Franciscan at Home

Since becoming Catholic in 2004, I have encountered many, many Catholics who do not understand grace, salvation, or how they are granted access to heaven. Many have revealed they live in fear of going to hell because of some unknown, unconfessed sin or that their understanding of how they are saved is solely based on their works. These Catholics do not understand how faith and works relate to salvation. In short, they do not understand the source of their salvation.

Dr. Peter Kreeft explains the problem in his book, Catholics and Protestants: What Can We Learn from Each Other?[1] Throughout his years of teaching philosophy at Boston College, he would ask students, “if you were to die tonight and meet God, and God asked you why he should let you into heaven, what would you answer him?” He usually would receive one of three answers:

1. I’m a good person (Pelagian, self-salvation)
2. I hope in God’s mercy (presumption)
3. Jesus Christ

He goes on to say that 0 to 5 percent of Catholics cite Jesus as the source of their salvation, and place it mostly on works, but that nearly 100 percent of Evangelical Protestants cite Jesus as the source of their salvation.

If catechumens and candidates do not clearly know that Jesus is the source of their salvation, and how works are related to it, we run the risk of creating works-based Christians who are not converted in heart and incapable of persevering until the end (Mt 24:13, CCC 161).

What follows is part one of two of an overview of how an adult moves from being unsaved to saved (and saved to unsaved) and the relationship of grace, faith, and works. Namely, what are the ordinary means of grace for salvation? Part one will focus specifically how one becomes saved and part two will focus on how one can lose salvation. For the sake of space, I am leaving out the exceptions to the normal process of salvation, since those who receive exceptions are known to God alone (CCC 848).

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.

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La necesidad en la Iglesia

El discipulado es una palabra que muchos comprenden solo parcialmente. Si la gente está familiarizada con la palabra, generalmente la definen como ser seguidor de Jesús. El problema es que muy poca percibirá que el discipulado también abarca el ser formador de discípulos. Al responder a la Gran Comisión en Mateo 28, 19-20, somos llamados no solamente a seguir a Jesús y todo lo que Él enseña, sino también a ir y hacer discípulos.

Con demasiada frecuencia, los responsables de la formación de la fe para adultos en sus parroquias dejan a un lado al Catecismo de la Iglesia Católica por ser demasiado difícil y, por lo tanto, demasiado abrumador para su auditorio. Quizás también lo consideren irrelevante para la experiencia de la gente, poco práctico o personal, o poco inspirador. Sin embargo, hacer caso omiso al Catecismo como recurso fundamental en la formación de la fe de los adultos sería perjudicar al Pueblo de Dios. El Catecismo es un don de la Iglesia – o más propiamente, del Espíritu Santo, obrando por medio de los sucesores de los apóstoles, para todos los miembros del Cuerpo de Cristo. En su Constitución Apostólica sobre el Catecismo, el Papa Juan Pablo II dice claramente que el Catecismo se ofrece “a todos aquellos fieles que deseen conocer mejor las riquezas inagotables de la salvación” (cf. Ef 3,8).” No es un documento seco, sino uno repleto de vida. “Está orientado a la maduración de esta fe, su enraizamiento en la vida y su irradiación en el testimonio” (CEC 23). El Catecismo es un documento formativo – tiene el poder para transformar al corazón y a la mente de quien lo lea.

El Catecismo es un poderoso instrumento de formación porque expresa tan clara y hermosamente las verdades de los misterios cristianos, y la interconexión entre ellas. Cada doctrina es presentada desde sus fundamentos en la Sagrada Escritura – con su poder para penetrar a las mentes y los corazones, y a través de sus fuentes en la Tradición, tal y como lo expresaron los padres y doctores de la Iglesia, los concilios, y los santos. Las verdades se presentan en su riqueza y profundidad. La persona humana encuentra esta belleza, orden y coherencia irresistible. Hay un principio fundamental en acción aquí: la verdad (de la Revelación), cuando es expresada adecuadamente en sí misma (es decir, hermosamente) habla a nuestro corazón y mente, atrayéndonos hacia dentro. En todas las doctrinas, contemplamos la forma de Cristo, y somos extasiados (tomo prestada esta expresión de Hans Urs von Balthasar): somos cautivados de tal modo que nos impulsa para responder a Cristo mismo con nuestro abandono a la fe. En corto, la belleza convierte.

Too often, those responsible for adult faith formation in their parishes set aside the Catechism of the Catholic Church as too difficult and thus too daunting for their audience. Or they might consider it not relevant to people’s experience, not practical or personal enough, or uninspiring. To overlook the Catechism as a foundational resource in adult faith formation would be to do the People of God a great disservice. The Catechism is a gift from the Church—or more properly, from the Holy Spirit, working through the successors of the apostles, to all the members of Christ’s Body. In his apostolic constitution on the Catechism, Pope John Paul II says clearly that the Catechism is “offered to all the faithful who wish to deepen their knowledge of the unfathomable riches of salvation (cf. Eph 3:8).” It is not a dry document, but one packed with life. It is “oriented toward the maturing of … faith, its putting down roots in personal life and its shining forth in personal conduct (CCC 23). The Catechism is a formative document—it has the power to transform the hearts and minds of those who read it.

The Catechism is a powerful instrument of formation because it expresses so clearly and so beautifully the truths of the Christian mysteries, and their interconnection with one another. Each doctrine is seen in relation to the central truths of the Trinity, the Paschal Mystery, the Church, and the dignity of the human person. Each doctrine is presented through its foundations in Sacred Scripture—with its power to penetrate minds and hearts, and through its sources in the Tradition, as expressed in the Church fathers and doctors, the councils, and the saints. The truths are presented in their richness and depth. The human person finds this beauty, order, coherence, and depth compelling. There is a fundamental principle at work here: the truth (of revelation), when expressed in a manner adequate to itself (that is, beautifully) speaks to our hearts and minds, drawing us into itself. In all the doctrines, we behold the form of Christ, and are enraptured (to borrow a phrase from Hans Urs von Balthasar): we are captivated in such a way that we are drawn to respond to Christ himself with the surrender of faith. In short, beauty converts.

Encountering the Catechism: a Few Illustrations​
I’d like to share a few examples of the formative power of the Catechism. One of my neighbors became interested in Catholicism. He peppered me with questions whenever he saw me in our common parking lot. I answered many of these, but one day when he asked me about purgatory; I had little time and just decided to give him a copy of the Catechism. I directed him to the relevant pages, including the context of the four last things. He came back the next day, excited. Though not at all an educated man, he had read the section thoroughly, as well as looking up other topics. He was amazed by the logic of the presentations, and how Catholicism made everything “fit together.” He even explained it back to me quite well. A few days later, he told me that he wanted to become a Catholic.

When teaching the Ten Commandments to adults, I have found the presentation in the Catechism extremely effective. For example, people were astonished at the scope of each commandment. To learn that “Honor thy father and mother” included the role of the Christian family, caring for elderly parents, and the criteria for civil disobedience enabled them to view the commandments not just as items to be ticked off in preparation for confession, but as the basis for reflection on the nobility of the Christian call. The presentation of the eighth commandment—“you shall not bear false witness”—led to a discussion of why truth was important, awe at its ultimate expression in martyrdom, and how seemingly little offenses against the truth, such as gossiping, can do serious damage. The participants were sober after this session, and ready to re-evaluate their ways of speaking.

Many people wanting to becoming Catholic are often surprised that it can take a year or more. In my former denomination, it was very different. The way one became a Christian was, at the end of any given Church service, the pastor would ask people to bow their heads and close their eyes. He would then ask whoever wanted to receive Jesus as their personal Lord and Savior to raise their hand and then repeat a prayer after him. That was it.

Those leaders can be lauded for their desire for evangelism, but the lack of personal engagement with the one responding to Jesus leaves much to be desired. If seekers are given a little Jesus with no commitment expected, it can be like a spiritual blind date: it might work out, but you do not really know what you’re getting into. When properly run, the RCIA process is specifically designed to help lead people to a real, stable relationship with Jesus that will last. To help one understand why RCIA takes time, I will demonstrate how the RCIA process mirrors a healthy dating relationship that culminates in marriage.

Distinct Steps
Any healthy relationship moves through several stages from the first meeting to the wedding night. The same is true with coming to salvation in Jesus Christ. There are distinct steps that prepare for and allow a person to develop a genuine relationship with Jesus. Wanting to reclaim this process, which was present in the early Church but had fallen into disuse, the Second Vatican Council stated, “The catechumenate for adults, comprising several distinct steps, is to be restored” (Sacrosanctum Concilium 64). The general parallel is as follows.

Annual St.

Our parish recently hosted a major event in collaboration with two local parishes in our area. The speaker was well-known; and as the volunteers gathered in a circle with him to pray before the event, I looked up at one point and noticed something striking: a full seventy-five percent of the volunteers standing in the circle were past RCIA participants! As the RCIA Director of this small to mid-sized parish of around six hundred families, I was thrilled. I silently added a prayer of thanksgiving to the Lord for doing great things for us, because I was certainly filled with joy! (cf. Ps 126:3). The words of Pope St. John Paul II ring true in this regard, “In both accepting and proclaiming the Gospel in the power of the Spirit the Church becomes at one and the same time an ‘evangelizing and evangelized’ community, and for this very reason, she is made the servant of all.”[1] Reflecting back on the journey we have traveled to reach this point, I can say with some satisfaction that we have come a long way. Admittedly, we still have far to go. Rome, as they say, was not built in a day. The Rite of Christian Initiation of Adults is most certainly a process for the parish, as well as for the RCIA participants. Beginning the Process Transitioning from a nine-month RCIA process (with a combined Breaking Open the Word/catechetical session on Sundays) to a year-round process (with extended catechesis on a weeknight, including childcare), took a lot of prayer, courage, and organization. This change has made a positive impact on our catechists, catechesis, and the parish as a whole. Included in this adventure was a fair amount of hand-holding and accompaniment by my mentor, especially in the beginning. She should be canonized for her encouragement and patience with me! Eight years later, our team can now look back and say with enthusiasm and a fair amount of zeal that it was ALL worth it! Once we synchronized our methodology with the rhythm of a year-round model for adults, we moved on to building the catechetical team. We then began to incrementally add the following: a hospitality team, intercessory prayer team, set up team, RCIA adapted for teens, RCIA adapted for children (Jr. High-6/7/8 combo, Children-3/4/5 combo), and RICA (for adults in Spanish). All of the above are offered on the same night at the same time in our parish in order to accommodate entire families. Along the way, I was invited by the pastor to become a staff member. Initially it was five hours per week, then it was increased to nineteen and a half hours. We even obtained…gasp…a real office! Finally, my hours were increased to a full-time, thirty-hour per week position with benefits. This is what it takes to direct a full-scale RCIA process in a parish.[2] Our newest endeavor, due to begin this spring, is our neophyte team. These catechists will be present during the Mystagogy sessions where they will become acquainted with the neophytes. After Pentecost, this team will then accompany the new Catholics during their Neophyte Year by meeting regularly with them on a fixed schedule, taking them deeper into discipleship, and beginning to move them toward apostolic works according to the differing charisms of the individuals.