RCIA 464-472: Penitential Rite

The Pentitential Rite, the quasi-scrutiny for the baptized, includes a greeting (RCIA 464) in which the priest “welcomes the assembly” and an explanation that this rite will have “different meanings for the different participants.” And those participants: candidates, those preparing for First Penance, sponsors, catechists, priests, etc..

The rite prescribes that “(a) song may be sung that joyfully expresses faith in the mercy of God the Father.”

If the rite does not take place on a Second Sunday of Lent, a prayer (465) is given to replace the Opening Prayer of the Mass:

Lord of infinite compassion
and steadfast love,
your sons and daughters stand before you
in humility and trust.
Look with compassion on us
as we acknowledge our sinfulness.
Stretch out your hand
to save us and raise us up.
Do not allow the power of darkness
to triumph over us,
but keep us free from sin
as members of Christ’s body,
and sheep of your own flock …

Readings (466) are taken from the Second Sunday of Lent or, on another day, “appropriate readings from the Lectionary” are used. The homily (467) is addressed to “all those in the assembly” on the topic of “conversion and repentance … and of the spiritual journey of the candidates.” An invitation to silent prayer (468) follows, then the candidates bow heads or kneel, during which the sponsors and congregation join in intercessions (469).

RCIA 470 gives a choice of two two-part prayers. These are very similar to the exorcism prayers used during the scrutinies (RCIA 154, 168, 175): a first part addressing the Father, and a second addressing the Son. “An appropriate song may be sung,” and the examples given are the same as for the scrutiny: Psalm 6, 26, 32, 38, 39, 40, 51, 116:1-9, 130, 139, or 142.

RCIA 471-472 repeat the conclusions of the other candidate rites 457-458, 444-445, 432-433.

 

RCIA 459-463: Penitential Rite

In the 1972 provision edition of RCIA (think Roman Missal 1 here; our examination has been the equivalent of MR2) there was no penitential rite for baptized candidates. The Lenten scrutinies are designed for the unbaptized, in intent and language.

However, during the long period of consultation (1972-1988) leading up to the implementation of the “RCIA white book,” some parish ministers thought “something” was needed for candidates. As it was told to me, one particularly prominent RCIA figure was insistent. Insistent to the point that Part 4D was added for the 1988 edition.

Satisfied, came the question, with RCIA 450-472? And I heard the response was something along the lines of, “Oh, I don’t think it’s really all that necessary.”

Let’s read about the optional penitential rite:

459. This penitential rite can serve to mark the Lenten purification of baptized but previously uncatechized adults who are preparing to receive the sacraments of confirmation and eucharist or to be received into the full communion of the Catholic Church. It is held within a celebration of the word of God as a kind of scrutiny, similar to the scrutinies for catechumens.

In other words, it looks like a scrutiny. It serves a similar function. It happens during Lent.

460. Because the penitential rite normally belongs to the period of final preparation for the sacraments, its celebration presumes that the candidates are approaching the maturity of faith and understanding requisite for fuller like in the community.

As with the scrutiny, the baptized candidates should be prepared for this penitential rite, if it is used.

461. Along with the candidates, their sponsors and the larger liturgical assembly also participate in the celebration of the penitential rite. Therefore the rite is to be adapted in such a way that it benefits all the participants. This penitential rite may also help to prepare the candidates to celebrate the sacrament of penance.

The liturgical challenge is how to communicate the need we all have for careful moral examination of our lives, and to act upon God’s call as a result of that examination. Note also the possible connection between this rite and the candidates’ upcoming celebration of penance.

462. This penitential rite may be celebrated on the Second Sunday of Lent or on a Lenten weekday, if the candidates are to receive the sacraments of confirmation and eucharist and/or be received into the full Communion of the Catholic Church at Easter; if not, at the most suitable time.

Roman pragmatism at work. This rite is assigned to the Second Sunday. If that’s not possible, choose a Lenten weekday. If confirmation and First Eucharist are scheduled at a time other than early Easter, make a sensible choice as to the most suitable time. That might be an ordinary Sunday. It might be a weekday or weeknight liturgy.

463. This penitential rite is intended solely for celebrations with baptized adults preparing for confirmation and eucharist and/or be received into the full Communion of the Catholic Church. Because the prayer of exorcism in the three scrutinies for catechumens who have received the Church’s election properly belongs to the elect and uses numerous images referring to their approaching baptism, those scrutinies of the elect and this penitential rite for those preparing for confirmation and eucharist have been kept separate and distinct. Thus, no combined rite has been included in Appendix I.

The scrutinies and penitential rite are segregated affairs. Scrutinies are not for the baptized, and the RCIA makes no provision for combining the elect and baptized candidates on the 3rd, 4th, and 5th Sundays of Lent.

That’s a lot. Did I miss anything important?

 

RCIA 450-458: Rite of Calling Candidates to Continuing Conversion

All of the extra action in this rite takes place after the homily. RCIA 450 is virtually a word-for-word repetition of RCIA 438, in which the homily is to be addressed to the entire faith community present to encourage good example and Christian companionship on the journey to the sacraments.

The candidates are then presented (451), called by name, and asked to come before the celebrant.

RCIA 452 and 453 give two options for “Affirmation by the Sponsors [and the Assembly]. Choice A gives a longer address followed by a single question, “Do you consider these candidates ready …?” Choice B involves a brief address and four questions, more probing:

Have they faithfully listened to the spostles’ instruction proclaimed by the Church?

Have they come to a deeper appreciation of their baptism, in which they were joined to Christ and his Church?

Have they reflected sufficiently on the tradition of the Church, which is their heritage, and joined their brothers and sisters in prayer?

Have they advanced in a life of love and service to others?

Questions like this are useful for parishes to discern with their candidates. The ritual reflects the aims and goals of the formation period for baptized, uncatechized candidates.

With options A and B both, the celebrant may ask the assembly for its approval.

Here is the ritual text for RCIA 454, the Act of Recognition:

N. and N., the Church recognizes your desire (to be sealed with the gift of the Holy Spirit and) to have a place at Christ’s eucharistic table. Join with us this Lent in a spirit of repentance. Hear the Lord’s call to conversion and be faithful to your baptismal covenant.

The remainder of the rite consists of a brief instruction to sponsors, general intercessions (RCIA 455), and a final prayer over the candidates (456). The ending options are the same as for the two previous candidate rites: a dismissal of the entire assembly (and concluding song) in RCIA 457 or the Liturgy of the Eucharist in RCIA 458.

Next up, the Penitential Rite for candidates, with a bit of inside knowledge on its genesis. Meanwhile, any questions on this rite?

 

RCIA 446-449: Calling Candidates to Continuing Conversion

We move to the next rite, the one fully titled, “Rite of Calling the Candidates to Continuing Conversion.”

The corollary for catechumens is the Rite of Election. But the baptized are already members of the Elect.

RCIA provides four brief sections of instruction before getting to the rubrics and ritual. Here they are:

446. This rite may be celebrated with baptized but previously uncatechized adults who wish to complete their Christian initiation through the sacraments of confirmation and eucharist or who wish to be received into the full communion of the Catholic Church

447. The rite is intended for celebrations in communities where there are no catechumens.

448. The rite is celebrated at the beginning of Lent. The presiding celebrant is the pastor of the parish.

449. If the calling of candidates to continuing conversion is to be combined with the rite of election of catechumens (either in a parish celebration or at one in which the bishop is celebrant) the alternate rite given [in RCIA 550-561] (Appendix I, 3) is used.

Some logical points. First, it would be extremely unusual for a bishop to receive candidates and no catechumens at the beginning of Lent. This rite is not celebrated in the cathedral, but in the parish. If there are candidates to be sent to the bishop (RCIA 434-445) without catechumens, they will probably be part of a larger combined celebration (RCIA 550ff).

 

RCIA 438-445: Rite of Sending

This rite parallels the rite of sending catechumens for the Rite of Election. Given the reality that the bishop presides at the minority of adult baptisms in his diocese, this is one of two moments in which he does share liturgy with those seeking to become Catholic. How effective these moments are: I leave that for another discussion.

The Rite of  Sending for baptized candidates is simple. It all takes place after the homily (RCIA 438), which the rubrics state should be addressed not only to the candidates, but to the entire “community of the faithful, so that all will be encouraged to give good example and to accompany the candidates” in their faith journey.

After the homily, another priest, a deacon, or a catechist responsible for the candidates presents them to the presider. The rubric in 439 states they are to be called by name and they are to come forward.

RCIA 440 is a brief address to the candidates–this is one reason why the homily shouldn’t do this: it is already provided in the rite. Sponsors are asked, “(D)o you consider these candidates ready to receive the sacraments of confirmation and eucharist?” The assembly “when appropriate in the circumstances” may also express their approval.

RCIA 441 concludes the “Affirmation by the Sponsors [and the Assembly]” by addressing the candidates

And now, my dear friends, I address you. Your own sponsors [and this entire community] have spoken in your favor. The Church, in the name of Christ, accepts their testimony and sends you to Bishop N., who will exhort you to live in deeper conformity to the life of Christ.

Fascinating are the deductions one can make on theology from looking at these rites. First, candidates who arrive at this point have been, by definition, judged ready for Confirmation and Eucharist. The period of time that parallels the pre-Lent catechumenate is when this readiness is achieved. The Church also wisely notes that those ready for the sacraments are not perfect. Indeed, none of us truly are. The Christian calling is not to achieve perfection, but as the rite expresses, is to go deeper. In this instance, deeper into conformity to the example of Jesus Christ.

In RCIA 442, all join in the General Intercessions. A choice of five intentions may be added to the usual prayers of the faithful. In RCIA 443, the celebrant has a final prayer over the candidates. RCIA 444 provides for an instance in which the Eucharist is not celebrated: the entire assembly is dismissed and a concluding song may be sung.

RCIA 445 provides some brief rubrics for the instance of this celebration occuring at Mass. It’s a bit of sloppy editing for the framers, as they mention the “resumption” of intercessory prayer. RCIA 442 has already indicated petitions that are to be added to the general intercessions of the community. The profession of faith may be included, but this rubric also gives the option to omit both. And again, note: there is no given dismissal for the baptized, even those uncatechized.

 

RCIA 434-437: Rite of Sending

The full title of the next major rite for baptized candidates is “Rite of Sending the Candidates for Recognition by the Bishop and for the Call to Continuing Conversion.”

It’s almost always referred to as “Rite of Sending.”

You’ll recall that RCIA includes five different celebrations for catechumens in the corollary stage before this rite: celebrations of the Word (RCIA 81-89), minor exorcisms (90-94), blessings (95-97), anointings (98-103), and the presentations (104-105).  Before we delve into the Rite of Sending, let’s check which may apply to the baptized.

RCIA 406 encourages celebrations of the Word. Rites of exorcism would seem to apply only to the unbaptized. Ditto the anointings.

The rite doesn’t explicitly advocate blessing the candidates, but since the baptized are certainly blessed in liturgical settings, this would seem appropriate, assuring that a proper reference to the state of the candidates is included. RCIA 407 states that the presentation of the Creed and Lord’s Prayer may be used. As we get deeper into this part of RCIA, we’ll look at the special rites for the “Call to Continuing Conversion” and the “Penitential Rite.” But these are reserved to Lent or the period of final preparation before Confirmation and Eucharist.

Let’s get to the instruction, then offer a few comments after each section.

434. This optional rite is provided for parishes whose candidates seeking to complete their Christian initiation or to be received into the full communion of the Catholic Church will be recognized by the bishop in a subsequent celebration (for example, at the cathedral with the bishop.)

Remember, the rite of sending catechumens is also optional.

435. Because he is the sign of unity within the particular Church, it is fitting for the bishop to recognize these candidates. It is the responsibility of the parish community, however, to prepare the candidates for their fuller life in the Church. Through the experience of worship, daily life, and service in the parish community the candidates deepen their appreciation of the Church’s tradition and universal character.

Why would a celebration of sending be chosen? Here are two reasons, expressing joy and the feeling of assurance:

This rite offers that local community the opportunity to express its joy in the candidates’ decision and to send them forth to the celebration of recognition assured of the parish’s care and support.

And two last instructions:

436. The rite is celebrated in the parish church at a suitable time prior to the rite of recognition and call to continuing conversion.

437. When the rite of sending candidates for recognition is to be combined with the rite of sending catechumens for election, the alternate rite found [at RCIA 530ff] (Appendix I, 2) is used.

More often, it happens that parishes combine the two groups to send to the bishop. In fact, in thirty years of being in parishes with RCIA, I’ve never used this rite described above and to be examined in the next few posts (RCIA 434-445).

Comments?

 

RCIA 425-433: Word and Post-Homily Rituals

Sections 425 through 432 cover the Liturgy of the Word in a Rite of Welcoming. Here’s the outline:

Instruction (425)
Readings (426)
Homily (427)
Presentation of a Bible (optional, 428)
Profession of Faith (429)
General Intercessions (430)
Prayer over the Candidates (431)
Dismissal of the Assembly (optional, if there is no celebration of the Eucharist, 432)

Just a few words on this. The instruction is a brief address by the celebrant to candidates and sponsors “helping them to understand the dignity of God’s word proclaimed and heard in the church.”

Readings are generally those assigned for the day, though appropriate substitutions are allowed. A homily follows.

“A book containing the gospels may be given to the candidates,” according to the rubrics. This may be done with words (such as “Receive the Gospel of Jesus Christ, the Son of God.”) or not. The candidates “may respond in an appropriate way.”

Then we depart somewhat from the post-homily rituals of the  Rite of Acceptance (see RCIA 64-67). The profession of faith is recited on Sundays and solemnities (RCIA 429) and the general intercessions follow. “One or more” intentions for the candidates may be added to the petitions. The ones given in RCIA 430 are nearly identical to many found in RCIA 66. An exception makes explicit that these are baptized persons:

That these candidates may come to a deeper appreciation of the gift of their baptism, which joined them to Christ …

A brief prayer (431) concludes the intercessions.

If there is no celebration of the Eucharist, there is a blessing and (yes) a concluding song (432). If the liturgy of the Eucharist is to be celebrated (433), the Mass continues with the “preparation of the gifts.”

Note the pattern established here: the baptized, however uncatechized, are not dismissed from the Eucharist. It’s not even given as an option in the Rite of Welcoming. Show of hands: how many parishes do dismiss the baptized?

 

RCIA 416-424: The Ritual Welcome

As with some of the other rites, I’m not picking apart these texts line by line. This Rite of Welcoming closely parallels the Rite of Acceptance for catechumens (RCIA 48-68). As with Acceptance, Welcoming mostly takes place before the Liturgy of the Word. That portion in outline:

WELCOMING THE CANDIDATES (RCIA 416)

Greeting (417)
Opening Dialogue (418)
Candidate’s Declaration of Intent (419)
Affirmation by the Sponsors and the Assembly (420)
Signing of the Candidates with a Cross (421-423)
Concluding Prayer (424)

The rubrics begin:

416. When this rite is celebrated within Mass, the entrance song or antiphon is sung as usual. Because they are already numbered among the baptized, the candidates are seated in a prominent place among the faithful.

In 417, the celebrant offers a greeting and brief remarks to everyone; to the assembly, a reminder these candidates are already baptized, and possibly some comments on how these candidates have been led to complete their initiation.

Then he invites the sponsors and candidates to come forward. As they are taking their places before the celebrant, an appropriate song may be sung, for example, Psalm 63:1-8.

In the Opening Dialogue, each candidate is asked for her or his name, or they may respond (option B) “Present,” to a calling out of their name. Either individually or as a large group, the candidates respond to the question “What do you ask of God’s Church?” The answer may be in the candidate’s own words.

In RCIA 419, the declaration of intent may take one of two forms. Choice A finds the celebrant offering a brief address on the meaning of baptism and the continuation of the journey begun there. Option B involves the candidates in offering “a brief personal witness.”

The sponsors and assembly are asked for their support in RCIA 420. The celebrant then wraps up with a brief prayer and the people “Sing or say” the short acclamation, “We praise you, Lord, and we bless you,” just as in RCIA 53. The community’s expression of support is not unlike that for the unbaptized. My sense is that every parish should have one setting of this acclamation in its repertoire.

In RCIA 421-422, the candidates are signed on the forehead. An acclamation is sung or said following, just as with catechumens. Signing of other senses (423) may follow as it does in the catechumens’ rite (see RCIA 56). A prayer concludes this portion of the rite.

Each of the prayers mentioned above refer to the baptism of the candidates. The emphasis is on reminding all of the nature of baptism and pointing the candidates toward the “fullness of the Church’s sacramental life,” and other such wording.

 

RCIA 411-415: Rite of Welcoming

It’s important to be clear about terminology. Before we leap into this optional “Rite of Welcoming the Candidates,” let’s recap:

- The unbaptized are in turn inquirers, catechumens, elect, and neophytes as they progress through the four stages.

- Unbaptized inquirers are accepted into the order of catechumens.

- Baptized, but uncatechized Christians are welcomed, thus becoming candidates for full communion.

- This rite of welcoming, and the optional rites that follow, are not intended for catechized Christians who wish to become Catholics.

That said, let’s review what the RCIA document has to say about this optional ritual, which parallels the required Rite of Acceptance.

411. This optional rite welcomes baptized but previously uncatechized adults who are seeking to complete their Christian initiation through the sacraments of confirmation and eucharist or to be received into full Communion of the Catholic Church.

412. The prayers and ritual gestures acknowledge that such candidates are already part of the community because they have been marked by baptism. Now the Church surrounds them with special care and support as they prepare to be sealed with the gift of the Spirit in confirmation and take their place at the banquet table of Christ’s sacrifice.

413. Once formally welcomed into the life of the community, these adults, besides regularly attending Sunday eucharist, take part in celebrations of the word of God in the full Christian assembly and in celebrations arranged especially for the benefit of the candidates.

414. The rite will take place on specified days throughout the year (see RCIA 18) that are suited to local conditions.

415. When the rite of welcoming candidates for the sacraments of confirmation and eucharist is to be combined with the rite of acceptance into the order of catechumens, the alternate rite found (in RCIA 505ff, Appendix I) is used.

Some comments:

The baptized are already part of the Catholic community. That’s what it says.

That said, not having been formed in the Catholic faith, the local church is pressed to show “special care and support” for those who need it.

Note in RCIA 413 that the baptized candidates “attend … Sunday Eucharist.” No dismissal is mentioned here, though special celebrations of the Word are to be “arranged.”

It’s been the regular practice in many American parishes to combine the catechumens and candidates in liturgical rites. My present parish offers a segregation. We do not combine acceptance and welcoming. We do not send candidates to the bishop for election. We baptized the elect last Saturday. We will receive candidates into full Communion this coming Sunday.

Obviously, the catechetical issues may be quite similar for people who have not been formed in any sort of Christian community, much less a Catholic one. Yet the Church is trying to impress on us the importance and dignity of baptism. Attend to issues of formation, practice, and knowledge, it insists. But do so with an awareness that for the candidate, we are awakening and enriching a faith that was begun, with however small a seed, at the moment of Christian baptism.

Observations?

 

RCIA 409-410: Completing Initiation and Mystagogy

Let’s get back into the RCIA groove, picking up where we left off with the initiation of baptized but uncatechized adults:

409. The high point of their entire formation will normally be the Easter Vigil. At that time they will make a profession of the faith in which they were baptized, receive the sacrament of confirmation, and take part in the eucharist. If, because neither the bishop not another authorized minister is present, confirmation cannot be given at the Easter vigil, it is to be celebrated as soon as possible and, if this can be arranged, during the Easter season.

My suspicion is that in some mission locations, there may not be a priest present at the Easter Vigil. (Sort of makes you wonder about all the surplus you see in the print and video media.) This section reminds us that confirmation is still an ordinary part of the episcopal ministry in the Latin church.

And after the initiation …

410. These adults will complete their Christian formation and become fuilly integrated into the community by going through the period of postbaptismal catechesis or mystagogy with the newly baptized members of the Christian community.

This is as concise a summary of mystagogy as I’ve seen in print: completion of formation plus integration into the local community. It’s still something with which many parishes, pastors, and initiation directors struggle. Maybe the lack of specific rites to focus the planning and the newcomers. But parish leadership should be asking if these two goals are being accomplished, especially the smooth insertion of neophytes into the life of the community. If not, some schooling/catechesis may be needed for the leadership.

Other thoughts or comments today?

 

RCIA 407-408: Using or Adapting Catechumenate Rites

Another instructive section:

407. As a sign of God’s activity in the work of preparation, some of the rites belonging to the catechumenate, especially suited to the condition and spiritual needs of these baptized adults, can be used to advantage. Among these are the presentation of the Creed (RCIA 157-162) and of the Lord’s Prayer (178-182) or also a presentation of a book of the Gospels (64). [The additional rites in part II, 4B, 4C, and 4D may also be used in accordance with individual needs and circumstances of the candidate.

The public rituals of RCIA are, in part, intended to be a sign of God’s grace. None of these rites are required for baptized adults as they are for the unbaptized, but the Church’s expectation is that pastors, sponsors, and catechumenate directors will be sensitive to the situations of each candidate and make a discernment from there.

The liturgical year, as it is for the unbaptized, is the guiding star for catechesis:

408. The period of catechesis for these adults should be properly coordinated with the liturgical year. This is particularly true of its final phase, which should as a rule coincide with Lent.

And note the expectation that more than one penitential service is expected. This liturgy is not necessarily sacramental, but intended as a formative experience for the baptized candidates:

During the Lenten season penitential services should be arranged in such a way as to prepare these adults for the celebration of the sacrament of penance.

Any comments?

 

RCIA 405-406: Welcoming and the Word

The first public celebration of drawing baptized, but uncatechized adults into the community is the Rite of Welcoming (RCIA 411-433) described briefly here:

405. The period of preparation is made holy by means of liturgical celebrations. The first of these is a rite by which the adults are welcomed into the community and acknowledge themselves to be part of it because they have already been marked with the seal of baptism.

406. Once a rite of reception has been celebrated, these adults take part in celebrations of the word of God, both those of the entire Christian assembly and those celebrations arranged specially for the benefit of the catechumens (see RCIA 81-84).

Two interesting conclusions can be drawn from these sections. First, an answer to the question of why wouldn’t a pastor dispense with public liturgies and catechize newcomers individually or delegate this task. The simple reason is that the process with ritual is how it all is “made holy.” The object is not just the imparting of information, but to cooperate with the sanctification, not only of newcomers, but also of the parish community.

Second, being schooled by the Word of God is just as important for the baptized as it is for the unbaptized. We might ask why the Word isn’t more prevalent in our own prayer and ongoing catechesis. And maybe in communities with a well-grounded catechumenate, that question is asked and the Word encountered more deeply.

 

RCIA 403-404: Community and Sponsor

The community has no less a role with baptized Christians seeking complete initiation that with catechumens.

403. Just as it helps catechumens, the Christian community should also help these adults by its love and prayer (see RCIA 4, 75.2) and by testifying to their suitability when it is time for them to be admitted to the sacraments.

The baptized newcomers also have sponsors, people to exercise the ministry of companionship:

404. A sponsor presents these adults to the community (see RCIA 10). During the period of their catechetical formation, they all choose godparents (a godfather, a godmother, or both) approved by the priest. Their godparents work with these adults as the representatives of the community and have the same responsibilities as the godparents have toward catechumens (see RCIA 11). The same persons who were the godparents at the baptism of these adults may be chosen as godparents at this time, provided they are truly capable of carrying out the responsibilities of godparents.

The assumption here is that if a person was baptized in a non-Catholic community, this option might not be in place.

 

RCIA 401-402: Catechesis and other Preparations

Two sections sum up the Church’s approach to catechesis of baptized, but uncatechized persons. First, let’s break down RCIA 401 in terms of the expectations of their preparation time:

401. As in the case of catechumens, the preparation of these adults requires a considerable time (see RCIA 76), during which the faith infused in baptism must grow in them and take deep root through the pastoral formation they receive. A program of training,

- catechesis suited to their needs,

- contact with the community of the faithful,

- and participation in certain liturgical rites

are needed in order to strengthen them in the Christian life.

402. For the most part the plan of catechesis corresponds to the one laid down for catechumens (RCIA 75.1). Bit in the process of catechesis the priest, deacon, or catechist should take into account that these adults have a special status because they are already baptized.

The scope of catechesis for these adults will likely be nearly congruent to that of catechumens. The “special status” must be recognized in liturgical rites, especially. Why? Simply because of how we view the theology of baptism. A ritual conversion has taken place, possibly with some faith on the part of parents, possibly very little. The rite describes very accurately what the ministerial approach is: faith must grow and take deep root.

 

RCIA 400: Preparing the Baptized, But Uncatechized

Many commentators refer to the challenge of RCIA in parishes as “sorting fish.” You have the unbaptized. But some of them may know a fair amount about the Christian life. You also have the phenomenon of those who were baptized as infants, then let loose with no further support. You have evangelicals, Protestants, Anglicans, and maybe a few others who were raised in other traditions, but who come to Catholicism later in life. Throw in kids of all ages, people in varying states of move or pilgrimage. It’s no wonder RCIA in a parish can be a puzzling muddle.

Part 4 of the RCIA, sections numbered  400-472, covers the situation of persons baptized, but never catechized. When they come to Catholicism, they are seeking confirmation and Eucharist. Their journey may be quite similar to that of unbaptized (presumably uncatechized) people. But the rite suggests we treat them differently. Why? Because a valid baptism, regardless of the Christian tradition in which it was conferred, is honored. Let’s read:

400. The following pastoral guidelines concern adults who were baptized as infants either as Roman Catholics or as members of another Christian community but did not receive further catechetical formation nor, consequently, the sacraments of confirmation and eucharist. These suggestions may also be applied to similar cases, especially that of an adult who recovers after being baptized in danger of death or at the point of death.

Even though uncatechized adults have not yet heard the message of the mystery of Christ, their status differs from that of catechumens, since by baptism they have already become members of the Church and children of God. Hence their conversion is based on the baptism they have already received, the effects of which they must develop.

Let’s take this key section carefully.

This part of RCIA is self-referenced as “pastoral guidelines.” Are these required? No. Many of the rites are optional, as we’ll see. They are “suggestions,” as the text itself suggests. The only “requirement” for a Catholic faith community is a “catechumenate,” which the preparation of the baptized is most definitely not.

The second part of this section tells us just what we’re doing with the baptized: we’re looking to develop the effects of the initial baptism. The point of this ministry is to work from the moment of God’s grace, the baptism of infancy, and build on that moment of faith. Presumably, the uncatechized Christian would be guided along a path similar to that of a catechumen: integration into the life of the community, the initial involvement in Christian apostolates, liturgical and spiritual formation, and naturally, catechesis. All this may happen through the rites of RCIA. But not necessarily, and not always. It would be the responsibility of the pastor to ensure it does happen.