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
Vatican Council II: Decree on the Church’s
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
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
4. 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
7. The steps lead to periods of inquiry
and growth; alternatively the periods may also be seen as preparing for the
1. The first period consists of inquiry on the
part of the candidates and of evangelization and the precatechumenate on
the part of the Church. It ends with the rite of acceptance into the order
2. The second period, which begins with the rite
of acceptance into the order of catechumens and may last for several
years, includes catechesis and the rites connected with catechesis. It
comes to an end on the day of election.
3. The third and much shorter period, which
follows the rite of election, ordinarily coincides with the Lenten
preparation for the Easter celebration and the sacraments of initiation.
It is a time of purification and enlightenment and includes the
celebration of the rites belonging to this period.
4. The final period extends through the whole
Easter season and is devoted to the postbaptismal catechesis or mystagogy.
It is a time for deepening the Christian experience, for spiritual growth,
and for entering more fully into the life and unity of the community.
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
9. 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 … .
35. 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
The minister will also adapt the texts by changing the
gender and number as required.
331. 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.
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.
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.
370. 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
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.
The 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
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
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.
The 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).
The 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
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 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.
The 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.
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.
First Step: Acceptance into the Order of
Catechumens. After a period of inquiry in which they hear the good news of
Christ and an initial conversion or awakening of their faith, inquirers
are formally accepted into the catechumenate. As they signify their desire
for baptism, the Christian community welcomes them joyfully, marking them
with the sign of the cross, and giving them a place at the table of God’s
Second Step: Election or Enrollment of Names.
On or about the First Sunday of Lent, the local church calls forward those
catechumens who are ready to be admitted to the sacraments of initiation
at Easter. Following the affirmation of their godparents and of the
assembly, they come forward to sign the book of the elect. The bishop
declares them to be members of the “elect,” those who have been chosen for
sacramental initiation. For the next six weeks they will be engaged in
their final preparation for the sacraments.
Third Step: Sacraments of Initiation. After
months or years of preparation, the elect are plunged into the paschal
mystery of Christ and become full members of Christ’s body, the Church.
Gathering with the assembly at the Easter Vigil, they receive the three
sacraments of initiation (baptism, confirmation, and eucharist), which
form a unitive celebration joining them to Christ and the Christian
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.
First Period: Evangelization and Precatechumenate.
The first period is a time of “inquiry on the part of the candidates
and of evangelization and the precatechumenate on the part of the Church”
(RCIA, no. 7.1). As they ask their questions about God, Christ, faith, and
the Church, those who are not yet Christians begin their journey in faith
by hearing the gospel, the “good news” of Christ. The purpose of this
period is to arouse in inquirers an initial conversion to Christ and to
purify their motives, so that they may sincerely seek baptism and the new
way of life to which they are being called.
Second Period: Catechumenate. Entrance into the
order of catechumens (first step, above) marks the beginning of this major
period of formation in the Christian life. It ordinarily lasts for at
least one full year, but may continue longer in keeping with the spiritual
needs of the individual catechumen. During the catechumenate a person’s
initial conversion is deepened through worship, catechesis, community
life, and sharing in the Church’s mission.
Third Period: Purification and Enlightenment.
Those who have been chosen for the sacraments of initiation at the Rite of
Election or Enrollment of Names (second step, above) enter into a six-week
period of final, intensive preparation which ordinarily coincides with the
season of Lent. The focus of this period is on conversion of life to
Christ and to a life based on Gospel values. On the Third, Fourth, and
Fifth Sundays of Lent, special rites, called the scrutinies, are
celebrated for healing and for strength.
Fourth Period: Postbaptismal Catechesis or
Mystagogy. After they have been fully joined to Christ and to the
Christian community through the sacraments of initiation (third step,
above), the newly initiated, now known as neophytes, begin a period of
mystagogy. They join the rest of the faithful throughout the Easter season
in “deepening their grasp of the paschal mystery and in making it part of
their lives through meditation on the Gospel, sharing in the eucharist,
and in doing the works of charity” (RCIA, no. 244). For fifty days from
Easter to Pentecost the newly initiated are called to reflect on the
meaning of their sacramental experience of Christ’s dying and rising and
on its consequences for their life in the community of faith.
The 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.
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
Preparing 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
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.
A 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.
Each 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
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
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.
The 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
1. Can you name and describe experiences of
conversion in your own life?
2. Discuss the value of the following elements of
Christian initiation: liturgy, catechesis, community, mission, ministry.
3. How are the steps and periods of the RCIA
4. What is catechesis? How does it relate to liturgy
in the RCIA?
5. Evaluate the strengths and weaknesses of
liturgical celebration in your own community. How well do you make use of
the various elements of liturgical celebration, such as symbol, gesture,
proclamation, environment, music, silence, and ministry?
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
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; firstname.lastname@example.org;
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Courtesy of the
FDLC Web-based Liturgical Catechesis Project (www.fdlc.org/Liturgy_Catechesis.htm )