Friday, February 29, 2008
My perception v. Other's expectation
Monday, February 25, 2008
Emotional!
I read a blog yesterday morning and for a few seconds, I was shocked and after the shocked, I am feeling disappointed. It's hurt somehow when people expect too much from me and/or from the cell group I am leading. I have heard the same comment again and again and seriously, I am feeling discouraged. Those who complain, they come to 'receive' and whenever they come, they came with expectation. When it is not fulfilled or didn't reach his/her expectation, they always think it is other's fault. Speaking of being left out, I guess the ONLY person being left out in the group is me. For a year plus I keep on hearing people 'complaining' that I didn't give much attention to them, I didn't spend time with them, I am not close to them anymore, etc. etc. etc. How many do come by and ask how I am instead? Did I ever complain? A cell group contains all sorts of people and some just happen to have an 'angry at all time' face, some just have the "I am proud" face and so what? That's the reason why we are here in the cell. To learn to be like Jesus. To love one another. If it is an easy task, do you think God will set it as a commandment?
Some explaination!
Baptism
Holy Eucharist (also called Holy Communion or Mass or, less frequently, the Lord's Supper)
Confession and absolution
Confirmation (in Eastern Catholic Churches and the Orthodox Church, equivalent to chrismation)
Holy Matrimony
Holy Orders (also called Ordination)
Anointing of the Sick (also called Healing or Unction.)
As defined by the 16th Century Anglican divine, Richard Hooker, a sacrament is "an outward and visible sign of an inward and spiritual grace." It thus has the effect of conveying sanctification on the individual participating in the sacramental action. Sacraments have both form and matter. A form is the verbal and physical liturgical action, while the matter refers to any material objects used (e.g., water and chrism in baptism; bread and wine in the Eucharist, etc.). Not all the ritual and objects used in sacramental worship can be defined as the form and matter — the necessities are articulated in the rubrics of Anglican prayer books.
A rite that has the intended sacramental effect is a valid sacrament. Anglicans hold that only a priest properly ordained by a bishop or a bishop consecrated by other bishops can perform valid sacramental actions (the exception is baptism, which can be performed by a layperson in cases of emergency). To be validly ordered, all Anglican clergy must be ordained and/or consecrated by bishops whose own consecration can be traced to the Apostles (see Apostolic succession). Anglicans differ as to whether the sacraments received from clergy who are not ordained in this tradition have been validly performed and received.
Three of the seven sacraments may be received only once in a lifetime because they make an indelible sacramental character on the recipient's soul: baptism, confirmation, and ordination to a particular order (for example, a person who has been ordained a deacon can be ordained a priest, but cannot again receive the diaconal ordination).
Baptism is the sacrament by which one is initiated into the Christian faith. The sacrament thus has the effect of receiving the individual into the household of God, allowing them to receive the grace of the other sacraments. The matter consists of the water and chrism, and the form are the words of baptism (the Trinitarian formula). The intention of baptism is threefold: a renunciation of sin and of all that which is opposed to the will of God (articulated by vows); a statement of belief in God, Father, Son, and Holy Spirit (articulated by the recitation of the Apostles' Creed or Nicene Creed); and a commitment to follow Christ as Lord and Saviour (again, signified by vows). The effect of baptism is the reception of the Holy Spirit.
The Eucharist (Holy Communion, Mass, or the Lord's Supper), is the means by which Christ becomes present to the Christian community gathered in his name. It is the central act of gathered worship, renewing the Body of Christ as the Church through the reception of the Body of Christ as the Blessed Sacrament, his spiritual body and blood. The matter consists of bread and wine, and the form is the Eucharistic Prayer. In this sacrament, Christ is both encountered and incorporated. As such, the Eucharistic action looks backward as a memorial of Christ's sacrifice, forward as a foretaste of the heavenly banquet, and to the present as an Incarnation of Christ in the lives of the community and of individual believers.
Confession and absolution is the sacrament by which one is restored to God when one's relationship with God has been broken by sin. The form is the words of absolution, which may be accompanied by the sign of the cross. Confession and absolution is normally done corporately (the congregation invited to confess their sins, a moment of silent prayer while the congregation does so, a spoken general confession, and the words of absolution). Individuals, however, can and do also participate in aural confession, privately meeting with a priest to confess his or her sins, during which time the priest can provide both counselling, urge reconciliation with parties that have been sinned against, and suggest certain spiritual disciplines (penance). Unlike the Roman Catholic tradition, Anglican clergy do not typically require acts of penance as a precondition to receiving absolution; rather, such acts are intended to be healing and preventative. The priest is bound by the seal of confession. This binds the priest to never speak of what he or she has heard in the confessional to anyone.
Confirmation is derived from the Latin word confirmare - to strengthen. In this sense, confirmation involves the reaffirmation of faith through the strengthening and renewal of one's baptismal vows accomplished through prayer and the laying on of hands by a bishop. Traditionally, baptism and confirmation were a unified rite, with the bishop performing both activities. With the proliferation of the faith in Europe during the early Middle Ages, the rite became separated. In recent centuries, it has been seen as an opportunity for those baptised as infants to make an adult profession of faith, and to affirm the vows made on their behalf. Until very recently, it was also a precondition to participation in the Eucharist throughout the Communion. Several provinces now view baptism as sufficient for accessing the grace of all the sacraments, since it is the means of initiation into the faith. Many baptised as adults still participate in confirmation as a way of completing the ancient rite of initiation, or because they have been received into the Communion from other denominations.
Holy Matrimony is the blessing of a union between a man and woman (though this model is questioned in contemporary Queer theology), acknowledging the presence and grace of God in the life of the couple. The form is manifested as the vows (contrary to popular belief, the blessing and exchanging of rings is customary, and not necessary for the rite of matrimony to be valid). In marriage, the husband and wife seek God's blessing, and through the mediation of the priest, the prayer is answered. Although the couple are thus generally regarded as the ministers of the sacrament through their voluntary exchange of vows, the sacrament must be celebrated under the presidency of a priest, who witnesses and mediates the prayers. Matrimony was the last sacrament added, having arisen as a result of civil necessity in the Middle Ages in order to regularise intimate relationships and legitimize children.
Ordination, or Holy Orders, is the setting aside of individuals to specific ministries in the Church, namely that of deacon, priest, and bishop. The matter and form are the laying on of hands by a bishop and prayers. From the beginning of the Church these were the three orders. In this sense, priests are essentially delegates of the bishop to minister to congregations in which the bishop cannot be physically present. Deacons have always had the role of being "the church in the world," administering to the pastoral needs of the community and assisting the priest in worship (usually by proclaiming the Gospel and preparing the altar and credence table). The bishop is the chief pastor of a diocese, and consecration as an archbishop does not involve transition into a new order, but rather signifies the taking on of additional episcopal responsibilities as a metropolitan or primate. In keeping with the ancient practice, the Anglican Communion (like the Eastern Orthodox communion) has never required clerical celibacy. In a small number of places within the Communion, women are allowed to be ordained, and in a few liberal diocese there are female bishops. Some of the other diocese do not recognise their authority.
Anointing of the Sick
The Anointing of the Sick is an act of healing through prayer and sacrament, conveyed on both the sick and the dying, where it is classically called Extreme Unction. The matter consists of laying on of hands and/or anointing with oil; while the form consists of prayers. In this sacrament, the priest acts as a mediator of Christ's grace, and will frequently administer the consecrated bread (and sometimes wine) as a part of the sacramental action.
Thursday, February 21, 2008
15th day of Chinese New Year!
Wednesday, February 20, 2008
Air Ticket...
Monday, February 18, 2008
Mission Trip update!
Thursday, February 14, 2008
Birthday?
I walked down to the bank downstairs to get my phone changed and I met Rev. & Mrs. Robert Vun, someone who know me when I was as young as 5 years old. For them to be able to recognise me is really amazing. They shouted my name and I was so happy to see them. Immediately after that, they took 2 pictures with me and said we will see each other again on Sunday. It's just great!!!
Wednesday, February 13, 2008
Job
• noun 1 a paid position of regular employment. 2 a task or piece of work.