The Catholic Church recognizes the validity of Baptism by other Christian ecclesial communities when the proper matter and form are used and when both the baptizing minister and the person being baptized have the proper intention (CIC 869 § 2). Water is poured or the one or be baptized is immersed in water (the matter) (CIC 854; GI 18, 22), and the minister says, “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit” (the form) (CIC 850; GI 23). The minister’s intention simply “to baptize” and the recipient’s intention (or, if an infant or child, his or her parents’ and godparents’ intention in his or her name), simply “to be baptized” is sufficient to meet this test, even if none of the parties had a full theological understanding of the sacrament of Baptism.

When an inquirer states that he or she has been baptized, the first step in determining if the Baptism is considered valid is to ask in what ecclesial community the Baptism took place. The diocese should be able to provide a list of ecclesial communities whose Baptisms are considered valid and invalid. If the Baptism is considered invalid, then this would need to be explained to the inquirer and he or she would participate in the Christian initiation process as an unbaptized person.

If the Baptism took place in an ecclesial community which the Catholic Church considers to have valid Baptisms, then the next step is to obtain proof that the Baptism took place. The ecclesial community in which the Baptism took place should be contacted to request a Baptismal certificate. This Baptismal certificate should contain as much of the following information as possible:

• full name of the person baptized
• parents’ names (including mother’s maiden name)
• godparents’, sponsors’, or witnesses’ names
• where the Baptism took place (name of parish or specific ecclesial community; city, town, or other local place name; and country)
• the name of the minister of Baptism
• the matter and form

Many records may not be this complete.

If a formal record of the Baptism cannot be obtained from the ecclesial community, or the inquirer does not know where the Baptism happened, there are several options for obtaining proof that the Baptism occurred. The inquirer’s sworn testimony is sufficient if he or she was an adult when baptized (see CIC 876). If the inquirer was baptized as an infant or child, testimony from an “unexceptionable witness” to the Baptism, such as the baptizing minister, parents, godparents or sponsors, or relatives, is sufficient (see CIC 876). A Baptismal record is then created on the basis of the testimony or affidavit.

The RCIA leader should initiate the effort to determine the validity of Baptism as early in the process as possible, almost always prior to the celebration of the Rites of Acceptance and Welcoming. Which Rite the inquirer would celebrate would be determined by whether or not he or she had been validly baptized.

Upon asking questions to determine the religious background of an inquirer, the RCIA leader may encounter someone who is Eastern Christian, or has one or both parents from that tradition – one of the particular churches usually styled as “Greek Orthodox,” “Russian Orthodox,” and the like. These individuals should not be confused with Catholics who belong to one of the uniate Eastern Rites and are thus already fully within the Catholic Church. The Catholic Church recognizes as valid all seven sacraments conferred within the Eastern Christian tradition. If the inquirer was baptized as an infant, child, or adult in this tradition, he or she, in almost all cases, has already received all the sacraments of initiation, which would have been conferred in a single ceremony. In the case of an Eastern Christian (Orthodox) who desires to become Catholic, no liturgical rite is required, but simply a profession of Catholic faith.

The above can be found on pages 187-188 of the RCIA Leader’s Manual published by the Association for Catechumenal Ministry and distributed by Liturgy Training Publications.

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.

If you have any RCIA participants who are adept at using the Internet, you may want to introduce them to the forums at the website at Catholic-Convert.com.  The exact web address is forums.catholic-convert.com.  Upon visiting the website, you need not register to read the online conversations, but if you want to ask a question or contribute to an online conversation, simply click the Register link at the top of the website to create a free account.

There is a particular forum at the aforementioned website that may be of interest to RCIA participants.  It is named “Catholicism 101″ and looks like the following:

When you click on the title of the forum (Catholicism 101), this causes you to enter the forum, and the existing posts are listed by topic.  Here is an example of what you might see:

When you click on a topic, you will then be able to view the original post and all of the replies below.  If you have registered, you will be able to post a new topic.  This would be the way that an RCIA participant would be able to ask questions or receive pastoral advice.

Everyone involved in the Christian initiation process must always keep in mind any circumstance or motivation is good that has brought an individual to contact a parish to find out more about the Catholic Church, and that throughout the Christian initiation process, God’s graces are poured out in abundance on each person.  In general, the leader and team must provide opportunities for participants to respond to the Lord through a powerful proclamation of the Good News, joy-filled catechesis, participation in reverent and beautiful liturgies, opportunities for heartfelt prayer, compelling testimonies, and service opportunities.  All of these in effect “till the soil” and “scatter the seed” which God will then cause to grow in the participants’ hearts and minds.

For some people, an initial motivation will rapidly develop into a deeper desire to become Catholic.  Others may progress more slowly.  Some need to be challenged to grow, while others will be best served with more time to think and pray before deciding to become Catholic.  Conversion will happen at different times, for different reasons, and with different degrees of response from each participant.  For these reasons, the RCIA ritual book explains that “nothing… can be settled a priori” and that the “time spent in the catechumenate should be long enough – several years if necessary – for the conversion and faith of the catechumens to become strong” (RCIA 76).

The Church does a disservice to an individual by initiating him or her before his or her faith has become strong.  While this does not mean that each participant must have the faith of a saint before he or she is baptized or received into full communion, if a sufficiently sturdy foundation is not laid before a person receives the sacraments of initiation, some minor difficulty after initiation may cause a neophyte to abandon his or her practice of the faith when the tabernacle doors have barely been closed.

The leader should ensure that the absence of each participant is noted.  When more than an occasional obsense occurs, the leader should ascertain, from RCIA team members, the godparent or sponsor, or the participant, the reason for absences.  Some absences are unavoidable due to family or work circumstances, illness, or other legitimate reasons.  In these cases, it is not a lack of interest or desire.  The leader must do everything possible to arrange for whatever support all those involved in the RCIA process can provide including recruiting additional intercessors to pray for the person (and, if it is appropriate, other parish assistance as well).  In addition, the leader should ensure that all handouts, and tape or CD copies of catechetical sessions, if they are recorded, are mailed or given to the person.  The leader should also, as appropriate, make personal contact, especially to restore enthusiasm when the person is again able to attend catechetical sessions.

Different demands are made of the leader and team in the case of inidivudals whose attendance is faltering for reasons having to do with disinterest or tepid interest, or who continue to attend but display disinterest or little evidence of conversion.  Individuals who become known for a lukewarm commitment need additional intercessory prayer.  The RCIA leader should also personally invite those whose attendance is poor to return.  The leader and team must be careful not to assume that individuals who are by nature quiet and reserved are uninterested.  Such people may not be comfortable asking questions, or sharing what is taking place in their hearts at group settings.  In these cases, a good relationship with a godparent or sponsor is crucial to prevent an incorrect interpretation of appearances.

The above can be found on pages 183-184 of the RCIA Leader’s Manual published by the Association for Catechumenal Ministry and distributed by Liturgy Training Publications.

Small groups enable catechumens and candidates to express how they have understood the truths they have heard.  They are then able to articulate their initial responses: perceptions, insights, agreements, connections with other teachings, assent, thanksgivings… as well as concerns, reservations, difficulties, and disagreements.  The dialogue that small groups foster will allow for participants to experience a deepening of their own conversion as well as to consider how they might apply a particular teaching to their own life situation.

Although small groups are not mentioned in the RCIA ritual book, small groups are exceedingly helpful to participants’ spiritual journeys because they call for dialogue and response.

Genuine catechesis therefore is that catechesis which helps to perceive the action of God throughout the formative journey. It encourages a climate of listening, of thanksgiving and of prayer.  It looks to the free response of persons and it promotes active participation among those to be catechized. (General Directory for Catechesis, n. 145)

This personal dialogue with the truths of the faith is at the heart of the small-group component of the Christian initiation process.  Speaking honestly about their thoughts and feelings on these matters causes participants to wrestle with them and, in time and with God’s grace, experience a deepening conversion.

From the standpoint of participants, the small-group sessions have a specifically catechetical characters.  However, from the standpoint of the RCIA leader, godparents and sponsors, and the team, the sessions have a strong pastoral component.  This is so for several reasons:

1. Dialogue with participants in a small-group context allows sponsors, godparents, and team members to gain invaluable insights concerning the pastoral care that an individual may need.
2. If a participant needs to talk something out, the small groups provide people who are there to listen.
3. If there is a recurring issue that needs further attention, a pastorally-astute godparent, sponsor, or team member can pick up on it.

A word should be said about the difference between small-group discussions following a catechetical session and a small-group Reflection on the Word session.  Reflection on the Word sessions follwo the dismissal of catechumens from the Mass after the Liturgy of the Word.  These sessions are therefore a continuation of the liturgy and are not intended to be catechetical.  The small-group sessions during the catechetical sessions, on the other hand, offer more time to respond to and discover the truths of God and his plan that participants have just heard, and consider how the teachings apply to everyday life.

The above can be found on page 171 of the RCIA Leader’s Manual published by the Association for Catechumenal Ministry and distributed by Liturgy Training Publications.  This particular section of the manual goes on to address: (a) selecting and training facilitators, (b) the number of groups needed, (c) composition of groups, (d) placement in the catechetical session and duration, (e) what takes place in small-group sessions, and (f) specific problems.

1. People are not brought from their initial motivation to firm conviction.

This pastoral problem is often the result of a rushed catechumenal process wherein participants are moved quickly – without the necessary and proper pastoral discernment – through the rites.  A 9-month RCIA process wherein participants are expected to complete their initiation according to the school year can be a source of this haste.  (See 9-Month vs. Year-Round)

Whatever initial motivation one has for going through the RCIA is a good one because God has used that as a reason to draw this person to himself.  During the process, individuals need to be shepherded in such a way that they come to firmly believe the Faith with firm conviction.  As the profession of faith in RCIA #491 says: “I believe and profess all that the holy Catholic Church believes, teaches, and proclaims to be revealed by God.“  Let’s make sure that this is an absolutely truthful statement when the time comes for it to be said.

2. A lack of pastoral care during the Neophyte Year and beyond.

Often, as unfortunate as it is true, it can be hard to find a Catholic parish that is warm, welcoming, and inviting.  When the newly received and the newly initiated are dumped into the jetstream when RCIA is “over,” they may find themselves miserable.

Ask yourself right now how your RCIA team is caring for those who were received at the past Easter Vigil.  Are you continuing to care for them in a warm, hospitable fashion, helping them as they integrate into parish life?  Is there a “Neophyte Team” that provides something like a weekly Bible study to care for folks for at least one year after they become Catholic?

3. The R.C.I.A. team does not adequately represent the makeup of the parish.

The RCIA team should be comprised of parishioners of different ages and states of life, and the parish priest should be seen frequently – not just by means of an infrequent visit.  The team should be a microcosm of the parish: the parish in miniature.  This will allow for the participants to form relationships with different types of parishioners across the board and feel cared for and loved by their priest.  This time of relationship building is crucial to the pastoral aspect of the R.C.I.A.

Sit down with your parish priest and schedule out frequent visits to the RCIA sessions so that he can administer the minor rites of the catechumenate: blessings, exorcisms, and anointings.  Discover ways of fostering a relationship between the RCIA participants and the priest such as having a meet the priest dinner.  Continually brainstorm of new parishioners who have the gift of hospitality.  At least some of the individuals on the team should be on the team solely to provide welcome, warmth, and fellowship.

4. They do not become liturgical people.

When someone becomes Catholic, they should be able to say to themselves, “I could not imagine living without the Mass and the Eucharist.”  A crucial element within the RCIA process is developing a profound love for the liturgy and its power to transform our lives.  This requires a healthy catechesis that conveys how the Mass is truly heaven on earth!

Introduce the participants gradually to more and more liturgical prayer as they progress through the catechumenate, especially by instructing them in how to pray the Liturgy of the Hours.  Get them “hooked” on the beauty of liturgical prayer.

5. They don’t get the Deposit of Faith delivered to them.

A systematic and organic catechesis is crucial to giving candidates and catechumens a Catholic worldview.  Their catechetical formation should not consist in a pile of many topics.  Rather, it should allow them to see the whole of the faith and how each piece fits together.  In this way, as catechumens progress from session to session, their eyes will be opened, many “aha!” moments will occur, and they will see the “big picture” of the Faith.

They should be taught the faith in all of its “rigor and vigor” to use the words of Pope John Paul II in “On Catechesis in Our Time” (#30).  The reality of sin, the glory of heaven, the uniqueness of the Catholic Church, the necessity of the sacraments, the power of confession, the heavenly motherhood of Mary… our catechumens and candidates have a right to the whole of the Faith in all its integrity.

The pastoral components are the people who participate, some intimately and others from a distance, in Jesus’ work of conversion and discipleship. The pastoral work of the catechumenal process is accomplished through the love and labor of many people, including the following: clergy, catechists, hospitality folks, sponsors, small group leaders, prayer intercessors, and parish members. This pastoral work is a people-to-person endeavor – all the people impacting this one person for the Lord. Pastoring involves both information and formation.

Christian Initiation during the catechumenate is not the concern of catechists or clergy alone, but of the whole community of believers and especially the godparents, so that from the outset, the catechumens will have a sense of being a part of the people of God.

By instruction and by example, the catechumens and candidates learn who God is, what he wants, and how to follow him as a member of the Christian community. Through the pastoral attention of others, participants are informed about him, and formed in him.

The people of God, as represented by the local Church, should understand and show by their concern that the initiation of adults is the responsibility of all the baptized. Therefore the community must always be fully prepared in the pursuit of its apostolic vocation to give help to those who are searching for Christ. (RCIA, Introduction 9)

As with liturgy and catechesis, the pastoral aspect also changes as participants move through the periods of the process. The precatechumenate serves as a time of inviting people to come and see, of determining motivation and moving them from the initial stages of faith – an encounter with Jesus, turning away from sin, and finding a home in the Church. During the next period, the catechumenate, the pastoral aim is to move the participants from initial motivation to firm conviction, with strong elements of fellowship and spiritual direction. The periods of purification and mystagogy serve as a time of strong support and encouragement for participants to deepend their spiritual life and increase in works of charity.

For the remainder of the neophyte year, the pastoral focus is to provide continued support and encouragement in living out a strong Catholic life in a parochial setting wherein they feel comfortably at home. The process aims not just at making non-ignorant Christians – it seeks to transform them into outwardly focused Christians, sure in the conviction that the fullness of the truth has been revealed and is to be shared with joy.

A quote from the above article:

“The intention of the following paragraphs is to open a discussion on the nature of catechumenal ministry – that work of God and his people which seeks to invite and initiate new members into the Mystical Body of Christ… In this article, the RCIA process will be examined from three distinct aspects: liturgical, catechetical, and pastoral. It is useful to discuss the nature and scope of each period of the process in light of these three aspects. All three are equally important. It is an injustice to those considering or seeking union with Holy Mother Church to be unambiguously catechetical to the detriment of the liturgical aspect, or be wonderfully pastoral despite poor catechesis. In order for the catechumenate to be what it has the potential to be, RCIA leaders can benefit greatly from understanding the implications of its liturgical, catechetical, and pastoral dimensions to make available the fullness of the process as intended by the Church.”