A Walkthrough the Mass at a Catholic Peninsular Malaysian Church - Summary

As a summary, to get an idea of the various postures during Mass, here is a table consisting of the various parts of the Mass and the posture to be observed. What happens before and after the Mass have been mentioned in the previous articles already, and so this only focuses during the Mass.

Part of the Mass	Description	Posture
Throughout Introductory Rites	From the start of Mass until the end of the Opening Prayer	Stand
Liturgy of the Word	From the first reading until the beginning of the Gospel Acclamation	Sit
Liturgy of the Word	From the beginning of the Gospel Acclamation (Alleluia) until the end of the Gospel	Stand
Liturgy of the Word	During the homily	Sit
Liturgy of the Word	From the beginning of the Creed to the end of the general intercessions	Stand
Liturgy of the Eucharist	From the preparation of the gifts until the end of "Pray, brothers and sisters"	Sit
Liturgy of the Eucharist	From the beginning of "May the Lord accept this sacrifice..." until the end of the "Holy, Holy, Holy"	Stand
Liturgy of the Eucharist	During the Eucharistic Prayer up till before the Mysterium Fidei (Mystery of Faith)	Kneel
Liturgy of the Eucharist	From after Mysterium Fidei (Mystery of Faith), during the Our Father, until after the Lamb of God	Stand
Liturgy of the Eucharist	From after Lamb of God until the distribution of Holy Communion	Kneel
Liturgy of the Eucharist	When receiving Holy Communion	Stand
Liturgy of the Eucharist	During silence after Holy Communion	Sit or Kneel
Liturgy of the Eucharist	Prayer after Communion	Stand
Concluding Rites	Announcements if any	Sit
Concluding Rites	From after the Announcements the until the end of Mass	Stand

A Walkthrough the Mass at a Catholic Peninsular Malaysian Church - Commissioning

Commissioning
Finally it is time for us to take leave and go home. At Mass, we call this the Concluding Rite. We prepare to go back to that world in which we will live for the coming week. Prior to the Final Blessing by the priest, there may be some announcements concerning the upcoming activities of the parish or other news to be noted.

Most parishes would have a bulletin which you could take home with you. It is strongly suggested that you take a copy of the bulletin, as it would be easier to keep up to date with what is going on in the parish. Also, the bulletin would specify the Mass times for the week, or any changes to the Mass times. This is important, since there have been several instances where people still call up the church to find out the Mass times, when they could have easily found out from the bulletin, or even by checking the internet at the church website.

The priest then again says, “The Lord be with you”, the ritual phrase serves now as a farewell. We bow our heads to receive a blessing. As the priest names the Trinity, Father, Son and Holy
Spirit, we make the Sign of the Cross. The priest then dismisses the assembly: “Go in peace.” And we give our liturgical “yes” by saying, “Thanks be to God.” While we have been dismissed, it is a mark of respect to allow the priest and assisting ministers to leave first.

Epilogue
In some situations, the church may have more than one Mass celebrated quite close to each other, with possibly half an hour or one hour interval. If so, and if you plan to stay on for other church activities, it may be advisable to move your vehicle and park it in another location, so that others who would want to attend Mass would be able to get a place. Some churches have limited parking space within the church compound, and we should be generous in offering the space to others, especially if we are going to be in church for quite a while.

Once we have taken our leave, we are charged to be Eucharist in every other part of our lives – in our family life, in our work life, in our neighborhood life. We are sent to be the Body of Christ, and to live out our Catholic identity, so that through our words and actions, others may know what it means to be Christian.

A Walkthrough the Mass at a Catholic Peninsular Malaysian Church - Meal Sharing

Meal Sharing
When the Liturgy of the Word is done, we move to the table. Just as we prepare and partake a meal in the home of a friend, we 1) set the table, 2) say grace and 3) share the food (we eat and drink). At Mass these ritual actions are called 1) the Preparation of the Gifts, 2) the Eucharistic Prayer, 3) the Communion Rite.

The Collection
After the prayers of the faithful, we sit and the collection takes place. In the early days of the church, people would bring whatever gift they had for the good of the community: bread and wine for the Mass, also other gifts too: animals, eggs, produce, cloth, whatever was their best gift to offer and was needed for the good of the people. In fact, to not bring anything for the community, or to bring something that wasn’t your best was considered an insult to the community! Nowadays, most faithful work for a salary, and the monetary gifts we place in the collection represent the gift of our lives and the gift of living out the faith in the world.

Preparation of the Gifts
Then the gifts of bread and wine are prepared for their consecration at the Eucharistic prayer. The prayer said over the bread and the wine (“Blessed are you, O Lord”) is said by the priest, where he gives thanks for the gifts of bread and wine, recalling that these gifts will soon become the Body and Blood of Christ. If there is no music or singing, the people respond “Blessed be God forever” to each of these prayers, joining our thanksgiving to that of the priest.

Before the prayer over the wine, the priest mixes a little bit of water into the wine. This was a very common practice in the early times to dilute a very strong wine that otherwise might be too strong to drink (in other words, to avoid people dropping like flies, drunk or knocked out brown). Today, this gesture has a spiritual significance. The priest says, “By the mystery of this water and wine, may we come to share in the divinity of Christ (wine), who humbled himself to share in our humanity (water).” We pray that just as the water and wine become one, that we also become one with Christ.

Then the priest washes his hands. While this originally served as a practical cleansing (after all, handling stuff like chicken, duck, vegetables, and other offerings would leave behind grime and other nasties such as germs), the priest also prays silently a prayer for spiritual cleanliness, “Lord, wash
away my iniquity; cleanse me from my sin.”

Then the faithful stand and the priest invites us to pray, saying, "Pray, brothers and sisters, that my sacrifice and yours may be acceptable to God, the almighty Father." We respond: "May the Lord accept the sacrifice at your hands, For the praise and glory of his name, For our good and the good of all his holy Church." After that, the priest prays the Prayer Over the Gifts, and we respond "Amen."

The Eucharistic Prayer

The word Eucharist means Thanksgiving, and the Eucharistic prayer is a prayer of thanksgiving and petition to God. During the Eucharistic prayer, through the action of the Holy Spirit and the words of the priest, the bread and wine become the Body and Blood of Christ. The Eucharistic prayer begins with a dialogue between the priest and the people. This dialogue reminds us to lift up our hearts to the Lord and to give thanks to God. The dialogue reminds us that we must be spiritually engaged in the Mass, not just physically present, as we go forward in the Mass. This dialogue leads into the preface of the Eucharistic prayer.

At the conclusion of the preface, we respond to the preface by singing or saying the “Holy, Holy, Holy” acclamation or Sanctus. After the “Holy, Holy, Holy” acclamation, we kneel, unless prevented from doing so because of a physical handicap or lack of space. Only the priest remains standing. Kneeling is a posture of adoration and deep reverence, and is a physical reminder for our minds to be focused on the action taking place at the altar. We have entered the most important part of the Mass: This is not a time for going to the restroom, fumbling with the Missal, or other distractions.

The priest then begin the Eucharistic prayer, of which he has several to choose from. While the words are different in the various Eucharistic Prayers, the underlying structure is the same. Each Eucharistic prayer acknowledges our need to give thanks to God, offers the bread and wine, asks God to send the Holy Spirit to transform the bread and the wine into the very presence of Christ, and intercedes on behalf of the church, the world, the poor, and those who have gone before us.

During the Eucharistic Prayer, the priest gives praise and thanks, and calls upon the Holy Spirit to change our gifts of bread and wine into the Body and Blood of Christ. He then recalls the events of the Last Supper - the institution of the Eucharist. When the priest takes the bread and says, “This is my Body,” the bread truly becomes the Body of Jesus Christ. In the same way, the priest takes the wine and says, “This is the cup of my Blood,” and the wine truly becomes the Blood of Jesus Christ. After the consecration of both the bread and wine, the Body and Blood are elevated for the people to see. The servers ring the bells to signal the people that something, or rather, Someone, important is here. Some people were taught to never look up during the Eucharistic Prayer. Nonsense! It is certainly a great time to look and adore the Blessed Sacrament now present in our midst. Others were taught to say silently certain short prayers, like “My Lord and My God” during the elevations. While these aren’t required, they may help you stay focused on Christ’s presence in the Eucharist.

After the consecration, the priest invites us to proclaim “the Mystery of Faith.” Here, we proclaim the Memorial Acclamation: “We proclaim your Death, O Lord, / and profess your Resurrection / until you come again.” Note that there are other texts for the Memorial Acclamation from the Roman Missal which could also be used. The priest continues with the Eucharistic Prayer, and at the end, raises the consecrated bread and wine and offers a toast, a doxology, a prayer of glory to God in the name of Christ: “Through him, and with him, and in him, / O God, almighty Father, / in the unity of the Holy Spirit, / all glory and honor is yours, / for ever and ever.” Our “Amen” to this prayer acclaims our assent and participation in the entire Eucharistic Prayer. This "Amen" is also known as the "Great Amen" and should be sung or said with gusto and excitement.

The Communion Rite
We stand and prepare to eat and drink at the Lord’s Table with those words taught us by Jesus: “Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us.” Communion (the word means “union with”) is the sign and source of our reconciliation and union with God and with one another; so we make a gesture of union and forgiveness with those around us and offer them a sign of peace.

We then kneel, as the priest then shows us the Body of Christ and invites us to come to the table: “Behold the Lamb of God....Blessed are those called to the supper of the Lamb.” After the priest has partaken of the body and blood of Christ, the members of the assembly stand and approach the altar in procession. We approach the minister who gives us the Eucharistic bread with the words “The Body of Christ,” and we respond, “Amen.” Receiving the Body of Christ is a powerful time for us. We sing a communion song, raising our voices in joy and thanksgiving for this gift that we are receiving in the Lord. We also take time for silence, to listen to Jesus and what he wants for us.

After communion, the priest will consolidate any remaining Hosts and place them in the tabernacle. The Hosts are placed in the tabernacle for bringing communion to the sick, and for times of private adoration of the Blessed Sacrament whenever the church is open. The ciboria that contained the Hosts and the chalice containing the Precious Blood are then purified by the priest. Purifying the ciboria and chalice ensures that every particle and drop of the Body and Blood of Christ is reverently consumed before these vessels are washed. After the vessels are purified, there is a period of silence to reflect and give thanks for Christ’s gift of His Body and Blood. Then everyone stands while the priest prays the Prayer after Communion. This prayer is not a concluding prayer for the Mass! Instead, it is a prayer on our behalf that the communion we have received bring us spiritual strength and growth in holiness. At the end of the prayer, we all respond, “Amen.”

A Walkthrough the Mass at a Catholic Peninsular Malaysian Church - Storytelling

Storytelling
When we gather at a friend’s home for a meal, we usually begin with conversation, telling our stories or catching up with news. At Mass, after the rites of gathering, we sit down for the Liturgy of the Word, and listen as readings from the Word of God are proclaimed. These reading are stories of God’s people, told so we would remember and appreciate our history of salvation.

2 Readings and a Psalm
On Sundays there are two readings and a psalm from the Bible. Throughout the readings and the psalm, we sit as active listeners to God's Word, while we enter into a dialogue, a conversation, with God.

The first reading is usually from the old testament of the Hebrew Scriptures. In this reading you get a “sneak preview” of the Gospel because the reading is chosen to match the “theme” of the Gospel.

Then we will sing or recite a psalm, a song from God’s own inspired hymnal, the Book of Psalms of the Hebrew Bible. The Psalms have been called the “Church’s first prayerbook.” These are words that Jesus himself used in prayer. As we sing the psalm, we are responding to God’s greatness using the very Word of God.

The second reading is usually from one of the letters of Paul or another apostolic writing. These are instructional letters written to the earliest Christian communities, offering spiritual advice on how to live as a disciple. In these letters are advice and counsel that help us, too, to live out our faith.

Gospel
In preparation for the Gospel, we stand and sing Allelulia, which is a Hebrew word, meaning “Praise God.” We stand out of respect, prepared to hear the very words and life of Jesus. The priest will again greet us with “The Lord be with you.” He then introduces the Gospel reading while marking a small cross on his forehead, lips and heart with his thumb while praying silently that God cleans his mind and his heart so that his lips may worthily proclaim the Gospel, and the congregation performs this ritual action along with the priest. The Gospel reading concludes with the ritual formula “The Gospel of the Lord” and we respond, “Praise to you, Lord Jesus Christ,” again proclaiming our faith in the presence of Christ in the word. Then we sit for the homily.

Homily
Some people think that the words "Homily" and "Sermon" mean the same. Actually, no. A "Sermon" is usually a long discourse concerning a topic or a series of topic, usually of the preacher's liking, or as requested by the faithful for a given period. A "Homily", on the other hand, takes that word of God we have just heard, and brings it to our life situation today. Just as a large piece of bread is broken to feed individual persons, the word of God must be broken open so it can be received and digested by the faithful.

Creed and Universal Prayer
We stand and together recite the creed. The creed is a statement of our faith in the word we have heard proclaimed in the Scripture and the homily, and a profession of the faith that leads us to give our lives for one another as Christ gave his life for us.

The Liturgy of the Word comes to an end with the intercessions. Here, we present before God our needs and the needs of the Church, usually following a similar pattern: prayers for the Church, those in authority, for the sick and the poor, finally for those in our community. A minister will announce the petitions, and we are usually given an opportunity to pray for the intentions in our heart, making some common response aloud like, “Lord, hear our prayer.”

A Walkthrough the Mass at a Catholic Peninsular Malaysian Church - Gathering

Introduction
When friends gather for a meal, they sit and talk: Eventually they move to the table, say grace, pass the food and eat and drink, and finally take their leave and go home. When it comes to the Mass, we will see a similar pattern: we will see ritual acts of 1) gathering, 2) storytelling, 3) meal sharing and 4) commissioning.

Gathering
At Mass, we gather together into one body, ready to listen and to break bread together. At the entrance of the church we would usually encounter the Hospitality ministers at the door to greet you as you arrive for Sunday Mass: We all like to be greeted and welcomed when we gather for a celebration. When friends come for a meal or a party, we greet them at the door and welcome them into our home.

One of the first things Catholics do when they come to church is to dip their right hand in holy water, which is found in the holy water font or stoup usually near the entrance of the church, and make the sign of the cross. This ritual is a reminder of our baptism, where we were baptised with water and signed with the cross. Then when we come to the pew, we genuflect to honour the altar and the presence of Christ in the tabernacle before entering the pew. This practise became a custom of the church taken from medieval times where people would go down on one knee (to genuflect) before a king or person of rank as a mark of respect and honour.

In some parishes, the parist priests may offer the Sacrament of Reconciliation before the Mass begins, usually 15 minutes before and in some cases, 15 minutes after. It is strongly suggested that the faithful go for confession before the Mass, should he or she discover that he or she has committed sins, especially serious ones.

The Mass Begins
When the Mass begins everyone stands up. Standing is the traditional posture of Christians at prayer, expressing our attentiveness, and to show reverence and respect to Jesus, who is present in the person of the priest (or in persona Christi). This is the same reason why we stand in the presence of dignitaries and important people. Who, after all, is more important than our God and King?. We stand throughout the entire Gathering Rite. Often we begin by singing together, to unite our thoughts and voices in common word, rhythm and melody.

Veneration of the Altar
As the priest approaches the Altar he bends forward in reverence and kisses it. This ritual goes back to the earliest followers of Jesus who were persecuted or even killed for their faith The early Christians would gather, often in the underground catacombs, to pray and share their Eucharistic meal, and the “table” they used was the coffin of one who was martyred. The gesture of kissing the burial site was one of reverence for those who gave their life for the faith. Some of our altars today contain relics of a saint, maintaining that tradition. Another reason that the priest reverences the Altar with a kiss is because, for us, the Altar – a table of sacrifice – reminds us of Christ, who made the ultimate sacrifice, offering his very self to the Father.

Introductory Rites
The priest then asks us to begin with the sign of the cross, again reminding us of Baptism. When each one of us was baptised, we were signed with the cross of Jesus Christ, where the Church claimed us for Christ. When we begin with the sign of Christ’s cross, we are reminded of who we are and to whom we belong.

Then the priest will greet us, saying, “The Lord be with you” or some other perscribed greeting. It is both a wish (may the Lord be with you) and a statement of faith (as you assemble for worship, the Lord is with you). It is an ancient biblical greeting: Boaz returned from Bethlehem (Ruth 2:4) and said to the reapers, “The Lord be with you!” The ritual response to this or a similar greeting is always the formula, “And with your spirit,” by which we return the good wishes and the statement of faith.

After that, we proceed to the penitential rite, where we recognise our sinfulness and our need for the mercy and forgiveness of God. Then we give praise to God in the Gloria which follows. This ancient hymn comes from the song of the angels at the birth of Jesus. At the close of this first part of the Mass the priest will ask us to join our minds in prayer, and after a few moments of silence he will collect our intentions into one prayer to which we all respond “Amen,” a Hebrew word for “So be it.”

A Walkthrough the Mass at a Catholic Peninsular Malaysian Church - Preliminaries

Foreword
When you arrive at a Catholic church for Mass, what do you do? Some people may be familiar with the gestures, postures, protocol and other observances in a Catholic church, but there may be some who may have not step into a Catholic church before; or they may have not been in one often enough to know the gestures, postures, protocol and other observances; or they may be visiting from another country and there may be some observances which are peculiar to the other country, or they may have not known, noticed or observed in their home parish or in churches in their country.

So this guideline is to help familiarise ourselves with the gestures, postures, protocol and other observances common to the Dioceses of Malaysia, especially Peninsular Malaysia, as indicated in the General Instructions of the Roman Missal, when one is at the grounds and inside a Catholic church. Note that Singapore and Brunei would share many of these common gestures, postures, protocol and other observances, since these countries come under one Bishop Conference, that is the Bishops Conference of Malaysia, Singapore and Brunei.

Preliminaries
Prior to coming to church, it is presupposed that you would have dressed your Sunday best. When we attend an important function in the presence of royalty or some VIP (Very Important Person), we would surely dress our best. Likewise, we should dress our best for Mass, since we are going to be in the presence of the King of kings. Besides that, it is hoped that you would have left your premises early, so that you have ample time to arrive at church early, find parking space, and get to the church. Moreover, it is advisable that you would have read the readings of the Sunday beforehand, preferably from the Sunday Missal, so that you would have some idea of the theme and significance of the particular Sunday Mass.

Also, you would observe the one hour fast before Communion. Why do we observe this one hour fast before Communion? The purpose of the fast is to prepare ourselves to receive the Eucharist by focusing our thoughts and attention on our need for God, our desire for communion with him and the importance and sacredness of what we do. People who are sick, advanced in years, or who have medical problems that make fasting difficult, have no obligation to observe it.

The fast can be looked at several ways. It makes me think about what I need to do in order to receive Communion, so my preparation begins even before I come to church. It reminds me of my need for the bread of life and cup of salvation to satisfy a spiritual hunger and thirst. It requires of me a small degree of self-discipline, directing my actions and my body to a higher good.

Titles and Styles of Addressing For Roman Catholic Hierarchy

Noticed that some folks seem to be getting the proper terms mixed up, especially when it comes to titles used for church hierarchy. Some of you may wonder why we need to be so kiasu or gan cheong about such titles, but for the sake of protocol and decorum, we may need to take note lah.

Also, this bit of write-up is not about the difference or similarities between a deacon, priest, bishop, archbishop, cardinal or pope. The differences and similarities would require a different write-up, so see how later. So...


When it comes to non-clergy - those not ordained by the bishop

Sr. - Sister

Br. or Bro. - Brother

Note that strictly speaking, Diocesan seminarians are technically not "br." or "bro." or "brother." We call them as such out of courtesy or politeness, but they are not "br." or "bro." or "brother" because they have not taken any religious vows. Well, some say that the Diocesans are informally and cheekily known as "OOO" (that's Oh... Oh... Oh... or triple "O") - since Diocesans do not belong to a particular Religious Order, so "OOO" = "Out Of Order", but that's a different story ;)

Seminarians, men or women belonging to Religious Orders or Congregations may be called Sr. or Br. or Bro., depending on whether they have taken any religious vows and also depending on the governance of the congregation or order (how the congregation or order is run). In such cases, when it comes to religious orders or congregations, it is best to check with the leader, or superior.


When it comes to clergy

Rev. Deacon - Reverend Deacon

Priest - Rev. Fr. (Reverend Father), or just "Fr", or some may informally say "padre"

Bishop - Rt. Rev. (Right Reverend)

When addressing the Bishop formally and directly, we usually say "Your Lordship"
For example: Your Lordship Bishop ???, distinguished guests, ladies and gentlemen

When addressing the Bishop formally from a third person perspective, we usually say "His Lordship"
For example: We now invite His Lordship Bishop ??? to come forth to give his opening address

Archbishop - Most Rev. (Most Reverend)

When addressing the Archbishop formally and directly, we usually say "Your Grace"
For example: Your Grace Archbishop ???, distinguished guests, ladies and gentlemen

When addressing the Archbishop formally from a third person perspective, we usually say "His Grace"
For example: We now invite His Grace Archbishop ??? to come forth to give his opening address

Cardinal - His/Your Eminence

When addressing the Cardinal formally and directly, we usually say "Your Eminence"
For example: Your Eminence ??? Cardinal ???, distinguished guests, ladies and gentlemen (for example, Luis Antonio G. Cardinal Tagle)

When addressing the Cardinal formally from a third person perspective, we usually say "His Eminence"
For example: We now invite His Eminence ??? Cardinal ??? to come forth to give his opening address

These are some of the more common titles used when addressing such folks. If you are not sure, it is best to check.

To Sponsor or not to Sponsor?

A Bit of Background

There was a time in the past where Christians were facing tremendous persecution from the Roman Empire, especially before the year 313 AD (313 AD was the year when the Edict of Milan declared the Roman Empire neutral towards religious views, in effect ending the persecution of Christians). Because of such persecution, it was necessary for Christians to be cautious of who they admitted into their community, as well as how they went about in their tasks. Also, at that time, the Sacraments of Initiation (i.e. baptism, holy Eucharist, and confirmation) were administered together (all one shot) instead of separately.

So, to watch their back and to filter out potential Roman nasties (spies or infiltrators - you wouldn't want a T-800 or T-1000 or T-X from the Terminator series kacauing right? Just kidding!) bent on exposing and getting them persecuted, Christians introduced the role of sponsors. The role of sponsor had several tasks:

1. To vouch for the adult being baptised (in other words, the sponsor testified that the bloke or the lass is a-ok and not a Roman nasty).
2. To assist the person during the catechumenate in preparing for the Sacraments of Initiation, and in living a Christian life.
3. To make the Profession of Faith in the child's name (in the case of infant baptism) and accept the responsibility of instructing the child in the faith, especially if the parents played hooky and did not do their duty in doing so.

Though nowadays we often identify the sponsor of a child for baptism as the godparent (godmother or godfather or sometimes, both), the actual term (betul-betul, original) remains "sponsor."


Sponsor - Some Preliminary Tots

Now that we have some background on "sponsors," we will need to look at some "undang-undang meriam - oops... undang-undang gereja." Canon Law (Can. 872) tells us "Insofar as possible, a person to be baptized is to be given a sponsor who assists an adult in Christian initiation or together with the parents presents an infant for baptism. A sponsor also helps the baptized person to lead a Christian life in keeping with baptism and to fulfill faithfully the obligations inherent in it. So whether you are a big buffalo or a small buffalo, you need a sponsor, not only to witness your baptism, but to "take care" or "jaga" you, in other words, to see that you are kuai kuai (乖乖) and be a good Catholic.

Canon Law (Can. 873) also reminds us "There is to be only one male sponsor or one female sponsor or one of each." The reason this is stated is because in some cultures, folks seem to think "the more the merrier," and they have so many sponsors. No need so many sponsors lah. One enough, but if you want 2 also can, just make sure one male and one female lah.


Criteria for the Responsibility. Don't Play Play.

So how do we determine who can become a sponsor? What sort of criteria should we look at? Once again, Canon Law (Can. 874 §1.) tells us:

To be permitted to take on the function of sponsor a person must:

1. Be designated by the one to be baptised, by the parents or the person who takes their place, or in their absence by the pastor or minister and have the aptitude and intention of fulfilling this function;
This basically means, either:
a. The one to be baptised OR
b. The parents or person acting as the parent OR
c. The pastor or minister
chooses a sponsor. The sponsor is not one simply or suka-suka assigned to the one to be baptised. The sponsor must be chosen carefully.
Also, note that the sponsor may be chosen, but he or she would still need to say "Yes" and accept being chosen, and not only that, he or she must have the right disposition to be chosen. If, for example, the sponsor feels that he or she has too many godchildren already, or for some other reason, the sponsor can still say "No" to being a sponsor. Don't play play... sponsor cannot be forced to be a sponsor one.

2. Have completed the sixteenth year of age, unless the diocesan bishop has established another age, or the pastor or minister has granted an exception for a just cause;
You must be at least 16 years old to be a sponsor, unless otherwise stated by the diocesan bishop, or the pastor or minister has good and valid reason to choose such a young of age sponsor.

3. Be a Catholic who has been confirmed and has already received the most holy sacrament of the Eucharist and who leads a life of faith in keeping with the function to be taken on;
Certainly not an easy criteria. Not only the sponsor needs to be baptised and confirmed as a Catholic, he or she also needs to live an exemplary life as a Catholic. Some examples of an exemplary life include: regularly attending Mass; regularly receiving Sacrament of Confession; good prayer life; active in church, especially in one or two church ministries; just some of the many examples.

4. Not be bound by any canonical penalty legitimately imposed or declared;
Canonical penalty includes a person who has been excommunicated from the church due to some serious reason; and many other penalties too numerous to discuss here. If you want to know more, see your parish priest and/or read up on BOOK VI : SANCTIONS IN THE CHURCH. Quite a lot to read, and may be a cure for insomnia for some, since the text is legal jargon and requires time and effort to understand well. Certainly not an easy read.

5. Not be the father or mother of the one to be baptized.
Your fudder and your mudder cannot be your sponsor. This also includes the legal guardian of the one being baptised. Go laa and find someone else. Surely can find one.

§2. A baptized person who belongs to a non-Catholic ecclesial community is not to participate except together with a Catholic sponsor and then only as a witness of the baptism.
Christians who are not Catholics cannot be a sponsor, since they are not of the same Catholic faith, and do not share the same Catholic understanding of confirmation, Holy Sacrament of the Eucharist, and who leads a Catholic life of faith. These Christians can still be a witness to the baptism, no worries.


Conclusion

So you see, finding a sponsor for your child's baptism or the baptism of an adult (whether it is your spouse, a non-baptised parent, or some other adult) is not so easy. Being a sponsor is also not so easy or kacang (in other word, not a walk in the park). You are a sponsor not for fun, since you also need to walk the talk and show by good example. May we be careful who we choose as a sponsor, so that the child or adult being baptised would have a good companion to journey with, as he or she progresses in the Catholic faith.

Catholic Marriage Preparation -天主教婚姻的製備 /天主教婚姻的制备

You need to prepare for 6 months prior to the wedding date. Inquiries? See the priest.
新娘和新郎需要預備 6 個月前的結婚日期。有查詢？請見神父。
新娘和新郎需要预备 6 个月前的结婚日期。有查询？请见神父。

Required Items - 所需的事項 / 所需的事项
		繁體字	简体字
1	Birth certificate	出生證明書	出生证明书
2	Baptism certificate (Issued 6 months or earlier)	領洗證明書 （發行6個月以下）	领洗证明书 （发行6个月以下）
3	Identity Card If not Malaysian, a valid passport	身分證 護照（如果不是馬來西亞公民）	身分证 护照（如果不是马来西亚公民）
4	Marriage Certificate	結婚證書	结婚证书
5	2 Photos – each person 1	照片（每人一張）	照片（每人一张）
6	2 witnesses - not necessarily baptised. Need their IC. (other than parents, siblings)	兩位證人 - 未必領洗。需要他們的身分證。（建議除了父母，兄弟姐妹）	两位证人 - 未必领洗。需要他们的身分证。（建议除了父母，兄弟姐妹）
7	Pre-nuptial Inquiry – see the priest	婚前調查 - 見神父	婚前调查 - 见神父
8	Wedding booklet – see the priest	婚禮小冊子- 見神父	婚礼小册子- 见神父