By Sylvia Devillers
Often when I’m talking with folks who are involved with Christian initiation in my part of the world (the Archdiocese of Los Angeles, to be exact), I encounter some interesting stories about how some parishes are preparing adults and older children for the sacraments of Baptism, Confirmation, and Eucharist. While I’m sure these stories are totally limited to my local church and could not possibly be happening in yours, some of them just might resonate with your experience and thus be of concern.
There are situations, I am told, where parishes disregard or lack understanding of some of the basic values and intentions that arise directly from the Rite of Christian Initiation of Adults.
I am told, for instance, that there are times when some pastors fail to exercise their faculties to confirm. There are occasions I am told, when mandated portions of the various initiation rites are eliminated in the interest of time. There are instances I am told of a drastically shortened catechumenate period for uncatechised ‘ catechumens. There are even, I am told, parishes where an untrained but well-intentioned volunteer organizes “classes” each week during the school year with guest speakers who follow a set curriculum and at which attendance is taken. Inquirers, candidates, and catechumens attend these sessions together and are initiated as a group at the Easter Vigil. I am told that catechized adult Catholics seeking only to be confirmed, who were baptized as infants and participate regularly in the Eucharist, are also included in this melange.
Sometimes, to be sure, parishes just drift into practices that do not best convey the meaning and intention of the liturgical text. It is easy enough when time constraints, lack of trained or knowledgeable staff, financial concerns, and demands on overworked pastors take precedence over a parish “program” that is labour intensive. When this happens, the essential and fundamental message of Jesus to “go therefore and make disciples…baptizing them in the name of the Father and of the Son and of the Holy Spirit …”(Matthew 28:19) becomes just another “program” that can be adjusted and adapted to fit into what are considered to be more fundamental aspects of parish ministry.
While minor adaptations of the RCIA are not only allowed but encouraged, it is crucial-that the basic ritual text be used as a foundation to be built upon, not adapted excessively. Thus, it is essential that local customs, culture, and practice conform to the basic meaning and intent of the Rite of Christian Initiation of Adults, not the other way around.
In considering these scenarios and others equally disheartening, it is all the more important to think about some of the implications when parishes do not follow the wise and pastoral guidance of the ritual text. Thus, it could be helpful to take a look at some of the pitfalls that lie in wait for those who are tempted to minimize or downsize a more authentic approach to Christian initiation, one that is based on a more faithful and respectful adherence to the spirit and intention of the Rite of Christian Initiation of Adults. For those feeling their way through the labyrinth that is the process of Christian initiation, pitfalls abound, to be sure, and here are seven of them that could be avoided.
SEVEN PITFALLS
- Confusing the Rite of Christian Initiation of Adults with an initialism. The official liturgical rite that is named the Rite of Christian Initiation of Adults is sometimes shortened to its familiar form, the initialism RCIA, complete with italics that indicate its status as a ritual text. This liturgical rite comprises a series of initiation rites connected to one another throughout the stages of initiation from the Rite of Acceptance in to the Order of Catechumens to the sacramental rites of Baptism, Confirmation, and Eucharist. It is not a group that meets once a week. (“Come to RCIA Tuesday night to find out about becoming a Catholic.”) It is not a parish activity. (“Call extension 410 for more information about RCIA.”) It is not a program with a beginning or end. (“RCIA begins this week.”) It is not a course of studies. (“RCIA classes are held in the parish hall.”) Rather, the liturgical text that is the Rite of Christian Initiation of Adults contains within its pages the pastoral, catechetical, and spiritual guidance that, when applied with care, results in a process that is intended to lead to conversion to Christ Jesus. Through implementation of the Rite of Christian Initiation of Adults, people experience the process of Christian initiation. This process is lived out through authentic and thoughtful faithfulness to the rites, prayers, pastoral advice, and catechetical methodology, not an initialism that misstates the meaning and significance of the liturgical rite.
- Misunderstanding the role and function of catechesis throughout the process of Christian initiation. Catechesis has its rightful place in the process of Christian initiation in helping people move toward a fuller understanding of God, Church, and their spiritual growth. But an undue emphasis on cognitive knowledge of the teachings of the Catholic Church is not advised, neither in the ritual text nor in the use of good old common sense. Initiation catechists’ best friend RCIA, 75, states it so well: what is expected of catechumens’ is that they become “familiar with the Christian way of life.” The process of Christian initiation is, indeed, an introduction to something, not a course of studies that results in theological expertise. Catechesis is to be “gradual and complete, accommodated to the liturgical year, and supported by celebrations of the word.” Thus, an “appropriate acquaintance” with Church dogmas and precepts is called for, and at the same time, the retaining of a “profound sense of the mystery of salvation.” The inherent wisdom of this outstanding statement of sound catechetical theory is sometimes ignored in an attempt to teach candidates and catechumens “everything they never wanted to know” about Catholicism.
- Lack of involvement of the entire parish community in the process of Christian initiation. The oft-quoted mandate of RCIA, 9, in the introduction of the Rite of Christian Initiation of Adults states that “the people of God should understand and show by their concern that the initiation of adults is the responsibility of all the baptized.” This means that it’s not enough for several overworked parish volunteers to do it all. This means that as many members of the parish community as possible are involved by taking a personal interest in Christian initiation: evangelizing, praying, sponsoring, and assisting with the myriad details that are a part of this complicated ministry. In a perfect world, this means that a qualified director of initiation is engaged to monitor an initiation team of people who will promote, schedule, counsel and discern, catechize, support sponsors, prepare liturgies, monitor marriage cases, organize refreshments, provide hospitality, and keep the paperwork up to date. But even in an imperfect world, it’s good to recognize the value of a large and well-functioning team rather than just a few dedicated individuals and move toward that goal. When more are involved in the chores, more are involved in the rewards and joys. This spills over into the whole parish community, and the people of God benefit as much as those seeking Christian initiation.
- Offering membership rather than conversion. A large percentage of those seeking full communion with the Catholic Church are spouses of Catholics (83 per cent, according to Journey to the Fullness of Life, the US Bishops’ analysis in 2002 of the effectiveness of the implementation of the Rite of Christian Initiation of Adults). This statistic has implications for evangelization efforts, to be sure, but it also testifies to the ongoing question as to why people seek Christian initiation. Often, it appears that what initially motivates some people to “come into the Church” is a desire to present a united religious front to their children. When both parents belong to the same Church, the family benefits. This is undoubtedly true but should not be construed as a rationale for promoting Church membership. There is something more at play here. When the process of Christian initiation is carried out with sensitivity, pastoral care, and concern for spiritual growth, those seeking initiation often find themselves gradually moving away from their earlier motivation. As RCIA, 42, states, they learn to pray, they experience the “first stirrings of repentance,” they find friends within the faith community, and, best of all, they begin to “enter into a relationship with God in Christ.” Membership in the Church is no longer the main goal: real conversion has begun.
- Failing to make distinctions between the baptized and the unbaptised. Some parishes have for many years been happily combining rites as well as candidates and catechumens. In a sense it was easier to bring them all to the initiation sacraments at the same time. After all, the Rite of Christian Initiation allows for combined rites, so why not? It might certainly be argued that two-rites-in-one is a bargain, somewhat akin to supermarket coupons offering two bottles of catsup for the price of one. Those who are to be received into the Church or who will complete their sacraments of initiation are blended right in with those who are to be baptized, and all are initiated at the Easter Vigil. No need to schedule alternate dates on an already packed liturgical calendar. No need to meet again with godparents and sponsors. No need to plan several post-initiation parties. And often, unfortunately, the perception creeps in that there also is not a strong need to distinguish a great deal between the baptized and the unbaptised as their spiritual journeys move them toward the initiation sacraments. But, once again, the Rite of Christian Initiation of Adults provides us with compelling reasons for following its advice in providing the best possible ways for true conversion to Christ Jesus to take place and to be celebrated liturgically. By taking care to respect the sacramental status of the baptized, states National Statutes for the Catechumenate, 32, it is preferable that reception of the baptized into full communion with the Catholic Church not be celebrated at the Easter Vigil, “lest there be any confusion” as to the identity of the baptized. The Rite of Christian Initiation of Adults, 477, is equally clear: “Anything that would equate candidates for reception with those who are catechumens is to be absolutely avoided.” It is fairly obvious that, because the value of the Sacrament of Baptism is “priceless,” as they say in the credit card ads, different approaches to the process of Christian Initiation are needed. For the baptized, emphasis is on bringing individuals into unity (full communion) with the Catholic Church, and the high point of their rite of reception is Eucharistic communion. For the unbaptised, emphasis is on their dying to sin and entering into the fullness of life in Christ Jesus through the waters of Baptism. So while the Rite of Christian Initiation of Adults “allows” the combined rites, a muchmore authentic way to respect and rejoice in the meaning of Baptism would be to celebrate the sacraments of initiation fully but only with the elect at the Easter Vigil. Likewise, for the baptized candidates, a more authentic way to respect and rejoice in the meaning of the Rite of Reception into the Full Communion of the Catholic Church is to recognize the unity that this rite celebrates. Thus, this focus is allowed to emerge when the simple rites of reception take place at various times throughout the year. Once it is discerned that the candidates are indeed now “ready” to make their commitments of faith, they do so in a distinct ritual that expresses both baptismal status and unity, examples of which can be found in the General Intercessions from the Rite of Reception (RCIA, 496).
- The diminished role of priests and deacons in the process of Christian initiation. Occasionally, it seems that some parish priests and deacons are almost indifferent to the process of Christian initiation and appear only when they are needed to preside at one of the rites. Nametags are then needed for candidates and catechumens, and a member of the liturgy committee may have to gently guide the presider through the rite. Their attention to pastoral issues that face candidates for initiation can be lax: annulment paperwork may languish on some of their desks or appointments may be postponed. While this may seem a harsh indictment of some pastors and deacons, it must be admitted that more interest and involvement on their part would certainly contribute to a greater appreciation for the meaning and intention of the process of Christian initiation. It is true that in some parishes the pastor and deacons have themselves been through a certain kind of conversion related to the importance of Christian initiation and the spiritual health of the parish. These men understand that the process leading to the Baptism of adults is one of great interest and involvement on the part of ordinary parishioners, and they contribute to the process. Both priests and deacons are eager to participate in the anointings of catechumens. They get to know the inquirers, candidates, and catechumens and can greet them by name. They visit the catechetical sessions from time to time. They invite and are available for counselling or advice. They occasionally meet with the director of initiation and the entire team and offer support and guidance. They are convinced of the importance of all the rites of initiation, no matter how long it takes at the 9 am Mass, and the pastor is completely familiar with those rites and is comfortable in his role as presider.
- Misunderstanding Mystagogia, the fourth stage of Christian initiation. Almost everyone would agree that in most parishes the Easter Vigil is the high point of all liturgical celebrations throughout the year. The newly baptized literally drip with joy, and those parishioners who brave the dark of night and lateness of the hour rejoice mightily with them. The long-awaited “alleluias” are sung with gusto and gladness. For some neophytes, though, this climactic night can appear to be a celebration of completion. The “journey of faith” is over; they are now full-fledged Catholics. They attended “classes” faithfully and learned what was taught. They participated in some rites along the way without quite understanding why. They did what was expected of them, and now they are finished with all of that and can get on with their lives. When Christian initiation is viewed as a series of obligations to be fulfilled and classes to attend rather than a process of conversion, the end justifies the means. There is, indeed, a beginning, middle, and end. But by wisely including Mystagogia; the fourth period in the process of initiation, the Rite of Christian Initiation of Adults insists that true conversion to God through Jesus Christ has no end point: conversion is a lifelong process that, for neophytes, continues well beyond the initiation rites. Mystagogia is designed with this in mind. For the newly baptized, it is a time of reflection and pondering the sacramental mysteries they now experience in Eucharist. In parishes that have focused on conversion rather than a course of studies, the period of Mystagogia is a deeper and more significant exploration into what has been happening all along. When neophytes spend time together in giving voice to how they are growing in the “deepening of their grasp of the paschal mystery” (RCIA, 244), their newfound identity as Catholics is strengthened. When they share in the Eucharist and do the “works of charity” along with fellow parishioners, they live out their faith in new ways. Thus, the post baptismal catechesis that begins with Mystagogia endures for a lifetime.
These seven pitfalls lie in wait for parish leadership who are tempted to skip over, ignore, modify, or disregard a significant portion of the wisdom and pastoral guidance offered by the Rite of Christian Initiation of Adults. It is hoped that by avoiding these pitfalls a richer, fuller, and more authentic response to God’s call to conversion will be experienced by all those who seek Christian initiation. And scenarios such as the ones described earlier will no longer be discussed when some of us begin talking to each other about what we’ve been told. Instead, our stories will be ones of optimism, inspiration, and joyful hope as we continue our journeys through the Rite of Christian Initiation of Adults.
“Reprinted with permission from Catechumenate: A Journal of Christian Initiation, Volume 34 Number 6, November 2012, Liturgy Training Publications, Chicago, Il.”
