Guidelines for The Rite of Christian Initiation of Adults

FOREWORD

From the Very Rev Fr Vincent Glynn VICAR GENERAL

Dear RCIA Parish Teams

Go to all nations and baptise them in the name of the Father and of the Son and of the Holy Spirit and teach them to observe all things (Matthew 28:19-20)

Each year catechumens and candidates are welcomed into the Church and find a home in our parishes.

You are to be commended for your dedication and commitment to this vital ministry within the Church of leading people to faith in Christ and to full membership of the Catholic Church and Community.

Over the last twelve months, the Office of Christian Initiation has worked on producing a set of guidelines to assist you in implementing the RCIA process in your parishes with renewed vibrancy.

I recommend these guidelines to you and I encourage you to study them and put them into practice as you prepare to welcome new members into the Church in the coming years.

May the Lord strengthen you and bless you as you continue to share your faith as RCIA Catechists with those seeking to come to know Christ and his Church.

Yours in Christ

MANDATE

OFFICE OF CHRISTIAN INITIATION

(an agency of the Catholic Church)

I, the Roman Catholic Archbishop of Perth, mandate the Office of Christian Initiation to assist the Archdiocese in fulfilling its responsibilities in furthering the Mission of the Church in the area of Christian initiation of adults (RCIA), children (RCIC) and youth (RCIY) in accordance with the beliefs, values, traditions and social teaching of the Catholic Church.

Mission

The Office of Christian Initiation provides support to parishes to enable them to guide people on their conversion journey to deepen their relationship with Christ within the Catholic faith and tradition. This support is grounded in the Rite of Christian Initiation of Adults (RCIA) under the auspices of the Second Vatican Council Decree: ‘By this means the time of the catechumenate, which is intended as a period of well-suited instruction, would be sanctified by liturgical rites to be celebrated at successive intervals of time’ (Sacrosanctum Concilium, 1963).

Purpose

Provide formation and training to RCIA teams to enable them to grow in their personal relationship with Christ, their knowledge of Scripture and bearing witness to others.

Provide formation, training and resources for Parish Christian Initiation Teams with age appropriate initiation of children (RCIC) and youth (RCIY) into the Church.

Familiarise RCIA parish teams with the content of the Church’s documents regarding implementing the principles of RCIA in parishes.

Provide approved RCIA resource materials for the catechumenate teams.

Network with other Archdiocesan Adult Faith Formation agencies and organisations to promote the work of the mission and service of the Church.

TABLE OF CONTENTS

Chapter 1: An Introduction

Who should use these Guidelines? 1. Initiation into the Christian Life: An Overview 2. Unity and Order of the Sacraments

3. Who is the RCIA process designed for? 4. Groups addressed by the RCIA process 5. Who does not belong in this process? 6. Directives for RCIA

7.

Chapter 2: The RCIA Process

8.The four-stage process

9.How long is the process?

FIRST STAGE

10. The stages of adult initiation

Name of the Unbaptised Person During this Period

The key focus of the precatechumate period A timeframe of this period

11. The Pre-Enquiry

12. Responsibility of the RCIA team

13. Responsibility of the parish priest

14. The Precatechumenate Sessions

15. Liturgical Rite Concluding this Enquiry Period

16. The Rite of Acceptance (and of Welcome)

SECOND STAGE

17. The Period of the Catechumenate

Name of the Unbaptised Person and the Baptised person during this Period

The key focus of the catechumenate period The timeframe of this period

Page 9 Page 10 Page 12 Page 13 Page 14 Page 16 Page 17 Page 19 Page 19 Page 20 Page 20 Page 21 Page 22 Page 23 Page 24 Page 25 Page 26 Page 27 Page 28 Page 28 Page 29

SECOND STAGE

18. Formation during the Period of the Catechumenate

19. Rites Celebrated during the Period of the Catechumenate

20. Discernment process for the Rite of Election (and Call to continuing Conversion)

21. The Rites

The Rite of Sending

The Combined Rite of Election and Call of Candidates to Continuing Conversion

THIRD STAGE

22. The Third Period – Purification and Enlightenment

Name of the Unbaptised Person during this Period

Timeframe for this Period and Type of Formation

Focus of the period of Purification and Enlightenment

23. The Liturgical Celebrations for the Unbaptised

The Scrutinies

The Presentations

Preparation Rites for the Elect on Holy Saturday

24. The Celebration of the Sacrament of Initiation

The Easter Vigil

Easter Vigil Ceremony

The Sacraments of Initiation

25. The full initiation for those already Baptised

FOURTH STAGE

26. The Period of Post-Baptismal Catechesis or Mystagogy

Chapter 3: Children of Catechetical Age

27. Who Are the Children of Catechetical Age?

28. Christian Initiation of Young People

29. Role of Catholic Peers

30. The Shape of the Catechumenate for Young People

31. Christian Initiation of Young People in Schools and Institutions

Chapter 4: Special Cases

32. Christian Initiation of Persons in Danger of Death

33. Funeral of a Catechumen

34. Persons with Disabilities

Chapter 5: RCIA Ministries

35. The Community

36. The RCIA Coordinator

37. Catechists

38. Requirements and Formation of Catechists

39. Sponsors and Godparents

40. The RCIA Team

Chapter 6: Questions of Marriages, Annulments, and

Convalidations

41. The Marriage of Catechumens

42. Divorced and Remarried Persons Seeking the Sacraments of Initiation

43. Annulments

44. Lack of Form

45. Privilege Cases

46. Convalidation of Marriages

49

Chapter 7: Questions of Baptism and Confirmation

47. Criteria for Determining a Valid Non-Catholic Baptism

48. Conditional Baptism

49.Those Churches or Communions whose Baptism is recognised as valid by the Catholic Church

50. Those Churches or Communions that either Do Not Baptise or Do Not Have a Valid Baptism Recognised by the Catholic Church

Chapter 8: Eastern Non-Catholic Candidates

51. Definitions

Eastern Catholics

Eastern Non-Catholics

Rules Concerning Eastern Non-Catholics

Becoming Catholic

Notes Concerning Eastern Catholics Who Wish to Transfer to the Latin Church

Chapter 9: Record-Keeping

52. Initiation Questionnaire

53. Register of Catechumens

54. About The Book of the Elect

Enrolment Information Form Part 1

Enrolment Information Form Part 2

The Rite of Dismissal

Chapter 1: An Introduction

Chapter 1: An Introduction

Who

should use these guidelines?

These guidelines have been developed to provide RCIA teams and parish priests in the Archdiocese of Perth with the necessary information and guidance about the Christian initiation of adults and children of catechetical age.

Although the responsibility for the Christian initiation of adults belongs to all the baptised [RCIA 7], parish priests, the Director of the Office of Christian Initiation and RCIA parish teams are charged with a special responsibility to ensure that the liturgical, catechetical and pastoral norms of the RCIA process are carried out according to the Rite.

In order to do this with pastoral sensitivity, RCIA coordinators and priests must have an understanding of the spirit of the Rite, be familiar with the particular directives of the process, and be alert to the specific needs of those seeking initiation. In presenting these guidelines, it is hoped that while pastoral adaptations may be necessary, they will promote a firm foundation standard of practice for the RCIA process across the archdiocese.

This resource is in keeping with the directives outlined in The Rite of Christian Initiation of Adults (1972). It acknowledges that each parish community is unique and will adapt the process and resources offered to their own circumstances. It also recognises that the Holy Spirit works in each person’s life in a way best suited to them.

The aim, therefore, is to provide a framework from which each parish can develop an RCIA process suited to its particular pastoral needs. Considering this, care has been taken not to enforce a rigid timeline of initiation.

Chapter 1: An Introduction

INITIATION INTO THE CHRISTIAN LIFE: AN OVERVIEW

Christian initiation prepares individuals to live a Christian life. Reception of the sacraments therefore must be accompanied by conversion that is moral, spiritual, intellectual, and affective. It is for this reason that the Code of Canon Law (1983) requires that before an adult is baptised, he or she must be admitted to the catechumenate and led through its various stages [Canon 851.1].

Nurturing the practice of prayer, doing good works, and taking an active part in the community life and mission of the Church are not optional, but rather essential elements of the formation offered to catechumens and candidates within the RCIA process [RCIA 75]. The process provides a liturgical, scriptural, and instructional catechesis that will help the catechumens and candidates to grow in understanding of the Christian way of life. Companions and mentors (sponsors, godparents, catechists, and other members of the community) under the guidance of the Holy Spirit, will help them on their journey of faith.

The Code of Canon Law (1983) affirms that "by formation in their first steps in the Christian life catechumens are to be initiated into the mystery of salvation, and introduced to the life of faith, liturgy, charity of the people of God, and the apostolate." [Canon 788.2]

The liturgical rites contained within the RCIA process are essential elements of Christian initiation. They gradually integrate the catechumens and candidates into the full sacramental life of the Church, which enables them to live as Christians in the world. The rites should be celebrated within the community, and according to the directives set down in the Rite of Christian Initiation of Adults.

Chapter 1: An Introduction

Implementing the Rite of Christian Initiation of Adults within parishes creates opportunities for ongoing liturgical, scriptural and catechetical formation of clergy and parishioners alike.

Opportunities for ongoing formation for RCIA Teams are provided by the Office of Christian Initiation (OCI) in collaboration with the Centre for Faith Enrichment (CFE), the Centre for Liturgy, University of Notre Dame (NDA) and Catholic Education Western Australia (CEWA).

Chapter 1: An Introduction

UNITY AND ORDER OF THE SACRAMENTS

The Second Vatican Council restored a formal Catechumenate in the Church, and Pope Paul VI reiterates the traditional order in his Apostolic Constitution on the Sacrament of Confirmation (1975): "Born anew by Baptism, the faithful are strengthened by the Sacrament of Confirmation and ultimately are sustained by the food of eternal life in the Eucharist."

The whole process of initiation culminates in the celebration of the Eucharist. The ongoing life of faith is then continually nourished on the sacrament of the Eucharist.

The same Apostolic Constitution goes on to stress that “Confirmation is so closely linked with the Holy Eucharist that the faithful, after being signed by Holy Baptism and Confirmation, are incorporated fully into the Body of Christ by participation in the Eucharist.”

In 1972, the Rite of Christian Initiation of Adults, 205-210, gave further support to this sequence, as did The Catechism of the Catholic Church (1994, 1997) 1233, the General Directory for Catechesis (1997) 91.

The Rite of Christian Initiation of Adults states the purpose of celebrating the sacraments of Baptism and Confirmation together, in this way: conjunction of the two celebrations [Baptism and Confirmation] signifies the unity of the paschal mystery, the close link between the mission of the Son and the outpouring of the Holy Spirit, and the connection between the two sacraments through which the Son and the Holy Spirit come with the Father to those who are baptised. [RCIA 209]

Chapter 1: An Introduction

The celebration of the Eucharist that follows, then, is the event in which “ … the newly baptised reach the culminating point in their Christian initiation" [RCIA 210].

This sequence— Baptism, Confirmation, and Eucharist—is followed both in the initiation of adults and in the initiation of children of catechetical age.

WHO IS THE RCIA PROCESS DESIGNED FOR?

The Rite of Christian Initiation of Adults includes the norms and all the ritual celebrations of initiation for the unbaptised, baptised Christians from other denominations and for baptised Catholics seeking full initiation into the Catholic Church.

Those who choose to embark on the RCIA journey are drawn from different backgrounds and for a variety of reasons:

Some may be married to a Catholic, possibly having attended Church with them for years, either on a regular basis, or the major celebrations within the Church calendar: Christmas and Easter.

Some may have been baptised as an infant, had little connection with their faith in the past, and now feel drawn to explore it.

Some may have been searching for God for some time, trying different faiths or denominations.

For others, a life event may have awakened questions about the purpose of life, to which they can’t seem to find suitable answers.

Chapter 1: An Introduction

GROUPS ADDRESSED BY THE RCIA PROCESS

Enquirer

An enquirer is a person who is seeking full membership into the Catholic Church.

Catechumen (Unbaptised Adult)

A catechumen is a person who is exploring the Catholic faith and has not been baptised or a person whose prior baptism is not recognised in the Catholic Church.

Unbaptised adults are normally led through the full RCIA process.

The combined duration of the catechumenate period and the period of purification and enlightenment for catechumens is expected to be twelve months or more.

Candidate

A candidate is used to describe two groups of people seeking full communion with the Catholic Church.

Baptised Christians (non-Catholics)

A person who has received a valid baptism in another Christian church and now wishes to be in full communion with the Catholic Church.For candidates to be in full communion with the Catholic Church they will receive the sacraments of Confirmation and Holy Eucharist.

Uncatechised Catholic

A person baptised in the Catholic Church, who as an adult has not received the sacraments of Confirmation and holy Eucharist, may also participate in the RCIA process to complete their full initiation. The Sacrament of Penance is celebrated with baptised candidates at a time prior to and distinct from the celebration of Confirmation and Eucharist.

Candidates should not be referred to as converts. Clear distinctions between catechumens and candidates must always be kept in the celebration of the rites.

Chapter 1: An Introduction

The Elect

During the period of purification and enlightenment, the unbaptised are called the elect, and the baptised are called candidates.

Neophyte

During the period of mystagogy, the newly baptised are called neophytes, which is a Greek word that means "the newly-planted." Those who have been received into the full communion of the Catholic Church may be called the newly received.

Those who have completed their Christian initiation with the sacraments of Confirmation and Eucharist may be called the newly confirmed.

Chapter 1: An Introduction

WHO DOES NOT BELONG IN THIS PROCESS?

Adult Catholics Seeking Confirmation Only [RCIA 76]

Adult Catholics seeking Confirmation only, do not belong in the RCIA process, but rather in a faith formation program which prepares them for the reception of the Sacrament. Although these adults may have received only a basic catechesis during their Catholic upbringing, they are nonetheless different from the "baptised but uncatechised adults" who have not received any Christian formation, and typically have not participated in the Eucharist. Normally, adults seeking Confirmation only should receive an appropriate catechesis and be confirmed by the bishop.

1

When large numbers of unconfirmed Catholics seeking marriage are introduced into the catechumenate, they alter the focus of the process and create time pressures that are not appropriate for a conversion journey.

Therefore, it is especially important that the needs of such candidates be considered separately. In the Archdiocese of Perth, parishes are encouraged to catechise adults seeking the sacrament of Confirmation through Adult Confirmation classes at the parish level. The archdiocese offers adult Confirmation ceremonies in the Cathedral in September of each year, to which parishes are welcome to send those who have been prepared from the parish.

The Office of Christian Initiation can assist parishes who need any guidance on these matters.

1

It is important that enquirers be informed that the sacrament of Confirmation is not, in fact, required for the sacrament of Matrimony, although it should be received if it can be done without grave inconvenience (C 1065).

Chapter 1: An Introduction

DIRECTIVES FOR RCIA

The Rite of Christian Initiation of Adults was first published in 1972 for the universal Church. The first approved English translation appeared in 1974. It contains explanatory material concerning each of the periods of the initiation process as well as the corresponding rites.

It is an indispensable guide for every parish RCIA team coordinator, parish priest and RCIA team.

The process of initiation within the Archdiocese of Perth is governed by the directives outlined in the ritual book The Rite of Christian Initiation of Adults (RCIA).

Chapter 2: The RCIA Process

Chapter 2: The RCIA Process

THE FOUR STAGE PROCESS

The RCIA is a journey of faith with four distinct stages of preparation. Each stage is designed to further deepen the faith and understanding of those who are on the journey of conversion with the desire to enter the Church through baptism, or by being received into full communion.

Each stage concludes with a community ceremony, known as a 'Rite', which acts as a starting point for the next stage of the process.

HOW LONG IS THE PROCESS?

Parishes should set a standard of at least twelve months and take care not to create the expectation that a shorter period of preparation will usually be sufficient.

Ultimately, the length of the process will depend on the readiness of each person. During each stage of the process, prayerful discernment is required to discover God’s Will and the readiness of the individual to progress.

Experiencing the whole liturgical year provides many catechetical opportunities beneficial to the catechumens. For this reason, the combined duration of the catechumenate period and the period of purification and enlightenment is expected to be twelve months or more depending on the readiness of the catechumen.

A shorter period of time may be pastorally acceptable for candidates depending on their prior faith experiences and willingness to embrace lifelong involvement in the RCIA process.

Chapter 2: The RCIA Process

FIRST STAGE THE STAGES OF ADULT INITIATION

THE PERIOD OF EVANGELISATION OR PRECATECHUMENATE [RCIA 36-40]

This period is the first stage of the RCIA process. Enquirers take first steps in exploring and developing their faith to the point that they can make an informed initial decision about their desire to enter the Catholic Church.

This stage is very much a time for open conversations through which enquirers are encouraged to bring questions about any aspects of life and faith relevant to their personal journey. The conversations also help the enquirers come to an appreciation of God, Jesus, Christianity, and key beliefs and practices of the Catholic Church.

Name of the Unbaptised Person During This Period

During the precatechumenate, both the unbaptised and those who are baptised but uncatechised may be called enquirer.

The key focus of the precatechumenate period

The goal of the precatechumenate is evangelisation [RCIA 36]. It is a time when enquirers come to explore though their questions such topics as: what is a Catholic community, what does it believe, how does it live and worship and how Christianity began? Enquirers are introduced to the ‘Good News’ proclaimed both in the central stories of scripture and in the witness of the faithful who take part in the process. This period is also an important time for establishing relationships and trust between enquirers and catechumens.

The precatechumenate process also must invite those participating to discover, express, and cultivate the faith that is already present in their own hearts [RCIA 36].

Chapter 2: The RCIA Process

FIRST STAGE

A timeframe of this period

The timeframe of the precatechumenate period will vary from person to person and from year to year. It takes time to become acquainted with believers, to get to know what it means to be a Catholic, and to hear the Good News in one's own life situation. A time limit should not be set in advance, and individuals should not be urged to make a hasty decision about whether or not to continue. Enquirers at this stage of the process are not given promises about when they will celebrate the Sacraments of Initiation.

Ideally, the precatechumenate remains open year-round, so that any time an enquirer comes forward, there are catechists ready to receive that person. A year-round precatechumenate also ensures that enquirers may pursue the enquiry phase at their own pace.

If the year-round process is not offered, some definite provisions should be made for individuals who enquire outside of the parish scheduled time.

Chapter 2: The RCIA Process

FIRST STAGE THE PRE ENQUIRY

Pastoral conversations with enquirers

The purpose of the initial conversation is two-fold:

To welcome and put the enquirer at ease - welcome will be conveyed by conducting the meeting in a comfortable setting, by the warmth of the priest/catechist/team member, and by their use of good listening skills.

To find out the enquirer's background - the information needed will include:

Religious Background

To what religion, if any, does the enquirer belong?

Has the enquirer ever been baptised?

If baptised, when and in what Christian tradition?

Catechetical Background

Has the enquirer received any religious education?

What are the sources of his or her understanding of the Catholic faith?

Marital History

Is the enquirer presently married?

Are there any previous marriages of either the enquirer or the enquirer's spouse?

Chapter 2: The RCIA Process

FIRST STAGE

Visa Status

The name of the country of departure or origin of the enquirer

The enquirer’s first language

The type of visa held by the enquirer

The sub-class number of the visa held

Motivations and Expectations

Why has the enquirer come forward at this time? What is he or she hoping to find?

RESPONSIBILITY OF THE RCIA TEAM

The member of the RCIA team nominated to look after enquirers, has initial conversations with each enquirer as they make contact with the parish. The person who engages in the initial conversation need not be a priest, but the parish priest must meet the enquirer early in the process.

The team member having the initial conversation also attends any group meetings in the precatechumenate, to introduce the enquirer to others beginning or exploring the RCIA journey.

The team member should be thoroughly familiar with the initiation process, able to put the enquirer at ease and answer their initial questions.

Chapter 2: The RCIA Process

FIRST STAGE

The team member must have a basic knowledge of the marriage laws of the Church, should questions about marriage arise. However, it is the responsibility of the parish priest to check the status of marriages and, if appropriate, refer the enquirer to the Marriage Tribunal Office to pursue the resolution of marriage questions. Information provided to the enquirer must include a general description of the process (see Chapter 6 pp 57-67).

Meetings

If precatechumenate meetings are in process, the time and place of the meetings is shared. Any questions that can be answered on the spot should be. Longer discussions should be deferred to the group meetings or future conversations.

RESPONSIBILITY OF THE PARISH PRIEST

The Enquirer

The parish priest must meet the enquirer early in the process to firstly welcome them into the community, and then follow up on the information needed to make sure the enquirer fulfils the requirements outlined in the norms set out in Canon Law 1109-1110, to be accepted into the RCIA process.

This includes the verification of: the baptismal certificate of enquirers who have been baptised in another denomination to ensure the baptism is recognised in the Catholic Church. the marriage documents of the enquirers to ascertain if the marriage is valid or if the enquirer needs to be referred to the Tribunal to pursue the resolution of marriage questions.

Chapter 2: The RCIA Process

FIRST STAGE

The Sponsor

The parish priest is also responsible for ensuring that RCIA sponsors meet the criteria stated in the Code of Canon Law cc. 873-874, 892.

It is desirable that the parish priest is included in identifying and/or interviewing those who offer to be sponsors, to ascertain their readiness and commitment to taking on this ministry.

It is of vital importance that the parish priest completes these tasks early in the process to avoid misunderstandings that may cause hurt in the future.

THE PRECATECHUMENATE SESSIONS

Group meetings are essential to the precatechumenate and can include some members of the parish as well as the enquirers themselves and a catechist/s.

These meetings should be informal and flexible. Although their structure and the tools used to conduct them may vary, the meetings should always take place in a setting which conveys hospitality, and in them the enquirers should be encouraged to share their stories and questions. This sharing is paramount at this stage. It not only establishes trust within the group, but also uncovers the needs and faith questions of the enquirers.

At this stage, resist presenting content that is more suitable for the catechumenal period in the time of the precatchumenate.

Chapter 2: The RCIA Process

FIRST STAGE

LITURGICAL RITE CONCLUDING THIS ENQUIRY PERIOD

THE RITE OF ACCEPTANCE (AND OF WELCOME)

Discernment For the Rite of Acceptance (And Welcome) Before the rite (Acceptance into the Order of the Catechumens) is celebrated, …sufficient and necessary time, as required in each case, should be set aside to evaluate and, if necessary, to purify the candidates’ motives and dispositions. With the help of the sponsors, catechists, and deacons, parish priests have the responsibility for judging the outward indications of such dispositions [RCIA 43].

Ahead of celebrating the Rite of Acceptance (or the Rite of Welcome for the baptised candidates), enquirers need to be included in discernment reflections. Conversations with catechists, sponsors and clergy then help discern readiness to proceed to the next period of the process. The criteria for discernment are stated in the rite [RCIA 42].

If an Enquirer Information Form (Appendix 1) has not yet been completed, it should be filled out at this time. The priest or catechist, not the enquirer, fills out the Information Form with the enquirer.

At this point the question of who will sponsor each enquirer should have been addressed. If suitable sponsors have not been found, the rite should be delayed until each candidate has a sponsor.

Enquirers with unresolved marriage cases may not be admitted to the catechumenate until the marriage questions are resolved. To avoid any misunderstanding or disappointment later, the enquirer must be informed of this clearly in the early stages of precatechumenate (See also Chapter 6).

Chapter 2: The RCIA Process

FIRST STAGE THE RITE OF ACCEPTANCE (AND OF WELCOME)

The Rite of Acceptance and/or the Rite of Welcome may be celebrated more than once during the liturgical year, perhaps as many as three or four times, as groups of enquirers become ready [RCIA 18]. It is preferable that the rite be celebrated in the context of Sunday Mass, or at some other time when the faithful gather. The Rite of Acceptance is never celebrated privately [RCIA 41]. If it is celebrated at a time other than Sunday Mass, every effort should be made to see that people of the parish attend and give their support [RCIA 45].

If there are baptised as well as unbaptised enquirers who are ready to make this transition, the combined rite may be used. Clear distinctions should be maintained between the baptised and the unbaptised in the celebration of the combined rite. Alternatively, the Rite of Acceptance and the Rite of Welcome may be celebrated separately.

As enquirers step into the next stage, they will be known as catechumens (unbaptised) or candidates (baptised).

Appendix 1. for a sample of an Initial Information Form which may be used at this time. It is desirable that the priest/catechist/appointed team member fills out the questionnaire and not the enquirer.

Based on the information gathered at the initial interview, several important questions can begin to be addressed by the RCIA team, such as: What does the Church need to provide for a full formation process?

Who might be an appropriate sponsor?

What religious issues might be important here, given the enquirer's background?

Will the enquirer need to speak to the parish priest about any marriage issues during the precatechumenate?

If an enquirer is on a visa, the visa number must be passed onto the Office of Christian Initiation for verification.

Chapter 2: The RCIA Process

SECOND STAGE

THE PERIOD OF THE CATECHUMENATE [RCIA 75-125]

… “catechumens and candidates are given suitable pastoral formation and guidance, training them in the Christian life”.

[RCIA 75]

The catechumenate is the second stage of the RCIA journey. It is the time of learning the teachings of the Catholic Church and how to live as a follower of Jesus.

Name of the Unbaptised Person and the Baptised person during this Period

During the catechumenate, the unbaptised are called catechumens and those who are baptised, even if uncatechised, are called candidates.

The key focus of the catechumenate period

The key focus of this stage is to assist catechumens and candidates to learn about the faith, how to live as a Christian, and gradually deepen their relationship with God, Jesus and the Church through the exploration of Scripture, prayer and by growing in an understanding of Catholic traditions. This stage grounds individuals in the Catholic faith, as they prepare for full communion with the Church.

The Rite book outlines four ways in which the catechumenate period brings to maturity the initial faith that is manifested in the Rite of Acceptance and Welcome: (1) catechesis, (2) liturgical rites, (3) community life, and (4) apostolic works [RCIA 75].

Chapter 2: The RCIA Process

SECOND STAGE

The

timeframe of this Period

The catechumenate period is the lengthiest period of the whole initiation process. "The length of the catechumenate period will depend on the grace of God and on various circumstances . . . Nothing, therefore, can be settled a priori [that is, beforehand]. The time spent in the catechumenate should be long enough—even several years if necessary—for the conversion and faith of the catechumens to become strong" [RCIA 76].

The timeframe for the period of the catechumenate will vary from person to person and from year to year. A time limit should not be set in advance, and a catechumen should not be given promises about when they will celebrate the Sacraments of Initiation.

The Archdiocese of Perth strongly recommends that the catechumenate period is to be at least one full liturgical year. Preferably the period should begin before Lent in one year and extend until Pentecost of the following year. This way the catechumens walk through the whole liturgical calendar of the Church year.

Chapter 2: The RCIA Process

SECOND STAGE

FORMATION DURING THE PERIOD OF THE CATECHUMENATE

The instruction that the catechumens receive during this period should be of a kind that while presenting Catholic teaching in its entirety also enlightens faith, directs the heart toward God, fosters participation in the liturgy, inspires apostolic activity, and nurtures a life completely in accord with the spirit of Christ. [RCIA 78]

THE PRECATECHUMENATE SESSIONS

Dismissal [RCIA 81-89]

Experience has shown that the Word of God proclaimed in the Sunday assembly is the most effective basis for weekly catechesis in the catechumenate period. The Lectionary readings not only contain material for instruction, but they also foster prayer and formation in the common liturgical life of the faithful.

Participation in the Liturgy of the Word at Sunday Mass is an integral part of the catechumenate. After the Liturgy of the Word at Sunday Mass, the catechumens are kindly dismissed, together with a catechist, to reflect on the Word they have just heard.

Candidates are not dismissed because they have already been baptised and therefore have the right to remain for the whole Eucharistic celebration.

(See Appendix 2 for further information on Dismissal).

Chapter 2: The RCIA Process

SECOND STAGE

(Weekly) Catechetical Session

After the dismissal catechesis, a longer catechetical session follows, either on Sunday or sometime during the week, in which particular issues are explored in depth and the Church's tradition may be presented more fully. The Catechism of the Catholic Church and a range of other resources can be helpful to catechists in preparing for these sessions.

[Suggestions can be found in Appendices of this document as well as on the website of the Office of Christian Initiation: https://initiation.perthcatholic.org.au/].

Integration into the Life of the Community

With the help of the sponsor, the catechumen or candidate should be introduced to other members of the parish community and take part in parish activities to the extent that they are able.

The development of the catechumens' and candidates' active participation in the mission of the Church should not be deferred until after their sacramental initiation, but should begin during the catechumenate period, under the guidance of the sponsor. Catechumens and candidates should be encouraged to share their newfound faith with others.

In addition to the Liturgy of the Word at Sunday Mass, special Celebrations of the Word of God should be held for the catechumens and candidates [RCIA 82].

Celebrations of the Word should provide a context of prayer for catechetical meetings as well [RCIA 84].

Chapter 2: The RCIA Process

SECOND STAGE

RITES CELEBRATED DURING THE PERIOD OF THE CATECHUMENATE

During the catechumenate period minor rites are celebrated in order to purify and strengthen the catechumens day by day and should be employed according to the directions in the rite. The minor rites include: Celebrations of the Word [RCIA 81-89], Minor Exorcisms [RCIA 90-94], Blessings, and Anointing with the Oil of Catechumens [RCIA 95-102].

Only a priest or deacon may anoint with the Oil of Catechumens [RCIA 98]. Because of its close connection with baptism, this anointing is reserved for catechumens, and may not be celebrated with the baptised candidates.

The Presentations of the Creed [RCIA 103, 134, 144-150] and the Lord's Prayer [RCIA 165-171] may be anticipated during the catechumenate period, so that greater attention and prominence may be given to the handing on of these texts [RCIA 103]. When they are anticipated, they may be accompanied by the Ephphetha Rite, according to the provisions of the rite [see RCIA 103, including footnote 1].

DISCERNMENT PROCESS FOR THE RITE OF ELECTION (AND CALL TO CONTINUING CONVERSION)

This final discernment of the progress of each catechumen and candidate should be deeper and broader in its consultation than the one that took place before the Rite of Acceptance. Following this discernment those admitted to the period of purification and enlightenment prepare for the reception of the sacraments of initiation.

Chapter 2: The RCIA Process

SECOND STAGE

"This deliberation is carried out by the priests, deacons, and catechists involved in the formation of the catechumens, and by the godparents and representatives of the local community" [RCIA 107]. Groups of catechumens and candidates may even be consulted. The catechumenate team, therefore, should set aside sufficient time to undertake this deliberation seriously.

The criteria for this discernment can be found in RCIA 125. These criteria may be supplemented by a careful review of paragraph 75, which indicates the ways in which conversion is expected to have occurred during the catechumenate period, and by RCIA 131, which summarises the results of the discernment process.

THE RITES

The Rite of Sending

This rite, which takes place in the parish on the first Sunday of Lent, is the occasion for the parish community to express its approval for the catechumens to be presented to the bishop. Through the Rite of Sending, the parish offers support to the candidates and catechumens and sends them to the diocesan celebration of election. At this, their names will be enrolled in the Book of the Elect, and the archbishop will formally admit them to the Period of Purification and Enlightenment.

The rite fulfils a similar function for the candidates, who will go to the archdiocesan celebration of the Rite of Election to be recognised by the archbishop and receive their call to continuing conversion. Their names will be inscribed in the Book of Recognition.

Although listed as an optional celebration, the Rite of Sending is highly recommended. It must be celebrated at some time prior to the diocesan celebration of the Rite of Election.

Chapter 2: The RCIA Process

SECOND STAGE

The Combined Rite of Election and Call of Candidates to Continuing Conversion

The Archdiocese of Perth celebrates a combined Rite of Election (catechumens) and Rite of Call to Continuing Conversion (candidates). The Rite of Election is celebrated for all those who will be fully initiated into the Catholic Church at Easter. Godparents take part in this celebration with the now elect.

The Rite of Calling the Candidates to Continuing Conversion is celebrated for all baptised RCIA candidates that are ready to complete their sacraments of Christian Initiation. A sponsor accompanies each candidate.

This combined rite is presided over by the archbishop or his delegate on Thursday after the First Sunday of Lent at St Mary’s Cathedral.

Responsibility for coordination of this important liturgical celebration lies with the Office of Christian Initiation. Annually, a Rite of Election Information Kit with essential information and registration materials is sent to each parish coordinator and parish priest by email. The kit is also accessible via the Christian Initiation website.

In the Archdiocese of Perth, scrolls are presented at the Rite of Election with the names of the catechumens to be entered in the Book of the Elect and the names of the candidates to be entered into the Book of Recognition. The reason for the two books should be explained to the candidates. Only the names of the catechumens are entered into the Book of the Elect as it symbolises the enrolment for Baptism. Hence the second book for candidates as they have already been baptised.

Chapter 2: The RCIA Process

THIRD STAGE

THE THIRD PERIOD – PURIFICATION AND ENLIGHTENMENT [RCIA 125-233]

This period generally coincides with Lent. It should have the character of a time of retreat for those preparing for baptism and for the candidates who will complete their initiation and enter into full communion of the Catholic Church. It is also a time for the faithful who will commemorate their own baptism at Easter, to reflect on and renew their relationship with Jesus.

Name of the Unbaptised Person During This Period

“From the day of their election, the catechumens are called ‘the elect’ [RCIA 111].

Timeframe for this Period and Type of Formation

The third [period] ordinarily coincides with the six weeks of Lent [RCIA 125]. “In the liturgy and liturgical catechesis of Lent the reminder of baptism already received or the preparation for its celebration, as well as the theme of repentance, renew the entire community along with those prepared who are to celebrate the paschal mystery”.

The focus of the period of Purification and Enlightenment

This period focuses more on interior reflection than on catechetical instruction. [It] is intended… to enlighten the minds and hearts of the elect with a deep knowledge of Christ the Savior [RCIA 29]. It is a period of prayerful preparation in the celebration of the Scrutinies. Although the candidates will not be the subjects of the Scrutinies, catechesis for both the elect and the candidates during this period should be related to the Year A Sunday Gospels and the important revelations they contain.

“Because they are asking for the three sacraments of initiation, the elect must have the intention of achieving an intimate knowledge of Christ and his Church” [RCIA 129]. PAGE 35

Chapter 2: The RCIA Process

THIRD STAGE

THE LITURGICAL CELEBRATIONS FOR THE UNBAPTISED

i. THE SCRUTINIES [RCIA 128-133]

…the elect “are instructed gradually about the mystery of sin… their spirit is filled with Christ the Redeemer… [and they] should progress in their perception of sin and their desire for salvation.” [RCIA 130]

The Scrutinies should take place within the ritual Masses on the third [RCIA 137-143], fourth [RCIA 151-157], and fifth (RCIA 158-164] Sundays of the Lenten season. At the Masses at which the Scrutinies are celebrated, the Year A readings with their chants in the Lectionary of Mass must be used [RCIA 133].

“In every case the ritual Masses ‘Christian Initiation’: The Scrutinies are celebrated and in this sequence: for the first Scrutiny the Mass with the gospel of the Samaritan woman: second, the Mass with the gospel of the man born blind; for the third, the Mass with the gospel of Lazarus” [RCIA 133].

If the Scrutinies are celebrated at one of several parish Masses, the other parish Masses may also use the Year A readings for these Sundays (see the Sunday Lectionary).

Candidates (because they have already received the sacrament of Baptism) are not the subjects of the Scrutinies, but they should participate in them with the assembly so as to pray for the elect and should reflect with the elect on their meaning. In place of the Scrutinies, candidates celebrate a similar rite called a "Penitential Rite" [RCIA 267 ff.] on the second Sunday of Lent or at some other time when the community gathers.

Chapter 2: The RCIA Process

THIRD STAGE

ii. THE PRESENTATIONS [RCIA 134-136,144-150, 165-171]

The Presentations of the Creed and the Lord's Prayer may be celebrated at a Lenten weekday Mass during the week following the first Scrutiny and the third Scrutiny, respectively [RCIA 135-136]. The readings proper to these celebrations take precedence over the weekday readings. If the presentations are anticipated during the catechumenate period, the readings proper to them should be used.

If the presentations have been anticipated during the catechumenate period, they are omitted during the period of purification and enlightenment.

PREPARATION RITES FOR THE ELECT ON HOLY SATURDAY

[RCIA 140, 185-205]

On Holy Saturday, the elect refrain from work and spend their time in recollection, the… preparation rites may be celebrated [RCIA 22. cf. 172].

Recitation of the Creed [RCIA 180-183]

Ephphetha Rite [RCIA 184-186]

Choosing a Baptismal Name [RCIA 187-188]

Naming the Elect [RCIA 189]

Anointing [RCIA 190-194]

Chapter 2: The RCIA Process

THIRD STAGE

THE CELEBRATION OF THE SACRAMENT OF INITIATION

THE EASTER VIGIL

The sacraments of initiation: Baptism, Confirmation, and Eucharist normally are conferred on the elect at the Easter Vigil. The Easter Vigil must be a worthy celebration in every way, especially in its full use of symbols, both in the celebration of the sacraments themselves, and in the preceding services of light and word.

EASTER VIGIL CEREMONY

THE SERVICE OF LIGHT

The elect do not carry lighted tapers as do the general congregation during the service of light, because Christ in Baptism has not yet enlightened them. The candidates however do carry lighted tapers because they are baptised.

The SACRAMENTS OF INITIATION

BAPTISM

Baptism by immersion is “the fuller and more expressive sign of the sacrament” and should be encouraged wherever possible. After the elect are baptised, they may be clothed in a baptismal garment. Traditionally, this is a simple, white, flowing garment that clothes the whole person. Stoles are not baptismal garments, though traditionally used in some parishes.

Priests who exercise a pastoral office in the Archdiocese of Perth are automatically granted faculties by the archbishop to baptise adults and children of catechetical age, and they receive from the law the faculty to confirm them (Canon 883.2). It is not appropriate for anyone except the baptising minister to question the catechumen for the renunciation of sin and the profession of faith prior to baptism.

Chapter 2: The RCIA Process

THIRD STAGE

FOR THE ELECT

Presentation of the Elect [RCIA 212]

Litany of the Saints [RCIA 214]

Blessing of the Water [RCIA 202, 215]

Renunciation of Sin [RCIA 203] and Profession of Faith [RCIA 216219]

Anointing with Oil of Catechumen [RCIA 215]

Baptism [RCIA 205, 220]

Anointing after Baptism [RCIA 207, 222]

RCIA references for Baptism

Clothing with a Baptismal Garment [RCIA 207, 223]

Presentation of a Lighted Candle [RCIA 207, 224]

FOR THE CANDIDATES [RCIA 376-411]

Celebration of Reception [RCIA 403-405]

CONFIRMATION

When the elect are baptised, the sacraments of Confirmation and Eucharist must be conferred immediately thereafter, unless pastoral reasons prevents it [Canon 866, cf. RCIA 208].

RCIA references for Confirmation

For the Elect: [RCIA 225-230]

For the Candidates: [RCIA 408-409]

RCIA references for Eucharist

For the Elect: [RCIA 231]

For the Candidates: [RCIA 411]

Chapter 2: The RCIA Process

THIRD STAGE

THE FULL INITIATION FOR THOSE ALREADY BAPTISED

During the Easter Vigil [RCIA 387-411]

Apart from the Easter Vigil

Profession by the Candidates and Act of Reception [RCIA 403-405]

Confirmation (n. 587-591) (See above)

Eucharist (n. 592-593) (See above)

Names of those received into the full communion of the Church should be recorded in a special book in the parish [RCIA 399].

It is not permissible at one celebration for one priest to Baptise and another to Confirm. The faculty to confirm is only granted to the one who baptises. For the same reason, it is not permissible for a deacon to baptise and a priest to confirm. If there are a large number to be confirmed, a priest who has the faculty to confirm may invite other priests to assist him in the anointing [RCIA 14]; see Rite of Confirmation no. 8a-b].

Priests who exercise a pastoral office in the Archdiocese of Perth are automatically granted faculties by the archbishop to receive into the full communion of the Catholic Church adults and children of catechetical age, and they receive from the law the faculty to confirm them (Canon 883.2). Those who have the faculty to confirm are bound to exercise it (Canon 885.2).

The neophytes and the other newly initiated may take up the gifts at the preparation of the altar. It is desirable that the neophytes, together with their godparents, parents, spouses, and catechists, receive communion under both kinds (RCIA no. 243). Where the occasion suggests, it is appropriate that all the faithful also be admitted to Holy Communion under both kinds (Missale Romanum, 65).

Chapter 2: The RCIA Process

FOURTH STAGE

THE PERIOD OF POST-BAPTISMAL CATECHESIS OR MYSTAGOGY

The period of post-baptismal catechesis or mystagogy refers to the fifty days of the Easter season, concluding at Pentecost [RCIA 239], and also to the first year of the neophyte's life as a baptised Christian, concluding on the anniversary of the neophyte's initiation [RCIA 239].

The neophytes and their godparents should participate as a group in the Sunday Masses of the Easter season, and special places in the assembly should be reserved for them [RCIA 238].

It is strongly encouraged that an ‘extended’ mystagogy takes place during this first year of the neophytes journey. Extended mystagogy could include monthly meetings and seasonal gatherings may also be appropriate.

These "neophytes' Masses" (Mass throughout the Easter season) are the main setting of the mystagogy [RCIA 237]. Candidates whose initiation was completed in the catechumenate period participate in this period in the same way as the newly baptised. Their sponsors should support them and participate in the neophytes' Masses with them [RCIA 238].

Chapter 3: Children of Catechetical Age

Chapter 3: Children of Catechetical Age

WHO ARE CHILDREN OF CATECHETICAL AGE?

Children of catechetical age are considered, for purposes of Christian initiation, to be adults (Canon 852.1) and they are included in the norms set forth by the RCIA. Children of catechetical age are old enough to hear and understand the call of Christ, and to respond with faith at their own age level.

Consequently, their initiation is not based, as is the baptism of infants, entirely on the commitment of the parents and the faith of the Church but requires a genuine faith response on the part of the child. At the same time, the child is still dependent on his or her parents and will need continued nurturing in faith. Children of catechetical age are those who have reached the age of reason, which is generally considered to be age seven.

CHRISTIAN INITIATION OF YOUNG PEOPLE

In the Archdiocese of Perth, children from the age of nine and young people to the age of eighteen should, without exception, participate fully in the RCIA process through the RCIyp (Rite of Christian Initiation of young people) Resource “Come and See”, developed by the Office of Christian Initiation Perth. These young people celebrate all three of the sacraments of initiation together [RCIA 242-249, and Canons 852.1, 866].

These young people should form their own group and not be included with the adults. This decision is based on the maturity and the pastoral needs of the teenagers. The initiation of these young people should follow the catechetical and ritual pattern set out by the steps and periods of the rite and be linked with the adult group whenever possible.

Young people need adults to mentor them, as well as peers to support them. An adult should usually take the role of the sponsor, and the young person’s peers should be involved as a community of support and encouragement.

Chapter 3: Children of Catechetical Age

The Parish Religious Education Program [PREP] has not been designed to accommodate these young people. A different style of catechesis is required. Please contact the Office of Christian Initiation for the “Come and See” Resource.

ROLE OF CATHOLIC PEERS

The support of the child's community of peers, in addition to their families, will strengthen the young catechumen's experience of the Church and of conversion and should be sought whenever possible.

The special role of a "peer companion" does not substitute for an adult sponsor but can provide a helpful support for the catechumen and should be used judiciously.

THE SHAPE OF THE CATECHUMENATE FOR YOUNG PEOPLE

Initiation is a gradual process for young people as well as for adults, and care should be taken to allow enough time for them to grow secure in their new faith and develop bonds to the parish Church community.

ADAPTING THE RITES FOR YOUNG PEOPLE – “Come and See” Resource

When celebrating the rites for young people, the ritual should be used and adapted to the needs of the particular young people who will participate. The Archdiocese of Perth has developed the “Come and See” resource for young adults. The resource has a wealth of materials for each of the four stages of the RCIA process, including the suitable adaptations of the rites.

Those who are involved in preparing the rites, especially catechists whose background in liturgy is not extensive, should take great care in adapting the rites. The following principles should be kept in mind: PAGE 44

Chapter 3: Children of Catechetical Age

When young people celebrate the rites together with adult catechumens, the adult rite is followed, with some adaptations for the children. To accomplish this successfully, the celebrant should prepare carefully, perhaps using a text prepared specially that combines the adult rite with the adaptations for children.

When combining adaptations for children with the adult rite, in celebrations where both adults and children will participate, the following guidance is offered:

In the Rite of Acceptance, the opening dialogue with the children should ask the questions that appear in the rite for children, whereas the dialogue with the adults would ask the questions that appear in the adult rite.

The Rite of Acceptance for children incorporates a special affirmation by the parents. This affirmation by the parents should be retained when the children celebrate with the adults.

The Scrutinies for children, unlike those for adults, may be combined with an anointing with the Oil of Catechumens. If the Scrutinies for children are celebrated with the adults however, the anointing should be celebrated at another time.

The Scrutinies for young people, may be replaced by a penitential service which takes place outside the Mass.

Chapter 3: Children of Catechetical Age

CHRISTIAN INITIATION OF YOUNG PEOPLE IN SCHOOLS AND INSTITUTIONS

CATHOLIC SCHOOLS

Though not the normal RCIA pathway, the Catholic school may play a significant role in supporting young people seeking the faith. It is important for Catholic secondary schools to retain a relationship with their local parish to ensure transition happens.

While the religious education provided in a school is a source of valuable ongoing formation, catechesis for initiation normally is separate from regular, ongoing religious education and is especially suited to the particular goals of the initiation process.

After the initial period of enquiry, the catechumenate must always be closely connected to the Sunday worship of the Church. Enrolment in a Catholic school therefore is never sufficient in and of itself to fulfil the requirements of the RCIA process.

Catholic schools nonetheless have an important role to play in facilitating the faith journey of the students who are catechumens and candidates enrolled in the parish RCIA process.

They should understand and respect the special status of catechumens and candidates, who do not yet participate in the Eucharist, but who are the focus of the Church's special care and may receive blessings and other sacramentals.

They should encourage the Catholic peers of the catechumens and candidates to support and affirm the faith journey of the young catechumens and candidates in their midst.

The Catholic school principal has a special responsibility to identify needs and encourage families to pursue the initiation process through the parish RCIA process.

Chapter 3: Children of Catechetical Age

UNIVERSITIES

Catholic campus ministry personnel may conduct an RCIA process adapted to the needs of students and faculty families who wish to participate regularly in the worship and community life of the campus ministry.

Out of pastoral concern for the ongoing Catholic life of student catechumens and candidates, campus ministers should foster a connection with an appropriate community where the student will participate in the life of the parish outside the school or university after graduation.

None of the regular features of the RCIA process are to be abridged because of the institutional setting. However, the academic calendar may impose a necessity for adapting the timeframe of the catechumenate, and even the time of the celebration of the rites.

The records of Baptisms, receptions, Confirmations and celebrations of first Eucharist are to be kept in the registers of the parish, which corresponds to the campus ministry where the sacraments were celebrated.

Chapter 4: Special Cases

Chapter 4: Special Cases

CHRISTIAN INITIATION OF PERSONS IN DANGER OF DEATH

Priests and chaplains should become familiar with the form of initiation to be used in the case of a person in danger of death. Directives for a person in danger of death are outlined in paragraphs 346-350 of the Rite of Christian Initiation of Adults. Once the sacraments are celebrated, the celebrant must take responsibility for (1) finding out whether or not the person recovered from the dangerous illness, and (2) if the person recovered, seeing that the person is placed in a functioning catechumenate.

When a person initiated in this way recovers and is returned to complete the catechumenate under the direction of the parish catechumenate director, the norms for the formation of baptised but uncatechised adults should be followed [RCIA 350].

FUNERAL OF A CATECHUMEN

Once an unbaptised person has passed through the Rite of Acceptance into the Order of Catechumens, that person becomes "part of the household of Christ" [RCIA 47], and may receive blessings and sacramentals, and be married according to the Rite of Marriage.

Catechumens may also be given a Christian burial [RCIA 47]. Within the funeral rites, catechumens are to be considered members of the Christian faithful (Canon 1183.1). Care must be taken to omit language referring to Baptism and other Sacraments, which the catechumen was not yet able to receive.

PERSONS WITH DISABILITIES

A full explanation about the Initiation of those with a disability can be found on the Australian Catholic Bishops’ Conference website. The Personal Advocacy Service may also be helpful in assisting in this matter.

Ch p RCIA Ministries

Chapter 5: RCIA Ministries

THE COMMUNITY

The community is the primary minister of the catechumenate [RCIA 9] and describes this ministry in detail. Consistent effort should be made to enable the parish community to be aware of and undertake their responsibility for the new life that God is giving the Church through its RCIA participants.

The people of the parish should be invited to pray for the catechumens and candidates, socialise with them, and give them good example of the Christian life. The ongoing ministry of preaching and catechesis in the parish should build up the sense of the faithful that it is important and necessary for the community to care for catechumens and candidates in the process of initiation.

In order to foster an awareness of the crucial role of the faithful in giving witness and nurturing conversion, the faithful of the parish community should be encouraged to explore their own faith, perhaps through parish groups and other ongoing adult faith formation opportunities, offered by the Centre for Faith Enrichment, University of Notre Dame, CEWA and the Centre for Liturgy. To that same end, the parish community should also be enabled to evangelise, and encourage ongoing faith formation.

THE RCIA COORDINATOR

Ideally, in addition to the parish priest, one person is to be responsible for overseeing the work of the RCIA in the parish. This person may be called the RCIA Coordinator. A person in this position should have experience working in the RCIA process, as well as appropriate educational preparation for this ministry.

The coordinator is responsible for working with the parish priest and the RCIA team to see that the ministries of the process are carried out, and that the directives of the rites are observed. The coordinator also ensures that the Archdiocesan directives are carried out.

Chapter 5: RCIA Ministries

The coordinator also has the task of arranging for team training and ongoing development and is the contact person for the Office of Christian Initiation.

It is recommended that the RCIA coordinator does not also take on the role of sponsor or main catechist at the same time that they are coordinator.

CATECHISTS

In the RCIA process, a catechist is one who is entrusted by God and given the task of initiating others in the Christian life. A catechist accompanies catechumens and candidates, helping them to live and bear witness to the faith in the world.

By the virtue of faith and baptismal anointing, the catechist is: A witness of faith and keeper of the memory of God A teacher and a mystagogue An accompanier and educator of those who are entrusted to them by the Church

[Directory for Catechesis 2020, 111-113, 121-123]

To do so, a catechist is a person who is: of strong faith in good state with the Church has a firm grasp of Catholic doctrine, morality, worship and prayer informed and up to date on current Church teaching familiar with Scripture and able to use it for teaching, prayer and reflection welcoming prayerful willing to share their faith

A catechist is a person who is a visible witness to Jesus Christ willing to share their faith with others in the parish community. A commitment to ongoing formation is essential for the catechist.

Chapter 5: RCIA Ministries

REQUIREMENTS AND FORMATION OF CATECHISTS

To carry out their ministry effectively, the RCIA catechist must have a thorough knowledge of and love for the teachings of the Church, as well as the practical skills necessary to work effectively with adults and/or young people. Because the catechumenate is intimately bound up with the liturgical life of the Church and draws substantially on the scriptures proclaimed in the Sunday assembly, RCIA catechists need to be solidly grounded in good principles of liturgy and scriptural interpretation, as well as theology, morality and spirituality.

Within the Archdiocese of Perth, RCIA Catechists are required to be commissioned by the archbishop for this ministry. The Office of Christian Initiation is mandated by the archbishop to provide the necessary training and formation of catechists.

(For further information refer to the RCIA Catechist Formation Guidelines).

SPONSORS AND GODPARENTS

FOR ADULTS

Any fully initiated and practicing adult Catholic, who is willing to assist in the process of initiation and is able to set a good example of the life of faith, may be a sponsor for an adult catechumen. The sponsor's role is described in RCIA 10. It is desirable that those invited or offering to be sponsors attend a preparatory workshop outlining the role and expectation of the role. If not feasible, they engage in a conversation with the parish RCIA coordinator or key catechist.

It is strongly recommended that a sponsor continue to support their person for one year after initiation. It is also recommended that parishes have a pool of sponsors ready for when catechumens arrive.

Chapter 5: RCIA Ministries

Godparent

The godparent of an adult catechumen provides another layer of spiritual support to the catechumen. Their role is to assist in the initiation process and set a good example of Christ’s life. The godparent's role is described in RCIA 11. The godparent must be a fully initiated Catholic in good standing.

The same person usually fills the roles of sponsor and godparent, although two different people may fill them.

Ideally, new sponsors and godparents are sought for each new catechumen and candidate, so that more people of the parish will take part in this important ministry.

A spouse or fiancé may serve as a personal sponsor. In addition, a parishioner, who can enlarge the circle of support for the catechumen or candidate should be found. By nature of their relationship, a spouse or fiancé already has a central but different role in the person’s life.

Sponsor

The sponsor of a candidate accompanies the candidate through the entire process of initiation and assists in all the liturgical rites with the candidate. (No "new" or additional godparents are permitted since the candidates are already baptised.)

Chapter 5: RCIA Ministries

THE RCIA TEAM

From year to year the RCIA team will need to incorporate new members and provide ongoing education for those who continue to minister in the process. Aspects of the orientation of new team members and ongoing education of experienced team members can be accomplished at the parish under the guidance of the coordinator and the parish priest.

Participation in workshops, seminars, and courses offered by the Office of Christian Initiation and other faith formation institutions such as Centre for Faith Enrichment (CFE), the Centre for Liturgy, University of Notre Dame (NDA) and Catholic Education Western Australia (CEWA), will also provide valuable help for team members.

The parish must encourage its team members to grow in their ministry and support their participation in outside events and workshops that will enrich their understanding of the RCIA.

Team Support: Cooperation and evaluation

Team members must work in collaboration to provide the best possible experiences for the catechumens and candidates in their care.

Regular evaluation is built into the work of the RCIA team. All team members, including the coordinator, should evaluate the process, their own work, and the functioning of the team.

Evaluations are for the purpose of affirming those aspects of the ministry that have worked well, and discovering what improvements can be made in the future.

Chapter 6:

Questions of Marriages, Annulments and Convalidations

Chapter 6: Questions of Marriages, Annulments and Convalidations

The issues surrounding marriage and annulment are complex and require expert advice, alongside prayerful discernment.

Below are some important pointers:

Parish priests and RCIA coordinators should work closely to ensure that the marriage situations are addressed in a pastorally sensitive and prompt manner. Marriage status should be checked in the precatechumenate stage of the process.

Parish priests should inform RCIA coordinators of the progress of annulment cases and consult them concerning the needs and progress of those expressing interest in going through the process of initiation. RCIA coordinators should see to it that the need for a Church annulment is identified, and the process of seeking it completed before the Rite of Acceptance and Welcome is celebrated.

In planning for the marriage of catechumens or the convalidation of marriages for those who are in the RCIA process, the RCIA coordinator’s advice and cooperation should be sought by the parish priests and deacons, so that the formation process can be integrated with these important events

Chapter 6: Questions of Marriages, Annulments and Convalidations

Cathechumen’s/ Candidate’s former spouse UNBAPTISED

BAPTISED

CATHOLIC

BAPTISED

EASTERN

BAPTISED

UNBAPTISED

BAPTISED

Catholic Service: Exchange of vows in a Catholic Church before a priest or deacon delegated by the parish priest, with two witnesses - unless a dispensation has been granted by the bishop).

(Public exchange of vows = legal marriage before a registrar or equivalent.)

Chapter 6: Questions of Marriages, Annulments and Convalidations

THE MARRIAGE OF CATECHUMENS

Once a person has become a catechumen (the result of celebrating the Rite of Acceptance into the Order of Catechumens), that person is a member of the household of faith and has certain rights in the Church [RCIA 47]. Among them is the right to be married according to the Catholic Rite of Marriage. When a catechumen is married, the language of the rite is adapted to reflect the fact that the catechumen is unbaptised. The marriage should take place outside Mass, following the order described in Chapter III of the Rite of Marriage.

When a catechumen marries an unbaptised person, no dispensation is needed. When a catechumen marries a baptised person, a dispensation is needed for disparity of cult.

DIVORCED AND REMARRIED PERSONS SEEKING THE SACRAMENTS OF INITIATION

As people enter the Christian initiation process, they begin examining many aspects of their lives, including their marriage relationship. In forming people for the Christian way of life, the Church is concerned about bringing all aspects of life into relationship with Christ, including marriage. The scriptures proclaim specific qualities of marriage, including permanence and indissolubility. St. Paul proclaimed marriage a mystery that manifests the love of Christ for each of us (Ephesians 5:32). The Catechism of the Catholic Church refers to matrimony as a sacrament of the communion of the Church (CCC 1624).

Those who minister to divorced persons seeking initiation should keep in mind these pastoral and theological concerns.

Chapter 6: Questions of Marriages, Annulments and Convalidations

A person who is divorced but not remarried

A person who is divorced but not remarried may celebrate the sacraments of initiation. That person should clearly understand however that the Church considers him or her bound by the bond of the previous marriage and that a future marriage would not be possible unless the previous marriage was dissolved by death or by a Church annulment.

The time of preparation for initiation may be an appropriate time to present their case so they can know of their freedom to enter into a future marriage within the Church.

A

person who was married and divorced but now remarried

Anyone who was married and divorced, and is now remarried, must seek an annulment of the prior marriage or marriages. (N.B. If the exspouse has obtained a Church annulment, that annulment frees both parties.)

Also, anyone who is married to someone who was previously married and divorced cannot be admitted to the catechumenate unless the spouse obtains an annulment of the previous marriage.

ANNULMENTS

An annulment is a declaration by the Church that the marriage in question was not binding in the eyes of the Church. It affirms that a required intention or capability was not present. An annulment (declaration of nullity) does not deny that a real relationship existed or implies that the relationship was entered with ill will or moral fault.

It is a statement, which says that the Church has judged that the relationship lacked at least one of the elements considered essential for a binding union. An annulment does not affect the legitimacy of children.

Chapter 6: Questions of Marriages, Annulments

and Convalidations

The person seeking initiation should understand that the process of getting an annulment is not the same as getting a divorce. Civil law views marriage as a contract that can be broken or dissolved.

The Church understands marriage to be a covenant relationship that is indissoluble.

A covenant relationship demands more than the establishment of a contract. Only when the parties involved bring certain intentions and capabilities to the relationship is the covenant real and genuine.

PROCESS FOR SEEKING AN ANNULMENT

It is necessary to complete the annulment process as soon as the enquirer's intention to join the Church becomes clear, that is, sometime before the Rite of Acceptance and Welcome.

A person seeking initiation may not be admitted to the catechumenate until all marriage impediments are resolved.

Any questions about the annulment process (or anyone needing to begin the process)should be referred to the parish priest, the Office of Christian Initiation or to the Tribunal of the Catholic Church, Western Australia.

ANNULMENT CASES

Those who minister to people in the process of Christian initiation should always refer annulment cases to those who are fully professionally competent to assess them.

Care not to make promises or predictions concerning the timeframe or outcome of the annulment process is paramount.

Chapter 6: Questions of Marriages, Annulments and Convalidations

LACK OF FORM

This type of annulment can only be sought in cases where one or both of the parties are Catholic. It is based on the rule that in order for a Roman Catholic's marriage to be considered valid and binding in the Roman Catholic Church, that person must be married before a Roman Catholic priest or deacon and two witnesses, or obtained a dispensation from the form of marriage.

If the person was married in any other way, such as a civil ceremony or a non-Catholic ceremony for which no dispensation was obtained, the marriage can be declared null and void.

PRIVILEGE CASES

There are two types of privilege cases, both dealing with either one or two unbaptised people:

Pauline Privilege: The Pauline Privilege comes from an ecclesiastical interpretation of 1 Corinthians 7:12-15, and applies to the marriage of two unbaptised persons, one of whom is later baptised. The first marriage of the now-baptised party can be dissolved with this privilege only when the baptised party enters into a new marriage. For example: a Catholic who wishes to marry a convert to the faith who was previously unbaptised and married to another unbaptised person could invoke the use of the Pauline Privilege. This can be handled at the local level (i.e. the diocesan level). It does not have to be sent to Rome.

Privilege of the Faith: This is the dissolution of a legitimate marriage of a baptised party with an unbaptised party granted only by the Pope in favour of the faith. It pertains only to those cases in which one of the parties remained unbaptised during the entire marriage. For further information, contact the Tribunal of the Catholic Church, Western Australia.

Chapter 6: Questions of Marriages, Annulments

and Convalidations

TIMEFRAME FOR THE ANNULMENT PROCESS

It is difficult to give a precise timeframe for the process of acquiring an annulment, as much depends on the cooperation of the parties involved, and how quickly testimony is given and collected.

CONVALIDATION OF MARRIAGES

Convalidation of an irregular marriage of a catechumen or a candidate should be completed before a person seeking the sacraments of initiation is admitted to the Catechumenate.

One cannot enter into the full sacramental life of the Church unless one is completely free to receive the sacraments.

If one party of the marriage does not want to be subjected to a convalidation ceremony, it is usually possible to obtain a radical sanation from the Tribunal of the Catholic Church Western Australia, provided both parties intend to remain faithful to the marriage bond.

Ordinarily, the sanation involves a dispensation from any further public rite, and it effects a valid marriage between the parties (Canons 11611165).

Chapter 6: Questions of Marriages, Annulments and Convalidations

Cathechumen’s/ Candidate’s

former spouse UNBAPTISED

CATECHUMEN

BAPTISED EASTERN NON-CATHOLIC

BAPTISED CHRISTIAN CANDIDATE

BAPTISED ROMAN CATHOLIC CANDIDATE

FORMER SPOUSE: UNBAPTISED

Public exchange of vows: Annulment needed or Pauline privilege.

Eastern nonCatholic service: Annulment need or privilege of the faith (Petrine privilege).

Outside Eastern non-Catholic service: No annulment needed.

Public exchange of vows: Annulment needed or privilege of the faith (Petrine privilege).

Catholic service: Annulment needed or privilege of the faith (Petrine privilege).

Outside Catholic Church without permission: Declaration of Freedom is required.

Chapter 6: Questions of Marriages, Annulments and Convalidations

Cathechumen’s/ Candidate’s former spouse UNBAPTISED CATECHUMEN

BAPTISED

EASTERN NON-CATHOLIC

BAPTISED CHRISTIAN CANDIDATE

BAPTISED ROMAN CATHOLIC CANDIDATE

FORMER SPOUSE: BAPTISED

CATHOLIC

Catholic service: Annulment needed or privilege of the faith (Petrine privilege).

Outside Catholic Church without permission: Declaration of Freedom is required.

Eastern nonCatholic/ Catholic service: Annulment needed. Outside Eastern non-Catholic service: Declaration of Freedom is required.

Catholic service: Annulment needed.

Outside Catholic Church without permission: Declaration of Freedom is required.

Catholic service: Annulment needed.

Outside Catholic Church without permission: Declaration of Freedom is required.

Chapter 6: Questions of Marriages, Annulments and Convalidations

Cathechumen’s/ Candidate’s former spouse UNBAPTISED CATECHUMEN

BAPTISED

EASTERN NON-CATHOLIC

BAPTISED CHRISTIAN CANDIDATE

BAPTISED ROMAN CATHOLIC CANDIDATE

FORMER SPOUSE: BAPTISED

EASTERN NON-CATHOLIC

Outside Eastern non-Catholic service: Declaration of Freedom is required.

Eastern nonCatholic service: Annulment needed.

Outside Eastern non-Catholic service: Declaration of Freedom is required.

Eastern nonCatholic service: Annulment needed.

Outside Eastern non-Catholic service: Declaration of Freedom is required.

Catholic/Eastern non-Catholic service: Annulment needed. Outside Catholic Church without permission: Declaration of Freedom is required.

Chapter 6: Questions of Marriages, Annulments and Convalidations

Cathechumen’s/ Candidate’s

former spouse UNBAPTISED CATECHUMEN

BAPTISED

EASTERN NON-CATHOLIC

BAPTISED CHRISTIAN CANDIDATE

BAPTISED ROMAN CATHOLIC CANDIDATE

FORMER SPOUSE: BAPTISED

CHRISTIAN

Public exchange of vows: Annulment needed or Petrine privilege.

Eastern nonCatholic Service: Annulment needed.

Outside Eastern non-Catholic service: Declaration of Freedom is required.

Public exchange of vows: Annulment needed. Catholic service: Annulment needed.

Outside Catholic Church without permission: Declaration of Freedom is required.

Chapter 7: Questions of Baptism and Confirmation

Chapter 7: Questions of Baptism and Confirmation

CRITERIA FOR DETERMINING A VALID NONCATHOLIC BAPTISM

There are three criteria for determining that any baptism is valid, whether Catholic or not. These are: the use of water, the use of the Trinitarian formula, and the intention to do what the Church does when it baptises. (See page 70 for a list of Churches or communions whose Baptism is recognised as valid by the Catholic Church).

An inability to obtain a baptismal certificate from the particular Church or communion in question does not in itself constitute reasonable proof that a baptism was invalid. Ordinarily a certificate should be able to be obtained, but sometimes there are valid reasons why written records do not exist or have become unavailable. Each case should be considered individually, and the archdiocese should be consulted in doubtful cases. Preferably, the certificate of baptism should be obtained before the Rite of Acceptance or Welcome.

If, however, there is a doubt about the fact or validity of baptism, and the doubt remains after serious investigation, baptism may be conferred conditionally (Canon 869.1).

CONDITIONAL BAPTISM

Conditional baptism must always be celebrated privately and with limited rites.

The doctrine of the Sacrament of Baptism, and the reasons for the doubtful validity of the baptism must be explained to the person before conditional baptism is conferred (Canon 869.3).

Chapter 7: Questions of Baptism and Confirmation

THOSE CHURCHES OR COMMUNIONS WHOSE BAPTISM IS RECOGNISED AS VALID BY THE CATHOLIC CHURCH

The Catholic Church regards as valid the baptism of the following Churches or communions:

All eastern non Catholic (including all Orthodox churches)

African Methodist Episcopal

Alexandrian: Coptic,

Ethiopian

Amish

Anglican/Church of England

Antiochian: Chaldean, Malabarese, Malankarese, Maronite, Syro-Antiochian

Armenian Apostolic

Assembly of God

Baptist

Byzantine: Albanian, Belarusan, Bulgarian, Croatian, Czech, Greek, Greek- Melkite, Hungarian, Italo-Greek, Romanian, Russian, Ruthenian, Slovak, Ukranian

Chinese Catholic

Church of God

Church of the Brethren

Church of the Nazarene

Congregational Church

Disciples of Christ

Eastern Non-Catholics (Orthodox)

Eastern Rite Catholics

Episcopal Church

Evangelical Church of Covenant

Evangelical Churches

Evangelical United Brethren

Latin: Roman Catholic

Liberal CatholicChurch

Lutheran

Methodist

Old Catholic Church

Old Roman Catholic Church

Old Roman Church

Orthodox

Polish National Church

Presbyterian

Reformed Church

Society of Saint Pius X (Lefebvre)

United Church of Christ

Churches or communions indicated in this manner also have a valid sacrament of Confirmation.

Chapter 7: Questions of Baptism and Confirmation

THOSE CHURCHES OR COMMUNIONS THAT EITHER DO NOT BAPTISE OR DO NOT HAVE A VALID BAPTISM RECOGNISED BY THE CATHOLIC CHURCH

Apostolic Church

Bohemian Free Thinkers

Christadelphians

Christian Scientist

Church of Divine Science

Church of the Latter-Day Saints (Mormons)

Please note that Mormon baptism will, however, affect the disposition of marriage cases.

Church of the New Jerusalem

Jehovah's Witnesses

Masons

People’s Church of Chicago

Quakers (Friends)

Salvation Army

Unitarians/Universalists

The following communities have uncertain baptismal practices, and thus require further investigation:

Adventist

Mennonite

Pentecostal Churches

For information about other Churches or communions which are not listed here, please contact the Tribunal of the Catholic Church, Western Australia or the Office of Christian Initiation.

Chapter 8: Eastern Non-Catholic Candidates

Chapter 8: Eastern Non-Catholic Candidates

DEFINITIONS

EASTERN CATHOLICS

A Catholic Christian is a member, canonically, not of a rite but of a specific Church which follows in its worship a certain pattern of liturgy called a "rite." Thus, in Catholicism there is a Latin Catholic Church, and Eastern Catholic Churches. They are all Catholic, but they follow different liturgical rites.

There are six families of liturgical rites in the Catholic Church. They are: Latin, Byzantine, Alexandrian, Antiochene, Chaldean, and Armenian.

At least twenty-three ritual Churches comprise the Catholic Church: Armenian, Bulgarian, Byelorussian, Chaldean, Coptic, Ethiopian, GreekMelkite, Hellenic Byzantine Rite, Hungarian Greek Catholic, Italo-Greek and Albanian, Krizevtsky (Yugoslavian, Croatian, Russian, Macedonian, Ukrainian), Latin, Malabar, Malankar, Maronite, Romanian, Russian, Ruthenian, Byzantine, Slovak Greek Catholic, Syrian, and Ukrainian. Each of these Churches uses one of the rites that exist in the six families listed above.

Members of any of the Eastern Catholic Churches listed above who wish to become members of the Latin Church are not candidates for reception into the full communion of the Catholic Church, since they already belong to the Catholic Church. There are rules which govern the circumstances of their transfer of membership, however, which must be followed.

Refer to Eastern Catholic Church in Australia. A.C.B.C. 2016

EASTERN NON-CATHOLICS

There are Churches, which call themselves Orthodox (usually Byzantine Churches). There are other Churches, sometimes known as non-Chalcedonian Churches, which may or may not use the term Orthodox (such as the Coptic Church, the Syrian Jacobite Church, the Ethiopian Church and the Armenian Church).

Chapter 8: Eastern Non-Catholic Candidates

There is also the Church of the East, or Assyrian Church (which is Nestorian). None of these Churches is in union with Rome; they are non-Catholic Churches.

RULES CONCERNING EASTERN NON-CATHOLICS BECOMING CATHOLIC

Non-Catholic Christians, when received into the full communion of the Catholic Church, become members of the ritual Church indicated by their baptism. Thus, someone who is Greek Orthodox is enrolled in the Greek Catholic Church. A Syrian Orthodox person is enrolled in the Syrian Catholic Church, etc. Exceptions constitute a transfer of rite, and require the permission of the Holy See.

The particular exception of an Eastern non-Catholic becoming Latin is not encouraged. If such permission is necessary, it should be sought before any participation in the formation process of the catechumenate.

Should it be granted that a non-catechised Eastern candidate become a member of the Latin Church, these candidates may participate in the formation process of the catechumenate, but not in its rites. Such candidates are received with a simple profession of faith, and no liturgical rite (RCIA no. 474). The simple profession of faith takes place before a priest, and the date should be recorded in the parish records as the date of their reception.

For pastoral reasons, these candidates should be warmly welcomed by the parish community and catechised in an appropriate way before their profession of faith.

The baptism and confirmation of eastern non-Catholic Christians are considered valid by the Catholic Church and must not be repeated.

Chapter 8: Eastern Non-Catholic Candidates

NOTES CONCERNING EASTERN CATHOLICS WHO WISH TO JOIN THE LATIN CHURCH

These individuals do not take part in the catechumenate. They are already Catholic. A transfer of Churches from Eastern to Latin normally requires permission of the Holy See and should not be encouraged. Such a transfer is not to be treated under any circumstances as part of the Rite of Christian Initiation of Adults.

Further information can be obtained by calling the Office of Christian Initiation.

A child of parents who belong to the Latin Church becomes a member of the Latin Church by receiving baptism in the Latin Church. If one of the parents does not belong to the Latin Church, and both parents agree that the child will be baptised in the Latin Church, the child may be baptised in the Latin Church and will belong to it because of being baptised in it. If the parents do not agree, the child is to be baptised in the ritual Church to which the father belongs. If only one of the parents is Catholic, the child is enrolled in the Church to which the Catholic parent belongs (Canon 111).

A similar provision is used in the Code of Canons of the Eastern Churches (Canon 29): "By virtue of baptism, a child who has not yet completed his fourteenth year of age is enrolled in the Church sui iuris of the Catholic father; or the Church sui iuris of the mother if only the mother is Catholic or if both parents by agreement freely request it, with due regard for particular law established by the Apostolic See."

Anyone to be baptised who has completed the fourteenth year of age can freely choose to be baptised in any of the ritual Churches and in this case the person belongs to that Church which is chosen (Canon 112).

Chapter 9: Record Keeping

Chapter 9: Record Keeping

INITIATION QUESTIONNAIRE

In order to help the catechumenate director/coordinator and the pastor to keep an orderly record of important facts about the catechumens and candidates throughout the initiation process, a model Initiation Questionnaire is provided in the Appendix. A minister of initiation, never by the catechumens or candidates themselves, should fill out the questionnaire. The Initiation Questionnaire is not an application to the catechumenate.

REGISTER OF CATECHUMENS

Since those unbaptised persons who are accepted into the order of catechumens have a standing in the Church, their names should be kept in a formal register, along with the names of their sponsors, the minister, the date, and the place of celebration (RCIA no. 46; see also Canon 788.1).

The register of catechumens is not a ceremonial book. It is solely a record book. If for any reason someone who is enrolled in the catechumenate drops out and later returns for marriage, burial, or the resumption of their formation for baptism, the register of catechumens provides a record of the person's status within the Church.

The names of the baptised candidates are not written in the register of catechumens, since they are not catechumens. Their status in the Church is determined by their baptism, and the Church of their baptism records this. For practical purposes, the catechumenate director's file of initiation questionnaires will keep a sufficient record of who is participating in the catechumenate as a candidate.

Chapter 9: Record Keeping

ABOUT THE BOOK OF THE ELECT

The Book of the Elect is both a ceremonial book and a record book. It is used ceremonially when the catechumens sign it at the Rite of Election, and it is kept by the archdiocese as a record of those who will approach the waters of Baptism at the Easter Vigil. The book also records the date of the celebration and the name of the Presider. The Presider does not sign the book during the rite. His name may be written in before or after the rite, by anyone, since it is not necessarily a signature, but simply a record of who presided at the rite.

Both adults and children who are the elect may sign the book. A catechist or godparent may write the names of the elect if for any reason the elect cannot sign their names themselves. Candidates do not sign the book.

BIBL

Bibliography

BASIC TEXT

Rite of Christian Initiation of Adults (1987).

The Roman Ritual approved by the Australian Episcopal Liturgical Commission.

Sydney: EJ Dwyer

Rite of Christian Initiation of Adults (2018) Study Edition.

Strathfield NSW: St Pauls Publications

Catholic Church (1983) Code of Canon Law

Prepared by Canon Law Society of Great Britian and Ireland in Association with the Canon Law Society of Australia & New Zealand and the Canadian Canon Law Society. English translation. The Canon Law Society Trust. (Revised & updated 2023)

Catholic Church (1984)

Catechism of the Catholic Church

Homebush NSW: St Pauls Publications

Congregration for the Clergy (1998) General Directory for Catechesis.

Strathfield NSW: St Pauls Publications

Pontifical Council for the Promotion of the New Evangelisation (2020)

Directory for Catechesis.

Strathfield NSW: St Pauls Publications

Wade, T(ed) (1990) The Parish Companion of the R C I of A . East Melbourne: Resourceful Publishing Company

APP

Archdiocese of Perth – Rite of Christian Initiation of Adults

Enrolment Information Form Part 1

Parish where the enquiry is being made

Given name(s) Surname

Maiden name (if applicable)

Date of Birth Gender

Address

Postcode Best Contact Number

Email Date

Place of Birth

(Include locality {town, city, country, etc}, region {state, province, territory, etc}, and country)

What brings you to us at this time? (tick all that apply)

I am interested to find out what the Catholic Church has to offer

Though baptised, I was not brought up in the faith, but now wish to explore it

I wish to be connected to a Christian community and feel drawn to the Catholic Church

A change of life circumstances is calling me to seek a real relationship with God

I am interested to know more about Catholics beliefs and practices

Another reason:

Introduce yourself: Please tell us a little of your story, and your decision to make this enquiry now. (Continue overleaf if you wish)

Please return this form to the parish office @ or contact the RCIA Coordinator, for an initial conversation mob

Information given is held in confidence and will not be shared without your permission.

Archdiocese of Perth – Rite of Christian Initiation of Adults

Enrolment Information Form Part 2

Information on this form is held in confidence and is not shared without your permission

Please complete the information on this sheet to bring with you when you come to have a conversation with the priest. Please remember to bring copies of all certificates.

Parish where the enquiry is being made

Given name(s) Surname

Best-Contact Number (s)

Email

Religious Information

What is your current religious affiliation?

Have you ever been baptised? Yes No Not sure

If you answered yes above, please answer the following questions:

1.

Were you baptised in the Catholic Church, the Orthodox Church, a Protestant church, or another church? Please provide details:

Place of Baptism (name of church): 2.

Address: 3.

If baptised Catholic, have you received the Sacrament of: 4 Reconciliation Holy Communion Confirmation

If unsure about any of the above, please make enquiries with family members or friends to try and locate the details. It is important for these to be verified.

*Please provide a copy of your Baptism Certificate or a letter from the church affirming your baptism.

Archdiocese of Perth – Rite of Christian Initiation of Adults

Enrolment Information Form Part 2

Information on this form is held in confidence and is not shared without your permission

Marital Status

Some marital situations may preclude entry into the church or require an annulment before this can happen Providing the requested information and engaging in a conversation with the priest will ensure any such issues can be identified and pastorally responded to It is essential for these conversations to happen within the Inquiry stage of the RCIA process

I have never been married. 1. I am married 2

Your spouse’s name: Gender: a.

Your spouse’s religious affiliation: b.

Date of Your Marriage: c

Place of your Marriage: d.

Officiating Authority of Marriage:

3

e. f Have you or your spouse been previously married? (Please mark each box as Y for Yes, N for No)

(civil government, non-Christian minister, Christian minister, Catholic Clergy)

Me Spouse

Divorced, and have not remarried 4. Was married but the marriage was annulled 5. Widow/widower and have not remarried 6. In a de-facto relationship 7. Engaged to be married 8

*Please provide a copy of your Marriage Certificate and other relevant documentation

A Sponsor

As with any important journey in life, those embarking on the RCIA process require support. Alongside the catechists, a parish sponsor is appointed to accompany the enquirer as a friend along the way. Individuals may also have a Catholic friend or family member who wishes to accompany them as a personal sponsor.

A sponsor may be either a man or a woman (Sponsors need not be the same gender as the candidate) must be a fully initiated Roman Catholic (received Baptism, Confirmation and First Communion). is a person who regularly comes to Sunday Mass and celebrates the sacraments. must be at least 16 years old (may not be the parent of the enquirer).

Archdiocese of Perth – Rite of Christian Initiation of Adults

Enrolment Information Form Part 2

Information on this form is held in confidence and is not shared without your permission

If you have a Catholic friend or relative whom you would like to be a personal sponsor, please include their details overleaf.

Sponsors name

Address

Postcode Contact phone

Parish

Children / Dependants: If you have any children or other dependents, please include their details.

Relationship Name Age

Consider for Baptism: Yes No Not sure Already Catholic

Please add below any additional information you believe may be relevant:

Signature Date

When the form is complete, please contact the Parish Office to make an appointment to see the priest. Phone: Please bring this form with you and All relevant documents.

Information given is held in confidence and will not be shared without your permission.

Archdiocese of Perth – Rite of Christian Initiation of Adults

Enrolment Information Form Part 2

Information on this form is held in confidence and is not shared without your permission

Items Received

Baptism Certificate Yes No

Marriage Certificate Yes No

Other

Parish Priest Name Date

Parish Priest Signature

Office of Christian Initiation

christian.initiation@perthcatholic.org.au

Exploring Scripture and the RCIA process

PARISH TEAM FORMATION - The Rite of Dismissal

One of the most misunderstood elements of the catechumenate process is the ritual dismissal of the catechumens from the Mass, following the homily. RCIA teams often resist the dismissal, as for them, and the parish in general, is seems inhospitable On the contrary, the dismissal plays an important role in helping form catechumens in their identity within the body of Christ

Why the Dismissal?

The identity of the catechumen within the body of Christ is that of an ‘apprentice’ (Decree on the Mission Activity of the Church 14). In their apprentice role they are already members of the household of Christ, and so share in the mission of evangelisation (see RCIA 47 and 74.4).

A key rite that introduces the catechumens to the mystery of salvation and forms them in their evangelical mission is their ritual dismissal from the Mass

At first, this may seem counterintuitive How do the catechumens learn about their mission and their role in the body of Christ if we are sending them away? Consider what happens with the baptised priesthood We are also sent away (or sent forth) at the end of Mass, not because the Mass is over and now there is nothing left to do, but with a clear task - “Go and announce the Gospel of the Lord” (Roman Missal).

As apprentices in faith, the catechumens (and also many candidates) are still in training. They have not yet been initiated into the priesthood of Christ and must undergo a conversion process before they can fully join in the sacrificial life of discipleship.

Ritually, they are not yet ready to enter into the priestly, sacrificial part of the Mass the Liturgy of the Eucharist Spiritually, they are still learning how to make their lives “a living sacrifice, holy and acceptable to God” (Rm 12:1)

So then, the catechumens, after hearing the Word of God proclaimed, are ritually sent out to “share their joy and spiritual experiences” and to “reflect more deeply upon the Word of God” (RCIA 67). For the catechumens, the Liturgy of the Word is their ritual “job.” Once they have completed that, they are sent out from the liturgy to exercise their discipleship in the world, just as the baptised priesthood is after they have completed their ritual work.

Office of Christian Initiation

Three important functions of the Dismissal:

It teaches the catechumens that they are in a conversion process, preparing them for the day when they are “led by the Holy Spirit into the promised fullness of time begun in Christ” (RCIA 206)

It reminds the parish that we have catechumens among us, and that the community must “give help to those who are searching for Christ” (RCIA 9).

It identifies the baptised candidates, as already having a privileged place in the body as members of the baptised priesthood.

The ritual dismissal is vitally important for the formation of the catechumens and also serves to reemphasise the role of the baptised priesthood in the gospel mission. We shouldn’t ignore it and ideally, it should only be celebrated with catechumens. However, it may also be pastorally appropriate for those, who though baptised, have not been catechised, or possibly even evangelised, to take part Sponsors and candidates may decide to also be part of the group

Simple Rite of Dismissal of the Catechumens / Candidates

Following the Homily

Celebrant: Invites the catechumens and catechist to come forward (any sponsors who wish to be involved may join the procession or go ahead of it to be in the room ready to welcome catechumens). Carrying the book of the Gospels, the catechist stands behind the catechumens.

Celebrant: Dear ……….. as you cannot yet participate fully at the table of the Lord go in peace, to reflect on God's Word. Prepare well to receive Christ, in the Eucharist, (next Easter), and join us again next week as we continue our (Lenten) journey May the Lord remain with you always

Candidates: Amen The group now process from the church led by The Word, catechist holds the book high. The coloured ribbons trailing from the book symbolises the stages of the RCIA journey.

Scripture Reflection for the Rite of Dismissal

The Summit, a resource produced by Melbourne Office of Evangelisation, provides an accessible means of offering catechetical formation on the Sunday Gospels. Offering a consistent framework for the scripture reflection, it is an ideal resource for use with catechumens during the Dismissal, and for Lectionary Based Catechesis within the RCIA sessions, primarily during the catechumenate period

With only 20-30 minutes available, the Dismissal reflections do not allow sufficient time for in depth conversations; especially if there are quite a few in the group

Office of Christian Initiation

It is always important to begin tapping into the personal experiences of the group.

Personal Experience: during the Liturgy of the Word today: what struck you as you listened to the readings – in particular the Gospel? what resonated with you from the homily?

Exploring the Word: Holding onto those thoughts and images we prayerfully listen again to the Gospel. We invite God’s Word to speak to our hearts. Following the reading there will be a couple of minutes for personal reflection, then sharing, in pairs: General responses

How has the reading spoken to me? - words, phrases, images, that remain or link to my life

Any questions that surfaced?

Read or draw on text from ‘Did you know’ and ‘Exploring the Word’, use or adapt the accompanying questions within these sections of the Summit resource. Invite sharing of comments and questions in response.

The above is likely to be all there is time for in the Dismissal session. However, it is important to conclude by drawing together a couple of key points to lead into the prayer. (See overleaf)

Prayer:However simple, it is important to conclude the gathering with prayer, bringing together all that has been shared and sending people away with a positive thought A prayer suggestion is often given at the end of the ‘Making Connections’ reflections

The Introductory aspect of the RCIA Session following the dismissal includes revisiting the Gospel briefly to highlight key teaching points. The treasure of the Church within this is can then be drawn out. The remainder of the Exploring the Word text may provide some helpful starting points. At Home with God’s people and other suitable materials may also provide valuable insights.

Sharing the Tradition: The reverse side of the Summit sheet contains information and suggestions for ‘Sharing the Tradition’. At the end of the Dismissal the catechist may refer to an element of the tradition or tenet of faith; a Treasure of the Church that is a focus of the coming session On occasions, candidates might be asked to reflect on that element, ahead of the session Pointers regarding the content may be drawn from the ‘Symbols and Images’ section This section may also prompt ideas for the prayer or the prayer focus

Living the Word: The RCIA journey is relational, it calls us to embrace the faith of Our Lord Jesus Christ, not just in our minds, but in our hearts and to live it through our everyday lives. The ‘Living the Word’ section of the Summit sheets are questions to explore in relation to living out the Word of God in our daily lives. Suggestions for prayer may also be included here. These build on the ‘Making Connections’ reflection questions on the front page.

Prayer: However simple, it is important to conclude the gathering with prayer, bringing together all that has been shared and sending people away with a positive thought. A prayer suggestion is often given at the end of the ‘Making Connections’ reflections

Some practical considerations for the Rite of Dismissal Office of Christian Initiation

Time is short – so no time to delay when coming out of the Church.

Choose your room - the nearest room may not be the best, as from communion time there may be distracting noise. Is the room shared with the Children’s liturgy team?

Set up in advance – prepare the room before Mass. Preferably with chairs in a circle, but not around a table Put the reflection sheets on the chairs

Include - a simple prayer focus or at least have a lit candle in the centre and it may be helpful to have gentle music playing as people arrive.

Share the load – if other team members or sponsors are joining you, allow them to set up and be in the room to welcome the catechumens (and put on the music)

Finish time – if the conversations are flowing well the group might be happy to continue a little beyond the end of Mass. Check if this is a problem for anyone.

Mass attendance and Holy Communion – Having only attended the Liturgy of the Word, catechists and others involved who wish to receive communion may do so after the Mass, or at another Mass (personal choice).

Conclude with prayer – this only needs to be simple and could also be a task delegated to another team member

Notes adapted from Dismissal of Catechumens – why it is important – Team RCIA 2021_09 RCIA – St Paul’s Press