept the advice of someone who can help us.

c. The greatest help I have received from a priest has been when his advice was joined to God's forgiveness in the sacrament of confession.


3. When I hear among my friends comments criticizing priests ...

a. I followed their lead, so as not to stand out.

b. I tuned out, and pretended to think of something else.

c. I said what I thought, giving witness to my faith.


4. I see in a priest ...

a. A "relic" of the past.

b. A "professional" of religion.

c. A minister of God; "another Christ" among us.


5. How many times have you invited the parish priest to your home?

a. The priest is only called when someone has died.

b. When grandmother is with us, he usually brings Communion.

c. Several times. I was delighted when he told us the story of his vocation at the dinner table.


6. When you hear a priest give a homily ...

a. I listen, if he has good oratorical skills.

b. I listen, I am interested in the topic he is addressing.

c. I see him as an instrument through which God is speaking to me.


7. When a collection is taken up for seminaries ...

a. I think, "Priests" are always begging.

b. I say to myself, there are collections for so many things! One more!

c. I collaborate gladly, because I believe no vocation should be frustrated because of lack of financial means.


8. When I see an elderly priest in the Church or on the street ...

a. I think the Church is on the decline.

b. I hope he says the Mass quickly.

c. I thank God for his fidelity and for all the good he might have done.


9. When I see a young priest at the altar ...

a. I mistrust his lack of experience. What is he going to say to me?

b. I observe what he does and "classify" him.

c. I thank God for his vocation and pray intensely for him.


10. How would you react if your son said he wants to be a priest?

a. I would ask him if he's gone mad, and I would remind him that we must take into consideration what others might think.

b. I would ask him to give it considerable thought and to have a university degree first.

c. It would give me one of the greatest joys of my life, and I would support him fully.


11. Have you asked a child, adolescent or young man about the possibility of being a priest some day?

a. I don't get into jams. Let everyone live his life.

b. I am of the opinion that all vocations must be appreciated, even if they are different from our own.

c. Yes, I have thought of someone specifically, and I pray for him ... One of these days, "I will let him know."


12. What do you think of the expression of the Saintly Curé d'Ars: "The priest is the love of Jesus' heart"?

a. I think it is a disembodied spiritualism.

b. I think that can only be said of a saintly priest.

c. I believe it is exactly so, though "they have this treasure in earthen vessels" (2 Corinthians 4:7).

* * *

Guide to evaluating the results:

If the letter "a" appears in the majority of your answers, I am surprised that this test reached your hands. But, I thank God that this happened so that I can tell you as the priest that I am, that God loves you the point of folly and that he expects from you an answer of love.

If you have responded to the majority of questions with the letter "b," I would like to tell you that you are not enjoying the treasures that God is offering you through the priesthood.

But if the letter "c" is yours, then I ask you not to cease to pray to God for the sanctification of priests and for the increase of priestly vocations, because I am very sure that God is going to listen to you.

Fr. Christopher Lee at his First Mass on September 5

Some pictures of Fr. Christopher Lee who celebrated his first mass at the Church of Visitation on September 5. Fr. Christopher was ordained as a priest by Bishop Paul Tan of the Diocese of Melaka Johor in the Cathedral of the Sacred Heart, Johor Bahru on August 31st.
Fr. Chris celebrating Mass
Fr. Chris blessing people after Mass.
More blessings

Parish Priests and PPC honours newly ordained with Lunch

The newly ordained Fr. Christopher Lee, and his family were treated to lunch at Min Kok Chinese Restaurant today, at the invitation of the Parish priests of Visitation and the Parish Pastoral Council. The members of the Parish staff were also invited along to join on this occasion to celebrate Fr. Christopher Lee's recent ordination on the 31st of August and the Feast of the Birthday Mary,September 8. Fr. Christopher Lee has been posted to the Church of St. Theresa, Melaka, and will report for work on the 15th of September. We wish him God's blessings for his pastoral duties.

Infant Jesus Sisters and the Learning Centre in Kampung Pasir

By Sr. Theresa Chua, I.J.


The I.J. Sisters of Seremban community decided in the early 1980s to be more immersed in the lives of the people of Kampung Pasir area which was then one of the biggest squatter areas in the town. The Centre was originally a barren little wooden hut, standing precariously at the edge of a river, half a kilometer from the main road, and accessible only by a mud path through tall lallang and bushes. The abject poverty of the little hut and its simplicity with no electricity nor piped water (it only had a well), could not have been more challenging for the Sisters and the volunteer teachers.

A number of years later, the ‘hut’ slowly grew into a modern, white-washed building with its own compound and fence, and electricity supply. By then the river changed its course so that there is now a safer distance between the building and the river. The road leading to the Centre was also tarred.

Today, the Centre caters for the educational needs of 40 children here by conducting remedial classes for children from Nursery to Secondary levels and other human development programmes. Bi-monthly birthday celebrations and other festive seasons are also held to provide opportunity for leadership training.

The volunteer teachers are retired teachers mainly from the Convent schools in town and others who have a heart for the poor children and want to share life with them. All these teachers are truly committed and some of them have been with the Centre for more than 8 years.

We are proud to acknowledge that we during the past 10 years, we have among the young, 4 who have graduated from tertiary level. Two of them who are still in Kampung Pasir come back to offer their time and knowledge whenever they are free and feel very much part of the Centre.

The white-washed wooden building has been replaced by a double-storey brick building which caters for the educational needs of the young around this area as well as serving as the Formation House for the young women who would like to search for God’s will as IJ Sisters.

Monthly formation sessions are held for the volunteer teachers to deepen the Spirituality of this ministry to the deprived young in this kampong.

The Sisters are truly grateful to the support of the benefactors from the Visitation Parish as well as other well-wishers of Seremban.

The IJ Sisters see this ministry as a call to be with this group of God’s people, sharing their lives with them and to continue to experience the Providence of God which does not fail to guide them in this challenging mission.

The encouraging and supportive role of the priests of the parish is an added sign of living in communion of Spirit in mission to the poor in Seremban.

May God continue to lead all in this way of living the spirit of faith, hope and love in Christ.

(Those wishing to contribute or be part of the IJ Sisters' ministry to the Urban Poor, are invited to contact Sr. Theresa 06-7655099)

Year of The Priest

"Faithfulness of Christ, faithfulness of priests" is the theme of the Year for Priests announced on March 16, 2009, by the Holy Father. The Pope inaugurated the Year on June 19, the feast of the Sacred Heart of Jesus, presiding at Vespers in St. Peter's Basilica. He will close the year on June 19, 2010, at a "World Meeting of Priests" in St. Peter's Square.

The Archdiocese of Kuala Lumpur also launched the Year of the Priest with Solemn Vespers and a Eucharistic Celebration on the same day at the Church of Sacred Heart, Peel Road, Kuala Lumpur. Our parish followed suit on the following day, 20th June, at the Sunset mass.

What is the Year of the Priest?

According to Pope Benedict XVI in proclaiming the Year of the Priest, he announced that the Year of the Priest, was "meant to deepen the commitment of all priests to interior renewal for the sake of a stronger and more incisive witness to the Gospel in today’s world." (the full text)

The Year of the Priesthood also commemorates the 150th anniversary celebration of the death of the saintly Curé of Ars, St. John Mary Vianney, the Patron Saint of Parish Priests and Pastors of Souls.

The Congregation for the Clergy also suggests and highlights the following points for reflection and action:
• It must be a year that is both positive and forward looking in which the Church says to her priests above all, but also to all the Faithful and to wider society, that she is proud of her priests, loves them, honours them, admires them and that she recognises with gratitude their pastoral work and the witness of the their life.
• May this year be an occasion for a period of intense appreciation of the priestly identity, of the theology of the Catholic priesthood, and of the extraordinary meaning of the vocation and mission of priests within the Church and in society.
This special year it is intended “to encourage priests in this striving for spiritual perfection on which, above all, the effectiveness of their ministry depends”.
• It must be, in a very special way, a year of prayer by priests, with priests and for priests, a year for the renewal of the spirituality of the presbyterate and of each priest.
• It also be a year in which the concrete circumstances and the material sustenance of the clergy will be considered, since they live, at times, in situations of great poverty and hardship in many parts of the world.
• It is a year of religious and of public celebration which will bring the people – the local Catholic community – to pray, to reflect, to celebrate, and justly to give honour to their priests. May it therefore be an opportunity to develop the communion and friendship between priests and the communities entrusted to their care.

Some Videos related to the Year of the Priest:

Pope Benedict XVI inaugurates the Year of the Priest

Year of the Priest

The Cure D'Ars, Patron Saint of Priests

Ordination to the Priesthood of Fr. Christopher Lee and Fr. Cyril M.

August 31, 2009 was an occasion for a double celebration for the Parish of Visitation, Seremban. We not only celebrated our National Day with the rest of Malaysians but also were happy to share the joy of Deacon Christopher Lee's entry into the presbyteral order (priesthood). Both Deacons Christopher Lee and Cyril M. from Masai, Johor, were ordained together by Bishop Paul Tan, the Bishop of the Diocese of Melaka Johor.

Deacon Cyril M (L), Deacon Christopher Lee (R)

The newly ordained, Fr. Christopher Lee, grew up in the Seremban and was actively involved in the parish of Visitation for many years, i.e. the Charismatic Prayer Group, the Choir, as a lector and cantor. In the last few years prior to his acceptance as candidate to the priesthood in the Diocese of Melaka Johor, he also served as a lay missionary in many countries and was involved in formation work with the Archdiocesan Pastoral Institute. Fr. Christopher Lee received his theological formation from Beda College, Rome. He will be celebrating his first mass in the Church of Visitation this coming Saturday, the 5th of September. We wish God's abundant blessing on Fr. Christopher and his family as he embarks on his priestly ministry.

Deacon Christopher promising obedience to Bishop Paul Tan.

Deacons Christopher and Cyril M prostrating during the Litany of Supplication (Litany of Saints).

Fr. George and other bishops and priests laying hands on Deacon Christopher.


Fr. Christopher being vested with a stole and chasuble by Fr. John Gnanapragasam.

Fr. Christopher's hand being anointed with chrism by Bishop Paul Tan

Fr. Michael Chua exchanging the Kiss of Peace with the Newly Ordained.

Final Profession of Dr. Sherman Kuek SFO

The Fraternity of St. Elizabeth of Hungary of the Secular Franciscan Order (SFO),Church of Visitation, Seremban, celebrated the final profession of their newest member, Dr. Sherman Kuek. Sherman was Pastoral Associate for Formation and Youth Ministry till recently. He has recently been appointed the the Director of the Pastoral Institute of the Diocese of Melaka Johor and is now based in Johor Bahru.

The Secular Franciscan Order (SFO) is an Order of the Roman Catholic Church, a community of men and women in the world who seek to pattern their lives after Christ in the spirit of St. Francis of Assisi. Secular Franciscans are tertiaries, or members of the Third Order of Franciscans founded by St. Francis of Assisi 800 years ago. Originally known as the Brothers and Sisters of Penance, the Order is approved and recognized by the Holy See by the official name of Ordo Franciscanus Saecularis (OFS). It is open to any Roman Catholic not bound by religious vows to another Religious Order. It is made up of the laity (men and women) and also secular clergy (deacons, priests, bishops). Although Secular Franciscans make a public profession, they are not bound by public vows as are religious orders living in community.