Joe Paprocki has some serious concerns about Catholics celebrating a Seder Meal that I think are worth reading. His first point is the strongest:

First and foremost, the Seder Meal is a sacred Jewish ritual. For Catholics to re-enact this sacred ritual is disrespectful of the Jewish tradition. (Imagine Jewish or Muslim children re-enacting a Catholic Mass, complete with the giggling and awkward moments that are part of any children’s production). The Seder Meal is a Jewish tradition that Catholics should enjoy only if we are privileged to be welcomed to a Jewish Passover table.

Read his entire post here.

The preparation rites on Holy Saturday include an optional ritual for choosing a baptismal name (turn to paragraph 200 in your RCIA text to follow along). In the United States, we do not ask the elect to do this. (Keep a finger in the book to mark your place and flip back to paragraph 33.4.) The United States bishops have said that there is to be no giving of a new name. This is the norm for every diocese. However an individual bishop can make an exception if one of the elect comes from a culture in which it is the practice of non-Christian religions to give a new name.

Now flip back to paragraph 200. Note the final sentence in that paragraph.

Where it seems better suited to the circumstances and the elect are not too numerous, the naming may consist simply in an explanation of the given name of each of the elect.

So while you would not ask your Britneys, Tiffanys, and Jamals to choose a new name, you could easily celebrate and bless their given names as an expression of God’s delight in them. Miriam Malone, SNJM, has provided a very simple and doable example of this in her Holy Saturday Retreat and Preparation Rites outline (click here).

Confirmation names

While we’re on the subject, let’s discuss confirmation names. There are three groups of people who are involved here, and let’s look at each one. Read the rest of this entry »

In order to help you prepare the elect for their initiation, I’ve written a Holy Saturday retreat, which includes the Preparation Rites, that is FREE for subscribers to TeamRCIA.

The church’s great festival of initiation is approaching fast. Be sure to provide the elect with some substantial time for prayer and reflection as they prepare for this important step. The RCIA suggests that all of Holy Saturday be a time of retreat:

The elect are to be advised that on Holy Saturday they should refrain from their usual activities, spend their time in prayer and reflection, and, as far as they can, observe a fast. (185)

The RCIA goes on to suggest that you bring the elect together to celebrate the Preparation Rites that begin at paragraph 187.

The retreat I’ve prepared for you includes the Ephpheta rite, the recitation of the creed, and an adaptation of the rite of choosing a baptismal name. The retreat should be adapted according to need in places where the presentation of the creed has not yet taken place, where the presentation of the Lord’s Prayer has not taken place, or where the choosing of a baptismal name is an appropriate addition.

The retreat has four “modules” that can be adapted, interchanged, or used as the basis for creating a retreat suitable to particular groups and circumstances.

The retreat is designed so that it can be adapted to a very small group or even to one person preparing for initiation. Godparents, sponsors, parishioners, and baptized candidates may be invited to be present in support of the elect who will be participating in the Preparation Rites.

Click here to download your free copy of the full retreat outline.

What do I wear?! That’s a question I get often when I’m planning liturgies. Whether it’s the confirmation candidate, the newly-ordained, or even the bishop, himself, we have a natural concern over what to wear.

The baptismal rite in the RCIA gives us at least one answer: Put on Christ. Therefore we physically clothe the newly baptized with a white garment. As we do so, we say them:

You have become a new creation
and have clothed yourselves in Christ.
Receive this baptismal garment
and bring it unstained to the judgment seat
of our Lord Jesus Christ,
so that you may have everlasting life. (RCIA, #229)

This white garment should then be:

• white (although another color may be used according to local custom, cf. RCIA, #229)
• unstained
• dignified
• fitting to the person’s height and size
• preferably new
• preferably theirs to keep.

It should not be:

• stained
• dingy or ragged
• wrinkled
• flimsy or small
• a dalmatic (vestment worn by a deacon)
• a chasuble (vestment worn by a priest).

Nor should you add a stole to the garment. This and the last two items above are reserved for the ordained. (Read what the United States bishops say about the baptismal garment.)

One option is to sew your own garments for your elect. This can be a ministry of the parish and a creative way to involve more people in the ministry of initiation. Invite especially the homebound who have sewing skills and those who prefer to serve “behind the scenes.”

A simple and elegant pattern for a baptismal garment can be found in the appendix of The Three Days: Parish Prayer in the Paschal Triduum, by Gabe Huck (Liturgy Training Publications, 1992). You can also purchase a pattern from the Daughters of the Immaculate Heart of Mary of Syracuse here.

Other options can be to gift each neophyte with an alb, the common ritual garment used by any baptized minister. (“Alb” comes from the Latin word, alba, which means “white.” The alb is worn by any liturgical minister, from the altar servers all the way up to the bishop, and serves as a reminder of baptism.) This would be an appropriate gift from the godparents, parish, and catechumenate team. A white choir robe can also work. An alternative to a full-length alb or choir robe, and a less expensive option, would be a surplice (without the cassock), such as this example.

If you sew your own baptismal garments or purchase special garments for your neophytes, send us your best pictures and we’ll post them up here.

The Easter Vigil is coming—that most amazing liturgical celebration at the center of our faith that Christ has died, Christ is risen, and Christ will come again. We who have been working, praying, planning, collaborating, and sacrificing for the good of our catechumens and candidates are now focused on how to plan for the great liturgy of the year. We want it to go well. We want it to be “right.” And we want it to speak powerfully of the very mysteries we celebrate.

And so, many of us turn to rehearsal as the key to success. Our catechumens in particular are nervous, excited and filled with anticipation of their immersion into the waters of baptism and their first feast at the Table of the Lord. If they know just what to do, when to do it, what to say, and how to participate in the various aspects of the Vigil liturgy, surely everything will go well. Right?

Read the rest of this entry »

QWe have a candidate preparing to celebrate the Reception into the Full Communion of the Catholic Church at the Easter Vigil. This person was baptized and confirmed as a Lutheran. Do we recognize Lutheran Confirmations as valid sacraments? Or do we confirm him at the Easter Vigil?

AFrom John Huels’ book, The Catechumenate and the Law: A Pastoral and Canonical Commentary for the Church in the United States, Liturgy Training Publications, 1994, p 24:

Confirmation is valid only in those churches that have the valid sacrament of holy orders. Besides the separated Eastern churches, this would include the Old Catholic, Old Roman Catholic, and Polish National Churches. The Protestant denominations are not recognized as having valid orders, so persons baptized in those ecclesial communities should be confirmed during the rite of reception into full communion.

However, the other question you could also ask is: Should you celebrate the rite of reception at the Easter Vigil? Some points to ponder:

Anything that would equate candidates for reception with those who are catechumens is to be absolutely avoided. (Rite of Christian Initiation of Adults, 477)

The commentary on The Code of Canon Law, commenting on canon 206 regarding catechumens, makes these distinctions between candidates and catechumens:

• “[B]aptized non-Catholics who seek full communion with the Catholic Church are not catechumens or ‘converts,’ although they are moved by the Spirit and have an explicit will to join the Church.”
• “They are not, however, to be exorcised or to receive other elements of the liturgical rites involved in baptism, since they are already baptized.”
• “No greater burdens are to be imposed on them than are necessary for them to come into full communion.”

Back to the initiation documents…

Those who have already been baptized in another Church or ecclesial community should not be treated as catechumens or so designated. Their doctrinal and spiritual preparation for reception into full Catholic communion should be determined according to the individual case, that is, it should depend on the extent to which the baptized person has led a Christian life within a community of faith and been appropriately catechized to deepen his or her inner adherence to the Church (”National Statutes for the Catechumenate,” 30)

This means that a baptized Christian who wants to become Catholic and has been faithfully participating in a Christian community (not necessarily a Catholic community), who lives a Christian (not necessarily Catholic) lifestyle, and who has been catechized in order to deepen his or her resolve to live as a Christian disciple in the Catholic Church is ready to celebrate the Rite of Reception into the Full Communion of the Catholic Church.

When could reception take place then?

The reception of candidates into the communion of the Catholic Church should ordinarily take place at the Sunday Eucharist of the parish community, in such a way that it is understood that they are indeed Christian believers who have already shared in the sacramental life of the Church and are now welcomed into the Catholic eucharistic community upon their profession of faith and confirmation, if they have not been confirmed, before receiving the eucharist. (”National Statutes for the Catechumenate,” 32)

Further…

It is preferable that reception into full communion not take place at the Easter Vigil lest there be any confusion of such baptized Christians with the candidates for baptism, possible misunderstanding of or even reflection upon the sacrament of baptism celebrated in another Church or ecclesial community, or any perceived triumphalism in the liturgical welcome into the Catholic eucharistic community. (”National Statutes for the Catechumenate,” 33)

In other words, if a baptized Christian is faithfully participating in the Sunday assembly of the Catholic Church, is living a Christian lifestyle, and is adhering to the Catholic teaching, they may be received into full communion as soon as possible—even at the next possible Sunday celebration. They need not wait until the Easter Vigil to be received.

Today there is a great silence over the earth, for the King sleeps. The earth has trembled and fallen still, for the Lord sleeps in his fleshly nature; in the netherworld he is arousing those who have slept for ages. God is dead in the flesh, and has shaken Sheol to its foundtions.

—From an ancient homily for Holy Saturday

During the Triduum, the question arises about when to dismiss the Elect and the catechumens. (If you are engaged in a year-round process, you will likely have both.) If parish leaders understand the liturgical role that the unbaptized have in worship, it will be clear that the Elect and the catechumens are dismissed before the priestly action of the liturgy begins.

Holy Thursday

In the Mass of the Lord’s Supper, the first action restricted to the baptized priesthood is the prayer of the faithful. So the Elect and the catechumens would be dismissed before the general intercessions. They would ordinarily be present for and participate in the washing of the feet if your parish chooses to celebrate that option.

Good Friday

Likewise during the Celebration of the Lord’s Passion, the first act exclusively performed by the baptized priesthood is the offering of the General Intercessions. So, just as on Sunday and at the Mass of the Lord’s Supper, the Elect and the catechumens would be kindly dismissed before this prayer.

Who leads them?

In many (all?) communities, it would be a hardship to ask a catechist to leave the worshiping assembly on these days to lead the Elect and catechumens in the dismissal reflection. And, in fact, there is no need to. The Elect will have been participating in dismissal reflections for a year or more by this point. One or more of them should have no difficulty leading the reflection sessions.

Easter

If you are practicing a year-round initiation process, you will have catechumens who will not be baptized at this year’s Easter Vigil. Should they participate in the Easter Vigil? Two pastoral difficulties present themselves in this case. The first is that the powerful symbols and ritual actions of the Vigil may have less impact the second (or third) time around, in the year the catechumens will be celebrating their own initiation. Wouldn’t it be more pastorally effective for them to experience the great Paschal fire, the Exsultet, the extensive readings and prayers of this night, and so on, for the first time on the night of their own baptism?

The second pastoral issue is who would lead them in their dismissal reflection? Unlike the Elect, the catechumens are unlikely to have a great deal of experience with this process, and it would be a great hardship to ask a catechist to be absent for the first time in which the neophytes participate in the Eucharist.

The best solution, perhaps, is to have the catechumens present at the Easter Sunday liturgy—along with the neophytes in their white robes—and to ask a catechist to lead the dismissal at that liturgy.

Let’s suppose you want to honor the baptized by celebrating their reception into the Catholic Church at the first Sunday Eucharist after they are ready. How do you deal with the pastoral issue that they will feel like they are missing something in comparison with the Elect who will be baptized at the Great Easter Vigil? The key is, from the beginning of their relationship with the parish, to identify them much more closely with the Order of the Faithful than with the Order of the Catechumens. Here are several strategies.

1. Remember the Rite of Welcome is optional. As presented in the RCIA, there are a great many similarities to the Rite of Acceptance. It would help the baptized candidates for reception identify more closely with the faithful if you skipped the Rite of Welcome altogether. Instead, use an adaptation of the very simple Order for the Welcoming of New Parishioners from the Book of Blessings.
2. Separate the candidates for reception and the candidates for baptism into different catechetical groups. Every parish is supposed to have ongoing formation for its members. The baptized candidates can be integrated into that formation process while the catechumens remain in the catechumante. If your parish does not yet have ongoing adult faith formation, use the arrival of the candidates for reception as a spur to start.
3. Set up separate sponsor training. The needs of the baptized will be different than the needs of the unbaptized, and the sponsors for each group will require different skills. The ideal sponsors for the candidates for reception will be Catholics who were baptized as infants and cannot imagine any greater joy than to have Christians all their lives. Their very being should communicate what a great gift the candidates for reception have had all these many years.
4. Do not delay their reception. Baptized candidates may be, and should be, received at any Sunday liturgy. Some will require relatively little catechesis and others significantly more. However, whenever the community discerns a candidate is in fact ready, he or she may be received. If some of the other candidates are not yet ready, their reception would take place after more formation has better prepared them.
5. Be sure to receive all those who are ready before Ash Wednesday so the candidates for reception can participate fully in the initation of the Elect. They should understand their mission as disciples is to “go and baptize,” and not to wish they could get themselves re-baptized.
6. Give these brand new Catholics a major role at the Easter Vigil. They should be right up at the font, helping the Elect into the water, handing them towels as they emerge, escorting them to their chaning rooms, assisting the presider with holding the oils or books during the chrismation, serving as communion ministers, and so on. Yes, there has to also be room for the regular ministers of the parish to serve in these roles, but they could do so as mentors and guides to the new Catholics.
7. Ask the newly received Catholics to help serve as hosts and planners for the reception for the Elect. With the help of their sponsors, the newly received Catholics should project an attitidude that says to the neophytes: “We’re overjoyed that you are now one of us.”

When should baptized candidates be received into the Catholic Church?

Paul Turner in When Other Christians become Catholic, says, “Whenever they are ready” (p. 161).

The National Statues for the Catechumenate say, not “at the Easter Vigil lest there be any confusion of such baptized Christians with the candidates for baptism…” (33).

As I talk to folks about this issue, it seems there are several rationales in play. There are those who think of everyone as somewhat equally on a conversion journey. Believing that, there would seem to be little difference between the faith of a catechumen, a baptized candidate seeking reception into the Catholic Church, and the average Catholic who celebrates Mass every Sunday. There is something to be said for this point of view. After all, if a thousand years is as a single day to God (2 Peter 3:8), what can the meager differences in our faith lives seem like?

Another group of folks would tend to see the catechumens and the candidates for reception as people who have had a religious awakening. They have been led by the Holy Spirit to the Roman Catholic Church because they understand Roman Catholicism to the fullest expression of their newly awakened faith. The catchechumens and the baptized candidates for reception are both groups of seekers joining the Catholic Church.

And there might be a third kind of initiation team that would see the catechumens and the uncatechized baptized candidates for reception as beginners on the faith journey. Those who have been baptized and somewhat catechized (or maybe even well catechized) are different from the beginners in faith and more like the weekly-Mass Catholics.

All of the parishes that would hold any of these views would be accepting baptized Christians into the Catholic Church at the Easter vigil, although the third group might receive only the previously uncatechized Christians.

The difficulty with each of these rationales or descriptions of particular journeys of faith is that they each assumes some level of accomplishment on the part of the individual. Each position presumes the individual has come to some level (or not) of faith that would determine the ritual celebration of his or her movement from one level of status to another.

What is misunderstood in each instance is that faith is a gift—a total, free, and undeserved gift from God. Baptism is the ritual celebration of that gift, and the sacrament of baptism forever and completely changes a person into one of the chosen, a child of God.

Afterwards, one can then become a heretic, an apostate, a backslider, or the next Mother Teresa, but one can never undo God’s choice. There is an actual and real difference between the baptized and the unbaptized. There is no comparable difference between two baptized people of different denominations. Both are heirs to the kingdom and disciples of Christ. Both are bestowed with the full rights, responsibilities, duties, and privileges of those who belong to Christ.

The entire lenten process, which has its culmination in the Great Easter Vigil, is about marking and celebrating the miracle that God has chosen yet again to name another of us as son or daughter. We should not attempt to diminish the mighty act of God by seeming to ignore the fact that the baptized candidates for reception have already been chosen, “lest there be any confusion of such baptized Christians with the candidates for baptism.”