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Vatican Council II: Constitution on the Liturgy 64. The catechumenate for adults, divided into several stages, is to be restored and put into use at the discretion of the local Ordinary. By this means the time of the catechumenate, which is intended as a period of well-suited instruction, may be sanctified by sacred rites to be celebrated at successive intervals of time. 65. With art. 37–40 of this Constitution as the norm, it is lawful in mission lands to allow, besides what is part of Christian tradition, those initiation elements in use among individual peoples, to the extent that such elements are compatible with the Christian rite of initiation. 66. Both of the rites for the baptism of adults are to be revised: not only the simpler rite, but also the more solemn one, with proper attention to the restored catechumenate. A special Mass “On the Occasion of a Baptism” is to be incorporated into the Roman Missal. Vatican Council II: Decree on the Church’s Missionary Activity 13. …Under the movement of divine grace the new convert sets out on a spiritual journey by means of which, while already sharing through faith in the mystery of the death and resurrection, he passes from the old man to the new man who has been made perfect in Christ (see Colossians 3:5–10; Ephesians 4:20–24). This transition, which involves a progressive change of outlook and morals, should be manifested in its social implications and effected gradually during the period of the catechumenate …. 14. Those who through the Church have accepted from the Father faith in Christ should be admitted to the catechumenate by means of liturgical ceremonies. The catechumenate means not simply a presentation of teachings and precepts, but a formation in the whole of Christian life and a sufficiently prolonged period of training; by these means the disciples will become bound to Christ as their master. Catechumens should therefore be properly initiated into the mystery of salvation and the practices of gospel living; by means of sacred rites celebrated at successive times, they should be led gradually into the life of faith, liturgy, and charity belonging to the people of God. Next, freed from the power of darkness, dying, buried, and risen again together with Christ through the sacraments of Christian initiation, they receive the Spirit of adoption of children, and with the whole people of God celebrate the memorial of the Lord’s death and resurrection. There is a great need for a reform of the Lenten and Easter liturgy so that it will be a spiritual preparation of the catechumens for the celebration of the paschal mystery, the rites of which will include their being reborn to Christ through baptism. Christian initiation during the catechumenate is not the concern of catechists or priests alone, but of the whole community of believers and especially of godparents, so that from the outset the catechumens will have a sense of being part of the people of God. Moreover, because the Church’s life is apostolic, catechumens should learn to take an active share in the evangelization and the building up of the Church through the witness of their life and the profession of their faith. Finally, the new code of canon law should set out clearly the juridic status of catechumens; they are already joined to the Church, already part of Christ’s household, and are in many cases already living a life of faith, hope, and charity. Rite of Christian Initiation of Adults 1. The rite of Christian initiation presented here is designed for adults who, after hearing the mystery of Christ proclaimed, consciously and freely seek the living God and enter the way of faith and conversion as the Holy Spirit opens their hearts. By God’s help they will be strengthened spiritually during their preparation and at the proper time will receive the sacraments fruitfully. 2. This rite includes not simply the celebration of the sacraments of baptism, confirmation, and eucharist, but also all the rites belonging to the catechumenate. Endorsed by the ancient practice of the Church, a catechumenate that would be suited to contemporary missionary activity in all regions was so widely requested that the Second Vatican Council decreed its restoration, revision, and adaptation to local traditions…. Structure of the Initiation of Adults4. The initiation of catechumens is a gradual process that takes place within the community of the faithful. By joining the catechumens in reflecting on the value of the paschal mystery and by renewing their own conversion, the faithful provide an example that will help the catechumens to obey the Holy Spirit more generously. 5. The rite of initiation is suited to a spiritual journey of adults that varies according to the many forms of God’s grace, the free cooperation of the individuals, the action of the Church, and the circumstances of time and place. 6. This journey includes not only the periods for making inquiry and for maturing (see no. 7), but also the steps marking the catechumens’ progress, as they pass, so to speak, through another doorway or ascend to the next level. 1. The first step: reaching the point of initial conversion and wishing to become Christians, they are accepted as catechumens by the Church. 2. The second step: having progressed in faith and nearly completed the catechumenate, they are accepted into a more intense preparation for the sacraments of initiation. 3. The third step: having completed their spiritual preparation, they receive the sacraments of Christian initiation. These three steps are to be regarded as the major, more intense moments of initiation and are marked by three liturgical rites: the first by the rite of acceptance into the order of catechumens (nos. 41–74); the second by the rite of election or enrollment of names (nos. 118–137); and the third by the celebration of the sacraments of Christian initiation (nos. 206–243). 7. The steps lead to periods of inquiry and growth; alternatively the periods may also be seen as preparing for the ensuing step.
Thus there are four continuous periods: the precatechumenate, the period for hearing the first preaching of the Gospel (nos. 36–40); the period of the catechumenate, set aside for a thorough catechesis and for the rites belonging to this period (nos. 75–117); the period of purification and enlightenment (Lenten preparation), designed for a more intense spiritual preparation, which is assisted by the celebration of the scrutinies and presentations (nos. 138–205); and the period of postbaptismal catechesis or mystagogy, marked by the new experience of sacraments and community (nos. 244–251). 8. The whole initiation must bear a markedly paschal character, since the initiation of Christians is the first sacramental sharing in Christ’s dying and rising and since, in addition, the period of purification and enlightenment ordinarily coincides with Lent and the period of post-baptismal catechesis or mystagogy with the Easter season. All the resources of Lent should be brought to bear as a more intense preparation of the elect and the Easter Vigil should be regarded as the proper time for the sacraments of initiation. Because of pastoral needs, however, the sacraments of initiation may be celebrated at other times (see nos. 26–30). Ministries and Offices9. In light of what is said in Christian Initiation, General Introduction (no. 7), the people of God, as represented by the local Church, should understand and show by their concern that the initiation of adults is the responsibility of all the baptized. Therefore the community must always be fully prepared in the pursuit of its apostolic vocation to give help to those who are searching for Christ. In the various circumstances of daily life, even as in the apostolate, all the followers of Christ have the obligation of spreading the faith according to their abilities. Hence, the entire community must help the candidates and the catechumens throughout the process of initiation: during the period of the precatechumenate, the period of the catechumenate, the period of purification and enlightenment, and the period of postbaptismal catechesis or mystagogy … . Adaptations by the Minister35. Celebrants should make full and intelligent use of the freedom given to them either in Christian Initiation, General Introduction (no. 34) or in the rubrics of the rite itself. In many places the manner of acting or praying is intentionally left undetermined or two alternatives are offered, so that ministers, according to their prudent pastoral judgment, may accommodate the rite to the circumstances of the candidates and others who are present. In all the rites the greatest freedom is left in the invitations and instructions, and the intercessions may always be shortened, changed, or even expanded with new intentions in order to fit the circumstances or special situation of the candidates (for example, a sad or joyful event occurring in a family) or of the others present (for example, sorrow or joy common to the parish or civic community). The minister will also adapt the texts by changing the gender and number as required. Christian Initiation of Adults in Exceptional Circumstances331. Exceptional circumstances may arise in which the local bishop, in individual cases, can allow the use of a form of Christian initiation that is simpler than the usual, complete rite (see no. 34.4). The bishop may permit this simpler form to consist in the abbreviated form of the rite given (nos. 340–369) that is carried out in one celebration. Or he may permit an expansion of this abbreviated rite, so that there are celebrations not only of the sacraments of initiation but also of one or more of the rites belonging to the period of the catechumenate and to the period of purification and enlightenment (see nos. 332–335). The extraordinary circumstances in question are either events that prevent the candidate from completing all the steps of the catechumenate or a depth of Christian conversion and a degree of religious maturity that lead the local bishop to decide that the candidate may receive baptism without delay. Christian Initiation of a Person in Danger of Death370. Persons, whether catechumens or not, who are in danger of death but are not at the point of death and so are able to hear and answer the questions involved may be baptized with this short rite. 374. If persons who were baptized when in danger of death or at the point of death recover their health, they are to be given a suitable formation, be welcomed at the church in due time, and there receive the other sacraments of initiation. In such cases the guidelines given in nos. 400–410 for baptized but uncatechized adults are followed with the necessary changes. The same guidelines should be applied when sick persons recover after receiving not only baptism but also confirmation and eucharist as viaticum. Code of Canon Law 851.1. An adult who intends to receive baptism is to be admitted to the catechumenate and, to the extent possible, be led through the several stages to sacramental initiation, in accord with the order of initiation adapted by the conference of bishops and the special norms published by it. Pastoral ReflectionThe Rite of Christian Initiation of Adults (RCIA) provides the Church with a ritual process by which adults who have experienced the stirring of God’s grace in their hearts, have heard the good news of Christ and have been moved to change their lives, may set out on a spiritual journey of faith in the midst of the Christian community. Gradually they are formed into a new life, so that they may be joined to the paschal mystery of Christ through the sacraments of initiation, and take their place as active members of the Church, embracing its mission in the world. It has often been said that the RCIA is a revolutionary document. When the provisional English text of the Rite was first published in 1974, predictions were made that it would shake the Church to its foundations and reshape it because of its bold vision of the Christian life and its emphasis on the Church as the people of God. The experience of many communities that have implemented the RCIA has confirmed those predictions. Parishioners have begun to understand that the task of evangelization, of issuing the invitation of Christ to others, belongs not to clergy and religious alone, but to all the baptized. The continuing presence of catechumens in the Sunday assembly is an incentive to bring an interested friend to a parish inquiry session. The RCIA, its assumptions about the Christian life, and its vision of the Church, have impelled many Catholics to look more closely at the quality of their own conversion to Christ and their participation in the community of the Church. Many renewal efforts, such as RENEW and small faith communities, are based on the principles of the catechumenate. Using the Sunday gathering for word and eucharist as their starting point, Catholic Christians are meeting in small groups around the scriptures to listen to God’s word, to share prayer and faith, and to examine what difference this word can make in their lives. Paschal MysteryThe heart of Christian initiation is the paschal mystery of Christ. The initiation process begins with the proclamation of the kerygma, or good news of Christ’s death and resurrection. At their acceptance into the order of catechumens, women and men are signed with the cross of Christ as the sign of their way of life. Their formation is directed toward conversion to a life of self-emptying love and service of others. At their baptism, they are buried with Christ in a death like his, so that they might walk in newness of life (cf. Romans 6). In the eucharistic sacrifice they are joined to Christ’s saving death and resurrection. From the table of Christ’s body and blood, they are sent into the world as witnesses of the paschal mystery and servants in the image of the crucified and risen Lord. Because the mystery of Christ’s dying and rising is central to the Christian life and integral to the Church’s understanding of Christian initiation, the RCIA directs that the “whole initiation must bear a markedly paschal character” (RCIA, no. 8). Although every Sunday is a celebration of Christ’s death and resurrection, the Easter Vigil is the Church’s annual feast of the paschal mystery. Taken in the context of the Lenten and Easter seasons as times for preparing for and reflecting on the great Easter mysteries, the Easter Vigil is regarded as the “proper time for the sacraments of initiation” (RCIA, no. 8). ConversionThe good news of Christ calls those who would accept it to change their lives in the image of Christ dead and risen. The RCIA uses the term “conversion” not to describe a change in church affiliation, but to mark the process of allowing one’s whole life to be transformed according to the pattern of Christ’s paschal mystery. Conversion is the change that follows from a new relationship with the crucified and risen Lord and with the community of faith. It is the transformation that follows from the knowledge that one is loved freely and completely by God in Christ. Because conversion involves the turning around of one’s whole self to Christ, catechesis is directed to the whole person. The goal of catechumenal formation is a conversion of mind, heart and life. Doctrinal and moral instruction is an essential element in this formation, but is in itself inadequate. Christian life is foremost a relationship with God in Christ, a mystery to be embraced and lived. The Community of the ChurchThe conversion envisioned by the RCIA is not one undertaken in isolation, but rather takes place in the midst of the community of the faithful. As catechumens are converted to Christ, they become part of this community of faith and its way of life. During the catechumenate men and women are led gradually into the life of the community in all its dimensions. Each Sunday they gather for worship with the local community and participate in the liturgy of the word. They gather for catechesis based on God’s word on a regular basis. They form relationships with their sponsors, who accompany them on the journey of faith. They are invited to be part of parish gatherings in which bonds are formed. They are encouraged to find ways to participate in the witness and mission of the community, especially through works of justice and mercy. A Journey of FaithThe formation of adults into the Christian community takes place by a process which leads them gradually from initial conversion to full sacramental participation in the life of the Church and to its mission in the world. As the RCIA says, “The initiation of catechumens is a gradual process that takes place within the community of the faithful” (RCIA, no. 4). Formation in the Christian life is less a rigid program of instruction than a “spiritual journey… that varies according to the many forms of God’s grace, the free cooperation of individuals, the action of the Church, and the circumstances of time and place” (RCIA, no. 5). Throughout the spiritual journey of Christian initiation, women and men progress step by step. There are three stages which the rite likens to climbing a step or passing through a gateway. Each of these steps is marked by a liturgical rite which signifies the passage from one period to another.
Each of these three steps or thresholds in the initiation process is celebrated with a liturgical rite. By virtue of their character as onetime events, they are the most intense moments of the catechumens’ spiritual journey. Equally important for the process of the RCIA are the four periods which follow or prepare for the three steps. The three steps and the four periods are tightly related to one another, because the steps give ritual expression to the elements of the previous period of the process, and mark the beginning of a new period in the initiation journey.
Liturgy and CatechesisThe Christian initiation of adults is at its heart a ritual process, celebrated primarily in the major liturgical moments or steps outlined above. The Sunday liturgy of the Word and the ordinary liturgical events of the community’s life are also integral to initiation. Other liturgical rites are provided especially for catechumens’ spiritual growth, including special celebrations of the Word, blessings, exorcisms, anointings, and presentations. The ritual nature of the initiation process flows from the principle articulated at the Second Vatican Council that the liturgy is the source and summit of the Church’s life.[1] Just as the steps and periods are both essential elements of the initiation process, so too do liturgy and catechesis go hand in hand in the formation of catechumens. On the one hand, the catechetical and pastoral formation of new members flows from the liturgy, especially from our gathering in Christ’s name and from the proclamation of God’s living Word. At the same time, catechesis helps to form catechumens for a full and fruitful participation in the liturgy and especially in the sacramental mysteries into which they will be initiated. Catechesis leads adults not simply to a greater store of information, but even more to a transformation of mind, heart, and life according to the pattern of Christ’s paschal mystery. This paschal mystery is expressed most clearly in the Church’s liturgy. At the same time, however, catechumens are formed into the community’s paschal way of life through a catechesis which includes reflection on the scriptures, doctrinal instruction, participation in the life of the community, and an active share in its mission. The intimate relationship between liturgy and catechesis in the formation of catechumens suggests the need for careful preparation of both ordinary and special parish liturgical celebrations. Catechesis which flows from the liturgy depends on celebrations in which the signs clearly and strongly evoke the presence and action of God in our midst. Elements of Liturgical CelebrationPreparing the rites of Christian initiation calls for attention to the various dimensions of liturgical celebration. The symbols called for in these liturgies need to be used lavishly: baptism by immersion in the waters of rebirth, generous anointing with sacred chrism, the breaking and sharing of Christ’s body in the consecrated bread, and pouring and drinking of Christ’s blood in the consecrated wine. Various gestures are employed in the liturgies of initiation. To evoke their meaning, they need to be made deliberately and scaled to the size of the assembly. The signing of men and women with the cross in a church where several hundred people have gathered demands a large, graceful gesture, so that it may be seen and experienced by everyone. As in all liturgical celebration, proclamation of the Word is a critical element in the initiation rituals. Since the process of conversion is based on hearing and responding to God’s Word, liturgy planners need to devote special attention to strong proclamation of the scriptural texts, carried out with conviction. Preparation for the rites demands attention to the environment. The Rite of Acceptance into the Order of Catechumens, for example, begins with the gathering of the candidates and of the assembly in a space apart from the church, followed by a procession to the church. When catechumens are called forward for various ritual actions, liturgy planners need to consider where they will stand so that they can be seen by everyone. Many communities make use of the aisles of their church for various ritual actions, so that all the members of the assembly can take a more active part in the ritual action. Music is an integral part of each of these rites, and in many cases provides the primary means for the members of the assembly to participate actively in the ritual action. Parish musicians need to understand the structure and spirit of the rites, as well as the musical forms that are called for in each of them. Especially important are the acclamations. Acclamatory settings are usually best when they are strong, short, and direct, allowing the assembly to participate easily. The rites of initiation also make use of litanies, psalms and hymns at various times. Each of the rites takes place within the assembled community of the faithful at prayer. The value of silence should therefore not be underestimated. Let liturgy planners and presiding ministers call the faithful and catechumens alike to reverent, silent prayer, so that God’s Spirit may transform the hearts and lives of all. MinistriesA variety of ministries is involved in the Christian initiation of adults. Of primary importance in RCIA as in all the rites of the Church is the ministry of the community of the faithful: “… the people of God, as represented by the local Church, should understand and show by their concern that the initiation of adults is the responsibility of all the baptized” (RCIA, no. 9). Preparing for the rites of initiation demands not only that they be visible to the whole assembly, but that the assembled community be enabled to take its rightful active role in the celebration. Some ways of fostering the participation of the assembly include having candidates face the assembly, the use of bodily gestures of prayer and acclamations by the whole assembly at appropriate moments. Within the liturgical assembly there are many ministers who have a distinctive and crucial role in the initiation process, including bishops, priests, deacons, catechists, sponsors, godparents, readers, musicians, and artists. The variety of ministries within the community find expression both in the process of catechetical and pastoral formation and in the celebration of the various liturgical rites. Careful preparation of the rites should take full account of this rich variety. Preparation of CandidatesEach of the steps of the RCIA is preceded by one of the periods, which prepare the candidates for the celebration of these major liturgical rites. In order for the candidates to celebrate these rites authentically, they need to have experienced the gradual transformation that is assumed at each step of their spiritual journey. The most important preparation of candidates for any of the major liturgical rites is the work of the period that precedes it. The task of evangelization, for example, in the period of the precatechumenate must be carried out for an authentic celebration of the Rite of Acceptance into the Order of Catechumens. Initial conversion and a sincere desire for baptism, the fruits of evangelization, should be discerned prior to the planning and celebration of this rite. Catechists, liturgists, and pastors need to work together in preparing for participation of candidates in the rites. Catechists and pastors need to remain attuned to their progress. Liturgy planners must prepare the rites with sensitivity to the individual candidates and to adaptations that are called for in various circumstances. There is no substitute for personal acquaintance with the candidates. The overriding concern should be for authenticity in these celebrations of faith. Immediate preparation of candidates for the rites should not necessarily or even preferably include a rehearsal or even an explanation of the celebration beforehand. Free of the anxiety about what they are to do or say next, catechumens are allowed simply to enter into the experience of the rites, including the various elements of prayer, silence, proclamation, gesture, symbol, and music. Sponsors, of course, must know the order of the rites thoroughly and guide the catechumens gently during the celebrations. This approach to preparation of candidates is in keeping with the practice of many of the ancient churches. Although present-day parish communities are not trying to enforce a disciplina arcani, they often find that the experience of the rites leads to fruitful reflection and catechesis. AdaptationThe rite makes provision for various kinds of adaptations that can be made to take account of pastoral needs in particular countries, dioceses, and local communities. In the United States, the conference of bishops has approved many such adaptations (see nos. 32 and 33) that have been included in the current edition of the Rite, such as anointing with the oil of catechumens during the period of the catechumenate but not during the preparation rites on Holy Saturday. Likewise, diocesan bishops have the responsibility to set norms for their own dioceses regarding the formation of catechumens and the celebration of the various rites (see no. 34). Presiding ministers and liturgy planners also need to be aware of the need for adaptation in the actual celebration of the initiation rites in their local communities. In paragraph 35, the RCIA directs celebrants to “make full and intelligent use of the freedom given to them” to make such adaptations. The presiding minister and those responsible for preparing ritual celebrations should carefully consider the circumstances of the candidates and others who are present. Nothing could be worse than merely opening the ritual book and reciting the texts of the rites without any thought about these particular candidates, about who they are, or about the spiritual journey they have traveled to arrive at this moment. Many of the texts, especially invitations, instructions, and intercessions, need to be crafted with the particular candidates and/or the particular community in mind. Texts that are meant to be prayed require careful, thoughtful preparation. Frequently “the manner of acting or praying is intentionally left undetermined or two alternatives are offered” (RCIA, no. 35), so that circumstances can be taken into account. The provision for adaptation is more than a concession to pastoral circumstances. It is a challenge to presiding ministers and liturgy planners to prepare and celebrate the rites with reverence for the candidates and for the mysteries into which they seek to be initiated. Study Questions
Excerpted from The Rite of Christian Initiation of Adults: A Pastoral Liturgical Commentary by J. Michael McMahon. Excerpts from the New American Bible with Revised New Testament and Psalms Copyright © 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. Used with permission. All rights reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. The arrangement and various texts in Rite of Christian Initiation of Adults – Additional and Combined Texts and National Statutes for the Catechumenate Copyright © 1988 United States Catholic Conference, Inc., Washington, D.C. All rights reserved. Used with permission. No part of this work may be reproduced by any means without permission in writing from the copyright owner. Excerpts from the English translation of Documents on the Liturgy, 1963-1979: Conciliar, Papal, and Curial Texts © 1982, International Committee on English in the Liturgy, Inc. (ICEL); excerpts from the English translation of Rite of Christian Initiation of Adults © 1985, ICEL. All rights reserved. The Rite of Christian of Adults: A Liturgical Commentary, © 1986 Federation of Diocesan Liturgical Commissions. Revised edition The Rite of Christian Initiation of Adults: A Pastoral Liturgical Commentary © 2002 Federation of Diocesan Liturgical Commissions. Reprinted with minor corrections, in a different layout, 2007. FDLC, 415 Michigan Avenue, NE, Suite 70, Washington, D.C. 20017. www.fdlc.org; publications@fdlc.org; 202-635-6990. All rights reserved. Printed in the United States of America Courtesy of the FDLC Web-based Liturgical Catechesis Project (www.fdlc.org/Liturgy_Catechesis.htm )
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