Franciscan at Home

Beneath the Basilica of the Annunciation in Nazareth is the place where tradition tells us the Angel appeared to the Blessed Virgin Mary. An altar stands in this grotto, inscribed with these words: “verbum caro hic factum est” (the Word became flesh here).

At the Last Supper, Jesus celebrated his farewell meal with his disciples, the celebration of his approaching death and resurrection. It was the culmination of the entire saving mission of the Lord, as well as the assurance of the power of that very same event being ever present in time and space.

The bread, the Lord tells us, represented his body given for us, the wine his blood poured out for us. In celebrating this sacred meal with his disciples, Christ was giving to them, and to all mankind, what he had already offered to his heavenly Father, namely, his own self as a redeeming victim. All of this was accomplished through sacred signs, which continually made present this saving sacrifice so that all humankind could forever unite and share in it. Consequently, after the Ascension, when the glorified, risen Christ took his rightful place at the right hand of the Father, he did not leave us orphans but continued to act and to dispense grace through the Eucharist and the other six sacraments he had instituted during his earthly ministry. These would be sources of living grace that would flow into the hearts of all those who through faith would participate in them.

All of this is accomplished through humanly perceptible signs and symbols that not only signify grace but effect it through the power of the Holy Spirit. Initially, this saving event of Christ’s Passion, Death, and Resurrection took place in time and in history, once and for all, while simultaneously and in reality, transcending all time through the action of the Holy Spirit, the great catalyst who is always active in the liturgical life of the Church. “Christ is always present in His Church, especially in her liturgical celebrations." (Second Vatican Council, Constitution on the Sacred Liturgy Sacrosanctum Concilium (December 4, 1963), no. 7) Having come to us from the Father, Jesus now leads us back to the Father.

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La iglesia doméstica ocupa un domicilio: un departamento, una mansión, una cabaña, una granja, un pent-house, cualquier tipo de vivienda a la que llamamos hogar. Todo el mundo, desde el psicólogo junguiano casi agnóstico, Jordan Peterson, al “influencer” que se ha vuelto viral, el almirante de la marina William McRaven, y hasta tu propia mamá aboga a favor de ordenar el espacio donde uno habita como el primer paso hacia una vida exitosamente ordenada, tanto al nivel práctico como a nivel simbólico. Para aquellas personas que tengan una visión sacramental de la realidad, también diríamos que es a nivel físico y espiritual.

Comprendemos correctamente a la Iglesia a cada nivel - desde Triunfante hasta doméstica - como una comunión sagrada de almas, encarnadas corporalmente en la Tierra y destinadas para la gloria de la resurrección. Hasta el tiempo en cuando cesarán aquellos sacramentos sobre los que depende nuestra identidad católica y la creación está hecha perfecta, ¿cómo deberían los componentes sacramentales de la iglesia doméstica moldear a nuestra vida cotidiana? Nuestro Señor ha instituido los sacramentos y la Iglesia ha introducido varios sacramentales; por lo tanto, la iglesia doméstica debería justamente ver a sus rutinas regulares a la luz de la gracia. Sacramentales formales, oficiales y sacramentales comunes comprendidos más ampliamente[1] nos pueden orientar más profundamente hacia la vida sacramental litúrgica y la aplicación mejorada de sus frutos dentro de nuestra familia.

Bautismo

Cuando bendigo el agua nueva y oro por las personas que la utilizarán, pienso a veces que debería refrescar la fuente más seguido. Los efectos de iniciación primaria del Bautismo seguirán con nosotros para siempre a partir de nuestro encuentro con esa dichosa agua, simbólica de nuestra inmersión en los mares abiertos de este mundo para un viaje hacia el siguiente, incluso a través de las aguas de la muerte.[2]  Los católicos contemplamos nuestra naturaleza material y espiritual y nuestra misión al irnos de la casa por las mañanas o irnos a la cama por la noche, haciendo uso del sacramental de agua bendita en nuestra iglesia doméstica, así como lo hacemos en nuestra iglesia parroquial. (¡Una hermosa fuente para colgar en la pared es un finísimo regalo para ofrecer a personas que se mudan a una casa nueva!) Otros sacramentales relacionados con el Rito del Bautismo incluyen objetos como veladoras benditas y hasta nuestra ropa. El expresar nuestra dignidad humana divinamente designada por medio del buen vestir recatado desde temprana edad, gracias al ejemplo de nuestros padres de familia y hermanos mayores, puede no solamente ahorrarnos más adelante unas batallas entre papás y adolescentes, sino que también formar una verdadera espiritualidad de nuestro carácter y llamado bautismales prepaándonos para el culto, el trabajo, el descanso y la recreación del día, todo en la medida correcta según el plan de Dios. “Los que han sido bautizados en Cristo, de Cristo se han revestido. Aleluya, aleluya.” [3]

The domestic church inhabits a domicile: an apartment, a mansion, a cabin, a farmhouse, a penthouse, any kind of dwelling that we call home. Everyone from the quasi-agnostic Jungian psychologist Jordan B. Peterson to the viral video sensation Navy Admiral William McRaven to your own mother advocates tidying up your living space as the first step to a successfully ordered life, both practically and symbolically. For those with a sacramental vision of reality, we would also say both physically and spiritually.

We rightly understand the Church at every level from Triumphant to domestic as a sacred communion of souls, embodied corporeally on earth and destined for resurrected glory. Until those sacraments upon which our Catholic identity hinges cease and creation is made perfect, how should the sacramental components of the domestic church shape our daily lives? Our Lord has instituted the sacraments and the Church has introduced various sacramentals; thus, the domestic church should rightly see its regular routines in the light of grace. Formal, official sacramentals and commonplace sacramentals understood more broadly[1] can profoundly orient us toward the liturgical sacramental life and better apply its fruits within our families.

Baptism

As I bless new holy water and pray for the people who will use it, I sometimes think I should be refreshing the font more often. Baptism’s premiere initiative effects continue with us forever from our encounter with that blessed water, symbolic of our immersion into the open seas of this world for a journey to the next, eventually even over the waters of death.[2] Catholics contemplate our material-spiritual nature and mission as we leave home in the morning or go to bed at night using the sacramental of holy water in our domestic church, just as we do at our parish church. (Beautiful wall-mounted fonts make very fine house-warming gifts!) Other sacramentals related to the Rite of Baptism include objects like blessed candles and even our clothing. Expressing our divinely-appointed human dignity in dressing modestly and sharply from a young age, as exemplified by parents and older siblings, can not only save some teenage fights later on but also form a true spirituality of our baptismal character and calling as we prepare for the worship, work, rest, and recreation of the day, all in proper measure according to the Lord’s plan. “You have put on Christ, in him you have been baptized. Alleluia, alleluia.”[3]

Confirmation

Look around your room. Our homes should have sacred artwork of patron saints. A shrine or corner or shelf for each family member can hold holy cards, religious articles, and spiritual reading materials. A spiritual director once wisely counseled to have some ongoing hagiography as spiritual reading on the side. All this relates to the Sacrament of Confirmation: the summons to be a saint, the particular saint that only you can be. Commemorate feast days; consider that the Church may well observe one for you one day. Young people of Confirmation age, especially, in discovering their personal and spiritual identities as well as struggling against sin that is so ubiquitous in the adolescent years, need constant inspiration and intercession from their patrons and angels. They also need authentic antitypes to the fantasy figures of superheroes, sports idols, and social media personalities. They learn secular stats and stories quite readily—studying the lives of our holy forebears, including our family histories, can similarly motivate a notoriously hard-to-motivate group. Further, having sufficient autonomy over decorating and caring for their individual spaces engenders responsibility and maturity that then transfers to better personal custody for what surrounds their souls. Sports or exercise gear might profitably be associated with the armor of salvation (Eph 6:10-17) to fight the good fight of faith as soldiers of Christ,[4] saintly witnesses to him in the world as Confirmation deputes us. Every fire and furnace, every lamp and light switch should be connected with the Holy Spirit’s warmth and brightness, creating an atmosphere around us filled with God’s presence.

It happens more than we like to admit: after a joy-filled Easter Vigil, many new Catholics skip out on the post-baptismal catechesis sessions. Our best plans for a riveting exploration of the rich theological and historical meaning of the sacred signs of our faith serve only a few.

Like other RCIA directors, this trend in my own parish has given me much cause for reflection. Was it something I did or didn’t do? There may be any number of reasons why someone does not attend mystagogy, but there are also good reasons why people do show up. Last year, our sessions after Easter were better attended and more appreciated than in years past, due to some changes that helped. This article will share with you a few observations and ideas from that experience.

“Fear not little flock”- Luke 12:22
To begin, we started our RCIA with a smaller group than usual. This, of course, was not a freely chosen change! While I, and the RCIA team, mourned the lower numbers and searched for any reasons for it, we soon discovered something important. This smaller group of people (about 10 candidates and catechumens plus their sponsors) bonded with each other seemingly better than any of our other groups before. The retreats and minor rites also went better. There was simply more time to devote to each person, and more impetus for each one to get to know the others. The friendships that formed among the catechumens and candidates helped inspire the improved attendance of mystagogy, I’m sure. Call it positive peer pressure.

Other little changes also helped improved attendance. For example, during the Lenten season, we mentioned mystagogy at almost every turn. It was presented as something important and exciting that we looked forward to doing with them. Part of the reason we could be so positive involves the new elements we included. I will speak of those later.

In battling the business of everyone’s schedule, we conceded a few things to the rhythm of the secular calendar. For example, on Mothers’ Day and Fathers’ Day, we did not ask them to participate in a mystagogical session apart from attending the Mass of their choice. They appreciated the break and the time with their families.

When we gathered together to unpack the sacraments, the sacred signs, and their layers of significance, the sessions were heavily driven by discussion. They each had an opportunity to speak about what was most meaningful to them in each sacrament. This was a welcomed change in rhythm from our more didactic catechumenal sessions on the sacraments. At times, their insights were amazing! One young man shared his experience of “being made totally new” by Jesus in Holy Communion.

Finally, when the concluding celebration of mystagogy took place on Pentecost, to help encourage attendance, we included a special thank you brunch prepared by the new Catholics for their sponsors. No one wanted to miss it!

Altogether, having a smaller group who got along well together was the first of several changes that God made during our RCIA last year. Sensitivity to family and more dialogical catechetical sessions helped to reinvigorate our RCIA process. However, there was still one more change that we made last year, which everyone appreciated: we discovered and engaged our local Church community (beyond our parish), experiencing the joys of warm hospitality and service.

Once, now many years ago, I met the chalice. Of course, I had seen many, but I met one when I was at Beuron, when a friendly monk, who had charge of the sacred vessels, was showing me the treasures of the sacristy.

In the Rite of Christian Initiation of Adults there are several aspects of formation and many moving parts that all contribute to the overall formation of the catechumens and the candidates. The pastoral aspect of formation concerns itself with the overall discipleship development of the catechumens, while the catechetical aspect helps them come to know the Word of God and brings them into intimacy with Jesus Christ. However, it is sometimes easy to forget that the RCIA is a liturgical rite and that the liturgical rites provide the grace and supernatural power that transforms the catechumens to become more like Christ and brings them into the life of grace. Therefore, it is crucially important that we both understand and fully implement all of the liturgical rites the Church provides us in the RCIA process in order to effectively form life-long disciples of Jesus Christ.

The Liturgy: The Grace that Drives the RCIA Process

First, we have to understand that the Rite of Christian Initiation of Adults is exactly that—a liturgical Rite. It is the liturgical rites that drive the process, from marking the movement of the catechumens from one period to the other to lavishing the catechumens with the grace of Christ and the Church as they move through the joyful (yet sometimes long and difficult) RCIA journey. Without this grace and supernatural assistance—which is the living water that drives the entire process—we risk forming catechumens who are not adequately prepared and empowered by God’s grace to live the Christian life.

In discussing these liturgical rites, we can distinguish between two particular kinds of rites given to us by the Church in the RCIA process. The first is called a “major rite” which includes “the more intense moments of initiation” (RCIA, 6). Examples include the Rite of Acceptance into the Order of Catechumens that begins the Period of the Catechumenate. Another would be the Rite of Election and Enrollment of Names that begins the Period of Purification and Enlightenment; and the final major rite is the reception of the Sacraments of Initiation at the Easter Vigil. These rites provide the grace and assistance of the Church as the catechumens progress from one period of the process to another.

The RCIA also offers a variety of other liturgical rites that are called “minor rites” that belong to particular periods of the RCIA. While these rites are called “minor rites” to distinguish them from the “major rites” that coincide with the major liturgical steps in the process, these minor rites are in no way to be neglected and are a crucial and indispensable part of the overall RCIA process. These minor rites are in fact packed with major grace that assists, strengthens, heals, and empowers the catechumens as they journey towards fullness of life in the Catholic Church.

The bottom line is that any fully effective RCIA process must employ the minor and the major rites in order to bring about the full and fruitful discipleship development of the catechumens. Let’s now explore more fully the minor rites of the RCIA process and how we can most effectively celebrate these rites.

Recientemente, en una conferencia para dirigentes católicos, me preguntó un joven sacerdote a qué me dedicaba. Le dije que ayudo a las parroquias a inventar estrategias para crear una cultura de discipulado en su parroquia. Me preguntó cómo hago eso. Le contesté que nos gusta enfocar principios, no balas de plata, y capacitar a un grupo de dirigentes en la parroquia para producir un cambio cultural al proyectar una visión, edificando un camino claro hacia el discipulado, movilizando a los líderes, y alineando ministerios claves con una visión orientada hacia el discipulado.