RCIA 536-546: Combined Sending

Finishing up with the RCIA appendices makes for a rather limp end to our series here, now by far the longest yet attempted on this blog. There’s not much new to report on the combined rite of sending. Catechumens first, candidates second. Here’s the outline:

Homily
Presentation of the Catechumens
Affirmation by the Godparents [and the Assembly]
Presentation of the Candidates
Affirmation by the Sponsors [and the Assembly]
Intercessions for the Catechumens and Candidates
Prayer over the Catechumens and Candidates
Dismissal of the Catechumens

Reminder: this is an optional rite. The homily (RCIA 536) is to address not only the newcomers, but the parish community and their good example, too. Catechumens are presented (537) as they are in the Rite of Sending (106ff) then affirmed by godparents (538) and the whole assembly, if appropriate. At this point, the book of the elect is signed (539) if it won’t be signed in the presence of the bishop. Note that the candidates are not given a formal option to sign, as their presentation to the assembly (540) follows here, along with the affirmation by sponsors (note: not godparents!) and possibly the whole assembly (541) and concluding remarks by the celebrant (542).

Intercessions follow (543) referring to both catechumens and candidates, as well as a concluding prayer for both (544). Catechumens, but not candidates are dismissed (545) with the same options we’ve seen in RCIA 67 and other catechumenate rites. If the rite of sending includes Mass, the Liturgy of the Eucharist follows. (546)

 

RCIA 530-535: Combined Sending

For either catechumens, candidates, or both, this sending rite is optional. RCIA 530 notes this celebration is provided “for parishes,” likely as much if not more than for the catechumens and candidates themselves.

RCIA 531 reminds us that while “admission to election belongs to the bishop … (i)t is within the parish community, however, that the preliminary judgment is made concerning the catechumens’ state of formation and progress.” Why have a rite of sending? It “offers the local community the opportunity to express its approval” and “assure (the catechumens) of the parish’s care and support.”

RCIA 532 permits the inclusion of baptized candidates, if they are to be sent to the bishop. This rite takes place in the parish church (533) prior to the Rite of Election. It may take place after the homily either at Mass or at a word service (534). And as we were reminded in RCIA 506, “care must be taken to maintain the distinction between the catechumens and the baptized candidates.”

 

RCIA 522-529: Word and Post-Homily Rituals

As in the rite for catechumens alone (RCIA 61-68), the Liturgy of the Word for the combined rite offers a few instructional words (RCIA 522), a choice of readings (523) with homily (524), an optional presentation of a bible (525), intercessions for both groups (526) with a  prayer (527), the usual four options for dismissal of the unbaptized (528), and brief instructions (529) for the Liturgy of the Eucharist that follows.

A few reminders here:

- The readings of the day may be used, but the particular readings for the rite of acceptance (if the Lectionary norms permit it) may be used.

- RCIA 528 instructs that the catechumens be dismissed. No mention is made of dismissing the already-baptized candidates, not even if they are totally uncatechized.

 

RCIA 507-521: Receiving the Candidates

The combined rite of acceptance and welcoming is the second-most involved of all the RCIA rites, behind the combined Easter Vigil. A celebrant is on his toes to sort out the unbaptized from the baptized.

A priest or deacon may preside at this rite, and, accompanied by a psalm or “appropriate” song, goes to greet the newcomers, their sponsors, and a “group of the faithful” to where they wait outisde the church (or elsewhere) (RCIA 507).

The celebrant greets these people with the given text or similar words (508) and inviting the newcomers and their sponsors forward, an appropriate song, “for example, Psalm 63:1-8″ is sung.

The name of each candidate may be asked, or it may be called out, or if everyone knows the newcomers, the presider may skip to the questions, “What do you ask of God’s Church?” et cetera, first for the unbaptized, then the baptized. (509)

For the unbaptized, at the bishop’s discretion, a rite of exorcism and renunciation of false worship may be inserted here (510), otherwise the catechumens will observe their first acceptance of the Gospel (511) as in RCIA 52. The candidates will then be asked to declare their intent to become Catholic, to join in catechesis, prayer, and service to others.

The sponsors and assembly are asked to affirm their support (513) and after a brief prayer and acclamation (see RCIA 53). The signing of the forehead and optionally, the additional senses follow, first for the catechumens (514-516) and then for the baptized candidates (517-519). Most often I have seen these signing combined, but the rite doesn’t appear to offer this option.

A concluding prayer (520) precedes an invitation into the church. During this procession (521), Psalm 34 is the recommended song, as it is in RCIA 60, but another “appropriate” selection may be made.

The texts are largely lifted from the catechumens’ Rite of Acceptance and from the candidates Rite of Welcoming. Fewer options are given in terms of prayer texts, but the essence is that this all takes place before the liturgy of the word, and that like the single rites, this combination involves a significant deviation from the usual Sunday practice in a parish: no Kyrie and no Gloria, and none of the usual introductory fare.

Comments on any of that? Do your parishes make a practice of separating the rites, or combining them as they are presented?

 

RCIA 505-506: Beginning Appendix I, Combined Rites

With this post, we begin a two-week exploration of Appendix I, in which the Church presents combination rites for the baptized and the unbaptized newcomers. Many catechumenate directors decline to use these combinations. In my current parish, combined rites have not taken place in years. Great care is taken to separate the rites in both celebration and in the minds and sight of our parishioners.

There is a certain utility in lumping together all non-Catholics, but as we’ve seen in the examination of RCIA, the pastoral and spiritual needs of these people are varied. Even if rites are combined, the proper ministries will likely differ–if one is dedicated to the spirit of proper evangelization and ministry.

Unlike rites are not combined. We don’t welcome candidates as we send catechumens for election. Scrutinies are not combined with penitential rites. Only four combinations are given:

1. “Celebration of the Rite of Acceptance into the Order of Catechumens and of the Rite of Welcoming Baptized but Previously Uncatechized Adults Who Are Preparing for Confirmation and/or Eucharist or Reception into the Full Communion of the Catholic Church,” likely the longest rite title in the history of Christendom (RCIA 505-529)

2. “Parish Celebration for Sending Catechumens for Election and Candidates for Recognition by the Bishop,” an optional combination (RCIA 530-546)

3. “Celebration of the Rite of Election of Catechumens and of the Call to Contuing Conversion of Candidates Who Are Preparing for Confirmation and/or Eucharist or Reception into the Full Communion of the Catholic Church” (RCIA 547-565)

4. The combined sacramental celebrations at the Easter Vigil (another long title that encompasses RCIA 566 through 594)

Let’s take a quick peek at the two instructional paragraphs for CotRoAitOoCaotRoWBbPUAWAPfCaoEoRitFCotCC (the longest Catholic acronym, to be sure, but better-abbreviated by a simple: Acceptance/Welcoming):

505. This rite is for use in communities where catechumens are pareparing for initiation and where baptized but previously uncatechized adults are beginning catechetical formation either prior to completing their Christian initiation in the sacraments of confirmation and eucharist or prior to being received into the full Communion of the Catholic Church.

What’s the difference between the latter two groups? Those baptized into the Catholic Church but never catechized are technically not being received into the Church. Those baptized in another Church or Communion might also be confirmed and receive the Eucharist, but as we’ve seen before, the most usual term is that they will be welcomed into full communion, as that also covers their profession immediately prior to confirmation (see RCIA 491). Note that there is no proper option to include baptized but catechized non-Catholics in this rite. It happens, mind you, but it was not foreseen by the framers of RCIA, nor is it considered a proper liturgical practice.

When the combined rite is used, one might think a certain utility is operating. The Church cautions:

506. In the catechesis of the community and in the celebration of these rites, care must be taken to maintain the distinction between the catechumens and the baptized candidates.

It’s more than a general liturgical rule: catechumens/elect first, the baptized second. Not only must the rites be carefully celebrated, and the newcomers properly sorted, but the community must also know the distinctions and, I presume, why we make distinctions and why we don’t lump all non-Catholics into the same boat. All my readers here know, right? Not only do the rites speak of Christian initiation, but the accompanying rites all allude to the values, celebrations, and rituals of Christian life. There is nothing exclusively Roman Catholic about the RCIA. The Roman Catholic distinction comes largely outside of the print on the liturgical page: in the particular catechesis and in the religious-cultural distinctiveness of the rites as celebrated in Catholic parishes.

Comments?

 

RCIA 499-504: Reception Outside Mass

RCIA 499 instructs that a liturgy of the word “is to be celebrated” if the rite of reception takes place outside of Mass. For “exceptional circumstances” when a liturgy of the word is not “possible,” the introductory words include a quote from Scripture, either in praise of God’s mercy or the “eucharistic communion that will follow on the earliest day possible.”

Aside from the reception of a Christian in near danger of death, it is hard to envision the possibility of no Mass, and not even a Word service. But Rome gives the option.

For plan B, reception outside of Mass, the outline is simple. After the celebrant greets those present (RCIA 500), a “suitable song” follows (501), then one of more readings from Scripture. A homily follows.

The rite gives specific readings, six New Testament options, six psalm choices (27, 42, 61, 63, 65, and 121), and six possible Gospel readings (three from Matthew: the Beatitudes, light and salt, and “come to me” and three from John: 3:16ff with Nicodemus, the promise of the Spirit in 14:15ff, and Jesus the vine). Other choices from the ritual Masses “Christian Initiation apart from the Easter Vigil” or “For the Unity of Christians” are also possible.

RCIA 502-503 instruct the ritual to be done as given in RCIA 489-496. After the intercessions, #504 instructs the Lord’s Prayer to be prayed by all, including its doxology “if the person was accustomed” to praying it in his or her community. The liturgy concludes with a “usual” blessing, a possible sign of welcome from the community, then “(a)ll depart in peace.”

 

RCIA 490-498: Rite of Reception

The Rite of Reception (of a Baptized Christian) within Mass is much like the initiation rites we’ve seen elsewhere in RCIA, streamlined for the circumstances. The outline is:

Invitation
Profession of Faith
Act of Reception
[Confirmation] (if needed, with Laying on of hands and anointing with chrism)
Celebrant’s Sign of Welcome
General  Intercessions
Sign of Peace

And the Liturgy of the Eucharist follows.

The invitation (RCIA 490) and profession of faith (491) are closely linked. The text for the latter is often a memorized response by the candidate, no leeway on wording is given in the rite:

I believe and profess all that the holy Catholic Church believes, teaches, and proclaims to be revealed by God.

In RCIA 493, the text for the Act of Reception follows:

N, the Lord receives you into the Catholic Church.
His loving kindness has led you here,
so that in the unity of the Holy Spirit
you may have full communion with us
in the faith that you have professed in the presence of his family.

The accompanying rubric instructs the celebrant to lay his right hand on the head of the candidate, unless confirmation is to follow, in which case the two-handed gesture will accompany the prayer (RCIA 493) before anointing (494). If the candidate is not confirmed, the formula is the same as for the newly baptized adults (see RCIA 235), children (326) and those in danger of death (391).

Differing from the previous rites is the Sign of Welcome:

495. The celebrant then takes the hands of the newly received person into his own as a sign of friendship and acceptance. With the permission of the Ordinary, another suitable gesture may be substituted, depending on local and other circumstances.

This gesture is very interesting. It would mark a distinctive gesture not practiced for the freshly baptized. It is not included in the combined initiation rite of elect and baptized candidates.

The General Intercessions (496) are notable for the inclusion of prayers for separated “Communities” and even the “Church” of the newly received. Observe:

For all who believe in Christ and for the Communities to which they belong, that they may come to perfect unity …

For the Church [Communion] in which N was baptized and received his/her formation as a Christian, that it may always grow in knowledge of Christ and proclaim him more effectively …

For all in whom the spark of desire for God already burns …

For those who do not yet believe in Christ …

The sign of peace may be moved to the slot after the intercessions and before the Liturgy of the Eucharist (498). It is not repeated before the Lamb of God, if this is done.Communion under both forms is “fitting,” according to the rite.

Whew! That’s a mouthful. Any comments, questions, or observations?

 

RCIA 487-489: Reception Within Mass

RCIA 487 gives the introductory rubrics for the Mass of receiving someone into Full Communion. “If the rite … takes place on a solemnity or on a Sunday” the Mass of the day is celebrated. I had not realized that on a weekday, the Mass “For the Unity of Christians” is suggested.

RCIA 488 reiterates the Mass choice, for the purpose of selecting readings, when appropriate. Number 489 describes the homily “express(ing) gratitude to God for those being received.” The three sacraments should also be “allude(d) to,” namely the Baptism the person or persons have already received, Confirmation, and the First Eucharist of the candidates.

 

RCIA 483-486: Final Details

Let’s wrap up the last four paragraphs of the introduction to the Reception of Baptized Christians. First, a word about the sponsor:

483. At the reception, the candidate should be accompanied by a sponsor and may even have two sponsors. If someone has had the principal part in guiding or preparing the candidate, he or she should be the sponsor.

This is illustrative. RCIA presumes a group of catechumens, learning and growing together in the faith. This note about the person who “has had the principal part” in formation, seems to presume this rite will be somewhat rarer, or perhaps not necessarily integrated into a group process for the unbaptized. And notice, too, the rite treats this one-on-one relationship of formation with great importance. That it is mentioned seems to indicate the framers of RCIA envisioned a more apprentice-like approach than only a teacher-student relationship.

Communion under both forms, and for all:

484. In the eucharistic celebration within which reception into full communion takes place or, if the reception takes place outside Mass, in the Mass that follows at a later time, communion under both kinds is permitted for the person received, the sponsor, the parents and spouse who are Catholic, lay catechists who may have instructed the person, and, if the number involved and other circumstances make this feasible, for all Catholics present.

Bishops and conferences of bishops may adapt:

485. The conferences of bishops may, in accord with the provisions of the Constitution on the Liturgy, art. 63, adapt the rite of reception to various circumstances. The local Ordinary, by expanding or shrtening the rite, may arrange it to suit the particular circumstances of the persons and place involved.

Keep records:

486. The names of those received into the full communion of the Catholic Church should be recorded in a psecial book, with the date and place of their baptism also recorded.

 

RCIA 482: Making a Confession

RCIA 482 makes a strange distinction. But before we get to that, I want to clear up something I saw elsewhere on the internet about non-Catholics not being able to make a confession of sins. Certainly, the elect are ineligible to confess. And besides, they have the benefit of the scrutinies as well as being able to experience the forgiveness of sins in baptism.

The Church clearly expects candidates for full communion to celebrate the sacrament of Penance:

482. If the profession of faith and reception take place within Mass, the candidate, according to his or her own conscience, should make a confession of sins beforehand, first informing the confessor that he or she is about to be received into full communion. Any confessor who is lawfully approved may hear the candidate’s confession.

It’s curious that this confession “should” take place if the candidate is to receive Communion. One would think that for the conferral of Confirmation, one would also have had serious sins forgiven.

RCIA 482 makes sure we know this isn’t a “practice” confession or a “non-sacramental” event. Note the two important phrases:

- according to his or her own conscience

- should make a confession

Any confessors out there who have advice about the ideal thoroughness of this adult’s first confession? I’m pretty sure the “pick one sin you want to work on” approach is eliminated from the get-go.

 

RCIA 481: Bishops and Priests

The Church is clear about the proper duties of bishops and presbyters. Let’s read today’s section for review:

481. It is the office of the bishop to receive baptized Christians into the full c0mmunion of the Catholic Church. But a priest to whom the bishop entrusts the celebration of the rite has the faculty of confirming the candidate within the rite of reception (Rite of Confirmation 7b), unless the person has already been validly confirmed.

The usual practice, by far, is that priests receive baptized Christians into full communion. The rite reminds clergy, and all of us, that reception as well as initiation is a responsibility of the bishop–a view that dates back to the times of smaller dioceses, and when notable bishops left us the legacy of a baptismal theology. I don’t know that we’ve yet to recover this as much as we’re faced with the pragmatic situation: it is the parish clergy who are involved with initiation ministry, if any ordained priest is at all.

 

RCIA 480: Questioning the Original Baptism

Roman Catholics do not repeat valid baptisms. This is pretty simple easy:

480. The sacrament of baptism cannot be repeated and therefore it is not permitted to confer it again conditionally,  unless there is a reasonable doubt about the fact or validity of the baptism already conferred. If serious investigation raises such prudent doubt and it seems necessary to confer baptism again conditionally, the minister should explain beforehand the reasons why this is being done and a nonsolemn form of baptism is to be used.

The local ordinary is to decide in each case what rites are to be included or excluded in conferring conditional baptism.

I knew of a case once in which a college student and his maternal grandmother said he had been baptized in a Catholic church as an infant. His Catholic mother died soon after, and there was no record of a baptism in the parish. The current pastor recalled the priest who baptized him was something of a maverick–an order priest for whom it wasn’t a surprise he might not submit proper paperwork.

There was no doubt about the fact of the baptism. There was just no record of it at all.

Note that conditional baptism is seen as a matter grave enough in which the bishop must weigh in each time it is done.

 

RCIA 477-479: Doctrinal and Spiritual Preparation

Nobody’s asked the question, but in our look at receiving baptized Catholics, I’m sure somebody has thought, “What about catechesis?” Strictly speaking, this would be less a matter for liturgy and more for the catechetical directory.

Note the twofold preparation here: doctrine and spirituality. How does your parish prepare baptized newcomers spiritually?

Let’s read:

477. The baptized Christian is to receive both doctrinal and spiritual preparation, adapted to individual pastoral requirements, for reception into the full communion of the Catholic church. The candidates should learnto deepen an inner adherence to the Church, where he or she will find the fullness of his or her baptism. During the period of preparation the candidate may share in worship in conformity with the provisions of the Ecumenical Directory.

Anything that would equate candidates for reception with those who are catechumens is to be absolutely avoided.

My wife entered the Church through RCIA, but as one of these candidates. She questions why baptized candidates are segregated from the elect at the Easter Vigil. (We don’t celebrate “full communi0n” at the Vigil; this year we received three candidates the Sunday after.)

After serving in parishes that combined the two groups, I’ve come to accept this strong prescription in RCIA 477 as the better way, especially where combined rites are concerned. My opinion is that we shouldn’t do them, unless there is a significant personal reason.

478. During the period of their doctrinal and spiritual preparation individual candidates for reception into the full communion of the Catholic Church may benefit from the celebration of liturgical rites marking their progress in formation. Thus, for pastoral reasons and in light of the catechesis in the faith which these baptized Christians have received previously, one or several of the rites included in Part II, “4 Preparation of Uncatechized Adults for Confirmation and Eucharist,” may be celebrated as they are presented or in similar words. In all cases, however, discernment should be made regarding the length of catechetical formation required for each individual candidate for reception into the full communion of the Catholic Church.

With typical Roman practicality, the rite, while cautious, suggests that for the spiritual good of the candidate, there is always the possibility of participation in the rites prior to reception. When would this make sense? A Rite of Welcoming for a person not yet integrated into the parish community. A penitential rite, perhaps, for someone whose entry into the Church coincides with a deeper awareness of sin and a desire for personal contrition. Again, the rite presumes that careful individual judgments will be made by the pastoral leadership. And if rituals are a good idea, priests, liturgists, and RCIA directors should look at any need for adaptation.

One last item, from the 1967 Ecumenical Directory (nos, 19 & 20) already mentioned:

479. One who was born and baptized outside the visible communion of the Catholic Church is not required to make an abjuration of heresy, but simply a profession of faith.

Comments?

 

RCIA 475-476: Reception Centers on the Eucharist

These two sections remind us of the centrality of the Eucharist in this rite. I can’t imagine celebrating a baptized Christian’s full communion with the Catholic Church without it, but apparently, the framers of the rite could:

475. In regard to the manner of celebrating the rite of reception:

1. The rite should appear clearly as a celebration of the Church and have as its high point eucharistic communion. For this reason the rite should normally take place within Mass.

2. Any appearance of triumphalism should be carefully avoided and the manner of celebrating this Mass should be decided beforehand and with a view to the particular circumstances. Both the ecumenical implications and the bond between candidate and the parish community should be considered.

There are a variety of circumstances that contribute to this discussion. One I’ve seen frequently is when a churchgoing spouse decides to become Catholic. Sometimes the person is so involved in the parish, people express surprise the non-Catholic isn’t one of the crew. Here, the bond with the parish is already strong, so the celebration with friends and family makes good sense.

In some cases, not much fuss:

… Often it will be preferable to celebrate the Mass with only a few relatives and friends. If for a serious reason Mass cannot be celebrated, the reception should at least take place within a liturgy of the word, whenever this is possible. The person to be received into full communion should be consulted about the form of reception.

476. If the rite is celebrated outside Mass, the Mass in which the newly received will take part with the Catholic community should be celebrated as soon as possible, in order to make clear the connection between the reception and eucharistic communion.

 

RCIA 473-474: Receiving the Baptized

Sections 473 through 486 give three pages of information on the Church’s approach to receiving baptized Christians into full Communion. These sections, along with the rites (texts and rubrics, RCIA 487-504) deal with non-Catholics, whether catechized or not. In the RCIA rites, this entire section through RCIA 504 is listed as part 5. Keep  in mind the various preparation rites for uncatechized baptized persons (RCIA 400-472) sometimes will precede these full communion celebrations (when we receive uncatechized Christians), sometimes not (when we receive committed and formed believers).

We’ll take these next 14 sections very slowly, with the full texts. Today, just two sections:

473. This is the liturgical rite by which a person born and baptized in a separated ecclesial Community is received, according to the Latin rite, (Sacrosanctum Concilium 69, Unitatis Redintegratio 3, Ecumenical Directory I, no 19) into the full communion of the Catholic Church. The rite is so arranged that no greater burden then necessary (see Acts 15:28) is required for the establishment of communion and unity. (Unitatis Redintegratio 18).

474. In the case of Eastern Christians who enter the fullness of Catholic communion, no liturgical rite is required, but simply a profession of Catholic faith, even if such persons are permitted, in virtue of recourse to the Apostolic See, to transfer to the Latin rite. (Orientalium Ecclesiarum 25 and 4)

How to sum up the overall approach? People who want to become Catholics may be unbaptized or baptized. The former will enter a catechumenate, unless life circumstances make this unduly difficult. As for the baptized, they may be in one or two of several categories. Baptized but uncatechized Catholics (who have not received Confirmation and First Eucharist) may benefit spiritually from the rites of part 4 (RCIA 400-472) but these are not strictly required.

Eastern Christians require no full communion rite (473-504) but they may be publicly accepted as Roman Catholics through these rituals. Eastern Christians “transferring” to a non-Latin Church in communion with Rome would follow whatever guidelines and disciplines offered there–this case is not covered in RCIA.

All other Christians (Protestants, Anglicans, evangelicals, etc.) with valid baptism will be either uncatechized or catechized. For the former group, the preparation rites of 400-472 are still optional. RCIA gives no rites, suggested or otherwise, for committed and catechized Christians wishing to become Catholic. For both groups, the principle of “no greater burden than necessary” applies. Always.

Is that clear? It may be at variance with practice in many parishes today, but it is the Church’s prescription for bringing people into full communion.