Monday, March 13, 2006
TANGKAP AKU GAME (VERSI IBAN) RELEASED
Game baru aja siap ti diberi nama TANGKAP AKU GAME. Game pertama ti digaga dalam versi Iban. Aku arap ka semua ulih download game tu ba link di baruh tu. Game tu simple aja ianya kitak semina nangkap lalat ti terbai. Game tu agi dalam proses upgrading engka siap dalam 3 ke empat bulan agi. Arap ka besabar. Enti bisi komen tauka bakani deka nambah ka koleksi game tau e-mail aku ba:
righvex@2itb.com
Arap ka enjoy main game first ever in Iban Version....Maju Julau untuk Sarawak....
Download: (clik link ba baruh tu)
http://www.uploading.com/?get=R5T8NAEN
OUR JULAU Website
OUR JULAU diatu udah keluar lalu tau diakses ba link baruh tu. Arap ka semua ulih masuk dalam web tu. Web tu bisi nyedia ka mayuh program antaranya, web polls, games, galeri, chatterz, blog enggau mayuh agi....Arap ka enjoy lalu nyukong laman web kitai menua Julau...aram sama ngemansang ka menua kitai julau.....Maju Julau Untuk Sarawak...
Thursday, January 05, 2006
JULAU DISTRICT
St Alphonsus Church, Julau, Sarawak
RT. REV. DOMINIC SU HAW CHIN (BISHOP OF SIBU)
Born : 26th May 1939
Ordained Priest : 04th December 1969
Consecrated Bishop: 06th January 1987
Residence & Office: Sibu Diocesan Centre
Postal Address : No1 Jalan Lanang
P.O. Box 495, 96007 Sibu
Sarawak, Malaysia
E-Mail : bos222@tm.net.my
DIOCESE OF SIBU -2002
Approximate Population: 576,500
Estimated Catholic Population: 97,075
Mission ( Parishes): 11
Outstations: 585
Diocesan Priests: 14
Mill Hill Priests: 4
Redemptorists: 3
Fransciscan Sisters: 20
Marist Brothers: 3
Baptism : Adults 1,077
Baptism : Under 8 years 895
Full Time Catechists: 32
Seminarians: 5
Julau Parish
St Alphonsus' Church
Rev Richard Lau
P O Box 27 96600 Julau
Tel: 084 734227
MASS SCHEDULES
Sunday Mass Schedule 8:00 am (Iban)
The Old Testament
In Chapter Twenty, we begin by familiarizing ourselves with the Old Testament’s geographical, political, and cultural context, along with its major personalities and peoples. We then begin reading Genesis, which helps us understand not only the rest of the Bible, but life and history as well. Its first eleven chapters provide a theological, anthropological, and sociological back-drop for salvation history (God’s providential intervention in human history), the Bible’s fundamental story line. Parallels between biblical characters and us reveal how innately the Bible is about us. After receiving a concise course in human nature, we are left with a chaotic world estranged from its creator, despite being given a second chance through
Noah. From this foreboding setting emerges Abraham, our father in faith. The stories
of the matriarchs and patriarchs acquaint us with the origins of Judaism while mirroring our own behaviors and family interactions. We then move through the rest of the Pentateuch (the first five books of the Bible), beginning with the most sacred book to Jews, Exodus. We encounter the central person of the Old Testament, Moses; the central event, the Passover; and the fundamental moral principles, the Ten Commandments. Deuteronomy consummates the Pentateuch with a review of the prophetic teachings, exhortations, and exploits of Moses. It concludes with the mysterious death and disappearance of Moses, preparing us for his relatively low profile in the rest of the Old Testament. We then take a detour to acquaint ourselves with the heart of Israel’s liturgy and spirituality, the Psalms. They are an accessible encapsulation of the entire Bible and a staple of Catholic liturgical and private prayer. Accordingly, we move them out of their canonical order and encounter them earlier in our reading process. We resume our sequential movement through the Old Testament with the historical books. These narrate key events in Israel’s history, beginning with the transition from Moses to Joshua. We encounter the holding pattern of the Judges period, when Israel struggles to find its identity in a new land. With Samuel as a noble (cf. Jer 15:1) transitional figure, the historical books offer two accounts of the united monarchy, including some of the classic stories of the Bible (e.g., David and Goliath, David and Bathsheba, Solomon’s
judging of the two prostitutes). This gives way to the mostly depressing tales of
the divided monarchy, whereby both kingdoms eventually meet tragic ends. The critical tone of the books of Samuel and Kings is softened in a revised version that immediately follows in the canon, the books of Chronicles. The historical books then move ahead in time, spanning the period from the fifth century B.C. (Ezra and Nehemiah) to the second century B.C.(Macca-bees). Four of the historical books Ruth, Tobit, Judith, and Esther are classic short stories that are accessible to beginners. Their primary objective is moti-vational: they encourage Israel to retain faith in God despite insecurity, oppression, and threats of extinction. The history of Israel is fascinating and instructive, but it can also be overwhelming. Following the canonical order, we happily move into the more accessible and practical wisdom books. The wisdom books contain two of the Bible’s most enigmatic books, Job and Ecclesiastes. These books contain perspectives in tension with traditional Israelite theology as reflected in earlier biblical books, and they manifest the Bible’s evolving thought that our reading plan exposes. The books of Proverbs and Sirach contain counsel resembling the wisdom of other cultures, including modern selfhelp literature. Song of Songs dramatizes and spiritualizes the courtship process, and it also serves as an allegory of God’s relationship with his people. The book of Wisdom, probably the last Old Testament book to be written (circa 100 B.C.), is a bridge to our time. A learned and pious Jew highlights the wisdom and history of Israel in concepts accessible to Jews living in a foreign land filled with enticing religious cults, lofty philosophical concepts, and impressive cultural achievements.
The diversity of literature and content in the wisdom books epitomizes the many ways the Bible speaks to us. The sages offer prudent and moral (according to the law counsel on practical issues, complementing the prophets who provide motivation for carrying it out. We conclude our journey on a stirring note, with the timeless message of the prophets. The prophetic books are among the longest and most difficult books of the Bible which is why we encounter them last but they also contain some of the Old Testament’s most important passages, particularly from the
perspective of the New Testament. Chapter Twentyfive outlines the most important prophetic books (the Major Prophets) while highlighting central themes and passages from the Minor Prophets. The book’s final chapter reminds us that the prophetic message and vocation are ongoing. In the spirit of Vatican II, we are called to emulate Jesus and the prophets in reading the signs of the times and responding appropriately. This brings us full circle to the challenges of life that echo those in the Bible and remind us of the dynamic and timeless nature of God’s word. Now all that we have to do is live it.
Noah. From this foreboding setting emerges Abraham, our father in faith. The stories
of the matriarchs and patriarchs acquaint us with the origins of Judaism while mirroring our own behaviors and family interactions. We then move through the rest of the Pentateuch (the first five books of the Bible), beginning with the most sacred book to Jews, Exodus. We encounter the central person of the Old Testament, Moses; the central event, the Passover; and the fundamental moral principles, the Ten Commandments. Deuteronomy consummates the Pentateuch with a review of the prophetic teachings, exhortations, and exploits of Moses. It concludes with the mysterious death and disappearance of Moses, preparing us for his relatively low profile in the rest of the Old Testament. We then take a detour to acquaint ourselves with the heart of Israel’s liturgy and spirituality, the Psalms. They are an accessible encapsulation of the entire Bible and a staple of Catholic liturgical and private prayer. Accordingly, we move them out of their canonical order and encounter them earlier in our reading process. We resume our sequential movement through the Old Testament with the historical books. These narrate key events in Israel’s history, beginning with the transition from Moses to Joshua. We encounter the holding pattern of the Judges period, when Israel struggles to find its identity in a new land. With Samuel as a noble (cf. Jer 15:1) transitional figure, the historical books offer two accounts of the united monarchy, including some of the classic stories of the Bible (e.g., David and Goliath, David and Bathsheba, Solomon’s
judging of the two prostitutes). This gives way to the mostly depressing tales of
the divided monarchy, whereby both kingdoms eventually meet tragic ends. The critical tone of the books of Samuel and Kings is softened in a revised version that immediately follows in the canon, the books of Chronicles. The historical books then move ahead in time, spanning the period from the fifth century B.C. (Ezra and Nehemiah) to the second century B.C.(Macca-bees). Four of the historical books Ruth, Tobit, Judith, and Esther are classic short stories that are accessible to beginners. Their primary objective is moti-vational: they encourage Israel to retain faith in God despite insecurity, oppression, and threats of extinction. The history of Israel is fascinating and instructive, but it can also be overwhelming. Following the canonical order, we happily move into the more accessible and practical wisdom books. The wisdom books contain two of the Bible’s most enigmatic books, Job and Ecclesiastes. These books contain perspectives in tension with traditional Israelite theology as reflected in earlier biblical books, and they manifest the Bible’s evolving thought that our reading plan exposes. The books of Proverbs and Sirach contain counsel resembling the wisdom of other cultures, including modern selfhelp literature. Song of Songs dramatizes and spiritualizes the courtship process, and it also serves as an allegory of God’s relationship with his people. The book of Wisdom, probably the last Old Testament book to be written (circa 100 B.C.), is a bridge to our time. A learned and pious Jew highlights the wisdom and history of Israel in concepts accessible to Jews living in a foreign land filled with enticing religious cults, lofty philosophical concepts, and impressive cultural achievements.
The diversity of literature and content in the wisdom books epitomizes the many ways the Bible speaks to us. The sages offer prudent and moral (according to the law counsel on practical issues, complementing the prophets who provide motivation for carrying it out. We conclude our journey on a stirring note, with the timeless message of the prophets. The prophetic books are among the longest and most difficult books of the Bible which is why we encounter them last but they also contain some of the Old Testament’s most important passages, particularly from the
perspective of the New Testament. Chapter Twentyfive outlines the most important prophetic books (the Major Prophets) while highlighting central themes and passages from the Minor Prophets. The book’s final chapter reminds us that the prophetic message and vocation are ongoing. In the spirit of Vatican II, we are called to emulate Jesus and the prophets in reading the signs of the times and responding appropriately. This brings us full circle to the challenges of life that echo those in the Bible and remind us of the dynamic and timeless nature of God’s word. Now all that we have to do is live it.
The New Testament
We begin with the Gospels because they are the most important part of the Bible for Christians. They are the foundation of the New Testament and the lens through which the deepest meaning of the Old Testament is revealed. We start with the Gospel of Mark because it was the first one written, and it is the shortest and most straightforward. We continue with Matthew, which most closely follows Mark. The preaching fervor and stark realism of Mark prepare us for Jesus’ challenging teachings as reported by Matthew. As discussed in Chapter Nine, the first two Gospels have a subtle masculine flavor, which is nicely complemented by the feminine qualities of the third and fourth Gospels. The intense nature of the first two Gospels is balanced by the pastoral sensitivity of Luke, our next stop. He narrates the story of Jesus and the early Church in his stylish two-volume work, Luke and Acts of the Apostles. The first three Gospels emphasize Jesus’ humanity, which we can relate to more easily than to his divinity. They form a foundation for encountering his divinity more explicitly in the mystical/theological Gospel, John. Familiarity with the human Jesus prepares us for an account handed on by his most inti-mate associate, the beloved disciple. We read the letters of John in tandem with his Gospel because they share similar vocabulary, themes, and style. The first letter is like a homily on or exposition of the main themes of the Gospel, particularly love, truth, and the Holy Spirit. The second and third letters of John are brief correspondence that renew communications, address specific issues, and affirm key teachings.We then move to the most controversial, intense, and multifaceted New Testament author, St. Paul. We discover a man on fire for the Lord, yet whose discernible foibles we can relate to. Chapter Sixteen highlights his
key themes and pastoral concerns, and it offers several patterns for reading
his letters. Next we go to the least read part of the New Testament, the letters attributed to authors other than St. Paul. We discover a wellspring of wisdom, inspiration, and exhortation communicated by distinct personalities, each with particular pastoral concerns. For example, Peter imparts a concise theology of suffering;James, a moral theology; and John (the author of Revelation), an eschatology(a theological vision of the end times with moral implications for the present). Jude is a short letter that bridges the other letters; it parallels 2 Peter and Revelation in its focus on the end times, and it mirrors James’ emphasis of morality in practical circumstances. Having completed our tour of the New Testament, we are ready to encounter the Old Testament, which both stands on its own and deepens our understanding of the New Testament.
Subscribe to:
Posts (Atom)