What is the intent of a “Breaking Open the Word” session supposed to be? What is the content supposed to be? Where is this discussed in the guidelines to the Rites?
What has become known as “Breaking Open the Word” is found in RCIA 83 and by implication in the dismissal Rites found in various rubrics following the Rites of Acceptance and Welcoming. The Rite of dismissal is not an end in itself, but a means to move the catechumens (unbaptized) and perhaps candidates (baptized) (see RCIA 406) to a place where they can be spiritually fed. Though they cannot yet come to the table of the Eucharist, Mother Church still has an obligation to feed those who have entered into a relationship with her through the Rites of Acceptance and Welcoming (celebrated recently). This obligation is fulfilled by sending them out to dwell more richly on the Word of God that they have just heard at Mass. His Word is their only food during this period. Participants depart from the Mass with one or several RCIA team members, godparents, and sponsors to go out to discuss the readings for that Sunday and experience more fully the impact of the Scriptures in their lives. While the congregation is being nourished by Jesus in the Eucharist, those seeking to join us at the sacred table are being nourished by Jesus in the sacred words of Scripture. The session is not catechetical in its intent; it follows from the liturgical experience, and concludes approximately when the Mass concludes. Breaking Open of Word sessions are not opportunities for the delivery of a prepared catechesis. It is to be a facilitated reflection upon the content of the Liturgy of Word for that Sunday, and opportunity for each participant to actively engage the Scriptural text and to be fed by that encounter with the Word.
What is the difference between a “candidate for full communion” and a “candidate for Confirmation and Eucharist”? Where is this found in the RCIA manual?
The former is a person who has been baptized outside the Catholic tradition (usually a Protestant); the latter is an uncatechized Catholic who has been baptized, but has yet to receive Confirmation and the Eucharist.
How much adaptation is allowed in the Rites in order to suit certain situations? For example, can an RCIA director and a pastor write additional blessings for candidates to accord with the abundance of blessings given in the RCIA manual for catechumens? What are the guiding principles in such matters that you would point out to an RCIA director?
The rubrics of the Rites are normally sufficiently clear about where adaptation is allowed or when a prayer or response can be modified or improvised. With the approval of the proper authorities within a given diocese, a pastor or RCIA director can write additional blessing (especially obvious would be the need for blessings appropriate for baptized candidates). The general guideline in this regard to consult the liturgical authority within your diocese (usually called the Office of Worship), and to recognize that innovation for the sake of “creativity” without a clear mandate to do so in the rubrics of a given Rite, is usually not recommended, and opens up a parish to having its liturgies “personalized” to the tastes of a few, rather than authentically reflect the universal Church.
Can the Oil of Catechumens be used to anoint candidates for blessings and minor exorcisms?
No. It is reserved for those who are not baptized, as its name implies (see RCIA, Introduction, 6-7).
How is the validity of Baptism determined? What if an RCIA director is not sure that a Baptism from a particular denomination is valid?
Validity of Baptism is determined by proving (by documentation or affidavit of a witness) that a Baptism occurred according to the essential form and matter of the sacrament as described in the Code of Canon Law (see CIC 854) and further detailed in norms established by each Bishops Conference. Normally, each diocesan office maintains lists of denominations and sects in their region, and whether their Baptisms are considered valid or invalid. The RCIA Leader’s Manual discusses this issue in depth.
What are the acclamations from Scripture for in Appendix II of the RCIA manual?
The acclamations are found in the RCIA text (see RCIA 595). They are provided for RCIA leaders to make use of in Celebrations of the Word (Liturgies of the Word), normally following the “Alleluia” in preparation for the proclamation of the Gospel reading.
How many documents of Vatican Council II contain references to the restoration of the catechumenate?
Five documents of the Council address the issue: the Constitution on Sacred Liturgy (Sacrosanctum Concilium), the Dogmatic Constitution on the Church (Lumen Gentium), the Decree on the Pastoral Office of Bishops (Christus Dominus), the Decree on Ministry of Priests (Presbyterorum Ordinis), and the Decree on Mission Activity of the Church (Ad Gentes).
What was the primary document of Vatican II that actually directed the restoration of the catechumenate? Why is it significant that this document contained the primary directive?
The actual directive to restore the use of the catechumenate in the universal Church was given in the Constitution on Sacred Liturgy (Sacrosanctum Concilium) (see SC 64). This is significant not only because it was the first document promulgated by the Council, but also because this is the document on the liturgy. This is indicative of the Church’s vision that the catechumenal process, when properly implemented, gives pride of place to the liturgy, with the understanding that the catechetical and pastoral aspects of the process are at the service of helping participants to become liturgical people, who see the sacramental life as the source and summit of their faith in Christ and his Church.
Can baptized Christians be received into the Church outside of the Easter Vigil?
Yes. It is in some cases encouraged (see RCIA 409 and National Statutes 20-21, 31-34).
If a catechumen dies prior to receiving the Easter sacraments, what is their baptismal status assumed to be? In what religious tradition is such a person to be buried?
Baptism of desire is assumed (see CCC 1259). They may be buried as a Catholic (see CIC 1183.1 and RCIA National Statutes 8, 47).
Which Rites (minor and major) are optional prior to reception of the sacraments?
Technically all of them under certain extreme conditions (see RCIA 332-339, 370-374). Under normal circumstances, the major and minor Rites are to be considered great aides to conversion and sources of grace. Thus, the Rites are not to be abbreviated or eliminated in any arbitrary way (see RCIA, National Statutes 20), but only for good reasons, since it could be said that, under normal circumstances, those for whom the Rites are intended have a right to benefit from their celebration.
To whom is the term ‘convert’ appropriately applied?
Only those who are to be baptized (see RCIA, National Statutes 2).
What is the acronym RCIT used to refer to?
Technically nothing. There is no separate Rite for teens, only for children and adults. For teenagers, normally the Rites for adults are used, although catechetical formation of teenagers would normally take place separately from the adult catechumens and candidates.
Who may read the Gospel in a Celebration of the Word during a catechetical session?
If present, a deacon had pride of place to proclaim the Gospel. If a deacon is not present, then a priest. If a priest is not present, then the chief catechist, unless a diocesan policy states otherwise (see RCIA 81-89).
What ceremonies normally make up the Preparation Rites; when would they normally take place?
These Rites consist of the recitation of the Creed, the Ephpheta Rite, and the choosing of a baptismal and Confirmation name. Normally these Rites take place on Holy Saturday (see RCIA 185.2).
How many introductions does the RCIA text have? Why?
Two. A general introduction on Baptism, and an introduction that provides an overview of the RCIA process, and serves as a preface to the guidelines to follow.
Why do the guidelines to the Rites and the Rites themselves encourage a clear liturgical distinction between the baptized and the unbaptized?
To protect the dignity of Baptism, to highlight its significance as a surpassing source of sanctifying grace in the life of someone seeking to follow Christ, and to emphasize that the graces bestowed by Baptism enable the Christian life in a way not yet open to those unbaptized (see RCIA 400, 402, 477, 506, 535, 549, 565, National Statutes 26, 31).
The Code of Canon Law (CIC 865) says that adults to be baptized should be exhorted to have sorrow for personal sin. A pastor has the elect and the candidates both go to Confession prior to the Easter Vigil. His reasoning is that as adults they would benefit from participating in this sacrament and would better understand how life-giving and freeing it is. What is the problem with this?
It is certainly the case that Baptism washes away every stain of sin, original and personal (see RCIA, General Introduction 5, CCC 1263). It is also clear that Baptism is “the door which gives access to the other sacraments” (CCC 1213). CCC 977 states: “Baptism is the first and chief sacrament of forgiveness of sins,” and CCC 1427 states: “Baptism is the principal place of the first and fundamental conversion. It is by faith in the Gospel and by Baptism that one renounces evil and gains salvation, that is, the forgiveness of all sins and the gift of new life.” (see CCC 980, 1446, 1486) Canon 959 makes clear that sacramental absolution is to be conferred “for sins they [the faithful] have committed after Baptism.” This is confirmed by Canon 988.1. It may also be helpful here to quote the Catholic Encyclopedia in its article on Baptism: “The term ‘regeneration’ distinguishes Baptism from every other sacrament, for although Penance revivifies men spiritually, yet this is rather a resuscitation, a bringing back from the dead, than a rebirth. Penance does not make us Christians; on the contrary, it presupposes that we have already been born of water and the Holy Ghost to the life of grace, while Baptism on the other hand was instituted to confer upon men the very beginnings of the spiritual life, to transfer them from the state of enemies of God to the state of adoption, as sons of God.” The Catholic Encyclopedia continues in its article on Confession: “Hence, no unbaptized person, however deep and sincere his sorrow, can be validly absolved. Baptism, in other words, is the first essential requisite on the part of the penitent. This does not imply that in the sins committed by an unbaptized person there is a special enormity or any other element that places them beyond the power of the keys; but that one must first be a member of the Church before he can submit himself and his sins to the judicial process of sacramental Penance.”
Is it acceptable and/or desirable to dismiss candidates along with the catechumens for “Breaking Open the Word”?
There is a certain value of liturgical purity that is validly argued by those who advocate only dismissing the unbaptized catechumens. This recognizes that catechumens, lacking Baptism, are not yet joined to Christ sacramentally, and would greatly benefit from the additional spiritual nourishment that the Church can offer at the table of the Word of God, as they prepare to join the community at the Eucharistic table. The other side of this issue notes that, although baptized, the candidates cannot partake of the Eucharist either, and so would also benefit from deepening their experience of the Sunday readings in this special way. The RCIA text allows for this discernment of pastoral need, without directly calling for candidates to join the catechumens in the dismissal Rite (see RCIA 83 and 406).
Under what circumstances may a lay RCIA leader/catechist give a blessing or minor exorcism to a catechumen or candidate?
Blessings given by laypersons, in the manner of those provided in the RCIA text, are to be offered only in the absence of a priest or deacon, and then only if your diocese allows for this possibility in a catechumenal setting (see RCIA 12, 16, 91, 96).
What is the minor rite recommended as proper to:
2nd Sunday of Lent – Penitential Rite (Gospel on the Transfiguration).
3rd Sunday of Lent – 1st Scrutiny (Year A Gospel on the Conversion of the Samaritan Woman at the Well).
Presentation of the Creed follows that week.
4th Sunday of Lent – 2nd Scrutiny (Year A Gospel on the Healing of the Man Born Blind).
5th Sunday of Lent – 3rd Scrutiny (Year A Gospel on the Raising of Lazarus from the Dead).
Presentation of the Lord’s Prayer follows that week (see RCIA 143).
Where can the provision be found for Christian initiation of a person in danger of death?
The RCIA text has an independent Rite that addresses this situation (see RCIA 370-399).
How do the Sunday readings during mystagogy relate to the three-year cycle of readings?
Year A is normally to be used for Mystagogy teachings during the six Sundays of Easter and Ascension Thursday. The Lectionary readings, in this case, are designed to foster post-baptismal systematic catechesis (see RCIA 247).
What cycle (A, B, or C) is intended for use with the Scrutinies and the Penitential Rite.
Year A readings are normally used (see RCIA 143, 146, 466).
Is it liturgically appropriate to formally allow catechumens to choose a baptismal name earlier than the Holy Saturday Preparation Rites?
Yes, this can be done at the Rite of Acceptance (see RCIA 33.4, 73).
What year was the first Latin text of the Rite of Christian Initiation of Adults promulgated?
1972, from the Vatican Congregation of Divine Worship.
What year did the provisional ICEL translation of the Rite of Christian Initiation of Adults become available and approved for use in the United States?
1974.
What year was the current English edition of the Rite of Christian Initiation of Adults mandated by the NCCB (now the USCCB) for use in the United States?
1988.
Catechetical Questions
Why is using the Lectionary for the foundation of catechetical sessions problematic in the pre-catechumenate and catechumenate periods?
The Lectionary has not been designed by the Church to be a curriculum for systematic catechesis. The RCIA text calls for Lectionary-based catechesis only during the 2nd to 5th Sundays of Lent and the seven weeks of mystagogy (see RCIA 143, 146, 247, 462). For other times, the RCIA texts recommends that readings for a Celebration of the Word (Liturgy of the Word) are to be “chosen for their relevance to the formation of the catechumens” (see RCIA 87). This quoted text would make little sense if the predetermined readings for a given Sunday (which would, of course, involve no choice) were being assumed by RCIA text. This issue is discussed thoroughly in an article available in this website’s library, accessible in the “Where to Begin” section of the site.
What is mystagogy? How long is it? What is a mystagogy session?
The 4th period of the RCIA process is the neophyte year. All who were baptized are called neophytes in this period, until the anniversary of their initiation, next Easter. The final period of regular weekly formation extends through the whole Easter season, the seven weeks from Easter to Pentecost, and is devoted to a post-baptismal catechesis called mystagogy. It is a time for deepening the Christian experience, especially in appreciation for the sacramental life, for spiritual growth, and for entering more fully into the life and unity of the Catholic community. The intimate relationship the neophytes have longed to share with Christ and his body in the parish community is realized in the Eucharist, the true source of communion and the authentic sign of unity. Now all have access to the full means of sanctification. The parish community is to help these new Catholics grow and mature in the Christian life and to develop a genuine Catholic world view.
What would you say to an RCIA director who is concerned that his team is too ignorant of Scripture and Catholic doctrine to be safely entrusted with leading small groups or “Breaking Open the Word”? How much should he be asking of them and how much do they need to know?
A team is always a work in progress. It is a given that team members should desire to live an authentic Catholic life, which implies a continual effort to be more deeply formed in their faith. For those who are authentically converted to their Lord, strong demands are usually met with a strong response. With gentleness and pastoral prudence, the general principle here is that the work of team demands serious effort and striving to be diligent in the call to serve those God has called to his fold. Newer team members who may not have significant proficiency in doctrine and Scripture can be helped by the immense number of tools for adult formation that are in publication currently. A pastor or RCIA director who is concerned about certain team members should provide guidance and make available resources as appropriate. If a given team member does not respond to this effort, and their place on the team calls for facilitating small groups, then that individual should not be part of the team. Team members must be formed, and those gifts that make them suitable for the team must be developed, often “on the job”. Until a well-trained core of team members is established, the RCIA process in the parish simply does the best that it can do.
Pastoral Questions
You have an inquirer who is known to be living with his girlfriend. How and when should this issue be handled in the RCIA process, and by whom? How should the RCIA team be told to relate to this pastoral situation? Are there any directives/guidelines for this situation?
The basic facts of the existing scandal and the likely fornication make it a given that any case of cohabitation must be addressed when discovered. It is certainly not a mercy to ignore it or address it lightly, especially considering that cohabitation is one of the most reliable predictors of divorce. The RCIA text does not address this issue. Obviously many other magisterial sources do. First, check if there are any directives from the diocese on the issue. Very often such directives have been issued. Often parishes have straightforward directives due to the commonality of facing the problem in preparing couples for marriage. At the bottom-line the pastor should handle the situation, or at least, be openly willing to meet with the couple to discuss the matter after a member of the RCIA leadership has broached the topic. The issue should be addressed early, certainly prior to the Rites of Acceptance and Welcoming if possible. The only delay acceptable would be to allow time for the inquirer to get to know one or more of the people who intend to address the problem. This simply seeks to make the pastoral approach more likely to succeed due to the existence of some positive relationships with team members. Beyond the necessary call to chastity that must be given (with prudent gentleness), the exact solution that is offered will depend on circumstances: children living in the home, the age of the couple, their financial situation, the presence of any health problems that would prevent separation (disabilities, etc.), the understanding of the inquirer at that point in his formation, etc. The goal is not only to find a solution that re-establishes a chaste relationship, but also to remove any scandal that would be given to the community as the person continues in the RCIA process. The RCIA team should be told only to the degree that there is pastoral relevance (that the team could be part of the solution in terms of offering loving encouragement and support or even offering temporary housing). It is likely therefore that some members of team, at least, would know, so long as a clear tradition of confidentiality is established for the team. There are many good and practical resources available in print and online by authors addressing this issue from a Catholic perspective.
Discuss the pros and cons for allowing a participant with a pending annulment case to go through the Rites of Acceptance/Welcoming. What about the Rites of Election/Call to Continuing Conversion? Are there any directives for this?
The RCIA text does not address this issue directly. Very often, bishops determine directives in this regard for their dioceses. The first step then, is to check to see if a diocesan directive exists. If not, then the decision ordinarily rests with the pastor. In regards to the first liturgical gateway, the Rites of Acceptance and Welcoming, the most important principle is that the participant should be made to clearly understand that if permitted to go through this gateway, that this does not imply sacramental initiation at the coming Easter Vigil or at any other point until the annulment process has resolved in favor of his or her ability to participate in the sacraments. This, of course, is only a critical issue for a person who not only needs to seek an annulment, but also is doing so after having entered a currently-existing new bond, or is moving towards a new bond. A person can remain in the status of a catechumen or candidate, following these Rites, for as long as needed, since the Rites themselves make no mention of a timeframe for initiation, and do not imply anything about the upcoming Easter Vigil. This action has pastoral benefits, since the individual, by these Rites, is placed to a greater degree under the protection of the Church’s graces. This is especially valuable in the case of a catechumen (see RCIA 41, 47, 90-102). Generally, an individual with a pending annulment who is in a current union should not be permitted to go through the Rites of Election/Call to Continuing Conversion. This gateway clearly indicates that those participating may anticipate initiation at the coming Easter Vigil (see RCIA 125-126, 130, 133, 451, 454). Although, depending on circumstances, the person may be offered the opportunity to attend these Rites, it would be a potential falsehood to allow full participation in the event. The only possible exceptions to this would be if the pastor of the parish has a clear knowledge that the annulment case will resolve favorably within the Lenten period, or that he has a clear knowledge that the granting of the annulment is a matter of documenting a clearly existing lack of form, with no reasonable doubt that the annulment would be denied in that situation. This degree of clarity would be rare, and is it usually advisable not to make assumptions.
What would you recommend in terms of ensuring that a baptized participant has gone to Confession prior to making a profession of faith and receiving Confirmation and Eucharist?
It is a fact that candidates, for whatever reason, will sometimes try to “skip” receiving the sacrament of Reconciliation. While always to some degree a result of poor catechetical formation, and perhaps insufficient pastoral attention to a candidate’s concerns, it is a reality that must be anticipated by the RCIA leadership. Since, due to the seal of the Confessional, the priest involved should ordinarily not be asked about this matter by a third party, the best way to be certain is to setup the context for Confession so that the candidates can be observed entering the confessional or reconciliation room. This is ordinarily done by simply having the candidates participate in a parish’s regularly scheduled penance services (usually Lenten) or be having the Confessions occur in the context of a pre-initiation RCIA retreat.
A sponsor has proven to be problematic during RCIA sessions. In her small group the sponsor tries to smooth over or minimize issues and situations having to do with the Church that seem to present difficulties for her candidate. You learn that outside the sessions this sponsor tries to put her own “spin” on some of the points taught by the RCIA catechist. Her candidate rarely asks questions during small group and never during the general teaching. What can the sponsor coordinator do about this?
A private meeting with the sponsor should be arranged. This meeting should first provide an opportunity for the concern to be made clear to the sponsor. The sponsor should be offered the chance to respond fully. If this response confirms that she is intentionally or unintentionally undermining the catechumenal work, then this should be stated unequivocally, with an explanation suited to the situation. She should again be given an opportunity to respond fully. If this response and following discussion make it clear that the conditions described in the question will most likely continue to exist, then the sponsor must be dismissed from the catechumenal process. Whether or not the sponsor remains, the candidate should also receive attention, at least to allow for a private forum in which to honestly discuss the problem that the RCIA leadership has observed, to make amends and clear up confusion if necessary, and to reorient their formation along lines of unity rather than the pre-existing disharmony to which the candidate was exposed. To the extent that authority rests with the sponsor coordinator to do this, then it should be handled at that level. If not, then whoever has the authority to address the problem should do so. Either way, the pastor, if not directly involved, should be thoroughly informed of the situation prior to a final decision being made. This case may highlight the need to look at the effectiveness of the parish’s sponsor selection and training procedures.
A pastor of a 90-family rural parish wants to implement the RCIA process, but he is the only one with any theological or catechetical training in the parish, and he can’t afford a DRE or an RCIA director. What is the Church asking of him?
RCIA implementation is always incremental. The ability for a pastor to be at peace with himself that he is doing what the Church is asking of him is based in the knowledge that the catechumenal process is fundamentally missionary, and can effectively exist in what is essentially for him a missionary situation, with limited resources in the short term. The goal is to make present some form of what makes the catechumenal model distinct – a true (if small) pastoral aspect, a clear (if not ideal) catechetical aspect centered on Christ and the gospel call to holiness and charity, and a liturgical aspect that offers grace at different stages of an inquirer’s conversion. While using the budgetarily attainable resources to gradually offer certain promising adults some formation as potential catechists, this pastor can ask at least a few people, perhaps even just one couple, to join him in welcoming any people who may come to the parish as inquirers. These parishioners, though perhaps not knowledgeable theologically, should be friendly types who are open to meeting new people and providing any inquirers with a welcoming environment, and the basics of hospitality and Christian kindness. A “team member” and a “sponsor” might be one and the same for a while. Perhaps the catechumenate itself would be situated in someone’s home. If great schedule difficulties exist, the catechumenate might gather only every other week for a time. Tapes/CDs, videos/DVDs, and certain appropriate printed resources may place a greater role in the catechesis than would be the case some years down the line. Regarding the liturgical element, the Church has created Rites that are fairly simple in how they actually occur in a Mass setting, once a priest has become reasonable familiar with them. Each year, to the degree God provides, a little more is added in each of the three focal areas – pastoral, catechetical, and liturgical. Working, however gradually, to make present some small but authentic experience of the Christian community; trying to present the faith in an organized way that relates to daily life and encourages liturgical participation; and making at least the basic major Rites available and in time more of the minor Rites; these are the elements that make the catechumenal model present. Of course, fervent prayer for what is needed, both in terms of people and resources, is the root of success regardless of the size of the endeavor.
A person who is a strong, lifelong Christian meets with you about becoming a Catholic. He is absolutely positive that he wants to be a Catholic; he tells you that he has studied many books and listened to many tapes and is totally convinced that he wants to join the Church. He doesn’t have any close Catholic friends. He is upset by the idea that it might be many months before he is allowed to enter the Church and receive the sacraments. He asks if he has to go through the entire RCIA process and all the rites.
The RCIA text makes provision for what is called the abbreviated catechumenate (see RCIA 331-332, National Statutes 20, 30-37), the appropriateness of which depends on circumstances noted in the RCIA text. For the case detailed in the question, the National Statutes 30-37 primarily apply. The guidelines make it possible for such an individual to be received into full communion once their formation has been deemed sufficient. However, this sufficiency is often misunderstood as a purely catechetical matter. As noted in the question, the person has become convinced of the veracity of the Church’s teachings through personal study. Such study is not to be mistaken for an authentically Catholic formation. The fact that he has no close Catholic friends points to the possibility that he has had little contact with Catholic community life in general, and nothing significant in the particular parish into which he would be received. The National Statutes refer to an appropriate “degree of probation within the Catholic community” (RCIA, National Statutes 31). This points to the Church’s understanding that becoming Catholic is more than what many intellectually convinced would-be-Catholics might be able to discern from outside the fold. Most Protestants, and many Catholics for that matter, struggle to understand the nuanced nature of being truly docile to the Church as mother and teacher, especially as those realities are expressed and lived through the local diocese and parish structures. As well, most Protestants, however well-studied, need to be offered the “gift” of some time and personal assistance to adapt incrementally to the lived experience of Catholic liturgy and the realities that make it the source and summit of the spiritual life. These and other issues should be taken into account when determining the degree to which an abbreviated initiation process will be offered.
What are several reasons that a nine-month RCIA program is problematic? What are some suggestions for a parish planning to move to a year-round RCIA process?
A nine-month (or school-year model) program is often too brief, especially for catechumens (see RCIA 76-77, National Statutes 6) to accomplish a thoroughly comprehensive formation envision by the Church. As well, because of the lack of time, the period of purification and enlightenment often gets appropriated as time to continue to try to unfold the Deposit of Faith (largely indistinguishable from the preceding catechumenate period), which is not what is envisioned by the RCIA text (see RCIA 139). This short period of time also fosters the temptation to try to get participants to all “finish up” by Easter, and to go through the Rites always as a group, rather than allowing individuals to freely discern their own readiness without the pressure of a calendar. Finally, a nine-month program is often not open, welcoming, or well-suited to inquirers who approach the parish at “inconvenient” times of the year. Most parishes that have developed the year-round process implied in the RCIA text have done so incrementally, after some years of living with the nine-month model while they worked to develop a team capable of offering a year-round catechumenate. Once implemented, a year-round process usually features a precatechumenate team (which may be as simple as a married couple who offers a Bible study, suited to inquirers, that is always open to newcomers, or as complex as a multiple-member team that provides much more diverse pastoral attention). Once an inquirer decides to go through the Rite of Acceptance or the Rite of Welcoming, then that he or she would transition to a new team – the catechumenate team, which would shepherd the person all the way through mystagogy. Some parishes develop a neophyte team as well, which, again, might be a simple as an in-home weekly or bi-weekly Bible study, a couple of people from the catechumenate team who meet once a month with neophytes, or more complex full-team experience. One of the basic challenges is to ensure that at least something, even if it is not ideal, is available over the summer, and that in some way inquirers can be helped at whatever point in the year God sends them to the parish. The call is to be willing to move incrementally in the right direction, step by step, always depending prayerfully on the provision of the Lord for your parish situation.
When should an RCIA director seek to learn if any participants have potential annulment issues? What are the first couple steps that must taken regarding an annulment?
Annulment issues need to be identified as early as possible, for the sake of beginning the annulment process for those whose living situations might call for pastoral scrutiny, and for the sake of allowing a participant to move forward to sacramental initiation, if possible, in a timely fashion commiserate with their readiness and desire to become a Catholic. The first steps are to conduct a private interview to determine the need for an annulment, and the nature of the case. The pastor, if not conducting the initial interview personally, should be involved as soon as a case comes to light. While taking the time to ensure a participant understands the Catholic Church’s teachings regarding annulments, the initial interview should in no way impart a false hope or make any promises about the outcome of a case, however well intentioned. Beyond this, a pastor should assist the participant in assembling a package for the diocesan tribunal, and encourage the RCIA team to be attentive to the pastoral needs and sensitivities inherent in annulment cases that impact a participant’s likelihood of sacramental participation.
An RCIA team is somewhat at a loss for how to handle (pastorally and catechetically) a participant who has a mentally disability. What would you suggest?
The USCCB has written a document titled “Guidelines for Celebrating the Sacraments With Persons With Disabilities” (Copyright 1995, United States Catholic Conference). This document is quite helpful on many issues that a parish could face in this regard.
What are the principles to keep in mind when addressing questions regarding policy conflicts between the pastor and the RCIA director?
The first principle is that the pastor is the pastor. It is he who is the canonically-responsible shepherd for the parish community (see CIC 129). Within this context, a pastor should respect and be desirous of candid input from an RCIA director. An RCIA director has the responsibility to keep the pastor up-to-date in detail, and to give timely and thorough input on situations that require the pastor’s decision. An RCIA director is to also be solicitous of the pastor’s involvement in the RCIA process, never implying that the catechumenate is “territory” in which the pastor should tread lightly or have limited say. God works through the way in which his Church is hierarchically constituted, which, although never a mandate for a pastor to be exclusionary, does mean that the RCIA director must recognize clearly his or her subordinate position to the father that the bishop has placed over the parish family (see CCC 873, 896, 910-911, 1547).
What are the categories of people appropriate for the RCIA process?
The RCIA text envisions three “categories” of people: those not yet baptized; those baptized in a non-Catholic tradition; those baptized Catholics who have not received the Eucharist or Confirmation. The RCIA text further distinguishes between those who are baptized but not catechized to any significant degree, and those who are baptized and also reasonably well-formed and practicing Christians.
A priest asks you if it is really necessary to go through all the effort that an RCIA process involves, especially since he is alone in the parish and already feels overworked. What do you say to him?
Moving, however gradually, towards implementing the catechumenal process is directly in line with any pastor’s goal – to foster really committed parishioners. Many parishes can testify to how an inclusive RCIA process (even if a team is very small) over time played a significant role in renewing the life of the congregation. The balanced formation that results from giving participants, however simple, an incremental and personal encounter with the liturgy, faithful catechesis mixed with testimonies from a few solid parishioners, and pastoral care from the priest as he can and a few very warm and welcoming Catholics, cannot be underestimated. Each year that goes by, a group (however small) of sponsors, team, and participants experience this formation together. It becomes a major source for solving the very problem the pastor has – he’s overworked – and the catechumenal process turns out more and more people who are exactly the types to help remove some of the weight from his shoulders.
An RCIA director is frustrated in her attempts to get a particular inquirer to come out of his shell. He is marrying a parishioner in ten months, and wants to become a Catholic to have peace in the marriage. What are some suggestions that might help her to get him to relate to the process and begin to foster conversion?
Get more people to pray for the person. Sit down and brainstorm some strategies with the small group leader and the individual’s sponsor (if determined). Encourage the team to more thoroughly engage the person in conversation during breaks or other casual moments. Have the couple over to dinner and simply endeavor to get to know them better. Meet the individual for lunch. Ask the fiancé for suggestions. Find out how the person tends to learn and provide some excellent resources that fit his interests – does he like listening to tapes/CDs; does he like to read; does he like to watch movies, etc? In the person’s interview leading up to the first opportunity for the Rites of Acceptance and Welcoming, articulate your concerns straightforwardly to the individual, and make possible a frank discussion of the problem.
A Catholic spouse, who happens to be very devout and knowledgeable in her faith, would like to be the sponsor for her husband. He is hesitant, but does not seem to have any strong objections during your meeting with the two of them. What would you do in this situation?
Although Canon Law allows spouses to sponsor their wife or husband, pastorally many parishes find it to be problematic. A Catholic spouse, naturally and inescapably, has a stake in this participant’s conversion. This can easily result in a lack of objectivity in assisting the participant with difficulties and issues that arise through the process. The participant may feel that his or her problems or faith struggles, if articulated honestly, would embarrass/annoy/offend/cause contention/confuse/frustrate the spouse. The spouse who acts as sponsor may not allow his or her spouse the room to really consider and pray through certain teachings of the faith that raise doubts or confusions. There may be, if the conversion becomes threatened by some issue or crisis, arise the temptation on the part of the sponsoring spouse to counsel the participant to “just don’t worry about it, we’ll work it out after you’re initiated”, rather than letting the crisis run its course and get worked out thoroughly in the context of the catechumenal process. For all these reasons, a spouse acting as sponsor is often not allowed by parishes. Even if, due to a sensitive situation, a spouse does act as sponsor, many parishes then assign a second sponsor from the parish, to give the participant an objective companion.
In which Vatican II document is the catechumenate referred to most frequently? Why is this significant?
The Decree on Mission Activity of the Church (Ad Gentes). The catechumenal process is understood to be fundamentally a missionary work, central to the Church’s call to evangelize and disciple the nations.
Why does the RCIA manual refer to catechumens having sponsors in one section and godparents in another? What is the correct term?
Regarding those who are not baptized, RCIA 10 says that “a sponsor (Latin: sponsor) accompanies any candidate seeking admission as a catechumen.” RCIA 11 says that “their godparents (Latin: patrini) accompany the candidates on the day of election.” Regarding those who are baptized, RCIA 404 says “a sponsor (Latin: sponsor) presents these adults to the community. During the period of their catechetical formation, they all choose godparents (Latin: patrini) approved by the priest.” Although many parishes assume that the sponsor who accompanies a catechumen or candidate through the Rites of Acceptance and Welcoming will be the same person who does so for the next major gateway, and for the sacraments of initiation, the RCIA text itself does not make this assumption. Instead it suggests that they may be different individuals, without saying that they must be. Also, as an aside, Canon Law makes provision for two godparents from adult catechumens and those baptized candidate seeking Confirmation, just as is common practice for an infant Baptism (see CIC 873, 893.2). This is not required, but many parishes try to provide this whenever possible.
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