Answer: You ask a great question. To have a year-round (“continuous” also seems to convey the idea well), we welcome new inquirers when they call. The simple answer to your question is that the Rites of Sending and Election are only done once a year: the 1st Sunday of Lent, and all the un-baptized wait for that day. Some spend longer in the RCIA, but the best answer comes from the Rites book (Rite of Christian Initiation of Adults).

Using your example of an un-baptized adult beginning in January, they would start with whatever class was offered the night they begin and continue in inquiry for the remainder of sessions (For example, 14 weeks if you use the 14-week cycle we recommend in the blog post at this link). Then, they would have a discernment and, if ready, go through the Rite of Acceptance around mid-April. They would go into the catechumenate (at whatever session is offered at that time). Some parishes split the catechumenate into 2 groups: (1) the group receiving Sacraments at Eastertime and (2) those still needing more preparation.

The un-baptized adult would stay in the catechumenate until the following Ash Wednesday. This is the most ideal timing because the Rite of Christian Initiation of Adults book states that the time in the catechumenate may last “several years” (RCIA n. 7.2) and is further clarified in the appendix that the catechumenate “should extend for at least one year of formation … Ordinarily this period should go from at least the Easter season of one year until the next” (Ap. III, n. 6). The intention is clear: the process would take the time of inquiry plus 1 year. For those that begin at some other time, they would spend a bit of extra time in the RCIA, sometimes 1 year and 9 months is common. They may get some repeated sessions, but this is always helpful as we see through different eyes as we grow closer to God.

If someone called the parish in June 2012 and finished Inquiry in September 2012, they would be in the catechumenate from September 2012 to February 2014 and then enter the period of purification and enlightenment at Ash Wednesday 2014 and be initiated at the Easter Vigil 2014. Once a parish moves to a year-round process, the transition is easy, because everyone is at a different stage and understands from day 1 that they need at least 1 year in the catechumenate. Anyone starting in September 2012 would also be initiated at the Easter Vigil 2014.

For the baptized Catholic candidate (un-catechized with no First Communion and no Confirmation, but baptized as a Catholic as an infant), a parish pastor may request a delegation from the bishop to confirm at some other time, such as late fall. For the baptized adult from another Christian faith (Reception into Full Communion), this can be done at any Sunday Mass, no delegation is needed, and can be done when the candidate is ready! Usually, in these cases, at least 10-12 months of catechesis is needed, and some parishes fully initiate these baptized candidates at one or two additional times (in addition to the Easter Vigil) each year.

Parish Secretary: “Sorry sir, it’s only January.  Please come back in September.”

This fictitious dialogue between a parish secretary and an inquirer is something we all want to avoid.  We know that our parishes and the process by which individuals join them (i.e., RCIA) are to be keenly ready to welcome newcomers at all times.  We also know that the Holy Spirit prompts individuals, and individuals respond to His prompting, at unpredictable times.  Finally, many parishes begin a new RCIA cycle once a year in the fall; and that cycle is designed to incrementally and systematically introduce people to Jesus Christ and the Faith of the Catholic Church.  Thus, to plug people in after weeks and months have passed may cause confusion, or at least provide them with a deficient grasp and experience of the whole of our Faith.

So, what can be done?  Ideally, parishes would gradually work towards implementing what is commonly called a “year-round” RCIA process.  Such a model typically consists of concurrently run groups populated by individuals who find themselves in different “stages” in the initiation process.  For example, an inquiry group would meet during the same time period as a catechumenate group.  This way, inquirers can always be incorporated immediately into an appropriate group.

Meanwhile, due to various limitations, many parishes are not in a position to offer such a sophisticated model in the near future, yet neither want to turn inquirers away nor plug them indiscriminately into sessions which began months ago.  So, what can be done?  Happily, there are a number of possible solutions.  What follows, in no particular order, are some practical suggestions that could help a parish do 2 things simultaneously: (1) retain a “single-track” systematic RCIA process and (2) offer something, however modest, that meets the pastoral and catechetical needs of inquirers at any point of the year:

Option A)  One–on-One
Pair up an inquirer with a trusted and available parishioner who could get to know him/her and discuss things about the Catholic Faith periodically until a formal inquiry opportunity comes available.  Obviously, this person could be a priest or perhaps a catechist from your RCIA team or another person who might one day become the sponsor. Conversely, a married couple or another group of individuals could invite an inquirer to join them for dinner on a biweekly or monthly basis.

It’s worth mentioning here the importance of the initial intake interview, which is conducted whenever a person first inquires.  It is the most effective way to show inquirers that we are happy to receive them even if they cannot simply “start” in the middle of an existing RCIA cycle.  It also affords an opportunity to assess their needs and determine the best way to serve them.

Option B) Monthly Inquirer “Drop-in” Nights/Mornings
A priest, deacon, or competent layman could field questions, offer a short presentation on an element of our Faith, give a personal testimony, and/or lead a reflection on a fitting Scripture passage.  By “morning,” a parish might consider early Saturday or Sunday morning or a commuter mid-week version from 7-8am.  Potential sponsors could be invited and eventually paired up with those who progress in the process.  Evangelically-minded parishioners would welcome this as a no-commitment event to which their non-Catholic contacts could be invited on an ongoing basis.

Option C) Good Books
Give a book to those who inquire and ask them to periodically visit a priest or competent layperson for discussion.

Some suggested titles:

• The Gospel of Matthew by St. Matthew the Apostle and Evangelist
  
• What Catholics Believe: A Pocket Catechism by Mike Aquilina and Fr. Kris Stubna
• Rome Sweet Home by Scott & Kimberly Hahn (good for Evangelicals)
• Surprised by Truth by Patrick Madrid (a compilation of conversion stories)
• A Map of Life by Frank Sheed (compact, good for anyone)
• The Catholic Martyrs of the Twentieth Century by Robert Royal (some 300 pages, yet fascinating)

Option D) Existing Parish Programs
Consider other parish programs which start at different times during the year and invite inquirers to them.  Be sure to give a head’s up to the program coordinators so they can expect and pay a little extra attention to any inquirers.  This is also a good pool from which to recruit potential sponsors.

Option E) “Catch-up”
Depending on the timing and the person, some creative catch-up could be used, after which time a person could be plugged into the standard RCIA sessions.  This could be achieved through reading material, recorded presentations or extra meetings with a catechist.

This approach is not without risk, however, as it’s easy to rush a person through “missed material” without allowing sufficient time for proper reflection and conversion.

In closing, the extra effort involved with the above suggestions will not only allow us to welcome people at any time.  It will also, in the long run, allow us more time to evangelize and catechize those who, by the grace of God, will one day join the Catholic Church.

You may also be interested in this related blog entry:

• Integrating a Systematic Catechesis with a Year-Round R.C.I.A. Process

This one hour presentation gives you an overall picture of the RCIA process focusing on the liturgical, catechetical and the pastoral aspects of the process. This presentation will also explore the five main reasons for failure within the process as uncovered from the US Bishops Survey on the RCIA.

Cohabitation is so very common in our society that even good and holy family members are at a loss about what to say.  However, in RCIA we must say something.  Pope John Paul II said “Freedom consists not in doing what we like, but in having the right to do what we ought.”   We are there to help those that haven’t considered what they “ought” to do.

The Internet can easily give us many statistics on the damage cohabitation causes.  One such example is that couples are far more likely to divorce if they cohabitate.  For those coming to faith, this reason isn’t even part of the discussion. We must speak of chastity, holiness, the Sacrament of Holy Matrimony, and then we must speak of sin.  For the RCIA coordinator, it helps to begin with the Truth.  Sex before marriage is a sin, plain and simple.  Just because it is common does not make it less sinful.  And we don’t get to decide which sins really count and which ones don’t.  God was/is clear on this one: “thou shall not commit adultery” and sex outside of marriage is adultery.

Walking the path of faith with participants takes effort and we must run into the darkness with our light.  Since no sin is really private, cohabitation affects not only the couple, but their family, friends, and even their future children.  Conversely, changing this will bring grace to all.  Their changed example will evangelize all they encounter.

So, the question remains: “How to move the elephant?” The best time to begin is the intake interview (the first meeting).  A wise priest once said, “Don’t be afraid, fear is the worst reason for not doing the right thing”.  Begin with heartfelt charity and real prayer.  A sincere discussion should then take place.  Some statements that may help are:

“The Church has very clear teachings on marriage and couples need to wait until marriage to live together.”

“I imagine that I am not the first person to mention this to you.”

“There is a way to fix this and you will be able to say to your children, ‘We began the wrong way, but we wanted to follow what God wanted for us, so we waited until we were married and ______ moved  back in with grandma.‘”

To the man in the relationship: “You can be like St. Joseph, and this time will bring abundant grace to your relationship and your marriage.”

“The next time you hold her unto yourself should be on your wedding night when she is your wife.”

“The marital embrace is a special gift given by God to a husband and a wife.”

Lastly, “This is something that would need to be resolved before you could move toward the Sacraments.”

Inquiry is the time for the participant to decide if they want to live a Catholic life.  While in Inquiry, they are free to live as they wish.  But, before going through the Rite of Acceptance and Welcoming, they would need to change their living situation.

Now, how to solve the problem?  Someone needs to move out, and maybe someone needs to get a roommate to help with expenses.  Imagine if everyone started to un-cohabitate.  With our difficult economy, people are taking in roommates for financial reasons.  A domino effect might actually take place with “Roommate Needed Until Wedding Date” signs popping up everywhere!  The couple goes back to courtship and dating.  Now is when you would have a conversation about chastity (no sexual intimacy before marriage: anything a bathing suit covers shouldn’t be touched).  Assure them that kissing, hugging (and the lost art of hand-holding) are okay.  Most couples are headed towards marriage, so a referral to the priest is the next step.  Hearing the same message of chastity from the priest (and in marriage preparation) are also important. If we all speak the truth, it is easier for everyone. If the couple isn’t sure they are headed towards marriage, then all of this makes even more sense.

We also need to address the other aspects of marriage that need to wait.  The problem isn’t just sex.  There are so many beautiful things that need to wait until marriage.  Seeing your spouse in their pajamas and snuggling on the couch to watch a movie, brushing your teeth together, seeing each other first thing in the morning.  The intimacy that develops in a marriage is sacred and isn’t meant to be rushed.

Finally, it helps the participant to know they aren’t the only person struggling with this and that the same is asked of everyone.  Be consistent.  The easiest part is telling them that they aren’t alone; God will help them.   And may God help us all as we greet each person He brings to our parish family.  Amen!

They help the participant to reflect on where they started, where they see God calling them and where they want to be. Hopefully the answer to the last 2 points is… Heaven. These important meetings also give an opportunity for the Coordinator (usually the person conducting these) to re-visit any areas of concern that came up during the all-important intake appointment.

Those involved in the ministry of RCIA are not just there to present the materials. If that was the case, then we could just hand them a book and schedule a test at a future time. The Rite Book is always the best place to begin. In addressing the Rite of Acceptance and Welcoming, we see in RCIA 42:

“The prerequisite for making this step is that the beginnings of the spiritual life and the fundamentals of Christian teachings have taken root in the candidate. There must be evidence of the first faith…of an initial conversion and intention to change their lives and to enter into a relationship with God in Christ.”

RCIA 43 goes on to say:

“Before the Rite is celebrated, therefore, sufficient and necessary time… should be set aside to evaluate and, if necessary, to purify the candidates motives and dispositions.“

Reading on, we actually see in no uncertain terms that those involved “have the responsibility for judging the outward indications of such dispositions”.  So, how do we – who live in a culture that tells us we shouldn’t “judge” – do what Holy Mother Church has asked?

Looking at the different stages of RCIA helps us to see why discernments are important and leads us in this task.

Stage 1: Inquiry

This time includes the initial phone call and meeting. The new inquirer fills out an information sheet. The real =-life issues (valid marriages / annulments / co-habitation / chastity) that will be dealt with during conversion become apparent and should be discussed in an open and charitable manner. The coordinator is basically saying, “These are some issues that would be resolved should you want to be Catholic”. Most importantly, we are there to help with referrals to a priest or tribunal aid, or, to give materials that address the issues.

Stage 2: Determining Readiness for the Rite of Acceptance / Welcoming

Near the end of the time of Inquiry, each participant has their first discernment.

First, go over the intake form and make sure all the information is correct (any changes in contact information or personal status?). Then, explain what a discernment is (the statement at the beginning of this article could work). Using a question form (the RCIA Leader’s Manual contains one), gently ask each question and write down their answer. When a problematic issue arises, discuss it with them. There is always a good and holy option. Use this opportunity to reinforce what they have learned in Inquiry. If they find they have been challenged by the Church’s teaching on contraception, this is a good time to discuss why Catholics must be faithful. In discussing how they pray, ask what their daily prayer life looks like and explain how to make a morning offering. Perhaps ask who they are praying to (God the Father, Jesus the Son, the Holy Spirit, the Blessed Trinity?). Also important is if they see themselves turning away from sin and have a desire for virtue. Lastly, bring out the Rite Book (the copy published specifically for the liturgy is so beautiful) and show them the Rite, going over each part. Slowly read each statement said during the “signing” and conclude by asking them if they feel they are prepared to go through this Rite.

The most important aspect of discernments is that not everyone is automatically ready for the Rite of Acceptance/Welcoming. When done well, the participant comes to decision on their own. While most may be ready, some may want more time in Inquiry or may decide that this isn’t the path they want to take. One should also be prepared to discuss when a person needs to be guided to wait. If there are obvious barriers (no “intention to change their lives and to enter into a relationship with God in Christ” – RCIA 42), then they need to stay in Inquiry. It helps to remember that the goal is heaven. Since sin keeps us from that eternal happiness, it becomes easier to see why this process is important.

Stage 3: Discernment for the Rite of Election / Call to Continuing Conversion

This discernment looks similar, with the exception that the participants are “expected to have undergone a conversion in mind and in action…” RCIA 120. They must decide to live a Catholic way of life and desire the Sacraments (specifically the Eucharist). The previous meetings lay the groundwork for this discernment, and there should be few surprises.

While discernments are not easy and some may wish to not discuss difficult issues, we are called to speak the truth in love. We live in a time where sin is seen as normal and acceptable, but Pope Benedict’s third encyclical, Charity in Truth (Caritas in Veritate), calls us to plant our feet against the storm and love enough to help those whom God has brought to our Parish RCIA process.

This presentation was given by Dino Durando and Stacy Phillips from St. Joseph Catholic Church in Modesto, CA at the Diocese of Sacramento’s Catechist Ministry Day on September 26, 2009 in Sacramento, California.

Handouts

This following handouts accompany this 65-minute video presentation. We recommend downloading and printing out all of these handouts before watching the above presentation. (If you prefer to download all of the handouts in one PDF document, we have compiled them as a download at this link)

• Paragraphs from the General Directory for Catechesis (GDC) and the RCIA
• How Long?
• 3-Cycle Structure
• 14-Week Inquiry Doctrine Cycle
• 14-Week Catechumenate, 3-Part Repeating Doctrine Cycle
• Using a Celebration of the Word of God in a Catechetical Setting

Background to the Presentation

The R.C.I.A. is a liturgical, catechetical, and pastoral process that requires signs and stages of conversion to take place before a participant progresses to the next stage (e.g. from Inquiry to Catechumenate). This necessitates a process that allows for an individual who is not ready to progress to remain in one period of the process while others who are ready to progress to move on to the next period of the process. This can only be facilitated by a year-round parish R.C.I.A. process.

Simultaneously, the catechetical documents of the Church clearly call for catechesis to be systematic and organic.

Systematic means that each successive teaching be linked to the teaching given beforehand, demonstrating the hierarchy of truths. A carefully laid-out systematic presentation of the faith does not leave any holes. It is complete. It does not skip over any of the essentials of the faith due to careful planning.

Organic means that each doctrine is linked to other doctrines, showing the integral unity of the Faith. Organic catechesis has more to do with how a lesson is presented, while systematic catechesis has more to do with how a curriculum or “doctrine cycle” is devised.

The Catechism of the Catholic Church is a prime example of a catechesis that is both systematic and organic. It systematically lays out the Deposit of Faith (what God has revealed in Sacred Scripture and Sacred Tradition for the sake of our salvation) piece by piece, while at the same time, consistently demonstrating the unity of the Faith.

An example of systematic: The first section of the Catechism is structured around the 12 articles of the Apostles Creed and progresses from “Who is God?” to “The Four Last Things.”

An example of organic: While presenting the teaching on Mary (CCC 963-975), Mary is presented in relation to Jesus, the Church, the Holy Spirit, the life of faith, the Paschal Mystery, the resurrection of the dead, grace, and the list goes on!

Below are a number of quotations below from John Paul II’s Apostolic Exhortation titled: On Catechesis in Our Time (Catechesi Tradendae) (CT), which is quoted extensively by the General Directory for Catechesis as well as the Catechism of the Catholic Church.

All in all, it can be taken here that catechesis is an education of children, young people and adults in the faith, which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life. (CT 18)

The specific character of catechesis, as distinct from the initial conversion-bringing proclamation of the Gospel, has the twofold objective of maturing the initial faith and of educating the true disciple of Christ by means of a deeper and more systematic knowledge of the person and the message of our Lord Jesus Christ. (CT 19)

In his closing speech at the Fourth General Assembly of the Synod, Pope Paul VI rejoiced ” to see how everyone drew attention to the absolute need for systematic catechesis, precisely because it is this reflective study of the Christian mystery that fundamentally distinguishes catechesis from all other ways of presenting the word of God” … I am stressing the need for organic and systematic Christian instruction because of the tendency in various quarters to minimize its importance. (CT 21)

Nor is any opposition to be set up between a catechesis taking life as its point of departure and a traditional, doctrinal and systematic catechesis.[52] Authentic catechesis is always an orderly and systematic initiation into the revelation that God has given of himself to humanity in Christ Jesus, a revelation stored in the depths of the Church’s memory and in Sacred Scripture, and constantly communicated from one generation to the next by a living active traditio. (CT 22)

Why?

We may ask the appropriate question: Why do the catechetical documents insist upon a systematic and organic catechesis?

When divine revelation is presented in this fashion, the student is able to better understand the big picture and see how each piece of the picture fits in its proper place.  This allows for greater ease of understanding and comprehension as previously learned truths shed light upon the truth at hand, which, in turn, leads to increased faithfulness (seeking holiness), which is the ultimate goal of Christian discipleship.  It also shows how the disciple cannot dispense from believing one doctrine without marring the integrity of all we believe.

On the contrary, when the Catholic Faith is presented in a merely topical fashion wherein the subjects from week to week in the catechumenate have no system that follows an order, the student is more prone to view Catholic doctrine as a smorgasbord of “beliefs.”

In Conclusion

The balancing act that the R.C.I.A. process must perform is this: It must present a systematic and organic catechesis while allowing for multiple points of entry and exit for participants.  We hope that the above video presentation with the accompanying handouts will give you, the viewer, a firm foundation to build from as you continually seek to improve and grow your own parish catechumenal process.

The viewer may also be interested in these related blog entries:

• 9-Month vs. Year-Round
• Catechesis in the Catechumenate
• Celebrations of the Word of God Held in Connection with Catechetical Instruction

Pope Paul VI has written that, for Catholics, evangelization is not “an individual and isolated act; it is one that is deeply ecclesial” (Evangelization in the Modern World, 60) and that “the community of believers… is the Church, the visible sacrament of salvation” (23).  For this reason, Christian fellowship is called the foundational means of entering in to the mystery of Christ, and the RCIA ritual book stipulates that the “initiation of catechumens… takes place within the community of the faithful” (RCIA 4).  Catholic evangelization is aimed at making someone a member of the Body of Christ and leading him or her to become active, practicing members of a parish, so they can be pastored into deep, spiritual, ongoing, communal growth.

A Community That Reveals the Mystery of Christ

Christian fellowship is not solely a question of “How do I do it?“  First, it is a question of “Who am I?” and “How do I live my life?“  What a person is comes before anything a person does; to be an effective evangelist, a Catholic must himself or herself be transformed in Christ.  Pastoring in the Christian initiation process is not professional counseling or spiritual direction, and does not require a college degree.  It consists of one-on-one encounters with individuals at any stage of the Christian initiation process.  What happens in these moments, whether brief or prolonged, is crucial to conversion, and the RCIA team needs to be aware of these opportunities and be prepared to make the most of them.  Christian fellowship – communio – is produced and exemplified in these ways:

Christian Charity

Within a setting of true Christian charity, the explanation of the faith seems truly reasonable – because the Christian faith is founded on love.  Love is the whole of the commandments of God.  To be presented fully and truly, explanations of the Gospel must be enfolded in an atmosphere of generous love.

Pastoring therefore is always welcoming.  A genuine love of those whom God has sent to RCIA is reflected in delight at their arrival, getting the cup of coffee or tea when they’ve come in the door just as the session is starting, engaging in conversation beyond comments about the weather or the weekend sports scores, getting a spare Bible out of the closet when someone has forgotten to bring one, inviting a new arrival to sit “near me” rather than allowing him or her to hunt for an open chair, giving a warm farewell when the session is over, making sure that no one discovers that a car battery has gone dead after everyone else has left the parking lot.

Setup is completed and cleanup is not to be so hasty that people feel they’re being rushed out.  Many of the best conversations take place after the session is over and there is nothing else that must happen.  An atmosphere of welcome can, within a matter of weeks, result in the inquirers beginning to help with various cleanup tasks, a sign that they want to pitch in the same way as the other “members of the family.”

Charity also creates an environment of respect.  There are many ways this can be communicated, such as beginning and ending sessions on time, being well-prepared for the session, and ensuring that bodily needs and comfort are addressed.  Time before and after sessions, well-timed breaks, and allowing refreshment and discussion can be as important as formal catechesis.

Proclamation

Everything that is said and done in the RCIA environment proclaims the living Word that is Jesus Christ, the Word that God has given to us, the Word of eternal life that is Jesus Christ: “For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake” (2 Cor 4:5).  An evangelist is not satisfied with living the Gospel, but is impelled to proclaim it.  The Fathers of the Second Vatican Council also wrote that “an apostolate… does not consist only in the witness of one’s way of life; a true apostle looks for opportunities to announce Christ” (Decree on the Apostolate of the Laity, 6).

Those who proclaim the Word of God have gotten to know the Word of God in Sacred Scripture and have learned the fullness of the Word of God as expressed in Sacred Tradition.  Pope Paul VI wrote that a “sign of love will be the effort to transmit… certainties that are solid because they are anchored in the word of God” (Evangelization in the Modern World, 79).

Holiness

The Gospel cannot be proclaimed expect by people who do what they proclaim.  St. Paul admonished the Corinthians to imitate the way he imitated Christ (see 1 Cor 11:1).  Evangelists witness to the Word of God by living it in their own lives, as St. Peter admonished: “as he who called you is holy, be holy yourselves in all your conduct; since it is written, ‘You shall be holy, for I am holy‘” (1 Pt 1:15-16).  The Fathers of the Second Vatican Council wrote that “all Christians, wherever they live, are bound to show forth, by the example of their lives and by the witness of the word, that new man put on at Baptism and that power of the Holy Spirit by which they have been strengthened at Confirmation.  Thus other men, observing their good words, can perceive more fully the real meaning of human life and the universal bond of the community of mankind” (Decree on the Mission Activity of the Church, 11).

Inquirers will discover that the Christian charity they encounter originates in an encounter with the living God, and that this charity is not something “put on” for their sakes, as a form of attractive “window dressing,” but is the necessary result of that Divine encounter.

Faith

People are buried under mountains of sin, fear, and depression.  When Jesus walked the earth, he “went about… preaching the gospel of the kingdom, and healing every disease and every infirmity” (Mt 9:35).  When Jesus sent out his apostles, he authorized them to do these same things, as well as cast out demons (see Lk 9:1-2).  Talking to the sick, the fearful, and the worried, saying, “I hope you’ll get well” is not sufficient.  Pastoring is action: praying with and for them and proclaiming the promises of God.  God will also send spiritual power to fight the devil and his minions.  Manifesting confidence in God by word and action is a means of bearing witness to the truth that no problem or crisis is too big for God to handle.  Faith can move mountains (see Mt 17:20), and the world needs to see the community of the faithful moving mountains.

Confidence and Trust

Pope Paul VI has called the Holy Spirit “the principle agent of evangelization” (Evangelization in the Modern World, 75).  It is the Holy Spirit who impels the faithful to proclaim the Gospel, and it is he who causes the Word of salvation to be accepted and understood.  The evangelist is confident that each individual’s desire to know about Christ and his Church, even those with flimsy motives, will respond to the loving presentation of the truth of the Word of God by the graces given them by the Holy Spirit.  Those responsible for pastoring are themselves clearlyl trustowrthy, so that participants can confide in them knowing that what is said will not be revealed without their permission.

Humility

Humility is one of the secrets of spiritual power. Jesus is “gentle and lowly of heart” (Mt 11:29).  The words that St. Peter wrote to his fellow priests are watchwords in Christian fellowship: “Clothe yourselves, all of you, with humility towards one another, for ‘God opposes the proud, but gives grace to the humble’” (1 Pt 5:5).  St. Paul discounted human efforts: “So neither he who plants nor he who waters is anything, but God who gives the growth” (1 Cor 3:7).  The proud are useless to God, and pride is the enemy of Christian fellowship.

Generosity

Pastoring requires opening one’s own life to those who are in any stage of the catechumenal process. The generous evangelist is available to participants, befriends them and invites them into conversations, and opens his or her home and life to them.  Generosity prompts the evangelist to be available to talk at any time – on the phone, over coffee, by email.  Being willing to listen and pray with them are especially powerful means though which God can work.

Prudence

Responding to a specific individual’s needs, whether it is simply listening, praying with the person, offering advice or words of counsel, or rejoicing with the person as God works in his or her life, demands prudence.  Everyone on the RCIA team must pray for the guidance of the Holy Spirit when deciding what to do in each situation, keeping in mind the power of the Holy Spirit and remembering that it is God who is ultimately responsible for an individual’s conversion.

Prayer

Lack of time to pray to God and to learn about God is a sign of a life out of order. Before anything important was about to happen, or any important decision, Jesus prayed.  He, who exclaimed about his urgency to accomplish his work (see Lk 12:50), had time to pray.  Christian fellowship draws strength from calling continually on Christ, who, “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25).

Joy

Angels announced joy when they proclaimed the birth of the Messiah.  They declared tidings of great joy to be shared wtih the whole people (see Lk 2:8-14).  The faithful are God’s Easter people, God’s people of hope, and God’s people of joy!  St. Paul identifies joy as a fruit of the Holy Spirit (see Gal 5:22) – it’s typical of Christians.  He wrote about the joy that he saw in them (see 2 Cor 8:1-2) and identified the source of joy: “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope” (Rom 15:13).  Christian fellowship is attractive, and leads individuals into desiring to “have what they have” by the hope and joy that they see.

Chosen and Sent

Catholics are expected to be different, because they are different.  Each Catholic is an integral part of a Church that God founded to convert the world – to win souls, every soul, for Christ and his kingdom.  The world needs to hear about Christ through each and every Catholic.  St. Paul implored the Romans to “never flag in zeal, be aglow with the Spirit, serve the Lord” (Rom 12:11).  Catholics are called upon to be a light in the home, in the parish, in the workplace, on the playing field, in the restaurant, in the hair salon, in the grocery store, and in traffic.  If Jesus had waited for a safe time to bring the Good News, he would not yet have come; there is no “safe time.”  When St. Peter and St. John the Evangelist were arrested and told not to teach or speak again in the name of Jesus, they prayed, “Grant to thy servants to speak thy word with all boldness” (Acts 4:29).  As a result, a second Pentecost shook them and the whole house and “they were filled with the Holy Spirit and continued to speak the Word of God with boldness” (Acts 4:31).

If every Catholic lived up to Christ’s expectations, hearts would pump the blood of Divine life into sterile neighborhoods, arks of hope would fill with floundering souls desperate for a home, vigorous vine branches would bear fruit to nourish famished souls, and parishes would be fertile oases in the desert of the culture of death – if every Catholic ardently desired to be Catholic, to be Christ, to all others.  Not only must Catholics lead people to Christ, but those they lead must be nourished as they move through the Christian initiation process, which cannot be implemented without Catholics who are aflame with the love of Christ, and want, as he does, “to cast fire upon the earth” (Lk 12:49).

The above can be found on pages 104-107 of the RCIA Leader’s Manual published by the Association for Catechumenal Ministry and distributed by Liturgy Training Publications.

The most appropriate day of the week and time of the day.
The experience of each parish will determine the specific times that most potential inquirers are available.  It is possible that, if there is a sufficient number of participants, more than one time period can be made available, especially if Sunday afternoons can be offered as well as one, perhaps two, evenings a week.  The demand for meeting space in most parishes is high, and the needs of other organizations must also be taken into account by the pastor and RCIA leader.

A comfortable room temperature.
A too-warm room encourages drowsing.

Tables around which groups of participants and RCIA team members can sit.
This makes eye-to-eye interaction and conversation possible during breaks, which classroom-style seating cannot.  Even if there are no tables, chairs should be arranged in several groups, rather than having everyone seated facing one direction.  If the chairs are somewhat uncomfortable, inexpensive chair cushions might be a good investment.

Bibles and binders for all inquirers.
If the parish can afford it, giving to all inquirers inexpensive Bibles (preferably the translation used at Mass), Bible tabs, and empty three-ring binders (to keep handouts) upon their first arrival at a precatechumenate session is not only helpful to catechesis but also is an appreciated form of welcoming each person.  Here is a link to the New Catholic Answer Bible.  Eventually, participants might also be given copies of the Catechism of the Catholic Church or the recently published Compendium to the Catechism of the Catholic Church, again to the extent that the parish resources permit.

An RCIA library.
If the parish can afford it, a selection of books, CDs, DVDs, audiotapes, and videotapes – the choice of media will depend on what kinds of media players, if any, participants own or can use – allows participants to enrich what they have learned or to get questions answered on topics that cannot be covered in depth in the weekly catechetical sessions.  The library can be stored in one or more boxes between sessions, preferably on a cart so that it is not necessary to lift and carry the boxes.  Participants can be permitted to check out items for a specific period, depending on the likely need for given items by more than one participant. A checkout sheet allows the leader to know where items are at all times (and to ensure their return at the conclusion of the neophyte year!).  If there is a sufficient number of books, RCIA team members might be permitted to check out items as well, perhaps requiring a shorter return time or allowing items to be checked out only during periods when the regular catechetical sessions are not held, such as during the Christmas season. (See the blog post titled “A Lending Library“)

Tables for display and hospitality.
Tables should be available, ideally outside the room, for setting up the RCIA library, if one exists; for placing handouts; and for serving drinks and snacks.  In climates where part of the catechumenal period is cold, a way to provide warm drinks should be developed; conversely, in hot weather, if possible chilled drinks should be made available.

Setting up a sacred space.
The meeting room should have a place for a sacred space, the place of honor where a Bible is enthroned, together with a crucifix or appropriate icon, statue, or painting, and resting on a cloth of the color liturgically appropriate for the day of the catechetical session.

Using religious art.
If the room is used for other purposes, religious art (mounted prints, for example) might be placed around the room to change its tone during special events such as day-long catechetical sessions.  Large votive candles on tables can also contribute to a more prayerful atmosphere.

Placement of a wall clock.
If the room has a clock, the catechist should face it when teaching.  This not only allows the catechist to keep to the schedule of the evening, but also minimizes clock-watching by participants.

All the above elements may be difficult for some parishes with limited resources to provide.  Over the long history of the Church, catechesis has taken place, and the faith has been implanted and matured, in every setting imaginable.  Less-than-ideal settings are merely less than ideal; they do not make transmission of the faith impossible nor should the parish RCIA process be curtailed because everything is not “perfect.”

The above can be found on pages 78-80 of the RCIA Leader’s Manual published by the Association for Catechumenal Ministry and distributed by Liturgy Training Publications.

We especially see this clearly in St. Augustine’s “First Catechetical Instruction” (In Latin: De Catechizandis Rudibus).  St. Augustine wrote this famous work to a deacon of Carthage named Deogratias in AD 405 as advice on what to present to an inquirer.  This story of Salvation History is referred to by Augustine as the narratio – the “narration”

Before we go on, let’s take a look at two quotations from the Church’s General Directory for Catechesis:

“In the patristic period properly, catechumenal formation was realized through Biblical catechesis, based on recounting the history of salvation” (#89)

“The historical character of the Christian message requires that catechesis attend to the following points … presentation of salvation history by means of Biblical catechesis so as to make known the ‘deeds and words’ with which God has revealed himself to man: the great stages of the Old Testament by which he prepared the journey of the Gospel; the life of Jesus, Son of God, born of the Virgin Mary who by his actions and teaching brought Revelation to completion; the history of the Church which transmits Revelation: this history, read within the perspective of faith, is a fundamental part of the context of catechesis” (#108)

In a nutshell, the catechist – in one RCIA session – tells the Story of God’s Family from before creation to the end of time.  In other words, the catechist begins with the eternal life of the Blessed Trinity and finishes with the Final Coming of Jesus Christ.

The reason for doing this is to show the inquirers or catechumens the big picture all at once.  It gives them a bird’s eye view of history, allowing them to see how the Old Testament led up to and was fulfilled in Jesus;  how God has been redeeming humanity and making saints through his Church for nearly 2,000 years; and how Jesus will return again to judge the living and the dead.  The recounting of the Story will open the eyes of your RCIA participants and allow for them to comprehend the Faith in a much more cohesive manner.  This will help them to form a Catholic worldview.

“The Story of the People of God” is outlined on page 151 of the RCIA Catechist’s Manual and is spoken of on pages 383-387 of the RCIA Leader’s Manual.

Below are some sample points that a telling of the Story would entail:

• The eternal life of the Blessed Trinity – an eternal exchange of love
• The creation of the angels – some chose to rebel
• The creation of humanity out of love to share in God’s own Trinitarian life
• Our temptation by Satin and our fall from grace through Original Sin
• God’s promise of a redeemer and plan of salvation
• God’s gradual gathering of a people (Israel) through successive covenants
• A brief history of Israel
• The promises and prophecies of the prophets
• Mary’s “yes” to angel Gabriel
• The Incarnation – which should be given great emphasis!
• The life of Jesus Christ
• Jesus’ redemptive sacrifice on the cross and resurrection from the dead
• The giving of the Holy Spirit and the birth of the Catholic Church at Pentecost
• The Church as the Family and Kingdom of God – the Body of Christ
• A brief history of the Church – saints are in constant supply
• Today, we are living in the midst of this Story
• The sure promise and hope that Jesus will come again to judge the living and the dead

The Story / Narration / Salvation History should be told in an exciting and dynamic way as truth – not as a fictional story – focusing upon the main points, not going into great detail.  In his First Catechetical Instruction, St. Augustine wrote, “we ought to present all the matter in a general and comprehensive summary, choosing certain of the more remarkable facts that are heard with greater pleasure and constitute the cardinal points in history” (#5).

Show how God invites every human person to redemption in Jesus Christ, to salvation, into membership within his Family, the Catholic Church.

Once the Story has been told and later on in the RCIA process during the catechumenate, particular truths of the Faith can be tied into the Story.  When the 10 Commandments are presented, you can point back to the Exodus of Israel from Egypt and show how these commandments were given to Moses upon Mt. Sinai during that Exodus.  You can show how certain things were prefigured through “types” in the Old Testament, such as Jesus, Mary, the Mass, the Sacraments, and the Church.

Related Blog Entry

Also, see the blog entry titled: “The Gospel Message in the Precatechumenate“

RCIA 38 says we are “to give the candidates a suitable explanation of the Gospel.” Likewise, RCIA 42 says that before someone passes from the first period of Precatechumenate into the Catechumenate, “the fundamentals of Christian teaching” should have “taken root in the candidates.”

The Gospel and the fundamentals of Christian teaching includes the following:

♦ Trinity and Creation – God is Trinity and creates out of his divine love
♦ Divine Revelation – God speaks to us so we may know his will
♦ Man and Woman – We are made in the image of God (Lat. Imago Dei)
♦ Sin – We have separated ourselves from God through our own free will
♦ From Adam to Jesus – God has been working to save us through the covenants
♦ Jesus Christ – In the final and definitive covenant, God became man!
♦ Paschal Mystery – Jesus saves us through his Suffering, Death, Resurrection and Ascension
♦ Pentecost – Sitting on his heavenly throne, Jesus sends the Holy Spirit; the Church is born
♦ Life in Christ – Jesus frees us from our sin and brings us true joy in holiness
♦ The 4 Last Things – We will die and be judged; heaven and hell are the only two final destinations

The above bullet points serve as an outline of what is known by different names: The Story, The Narratio, or Salvation History. The General Directory for Catechesis says, “In Patristic catechesis, the narration (narratio) of the wonderful deeds of God and the awaiting (expectatio) of Christ’s return always accompanied the exposition of the mysteries of faith” (#107).

A very ancient and time-honored way of presenting the Gospel is to tell The Catholic Family Story. This is the story of who God is and what his plan is for us. The story should be told – in its entirety – near the very beginning of the catechumenal process. This can be accomplished in thirty minutes. The catechist simply lays out the story, element by element, beginning with God, continuing to the present day, and following all the way to the last things: death, judgement, Heaven, and Hell.

Once The Story has been told, the remainder of the Precatechumenate can be spent focusing on the major points of this Story (i.e., the bullet points provided above). This, dovetailed with answering inquirers’ questions, serves as the content of the Precatechumenate. Of course, more is needed. Small group discussion about how these points in the story affect the lives of the participants is necessary. Also necessary are other components, including the acquiring of sponsors; inviting inquirers into parishioners’ homes; praying together; etc.

The next period of the RCIA – the Catechumenate – is the period in which we flesh out these fundamentals of Christian teaching and put the meat on the bones, so to speak. So, there is no rush or need to go into great depth when presenting the above aspects of the Good News, the “Gospel.”

For a more in-depth exposition, download and read the PDF article titled: “Starting Fires in the RCIA: Precatechumenate Catechesis and Apologetics.”

Related Blog Entry

Also, see the blog entry titled: “The Story – Context for Catechesis“