“All citizens should be mindful of the right and also the duty to use their vote freely to further the common good.”
Gaudium et spes – Church in the Modern World, n.75
Dear Brothers and Sisters in Christ,
Hardly nine months have passed since our nation had its national general elections (GE 15) and after weeks of intense wrangling and negotiations, a coalition government has emerged. Tomorrow, many of us will be going to the polls again to cast our vote at the state level.
Though many of us feel the fatigue of enduring more politicking and posturing by politicians, it is incumbent on us to exercise not only our civic duty but our Christian obligation to exercise our right to vote. Voting expresses our love for our country and its people.
The Catechism of the Catholic Church teaches that “submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one’s country.” (CCC 2240)
We must cast our vote through prayerful consideration and in accordance with our conscience formed by the Catholic faith. Let us also consider the following before making our decision:
We, the priests of Holy Family Kajang, would like to call all parishioners to offer up prayers for a safe and trouble-free elections and entrust the fate of our state to God. “If the Lord does not build a house in vain do its builders toil. If the Lord does not guard a city in vain does its guard keep watch.” (Psalm 127:1)
For those who are worried about the future of our country and state, let us heed the advice of St Clare: “Do not be disturbed by the clamour of the world, which passes like a shadow.” More importantly, she tells us: “Don’t be afraid. Trust in Jesus.”
May the Holy Spirit, grant us the wisdom and fortitude we need in choosing those who will represent and lead us in our state assembly and government. Therefore, we urge you, pray, stand up, uphold the common good, choose wisely, and your vote will be a blessing for our state.
God bless Selangor!
Your loving shepherds,
Fr Michael Chua, Fr Philip Chua and Fr Bonaventure.
11th August 2023
Memorial of St Clare of Assisi
The Early Christians in the Malay Peninsula
The earliest Christian evidence in the Malay Peninsula pre-dates the coming of the Portuguese by several centuries. There were probably Nestorian settlements in north-west of Malaya and in Northern Sumatra in the 7th Century. It was probable that Catholic visitors and diplomats passed through the Straits of Malacca in the 13th century, though mostly before the Sultanate of Malacca was established. As Malacca developed as a trading centre in the 15th century, among its trading community were people from a range of countries and religions including Christians from the Eastern Churches of West Asia, particularly Armenians and Persians.
The Latin Catholic Church in Malaysia traces its roots back to the capture of Malacca by the Portuguese …
1511
Catholicism was introduced into Malaya with the Portuguese conquest of Malacca. Alfonso D’Albuquerque under the flag of the Military Crusading Order of Christ with a fleet of 19 ships carrying 800 Portugese & 600 Indian troops capture Malacca. Included in the fleet were 8 chaplains. Among them were Fr. Domingos de Souza (Dominican), Fr. Alvaro Mergulhao (Secular priest) and another 6 Franciscans priests
1545
St. Francis Xavier arrived for the first time in Malacca (His 5th and final visit to Malacca was in 1552, the year he returned to the Lord)
1557
Malacca was created a Suffragan See (diocese) under Goa, India by Pope Paul V. Bishop Jorge de Santa Luzia was appointed the head of the newly established Suffragan See
1641-1703
The Dutch conquest and occupation in Malacca
1646
Catholic Church on St Paul’s Hill Malacca built by the Portuguese was converted to Dutch Presbyterianism. (The remains of the church is now a tourist site with a tomb in it. It is believed to have been used to keep the remains of St Francis Xavier before it was sent to Goa, India)
1710
The present St Peter’s church in Malacca was completed. It is the oldest functioning Roman Catholic Church in Malaysia
1786
The English, take formal possession of Penang and subsequently Malacca in 1795
1818
Suffragan See of Malacca was dissolved into the See of Goa, India and placed under the jurisdiction of the Vicar Apostolic of Ava and Pegu, Burma
1840
Responsibility for the Church in the Malay peninsula was temporarily transferred to the Vicar Apostolic of Siam
1841
Church in Malaya separated from the Vicariate Apostolic of Siam and made independent, known as Vicariate Apostolic of West Siam under the jurisdiction of the Société des Missions étrangères de Paris, MEP (Society of Foreign Missions of Paris) by Pope Gregory XVI
1848
The Church of Visitation, Seremban is officially open and blessed. This is the oldest functioning church in the Archdiocese of Kuala Lumpur.
1888
Pope Leo XIII re-established the See of Malacca and raised into a diocese as a suffragan to Pondicherry, India. Monsignor Edward Gasnier was appointed the Bishop of the restored diocese
1901
The Jubilee granted by His Holiness Pope Leo XIII in commemoration of the new century was celebrated in the Church of St John the Evangelist, Kuala Lumpur
21 August 1955
Malaya made an Ecclesiastical Province by Pope Pius XII comprising the Archdiocese of Malacca-Singapore with its first 2 local Bishops in the 2 Suffragan Sees:-
1957
Malaya obtains independence from the British
1961
The Assunta Foundation Hospital in Petaling Jaya was officially opened under the care of Franciscan Missionaries of Mary (FMM)
1962
The present Cathedral of St John’s was consecrated by Bishop Dominic Vendargon
1963
The existing States of the Federation of Malaya merge with the states of North Borneo (Sabah), Sarawak and Singapore and the union was renamed Malaysia
1968
His Majesty the Yang DiPertuan Agong on his 66th birthday conferred the Panglima Setia Mahkota (PSM) honour that carries the title “Tan Sri” to Bishop Dominic Vendargon
1969
During the ‘May 13’ incident, Bishop Vendargon issues a pastoral letter urging all Catholics to work together to alleviate the suffering all those affected by this untoward event in our country, as well as to be messengers of goodwill and to have mutual trust and confidence in all Malaysians
1972/3
Pope Paul VI elevates the Diocese of Kuala Lumpur to the Metropolitan Archdiocese of Kuala Lumpur. In the same instance, Bishop Dominic Vendargon also elevated to the status of Archbishop of the Archdiocese of Kuala Lumpur.
1974
1. The ‘Our Father’ prayer to be said in the National Language (Bahasa Malaysia) in all churches and all Sunday Masses throughout the Archdiocese.
2. Deacon AP Thomas is ordained as the first Permanent married Deacon for the Archdiocese of Kuala Lumpur.
1975
1. Marian Congress is held in Kuala Lumpur. Datuk Abdul Taib Mahmud, Minister for Inter-Religious Organisations was one of the honourable guests and delivered a speech at the opening.
2. St Thomas School, Pahang celebrates its Silver Jubilee. The Sultan of Pahang is the guest of honour. This school was founded by Rev Fr Louis Guittat, MEP in 1950.
3. Fourteen ladies receive their certificates as qualified Tamil catechists from Archbishop Dominic Vendargon after undergoing a two-year training course. This is the first such catechist training organised in Malaysia.
1976
Together with the two Suffragan Diocese, Penang and Johor Malacca, a month long Aggiornamento is held in Penang to lay plans for the renewal and formation of the Church in Peninsula Malaysia. Parishes are without their priests for one month. Lay services are conducted throughout Peninsula Malaysia for the entire month of August.
1978
1. Gethsemany Friary in Cheras opens its doors as a refugee camp to house the Vietnamese Boat people.
2. Church of Our Lady of Lourdes, Klang celebrates its Golden Jubilee. This church was designed and built by the late Fr John Baptist Souhait of the Paris Foreign Missions Society.
1979
First National Christian Conference is held in Kuala Lumpur. A total of 120 delegates including bishops, clergy and laity from 11 churches and 36 para-churches attend the conference.
1980
Bishop Anthony Selvanayagam is elected as Auxiliary Bishop of Kuala Lumpur.
1981
Marriage Encounter and CHOICE weekends are held for the first time in the Archdiocese of Kuala Lumpur.
1982
Blessing and Opening of new Carmelite Monastery in Mantin, Negeri Sembilan.
1983
Archbishop Tan Sri Dominic Vendargon’s request to retire after 28 years was accepted by Pope John Paul II. Archbishop Anthony Soter Fernandez elevated and installed as the 2nd Archbishop of the Archdiocese of Kuala Lumpur.
1984
1. Setting up of the Catholic Secretariat for the Bishops Conference of Malaysia. Fr Paul Tan SJ is appointed as Pro-Director for the Secretariat which will have its office in Kuala Lumpur.
2. Establishment of the Regional Bahasa Malaysia Commission of Peninsular Malaysia. Archbishop Soter Fernandez is appointed as the first President of the Commission.
1985
1. Establishment of Archdiocesan Prison Ministry under the Church of the Holy Family, Kajang
2. Members of the Bishops’ Conference of Malaysia, Brunei & Singapore attend their ad limina meeting with Pope John Paul II.
1986
1. Malaysian Catholic Education Council (MCEC) is formed in response to the concerns about the future Catholics education in Malaysia. Archbishop Anthony Soter Fernandez is its first President.
2. The Bishops of West Malaysia pooled their canon lawyers to form an inter-diocesan marriage tribunal, the Peninsular Malaysia Marriage Tribunal (PMMT) which was initiated with an office in Kuala Lumpur.
3. Nation-wide World Peace Day celebration organised by the Archdiocese of Kuala Lumpur is held at Stadium Negara. This celebration also tied-in with the United Nation’s observance of 1986 as the International Year of Peace.
4. Peninsular Malaysia Pastoral Convention I held in Port Dickson with 172 leaders (comprising bishops, clergy, religious and laity) participating in this 10 year follow up from 1976’s Aggiornamento.
1988
First Catechetical Seminar to update and upgrade the Parish Catechism Teachers is organised by the Peninsular Malaysia Catechetical Commission. Participants came from the three arch/dioceses in Peninsular Malaysia.
1989
Formation of Basic Ecclesiastical Communities in the Archdiocese (BECs)
1990
1. Launching of the Eucharistic Congress Year is held at Cathedral of St John.
2. The Catholic Bishops’ Conference of Malaysia-Singapore-Brunei made their Ad Limina visit to Rome.
1991
1. Approximately 20,000 faithful take part in the Eucharist Congress held at Monfort Boys’ Town Shah Alam. With the theme ‘Come : Union in Christ’, the congress was held with the intention of deepening of our faith and as a pilgrimage of spiritual renewal as well as to provide information on all aspects of the Eucharist at BEC’s, parish and district levels.
2. The Rite of Christian Initiation of Adults (RCIA) is officially adopted by the Archdiocese of Kuala Lumpur
1992 Nothing significant
1993 Nothing significant
1994
‘HERALD’, a Catholic fortnightly of the Peninsula Malaysia Church is launched at the Cathedral of St John. (It has since March 2001 switched to a weekly publication)
1995
Bishop Murphy Pakiam is ordained and elected as Auxiliary Bishop of Kuala Lumpur.
1996
Peninsula Malaysia Pastoral Convention II held in Majodi Centre in Plentong, Johor with 390 leaders participating in this follow up from 1976’s Aggiornamento
1997
Sekolah Menengah Stella Maris is now a full-fledged private secondary school. (Originally set up in 1969 as St Anthony’s School)
1998
Archbishop Soter Fernandez writes a special letter addressed to children. The letter is published in the four languages and circulated to all the Sunday School students in the Archdiocese.
Dec 1999
Inauguration of the Jubilee Year 2000 celebrations was marked with the blessing of the Jubilee Year Door at Cathedral of St John by Archbishop Anthony Soter Fernandez on 24th Dec. The following churches were designated as local pilgrimage centres in the archdiocese – Cathedral of St John KL, Church of Holy Family Kajang, Church of the Assumption Petaling Jaya, Chapel of St Anthony Carey Island, Church of St Jude Rawang, Church of the Visitation Seremban and Church of Our Lady of Perpetual Help Mentakab.
2000
1. In conjunction with the Jubilee Year 2000, the Bishops of Peninsular Malaysia introduce a Jubilee Solidarity Offering for each diocese. All Catholics, Parish Organisations, Religious Houses, Priests, Individual Parishes and Dioceses are called to give 10% of their income in the month of Sept for that year.
2. The Official Prayer of the Church (Liturgy of the Hours) is made available to the faithful in all languages and encouraged to be recited before the Morning/Evening Mass.
3. Official opening and blessing of the Archdiocesan Pastoral Centre
4. Official Opening and blessing of Sri Seronok Retirement Village in Cheras
5. Establishment of Archdiocesan Pastoral Council
6. A history book on the Catholic Church was launched by Archbishop Soter Fernandez. The book which covers the period from 1511 to 1996 and titled ‘The Journey of the Catholic Church in Malaysia’ was written by Sr Maureen Chew, IJ.
2001
The Archdiocese of Kuala Lumpur marked the closing of the Jubilee Year with the launching of the Year of Renewing Family Life at the Cathedral of St John.
2002
Archdiocese Pastoral Assembly held at the Archdiocese Pastoral Centre with 240 participants
2003
Archbishop Anthony Soter Fernandez’s resignation is accepted by Pope John Paul II. Archbishop Murphy Pakiam installed as the 3rd Archbishop of Kuala Lumpur
2004
Census carried out throughout the Archdiocese of Kuala Lumpur (Records XXXX Catholics)
2005
1. Golden Jubilee of the Archdiocese of Kuala Lumpur with Youth Festival & Concert held on May 21 & 22. The Archdiocese official celebrations were held on 23 May with the theme ‘Harmony Through Reconciliation’.
2. Archbishop Emeritus Dominic Vendargon returns to the Lord.
2006
1. The new Church of Our Lady of Guadalupe Puchong receives the PAM Merit Award from the Malaysian Institute of Architects (Pertubuhan Arkitek Malaysia) for its design.
2. PMPC III is held from 2nd to 5th Oct at Majodi Centre, Plentong, Johor – 618 delegates throughout Peninsular Malaysia comprising bishops, clergy, deacons, religious and laity attend the convention which had preliminary sessions as follows:
2007
1. Parishes in Archdiocese of Kuala Lumpur raise funds to assist flood victims in Melaka and Johor.
2. Inauguration of Carmelite Monastery in Seremban
2008
1. The Catholic Bishops’ Conference of Malaysia-Singapore-Brunei made their Ad Limina visit to Rome.
2. Archbishop Murphy Pakiam bestowed the Panglima Setia Mahkota (PSM) which carries ‘Tan Sri’ title in conjunction with the birthday of the Yang di-Pertuan Agong Tuanku Mizan Zainal Abidin.
2009
1. Catholic Bishops Conference of Malaysia officially launch the English edition of the Malaysian Catechetical Series. The Series runs from Level 1 to Level 10 for Malaysian children from ages 7 to 16.
2. Herald, the Catholic Weekly goes online.
3. Inaugural Peninsular Malaysian Conference on Ecumenical and Interreligious Ministry is held over a period of two-days.
4. Formation of Episcopal Commission for the Pastoral Care of Migrants and Itinerants.
2010
Archdiocese of Kuala Lumpur launches the Women’s Desk at the Archdiocesan Office for Human Development.
2011
1. Msgr Anthony Thomas is conferred the ‘Honorary Prelate’ by His Holiness Pope Benedict XVI. The official investiture ceremony is held at the Cathedral of St John.
2. Malaysia establishes formal diplomatic ties with the Holy See
3. Beginning the first Sunday of Advent, the Roman Catholic Church of Malaysia, Singapore and Brunei (and in all other English-speaking countries), begin using a new English translation of the Mass with the third typical edition of the Roman Missal.
2012
The Year of Faith is launched in the Archdiocese during the weekend Masses of Oct 13 & 14.
2013
1. Pope Benedict appoints Archbishop Joseph Marino as the first Apostolic Nuncio to Malaysia.
2. Archbishop Murphy Pakiam tenders his resignation upon reaching the age of 75 and his resignation is accepted by Pope Francis
2014
1. One of Malaysia’s longest serving foreign priests, 83-year old Reverend Father Peter Bretaudeau, MEP closed a chapter of his life to return to his homeland in France after 57 years.
2. Archbishop Julian Leow ordained and installed as the 4th Archbishop of the Archdiocese of Kuala Lumpur
2015
1. Census carried out throughout the Archdiocese of Kuala Lumpur (Records XXX Catholics)
2. Opening of the Holy Door at the Pilgrim Churches to mark the start of the Jubilee Year of Mercy (Dec 2015 to Nov 2016). The five pilgrim churches for the Archdiocese are – Cathedral of St John Kuala Lumpur, Church of the Divine Mercy Shah Alam, Church of St John Vianney Tampin, Church of Sts Peter & Paul Banting and Church of Our Mother of Perpetual Help Mentakab.
2016
1. The last surviving French missionary priest in Malaysia, Rev Fr Antoine Henriot, MEP returns to the Lord at the age of 92.
2. PMPC IV held in Majodi, Plentong Johor – attended by 618 delegates from Peninsular Malaysia comprising bishops, clergy, religious, seminarians, laity, guests and observers.
3. Malaysia gets its first ever Cardinal. His Eminence, Anthony Soter Cardinal Fernandez, DD elevated to Cardinal by Pope Francis
2017
Peninsular Malaysia Church celebrates 50 years of Catholic Charismatic Renewal. Approximately 2,500 faithful attended the event held at the Church of the Holy Family, Kajang.
2018
1. The 1st Malaysian Catholic Clergy Assembly is held in Majodi Centre, Plentong, Johor Bahru, from July 16 to 21. It was truly a historical moment for the Malaysian Catholic Church, where 281 clergy, comprising bishops, priests and deacons from the nine (arch) dioceses in Malaysia gathered in discernment, prayer and fellowship.
2. The Catholic Bishops’ Conference of Malaysia-Singapore-Brunei made their ad limina visit to Rome from Feb 4 to 9.
2019
1. Archbishop Julian Leow launches the Extraordinary Missionary Year 2019 for the Archdiocese of Kuala Lumpur on the Feast of the Epiphany – Jan 6. This ten-month long preparation will culminate with the “Extraordinary Mission Month”, convoked by Pope Francis for October 2019.
2. Opening of the Life Journey Wellness Centre, a new venue operated by the Kuala Lumpur Archdiocese Mental Health Ministry that provides counselling and mental health services
3. The first Apostolic Nuncio to Malaysia, Archbishop Joseph Marino celebrates his farewell Eucharistic Mass at the Cathedral of St John. The nuncio left for Rome to take up his new posting at the Vatican.
4. Herald the Catholic Weekly celebrates its Silver Jubilee.
5. Nineteen adult students of the Malaysian Pioneer Cohort with the Australian Catholic University (ACU) received their graduate certificates in Leadership and Catholic Culture.
6. About 1,000 faithful from 19 parishes in the Archdiocese of Kuala Lumpur flocked to the Church of St Theresa in Nilai to celebrate the Centenary of Maximum Illud – 100 years since Pope Benedict XV issued an apostolic letter in 1919 to the Church reminding every Catholic to be missionaries of Jesus Christ.
7. Permission has been granted for parishes in the KL Archdiocese to have girls serving as altar servers from the First Sunday of Advent.
8. The Welcome Community Home, a hospice/care home for men living with HIV/AIDS, closed its doors on Dec 31.
2020
1. The Extraordinary Missionary Year in the KL Archdiocese came to a close on the feast of the Epiphany on Jan 5.
2. For the first time in the Archdiocese of Kuala Lumpur, the celebration of public Mass in the churches are suspended for almost ‘7’ months due to the Corona Virus pandemic. Masses are streamed online and the Archbishop of Kuala Lumpur grants dispensation to all the faithful from the obligation to attend Mass on Sundays and Holy Days of Obligation.
Introduction
In 2001, the parish of the Holy Family, Kajang, celebrated her centenary anniversary. 25 years later, the parish is preparing for the celebration of the quasquicentennial anniversary which will be held in the year 2026. It is right to give thanks to the Lord for His divine direction over the years. We, the church, can rightfully be pleased that we can commemorate 125 years in Kajang.
Early Catholics and Missionaries in Kajang (1899 – 1940)
In the late 19th century, a number of Catholic populations outside of Kuala Lumpur began to grow due to the mining workers and labourers who settled down in Kajang. His Lordship Bishop Rene Fee, the then Bishop of Malacca, expressed his concern on the spiritual welfare of these Catholics living outside of Kuala Lumpur. This led to the Paris Foreign Missions (MEP) priests starting a Catholic Mission in Kajang to serve the spiritual needs of the Catholic Community in the Ulu Langat district as well as a centre for evangelisation. In 1899, Rev. Fr. Francios Terrien MEP was assigned to Kajang. Fr. Terrien was able to construct a chapel that was a small bungalow to celebrate Mass while travelling between Kajang and Kuala Lumpur with the aid of a charitable Catholic man named Towkay Goh Ah Ngee. He generously donated land to the church that included the current church location, the Convent school, the Catholic centre, as well as the residential flats opposite the church. Fr. Terrien had intentions to construct a church on the given property as Kajang’s population began to increase, and on March 19, 1900, His Lordship Bishop Rene Fee visited Kajang to lay the church’s cornerstone and dedicate it to the Holy Family. The church has a tall bell tower and a gothic appearance. It was the first church in Kajang and the Ulu Langat district. There were three stained glass windows in the church, each showing a member of the Holy Family (the same stained-glass windows in the church today). His Lordship Bishop Rene Fee dedicated the Church of the Holy Family on February 24, 1901. Parishioners costumed in national costumes attended Bishop Rene Fee’s Pontifical High Mass. In 1901, there were 51 baptisms. On July 16, 1901, the first Confirmation and First Holy Communion ceremonies were held. In 1901, there were already 150 Catholics in Kajang, compared to only 12 in 1899.
Due to the rising Catholic community in Kajang and Ulu Langat, Fr Terrien applied for a burial cemetery from the district office on May 20, 1901. On March 26, 1903, the church was given a plot of land for a burial site thanks to the generosity of Towkay Goh Ah Ngee (which is still in existence). In 1904 Fr Terrien was assigned to the parish of the Holy Rosary in Kuala Lumpur. Fr Etienne Brossard MEP became the Holy Family’s second parish priest, with Fr Jean Marie Vey MEP serving as the third. In 1910, Fr Etienne established a girls’ school. Due to the advent of World War I (1915 – 1918) in Europe, many foreign missionaries were called back, and the parish has been without a parish priest since Fr Etienne was relocated in 1914 until 1952.
The Holy Rosary parish provided pastoral care for the parish. The frequency of priests’ trips to Kajang depended on their availability. There were 380 Catholics living in Kajang in 1923, although many of them had a poor faith. The IJ sisters started offering religious instruction in the 1930s, and eventually erected a school (the current Convent school) in 1939. Fr. Goyhenetche MEP celebrated masses during this time.
Second World War: A Time of Trials and Tribulations (1941 – 1945)
The parish of Holy Family, Kajang, experienced hardships in the early 1940s. The Japanese Imperial Army invaded Malaya at the height of World War II, and on January 12, 1942, Japanese warplanes bombed the school and church grounds. The three stained glass window panels amazingly only sustained minor damage despite the church being severely damaged. Many people rushed to the church as refugees because there was a lack of food and medicine, and the IJ Sisters and a few Chinese catechists did their best to assist them. Because the church was badly damaged and wasn’t safe for worship, a temporary chapel was built. Rev. Fr. Rene Girard MEP from the church of Holy Rosary, Kuala Lumpur cycled to Kajang every Tuesday to celebrate the Eucharist.
Midway through the Second World War, in 1944, a malaria outbreak in Kajang led to a large number of fatalities, which made the situation worse. Malaria was also contracted by Mother Martha IJ, who oversaw the Convent school, and her fellow sisters, but it was caught early and was able to recover. They were forced to leave Kajang owing to health concerns, which turned out to be a blessing in disguise since the Japanese Imperial Army subsequently took control of the Convent school. The British arrived back in less than a month after the war ended in August 1945.
Rebuilding the Church (1946 – 1961)
Even though Kajang did not experience as much damage as other areas did during the conflict, it was nevertheless a trying time, especially for the parishioners of Holy Family. The Holy Family parish began to be rebuilt in the 1950s. After 38 years (1914 – 1952), the parish was fortunate to have a permanent parish priest when Rev. Fr. Etienne Mamet MEP was appointed. On his motorcycle, Fr. Etienne began to visit every parishioner in the Ulu Langat and Kajang districts. The IJ Sisters came back to Kajang, and the Convent school was reopened. Fr. Ronald Brossard MEP, who Bishop Olcomendy appointed as the Assistant Parish Priest, assisted Fr. Etienne. Catholics and non-Christians alike knew Fr. Etienne and Fr. Ronald well. In Kajang town, they used to preach in front of the public at night. Despite being Europeans, people enjoyed hearing them speak “Hakka.” Every Sunday, priests from Kuala Lumpur would travel to Kajang to celebrate Holy Eucharist and perform sacraments for the Tamil-speaking population. The priest Fr. Dominic Vendargon was one of them (the late Archbishop Tan Sri Dominic Vendargon).
Parishioners and Fr. Etienne decided to construct a permanent church, which commenced in 1953. A permanent church was built in 1955 with donations from parishioners from all around Malaya. Fr. Etienne designed it in the shape of a triangle to honour the patronage of the Holy Family. The installation of Bishop Dominic Vendargon as our first local bishop, as well as the establishment of the Diocese of Kuala Lumpur, made 1955 a watershed moment for all Catholics. On November 27, 1955, His Lordship Bishop Dominic Vendargonon consecrated the new church, which was also the first church he consecrated since being ordained bishop. Fr. Etienne was relocated, and Fr. Jacques Dermigny MEP took over. The temporary chapel was converted into a kindergarten and was known as a place for elementary education for children in Kajang. Fr. Jacques built a grotto with a statue of Our Lady of Lourdes. Fr. Etienne served until January 1960 with 426 Catholics living in Kajang then.
Spirit of Vatican II and a New Way of Being a Church (1962 – present)
The Roman Catholic Church underwent a significant period of rejuvenation in the 1960s. His Holiness Pope John XXIII called the Second Vatican Council in 1962, and His Holiness Pope Paul IV declared it to be over in 1965. The Second Vatican Council reiterates the church’s identity as the “People of God.” Laity were invited to take part in church events and the apostolate to a greater extent. In order for the laity to comprehend the liturgy better, Latin usage was eliminated and replaced with vernacular languages.
Rev. Fr. Philip So took over as parish priest in January 1960 and again in April 1973 while Rev. Fr. Anthony Chan served as the parish priest in December 1967. Both of them had to cope with the changes and challenges demanded by Vatican Council II. In 1973, the parish was divided into 12 zones – Happy Garden, Semenyih, Jalan Bukit, Jalan Reko, Bangi, Sungai Chua, Town Area, Kajang Garden, Jalan Gereja, Suntex, Sungai Jeluk and Cheras. The home communities started at the diocese level in 1974 but Kajang started it a year earlier. In 1973, His Holiness Pope Paul IV elevated the Diocese of Kuala Lumpur to Archdiocese and Bishop Rt. Rev. Dominic Vendargon was elevated as the Archbishop of the Metropolitan See of Kuala Lumpur.
The following decisions were made during the Aggiornamento in 1976: a) creating Christ-centered communities (Basic Ecclesial Communities, or BECs); b) fostering unity among bishops, priests, religious, and laypeople; c) providing training for laypeople and young people; and d) engaging in dialogue with other Christians and non-Christians. The Parish Council, the parish’s decision-making body, was established by the Holy Family parish in 1976 and was comprised of delegates from zones and BECs. After his arrival in July 1977, Rev. Fr. Antoine Henriot MEP increased parishioner involvement in the liturgy and other aspects of the church.
As a result of the creation of numerous Federal institution centres of higher education, Kajang’s population began to increase in the 1980s. The church hall was constructed on Fr. Henriot’s proposal and was given the go-ahead by the local council, and was blessed by His Grace Archbishop Tan Sri Dominic Vendargon in July 1980. The two wings of the previous triangular church were expanded as the population increased.
After 13 years as the parish priest in Kajang, Fr. Henriot left to serve at the Good Shepherd parish in Setapak in 1991, and was followed by Rev. Fr. Leo Chang. The Ministry of the Poor (MOP), Catholic Charismatic Renewal, Family Life Commission, and the Rite of Christian Initiation are just a few of the lay organisations that were founded in the early 1990s (RCIA).
In 1995, the Parish of Holy Family established three new organisations to take the place of the Parish Council. There were three of them: a) the Parish Pastoral Council (PPC), b) the Parish Coordinating Council (PCC), and c) the Parish Finance Committee (PFC). Holy Family was one of the few parishes in the Archdiocese to establish three organisations. At the Peninsular Malaysia Pastoral Convention II in 1996, a priority was established to build the New Way of Being Church (NEWBEC), which is to transform parishes into Communion of Communities.
In the 1990s, Kajang’s Catholic population began to expand, outstripping the capacity of the old church. As a result, the parish priest and the lay leaders believed that a new church was desperately needed. With Mr. John Khor serving as the project architect, work on the new church plans got underway in 1992. Plans were submitted to the government in 1994, and on October 15, 1997, they were eventually authorised. The same year, a Church Building Fund Committee was formed to help with all the preparations for constructing a new church.
The final mass in the old church was celebrated on 31 August 2000 morning by Fr. Leo Chang. Since September 2000, all liturgical celebrations were held at the new church. The grotto that was built by Rev. Fr. Dermingy MEP in 1958, was given a facelift. On December 31, 2000, a thanksgiving and reunion luncheon was held to raise donations for the new church and to greet the new year 2001. The new church, with a seating capacity of about 3000 people, is the largest in Peninsular Malaysia. It is fully air-conditioned, has computerised projection, and a fully equipped audio-visual area. The Most Rev. Anthony Soter Fernandez, Archbishop of Kuala Lumpur, consecrated the Church of the Holy Family on May 26, 2001.
A 5 Year Pastoral Renewal Plan for Holy Family Kajang “Make all things new”“And he who was seated on the throne said, “Behold, I am making all things new.”
– Apocalypse 21:5
Dear Brothers and Sisters in Christ,
Alexander Solzhenitsyn, the famous Russian novelist, tells us that “a people that no longer remembers has lost its history and its soul.” Our parish has both a long history and an old soul that is worth remembering and cherishing. We will be celebrating the 125th Anniversary of Holy Family in 2026. We can trace our official beginnings from the date of the dedication of the first church building on the 24th of February 1901. Though none of you would have been alive to witness that, most of you would still have tons of fond memories of this parish. We hope that the activities lined up for the next four years will help us to remember, review, and rejoice over the many blessings we as a community, have received from the Lord.
But there is also something else which must be done beyond looking to the past and focusing on the present. As much as we need to look back, recover and celebrate our history, this is also a time for renewal. As a Church, we are always called to grow, change, deepen, repent, convert, improve, and learn from our successes and failures in the pursuit of holiness and fidelity to our Lord Jesus Christ and the mission He has given us.
It is for this reason, that we would like to announce a five-year Pastoral Renewal Plan which will commence on the 1st of January 2023, on the Solemnity of Mary Mother of God.
We share this vision with you in the spirit of Synodality. This vision addresses four areas of potential growth in our parish, which is a response to the four main areas of concern identified in our parish Synodal process, namely: youth, formation, communication and evangelisation. We wish to approach this process of renewal by focusing on four areas of growth: our spiritual and prayer life, our understanding and living out of our faith, our community experience and the mission to evangelise.
“I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh”
– Ezekiel 36:26
The work of the Holy Spirit is at the heart of the Church’s renewal. All programmes, structures and initiatives would be fruitless if they do not bring about the conversion of hearts and a deepening of faith. That is why there should be a two pronged approach in our initiative to bring about a spiritual renewal of our parish.
First, we need to foster a vibrant prayer life for individuals and the community through the promotion of devotions, praying the Liturgy of the Hours, recollections, retreats, Parish Renewal Experiences (PREs), Life in the Spirit Seminars.
Second, we must renew our reverence, love, adoration and devotion to the Most Blessed Sacrament, within and outside of Mass, for the Eucharist is the “source and summit” of Christian life. We must foster and restore the sense of the sacred, where God alone is glorified and man sanctified.
“The apostles said to the Lord, “Increase our faith!””
– Luke 17:5
Our relationship with God is the absolute centre and purpose of faith. But how can we be in a relationship with God if we do not know Him? We must be catechised or re-catechised. Catechesis does not end with Sunday School. For this reason, the parish hopes to strengthen our Catechetical Ministry with the systematic training of catechists and set up and strengthen a formation ministry which can offer more catechetical programmes for both youth and adults, and especially for our leaders.
“Make every effort to keep the unity of the Spirit through the bond of peace”
– Ephesians 4:3
Unity provides us with the foundation for mission as Tertullian noted: “let people say of us: ‘see how they love one another.‘“ On the other hand, disunity puts people off and drives many away from the Church. We must acknowledge that our parish is a multicultural family made up of different language groups, people of different nationalities, the old and the young, long time and new members and a myriad of BECs and ministries. Our diversity should be celebrated, not resented. Synodality demands that we journey together instead of each individual or group taking their own path.
“Never be lacking in zeal, but keep your spiritual fervour, serving the Lord”
– Romans 12:11
“Evangelising is in fact the grace and vocation proper to the Church, her deepest identity. She exists in order to evangelise, that is to say, in order to preach and teach, to be the channel of the gift of grace, to reconcile sinners with God, and to perpetuate Christ’s sacrifice in the Mass.”[Evangelii Nuntiandi #14] Sharing our faith is an intrinsic duty of charity. Certain sectors within our parish would require new evangelisation and outreach – youth, campus students, BECs, migrants, homebound and families. For this reason, our formation and means of social communication should not just be focused on transmitting information but it must help us regain our confidence in the power of the Word of God to change lives and touch hearts.
My dear brothers and sisters in Christ, to see a need for renewal, to commit ourselves to the work of renewal, to bring about the renewal of our parish and the world, we must humbly acknowledge our imperfections, our flaws, our weaknesses and our need for repentance and conversion. We cannot even begin to change the world for Christ, unless we allow Christ to change our hearts and conform them to His and the Father’s will.
Our consolation is knowing that we are all “works in progress,” not “finished products”. What we sow now, others will reap. Let us ask the Lord to sustain us as we build and grow this parish towards Him and to increase our faith as we work. Like St Paul, we can be “confident of this, that He who began a good work in you will carry it on to completion until the day of Christ Jesus” (Phil 1:6).
Wishing all of you a Blessed Christmas and a Happy New Year!
Your loving shepherds,
Reverend Fr Michael Chua
Reverend Fr Philip Chua
Reverend Fr Bonaventure Rayappan
Solemnity of the Holy Family
30th December 2022
The Pastoral Renewal Plan is available in English and Bahasa:
Pastoral Letter on GE15 – “Our moral duty to vote”“All citizens should be mindful of the right and also the duty to use their vote freely to further the common good.” (Gaudium et spes – Church in the Modern World, n.75).
Dear Brothers and Sisters in Christ,
We have witnessed an unprecedented political turmoil in our country for the past few years, with the will of the people expressed in the last general election being undermined by self-serving politicians jostling for power who had betrayed their own constituents and abused the mandate given to them. Many of us are still reeling from this shenanigan and have grown disillusioned over the democratic process.
But now that a new opportunity presents itself to us as a nation at the cross roads, an opportunity to right the wrongs and send a loud message to all politicians that they are answerable to the people who put them in positions of authority, it is incumbent on us to exercise not only our national duty but our Christian obligation to exercise our right to vote. Voting also expresses our love for our country and its people.
The Catechism of the Catholic Church teaches that “submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one’s country.” (CCC 2240)
We must cast our vote through prayerful consideration and in accordance with our conscience formed by the Catholic faith. Let us also consider the following before making our decision:
1. Scrutinise the candidate and his or her party’s position on religious freedom and protecting the rights of minorities;
2. Ensure that they must be persons of integrity, free from corruption;
3. If the candidate is an incumbent, check his or her performance since the last general elections;
4. Is the candidate someone trustworthy and accountable to the electorate or has he switched political alliances for personal gain?
In preparation for this event, we the priests of Holy Family Kajang would like to call all parishioners to come together in prayer and to bring our concerns and discernment process before our Lord in the Blessed Sacrament. Until GE 15 on 19th November, we will be having Holy Hour every consecutive Friday (11/11 and 18/11) at 8 pm. We do so trusting that our fate is in the hands of God. “If the Lord does not build a house in vain do its builders toil. If the Lord does not guard a city in vain does its guard keep watch.” (Psalm 127:1)
May the Holy Spirit, grant us the wisdom and fortitude we need in choosing those who will represent and lead us in our national and state governments. Therefore, we urge you, stand up, uphold the common good of our nation, choose wisely, and your vote will be a blessing for our nation.
God bless Malaysia!
Your loving shepherds,
Fr Michael Chua, Fr Philip Chua and Fr Bonaventure.
6th November 2022
Thirty Second Sunday in Ordinary Time
Downloads:
Christian Funeral Rites: A Manual for BEC and Zone Co-ordinatorsThe Catholic funeral Mass and Rites are some of the most beautiful rituals of the Church, meant for the deceased as well as their loved ones who are left in sorrow.
In the Catholic funeral (from wake to funeral Mass to graveside committal), we commend our loved ones to the mercy of God. We also entrust ourselves, praying for God’s comfort and peace at a time of loss.
The Catholic funeral, in its depth of ritual and meaning, reminds us that the grave has been overcome by the death and resurrection of Christ our Lord, giving us true hope which comforts and heals our sorrow.
This manual is a tool on Christian Funeral Rites for BEC and zone co- ordinators so that they can provide the appropriate liturgical, pastoral and theological guidance, advice and assistance to bereaved families in their communities.
It was created to guide BEC and zone co-ordinators on the practical aspects of the Funeral while at the same time explaining the theological and liturgical aspects of why we do what we do.
Pentecost Pastoral LetterDear Brothers and Sisters in Christ,
The joys of Easter are so immense that it is insufficient to just confine our celebrations to a single day. If Lent is observed over 40 days, then Easter, the celebration of the Paschal Mystery which is at the heart of our Christian faith, must deserve a longer period of 50 days. Today, the Solemnity of the Pentecost marks the end of Eastertide. In a fitting closure to the season, we will hear the priest solemnly intone the Alleluia at the dismissal at the end of Mass, as he once did on Easter Sunday.
But Pentecost is not just a fitting ending to Eastertide but also marks the birthday or the beginning of the mission of the Church as she receives her Baptism of fire through the descent of the Holy Spirit, who came upon the Apostles and Disciples. Before the inauguration of this Christian feast, Pentecost was already commemorated as an important pilgrimage festival by the Jews – at the natural level, it was a harvest of wheat and at a spiritual level, it commemorated the giving of the Law to Moses on Mount Sinai. Now, with the inauguration of the new covenant by the death, resurrection and glorification of Christ, this Feast assumes a far greater significance. Today, we also celebrate the fruits and effects of the descent of the Holy Spirit: the completion of the work of redemption, the fullness of grace for the Church and her children, and the gift of faith for all nations.
During this time of the year, several of our communities also celebrate their respective harvest festivals: Kaamatan (Sabah), Gawai (Sarawak) and Penan (Indonesia). KAGAPE is the neologism that has been invented to encompass these three festivities. Though having agrarian roots, like Ponggol of the Tamilians and Chinese New Year, these cultural celebrations have evolved from thanksgiving celebrations for bountiful harvests into occasions for the community to celebrate and renew their fraternal bonds, regardless of ethnicity, religion and background.
The convergence of these various celebrations is no coincidence. Today, indeed is a day we give thanks to God, for the bountiful harvest of the fruits of the Holy Spirit which we witness in our Church, in this parish of the Holy Family in particular. We are reminded that the Church is not merely a human organisation nor is it the product of human invention. We may sow the seeds of the Gospel, but it is the Holy Spirit that confirms the Word by His working, God gives the growth, and the harvest that began with the first fruits of Pentecost, continues now in our midst and through us, until the end of the age.
This Pentecost comes at a time of remarkable challenge and opportunity. We are gradually emerging from the tragedies and restrictions of the pandemic. We continue to witness an economy, badly bruised by the lockdowns and further damaged by gross mismanagement, tottering on the brink of collapse. At the spiritual level, as our parish returns to some form of normalcy, many continue to stay away as they have gotten used to the routine of following online Masses and have not made the decision to return physically. Still others have lost their spiritual bearings, and the Church and faith, have become distant remote realities in their lives.
More than ever, we need a spiritual reawakening, another Pentecost, a recommitment of the members of the Church, to her mission of planting, nurturing and gathering a harvest of souls, especially for those whose faith have grown tepid and dull.
As a start, here are some things which you can do to begin living out the graces and spiritual fruits you’ve received from the Holy Spirit:
1. Invite a friend or relative to the RCIA, which begins in July;
2. Join a ministry in the parish;
3. Encourage someone to return to Church for Mass;
4. Get involved in your BEC;
5. Sign up for the next formation session;
6. Visit the elderly and homebound;
7. If you’ve not returned, time to come back to attend Mass in person.
In all our human endeavours, we need the presence of the Holy Spirit, ‘the Lord, the Giver of Life’, whose gift to the Church and the world we celebrate again, at Pentecost. Let us keep this Feast with that enduring hope that we can begin to repair the damage that has been done and allow the Holy Spirit to breathe new vitality into our Church. Our hope will be strengthened by our prayer. May our constant request be that the Holy Spirit guide us, strengthen our resolve and ‘renew the face of the earth’.
To all our friends from Sabah, Sarawak and Indonesia, Selamat Hari Kaaamatan, Gawai dan Penan!
Your loving Shepherds,
Fr Michael Chua, Fr Philip Chua and Fr Bonaventure Rayappan.
Solemnity of Pentecost
5th June 2022
#HFKCOMEHOME
The Pentecost Pastoral Letter is available in 4 languages:
Methods Change, the Message and Mission for Christ Does Not!The world’s largest taxi company owns no cars, and employs no drivers directly. The world’s largest hotel service owns no properties and employs no housekeeping or room service staff. Communication has been Whatsapped, memories Instagrammed and TikToked, and life itself Facebooked. Almost everything we knew as normal in both business, social and faith life has changed dramatically in just the last 20 years – Needless to say that more recently, the COVID-19 pandemic has further splintered our society in ways we never imagined.
Welcome to the 21st century where everyone and everything we knew as normal in has dramatically changed. We now live and work in the age of 24/7 connectivity where ordinary people are connected, more empowered than ever before and everything fully transparent.
The very nature in which people work, interact,
and transact has already changed beyond recognition. The
COVID-19 crisis has made this imperative more glaring than ever before. Needless
to say, churches and religious communities have not been spared. The way in
which the faithful have lived out their faith routines and do Church have severely
changed and very likely for some, this may constitute a ‘new normal’. Current times are posing unprecedented
challenges and opportunities. How does the Church need to re-evaluate, adapt and
consider different approaches to communicate, engage and stay connected with
its faithful in this new future?
The evolution of Communication: Old Church vs New Church
To better answer this question we, let’s take a
quick look at how the landscape of communication has evolved. Until 1995, snail mail, telegram, telex,
fax, and expensive international phone calls were the ways in which people
communicated. However, in just the last 15-20 years we have started taking
things like free voice and video calling, email, instant messaging and 24/7
connectivity for granted. The amount of freedom and empowerment these
communication channels provide individuals and society is unparalleled. In the
context of the church, we could simply look at it in two broad categories. The
Old Church and the New Church.
The Old Church interacted with parishioners only episodically. For many years
right from Jesus’ time, most ministry occurred face-to-face. Jesus ministered
in front a of a live audience. In the early church, sermons, prayers sessions,
evangelical meetings, counselling sessions and all other types of ministry
happened before a live audience. This is how the Gospel spread across the world
– face to face, one-on-one. This type of ministry continues to be relevant and
important for church growth and will never go out of style or lose its
relevance. Let’s move on now to the New Church.
The New Church is able to minister to the
community of believers 24/7. Today, thanks to new technologies-pastors have
access to each other 24/7. That’s an
incredible gift of this era. Covid-19 has speeded the adoption of digital
technologies by the faithful community by several years. It is in fact no understatement
in saying that digital adoption has taken a quantum leap in the church today.
Just in the last two years – we have seen unprecedented levels of engagement
with the church no matter when and where in the world you are.
Why Does it Matter:
The digital world offers a free and open network that the Church can use to expand the reach of its message to better shepherd its people. Social media offers a space for congregations to actively engage with sermons by tweeting along, posting questions, sharing photos of church activities or continuing discussions throughout the week – interactions with the priests are not just limited to Sundays at the once a week in-person congregational worship. This inadvertently, fosters deeper ties that dramatically improve our faith experience, increase Godly encounters, strengthens our faith roots and creates for a more connected faith family – technically one that is free from geographical constraints and boundaries. Exacerbated by the pandemic, we have witnessed how the church was forced to rethink and do things differently when churches had to be closed.
Social Media – Obstacle or Advantage to Share the Good News?
Faith grounding is a full-time activity and social media is increasingly becoming part of our everyday lives, so it is not surprising that the two can overlap. Two years ago, most clergy would not have believed it if they had been told that they would conduct masses for weeks before empty pews or inviting congregants to join them on YouTube as they were being recorded and streamed live into the homes of the faithful. Many of the faithful were in a limbo not knowing how long restrictions and Church closures would last. The accelerated digitization and extensive use of social media channels for online broadcasted Masses, prayer sessions, Eucharistic adorations, virtual community gatherings and other day-to-day online interactions helped give hope and sustain their faith needs while keeping them connected at a time most needed. Here we are, two years on. Even as things gradually ease and begin to resume, we are at a crossroads of what the right balance should now be between ‘onsite faith engagement’ vs ‘online’. We cannot pretend that the last two years did not happen and we cannot ignore the evolution of connectivity and heightened familiarity and dependence that many now have with virtual faith routines. We have a choice – we can either view the new way of doing things as an obstacle/threat or see it as an added advantage where we recognize potential risk (finding ways to mitigate them) while maximizing the tremendous opportunity the ‘online realm’ offers for staying closely connected to inspire and nurture faith.
Caution – the Double-Edged Sword
In no uncertain terms, can we dismiss the perils of the digital world and its impact on our faith experience and Godly encounters even while the benefits seem clear. Advanced communication, in all its various forms can be a double-edged sword. It can be used for great good or great harm. As people of God, we have the critical responsibility to promote its positive use. 24/7 connectivity allows for all our actions to be fully visible. Our Christian witnessing can be greatly compromised by our online actions. Our activity (whether online of or offline) should be regulated by the primary purpose of being witnesses to the Good news. We must not allow for it to be reduced in value and measured by the wrong metrics where “shares, likes and numbers of views” dominate or to draw people in simply for an adrenaline rush of producing or being a part of something that goes viral. With every online interaction -whether as clergy, lay minister, or member of ministry – take a pause and ask ‘Whose glory am I seeking- the Lord’s glory or mine? As followers of Jesus, the question about what we as Church and ministry do on these digital platforms and social media channels must always be about the message we are proclaiming, the people with whom we are connecting and never about who we are becoming. The mission of Christ must reign central so all who engage come away informed, inspired and equipped to be God’s redeemed people sent into mission. Therefore, we must at all times be on guard – Be wise. Be gracious. Be kind – Be Christ-like!
While 24/7 connectivity expands reach and accessibility at a compounded rate, we cannot lose sight of members of the faith community who may not have equal access to digital platforms. Inevitably digital and social media strategies exclude majority of the poor segments of the congregation – those who are not able to afford the internet, data packages and sophisticated electronic devices. Church in leveraging the use of technology, must keep in view how it would continue with its mission and ministry reach among the poor and other segments of the faith population who have limited or no access to the online world including the elderly, migrants and different language groups (non-main stream). In the deployment of digital strategies – options for segments who might be excluded must be seriously considered. Pursuing digital strategies in expanding the mission of Jesus while important, must remain ‘present’ and accessible for all so as to not have any one group omitted or left in a lurch nor should it in anyway widen gaps between the rich and poor.
Digital Discipleship Is Possible: Supplement not Substitute
The onset of the pandemic – while a stretching time for the church – led it to quickly implement new technologies and embrace unique ways of ministry. It reminds us that faith could thrive in what seemed like a pro-longed season of darkness. Today, thanks to new technologies, clergy and parishioners have unprecedented access to each other no matter when and where in the world they are. That’s an incredible gift of this era. Faith engagement through digital platforms the likes of Zoom, Google Meet and Social Media, including Facebook, Telegram, TikTok, Instagram, Twitter, YouTube and other faith-based apps must be viewed as COMPLEMENTS rather than REPLACEMENTS, SUPPLEMENTS and not SUBSTITUTES for traditional kinds of ‘onsite’ religious participation. While online platforms and social media are engaging and exciting, the value of face-to-face ministry and the power of relationships should never be forgotten. Virtual engagement can never replace fellowship that is much needed and formed around warm exchanges at the church foyer, casual chats outside Sunday classrooms, carpark conversations, small group meetings and personal connections that only physical in-person gatherings can forge and sustain. Digitisation and social media is fundamentally changing how people communicate and as Church, we cannot ignore its powerful means of evangelization. However, it is critically important to remember the significant value of other forms of communication to share the gospel of Jesus. Underlying all that rapid change and advancement, we must never lose sight of the ONLY one constant that remains – our God. Methods Change, the Message and Mission for Christ Does Not!
Resumption of Physical Gatherings in Church / BECIn line with the public health protocols under the endemic period, the Parish Pastoral Council has recommended that physical gatherings, meetings and activities be allowed to resume on the Church premises and within the BECs.
As there remains a public health risk, especially for the most vulnerable, we have issued two sets of SOPs to ensure that we can minimise the risk of transmission and infections at all our gatherings.
All ministries and BECs are hereby allowed to resume physical gatherings from the 1/6/2022, while strictly observing the SOPs.
Please refer to the SOPs below:
SOP for In-Person BEC Home Gathering
SOP for In-Person meetings, gatherings and events in Church
Reopening of the Adoration Chapel
The Adoration Chapel will be reopened for personal prayer and adoration from 23rd May 2022. The opening hours for the Adoration Chapel will be from 8.00am to 10.00pm.
Please refer and adhere to the SOP for the usage of Adoration Room (pdf) given.