Franciscan at Home

Every new year brings new hopes, dreams, promises, and possibilities, as does the Year of Mercy! The Holy Father asks us to respond wholeheartedly to the call for a widespread and generous outpouring of mercy, despite the fact that this emphasis on mercy might appear to minimize the demands of justice and the law. Some may be surprised at this, as were the pharisees and scribes at the time of Jesus. At the same time, though, millions of Catholics and non-Catholics are delighted as they observe Pope Francis and his announcement of this Extraordinary Jubilee of Mercy. How Does This Document About Mercy Affect Us? During this Year of Mercy—Annus Misericordiae—we will contemplate and reflect the Face of Mercy, Christ’s Face, or the Misericordiae Vultus. We plunge into this contemplation in order to understand and become that which we contemplate, so all might find a path to conversion, a path home to our Father. The Bull of Indiction of the Extraordinary Jubilee of Mercy outlines Pope Francis’ pastoral focus for the New Evangelization. In it, he stresses mercy as the core of a life-altering Gospel that can lead to deep metanoia, thus transforming our hearts into the meek and humble heart of Jesus, full of mercy and compassion. The pope believes, prophetically perhaps, that contemplating the face of mercy and allowing ourselves to be inwardly transformed by it will enable us to “be merciful like the Father” (cf. Lk 6:36), as the motto for the Jubilee Year pronounces. Thus transformed, we will become instruments of conversion and transformation among “insiders” and “outsiders” alike, and thereby change the world. The bull, Misericordiae Vultus, states: "Jesus speaks several times of the importance of faith over and above the observance of the law. It is in this sense that we must understand his words when, reclining at table with Matthew and other tax collectors and sinners, he says to the pharisees raising objections to him, “Go and learn the meaning of ‘I desire mercy not sacrifice.’ I have come not to call the righteous, but sinners” (Mt 9:13). Faced with a vision of justice as the mere observance of the law that judges people simply by dividing them into two groups – the just and sinners – Jesus is bent on revealing the great gift of mercy that searches out sinners and offers them pardon and salvation."[i]

In 2004, I resigned from being a Pentecostal pastor to enter the Catholic Church, and therefore needed to find new employment. The only job I could find was selling cars. Going from pastor to car salesman was an extreme culture shock.
In training for my new job, one principle loomed large over all others: no matter what happens, do not let the customer leave without making a purchase. If a customer responded to my sales pitch with “I’m just looking today” or “I need to talk to my wife,” I had a litany of responses close at hand. If a customer was balking at the negotiating table, I was to turn the deal over to a designated “closer,” who was a master at keeping people in their seat. The mission was to make whatever concession necessary to get the customer to say “yes” and close the deal.
As I have witnessed the implementation of the Rite of Christian Initiation of Adults (RCIA) in parishes throughout the country, I have seen many RCIA directors who operate like they are selling cars, willing to make any concession as long as the “customer” says “yes.” They seem to operate by the principle that they must never let a participant leave RCIA, no matter what Church teaching they refuse to accept. If participants are cohabitating or unrepentant about sexual transgressions or if they reject important doctrinal teachings, many RCIA directors might say, “No problem.” You support same sex marriage? No problem. You don’t like confession? No problem. I once received a call from a priest, begging for help, because the RCIA director in his parish told him, “We mostly focus on building relationships in RCIA, and we cover the Creed and the moral life in one session.”
The Catholic Church does not recommend that we model RCIA on selling cars, but on catching fish.

There is a compelling challenge that every catechist must face: having fallen in love with Christ ourselves, how do we pass this love on to others? The answer is far from simple. Human beings are multi-dimensional, so we have to work on many levels simultaneously. In considering how to approach this work, we are indebted to the great Roman catechist, Sofia Cavalletti. It was she who drew attention to the typical order in which catechesis—indeed all human learning—unfolds, especially for children: first the body, then the heart, then the mind. If we are to catechize well, we need to follow this order, or we may find ourselves working against human nature instead of with it. Hans Urs von Balthasar, in more elevated, theological language, proposed the same basic progression: first beauty, then goodness, then truth. Both Cavalletti and von Balthasar discerned the Trinitarian analogy underpinning this human learning process, and consequently, elements of Trinitarian theology can be applied. For example, while each “aspect” is distinct, none of them can be neatly separated from the others; they always operate together. Whatever is perceived by the senses will in some way affect the heart and then be reflected upon by the mind. Sometimes, it may seem like this is happening in the same instant of time, and at other times, each dimension may follow on from the other slowly and ponderously, with the meaning finally dawning on us weeks, months, or years afterwards. How then can we integrate this insight into our catechetical practice? It would seem that a significant part of the answer lies in retrieving a catechetical approach almost as ancient as the Church itself, one that uses the same human learning progression identified by Cavalletti and von Balthasar. It is called mystagogy, which is essentially an unfolding of the holy mysteries revealed in the Scriptures through the liturgical signs by which they are celebrated and made present.

Being attuned to the presence of God at Mass is vitally important if we are to be formed by liturgy over the course of life. In this article, Scripture teacher Gayle Somers reflects upon the encounter with God possible in the Liturgy of the Word and offers important concrete suggestions for entering more deeply into the Scriptures proclaimed at Mass. “When we take up the sacred Scriptures and read them with the Church, we walk once more with God in the Garden.”[i] Who can resist an invitation like this—to share the intimate communion with God given originally to Adam in Eden? Every time we are at Mass, the Church welcomes us to the Table of the Word, to this great reality. The Fathers of Vatican II told us that “…in the sacred books, the Father who is in heaven meets his children with great love and speaks with them; and the force and power in the Word of God is so great that it stands as the support and energy of the Church, the strength of faith for her sons, the food of the soul, the pure and everlasting source of spiritual life.”[ii] When we truly comprehend this statement, the only question to be asked of us is: Are we paying attention? All of us know how easy it is for our minds to wander during the Scripture readings at Mass. We are particularly susceptible to this if (1) they are unfamiliar to us, (2) we don’t understand their meanings, and (3) we don’t recognize them as being spoken by God himself. St. Jerome put his finger on this last problem: “When we approach the [Eucharistic] Mystery, if a crumb falls to the ground we are troubled. Yet when we are listening to the Word of God, and God’s Word and Christ’s flesh and blood [in His Word] are being poured into our ears, yet we pay no heed, what great peril should we not feel?”[iii] The Church assures us that God is the author of Scripture; he inspired men to write what he desired his people to know.[iv] No wonder St. Jerome was so unsettled by the thought of indifference toward hearing Scripture read at Mass. He was echoing the sentiment of St. Augustine: “For now, treat the Scriptures of God as the face of God; melt in its presence.”[v]

No one sneaks into the Catholic Church. I absolutely love this aspect of becoming a Christian in the Catholic Church. Let me explain. I was raised in a Pentecostal Protestant denomination (International Church of the Foursquare Gospel). In some ways, Pentecostalism is closer to Catholic doctrine than Reformed Protestantism, but there is a major difference in how people become Christians. To become a Christian in the church of my youth, a person (let’s call him “Bob”) might have an experience like this. Upon being invited to church, Bob would hear Christ-centered praise and an expository sermon on a biblical text. At the end of each service, an appeal to become a Christian would be given. In doing this, the pastor would invite the congregation to bow their heads and close their eyes — no looking. Then he would ask those who wanted to receive Jesus Christ as their Lord and Savior, for the first time, to raise their hands. If Bob wanted to respond, he would publically raise his hand and the pastor would invite him to silently repeat a simple prayer of belief in Jesus. As a child I always wanted to peek to see who raised their hands. I was fascinated that people were responding to Jesus for the first time, and I wanted to see who they were. I always wondered why we were not allowed to know who had just been “saved.” As a result, I never met the new Christians of my Church unless they freely divulged this information in conversation. Bob might have attended for one Sunday or twenty, but following the hand-raising response, there was no assessment of what he believed or understood. There was also little to no personal follow up and formation. Bob was simply invited to keep coming to Church. The RCIA process in the Catholic Church is notably different. We march people in front of the liturgical assembly several times before they are fully initiated: the Rite of Acceptance, Rite of Sending, Rite of Election, and three times during the Easter vigil! Catholicism emphasizes the public profession of faith and the consequent prayerful presence and affirmation by the community. While there are stark differences between the respective Pentecostal and Catholic understandings of salvation, many do not realize that the Catholic Church teaches that, objectively, the process of salvation begins with a public profession of faith, long before baptism. According to the Church, there is a profound transformation that takes place within each person in this public profession during the Rite of Acceptance. This transformation depends upon two essential catechetical milestones that prepare for the Rite of Acceptance. If these two milestones are lacking, the inquirer will not have the necessary disposition to allow the rite to bear its intended fruit. The rite will objectively take place, but its fruit in the life of a new catechumen will be stunted.

According to the General Directory for Catechesis, “adult catechesis must be given priority.”[1] In fact, the GDC links adult catechesis to the baptismal catechumenate: [Adult catechesis] “involves ‘a post-baptismal catechesis, in the form of a catechumenate...presenting again some elements from the Rite of Christian Initiation of Adults with the purpose of allowing a person to grasp and live the immense, extraordinary richness and responsibility received at Baptism.’”[2] Therefore, adult catechesis is not simply a refresher course in content but is permeated by the idea that the life of Baptism (and each of the sacraments) must be lived in maturity. And this requires ongoing formation and support, a “permanent mystagogy.”[3] Therefore, Pope Benedict XVI, in Sacramentum Caritatis, calls for a “mystagogical approach to catechesis, which would lead the faithful to understand more deeply the mysteries being celebrated.”[4] Initiation is ultimately ordered to being one with our Lord in an intimate and eternal communion. Such intimacy requires that we approach Jesus’s Body with love, free from serious sin, and with a reverent disposition. However, many seem to take the reception of Communion lightly in the Church today. Reception of the Eucharist, for many, has become routine, uniform, and even presumed as a right, regardless of canonical standing or state of soul. We know from St. Paul that improper reception of Communion works against its true purpose and rather than deepening our participation in the life of God, it can actually alienate us from him: "Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself" (1 Cor. 11:27-30, RSV).

Practically speaking, within Canon Law, the many canons that deal with the Sacrament of Matrimony are more numerous than any other sacrament, including Holy Orders and the Eucharist. That is a staggering and sobering fact. The Church highly regulates the Sacrament of Matrimony because she knows that marriage and family life are the building blocks of the human family as well as the Church. The rights and responsibilities that are codified in the canons reflect the revealed truth and dignity of this sacrament.

I would like to address one ministry within the parish that frequently runs head on into these requirements. This ministry is charged with passing on the truth about the dignity of the sacrament, while pastorally supporting individuals, couples and families as they come to know the Bridegroom and his love for his Church. That ministry is the Rite of Christian Initiation of Adults.

RCIA team members, leaders or catechists do not need degrees in Canon Law; but every member of the team needs to understand the pastoral vision and plan for serving individuals whose current marriage or previous marriage does not conform to the requirements of Canon Law. These marriages are not rare. Although every marriage and its circumstances are unique, discussion and planning by the RCIA team and good pastoral leadership will help everyone involved. I am going to offer a few simple but practical suggestions that may serve as a review and reminder for some and may help others who are struggling with how these situations can be best approached. Once a set of procedures is agreed on, all RCIA team members must be on board.

Many years ago, after a particularly challenging day of ministry, I blurted out (in jest), “Ministry would be easy if it wasn’t for people.” Since then, I occasionally utter this phrase when the complicated nature of people’s lives messes with my nice, ordered ministry schedule—which is most of the time. The point is that the Church, and our ministry as an extension of the Church, exists to make disciples. Disciples are people. People are messy. If your ministry is not messy, you might not be making disciples but simply moving people through a program.

When it comes to messy, nothing compares to couples, marriage and the RCIA.

One year I had members of a blended family desiring to come into full communion with the Catholic Church. The husband and his son were Catholic; the wife and her two children were becoming Catholic. Both had been married before and the couple really wanted God in their life. Even though the husband was Catholic, I invited him to RCIA as well, and he accepted. As the year went on, the kids and husband were doing great, but the wife was having difficulty overcoming her Protestant understanding of certain teachings. Finally, the wife emailed me saying that she was dropping RCIA because the pressure to become Catholic was too much. She felt like she was only doing this for her husband.

Knowing that conversion is a process and that I never know when people will respond to the Holy Spirit, I recommended that she continue with RCIA so that she will at least be aware of what her children and husband are learning. I told her not to worry about Easter and that I’ll assume she is not becoming Catholic. She agreed. The pressure of Easter was off and she enjoyed the classes and kept coming with her husband and children.

Two weeks later I gave a talk on sin, grace and sacraments and how grace breaks the chains of sin. When we transitioned to small group discussions, she told her group leader, “That’s what I need! I need to be free from sin! I’ve tried for years and I can’t do it on my own. I want to become Catholic!” She and her children were received into the Church at the Easter Vigil and the entire family was blessed.

I want to briefly talk about two important areas that must be considered, when ministering to couples in RCIA: sponsors and evangelizing both spouses. I will mainly refer to spouses, but the following principles apply to dating or engaged couples as well.

An atheist, a pagan and a Protestant… This could be the beginning of a really bad joke or it could be illustrative of the type of people that make their way to your RCIA process. Anyone who works with RCIA knows that people come with radically different levels of faith and understanding. If we want to lead these inquirers to a real relationship with Christ and His Church, we must first lay a firm foundation. Let me share with you three real stories I’ve encountered over the years while directing RCIA.

John, in his mid 30s, knows nothing about the Christian faith. While growing up, he did not even learn basic religious knowledge from popular religious holidays. He believes in God, but has never been taught. He has a preteen daughter who has been attending a Catholic school. He has never been married and is living with a woman who is not his daughter’s mother. John finally realized he needed something more and when he saw a religious sister in town, he asked if she could help him. A few weeks later, John was in my RCIA Inquiry class.

Joan, about 20, has learned bits and pieces of Christian teaching, but most of her knowledge comes from media and friends. She is a thinker and has many questions. Joan is willing to believe, but is unsure if God even exists. She has Catholic friends who invited her to RCIA.

Jim, in his early 40s, is a nominally engaged Protestant who is married to a Catholic and has three children. The children are preparing to be baptized in the Catholic Church and while interested, he has the usual Protestant reservations about Catholicism. He believes in Jesus, but has a long way to go to accept the Catholic Church. Since his children are preparing to be baptized, he agreed to attend RCIA and learn for himself.

It is clear from the above cases that each person has specific needs and must overcome very diverse obstacles before coming to conversion to Jesus Christ. The question is, “How does your RCIA handle these diverse situations?”

The greatest disservice we can do to those in RCIA, is run them through the “program” so they can “become Catholic” and yet have no real attachment to Jesus or His Church. If we simply put people on an RCIA assembly line, we are setting them up to be nominal Catholics or future ex-Catholics. For RCIA to be effective, catechumens and candidates must have real opportunities to say “yes” or “no” to Jesus.

So what is an RCIA director to do? One important step is to develop an effective precatechumenate.

Dear Teresa,

I wonder if you can help me again. I am struggling to get volunteers to help me with my RCIA and also to be honest, struggling to get the parish to realise this is something they all are meant to be involved in. I don’t know where to go for information on this, and they just stare at me and tell me the last RCIA catechist just did everything herself. Here’s hoping you can help!

God bless,

Julie