Kepah ~ Parish Newsletter 11

CHURCH NOTICES      Download (PDF)


16TH – 17TH MARCH 2019


02ND COLLECTION for this weekend is for the Archdiocesan Pastoral Development Fund. Please give generously


NEXT STATIONS OF THE CROSS 3 – is on FRIDAY, 22ND MARCH. All are strongly encouraged to come & participate both the Lenten Reflection & Stations of the Cross.  

LENTEN & EASTER PROGRAM 2019 – of our Parish, printed in both English & Chinese is available outside the Church. Please get a copy.

Parishioners are kindly requested to give some cash donation to buy fresh flowers for the Easter Celebration. Please drop the donation through the Weekend’s Masses collection bags in an envelope marked Flowers Donation.

COMBINED REQUIEM MASS – will be celebrated on 29TH MARCH at 7:30 PM, with STATIONS OF THE CROSS in Lent. Please send in your Mass Intentions to the Parish Office by THURSDAY, 28TH MARCH or through the collection bag in an envelope during weekend’s masses.

SCHOLARSHIP – for Diploma in Nursing at Tun Tan Cheng Lock Nursing College, Petaling Jaya, Selangor

The recruitment team will be in Kuching to conduct walk-in interviews on 19TH MARCH 2019 at St. Augustine Room, St. Joseph’s Cathedral Parish Centre from 10:00 AM 1:00 PM

ANNUAL LENTEN APPEAL 2019 – will end on EASTER SUNDAY, 21ST APRIL 2019. Please exercise charity towards the less fortunate, esp. during this Holy Season. Pamphlets, Boxes & Envelopes are available outside the Church. You may drop the donation through the Collection Bag during Weekend’s masses  

LENTEN REFLECTIONby Fr. Francis Lim, SJ on Lost & Found: The Lost Sheep will be held at Sedes Sapientiae Chapel of St. Joseph’s Private School on WEDNESDAY 27TH MARCH at 7:30 PM.

All are welcome.

SOLEMNITY OF ST. JOSEPH – will be celebrated on TUESDAY, 19TH MARCH at 8:00 PM in the Cathedral to commemorate its Golden Jubilee (50th Anniversary). In view of this, there will be no daily evening mass at 7:30 PM in this Church.

ANNUNCIATION OF OUR LORD – will be celebrated on MONDAY, 25TH MARCH at 7:00 AM & 7:30 PM respectively.

49TH ANNUAL GENERAL MEETING – of the Kuching Archdiocesan Catholic Mutual Benefit Society is held on 31 MARCH 2019 at 10:00 AM, Level 2 St. John & Lucy Hall A.C.C.P.C



The Spirit of Christ


Sr Mary David Totah OSB


No. 17



Continue from…

Origins of Confirmation

These passages indicate that after Baptism of water there was a second rite – the imposition of hands – by which the newly baptised received the Spirit. Thus the initiation begun with baptism was completed with the gift of the Holy Spirit. In these texts a distinction is made between the effects of baptism and the effect of the imposition of hands. Baptism remits sin and marks entry into the Church; the imposition of hands gives the Spirit. The Letter to the Hebrews (8:1-5) also cites a laying on of hands which is distinct from baptism.

In Acts, Baptism of water is above all for the forgiveness of sin; the imposition of hands relates to the gift of the Holy Spirit. But the two are intimately connected; they are two complementary aspects of entry into the Christian community. This second rite – the imposition of hands by which the newly baptised received the Spirit – was reserved to the Apostles.

In the early Church

Anointing was also introduced at an early date as a post-baptismal rite. The very early Christian liturgies of initiation included a post-baptismal laying on of hands, as well as a rite of anointing, but it is not always clear whether this was a sacrament separate from Baptism. Even today in the current rite of Baptism of children, there is an anointing with chrism after baptism, foreshadowing the later confirmation of the child. However, the existence of a second rite distinct from baptism is clearly attested from the 3rd century onwards. Around the year 200, Tertullian speaks of a post-baptismal anointing and the imposition of hands that called down the Holy Spirit upon the baptised, in a passage which lists all the rites of initiation:

The flesh is washed, that the soul may be cleaned; the flesh is anointed, that the soul may be consecrated: the flesh is signed that the soul may be fortified;L

flesh is shaded by the imposition of hand, so that the soul may be illumined by the Spirit; the flesh is fed on the body and blood of Christ that the soul may be feasted on God.

A few years later in Rome the Apostolic Tradition of Hippolytus lays down that the newly baptised, upon emerging from the water are to be anointed by a priest, and then, after dressing, led to the bishop. The bishop is to pray over them with outstretched hand, asking God, “Make them worthy to be filled with the Holy Spirit that they may serve thee according to thy will.” He then pours consecrated oil upon the head and signs the forehead saying, “I anointed thee with holy oil in God the Father Almighty and Christ Jesus and the Holy Spirit.” These early texts in which confirmation can be identified are very similar to what occurs today.

At this stage, it should be remembered, the rites of initiation, while developing in the direction of greater complexity, were still administered in the course of a single ceremony, the paschal vigil. Different parts of the rite gave expression to different aspects of being a Christian, but there was no question at this period of asking at which stage of the rite a person became a Christian or received the Spirit. The entire liturgy brought forgiveness of sins, and the gift of the Spirit, and united the believer to Christ, with all that that implies. The whole process signified and brought about the transformation of the person into a Spirit-filled member of Christ in the Church.



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