Celebrating the Rites of the Catechumenate

1. INTRODUCTION

Initiating adults into the Catholic Church is a balanced process involving catechetical formation, conversion to the Christian way of life and liturgical celebration. That the latter is of great importance is evidenced by the ritual book of the catechumenate – the Rite of Christian Initiation of Adults (RCIA) – which sets out numerous liturgical celebrations that are integral to the catechumenate. The more familiar rites are those that mark the transition from one phase of the journey to the next: the Rite of Acceptance into the Order of Catechumens, the Rite of Election and Enrolment of Names, and the Sacraments of Initiation. There are, however, very many more liturgical celebrations than these, including rites described as ‘belonging to’ or ‘optional’ for each phase of the journey. It is on these liturgies that this article focuses.

It is only right that the process of initiation has liturgy at its heart. After all: The liturgy is the summit toward which the activity of the Church is directed; at the same time it is the fount from which all the Church’s power flows. For the aim and object of apostolic works is that all who are made children of God by faith and baptism should come together to praise God in the midst of his Church, to take part in the sacrifice, and to eat the Lord's Supper (SC 10).

The outline of the process set out in the ritual book leaves no doubt that liturgy is of great importance during the journey:

* PERIOD OF THE CATECHUMENATE

This is the time for the nurturing and growth of the catechumens’ faith and conversion to God; celebrations of the word and prayers of exorcism and blessing are meant to assist the process.

* PERIOD OF PURIFICATION AND ENLIGHTENMENT

This is a time of reflection, intensely centred on conversion, marked by celebration of the scrutinies and presentations and of the preparation rites on Holy Saturday.

* PERIOD OF POSTBAPTISMAL CATECHESIS OR MYSTAGOGY

This is the time following the celebration of initiation during which the newly initiated experience being fully a part of the Christian community by means of both pertinent catechesis and particularly by participation with all the faithful in the Sunday Eucharistic celebration.

During the Period of the Catechumenate, celebrating liturgical rites is one of the four ways by which candidates for initiation are brought to maturity of faith (the others being catechesis, lived experience of the Christian way of life, and apostolic works):

The Church, like a mother, helps the catechumens on their journey by means of suitable liturgical rites, which purify the catechumens little by little and strengthen them with God’s blessing. Celebrations of the word of God are arranged for their benefit, and at Mass they may also take part with the faithful in the liturgy of the word, thus better preparing themselves for their eventual participation in the liturgy of the Eucharist (RCIA 75.3).

It would be a useful exercise for parish adult initiation teams to check that their practice reflects this emphasis on liturgy by comparing the amount of time given to preparing for and celebrating the various liturgical rites with the time spent on the catechetical formation of catechumens during the initiation process.

2. WHAT ARE THE RCIA RITES?

* RITE OF ACCEPTANCE INTO THE ORDER OF CATECHUMENS

This liturgy is a public statement of the catechumens’ readiness to prepare for the sacraments of initiation and the Church’s acceptance of their intention to follow the way of Christ.

* RITES BELONGING TO THE PERIOD OF THE CATECHUMENATE

Celebrations of the Word of God

During the period of the catechumenate celebrations of the word of God are held in three different contexts: services held especially for the catechumens; participation in the Liturgy of the Word at the Sunday Mass; celebrations held in connection with catechetical instruction.

The Rite offers a model for celebrations of the word held especially for catechumens: song, readings, homily, concluding rites. They are ‘real’ liturgies, not scripture readings followed by private reflection or catechetical analysis. The intention of these celebrations is to provide the opportunity for catechumens to experience how the scriptures are proclaimed in Christian worship and to fill out the catechetical teachings that they are receiving. Through exposure to the presidential prayers and intercessions of the liturgy, they come to understand the different aspects and ways of prayer and learn how to make intercession and voice their own prayers of praise and thanksgiving to God. By being involved in liturgical celebrations, catechumens come to understand the symbols, gestures and seasons of the liturgy. All this prepares them gradually for worship with the entire community.

The Rite recommends that some of these special services of the word be held on Sunday, so that the catechumens will become accustomed to taking an active part in liturgical celebrations on the Lord’s Day. When they are ready, catechumens can begin to take part in the Liturgy of the Word at Sunday Mass. After the homily they should, if possible, be dismissed in order to continue reflecting on the scriptures under the guidance of a catechist.

Minor Exorcisms and Blessings

The minor exorcisms are in the form of petitions directly addressed to God. They draw the attention of the catechumens to the real nature of Christian life, the struggle between flesh and spirit, the importance of self-denial for reaching the blessedness of God’s kingdom, and the unending need for God’s help (RCIA 94). The blessings of the catechumens are a sign of God’s love and of the Church’s tender care. They are bestowed on the catechumens so that they may receive from the Church courage, joy, and peace as they proceed along the difficult journey they have begun (RCIA 95).

Minor exorcisms and blessing are led by a priest, a deacon, or a qualified catechist appointed for this ministry. They may be included in a celebration of the word held in a church, chapel or centre for the catechumenate, or held at the beginning or end of a meeting for catechesis.

* OPTIONAL RITES DURING THE CATECHUMENATE

Anointing of the Catechumens

The Rite recommends that a rite of anointing with the oil of catechumens be held for strengthening during the period of the catechumenate. The presiding celebrant is a priest or a deacon and the anointing would usually take place after the homily in a celebration of the word of God. Through participation in liturgies that involve the use of oil and the laying on of hands, catechumens absorb the symbolic and gestural aspect of liturgical prayer.

Presentations

The presentations normally take place during the period of purification and enlightenment, but for pastoral reasons may be held during the period of the catechumenate. These reasons might include the following: Lent is already a busy time; having the presentations before Lent means they can be held at a Sunday Mass with the entire worshipping community present instead of on a weekday; the Lord’s Prayer and Creed are aspects of catechetical rather than spiritual formation.

* RITE OF ELECTION OR ENROLMENT OF NAMES

In this liturgy the Church makes its ‘election’, the choice of those catechumens who are ready to take part in the sacraments of initiation. The acceptance made by the Church is founded on the election by God, in whose name the Church acts. It is also called the enrolment of names because as a pledge of fidelity the candidates inscribe their names in the book that lists those who have been chosen for initiation (RCIA 106b).

* RITES BELONGING TO THE PERIOD OF PURIFICATION AND ENLIGHTENMENT

Scrutinies

In order to inspire in the elect a desire for purification and redemption by Christ, three scrutinies are celebrated. From the first to the final scrutiny the elect should progress in their perception of sin and their desire for salvation (RCIA 130).

Some people are uncomfortable with the word ‘scrutiny’, believing that it implies prying into the lives and motives of those who wish to join the Church, so they use the term ‘rites of healing and strengthening’ instead. The ritual book says that the purpose of the scrutinies is to heal all that is weak, defective, or sinful in the hearts of the elect and to bring out, then strengthen all that is upright, strong, and good. The rite also describes the scrutinies as rites for self-searching and repentance (RCIA 128).

The word ‘exorcism’ also is often seen as problematic (the 1973 William Friedkin movie certainly didn’t help) and is replaced with terminology considered more acceptable. In my experience it is those involved in initiation ministry who find the concept troublesome rather than the candidates for initiation, some of whom have had real experiences of evil. In any case, the word ‘exorcism’ does not appear in the prayer itself so its use can be avoided.

Every time we celebrate the sacrament of baptism, we ask the questions, Do you renounce Satan… and all his works…and all his empty promises? These are serious questions; we should consider them carefully before answering. That is what the elect who are preparing to be baptised at the Easter Vigil spend much of Lent doing. In the light of God's word, they examine their lives and ask the entire Christian community to pray that whatever is weak and sinful within them may be eliminated and that whatever is good and holy may be affirmed.

After the homily and silent prayer, the power of Jesus over all sin is proclaimed in a litany of intercession. The intercessions are general petitions incorporating some issues from readings of the day; they may also name some particular struggles faced by the elect.

The scrutiny is followed and reinforced by the exorcism – a prayer said by the presider with outstretched arms over the elect asking for their deliverance and strengthening. The catechists, godparents and other ministers may lay their hands on the heads of the elect in an ancient sign of forgiveness, healing and empowerment. The assembly can be invited to extend hands over elect during the exorcism.

Effective celebration of the scrutinies is assisted by the use of placement (elect and godparent standing in the midst of the assembly) and gesture (elect kneeling or standing and bowing heads, laying on of hands).

Presentations

Unless they have been held during the period of the catechumenate, the presentations take place in Lent. The handing on to the elect of the Creed and the Lord’s Prayer, the ancient texts that have always been regarded as expressing the heart of the Church’s faith and prayer, is an aspect of the enlightenment which they experience during Lent. The Presentation of the Creed occurs during the week after the first scrutiny and the Presentation of the Lord’s Prayer follows the third scrutiny. The presentations can be simply and easily incorporated into a parish weekday Mass.

Preparatory Rites on Holy Saturday

The Rite offers a model for celebrating the Preparatory Rites on Holy Saturday - song, greeting, reading of the word of God, homily, preparatory rite(s), concluding rites. Possible preparatory rites are:

- Recitation of the Creed, which prepares the elect for the profession of faith they will make at their baptism.

- The Ephphetha Rite, the rite of opening the ears and mouth, serves to remind the elect of their need of grace so that they may hear the word of God and profess it.

- Choosing a Baptismal Name may be celebrated on Holy Saturday, unless it was included in the rite of acceptance into the order of catechumens.

- Anointing with the Oil of Catechumens may be anticipated on Holy Saturday to simplify the celebration of the Easter Vigil.

* CELEBRATION OF THE SACRAMENTS OF INITIATION

The climax of the journey towards initiation occurs at the Easter Vigil, where, in the midst of the community, the elect are baptised, confirmed and come to the table of the Eucharist.

* PERIOD OF POSTBAPTISMAL CATECHESIS OR MYSTAGOGY

The main setting of the final period of the catechumenate is the Sunday Masses of the season of Easter. Every effort should be made to have the neophytes and the newly received present each week, preferably as a group, but at different Mass times, so that every member of the parish community has contact with its new members on as many occasions as possible.

By now, the newly initiated will be more at home in the liturgy and more comfortable with being the centre of attention, so it should not be difficult to arrange for them to sit in the front rows of the church with their godparents, families and other supporters during the Sundays of Easter. They should be included in the homily and the General Intercessions, not just for a week or two after the Easter Vigil but each Sunday up to and including Pentecost. These new members of the parish can begin to take on roles in the liturgy, such as bringing up the bread and wine in the procession of gifts or reading the petitions during the Prayer of the Faithful. Some of the newly initiated could be invited to offer a brief reflection on the journey of faith that they have been travelling, either personally after communion at Mass or printed in the parish bulletin.

To show his pastoral concern for these new members of the Church, the bishop should arrange to meet the recently baptised and to preside at a celebration of the Eucharist with them (RCIA 241). If the bishop visits the parish for the confirmation of children during the Easter Season, as is often the case, he should be invited to preside at a celebration of the Eucharist with the neophytes and be personally introduced to them.

3. RECEPTION OF BAPTISED CHRISTIANS INTO THE FULL COMMUNION OF THE CATHOLIC CHURCH

The lengthy, careful process set out in the main part of the Rite of Christian Initiation of Adults is rated UAO – Unbaptised Adults Only! In a second part of the Rite, Rites for Particular Circumstances, special provisions are given for other categories of people seeking membership of the Catholic Church, including Christians baptised in another tradition. The importance of adapting the process and its rites is emphasised throughout. Anything that would equate candidates for reception with those who are catechumens is to be absolutely avoided (RCIA 391). In the case of Eastern Christians who enter into the fullness of Catholic communion, no liturgical rite is required, but simply a profession of Catholic faith.

Those who have been baptised in another Church or ecclesial community are already Christians and are not designated or treated as catechumens. People who have lived as Christians should not be asked to undergo a full program parallel to the catechumenate; they need only to be integrated into the worship, witness and service life of the Catholic community and instructed in aspects of Christianity that are specific to the Catholic tradition. It is appropriate for the baptised who have never been instructed in the Christian faith or lived as Christians to receive much the same catechesis as catechumens, but they are still not catechumens and do not participate in rites that are intended only for catechumens.

It is the short section entitled ‘Reception of Baptised Christians into the Full Communion of the Catholic Church’ in Part II of the ritual book that applies to the previously baptised. The process outlined there is very simple compared with liturgical rites celebrated during the journey of the unbaptised to initiation.

While it is appropriate for baptised Christians to celebrate liturgies of the word and blessings, they are not to participate in those rites intended for catechumens, such as the scrutinies, anointing with the oil of catechumens and exorcisms, yet they are often made follow the same liturgical path as catechumens. I am sure that this is well intentioned and perhaps designed to ensure that candidates do not feel ‘left out’ somehow, but in reality the practice denies their previous baptism. I am not convinced that the ‘combined rites for catechumens and candidates’ offered in some resource books succeed in making the difference between candidates for reception into full communion and catechumens preparing for baptism clear to those immediately involved, let alone the rest of the worshipping assembly.

When the Rite of Christian Initiation of Adults was first implemented more than thirty years ago, it was almost always people baptised in another Christian tradition who sought membership of the Catholic Church, so the full Rite was applied to them. With the wisdom of hindsight and because of an increasing number of unbaptised candidates seeking initiation, pastoral ministers have become more aware of the need to differentiate between the two groups.

Because of the danger of confusing baptised Christians with candidates for baptism, some parishes do not celebrate reception into full communion at the Easter Vigil but at a suitable Sunday Eucharist of the parish community. This emphasises that the previously baptised are Christian believers who have already shared in the sacramental life of the Church and are now welcomed into the Catholic eucharistic community.

4. CONCLUSION

All the activity of the catechumenate process is meant to flow from and lead back to the liturgy. Catechesis assists catechumens to participate fully, consciously and actively in liturgy; celebrating liturgy forms them into the paschal way of life by transforming hearts and minds. This close relationship between liturgy and catechesis implies that all liturgical celebrations involving catechumens need to be carefully prepared and well celebrated. Catechetical and pastoral formation which flows from the liturgy depends on celebrations in which the signs and symbols, music and silence, words and gestures clearly and strongly evoke the presence and action of God in our midst.

​At its heart, the Christian initiation of adults is a ritual process celebrated through liturgical rites: those that mark the transition from one phase of the journey to the next, rites that belong to the various phases of the journey as outlined above, and the regular liturgical life of the parish. It is important that RCIA ministers trust the power of these liturgies to draw candidates and catechumens into the mystery of God, to teach, to form and to transform. 

This article was originally published in Liturgy News ​Vol 40(2) June 2010. Reprinted with permission.

Image Attribution - Angels Catholic Church, London, Quadvultdeus