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 allthings.
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.
Build a bonfire for the new fire. Ask a boy scout. Better, ask a fire fighter (because they’re not afraid of big fires)
Notify the neighbors ahead of time about the fire
Buy a real candle for the Paschal Candle, not a white tube filled with oil
Don’t give individual candles to the elect until after they are baptized
Buy or rent a portable sound system for the blessing of the fire and candle
Choose music the entire parish knows well and can sing in the dark
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
The Gloria is sung by all; it is never spoken
The Alleluia is sung by all; it is never spoken
Make the Gospel procession the biggest of the year, processing throughout the assembly
Proclaim more than the minimum required number of readings
Proclaim the Romans reading from memory, looking directly at the elect
Baptize by full immersion
Chant the blessing over the water
Pour more water into the font as the blessing is chanted
Invite the children present to come close enough to the font to see well
Chant the names of the elect instead of speaking them when you call them forward
Include the names of the elect in the Litany of Saints
The Litany of Saints is only sung if there are candidates for baptism
If you baptize someone, confirm them, including children
Use a handful of Chrism for each confirmation; rub it in, don’t wipe it off
Plan the ritual so the communion of the newly baptized is the climax of the liturgy
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).
Plan a reception for the newly initiated following the liturgy
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!
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?
Was there a different reader for each reading?
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?
Faith, Life, & Creed is a comprehesive faith-formation process for the RCIA. It has everything you need to bring your catechumens and candidates to discipleship and intimacy in Jesus Christ.
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.
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).
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.
