The Elect on Good Friday

A correspondent asks:

When are the Elect dismissed on Good Friday? Still after the Homily as
usual?

How could they venerate the cross if not present in the liturgy?

It’s a good question. In most parishes I’ve served, the elect were not dismissed on Good Friday. Holy Thursday is a more tangled situation, as some ministers might think the Eucharistic procession is an experience worth opening to the elect.

In any event, the document gives some helpful guidance. In RCIA 47, we are told of those preparing for baptism …

… the Church nourishes them with the word of God and sustains them by means of liturgical celebrations. The catechumens should be eager, then, to take part in celebrations of the word of God and to receive blessings and other sacramentals.

What holds for catechumens certainly holds for the elect. I would think that those who have celebrated the Rite of Acceptance should avail themselves of the following: blessings of St Blase, of the home, ashes on Ash Wednesday, the experience of palms or other blessed objects, and certainly something like the veneration of the cross on Good Friday.

Practically, most parishes dismiss the catechumens and elect after the homily, but the rite (no 75, part 3) indicates a “kindly” dismissal should take place “before the liturgy of the Eucharist begins.” So if there was a thought to dismiss the elect on Good Friday, the best time would likely be before the Communion Rite, after veneration of the cross is completed. Note that since we do not celebrate Mass on Good Friday (technically speaking, it is a word and Communion service) there isn’t actually a liturgy of the Eucharist.

 

RCIA 393-399: Viaticum and Conclusions

Remember that when in danger of death, this rite of initiation will almost surely not include a celebration of Mass. Communion–first Communion, in fact–will be through viaticum, the expression of celebrating the Eucharist for the dying. RCIA 393 gives a brief rubric that viaticum follows confirmation, or if confirmation is not conferred, after baptism.

In RCIA 394, a brief introduction to the Lord’s Prayer is given, then that prayer is prayed by all present. Communion is given to the neophyte (395), as well as to any others present who wish to do so. A brief silence may be placed here, before the post-Communioin prayer (396).

In RCIA 397, alternate conclusions are given for the clergy (option A, a blessing with second-person (“you”) language) and for a lay minister (option B, an “invocation” to God with first-person plural (“us”) reference). RCIA 398 directs the neophyte “may” receive a sign of peace from the minister and others.

The final option, RCIA 399, covers the situation when viaticum is not given. Basically, it is just like RCIA 394, a brief introduction to, then a praying of the Lord’s Prayer, followed by a blessing (397) and sign of peace (398).

Again, the outline of this all is included in the (1983) Rite for Pastoral Care of the Sick (PCS 275-296), just with a few more options provided in the Christian initiation rites (1988). Any last thoughts before we steer the discussion to those already baptized?

 

RCIA 382-392: Baptism and Confirmation

The outline for baptism and confirmation when in danger of death is as follows, trimmed down from the “Exceptional Circumstances” rite:

CELEBRATION OF BAPTISM
Renunciation of Sin (RCIA 382)
Profession of Faith (383)
Baptism (384)
[Anointing after Baptism] (385)

CELEBRATION OF CONFIRMATION
Invitation (389)
Laying on of Hands (390)
Anointing With Chrism (391)

And that’s it. The missing rite numbers offer rubrics, and we’ll look at those, too.

Renunciation/Profession is part of every baptism except in cases of absolute emergency. The minister may use the threefold renunciation or ask for the rejection of “Satan … his works … his empty promises” in one question. The rubric of RCIA 382 allows for “pertinent adaptations,” referring to the renunciation of false worship given in RCIA 72.

RCIA 383 gives two options: the Apostle’s Creed by Q&A and the same text by simple profession. Baptism follows immediately. The optional anointing after baptism is omitted, obviously, if confirmation follows. A deacon may anoint but not confirm. A lay person may baptize, but not anoint.

In either of those two cases viaticum, the sacrament of the Eucharist for the dying, will follow. If there is time for only baptism, then the rite provides alternate concluding options in RCIA 399.

The initial rubric for confirmation:

388. If the minister of baptism is a priest, he should confer confirmation.

If there is not sufficient time because of the condition of the sick person, the “Invitation” (no, 389) may be omitted; it is enough for the priest to anoint with chrism, while saying the words “N, be sealed …”; if possible he first lays hands on the sick person with the prayer “All-powerful God.”

That invitation referenced above is a very brief explanation of the sacrament (about one-third the length of the Easter Vigil invitation in RCIA 233), followed by a brief, silent prayer. The laying on of hands is accompanied by the same prayer (390) used before confirmation in the full rite (234). Anointing with chrism follows immediately (391). And if, for some reason, viaticum is not celebrated, the minister moves directly to the alternate conclusion given in no. 399.

Tomorrow, we’ll finish up this section with a quick look at Viaticum and the concluding rites.

 

RCIA 375-379: Introduction and Word

The outline for this rite is even more brief than the one for ”exceptional circumstances.” Here are the first two parts of the liturgy:

INTRODUCTORY RITES
Opening Dialogue
Affirmation by the Godparent and Witnesses

LITURGY OF THE WORD
Gospel Reading
Intercessions for the Candidate
Prayer over the Candidate

The rubrics of 375-376 have an instructive point or two:

375. The minister greets the family and then speaks with the sick person about his or her request for baptism and, if the sick person is not a catechumen, about his or her reasons for conversion. After deciding to baptize him or her, the minister should, if necessary, instruct the person briefly.

376. Then the minister invites the family, the person designated as godparent, and the friends and neighbors present to gather around the sick person and selects one or two of those present as witnesses. Water, even if not blessed, is prepared.

Note the classic use of the term “conversion.” Strictly speaking one does not convert to Catholicism. One converts to faith in Christ. Also note the implication that once one becomes a catechumen, one is presumed “converted” to Christ. Note in no. 376 the use of witnesses. First time I’ve noticed that. Doesn’t the godparent serve as a canonical and legal witness? It would seem the witnesses are for the promise to complete formation, should one recover from the threat of death.

The opening dialogue (377) is essentially the opening dialogue of the Rite of Acceptance (RCIA 51) with an abbreviation option C of the Candidate’s first acceptance of the Gospel (RCIA 52) distilled into three questions and a promise:

Dear brother/sister, you have asked to be baptized because you wish to have eternal life. This is eternal life: to know the one, true God and Jesus Christ whom he has sent. This is the faith of Christians. Do you acknowledge this?

As well as professing your faith in Jesus Christ, you must also be willing to follow his commands, as Christians do. Are you willing to accept this?

Are you prepared to live as Christians do?

Promise, therefore, that once you have recovered your strength, you will try to know christ better and follow a course of Christian formation. Do you so promise?

As with the Rite of Acceptance (RCIA 53), the godparents “affirm” their support, taking responsibility for assisting with the promise of RCIA 377. Witnesses are asked:

And will the rest of you, who have witnessed this promise, assist him/her in fulfilling it?

RCIA 379 states that the minister “reads some words from a gospel and explains them.” The choices are: John 3:1-6 (born from above), John 6:44-47 (belief leads to eternal life), Matthew 22:35-40 (the greatest commandment), Matthew 28:18-20 (the Great Commission), and Mark 1:9-11 (Jesus baptized in the Jordan).

That’s a good chunk for a Monday morning. Any comments?

 

RCIA 374: If The Neophyte Recovers

… what happens? This is what’s supposed to happen:

If persons who were baptized when in danger of death or at the point of death recover their health, they are to be given a suitable formation, be welcomed at the church in due time, and there receive the other sacraments of initiation. In such cases the guidelines given in nos. 400-410 for baptized but uncatechized adults are followed, with the necessary changes. The same guidelines should be applied when sick persons recover after receiving not only baptism but also confirmation and eucharist as viaticum.

 

RCIA 372-373: Emergency Initiation

The rite of RCIA 375-399 is, according to number 372 …

… designed particularly for use by catechists and laypersons; a priest or a deacon may use it in a case of emergency. But normally a priest or a deacon is to use the abbreviated form of Christian initiation given in nos. 340-369, making any changes required by circumstances of place and time.

Some direction on the other initiation sacraments follow in this section:

The minister of baptism who is a priest should, when chrism is at hand and there is time, confer confirmation after the baptism; in this case there is no postbaptismal anointing.

The minister of baptism who is a priest, a deacon, or a catechist or layperson having permission to distribute communion, should, if this is possible, give the eucharist to the newly baptized person. In this case before the beginning of the celebration of the rite the blessed sacrament is placed reverently on a table covered with a white cloth.

And what if there is a true emergency of time? Then there is an even shorter ritual:

373. In the case of a person who is at the point of death, that is, whose death is imminent and time is short, the minister, omitting everything else, pours natural water (even if not blessed) on the head of the sick person while saying the usual sacramental form (see Christian Initiation, General Introduction, no 23).

So, summing up, the clergy should generally not use this section, and if they are truly pressed for time, the formula and natural water are really all that is necessary. Any comments, so far? Y’all have been rather silent on RCIA these days.

 

RCIA 370-371: Christian Initiation of a Person in Danger of Death

Last year we touched on the baptism of a person in danger of death in our lengthy examination of the Pastoral Care rites. PCS 275-296 has been expanded a bit and updated with RCIA 370-399. Ministers to the dying, especially clergy, should be aware that the full rite including baptism, confirmation, and viaticum (Communion for the dying) is in the RCIA book.

The introductory section for this rite (RCIA 370-374) is mostly the same as the parallel section in the Pastoral Care rites (275-280). I’m not sure a side-by-side comparison is particularly helpful, but there are minor differences in wording and options. For interested clergy, that comparison might be interesting. For our purposes, I’ll confine my comments to the texts of the RCIA document.

RCIA first narrows when this rite may be used:

270. Persons, whether catechumens or not, who are in danger of death but are not at the point of death and so are able to hear and answer the questions involved may be baptized with this short rite.

271. Persons who have already been accepted as catechumens must make a promise that upon recovery they will complete the usual catechesis. Persons who are not catechumens must give serious indication of their conversion to Christ and renunciation of pagan worship and must not be seen to be attached to anything that conflicts with the moral life (for example, “simultaneous polygamy”). They must also promise that upon recovery they will go through the complete program of initiation as it applies to them.

Nothing new here to ask for a promise; it was the same in the PCS rites. Anyone out there with the experience with a person baptized near death who, after recovery, joined a catechumenate for the spiritual and catechetical enrichment?

 

RCIA 362-369: Exceptional Circumstances: Confirmation and Eucharist

Confirmation’s five sections have easy parallels to the standard Easter Vigil. For comparison, I invite you to look back at these posts, if you wish.

RCIA 362 prescribes the “assembly may sing an appropriate song” between baptism and confirmation, as in RCIA 231. RCIA 363 instructs that the presbyter who baptized should confer confirmation, as in RCIA 232.

An invitation to pray (364), followed by laying on of hands (365) and anointing with chrism (366) are all offered here with nearly identical texts and mostly the same rubrics as at the Easter Vigil.

As indicated in RCIA 236, outside of the Easter Vigil (which is when we presume the Rite for Exceptional Circumstances is celebrated) the assembly does not profess faith in the Easter Vigil format, nor is there a sprinkling rite.

The rubrics given for the Liturgy of the Eucharist (367-369) are virtually identical to RCIA 241-243.

 

RCIA 353-361: Exceptional Circumstances: Baptism

The baptism rituals of RCIA 353-361 outlined:

Invitation to Prayer
Prayer over the Water
Profession of Faith
- Renunciation of Sin
- Profession of Faith
Baptism
Explanatory Rites
- (Clothing with a Baptismal Garment)
- Presentation of a Lighted Candle

Two things are omitted that we find at the Easter Vigil: the presentation (or identification) of the candidate, which we can assume takes place in the first part of the liturgy. The Litany of Saints is also missing.

RCIA 354 gives rubric and text for the Prayer over the Water. Same options as in RCIA 222: three blessings for unblessed water, or two thanksgiving prayers over already blessed water. The Profession of Faith (355-357), including Renunciation of Sin: just as in the regular adult rite (223-225).

After baptism (358), the optional clothing with a white garment follows (360), then the presentation of a lighted candle–not optional.

 

RCIA 346-352: Exceptional Circumstances: Liturgy of the Word

The choreography of the Liturgy of the Word is similar to the Rite of Acceptance: Receiving the Candidate replaces the usual introductory rites. The rubric in RCIA 346 is explicit: they are omitted. The readings (RCIA 347) have already been designated in RCIA 338. The homily (348) follows.

Intercessions for the candidate are prayed after the homily (349). Note that these are particular for the sacrament and are distinct from the general intercessions that will be prayed later.

The Penitential Rite (350) is optional, and is described briefly: the candidate bows head or kneels, and the entire assembly joins in a general confession, given in the rite here as the Confiteor. The rubric is particular: the absolution formula is not utilized here.

Following the intercessions and the penitential rite (if used) the presider prays an exorcism prayer, an original composition and not adapted from any of the scurtinies or minor exorcisms–as far as I can tell.

In RCIA 352, the directive is to either anoint the candidate with the oil of catechumens (if this has not been done before) or to lay hands on the candidate with a brief prayer. The text of the US edition reminds us that ordinarily adult catechumens are not anointed. For the laying on of hands, the brief prayer:

May Christ our Savior
strengthen you with his power,
for he is Lord for ever and ever.

And then the presider lays hands in silence.

Next up, the liturgy of baptism.

 

RCIA 340-345: Exceptional Circumstances: Receiving the Candidate

The abbreviated form for this rite has a lengthy outline with five parts: Receiving the Candidate, Liturgy of the Word, Celebration (in turn) of Baptism, Confirmation, and Eucharist. We’ll tackle them over at least five posts, starting at the beginning:

RECEIVING THE CANDIDATE
Greeting
Opening Dialogue
Candidate’s Declaration
Affirmation by the Godparents
Invitation to the Celebration of the Word of God

This outline is virtually identical to the Rite of Acceptance (RCIA 48-50, 52-53 & 60). It lacks the option for exorcism (RCIA 51) and the signing of the senses given in RCIA 54-59, but that would be a possible adaptation, as we’ve read earlier.

RCIA 340 and 341 are all rubric. 340 gives the option of the candidate waiting outside the church, at the entrance, or at “some other convenient place.” The rubric is essentially identical to RCIA 48, the Rite of Acceptance.

RCIA 341, the greeting of the celebrant and the “appropriate song,” Psalm 63, is the same as RCIA 49, as you might suspect.

RCIA 342 is just like RCIA 50. A brief address by the celebrant follows (343) in given or “similar words.” Consult the post on RCIA 51-52 for some background. The text given in RCIA 343 is based on option C in RCIA 52.

It’s interesting that the affirmation of the godparents in number 344 does not include the assembly (as it does in RCIA 53), as this whole ritual for “Receiving the Candidate” is envisioned to take place outside of the main body of the assembly.

RCIA 345 parallels RCIA 60: a gesture and words of welcome to enter the assembly, plus a processional song or Psalm 34.

Comments?

 

RCIA 336-339: Abbreviated Form

Let’s wrap up the RCIA’s instruction on “exceptional circumstances,” shall we?

336. Before the abbreviated form of the rite is celebrated the candidate must have gone through an adequate period of instruction and preparation before baptism, in order to purify his or her motives for requesting baptism and to grow stronger in conversion and faith.

Let’s stop here for a moment. This is an important value. A person may approach the Church for initiation, but the Church has, in return, certain expectations of a person who has deemed themselves ready and worthy:

1. In purifying motives, we are not asking for a complete adjustment of what brings them to Christ. We accept the inner movement of the Holy Spirit. It is only fair to the best experience of our newcomers that we assist them in honing and focusing their intent. At the very least, they should understand what the Christian life means and adjust their motivations, if need be, accordingly.

2. The Church is wise to respect first faith, but also prudent to allow the candidate to be tested. The catechumenate should certainly be long enough that a person will be confronted with the early experience of spiritual dryness. Having faith in an atmosphere of affirmation and good feelings is one thing. Maintaining one’s faith during trials: that’s another matter entirely.

… The candidate should also have chosen godparents or a godparent (see RCIA 11) and become acquainted with the local Christian community (see nos. 39, 75.2).

337. This rite includes elements that express the presentation and welcoming of the candidate and that also express the candidate’s clear and firm resolve to request Christian initiation, as well as the Church’s approval of the candidate. A suitable liturgy of the word is also celebrated, then the sacraments of initiation.

338. Normally the rite is celebrated within Mass. The choice of readings should be in keeping with the character of the celebration; they may be either those of the day or those in the Lectionary for Mass, ritual Mass, “Christian Initiation apart from the Easter Vigil.” The other Mass texts are those of one of the ritual Masses “Christian Initiation: Baptism” or of another Mass. After receiving baptism and confirmation, the candidate takes part for the first time in the celebration of the eucharist.

339. If at all possible, the celebration should take place on a Sunday (see no. 27), with the local community taking an active part.

The values of good liturgy: the primacy of Sunday, the importance of active participation, the support of a faith community–it’s good to see all of these in place. Comments?

 

RCIA 334-335: Adaptations from the Pastor

Let’s not give the impression that any “exceptional circumstances” situation in RCIA is wholly dependent on the bishop’s direct oversight. As with other rites, the pastor does have certain adaptations he can make, as we read in RCIA 334:

1. supplementing the abbreviated form: for example, adding rites belonging to the period of the catechumenate (nos. 81-103) or adding the presentations (nos. 157-162, 178-182);

2. making the rite of “Receiving the Candidate” or the “liturgy of the Word” in the abbreviated rite separate or expanded celebrations. As to “Receiving the Candidate” (nos. 340-345), this can be expanded by replacing no. 342 and using elements from the rite of acceptance into the order of catechumens (nos. 48-74); or, depending on the candidate’s state of preparation, by celebrating the rite of election (nos. 129-137) in place of nos. 343-344. As to the “Liturgy of the Word,” after the readings, the intercessions, penitential rite, and prayer of exorcism (nos. 349-351, can be adapted by use of elements in the scrutinies (nos. 152-154, 166-168, 173-175).

3. replacing elements of the complete rite with elements of the abbreviated form; or combining the rite of acceptance into the order of catechumens (nos. 48-74) and the rite of election (nos. 129-137) at the time of receiving a properly disposed candidate (which is comparable to the time of receiving interested inquirers in the period of the precatechumenate; see no. 39.3).

Whew! If your head isn’t spinning with all those numbers, mine sure is. In essence, the rite advocates the parish pastor to make sensible substitutions where the state of preparation and/or disposition of the candidate is taken into account. Some examples:

- An unbaptized person might arrive on the church doorstep, but have a fair awareness and practice of the Christian way. A welcoming ritual into the catechumenate (ie the parish community) might make sense.

An even more “advanced” person might be the non-Christian spouse of a parishioner, well aware of Catholic practices in morality, the apostolate, and knowledgeable of aspects of the faith. Perhaps even a long experience of Sunday liturgy. In such a case a rite of acceptance might make less sense than the adaptation of the more involved spiritual examinations of the scrutinies.

Some cautions for the pastor:

335. When this expanded form of initiation is arranged, care should be taken to ensure that:

1. the candidate has received a full catechesis;

2. the rite is celebrated with the active participation of an assembly;

3. after receiving the sacraments the neophyte has the benefit of a period of postbaptismal catechesis, if at all possible.

Any comments on this?

 

RCIA 333: Expanding from the Abbreviated Rite

Section 333:

Through such an expansion of the abbreviated rite a new candidate can reach the same level as those who are already advanced in the catechumenate, since some of the earlier elements from the full rite can be added, for example, the rite of acceptance into the order of catechumens (RCIA 48-74) or the minor exorcisms (no. 94) and blessings (no. 97) from the period of the catechumenate. The expansion also makes it possible for a candidate who had begun the catechumenate with others, but was forced to interrupt it, to complete the catechumenate alone by celebrating, in addition to the sacraments of initiation (see nos. 206-217), elements from the full rite, for example, the rite of election (see nos. 118-128) and rites belonging to the period of purification and enlightenment (see nos. 141-159).

In other words, the initiation rite can be augmented by pretty much anything the candidate for baptism has missed.

 

RCIA 332: Circumstances

What would be some of the particular circumstances that would hamper a well-intentioned person from participating in the mainstream catechumenate?

332. Extraordinary circumstances, for example, sickness, old age, change of residence, long absence for travel, may sometimes either prevent a candidate from celebrating the rite of acceptance that leads to the period of the catechumenate or, having begun the catechumenate, from completing it by participation in all of the rites belonging to the period. Yet merely to use the abbreviated form of the rite given in nos. 340-369 could mean a spiritual loss for the candidate, who would be deprived of the benefits of a longer preparation for the sacraments of initiation. It is therefore important that, with the bishop’s permission, an expanded form of initiation be developed by the incorporation of elements from the complete rite for the Christian initiation of adults.

This is very helpful. We get a list of possible circumstances. There is a reiteration of the bishop’s role.

It’s also a balancing act for pastoral ministers after the bishop has been consulted. How do we address the potential shortfall in the spiritual life for the candidate? Anything the local parish devises should include something to draw the candidate into the spiritual experience of the catechumenate.

RCIA 332 seems to presume that each exception will mean a carefully assembled adaption of rites as well as a preparation effort tailored to the needs of the candidate.

Lots of pastoral work. Do you suppose parishes devote this amount of attention to exceptional circumstances?