In 1952, educator Robert Havighurst wrote: “When the timing is right, the ability to learn a particular task will be possible. This is referred to as a ‘teachable moment.’ It is important to keep in mind that unless the time is right, learning will not occur” (Human Development and Education).

So how do you know when the time is right? One clear indication is when someone has a question. If I ask you how to get to the post office, that is the exact right time to teach me how to get there. If I ask you why the priest kisses the altar when he comes into church, that is the moment when you can teach me about reverence…or holiness…or sacrifice.

The Mass is filled with potential teachable moments like that. Pope Benedict XVI said, “The liturgy can be called the permanent catechesis of the Church, the inexhaustible source of catechesis.” Often, however, we miss opportunities to maximize the teaching potential of the Mass.

Liturgy is liturgy—not a tool for catechesis

Unlock the symbolic code of the Mass: A key for RCIA catechesis

One-hour webinar

Join Nick Wagner and Diana Macalintal for a one-hour online workshop to explore these questions:

• Why are liturgical symbols important for catechesis?
• What is a symbol?
• How do symbols catechize?
• What if we based all our RCIA catechesis on ritual symbol?

Presenters: Nick Wagner and Diana Macalintal
Date: Thursday, November 17, 2011
Time: 2:00p to 3:00p Eastern Standard Time

Click here for more information.

The reason we miss opportunities may be because we misunderstand how the liturgy catechizes. The pope also said we must reject “all undue instrumentalization of the liturgy with ‘catechetical’ ends.” What that means is, we cannot turn the liturgy into a tool—an instrument—for catechesis. Liturgy is liturgy. It is not an excuse for a “teaching Mass” or a platform for things like a “three-minute catechesis” before the final blessing. When we “instrumentalize” the liturgy, we are attempting to teach people what we think they should know—not what they are asking to learn.

So if we are not supposed to instrumentalize the liturgy for “catechetical ends,” how does the liturgy teach? Think about falling in love. How did you learn about your beloved? How did she “teach” you what would win her heart? We woo and learn to woo mostly through symbolic behavior—like kissing. Why do you kiss your husband or wife when you wake up? Or before you leave for work? Or when you return home? For much the same reason the priest kisses the altar, I think. It is a sign of reverence…or holiness…or willingness to sacrifice.

If you want to teach your spouse that you love him, you show him signs like this. In the liturgy, if we want to catechize about the love of Christ, we do it through ritual signs and liturgical symbols. In much the same way that long-married spouses have a daily routine of such signs, the liturgy has a routine way of symbolizing the love of Christ.

Word

The first major symbol is word. The way in which “word” gets expressed is an orchestration of liturgical symbols.

• We gather to hear the word
• We process the word into the gathering
• We proclaim the word
• We sing praise to the word
• We might bow to the word
• We might incense the word
• The priest or deacon kisses the word

And most importantly, we respond to the word.

Eucharist

In the Mass, our response to the word is Eucharist—which is our second major symbol. Eucharist is a sacrifice of praise and thanksgiving. The way in which we offer that sacrifice is an orchestration of still more symbols.

• We present bread and cup for the sacrifice
• We sing holy praise with all the angels and saints
• We remember the story of our salvation—especially the story of Jesus’ death and resurrection
• We break the bread that has become body
• We pour out the cup, now filled with the blood of new promise
• We share in the feast of sacrifice
• We pray as one that the sacrifice we have just shared will save the entire cosmos

How the Mass teaches

The way the Mass teaches best is when we do these actions as clearly and simply and elegantly as possible. When we rush or minimize these potential teachable moments, we reduce the likelihood that a question will arise in the hearts of the newcomers.

On the other hand, when we take care to do these symbols well—with a sense of reverence, and holiness, and sacrifice—they teach in a way that no other action of the church can teach.

1. How to provide a complete RCIA catechesis: use liturgical symbols
2. The right way and the wrong way to do a “teaching Mass”—according to the pope

My friend and I were laughing the other day remembering how our kids loved to put on “shows.” In fact, on Erin’s daughter’s eighth birthday she received a special gift which she had specifically requested: a huge roll of red tickets – the kind you get at a school carnival or raffle. These tickets were given to drafted parents and siblings who were required to be the audience and watch every show performed in the family room or basement. Remember those days when your kids would dress up and give you “a show?” Or, maybe you’re living “those days” right now.

The point is that most kids love attention.  And many kids especially love the attention received from a group or an adoring “audience.” On the contrary, the Rite of Christian Initiation of Adults tells that when celebrating liturgical rites with children, we should keep the congregation small, “since a large group might make the children uncomfortable” (see nos. 260, 257). To be sure, liturgical rites are not a “show.” The liturgy is the official public worship of the Church. And, a congregation is not an “audience.” Members of the congregation are active participants in the liturgy. Thus, the point made in the opening story does not directly apply to liturgical rites. Nonetheless, I believe the general principle is true: kids love attention from people who care about them.

And, I believe the people in our parishes care about children in the RCIA. Furthermore, I believe the RCIA is dead wrong about celebrating the liturgical rites with children. I think that both the children in the RCIA and the worshipping parishioners benefit when we celebrate the rites of the RCIA with the Sunday assembly.

First, the children in RCIA benefit from being present in the midst of the Body of Christ. Our Sunday assemblies, gathered for Eucharist, are the Body of Christ made manifest. When children in the RCIA stand in our midst for worship they are being formed by the Body of Christ. The liturgy is formative. And, we do our best liturgy on Sunday in the midst of God’s holy people.

Besides, the children are preparing to join our sacred assembly; they ought to have the opportunity to be among us. Moreover, in my experience children are not intimidated or overly uncomfortable being in a large congregation. Although it’s not uncommon for some children to be “nervous” about being the center of attention, all that’s needed it a little reassurance from a trusted adult. Once they know that loving parents, sponsors and same-age companions will be walking with them throughout the ritual, they usually feel safe and secure.

Second, members of the parish, young and old, benefit from children in the RCIA celebrating the rites on Sunday. When the rites of the RCIA are done well, they help worshippers grown in faith for the liturgy is formative for all participants. For example, when the person in the pew watches a parent get down on his knees and sign his son’s feet with the sign of the cross, the pew person is led to ask, “Do I walk in the way of Christ?”

In conclusion, even though I am sure the authors of the RCIA had the children’s best interest in mind when they advised us to celebrate the rites with a “small congregation,” I’ll stick to my position that they are dead wrong. And, I encourage you to celebrate the rites of the RCIA with your young catechumens in the midst of your Sunday assembly. You won’t even need the red tickets.

This weekend, I’ll be leading an institute in the Los Angeles archdiocese that focuses on the cathechumenate period (sponsored by the North American Forum on the Catechumenate). One of my presentations is on the minor rites that might be celebrated during that time. Lately, I’ve been using an online service, Prezi.com, to create my presentations. It’s much more fun than PowerPoint. See what you think, and offer your comments!

Today’s readings (the third Sunday in Ordinary Time, Year C) are outstanding for many reasons, but what struck me most of all is how they seemed to be speaking pointedly about things we do in the catechumenate.

Some of you may be puzzled to hear me say this. But think about it. These scripture passages for this Sunday are talking about—well, us.

•  The reading from Nehemiah talks about men, women, and children old enough to understand—they are the adults and children of catechetical age.
• Ezra reads from the scroll and they say Amen. It’s a powerful scene. His listeners are moved to tears of repentance—it’s all about conversion and commitment.
• But they are told not to weep but to rejoice and celebrate a feast on this day—just like Sunday.. and the Eucharist!
• The reading from Saint Paul talks about a variety of gifts—RCIA team, take note.
• He says we need each other, and that our diversity builds up the body of Christ—the community of the faithful is not a collection of competitive individuals, but a caring and graced and organic whole.

You see what I mean. In fact, you could write the rest of this post yourself. But here’s the rest of my thought.

• In the gospel reading we hear that Luke’s orderly account is for you, Theophilus (the name means lover of God), so that he will understand all that he has heard—I think we are meant to put ourselves into the picture here, as a sort of modern-day Theophilus. The gospel is written for Hearers of the Word, so that they may understand. In a very special way, every catechumen is the lover of God whom this gospel addresses.
• Finally, Jesus himself, by opening up the word of Scripture, reveals himself as the Word who has come to save us. It’s the encounter with Christ that liberates, heals, and brings the year of favor about which Isaiah speaks.

For the record, let me emphasize that I’m NOT seriously suggesting we create a Catechumenate Sunday like we have Catechetical Sunday or Catholic Schools Week. Heaven forbid. No, every Sunday is Catechumenate Sunday as far as the Church is concerned!

But it is good now and then to notice how thoroughly and well the central themes and institutions of the RCIA correspond to what we hear in the Sunday Word of both Old and New Testaments. That Word is fulfilled in our hearing in the very practices of Christian initiation, when we follow the vision of the rite.

One last item. RCIA catechists and team people, here’s a question for you, sparked by this Sunday’s readings: How many of you used Minor Exorcism H (found at RCIA #94) in praying with your catechumens today? This beautiful prayer is based on today’s Gospel reading.

If you haven’t discovered it yet, you might want to look it up in your ritual text and put a marker in that page for future reference. In my opinion, it’s one of the loveliest prayers of the Minor Rites. (I’ve reproduced it here, for your convenience.)

Lord Jesus Christ,
sent by the Father and anointed by the Spirit,
when you read in the synagogue at Nazareth
you fulfilled the words of the prophet Isaiah
that proclaimed liberty to captives
and announced a season of forgiveness.

We pray for these your servants
who have opened their ears and hearts to your word.
Grant that they may grasp your moment of grace.

Do not let their minds be troubled
or their lives tied to earthly desires.
Do not let them remain
estranged from the hope of your promises
or enslaved by a spirit of unbelief.
Rather, let them believe in you,
whom the Father has established as universal Lord
and to whom he has subjected all things.

Let them submit themselves to the Spirit of grace,
so that, with hope in their calling,
they may join the priestly people
and share in the abundant joy of the new Jerusalem,
where you live and reign for ever and ever.

Amen.

Happy Sunday, everyone!

1. Rehearse on the Saturday before Palm Sunday (not on Holy Saturday)
2. Catechumens and candidates are not at rehearsal; their sponsors are and godparents are
3. The pastor and the Vigil presider (if it is not the pastor) do not need to lead the rehearsal, but they need to be there
4. Rehearse with the lectors—a lot
5. Create a retreat day on Holy Saturday for the elect
6. The elect do not choose a baptismal name and candidates do not choose a confirmation name
7. Keep the focus of the Vigil on baptism
8. Begin after complete darkness
9. Build a bonfire for the new fire. Ask a boy scout. Better, ask a fire fighter (because they’re not afraid of big fires)
10. Notify the neighbors ahead of time about the fire
11. Buy a real candle for the Paschal Candle, not a white tube filled with oil
12. Don’t give individual candles to the elect until after they are baptized
13. Buy or rent a portable sound system for the blessing of the fire and candle
14. Choose music the entire parish knows well and can sing in the dark
15. The Exsultet is sung by the best singer in the parish. It is only sung by the presider (or deacon) if he is the best singer in the parish
16. The Gloria is sung by all; it is never spoken
17. The Alleluia is sung by all; it is never spoken
18. Make the Gospel procession the biggest of the year, processing throughout the assembly
19. Proclaim more than the minimum required number of readings
20. Proclaim the Romans reading from memory, looking directly at the elect
21. Baptize by full immersion
22. Chant the blessing over the water
23. Pour more water into the font as the blessing is chanted
24. Invite the children present to come close enough to the font to see well
25. Chant the names of the elect instead of speaking them when you call them forward
26. Include the names of the elect in the Litany of Saints
27. The Litany of Saints is only sung if there are candidates for baptism
28. If you baptize someone, confirm them, including children
29. Use a handful of Chrism for each confirmation; rub it in, don’t wipe it off
30. Plan the ritual so the communion of the newly baptized is the climax of the liturgy
31. Just before saying, “This is the Lamb of God,” call the newly baptized forward, by name, and speak a short, poetic reminder “of the preeminence of the Eucharist, which is the climax of their initiation and the center of the whole Christian life” (RCIA 243).
32. Plan a reception for the newly initiated following the liturgy
33. (click on comments to add another best practice)
34. (click on comments to add another best practice)
35. (click on comments to add another best practice)
36. (click on comments to add another best practice)

For guidelines on how to celebrate the Easter Vigil, get a copy of The Three Days: Parish Prayer in the Paschal Triduum. Click here for more information.

In our Diocese of San Jose, we have dancing books for the Rite of Election. Now hold on before you start groaning as you imagine young waifs in tights and leotards flitting about the altar.

Our Scriptural tradition has many stories of dancing—but the kind of dancing that comes out of ordinary, everyday people. David danced before the Lord, Miriam danced on the seashore, the women took up garlands and danced at Judith’s victory, and even John the Baptist did a little jig in his mother’s belly at the voice of Mary’s greeting.

And in our ritual, all of us dance—I mean, all of us, trained or not. When we dip our hand into the font, make the sign of the cross, bow low in reverence, raise arms in prayer, extend hands in peace and blessing, we are dancing. We are doing choreographed movement; we are expressing our faith, our joy, through our bodies.

This is what we do at our local Rite of Election, but just turned up a notch. The joy that our Rite of Election elicits—and the dancing that comes out of that joy—is often surprising for both the many long-time Catholics and “newbies” who come to our cathedral expecting a long, sober, restrained lenten ritual. Let me explain.

In our Rite of Election, after the homily, we present our catechumens to the Bishop in chant, in English and in Spanish. Then after he questions the godparents, asks the faithful for their affirmation, and confirms the catechumens’ desire to be initiated, the names of every catechumen are proclaimed by representatives from each parish. As the names are called, the catechumens and their godparents are led by their Book of the Elect to stand as a group before the Bishop. After he has accepted the proclamation of their names, the Bishop bows to the catechumens and godparents who bow to him in return.

Once all the names have been announced, those carrying the parish Book of the Elect stand around the altar (our cathedral is in the round) holding their books open high above their heads. Parish by parish, the catechumens are called to stand as the Books and the catechumens are blessed with incense filling the air.

Then at the climax of the rite, the Bishop standing at his chair proclaims with great solemnity: “I now declare you to be members of the elect, to be initiated into the sacred mysteries at the next Easter Vigil!”

With that declaration, the entire assembly roars into a jubilant sung acclamation—”Thanks be to God!”—repeated over and over, handclapping and all! And the Books dance! The people holding the Books are swept up by the joy of the assembly that they can’t help but move—some can’t even wait for the acclamation to begin! Up and down, side to side, twirling around in circles, the names of God’s chosen ones fill the space. The assembly, amazed at the sight, sings and claps even louder. Thanks, indeed, be to our good and gracious God!

What a way to begin Lent!

Here’s a short video of our dancing books here.

Rite of Election 2009 video, Diocese of San Jose (hi-res) from Diana Macalintal on Vimeo.

The Constitution on the Sacred Liturgy, which is the premier Vatican II liturgical document, says that the “aim to be considered before all else” is the full, conscious, and active participation of all the faithful in the liturgy because that is the way they will learn the true Christian spirit (14).

On Sundays in our parishes, one of the very first things people experience is the Gathering Rites of the Mass, which begins with the opening song. But even before the first note is sung, the assembly has already begun to gather through all the activity they experience leading up to that song. This informal gathering can be even more critical than the official Gathering Rites themselves because it sets up the success or failure of the rites to accomplish its purpose—to gather disparate individuals into one, unified assembly ready to hear the Word and celebrate the Sacrament.

Good hospitality creates an environment for people to do the work they have been gathered to do. Good hospitality is the beginning of community.

Here are some observation questions you can use to assess the quality of your hospitality prior to Mass.

• Were there greeters outside the church, at the church doors, and inside the church welcoming people as they arrived?
• Did assembly members greet each other in a friendly and genuine way as people gathered in and around their pews/seats?
• Would a visitor or newcomer feel welcomed? Would a visitor leave your Mass never having been personally greeted, welcomed, and invited to return by at least one other person?
• Are the locations of restrooms clearly marked so that visitors know where to find them?
• Is there “code language” in your bulletin, such as “RCIA” or “ICF dinner”? Can a visitor easily find the parish phone number and a name of someone to talk to if they are new to the parish? Do you have to be an insider to know where meeting rooms are?
• Are the parking lot, gathering areas, and church space clean and inviting?
• Do those in wheelchairs have easy access to all parts of the church grounds?
• Are worship aids or projected materials printed clearly in type that is easily read?
• Do all who use the microphones use them effectively so that all can hear well?
• Is there a “cry room” or other ways that members of the assembly are physically separated, left out, or ranked (e.g., reserved places for special groups)?

This is the All Saints altar at the parish I was in on All Souls Day. The marigolds are supposed to provide an attractive scent so loved ones who have passed away will want to come and visit the altar. The altar is filled with favorite foods and drinks of the loved ones. There are also pictures of the dead on the altar. The skulls are made out of sugar and are technically edible, but I don’t think I’d try one. These particular skulls are stored at the end of November and reused every year.

The central liturgy for catechumens is the first half of the Sunday Eucharist called the Liturgy of the Word. When catechumens are dismissed, they reflect on what they experienced in the Liturgy of the Word and share how their experience connects to their daily life.

One of the United States bishops’ documents on liturgical music says this about the effect of liturgy on faith: “Good celebrations foster and nourish faith. Poor celebrations may weaken and destroy it” (Music in Catholic Worship, 6). If this is true, catechumenate teams need to work closely with their priests, liturgists, lectors, and music directors to help ensure that the principle liturgy of the catechumens will foster and nourish their growing faith.

Use these observation questions to assess the quality of your Liturgies of the Word.

Silence

• Was there an ample amount of silence before and after the First and Second Readings and before and after the Responsorial Psalm?
• Was there silence after the homily?
• Describe the “quality” of the silence, for example, uncomfortable, deep, rushed, peaceful, etc.

Proclamation of the Readings

• Did the lector/deacon/priest proclaim the reading clearly and confidently?
• Did they have good eye contact with the assembly?
• Did they project well, speaking so all could hear?
• Did they convey the emotion and meaning of the reading?
• Describe the pace of their reading. Was it too fast or too slow?
• Describe their posture at the ambo. Did they look attentive? Did they slouch?
• Describe their gestures. Did they do anything distracting?

Procession

• Did the procession during the Gospel Acclamation look like a procession? Did the ministers walk with dignity? Was the Book of the Gospels carried with dignity in the procession?

Homily

• Did the homily relate to the real-life experience, concerns, joys, and fears of the people in the assembly?
• Did the homily connect the people’s lives with the Scriptures proclaimed at that liturgy?
• Did the homily strengthen people’s faith to participate in Eucharist or whatever blessing or sacrament was being celebrated at that liturgy?

Music

• Did the assembly sing the Responsorial Psalm well? Did the assembly seem to know the music? Did the assembly know when to sing? Did the assembly sing confidently?
• Did a cantor lead the Responsorial Psalm from the ambo (where the readings are proclaimed)?
• Were the verses of the Responsorial Psalm sung or chanted by the cantor?
• On a scale of 1 to 5, 1 being poor, 5 being excellent, overall, rate the quality of the musical performance of the Responsorial Psalm by the cantor, choir, and assembly.
• Did the assembly sing the Gospel Acclamation well? Did the assembly seem to know the music? Did the assembly know when to sing? Did the assembly sing confidently?
• Was the verse of the Gospel Acclamation sung or spoken?
• On a scale of 1 to 5, 1 being poor, 5 being excellent, overall, rate the quality of the musical performance of the Gospel Acclamation by the cantor, choir, and assembly.
• If the response of the General Intercessions was sung, did the assembly sing the response well? Did the assembly seem to know the music? Did the assembly know when to sing? Did the assembly sing confidently?

Dismissal of Catechumens

• Did the dismissal take place after the homily, before the Creed?
• Was the dismissal prayerful? Did it feel like the catechumens were being sent for mission, in a similar way the assembly is sent for mission at the end of Mass?

Prayers

• Did the Profession of Faith feel like a “profession” by the whole assembly? Or was it rushed and robotic?
• Did the General Intercessions include prayers for the Church, the world, the needs of the community, the needs of those suffering or oppressed?
• Were the General Intercessions announced by the reader prayerfully and clearly?

Presider

• Did the presider seem confident in leading the prayer of the people? Did the presider engage the assembly in prayer?

Assembly

• During the readings did the assembly “read along” in a missalette, or did they actively listen to the proclamations?
• During the songs did the assembly just listen to the choir, or did they actively sing the responses and acclamations?
• Overall did the assembly participate fully consciously and actively throughout the whole Liturgy of the Word?