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In This Year's Feast Day Theme, We Look to How Our Church Got Started in 1961!
| June 2015 OLOL MCI (P) 060/09/2014 Icon of Consecrated The New Stories Return of OLPS Life 2015 Evangelization of Faith the Saint What does Our Who’s who, in our How do we from the St Catherine Lady of Perpetual Lord’s Vineyard. understand this? Landings of Siena Succour mean? Ministry Page 3 Page 5 Page 8 Page 9 Page 11 Rediscovering our OLPS origins As “A People of Communion in Mission” in this year’s Feast Day theme, we look to how our Church got started in 1961! By Alessandrya Pak (continued on Page 2) | FEATURES | (continued from Page 1) (continued from Page 2) What’s in a Name? n 1955, Fr Rene Ashness, the parish priest of Our Lady of Perpetual Succour is the Roman Holy Family Church, launched a project to build Confraternity of Our Catholic title of the Blessed Virgin Mary as a church in the Siglap area to accommodate Lady Rosary Group represented in a Byzantine icon from the 15th Editor’s Note I Photo contributed by Century. The icon has been in Rome since 1499, the growing number of worshippers in Katong Thomas & Cecilia Chia and is permanently enshrined in the church of and East Coast. His successor, Fr Paul Munier, Sant’Alfonso di Liguori. together with members of the Church Building In the image, Mother Mary wears a dress of dark Committee actively sought for funds and went door red that represents the Passion of Jesus, a blue to door to appeal for donations. They eventually mantle that represents her virginity, and a cloaked gathered enough to buy 53,300 sq feet of land and veil, which represents her pure modesty. -
UPDATE NO. 1 SINGAPORE HUMAN RIGHTS ALERT ...1Q Community
UPDATE NO. 1 26.5.87 ., SINGAPORE HUMAN RIGHTS ALERT .... 1Q Community Leaders Detained Qy Security Police ' Early in the morning of Thursday 21 May sixteen community leaders in Singapore were picked up and detained by the Internal Security Department of the Singapore Government . • RESPECTED LAWYER DETAINED One of those taken is MS Teo Soh Lung, a member of the Law Society Council and a respected lawyer who has a long record of comunity service. Last year she achieved national prom1nence by giving evidence to a Parliamentary Select Committee against a ( bill which undermined the inde pendence of the legal profession. The Law Society has held emergency meetings to express its concern and to initiate urgent enquiries of the government. The sixteen leaders are involved in community work. women's awareness groups, journalism, publishing, community law, the dramatic arts. civil liberties. church work and an opposition party. Nine of them are women , four hove graduated from universities in the United Kingdom. two are Malaysian citizens. and ten have been working with the Catholic Church (full or part time) . ALLEGED COMMUNIST NETWORK On Friday 22 May the government-controlled STRAITS TIMES reported a statement from the Ministry for Home Affairs saying that the community leaders were arrested "in connection with investigations into a clandestine communist network" . Investigations are proceeding and a detailed statement would be issued "in due course". CHURCH REACTION The same day Father Patrick Goh. National Chaplain of Young Christian Workers. wrote to the government expressing his shock and attesting to the Christian faith and commitment of the detainees. -
Marxists in Singapore?
Critical Asian Studies 42:3 (2010), 335–362 Barr / Marxists in Singapore? MARXISTS IN SINGAPORE? Lee Kuan Yew’s Campaign against Catholic Social Justice Activists in the 1980s Michael D. Barr ABSTRACT: Singapore’s ruling elite runs a finely calibrated system of social and politi- cal control based on a mixture of monitoring and repression by the state, and self-monitoring and self-restraint by all elements of civil society. This system ma- tured under Goh Chok Tong’spremiership in the 1990s but its template was created by Prime Minister Lee Kuan Yew in the final years of his premiership with his han- dling of a fresh upsurge of social justice activism and dissent that was becoming in- creasingly brave. In response to these challenges he created a fanciful narrative about a “Marxist conspiracy” to overthrow the state and centered the main force of his allegations on a group of activists who were associated with the local Catholic Church. He accused them of being Marxists who had been subverted by the teach- Downloaded By: [Flinders University of South Australia] At: 06:21 24 August 2010 ings of liberation theology and used the Internal Security Act to detain them and de- stroy their rather modest and innocent operations; their treatment provided both an exemplar to other groups and a model for the next generation of the ruling elite to follow. This article uses archival, oral, and secondary sources to build an account of these events with a particular focus on the motivations and activities of this group of Catholics and the motivations of the government — which essentially means the motivations of Lee Kuan Yew. -
The Roman Catholic Archdiocese of Singapore 1972-2001: an Examination of Its Pragmatic Institutional Development
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ScholarBank@NUS THE ROMAN CATHOLIC ARCHDIOCESE OF SINGAPORE 1972-2001: AN EXAMINATION OF ITS PRAGMATIC INSTITUTIONAL DEVELOPMENT OW CHEE KWONG DOMINIC (B. Arts (Hons), NUS) A THESIS SUBMITTED FOR THE DEGREE OF MASTER OF ARTS DEPARTMENT OF HISTORY NATIONAL UNIVERSITY OF SINGAPORE 2014 [i] Acknowledgements First and foremost, I would like to thank my supervisor Associate Professor Bruce Lockhart, without whose guidance I would have been unable to produce this thesis. It is through his help that I was able to develop my inclination to research the history of the Archdiocese of Singapore into a coherent academic thesis. I would also like to thank my family and friends whose support helped me through the trials that I faced as I worked towards producing this thesis. They have served, without complaint, as sounding boards for my ideas and, when the stress became too much, as patient listeners when I felt the need to vent my frustrations. I am very grateful for their patience. My gratitude extends to my interviewees as well. Many of them made time for me in their busy schedules so as to allow me to interview them. Many of them also provided me access to documents that I would have otherwise been unable to acquire—for that they have my thanks. Lastly, I would like to extend my appreciation to all the institutions, which granted me access to their archives to facilitate my research. I would especially like to thank the staff of The Catholic News and St. -
Conferences in English
Conferences in English The mission in the light of the Johannine Apocalypse Paulin Poucouta The term mission comes from Latin Mittere and Greek verbs pempein, apostellein, and also exapostellein which designates the sending, the delegation, and the embassy. This expression used in everyday language is repeated in the Bible to refer to God sending messengers, of his own son and of the Church to make his plan of salvation and love known and realized.. But, we have in the Bible a diversity of missionary theologies that are each elaborated within a concrete situation, in response to issues perceived by the biblical writer and the communities to which he addresses himself. Each author expresses differently the responsibility of announcing the Gospel, according to his situation, his origins and his theological perspective1 As part of the celebration of the centenary of Pope Benedict XV's publication of the Apostolic Letter Maximum Illud, to reinvigorate missionary responsibility for the proclamation of the Good News, it was necessary to rediscover its Biblical inspiration. For this, theological-biblical reflection has above all summoned the synoptic gospels2, the Pauline writings, but especially the book of the Acts of the Apostles whose structure and theme are strongly missionary 3. For our part, we propose to convene a book that we do not refer to spontaneously when we talk about the mission, it is about the Johannine Apocalypse. Certainly, the missionary vocabulary of sending is almost absent. Yet, the author raises the question of the mission of the Church in a context of turmoil and fragility. To express it, John is enlightened by the experience and the language of the Jewish tradition, particularly the menorah4. -
A Christian Social Ethic for Singapore with Reference to the Works of Ronald H. Preston
Durham E-Theses A Christian social ethic for Singapore with reference to the works of Ronald H. Preston Koh, Kah Soon Daniel How to cite: Koh, Kah Soon Daniel (2000) A Christian social ethic for Singapore with reference to the works of Ronald H. Preston, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/4247/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 A Christian Social Ethic for Singapore With Reference to the Works of Ronald H. Preston by Koh Kah Soon Daniel Abstract This thesis proposes a contextual Christian social ethic for a plural Singapore where Christianity, as a late arrival in East and Southeast Asia, is still regarded by most Asians as a foreign religion, mainly because of its association with past colonial exploits and present Euro-North American value-systems. -
Of 22 Ecumenism in West Malaysia, Part II, Post War: from Christian
Ecumenism in West Malaysia, part II, Post War: From Christian Council to Christian Federation. John Roxborogh 1990 1. Introduction Whatever their differences, Christians in Malaysia have always had something to do with one another and they frequently acted in co-operation - whether or not they had much time for ideas of church union. After World-War II this co-operation took on a more settled basis among many Protestant churches with the formation of the Malayan Christian Council in January 1948. By 1987 there was in place a network of relationships formalised in the Christian Federation of Malaysia which included the National Evangelical Christian Fellowship (NECF) representing evangelical and independent groups, and the Roman Catholic Church. By building on rather than destroying relationships which in different ways had been developed over many decades, and by ensuring that the needs of the situation here rather than elsewhere came to dictate the focus of shared activity, Malaysia, despite problems and considerable linguistic and cultural barriers, has thus evolved a basis for ecumenical relationships of more than local significance. Covering the years of the Emergency and the days of Independence would be reason enough to expect that this period is of special interest. What was formative for the nation must also be formative for its Christian citizens. This was a period of great expansion, of enormous missionary effort, of growth in numbers and in denominational diversity. The ecumenical movement was part of that growth, and at the same time helped ensure that in the increasing diversity, Christians still found ways of relating and working and worshipping together.