Back To Students

Community and Christian Initiation



By

Linda J. Granato


St. Norbert College
De Pere, WI


A thesis project submitted in partial fulfillment
of the requirements for the degree
of

Master of Theological Studies

Approved:


________________________
Thesis director


________________________
Reader


________________________
Reader

©2002 Linda J. Granato. All rights reserved.
The author hereby grants to St. Norbert College
permission to reproduce and distribute publicly paper and
electronic copies of this thesis document in whole or in part.

The Rite of Christian Initiation of Adults implies that the faith community is an important element in the Christian Initiation process. Yet, most parish faith communities do not seem to be very involved in the Christian Initiation process. To understand why there is a lack of involvement, I gathered data from my parish community and the local archdiocesan Christian Initiation teams. The results indicated that the faith community does not seem to fully understand the Christian Initiation process and the important role given to the community. Reviewing the history of the catechumenate and defining the norm mandated by the ritual texts will suggest ways of involving the faith community in the initiation process. Effective catechesis on the role of the community, implied in the Rite of Christian Initiation of Adults, must be accomplished and new methods of involvement explored to achieve the goal of immersion into a community of faith.

CONTENTS

INTRODUCTION

In the recent report on the implementation of the Rite of Christian Initiation of Adults from the United States Catholic Conference, the Committee on the Liturgy confirms that, "...the RCIA, when celebrated as it is intended, has great potential to renew and transform parish life in our country."¹ Those who are involved directly with the process—priest, deacon, team, catechist, and sponsors—are almost always renewed and transformed. But, the candidates are often isolated in the “team community," and the parish faith community rarely experiences the opportunity to be renewed and transformed.
In its introduction, the Rite of Christian Initiation of Adults quotes Lumen Gentium, which states, “Each disciple of Christ has the obligation of spreading the faith according to their abilities.”² The rite goes on to state that, “…the entire community must help the candidates and the catechumens throughout the process of initiation…” (RCIA #9)³ A description of the specific action anticipated in each of the different periods of the process is found in the ritual text. Priests, deacons, catechists and team members are called to be intimately involved with the candidates and catechumens at each step of the Christian Initiation process, and a strong sense of community is developed. But, after the reception into the Church and the period of mystagogy, the neophytes and the candidates often feel abandoned when the Christian Initiation sessions end. They have been initiated into the Christian Initiation team, not into the faith community of the parish, the diocese, or the universal Catholic Church. If we are to have transformed and renewed parishes, it is essential to involve the parish community in the process so that they can fulfill their part of being disciples of Christ.
An assessment of my own parish community, and data from the Archdiocese of Santa Fe, will help to determine if there is concern on how the faith community is involved in the Christian Initiation process at the local level. Looking at the catechumenal process as it developed in the early Christian church will provide insight on how the faith community was involved in the process at that time. Also, examining the text of the Rite of Christian Initiation of Adults, will identify norms for implementing the Christian Initiation process. Together, the examples of community involvement found in the early Church, and the norms from the ritual text, will, I believe, provide insight for a more comprehensive involvement of today's faith community in the Christian Initiation process.

DATA GATHERING

It was first important for me to determine if my parish community at Kirtland Air Force Base, Albuquerque, New Mexico understood the Christian Initiation process. Not having a professional tool for assessment, I developed a questionnaire that helped me determine the community’s understanding of the different periods of the Christian Initiation process, and the identification of those responsible for the implementation of the process (Appendix I). Parishioners were asked to answer 3 general questions, and match 11 Christian Initiation terms with their definition. Demographic information on age and status was also requested. Although the data represents only a small segment of the universal Catholic Church, and is by no means a scientific evaluation, it does seem to indicate that effective catechesis had not been provided in my parish community.
The archdiocesan questionnaire, also a self-devised tool, researched the status of the Christian Initiation process and the methods being applied in the Catholic communities in the Archdiocese of Santa Fe. This questionnaire asked for information on the faith community’s involvement in the Christian Initiation process. The Christian Initiation teams were asked to describe the length of their process and to define the different formats being used. They were also asked how the parish community is involved, and to share their best success story on community involvement (Appendix II). While responses were received from only a third of the archdiocesan Christian Initiation teams, the results suggest that there is a lack of community involvement at the archdiocesan level.
In my opinion, both questionnaires indicate a need for further catechesis and more emphasis on fully implementing the Christian Initiation process that includes the faith community as a valuable component. The faith community must be catechized at each period of the Christian Initiation process as it unfolds, and should be encouraged to become personally involved with the catechumens and candidates as they journey to initiation.

Parish Questionnaire

The parish questionnaire was distributed in June of 2000 at both parish Masses. From the 200 questionnaires inserted in the bulletin, 130 responses were received. Only 21 people, or 16%, of the parishioners correctly answered enough of the questions for a 71% score. The lowest level of responses were in the under 21 and younger, and in the over 60 age groups. The age groups showing the best results were those 21 to 30, 31 to 40, and 51 to 59 years old (Appendix III-A). These 3 age groups represent those who have received the most exposure to, and have absorbed something of, the Christian Initiation process. Those younger than 21 may not be that aware of what occurs in the parish, and those over 60 may not have paid attention to this new rite when it was introduced. The responses show almost no understanding of the different periods of the initiation process, nor of the terminology used.
In answering the general questions, 114 of the 130 respondents knew that the RCIA involved the Christian Initiation process, and 129 felt that it was “very important.” Also, 110 said that priest, deacon, RCIA team and laity are primarily responsible for the Christian initiation process in the parish. Yet, they, the laity, seemed to know very little about this process for which they are co-responsible. The terms the parish members were asked to define in the matching section seemed, by their responses, to be a foreign language.
Definitely, the terminology used in the Christian Initiation process can be confusing. Those who are unbaptized change names with each period of the process, while those from another Christian faith tradition, or the baptized, uncatechized Catholics, remain candidates throughout the process. So, the community hears terms like inquirer, catechumen, candidate, elect, and neophyte with very little explanation given to the definition of these terms, or to the status of the individuals involved. The community is further confused when they see a large group at the Rite of Acceptance and a smaller group at the scrutinies during Lent. The usual question is: “Did we lose some along the way?” They do not understand that all inquirers who are interested in initiation participate in the Rite of Acceptance, but only the catechumens (the unbaptized) participate in the scrutinies. All the community sees at Mass is a group of people involved with the Christian Initiation team.
The names used for the different periods of the process are also not common everyday words. The terms, pre-catechumenate and catechumenate, give no hint of their meaning, unless you are familiar with the root word catechesis, which, according to the dictionary, means oral religious instruction. The words purification and enlightenment somewhat signify cleansing and giving of knowledge, which is the focus of this period of the process. Even mystagogy hints at the mystery of the sacraments, which are explained during the time after baptism or reception into the church. Yet, all of these terms are a foreign language to those in the faith community. This is shown by the results of the parish questionnaire (See Appendix III-B).
The questionnaire showed that the term catechumen was somewhat familiar, most knew that an inquirer is “one who is seeking knowledge about the Catholic Church,” and 80 of the 130 respondents were able to identify Baptism, Confirmation and Eucharist as the sacraments of initiation. Possibly, because this was observed at Mass, dismissal was also identified by 89 of the respondents. Yet, most seemed confused about the 2 rituals that occur during the Christian Initiation process: the Rite of Acceptance and the Rite of Election.
The Rite of Acceptance, as the first public presentation of those seeking to enter the Catholic Church, should be familiar to the faith community because the candidates are signed with the cross, and the community is asked to pray for them as they journey to initiation. The Rite of Election, while not usually celebrated in the parish, has a preliminary ceremony of “Sending of the Catechumens for Election,” which does occur in the parish, and speaks of sending the catechumens and candidates to their election by the bishop. Clearly, the language of the initiation process is a stumbling block to the community that should be involved. We are asking them to remember and understand terms they do not use or hear on a daily basis, or that have not been “accented” as church language. In the early church, these terms were familiar as the language of the church. In today's church, these terms are a peculiar new language.
Upon arrival at the Kirtland Air Force Base Chapel in Albuquerque, New Mexico in 1995, I found that the parish community was mainly an “observer” of the Christian Initiation process. They watched as the various rituals were celebrated at Mass and applauded at the appropriate time. They received almost no catechesis on the different periods of the initiation process, or an explanation of the rituals they observed. The Christian Initiation team operated outside of the larger parish community. Few in the community knew the difference between a catechumen and a candidate, and the Rite of Acceptance was a ceremony conducted at Mass that involved the Christian Initiation team and the converts. All that was required from the parishioners was a sign of affirmation of what had occurred in this ceremony—applause. Subsequently, few attended the Easter Vigil to support the new members entering the church. The Christian Initiation process had been implemented in 1987, but the community had not been catechized nor invited to become an integral part of the process.

Archdiocesan Questionnaire

The archdiocesan questionnaire sought information on how the Christian Initiation teams are conducting the process at the parish level. There were 33 responses received from the 99 questionnaires sent out to the Christian Initiation teams in the Archdiocese of Santa Fe. There were 14 responses from parishes in the Albuquerque area. There were 5 churches in Santa Fe responding, and the remaining 14 were from outside the Santa Fe-Albuquerque metropolitan areas. The majority, 21 parishes, had a 1-year (9-month school model) process. There were 2 parishes that had a 2-year process, while none had a 3-year process. Of the teams responding, 7 conduct an ongoing process that accommodates inquirers at any time, and 3 indicated that they did not have a Christian initiation process (Appendix IV-A).
In describing the methods used in their process, most teams reported using a combination of structured (commercial) programs, along with in-house developed programs and lectionary-based materials. Only 5 parishes exclusively used a structured, commercial program, and 6 used an in-house developed system of specific topics. Also, Lectionary-based materials were exclusively used by only 2 of the initiation teams (Appendix IV-B). Of the 33 parishes responding, 19 said that they also had a children's catechumenate as well as an adult process. Similar methods were used in the children’s catechumenate.
When asked to evaluate the level of parish involvement in their Christian Initiation process, 21 parishes reported “very little” or “moderate” involvement. While 8 said they received “good” involvement, only 1 parish described their parishioner’s response as “excellent” (Appendix IV-C). Most indicated that they received the support of sponsors and godparents, and “Prayer Partners” were used in 8 of the parishes responding. Some of the other ways the community was involved in the process included preparing lunch for the Lenten retreat, the Small Christian Community groups in the parish sponsored a catechumen or candidate, and the use of "theme teachers" (Appendix IV-D).
In sharing their best example of community involvement, several described how the new Catholics became involved in various parish ministries after their reception into the church. While this indicates involvement in the community after reception, there was no description of how the community was involved during the process. Of the 8 parishes who reported receiving “good” support from their community, glowing success stories were shared, and specific examples were given of how the faith community helped during the process. A wonderful example of community support was shared by 1 parish: An entire family was going through the Christian Initiation process together when the father died 3 days before Easter from a heart attack. The oldest child, who was only 14 years old, was trying to make funeral arrangements because the mother was so devastated by the loss of her husband. There were no other family members nearby and no money for expenses. Team members talked to parishioners, who talked to friends, and in 3 days all the funeral expenses were covered. I am sure this family felt loved, supported and welcomed when they became Catholic, but more importantly the parish community itself felt a part of their life because they had provided support when it was needed.
Another parish shared as its best success story the fact that they had the first adult baptism ever in their church. What a wonderful thing to remember! Still another parish opened up the Christian Initiation Lenten retreat to the entire parish, with outstanding attendance. Others told how parish ministers eagerly shared their faith and their ministry with those to be initiated, and 2 parishes had no problem getting the sponsors and godparents to attend initiation sessions. An innovative parish has even begun celebrating the rites with the candidates at other times during the year, other than the Easter Vigil, with outstanding reception and support from the community. It seems that the Christian Initiation teams who involved their parishioners in the process are the ones with the best success stories. But, unfortunately, 13 of the parishes responding did not answer this question. It is disheartening to realize that they may not feel they have achieved success in their initiation process.
All of the 3 methods being used in the initiation process in the Archdiocese of Santa Fe—structured programs, topical presentations, and lectionary-based materials—function very well at educating the potential new Catholic. But, the lack of strong community involvement indicates that the renewal and transformation called for by the American bishops may not be happening. In the bishop's survey, “Journey to the Fullness of Life: A Report on the Implementation of the Rite of Christian Initiation of Adults in the United States,” "Participants…indicate that while ‘good’ progress has been made in grounding the RCIA process within their respective parish communities, they express a desire that even more parishioners be invited to accompany initiates on their journey to deeper faith."⁴ The bishops challenge pastors and parish leaders to engage the wider community in the process so that they can give witness to the desire expressed in the ritual text, “that they may find in our community compelling signs of unity and generous love” (RCIA #65).⁵ That is the challenge faced by the parish. The faith community needs to be included in the process so that those being initiated are welcomed into the larger ecclesial body.

HISTORICAL PERSPECTIVE

Are we ready to accept the challenge from the bishops to engage the parish community in the Christian Initiation process? Where should we look for the model of community involvement? I think we need to first explore the scriptures that describe the actions of the early Christians, and then study how the initiation process involved the community in the early years as it developed a method of accepting new members. The process that was developed relied upon the community to evangelize, to catechize, and to support. If the Rite of Christian Initiation of Adults is a restoration of the catechumenal process used in the early church, then we should look to the history of that time for our model for community involvement today. It is also important to examine how the catechumenal process declined as Christianity spread throughout the world, and how that affected the faith community's involvement.

Early Church

Signs of unity and compelling love were the hallmark of the early Christian community as found in the Acts of the Apostles 2:42-47 (NAB)⁶. The early church members “…devoted themselves…to the communal life…All who believed were together and had all things in common....And every day the Lord added to their number those who were being saved.”⁷ The Christians of the first century had a
strong sense of community.
The process of adding new Christians in the early church was quite varied due to the different methods used in sharing the Good News of Jesus. As can be seen in the Acts of the Apostles, most responded to the preaching of the apostles, changed their lives, and were baptized. However, in the case of the Ethiopian eunuch, the conversion process had begun long before the reception of the Good News from Philip (Acts 8:26-40 NAB). Also, Cornelius and his friends received the gift of the Holy Spirit first, and were then baptized by Peter (Acts 10:44-49 NAB). Anne Field, in her work From Darkness to Light: How One Became A Christian in the Early Church, admits that records describing the initiation process of the first few centuries are scarce. However, she points out that scripture tells us that Paul and Barnabas spent a year in Antioch instructing the pagans (Acts 11:26 NAB).⁸ Also, Michel Dujarier shows through his research that the early church “…did not admit anyone without preparation, without tests, without guarantees.” ⁹ He concluded that the catechumenate as a settled institution did not exist at the end of the first century, but was a lived reality.
It was after the rapid spread of the new Christian faith that a process began to develop. The earliest recorded baptismal liturgy is found in the Didache: The Teaching of the Twelve Apostles. It says, “Before the Baptism, let the one baptizing and the one to be baptized fast, as also any others who are able. Command the one who is to be baptized to fast beforehand for one or two days”¹⁰ Clearly, the community is involved in the initiation process if they were asked to fast with the one to be baptized.
In the second century, Justin Martyr, in his First Apology [65], describes a community united in prayer, “…for the one who has been illuminated, and for all others everywhere,...”¹¹ By the end of the second century, the catechumenate became more organized, and preparation schools were formed by Clement of Alexandria and Origen. The involvement of the community in the process had also grown; Origen’s community, “…issued an invitation to baptism to those who had progressed in a virtuous life [Against Celsus 3:59].”¹² People were selected and invited to become members of the church, and they sometimes spent 3 years in preparation.
A third century work called The Apostolic Tradition presents a structured catechumenate in stages with a rite of initiation. Those who wanted to "hear the word," were brought to the teachers by someone in the community [15]. This sponsor would give testimony to help the teachers determine the readiness of the
"seeker." Once accepted, the inquirer was allowed to meet with the community, but was dismissed after the prayer. A lengthy preparation period, or catechumenate, followed. Just before baptism, they were once more examined with emphasis on how they had lived their life. Again, it was the community who testified on their behalf.¹³ Anne Field points out that, “Stringent conditions were attached to admission; the Church did not want halfhearted Christians who might endanger her principles.”¹⁴
It is in The Apostolic Constitutions that we find special litanies and prayers prepared especially for the catechumens. First, the deacon would invite the catechumens to prayer, then he would pray, and the faithful would respond Kyrie eleison. Then the bishop would pronounce a blessing over them asking that they be given a new heart to make them worthy of initiation. After the prayer, the catechumens were dismissed by the deacon.¹⁵ The community, and the clergy, truly supported those entering the church through their witness, catechesis, and prayer.
When speaking about the Apostolic Tradition, Lucien Deiss, in his work Early Sources of the Liturgy, pointed out it was the community that helped Christianity expand. He said, “…we cannot omit either the missionary witness which each Christian bore to the faith which he had received. The Church was missionary without having ‘missionaries’, because each and every one of her members was truly an apostle.”¹⁶ Those who witnessed to and then sponsored, the initiates were in Michel Dujarier’s opinion, the first movers in the process of conversion. He felt that, “…their function remained of primordial importance, even during the catechesis.”¹⁷
Dujarier also pointed out that Cesarius of Arles, in the early 500’s when the catechumenate seemed to be disappearing, reminded his community that it was their responsibility to encourage the candidates by their words and example. Cesarius said, "...our advice is directed to the catechumens, nevertheless it can be profitable to all of the baptized faithful. For this reason those of us who were reborn in Christ a long time ago should in all respects give the example of a holy life to those who are to be baptized." ¹⁸ He goes on to say that, in following the example of the Christian, those to be baptized will not follow the wrong path to death, and that they should be urged to do good works. The community is told to admonish them before and after baptism about chastity, humility, temperance, and peace, so that both will equally arrive at eternal rewards. [Sermon 200]
By Saint Augustine’s time in the late fourth century, the reasons for becoming Christian had changed. William Harmless said that Augustine concluded that people were driven by the fear of God, the divinatory power of dreams, and their experience of miracles to become Christians. But, it was their contact with ordinary Christians that made them receptive to these other influences.¹⁹ Paul Turner said that Saint Augustine’s works had many references to the catechumenate and to baptism, and included rich liturgical celebrations.²⁰ These references can mainly be found in Sermons 212 to 218, which are directed to the “recent converts,” and in those sermons written for the Easter Vigil and Easter Sunday.
In Sermon 216 “To the Seekers [of Baptism],” Augustine identifies those to be baptized as, “…you who are the elect, the beloved, the foreknown, the called, those who are to be justified, those who are to be glorified,…”²¹ These are names indicating a selection by God and the community, not just a selection by Augustine.
Even in Sermon 223 on the Easter Vigil, he recognizes the infantes, the newly baptized that are externally clad in white robes that signify their internal cleansing.
He admonishes them to cling to the faithful who are good, not to the believers who are evil. He is pointing out that some in the church called themselves believers, but in fact they were abusers of the sacraments. He tells the newly received to, “Seek the good; cleave to the good; be good.”²²
In the Easter Sunday Sermon 227, we find a beautiful description of the sacraments as they were received at the Easter Vigil the night before.²³ But, it is in Sermon 228 that Augustine challenges both the believers and the infantes. He says, “In them has been effected for the first time what ought to be strengthened in you. May you who are believers furnish them example, which will lead, not to their destruction, but to their salvation. For they, new-born, observe how you, who were born some time ago, live.” ²⁴ He goes on to say the believers become the parents of those newly received. My favorite quote is found in Sermon 229, where he sums up a very important belief by stating, “We receive [His Body] together, and we drink [His Blood] together because we live together.”²⁵ It is apparent that in Augustine’s time, the community had a very important part in the Christian Initiation process.
John Chrysostom, a doctor of the Eastern Church who also lived in the fourth century, encouraged the godparents to take seriously their responsibility of bearing witness on behalf of those being enlightened, even to guaranteeing their good behavior after baptism. Paul Turner, in The Hallelujah Highway, described the reception of the newly baptized during Chrysostom’s time: “Coming up from the pool, the newly baptized receive the embrace, greeting and kiss of the community, who congratulated them and shared their happiness."²⁶
Would the early Christians recognize us by the love we share for one another? We must strive to regain the enthusiasm of the early Christians who immediately began to share the Good News of Jesus with those they encountered.
Truly, in the early church there seemed to be a dedication on the part of the community toward those being received as new members. As Fr. Joseph Scardella shared in an article in Celebration, everything happened within the community. The sacraments of initiation were celebrated within the community, and all instruction, formation and prayer occurred within the faith life of the church. He said the entire community was involved and concerned about the new life. But more importantly, each individual knew that their life had a purpose, which was to live the gospel, proclaim the gospel, and witness to the power of God at work in the world.²⁷ But, as meaningful as the process was, it began to change as Christianity was accepted into the Roman society.

Decline of the Catechumenate

By the fifth century, the catechumenate had been reduced to a process that took place a few weeks before baptism. Paul Turner reports that, “Although
catechumens established some relationship with the community early on, there is little evidence of extensive catechesis or rituals until shortly before initiation.”²⁸ From
the eighth to the thirteenth century, we find the rituals still listed in the liturgical books, but the practice in the local parishes had been simplified.²⁹ The extensive preparation period required by the first century church had been reduced to preparatory rituals involving mainly infants occurring a few weeks or even days before reception into the church. The concentrated support of the entire Christian community found in the early church had basically disappeared. Those involved were the clergy, sponsors and parents.
A restoration was attempted by Cardinal Giulio Santori, after the Council of Trent, but he died before completing the revision of the Roman Ritual. Pope Clement VIII, who supported this revision, also died. Pope Paul V, who followed Pope Clement, appointed a new commission, which chose to replace the restored catechumenate, as suggested by Santori, with an extensive ritual of adult baptism.³⁰ It wasn’t until the 1800’s when missionaries were working in Africa that a catechumenate was structured and approved for use by the Congregation for the Propagation of the Faith at the request of Bishop Charles Lavigerie.³¹ But, the rite was truly reborn after Vatican Council II and the efforts of Balthasar Fischer and his Study Group 22.³² In the conclusion to The Hallelujah Highway, Paul Turner points out that the catechumenate went dormant after the fifth century because it had succeeded. It wasn’t until the missionary efforts again produced adults needing catechesis that revival of the process was necessary.³³

THE RITE OF CHRISTIAN INITIATION OF ADULTS

January 27, 1966, the Sacred Congregation of Rites, in Cum, nostra aetate, established norms on initiation for adults. On September 1, 1988, the use of the Rite of Christian Initiation of Adults, the vernacular typical edition of Ordo initiationis christianae adultorum, became mandatory in the dioceses of the United States. A new challenge was presented to pastors working with those seeking to become Catholic, and using this new Rite of Christian Initiation of Adults would soon become a group project. In #7 of the general instructions of the rite, it states, "Therefore it is most important that catechists and other laypersons should work with priests and deacons in the preparation for baptism."³⁴ The Christian Initiation team was born. Initiating people into the Catholic Church became a process, with clearly defined stages of preparation, modeled on the catechumenal process used in the early church. And, leading the way in the implementation in the United States was the North American Forum on the Catechumenate, which was formed in 1981 in Estes Park, Colorado.

The Importance of Community in the Initiation Rite

James Dunning, who was at one time the executive director of The North
American Forum on the Catechumenate, spoke often about the importance of involving the community in the initiation process. In his book, Echoing God's Word, he said, "In the centuries before printing presses, Christian initiation happened through family and neighbors; through stories of faith enfleshed in lives; through music, drama, mystery plays and processions; in churches, cathedrals and stained glass windows; and especially in the liturgies, the feasts and seasons of the church year in the local community's life of worship and witness."³⁵ He concluded that, "...initiation meant learning the life of the community."³⁶
In an earlier work, New Wine: New Wineskins, written in 1981, Dunning spoke of the Rite of Christian Initiation of Adults as the most radical document since Vatican II. He said it, "calls the entire community into mission, into sharing both Good News and their personal faith in the Lord."³⁷ According to Dunning, "Mission makes church."³⁸ But, what is the exact role of the community?
Catherine Vincie in The Role of the Assembly in Christian Initiation, says that
after Vatican II, there was a “…rediscovery of the communal nature of the liturgical assembly and the corporate nature of liturgical prayer.”³⁹ She also pointed out that theologians spoke of the assembly as a gathering of the people of God and as an event in the life of the church. Christians are called together to hear God’s Word, and then sent forth to continue God’s work in the world. As an event, it is essential for the identity of the community to gather together to build up one another’s faith.⁴⁰ As Dunning implied, a sense of mission is important to the life of the church.
Vincie points out that, in the introduction to the ritual text, Article 9 states that, “…the whole people of God, represented by the local church, has an apostolic vocation, which it exercises outside and within liturgical worship.” ⁴¹ Great value is placed on the presence and the participation of the assembly in the rites of initiation. Vincie finds the assembly engaged in ecclesial and liturgical formation by helping the catechumens and candidates understand what it means to be church, and by handing on the ritual actions.⁴² In her work, she explores the assembly’s identity, roles, responsibilities and relationships as found in the ritual text. We, too, must take a look at the ritual text because it is essential for understanding the role of the community in the Christian Initiation process.

Community Involvement in the Periods of Initiation

During the period of evangelization and pre-catechumenate, the ritual text says that, opportunities should be provided for the inquirers to meet families and other groups of Christians from the community (RCIA #38). There is even provision for a reception for sympathizers (those who are interested in the church, but have not made the decision to proceed to initiation) at “…a meeting or gathering of the
local community, on an occasion that will permit friendly conversation" (RCIA #39.3).⁴³ This welcome provided by families and groups in the church is supposed to happen at the beginning of the period of evangelization when inquirers are asking their questions, and before the decision is made to advance into the period of the catechumenate. So, from the very first, the community is called to be involved in sharing their faith with those seeking information.
After the inquirer has made the decision to advance, the Rite of Acceptance into the Order of Catechumens is celebrated. The candidates publicly declare their intention to the Church and the Church accepts them as persons who intend to become members (RCIA #41). The Rite goes on to say, “It is desirable that the entire Christian community or some part of it,…take an active part in the celebration” (RCIA #45). ⁴⁴ After the Rite of Acceptance, the catechumens are expected to take part in the celebrations of the Word of God, and receive blessings and other sacramentals (RCIA #47). Clearly, from the very beginning of a person’s journey toward initiation, the rite envisions a warm, involved, welcoming community that is eager for new members.
During the catechumenate period, the catechumens and candidates are provided a suitable catechesis by priests, deacons, catechists, and others of the faithful (RCIA #75.1). They become familiar with the Christian way of life through the example and support of sponsors, godparents, and the entire Christian
community (RCIA #75.2). The rite even calls for provision to be made for the entire community to participate in some of the celebrations proper to the catechumenate (RCIA #80). In this extended period of preparation, the entire faith community from clergy to laity is to be intimately involved with those who journey.
At the end of the catechumenate period, there is a rite for sending the catechumens and candidates to election by the bishop, which, “…offers that local community the opportunity to express its approval of the catechumens and to send them forth to the celebration of election assured of the parish’s care and support" (RCIA #107).⁴⁵ It would seem that one would want to know a catechumen or candidate very well before expressing approval of his/her spiritual progress. The faith community is called to be the witness to this readiness, and to determine worthiness. Before the Rite of Election, all involved in the process—bishop, priests, deacons, catechists, godparents, and the entire community—arrive at a judgment about the candidate's formation and progress (RCIA #121 & 122).
At the Rite of Election, the bishop calls on the community gathered at the celebration to show their approval, and reminds them to give good example to the elect (RCIA #125). After election, all involved, “…should surround the elect with prayer, so that the entire Church will accompany and lead them to encounter Christ” (RCIA #121).⁴⁶ This celebration of election, which usually occurs on the first Sunday of Lent, marks the firm intent of candidate and Church to proceed to initiation. The community that has sent the catechumens and candidates forth for election now receives and supports them in a much deeper way. They are the chosen, those who will soon join the community of the faithful.
During the period of purification and enlightenment, the themes of baptism (anticipated or remembered) and repentance are the focus. The Rite states, “For both the elect and the local community, therefore, the Lenten season is a time for spiritual recollection in preparation for the celebration of the paschal mystery” (RCIA #138).⁴⁷ The scrutinies and the presentations usually occur during this period of preparation, and are examples to the community of the great treasure of the fullness of their faith. The scrutinies are celebrated within the ritual Masses of the third, fourth, and fifth Sundays of Lent (RCIA #146). They are to be celebrated, “…in such a way that the faithful in the assembly will also derive benefit from the liturgy of the scrutinies and join in the intercessions for the elect” (RCIA #145).⁴⁸
The presentations of the Creed and the Lord’s Prayer, “entrusts to them…the ancient texts that have always been regarded as expressing the heart of the Church’s faith and prayer” (RCIA #147).⁴⁹
The members of the faith community benefit from this period of preparation because it challenges them to remember the significance of their own baptism and membership in the church. The faith community also recalls why the Creed and
the Lord’s Prayer are essential to their faith as they are reminded that in the early church these were not shared until the community was assured of the candidate’s true intent for initiation. Both the faith community and elect are reminded of Jesus’ sacrifice on their behalf, and are called to repent of their sinful ways and reconcile with one another. The Christian Initiation process should, through its celebration of the rituals, lead the way to true Lenten renewal for the community, the elect and the candidates.
At the Easter Vigil, the sacrament of Baptism is celebrated with the elect, and the candidates profess their belief in the Catholic faith. All receive the sacrament of Confirmation and celebrate their first Eucharist. This is done within the midst of the faith community as Jesus’ triumph over death, and his glorious resurrection, are celebrated. If the community has not been formed, and does not understand that there is a responsibility to those being initiated, parishioners will likely choose not to attend a long Mass held on Holy Saturday evening with the Christian Initiation team and the converts. The parishioner's understanding of resurrection and new life is often narrowly fixed on Easter Sunday, and perhaps on the past, rather than the present.
It is the faith community that should take the lead in the final period of the Christian initiation process called mystagogy or post-baptismal catechesis. The ritual text says that, “This is the time for the community and the neophytes together to grow in deepening their grasp of the paschal mystery and in making it a part of their lives through meditation on the Gospel, sharing in the Eucharist, and doing the works of charity” (RCIA #244).⁵⁰ With the help of their godparents, the neophytes should, “…experience a full and joyful welcome into the community and enter into closer ties with the other faithful. The faithful, in turn, should derive from it a renewal of inspiration and outlook” (RCIA #246).⁵¹ The community assumes the responsibility of incorporating the new members into the body of the faithful by deepening their understanding of the sacraments they have received, guiding them in a daily Christian lifestyle, and by leading and encouraging them in works of charity. The community that evangelized the new Christians is now called to teach those they evangelized how to become evangelizers.
This is the community involvement as envisioned by the Rite of Christian Initiation of Adults, but is it the lived reality? To truly understand the Christian Initiation process, one must understand the language, the different periods of preparation, and the responsibilities required of all—clergy, team and community. Yet, it is clear that there is a lack of understanding of the process, and more importantly, in the critical area of community involvement. Where have we failed the community who is supposed to be the primary support in the Christian Initiation process? But more importantly, how do we encourage the community to now accept the challenge of welcoming, nurturing and supporting new Catholic Christians?

RECOMMENDATIONS FOR TODAY

As ways are explored to involve the community more intimately in the Christian Initiation process, I remember what Michel Dujarier said in The Rites of Christian Initiation. He said that the newly baptized “…need the support of the faith community, just as the faith community needs the presence of the catechumens to continually renew itself and to keep it from taking its faith for granted.”⁵² Both need one another. He goes on to say that the catechumens are not just the receivers of faith, and the community is not just the giver. “Both give. And both receive.”⁵³

Community Involvement in the Church

Thirty years of using the restored catechumenal process has taught us that we still have a lot to learn. We neglected to involve the community when the rite was first promulgated, and now, we are seeking to involve the community. In an article in Catechumenate, James Schellman expresses this very concern by saying that the team sometimes substitutes for the community. He believes that, "At stake is the authenticity of the catechumenal process, whose rites presume the same 'full, conscious and active participation' on the part of the community that is the bedrock of the whole conciliar reform of the past 35 years."⁵⁴ He says there is a danger in not enfranchising the assembly in its role. Initiation becomes (or remains) just another part of parish life rather than its heart.⁵⁵ In our enthusiasm to implement the new ritual, we have failed to motivate the community. We quickly passed over the statements in the ritual text that speak of the community and its responsibility to those seeking initiation. We have concerned ourselves with catechizing the new Catholic, not with socializing them into worshiping Catholic Christians who are members of a faith filled community.
Rev. Robert Duggan expressed the same concern about the lack of community involvement, while speaking at the 2000 Religious Education Congress in Anaheim, California. He said that in the past we did things in private with little or no public ritual. Now, we need to realize that it is no longer Father's business, it belongs to the church. Duggan asked if each individual in our faith community felt personally responsible for, and was held accountable for, the spiritual journey of those entering the church, showing them what it means to be a disciple of Christ. Or, he asks, is the community conveying the message that it might cost you your life to get out of the parking lot after Mass?⁵⁶
In 1985, Catholics were asked in a survey for the book Habits of the Heart: Individualism and Commitment in American Life, what direction the church should take in the future. The two things they asked for were "personal and accessible priests" and "warmer, more personal parishes."⁵⁷ Those answering the survey recognized that their faith community lacked unity, and did not have a sense of oneness. Rev. Lawrence E. Mick, (pastor in the Archdiocese of Cincinnati, consultant for the Office of Worship, and author) speaking about the challenges we faced in the 90's, said that this lack of a sense of oneness is due to our American consciousness of individual rights and freedoms. We do not think of ourselves as a united community acting as one. Most do not understand what it means to worship as one community, united in one Spirit, and speaking with one voice. Mick saw it as the difference between a thousand people praying as one body, and a thousand people offering individual prayer. He called the assembly "a sleeping giant" like Gulliver in the land of the Liliputians, and believed that when the giant awakens, it will realize that it is the Body of Christ.⁵⁸


Tony Krisak, a frequent writer in Catechumenate and member of the North American Forum, says that we must first recognize that the community is in the process of conversion, much like our catechumens. He says that, "It is ongoing, it is a struggle, it is frequently slow, and it happens over a lifetime...it is guided by the Spirit, who asks for our cooperation and commitment." ⁵⁹ What is essential, he says, is that the community must have a shared vision, a shared commitment, and a shared mission. Then they can serve as the primary minister of initiation as called for in the rite. If this focus on developing a common purpose can help the
community fulfill its obligation in the Christian Initiation process, could not the process, in turn, be the motivator that helps a parish establish a common goal to welcome new people into its midst? I think it can. By encouraging the community to support these new people, slowly, year by year, they will come to understand their own sense of what it means to be church. By observing the journey of faith of the initiates, the community will learn that, as a corporate body, it is on a journey too. This is where community becomes "giver and taker" as Michel Dujarier said earlier.
So, how do we begin? Jerry Galipeau sees the journey as requiring a set of priorities for the community. He named 4 that pertain primarily to liturgy, and believes that they point to the kind of celebrating church that the rite presumes will be in place to accept those seeking to join the church. The first priority says that the celebrating community is rooted in the paschal mystery of Jesus Christ. The focus is on "...the life, passion, death, resurrection, sending of the Spirit, and waiting in joyful hope for Christ's second coming..."⁶⁰ Emphasizing this priority will help a community to bond as the Body of Christ. Strong belief in a God who cared enough to send his Son to redeem humanity is a powerful message to give a new initiate and to remind the believer.
The second priority is that liturgy is the primary place theology happens, not the classroom.⁶¹ This means that people learn what it is to be a Catholic Christian by participating in our worship. The facts and figures come later as one matures in the faith. The community is the guide that leads the initiates to worship.
The third priority states that the Liturgy of the Word gradually unfolds the mystery of the entire Christ, or Christ come full stature, during the liturgical year, and is seen as the tool for faith formation and food for the journey of faith and conversion.⁶² We are just now coming to realize the great gift given to us in the Liturgy of the Word in the Mass from the Vatican II renewal. We hear the Good News of Jesus proclaimed from his birth to his ascension, to the promise of his return. We get Jesus as presented by Matthew, Mark, and Luke. John completes the picture. The Liturgy of the Word is a powerful textbook.
The fourth priority that Jerry Galipeau presents is that the primary activity of the community must be the celebration of the liturgy. To him, the liturgy is the core from which all other parish activities flow and return.⁶³ Mass is what motivates us to reach out to others in mission, and what guides us as we welcome new members. Celebrating Jesus Christ should be the height of our work as a Christian. Does the community understand this premise, or are they still fulfilling their obligation?
Galipeau's priorities, especially this fourth one, give us a framework for
growth and renewal. By implementing them, a community can become an alive,
spirit filled, welcoming, unified Body of Christ on its way to the kingdom.
In 1996, the Archdiocese of Cincinnati, concerned with what they perceived
to be a lack of attention to the formation of the people in the pew, addressed the ministry of the assembly in We Gather in Christ: Our Identity as Assembly. This work pointed out that as human beings we ritualize important moments in our lives such as birthdays, weddings, holidays, and other significant events. This same need for ritual is what calls us together to celebrate our relationship with God. They said in the study that, "Christians come together for support with fellow journeyers, to taste, see and touch the living Body of Christ. In reality, they become the Body of Christ."⁶⁴ Gently, continually pulling the community along with us in the Christian Initiation process may be the key to their renewal and transformation. Thus, the community that becomes the Body of Christ will accept its responsibility to welcome, catechize, and support, those who would join the Body of Christ.

Ways of Involving the Faith Community Today

In order to suggest ways of getting the faith community of today more involved in the Christian Initiation process, it is beneficial to compare what the ritual text says with what we know about the involvement of the community in the early church. The most logical way to present these suggestions is to use the framework of the process and its periods. My suggestions are, by no means, exhaustive of what is available, nor are they applicable to every parish. Some of the suggestions are being used in my own parish, and others have been discovered through reading or sharing with others who are active in the Christian Initiation process.

Period of Evangelization and Pre-catechumenate
In the first period of evangelization and pre-catechumenate, the ritual text calls for meetings and gatherings where those inquiring are introduced to other Christians. The implication is to intentionally involve the inquirers in an informal way with members of the faith community. In the early Church, Christians shared their newfound faith mainly with friends and family members. James B. Dunning called them "...ordinary people who saw themselves as Church..."⁶⁵ Most of today's inquirers come to us in much the same way, through interaction with family and friends. But others may come alone, seeking a new faith. That means the community must always be evangelizers with an open invitation.
One way to do this is to have materials available in the literature rack describing the initiation process. Providing handouts that are produced commercially, but also having parish flyers that briefly describe the process and give a phone contact if there is further interest is important. Newcomers can be welcomed at Mass and invited to join with the community in hospitality after Mass. The parish staff also needs to be trained to provide information on the Christian Initiation process for those who may telephone with questions. Bulletin announcements and verbal announcements concerning the Christian Initiation process are also helpful in keeping the invitation open to everyone.
A form was recently developed to use as a bulletin insert in my parish that briefly describes the Christian Initiation process, tells when the next session meets, and includes a sign up section (Appendix V). The sign up portion has a line for those who are interested in the Christian Initiation process, a line for a parishioner to let us know of someone who might be interested, and a line for the parishioner to volunteer to help with Christian Initiation. This form provides an opportunity for the community to receive a brief explanation of the process, challenges them to share their faith by inviting a relative or friend to consider the Catholic Church, and gives them an opportunity to become an active participant in the process. The community is catechized, called to evangelize, and invited to participate through the use of this form.
During this first period, we also commission the Christian Initiation team publicly at one of the Masses. Even though we have an ongoing catechumenate that accepts new inquirers year round, we do have, for the team, a beginning in the fall. Commissioning the team at Mass calls attention to the process the Church uses in welcoming new members. This ceremony commissions the faith community, along with the team, and reminds them of their role in the initiation process by asking for their support (Appendix VI).
Providing a pledge form for the community that asks what they enjoy sharing, and what they can give to the process, would also encourage them to be involved. Suggesting areas on the form where help is needed such as sponsors, or hospitality, prayer, outreach, or liturgical and catechetical support would also be advantageous. It would be important to let the community know specifically that volunteers are needed to lead dismissal, to provide snacks for the catechetical sessions, and to lead prayer. A brief description of each duty should be provided. This pledge form could then be collected as a sign of the community's commitment and ownership of the process through their involvement.
It might also be appropriate to publicly introduce the inquirers during the commissioning ceremony for the Christian Initiation team. Seeing faces and hearing names would make the community's commitment more personal. Some inquirers may be shy and want to remain anonymous, but by publicly introducing them to the community at the very beginning of the journey, we prepare them for the Rite of Acceptance, the Rite of Election, the scrutinies and the Easter Vigil. All these celebrations happen at Mass in the midst of the community. Identifying the inquirers often by name will also keep them in the mind of the community. One way to achieve this is to include the inquirers in the General Intercessions. Knowing that the community is praying shows care and concern for them as fellow human beings, regardless of whether they chose to join our church or not.
Discernment was a valuable tool used by the early church to determine readiness and trustworthiness, and it is also recommended in the ritual text. Signs of first faith and conversion must be present. Today, discernment is vital before celebrating the Rite of Acceptance. A reflection afternoon for the inquirers that focuses on the decision to become a Catholic Christian might be a helpful activity. The community could be informed of the discernment process through bulletin and pulpit announcements, and asked to pray for the inquirer's decision during the General Intercessions. Inviting community members to participate in such a reflection activity might also be beneficial. The members of the community could share their faith with the inquirers, and see first hand the importance of making a conscious decision to become Catholic.
Before the celebration of the Rite of Acceptance, it is important to find sponsors for those who have chosen to journey to initiation. Some candidates may already have a sponsor, but others have no idea whom to select. For those who need help in selecting a sponsor, it is wise to select someone who is close in age and shares some of the same interests. Hopefully, these similarities will foster compatibility and sharing. In the early church, the sponsor was usually the one who brought the candidate to the community for consideration. Today, some people come seeking information without this personal introduction, and finding the right sponsor to guide them is important.
Sponsors are considered one of the primary components by the ritual text, and careful attention to sponsor training is important. Community members who volunteer as sponsors in my parish attend three training sessions. They are asked to complete a personal information form, and are given a written explanation of what is expected of them as sponsors (Appendix VII). Sponsors are asked to provide friendship and support, introduce the candidates to other members of the community, and share their personal faith story. They are also informed of the practical requirements such as dates for the liturgical celebrations, and other times their presence is required. Providing the training and continuing to support the sponsors during the process assures everyone of a positive experience.
From the very first training session in my parish, we call our sponsors, "community sponsors." A community sponsor introduces the candidate to the faith community and walks with them throughout the catechumenate period. They know that they will journey with their candidate until the Rite of Election, and understand that they may not be selected as the godparent for initiation. Each candidate has a sponsor from the faith community, including those who have chosen someone else as their godparent.
The candidates are encouraged to select as a godparent someone they have known for a long time, and with whom they intend to maintain a relationship. According to the ritual text, it is the godparent who presents the candidate to the bishop at the Rite of Election, and it is the godparent who presents the candidate at initiation. This distinction between sponsor and godparent is very important. The role of the godparent is a life long commitment. In our mobile military community, sponsors come and go, but hopefully, the godparent will be in touch with the candidate for the rest of his/her life. On occasion, the community sponsor may be selected as the godparent, or may be asked to be the proxy for the godparent if they cannot attend the initiation. But, this decision is made by the candidate. We also try to actively involve the community sponsor at the initiation, since both the sponsor and the candidate have formed a relationship that needs to be affirmed.
In the pre-catechumenate period, if the community is kept informed about how the Christian Initiation process is progressing in the parish, it will become an effective evangelizer. If the community is deliberately involved through parish commissioning ceremonies, pledges of service, and prayer for the candidates, they will begin to take ownership of the process. Inviting the community to become a part of the discernment process will challenge them to personally give of their time and talent. They will become disciples leading others to Christ.

Rite of Acceptance
Paul Turner in, The Hallelujah Highway, spoke of a signing that marked the entrance into the catechumenate during Saint Augustine's time. ⁶⁶ This signing occurred after an interview that investigated the motives of the candidates, in other words a form of discernment. The Rite of Acceptance, as celebrated today, also comes after a time of inquiring and discernment. During the Rite of Acceptance, it is very important to point out to the community that along with the sponsors, they, the community, are asked if they are ready to accept the responsibility of helping the candidates find and follow Christ (RCIA#53). Sometimes, we gloss over this question too easily, placing the emphasis on the sponsor and his/her answer. The question asked of the community must be made apparent to them by the presider, because this is the moment they formally become involved in the process.
The ritual text recommends that the Rite of Acceptance begin outside, or just outside one of the entrances to the church. There is insufficient space for an outside gathering, so we gather at the entrance and direct the community's attention to the action that will be taking place. When we reach the part of the ritual that calls for the "signing with the cross," our candidates and sponsors enter the church and take positions in the center aisle and in front of the pews. The entire community can see at least one pair of candidate and sponsor as the signing with the cross on foreheads and senses proceeds. The ceremony becomes more personal to the community members if the inquirer is close beside them, rather than in the sanctuary at the front of the church.
Another suggestion that would make the ritual more personal would be to invite members from the community to sign the candidates close to them with the sign of the cross. This would be a wonderful, visible expression of support from the community as they bless the candidate and claim them as a follower of Christ, taking personal responsibility for the candidate as he/she begins the journey to initiation. It would not just be the priest and sponsor's responsibility; it would also become the responsibility of the parishioners.
The Rite of Acceptance also provides for the presentation of a cross to the candidates. We present a cross at the end of the signing of the senses, and the candidates are asked to wear this cross during their journey as a sign of their choice to follow in the footsteps of Jesus. After the presentation of the cross, the candidates are invited to take seats in the front pew for the Liturgy of the Word. At the conclusion of the homily, the candidates are called forward, and presented with a Bible, the intercessions are prayed, and the dismissal rite begins. At the end of the dismissal rite, the presider asks the candidates to face the community. He then invites the community to extend their hands in blessing, and the choir sings a blessing song. The first dismissal is a powerful moment for our candidates. During the reflection time, they eagerly share their feelings of being accepted, chosen, affirmed, and blessed by the community, as well as challenged by the words of the rite itself. The community too feels involved in the ritual as they see the new catechumens blessed and sent forth for the first time.
Another way to involve the community would be to ask for "Prayer Partners" for the candidates, someone who would specifically pray for the candidate as they journey to initiation. Not every person has time to volunteer for onsite ministry in the Christian Initiation process, but Christians can pray anywhere, and prayers have a powerful force. A symbol, such as a praying hand lapel pin, could be a visible sign of the Prayer Partner’s commitment. Asking them to wear the pin, or place it where it would be a daily reminder to them to pray for their candidate, would help the Prayer Partner keep their commitment. It would also be important to remember the Prayer Partners when the catechumenate sessions meet, and the candidates should be reminded to privately pray for their partner as well.
Prayer partners, candidate and community member, could be encouraged to meet one another at the reception after Mass on the day of the Rite of Acceptance, if one is held. Prayer Partners should be invited to form a relationship with the candidate, if possible, but the primary request is for prayer. If a closer relationship develops between the Prayer Partner and the candidate, the Prayer Partner could become a community witness on the candidate's behalf at the "Sending of the Catechumens for Election."
The process of accepting candidates in the early church was not as ritualistic as the Rite of Acceptance is today, but both mark the step into a deeper preparation period. The examples of the presentation of a cross and a Bible, and the other suggestions offered such as community signing and prayer partners will hopefully lead to a more personal involvement of the faith community.

Catechumenate Period
In the early church, the Catechumenate period was an intense period of preparation. According to James B. Dunning in New Wine: New Wineskins, "Their period of formation in these catechumenal communities lasted three years on the average."⁶⁷ An extended period of time is recommended in the ritual text today. The National Statutes for the Catechumenate, approved by the American bishops in 1986, says this period should, "...begin before Lent in one year and extend until Easter of the following year."⁶⁸
Unfortunately, this extended period of catechesis usually does not happen in many parishes. My questionnaire showed that most parishes responding used the 1-year/9-month school model. If the community is to be vitally involved in this period of the process, an attempt must be made to extend the catechumenate throughout the year. The extension would provide more time for the community and the candidates to interact as they live the liturgical year together. The religious celebrations shared would lead to a profound sense of the mystery of salvation. The catechists, priests and deacons would also have time for the gradual and complete catechesis they are asked to provide (RCIA,75.1).
We now conduct a year-round catechumenate that actively seeks the involvement of the faith community. The dismissal rite and the blessing song used at Mass keep the candidates in the minds and hearts of the community. During the catechumenate period, we also directly involve community members as dismissal and catechetical session leaders. Since we use a lectionary-based approach for both dismissal and the sessions, the lectors make excellent leaders because of the preparation already required of them for proclaiming God's Word. The lector's workbook provides background material on all of the Sunday readings. We also involve members from our Small Christian Community group since they also use the Sunday readings as the focus for their meetings. Other community members volunteer to lead the dismissal and catechetical sessions as well. Providing a variety of leaders is beneficial to the candidates, since they meet several community members who choose to personally share the faith journey.
One of the success stories shared on the survey from the Archdiocese of Santa Fe was the idea of a Christian Initiation newsletter that was inserted into the Sunday bulletin during the catechumenate period. The newsletter shared the activities of the candidates and included the picture and a brief biography of each candidate. Another parish mounted candidate's pictures on a poster and displayed it in a public area of the church for all to see.
One of the more active parishes with several Small Christian Community groups, asked each group to adopt one or more of the candidates, include them in their meetings, and involve them in various activities. This idea could also be expanded to various other groups found within a parish, such as St. Vincent de Paul, the women's and men's groups, the social justice group, etc. These parish groups could be asked to provide hospitality for the catechetical sessions, and to invite the candidates to one of their functions or activities. By involving members of the groups who help the parish function, you are introducing the candidates to the lived experience of being a Catholic Christian. The candidates also get to meet more members of the faith community, who hopefully introduce them to others. Through this gradual involvement, the candidates are, thus, more fully incorporated into the household of Christ and ever closer joined to the Church as requested by the ritual text (RCIA, #47). The community also benefits from the involvement with the candidates as they actively share their faith and commitment to a Christian lifestyle.
By forming the candidates in scripture through the Sunday readings, the dismissal reflection on these readings, and the catechetical sessions that break open these readings, the candidates will grow in their understanding of God's Word. It will be this Word that will feed and sustain them all of their life.
By personally identifying the candidates to the community via bulletin inserts or posters, they are recognized at Mass and parish functions as those who are journeying to initiation. The immersion into the lived experience of the parish through the volunteer groups will help the candidates see what it means to be in service to their neighbor. Lucien Deiss, in his work Early Sources of the Liturgy, pointed out that in the third century church of Hippolytus, as the candidates were examined prior to being selected for baptism, they were evaluated on, and their sponsors testified to, the life they had lived, not on the knowledge they had acquired.⁶⁹ It is probably wise to have the same criteria today, and the community can be one of the sources for this witness.
Involving the community more intimately in this period also prepares them to answer as to the readiness of the candidates during the "Sending of the Catechumens for Election" ritual that proceeds the election by the bishop. It is the community, along with the godparents, that witness to the progress made by the candidates in their formation in the Gospel and Catholic way of life (RCIA #107). If members of the various parish groups have been involved with the candidates during the catechumenate, they will have witnessed growth and conversion that may not have been observed in the catechetical sessions. The community members could then be asked to give public witness on behalf of the candidates. Asking for this input will support the community member in their ministry of presence in the Christian Initiation process. Hearing the witness of the community member, the candidate will know that they are being accepted and affirmed by the faith community they have chosen to join.

Rite of Election
While there is no clear example of a formal "Rite of Election" in the early church, there is evidence in the third century of the bishop being involved in a process of choosing, then instructing the elect. Anne Field, in her work From Darkness to Light, shared an address given by Cyril, Bishop of Jerusalem on the first Monday of Lent to those who had been examined and whose names had been enrolled.⁷⁰ He instructed the chosen ones on the importance of their decision to continue toward baptism, and encouraged them to surrender their hearts to the Lord. Today's Rite of Election is more ceremonial. The candidates are sent forth from their parishes to meet with the bishop who welcomes them as the elect after hearing from their godparents that they are worthy to enter into final preparation for baptism. The names of the elect are then presented publicly to those in attendance at the ritual. At the conclusion of the rite, the bishop prays that Christ will guide the elect to their vocation, build them into the kingdom, and seal them with the Spirit (RCIA #135 B).
In the geographically vast Archdiocese of Santa Fe, there are usually 3 locations offered for the Rite of Election. The Christian Initiation leaders from my parish have always chosen to participate in the rite offered at the cathedral in Santa Fe. There are two reasons for this choice: it is the seat of the archbishop and provides an opportunity for on site catechesis on bishops, cathedrals, and the history of the archdiocese; and it introduces the candidates to the concept of the larger Church community. The candidates are always amazed at the number of people who are asking to be received into the church from this archdiocese. When it is explained to the candidates that people all around the world are celebrating the same ritual on the first Sunday of Lent, they more clearly understand what “universal” Church means.
In today's experience of the Rite of Election, more emphasis, at the parish level, should be placed on the "election" by the bishop. The community needs to understand that this rite, led by the bishop or his representative, selects, chooses, and blesses the candidates in the name of the whole Catholic Church. The elect have been found ready to enter into the intensive period of preparation for the reception of the sacraments of initiation. This does not mean the elect have learned the entire catechism, or know all the prayers of the Church. It means they have turned their lives toward God and wish to follow Jesus, with the entire Christian community, to eternal life. Unlike the early church, it will be the faith community, not the bishop, who enlightens the elect. The prayers and support of the faith community are even more important in this time of spiritual preparation.

Period of Purification and Enlightenment
Paul Turner, in The Hallelujah Highway, gives a broad overview of this period of preparation as it occurred in Augustine's time. He said, "Catechumens prepared for baptism during the forty days of Lent by fasting, vigils, exorcisms and abstinence from food, drink and sexual intercourse."⁷¹ The chosen ones were presented with the Creed and urged to never write it down, but to memorize it so they could recite it back to Augustine individually. The elect were also given the Lord's Prayer, according to Turner, and required to recite it before the community every day for a week.
James B. Dunning, in New Wine: New Wineskins, says that, "This period coincides with Lent and resounds with the message that Lent is thrust toward baptism."⁷² He says that those preparing for baptism are, "...the sacraments of dying and rising taking place in all of us...symbols to be transformed who also transform us."⁷³ During the season of Lent, the ritual text says that the elect help the faith community renew their belief in the saving action of Jesus' life, death and resurrection, the paschal mystery, that the elect will share in through the sacraments of initiation (RCIA #138).
The Lenten devotions sponsored by most parishes offer opportunities for community and candidate to meet to reflect on the paschal mystery. We have Stations of the Cross followed by a Soup & Bread Meal every Friday of Lent. It is a time to gather as community to remember Jesus' gift in dying on the cross that saves us all for eternal life. Different parish groups take turns leading the stations and providing the food for the meal—even the Christian Initiation group takes a turn. The elect are encouraged to attend the Stations of the Cross so that they can experience this Catholic Lenten devotion that focuses on Jesus' death. But more importantly, the community introduces them to the Lenten discipline of fasting as together they share in the Soup & Bread Meal.
Many parishes also participate in Lenten almsgiving through the Rice Bowl project. Parishioners are asked to fast from one or more meals weekly, and to place the money saved in the Rice Bowl for the poor. The community, through their example and contact with the elect during the Lenten devotions, can model for them the Lenten disciplines of fasting, prayer and almsgiving.
During Lent, the Rite of Christian Initiation of Adults has several liturgical celebrations. The first, after the Rite of Election, is the Penitential Rite for the candidates, or those who have been baptized previously. This liturgy is usually celebrated on the second Sunday of Lent. During this celebration, the candidates hear the comforting message of pardon for sins. The community is asked to pray that the candidates will be given a spirit of repentance, a deeper sense of sin, and the freedom to live as a child of God (RCIA #468). After the intercessions, the presider lays hands individually on each candidate as he concludes the prayers. The celebration of this rite, which concludes with the laying on of hands, is a reminder to the faith community and the elect of the gift of forgiveness offered by God.
During the third, fourth, and fifth Sundays of Lent, the scrutinies are celebrated with the elect. According to the ritual text, the scrutinies uncover and heal all that is weak, sinful, or defective in the lives of the elect, and also strengthens all that is good. The exorcisms, which accompany each scrutiny, free the elect from the effects of sin and strengthen them on their spiritual journey. The text says that the presider should carry out these celebrations in such a way that the faithful in the assembly will also benefit from them (RCIA #141-144). Since the faith community and the elect are preparing to celebrate the paschal mystery together at Easter, both need to be healed and freed from sin, and strengthened for the journey to eternal life. The community and the elect are challenged to reflect on their lives at the present moment. Are they faithfully following the way of Jesus, or are they following their own path? Through the words of the scrutiny, and an explanation given by the presider of the ritual taking place, both the community and the elect become more aware of the internal change that should be taking place in their lives during their Lenten preparation.
If sufficient community members cannot attend daily Mass during the week, the Creed and the Lord's Prayer could be presented at the scrutiny Masses. Making these presentations at the weekend liturgy, instead of during the week as recommended in the rite, would catechize the faith community on the important statements of faith found in the Creed and the Lord’s Prayer. Both the elect and community members could reflect more deeply on the meaning of the Creed and the Lord's Prayer in their own lives as they recite them together. It should be explained to the community, that in the early church, these two important pillars of our faith were not shared with the elect until they were deemed ready to be received into the church. And they were only shared verbally, not in written form. According to Paul Turner, in The Hallelujah Highway, the catechumens in Rome, during Saint Augustine's time, were required to "return" the Creed from a raised platform in front of all the people. By publicly reciting the Creed they had memorized, the catechumens were showing their desire to receive initiation. Today, the presentation of the Creed and the Lord's Prayer at the scrutiny Masses, or at a daily Mass, indicates to the elect that the faith community is ready to receive them.
Before Holy Week begins, the Chrism Mass is usually celebrated at the cathedral in most dioceses. While this is not a specific part of the Christian Initiation process, it is an important ritual in the life of the Church. Sending one of the elect to this ceremony and inviting them to share the experience with the other catechumens and candidates would be beneficial. The sacred oils, that will be used for anointing at baptism and confirmation, are blessed by the bishop for the entire diocese. It would be meaningful for the candidates to know that they are blessed at the Easter Vigil with a portion of the same oil that is used at the cathedral or at the smallest Catholic Church in the diocese. The sharing of the oils by all the churches points to the universal nature of the Catholic Church.
Today's experience of the period of purification and enlightenment is not as intense as the preparation required in Saint Augustine's time Yet, it is a meaningful experience that calls for the elect and the faith community to examine their lives and reconcile with God and one another. Together, both the community and the elect, will be ready to celebrate the paschal mystery.

The Rites of Preparation
There are several preparation rites provided in the ritual text that can be celebrated with the elect on Holy Saturday morning, before the Easter Vigil. The ritual text recommends that the elect refrain from their usual activities, spend time in prayer and reflection, and fast (#185). This was the practice in the early church, when the entire community was invited to join the elect in prayer and fasting as a way of showing acceptance and support. Today, celebrating these preparation rites with the faith community could strengthen and deepen the bond that has hopefully been formed between the community and the elect in the previous periods.
The preparation rites are an opportunity for the elect to pray and reflect before they celebrate the sacraments of initiation. The rites begin with song followed by a reading from the Word of God and a homily. After the homily, the rite of recitation of the Creed, the ephphetha rite, the rite of choosing a baptismal name and the presentation of the Lord's Prayer, if it was deferred, are celebrated. The preparation rite concludes with a blessing for the elect and a dismissal until they gather to celebrate the paschal mystery at the Easter Vigil. In these rites of preparation, the Creed is given back in verbal form showing the desire of the elect to truly make it their own statement of faith. Their ears and mouth are opened so they know that they must hear God's Word and profess it for their salvation, and they choose a new name to show that they are a new person (RCIA #193-200).
These are powerful rituals that should be celebrated in the midst of the community, as they were celebrated in the early church. The ritual text only implies that some of the community is present for the celebration of these rites because it says in the greeting, "...the celebrant greets the elect and any of the faithful who are present..."⁷⁴ But, most often, the rites of preparation are not celebrated at all. The reason for the omission given by some priests is that it requires the elect to spend too much time at the church on Holy Saturday.
Time is a concern in the hurried world of today, but initiation into the Catholic Church is a once in a lifetime celebration. If both the elect and the faith community are catechized on the reason for these rites of preparation, and the rites are celebrated in a meaningful manner that helps the community and the elect reflect and pray about the coming celebration of the paschal mystery at the Easter Vigil, then, the rites should be celebrated. If the preparation rites turn into a practice session for the Easter Vigil, then they are best omitted. The rites of preparation are like a final retreat for the elect and the community that helps them focus on the meaning of initiation before they celebrate the Easter Vigil together.

Easter Vigil
In the early church, The Easter Vigil was truly a vigil. According to Lucien Deiss in Early Sources of the Litutgy, on Saturday after the bishop had finished the exorcism, he, "...bid them rise and keep watch through the night."⁷⁵ During the vigil, the elect were given readings and instructions. The baptisms, which happened at sunrise, were, according to Anne Field, most significant in the life of the Church community. She said, "The Church's rejoicing over Christ's victory at Easter was enhanced by the solemn baptism of the candidates who had appropriated this victory for themselves."⁷⁶ Few Catholics today have the same understanding of the Easter Vigil. Most understand the significance of the resurrection, but they do not associate it with salvation history and initiation.
Today's Easter Vigil Mass is rich with symbolism, and filled with the Good News of salvation for all of God's people, the community as well as those who are initiated. The celebration begins with a new fire that signifies Christ is our Light; we no longer live in darkness. Christ has conquered sin and saved us. The Exsultet and the Scripture readings proclaim the history of salvation; God acting on our behalf through all generations. The sacraments of initiation—Baptism, Confirmation and Eucharist—signify that all are redeemed and made a holy people. The elect die to sin and are washed clean, are anointed with oil and filled with the Holy Spirit, and then join the community in the Eucharistic meal. The entire faith community should be present, proclaiming that Jesus Christ is risen and welcoming those who have been newly initiated into the family!
The faith community of today seems to have lost an understanding of the significance of baptism as understood by the early Christians. Anne Field aptly described how the early Christians felt when she said, "And in the life of each Christian, baptism was the culmination of years of eager preparation; it was his resurrection to new life."⁷⁷ Today, most Catholics were baptized as infants and did not spend several years in preparation to receive that sacrament. But, through their involvement in the Christian Initiation process, they can recapture some of that early intensity as they walk with the elect, and participate in their baptism.
Catechesis on the significance of the Triduum and the entire Easter season is also important for the elect and the faith community. During the Triduum, explanations of the history and the significance of each day's celebration should be given to the community, and they should be reminded that the Easter season lasts for 50 days until Pentecost. Emphasis should also be placed on the Sunday readings of Easter because they are meant to strengthen the new life of the neophytes and reaffirm the baptismal promises of the community.
A personal invitation, to celebrate the Easter Vigil with those who are being initiated, should be extended to the faith community. The community should be encouraged to witness new life as the elect are baptized at the Easter Vigil. During the Easter Vigil, the community is also called to renew their own baptismal promises and to affirm the profession of faith with the candidates. Easter Vigil can truly become a community event in the life of the Church.
According to the National Statutes for the Catechumenate, "...baptism by immersion is the fuller and more expressive sign of the sacrament..."⁷⁸ As more and more parishes introduce this powerful way of baptizing, the faith community will hopefully come to understand the power of their own baptism as a dying and rising to new life. This past Easter Vigil, we baptized three adults, and the son of one of the elect, by immersion. The four baptisms were shown live, via a video camera, to the community gathered in the church because the baptismal room is too small for a large crowd. It was a wonderful experience to hear the strong answer, "Yes, I want to be baptized!" It was moving to see people from the faith community so involved in the liturgy. They were amazed it was almost ten o'clock before the reception began. The key to involving the community in the Easter Vigil is to continue to catechize and invite them to attend, and to prepare the richest liturgy possible. Filled with the Good News of salvation at the Easter Vigil, the faith community and the newly initiated will enter the Easter season ready for mystagogy.

Period of Post-baptismal Catechesis or Mystagogy
According to Paul Turner, in The Hallelujah Highway, Ambrose and Augustine's neophytes received further instruction directly from the bishop on the meaning of the sacraments they had just received. These mystagogic catecheses, as Turner called them, were held throughout the first week of Easter. Augustine also exhorted his neophytes to live a faithful Christian life.⁷⁹
In the early days of the restored Christian initiation process, James B. Dunning spoke of the attitude that sometimes occurred after Easter Sunday. He said, "... the entire parish after the penance of Lent and the hustle-bustle of Holy Week breathed a sigh of relief...."⁸⁰ The Easter season is not a time to relax. The ritual text says that, "The neophytes are...introduced into a fuller and more effective understanding of mysteries through the Gospel message they have learned and above all through their experience of the sacraments they have received. From the experience of the sacraments and the Gospel message, the neophytes, "...derive a new perception of the faith, the Church, and of the world."⁸¹ The faith of the community also should be renewed as they observe the reception of the sacraments by the candidates at the Easter Vigil, and hear anew the message of salvation from the gospel readings of the Easter season. The community must be eager to guide the newly received in the Christian way of life.
It is recommended that special places in the congregation be reserved for the neophytes and their godparents at the Sunday Masses of the Easter season. The lectionary readings for the Sundays of Easter are suitable for instructing the neophytes and the community, especially those from Year A. The homilies given by
the priest or deacon should reflect the presence of the neophytes and be directed to them (RCIA #248). The neophytes should be encouraged to wear their white garments at Sunday Mass throughout the Easter season as a sign to the community of their new life in the Lord. In the General Intercessions, the community can pray for the continued growth of the newly received.
The period of post-baptismal catechesis and mystagogy is also meant to strengthen the neophytes as they begin living their new Christian life. It is a time to reflect back on the reception of the sacraments at the Easter Vigil, and a time for the neophytes to learn how to live their new Christian life each and every day. The community should take the primary responsibility for this period. Members from the faith community could be invited to join the neophytes as they explore the deeper meaning of the sacraments they have received. This can be done through video presentations on the individual sacraments. The videos, acting as a discussion starter, would get the neophytes and the community members to reflect on the experience of the Easter Vigil and the reception of the sacraments, and to begin exploring how the sacraments impact their life in the world today. The seasoned Catholics could share with the neophytes what they remember of their reception of the sacraments, and explain how their daily lives are enriched by a Christian lifestyle. The neophytes would be encouraged by the example of the community members as they begin to live as a Christian.
On Pentecost Sunday, many parishes have a ceremony or reception marking the conclusion of the Easter season, but the mystagogy sessions should continue throughout the summer months. Because we are a military parish and people are reassigned, it is harder for us to continue the period of mystagogy for the year recommended by the National Statues on the Catechumenate. However, in a more stable parish, celebrating the first anniversary of their baptism with the neophytes and the community would be possible, and highly recommended.
The experience of mystagogy today is quite different from the experience of the early Christians. Our bishops do not have time to meet with the neophytes for an instruction session, as was the custom in many early church communities. It is the faith community that must help the neophytes reflect on their experience and direct their first steps toward living a Christian life.

CONCLUSION

Fr. Joseph Scardella, in an article in Celebration, said, "Those who come to us in search of Jesus will look to the elder family members to show them how to live as disciples of Jesus. They will be watching you at your parish festivals to learn how it is that this community lives as a family. They will be watching you at Sunday Mass to see how Catholics pray. They will be reading your parish publications to see what kind of ministries of outreach your parish is involved in. This is how they will discover what it means to be Catholic."⁸² Fr. Scardella is right! Those who are seeking to become Catholic usually encounter members of the community first, either through someone they know, or as they attend Mass on their own. It is the faith community that shows them how to live a life in service to others, respecting the value of each member. It is the community's example of sincere praise to God that leads the way to faith. The involvement of the faith community in the Christian Initiation process is crucial.
My questionnaires showed that in my local area, there is very little understanding by the faith community of their responsibility in the Christian Initiation process. Yet, by examining the records of the early Church, we found many examples of strong community involvement. The renewals of Vatican II restored the catechumenal process of the early Church and gave us clear guidance on how to involve the community. But, in our rush to implement the process, we neglected to renew and involve the faith community. We must read the Rite of Christian Initiation of Adults again with new eyes.
The community can be encouraged to reach out to those they meet by freely sharing their faith and beliefs when asked. The community can be invited to take ownership of the Christian Initiation process, and guide the candidates to a deeper understanding of what it means to be a Catholic Christian. The community that has evangelized and guided will bless, anoint, wash and feed the elect at initiation, and welcome them as new, full-fledged members of the Body of Christ. This community will be an example to the neophytes as they begin to live a Catholic sacramental way of life.
The Acts of the Apostles said the early Christians lived in community, and were known by the love they had for one another. The faith of these early Christians changed the world. Today's faith community can renew and be renewed, invite and be invited, transform and be transformed as it learns to welcomes new members. “Both give. And both receive.”⁸³

APPENDIX I

CHRISTIAN INITIATION SURVEY, KIRTLAND AIR FORCE BASE

This survey is intended to assess your knowledge and understanding of the Christian initiation process used by the Catholic Church. The results of this survey will be used to prepare learning materials about the Christian initiation process. Thank you for taking the time to complete this survey.

PLEASE CIRCLE THE BEST ANSWER:

1. RCIA is…
a. a discussion group c. Bible study group
b. the Christian initiation process d. do not know answer

2. In the Christian initiation process of the Catholic Church, the faith community is…
a. very important c. not important b. somewhat important

3. Those primarily responsible for the Christian initiation process in the parish are…
a. priests c. deacons e. all of the above
b. RCIA team d. laity

PLEASE MATCH THE TERM TO ITS DEFINITION.

_____Rite of Acceptance A. period of post baptismal catechesis

_____Period of Purification B. uncovers and heals all that is weak & sinful in the
& Enlightenment Elect

_____Catechumen C. baptism, confirmation and Eucharist

_____Sacraments of Initiation D. period of evangelization & conversion

_____Pre-catechumenate E. choice of catechumens for the sacraments of initiation

_____Dismissal F. one who has decided to join the Catholic Church

_____Rite of Election G. reception of candidates into the Catechumenate

_____Inquirer H. period of catechesis in the Christian way of life

_____Mystagogia I. period of intense spiritual preparation and reflection

_____Catechumenate J. sending catechumens from Mass for Scripture study

_____Scrutiny K. one who is seeking knowledge about the Catholic
Church

PLEASE CIRCLE:

YOUR AGE: UNDER 21 21-30 31-40 41-50 51-60 60+

YOUR STATUS: SINGLE MARRIED ACTIVE DUTY/RETIRED MILITARY CIVILIAN
(All that apply)

APPENDIX II

CHRISTIAN INITIATION SURVEY, ARCHDIOCESE OF SANTA FE

NAME: _______________________________ PARISH: ______________________________________

Please circle your response where appropriate:

1. How is the Christian Initiation process in your parish structured?
   

1. What method(s) do you use in your Christian Initiation process?
   

1. Structured program (such as Journey of Faith or Path Through Catholicism).
   

1. In-house developed system of specific topics.
   

1. Combination of—A, B, C— Please circle your combination.
   

1. Do you have a children’s catechumenate (RCIC)? YES NO
   

1. Evaluate the level of parish faith community involvement in your Christian initiation process.
   

1. How does your parish faith community support the Christian initiation process? (Circle all that apply).
   

1. Describe your best success story of parish faith community support of catechumens and candidates in the Christian Initiation process.
   

1. Suggest other practical ways the parish faith community could be involved in the Christian initiation process.
   

APPENDIX III-A

PERCENTILE OF RESPONSES FOR PARISHIONERS, KIRTLAND AIR FORCE BASE