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

• Someone who has an obvious prayer life (e.g., attends daily Mass or Adoration)
• Someone who is available for weekly sessions
• Someone who displays the virtue of friendship (a good listener, open to a new friendship)
• Someone who would see sharing their faith and the faith journey of another as a great thing
• Someone who can be open to the R.C.I.A. process (meaning they don’t have their own agenda and can work within what you are doing)
• A good practice is do same gender assignments (men are assigned to men, women are assigned to women). In our day and age, it is good to have someone with similar struggles to talk to.

The next step would be to start a database of current sponsors (name, contact information and a few helpful notations). As participants receive their sacraments, ask sponsors if they would like to become a “parish sponsor”. While the parish bulletin might seem an obvious place to “put out your nets”, some caution may be called for. Not all are called to this delicate ministry and turning someone away after you have asked for volunteers can lead to hurt feelings. When I am approached by a parishioner interested in becoming a sponsor (non-solicited), I meet with them and go over the “potential sponsor form,” which is included in the appendix of the R.C.I.A. Leader’s Manual. If you conduct sponsor trainings every 2-3 months, you can be adding to your list year-round. New sponsors can attend and then be assigned as needed. Part of the agreement should be that the parish sponsor may need to be re-assigned if it isn’t a good fit. Knowing this as part of the training helps when these situations arise.

Once the sponsor sees their role as important and fulfilling, they may ask to be assigned again and again. When making assignments, try to work with certain preferences (some may ask for a participant that is unbaptized, or others will only want to sponsor a participant that will have a shorter time in R.C.I.A.). Since everybody likes to be thanked, try to include a small token of appreciation at Christmas (e.g., a Nativity ornament) and Easter (e.g., a small thank you certificate at Pentecost). It need not be expensive, but gratitude is a virtue we all can practice.

Lastly, but most importantly, pray for guidance from the Holy Spirit when making assignments. Sometimes, finding yourself awake during those quiet hours in the middle of the night can be put to good and holy use… pray that God will provide a good “match” for your R.C.I.A. participants. He is always faithful if we listen carefully, and with God’s grace, you will have an abundant group of parish sponsors.

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.

The Hierarchy of Truths

The Deposit of Faith – much like a house – exists according to a Hierarchy of Truths, wherein some truths are more foundational than other truths.  The latter rest upon the former as the 2″ x 4″ studs constituting the frame of a home rest upon the concrete foundation and the plumbing.  Before the frame is built, the concrete must be poured, and even before the pouring, the first pipes for the plumbing must be set in place.  With regard to catechesis, the existence of a hierarchy of truths does not mean some truths are more true than others.  Rather, it means that for an effective pedagogy (or, method of teaching), the catechist must lay the foundation first and teach the remainder of the deposit with the foundation always in mind, connecting the pieces.

5 Foundational Truths

In order for RCIA participants to get a solid hold on the Deposit of Faith, it is critical to show them how all of the truths are grounded in several foundational truths. These truths are contained in one significant paragraph within the Catechism of the Catholic Church:

“God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church. To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Savior. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life.” (CCC, #1)

These five foundational truths of revelation are invoked throughout the Catechism and provide a framework in which all doctrine finds its proper context. They are:

1. The Blessed Trinity: God is an eternal loving communion of Father, Son, and Holy Spirit
2. The Person of Jesus: A divine person who took on human nature in the Incarnation
3. The Paschal Mystery: the suffering, death, resurrection, and ascension of Jesus Christ
4. The Dignity of the Human Person: made in the image and likeness of God
5. The Church: the Body of Christ brought to life in the Holy Spirit

Breaking It Down

Let’s take a look at each of these foundational truths individually.

What Does This Mean Practically?

The ordering of teachings within the catechumenal process requires a firm understanding of the foundational truths and the way in which all other truths flow from them. These foundational truths, then, should be laid out at the beginning and referred back to during subsequent sessions. In this way, the catechist can provide participants with an overarching framework in which the entire Deposit of Faith can and must be understood.

To break it down even further, if you’re looking for a system to put in place to make this work practically using a curriculum that respects the need for a year-round inquiry and a year-round catechumenate with the proper discernment of readiness before participants progress through rites… then be sure to check out our blog entry titled: “Integrating a Systematic Catechesis with a Year-Round Process.”

You may also be interested in these related blog entries:

• 8 Key Elements of Authentic Catechesis
• Analyzing Doctrines: What to Teach
• The Gospel Message in the Precatechumenate
• Catechesis in the Catechumenate

RCIA Is a Liturgical Process

The Christian initiation process is intended to be fundamentally liturgical. Participants need and have a right to the grace that flows from the font of the Church’s liturgy as it is made available to them as catechumens and candidates prior to full communion. This grace is an indispensable aid to conversion, and the means by which they enter into intimate union with Christ and his Church.

RCIA Is a Catechetical Process

Catechesis is the process of passing on divine revelation – the deposit of faith delivered through the Apostles and maintained by the Magisterium – to obtain the two-fold goal of understanding and change. The Christian initiation process forms its participants catechetically by immersing them in the Word of God, imparted in a systematic and organic fashion, so as to deepen conversion. We cannot love whom we do not know. The lover seeks to know the beloved.

RCIA Is a Pastoral Process

Alongside the powerful liturgical moments of the process and the faithful catechetical endeavor, there is also an intense pastoral activity, which must be initiated from the first time an inquirer expresses interest in the Church. This activity operates with the knowledge that each participant will vary in his or her background, lifestyle, motivation, and state in life. We must steep ourselves in the lives of the participants with gentleness, prudence, and a genuine desire to open their hearts wide. We adapt ourselves to the participants in the process and bend over backwards to know, help, and guide each participant individually.

The Reality of Imbalance

Often, parish catechumenal ministry will tend to overemphasize one of these three approaches.

The catechetical approach may be overemphasized to the detriment of the liturgical and pastoral aspects. Examples: Participants are run through a doctrinal class without attention to whether or not they are actually experiencing conversion. Or, the minor liturgical rites of the process (e.g. blessings) are not administered during sessions because those are considered “extra”. Or, the bulk of catechumenal sessions consist of lecture to the expense of small group conversation, group prayer/worship, and celebrations of the Word… all of which should accompany the doctrinal teaching.

The pastoral approach may be overemphasized to the detriment of the liturgical and catechetical aspects. Examples: Over the course of the catechumenate, the deposit of faith is not delivered in its integrity (doctrine is left out or de-emphasized) because a false dichotomy is placed between doctrine and personal conversion. Teaching is dumbed down to where the Word of God is delivered in a mutilated or falsified form. Or, a particular participant may be shy and wary about participating in a public rite such as the Rite of Welcoming, so the leader exempts them from participating in the rite.

The liturgical approach may be overemphasized to the detriment of the catechetical and pastoral aspects. Examples: A lectionary-based organization of doctrine may disrespect the hierarchy of truths and a systematic presentation of the faith. Or, a wrong-headed emphasis is given to the initial Rite of Welcoming or Acceptance in such a way that participants are expected to go through this initial liturgical gateway, regardless of whether they are personally ready to make that important step in their own personal journey of faith.

Assessing Your Process

There’s never a better time than right now to assess the imbalances of your particular parish catechumenal process. Where is there imbalance in your particular situation? How can your catechumenal team improve in its own balancing act?

You may also be interested in this related blog entry:

• What Is RCIA Supposed to Be?

A. Pastors are given authority over the Christian initiation process for the people he shepherds in a given parish. However, that authority exists within the context of higher authorities, that of his bishop and the Magisterium.

Regarding the Magisterium, its main voice in regard to Christian initiation is the Rite of Christian Initiation itself, and its accompanying guidelines. In those authoritative guidelines (see paragraphs 138-139), which were mandated for the United States as normative in 1988, there is a clear assumption that gatherings of those preparing for initiation are still ongoing during Lent (termed the Period of Purification and Enlightenment in the text). These guidelines specify that the formation of elect and candidates in this period takes on a more spiritual than catechetical bent. This is expressive of the fact that, as the guidelines state, “the catechumenal formation of the elect is completed” (paragraph 147), in terms of them having received the total necessary instruction on the Deposit of Faith, and therefore is about “more intense spiritual preparation, consisting more in interior reflection than in catechetical instruction” (paragraph 139).

The delivery of the full doctrine of the Church is indeed supposed to be completed before Lent, hence allowing them to make a decision to enter the Church, which is expressed and confirmed at the Rite of Election and the Call to Continuing Conversion. During Lent, the Church is clearly still forming them spiritually and in readiness for the sacraments. The possibility of gatherings for reflection and formation are also assumed in the option ‘B’ forms of the dismissals at the end of each of the Presentation Rites in Lent and at the end of the Scrutiny Rites (see paragraphs 155, 162, 169, 183).

Confirming this are the directives added by our U.S. bishops, normally published in the third appendix of the Vatican’s RCIA text. It states: “…beginning at acceptance into the order of catechumens and including both the catechumenate proper and the period of purification and enlightenment after election or enrollment of names should extend for at least one year of formation, instruction, and probation.” (National Statutes, paragraph 6).

Finally, you may wish to ask your diocesan office for a copy of its sacramental norms for the Christian initiation process, which may provide further support for your understanding of the Rite.

There has been no recent change that would modify these normative guidelines, and although the form of the gatherings certainly should be different from the doctrinal catechesis that precedes Lent, there is nothing to in any way prohibit or discourage gathering the RCIA group during the weeks of that period.

A. Here are a few suggestions, based on the common experiences of those in parish ministry:

Referring to the person you are serving as a “non-Catholic”

Overwhelming him/her with chatter, advice, and knowledge of Catholic doctrine and practice

Prying or insisting on knowing information or sinful behavior that he/she wishes to keep private

Sharing your interior life and struggles in a form of spiritual “one-upmanship”

Assuming he/she will necessarily become a Catholic or become a Catholic this Easter

Making guesses as to the Correct answer to a question, or beginning or discuss a Church teaching with “I’ve never understood why…”

Allowing discouragement or difficulties to shake your trust in God’s providence and loving care of the person you are serving

Speaking of or treating Catholic beliefs or practices with disrespect

Trying to make the person you are serving a Catholic in your image

Using the RCIA sessions to get your own questions answered or to express your frustrations with the Church

Commenting on who does (or does not) attend parish-sponsored devotions

Expressing overly opinionated preferences in hymns, liturgical traditions, or why you think one cultural or ethnic expression of spirituality is better than another.

Giving extravagant gifts or gifts beyond your means

Assuming that the nature of your relationship during the RCIA process will always be the basis of your relationship with your new Catholic and that it will not change and evolve

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

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.

Ever wondered how to see if the catechesis in your catechumenal process is up to par?  Take a moment to see if it holds up the 8 Key Elements of Authentic Catechesis, as described below.

Key #1: Centered on Christ – (1 Cor 2:2)

“We must therefore say that in catechesis it is Christ, the Incarnate Word and Son of God, who is taught.  Everything else is taught with reference to him and it is Christ along who teaches.  Anyone else teaches to the extent that he is Christ’s spokesman, enabling Christ to teach with his lips.” (Pope John Paul II, On Catechesis in Our Time, #6)

Key #2: Systematic and Organic – (Acts 20:26-28)

“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.” (Pope John Paul II, On Catechesis in Our Time, #22)

Key #3: Associated with Life Experience – (1 John 1:1-4)

“No one can arrive at the whole truth on the basis solely of some simple private experience.  That is, to say without an adequate explanation of the message of Christ who is ‘the way and the truth and the life’ (John 14:6).  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.” (Pope John Paul II, On Catechesis in Our Time, #22)

Key #4: Promotes the Sacramental Life – (John 6:56-57)

Catechesis always has reference to the sacraments.  Sacramental life is impoverished and very soon turns to hollow ritualism if it is not based on serious knowledge of the meaning of the sacraments, and catechesis becomes intellectualized if it fails to come alive in the sacramental practice. (Pope John Paul II, On Catechesis in Our Time, #23)

Key #5: Driven by Scripture – (2 Tim 3:16-17)

“The Ministry of the Word – pastoral preaching, catechetics, and all form of Christian instruction… is healtlhily nourished and thrives in holiness through the Word of Scripture.”  (Catechism of the Catholic Church, #132)

“The Church desires that in the Ministry of the Word, sacred Scripture should have a pre-eminent position.” (General Directory for Catechesis, #127)

Key #6: Fosters the Moral Life – (1 Tim 6:18-19)

“Conversion to Jesus Christ implies walking in his footsteps.  Catechesis must, therefore, transmit to the disciples the attitudes of the Master himself… This moral testimony, which is prepared for by catechesis, must always demonstrate the social consequences of the demands of the Gospel.” (General Directory for Catechesis, #85)

Key #7: Connected to the Ecclesial Community – (Phil 2:1-4)

“Catechesis runs the risk of becoming barren if no community of faith and Christian life takes the catechumen in at a certain stage of his catechesis.  That is why the ecclesial community at all levels has a twofold responsibility with regard to catechesis: it has the responsibility of providing for the training of its members, but it also has the responsibility of welcoming them into an environment where they can live as fully as possible what they have learned.” (Pope John Paul II, On Catechesis in Our Time, #24)

Key #8: Directed to the Life of Prayer – (1 Tim 2:1-4)

“When catechesis is permeated by a climate of prayer, the assimilation of the entire Christian life reaches its summit.  This climate is especially necessary when the catechumen and those to be catechized are confronted with the more demanding aspects of the Gospel and when they feel weak or when they discover the mysterious action of God in their lives.” (General Directory for Catechesis, #85)

A. Inquirers sometimes suggest a Catholic spouse, fiancé(e), or “significant other” to serve as godparent or sponsor.  It is not prohibited by the code of Canon Law or the ritual book, but it also is not advisable, even if they meet the canonical requirements.

The close emotional tie makes it difficult for the inquirer to freely choose to become a Catholic.  It also is difficult for the godparent or sponsor to remain objective if problems arise that threaten the conversion, such as doubts about a certain doctrine on the part of the person who is trying to decide whether to become Catholic.  There can be a temptation for the godparent or sponsor to not allow such a crisis to run its proper course, since he or she has so much stake in the person’s “successful” completion of the process.  The participant then is deprived of the disinterested advice and loving, but non-pressuring support that a godparent or sponsor should be providing.

A pastoral solution for inquirers is appointing a parish sponsor and inviting the spouse, fiancé(e), or “significant other” to accompany the inquirer to the catechetical sessions and liturgies.  Should a participant, however, then choose the spouse/fiancé(e)/”significant other” as a godparent before the Rite of Election (which cannot be prohibited), the leader might suggest that the participant choose the parish sponsor as another godparent, canonically permissible so long as both godparents are not of the same sex.

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.

Perhaps you can use this online resource as an RCIA Team to solicit answers to those questions participants ask that you don’t quite know the answer to.  Or, maybe you want to send the link directly to the RCIA participants themselves, so they can ask questions online between your RCIA sessions… In any case, the link to go to is as follows:

http://www.phatmass.com/phorum/index.php?showforum=13

Much like tabs for your Bible, these tabs have been specifically designed for the United States edition of the R.C.I.A. ritual book – whether your copy of the R.C.I.A. is published by Liturgy Training Publications, Liturgical Press, or Catholic Book Publishing Company.

This multicolor tabs (each color is for a different part of the R.C.I.A.) allow you to quickly find what you need when you need it without having to constantly rely upon the table of contents.  We recommend purchasing a set of tabs for each member of your parish R.C.I.A. team.

You wouldn’t believe how much time and energy you will save in the long run with something as simple as a set of reference tabs for your ritual book!

In the R.C.I.A. process, we often minister to individuals who were baptized Catholic, but have yet to receive both their First Holy Communion and Confirmation.  Also, many of those involved in the R.C.I.A. process (whether they be coordinators, team members, sponsors, or participants) know of Catholics who are currently inactive or perhaps come to Mass on occassion.

CatholicsComeHome.org is a website created for an exciting initiative wherein Catholics Come Home (a non-profit organization) is airing television commercials on Prime Time TV in select dioceses.  Soon, these commercials will air nationally in the United States and then in other countries (e.g. Australia) as well.  This website address is promptly displayed during the entire television advertisement, directing viewers to visit the site on the Internet.

This website is beautifully designed with video through Adobe Flash technology as well as audio clips.  On the website, you may view the television advertisements and find a great deal and variety of online resources for inactive Catholics as well as for those who are not Catholic.

Helpful for RCIA Team Members

Here are three ways the CatholicsComeHome.org website may be of help to RCIA Team members:

1. The Marriage Issues section of CatholicsComeHome.org is an excellent resource to use when preparing a catechetical lesson on the sacrament of Holy Matrimony or a related topic.

2. In the website’s Shop section, you can purchase a DVD of several of the advertisements, evangelization cards, and even car magnets.

3. The website contains a section titled An Overview of Basic Catholic Teachings, which is a one-stop database of links to further explore the main aspects of the Catholic Faith.

Share “Epic”

One of the most popular commercials created by Catholics Come Home is titled Epic and you can share it with others by emailing the direct link to the video: http://www.youtube.com/watch?v=vhskBMpKa4I

To preview Epic, click the play button below:

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.

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.