INFANT BAPTISM GUIDELINES

Diocese of Houma-Thibodaux

1.  WHERE, WHEN AND HOW SHOULD THE SACRAMENT BE CELEBRATED?

1a.  So that baptism may clearly appear as the sacrament of the Church's faith and of incorporation into the people of God, it should normally be celebrated in the parish church (Rite of Baptism Children, art 10).  Infants are to be baptized in the parish church proper to their parents, unless a just cause suggests otherwise (Canon 857); in this case, parents must obtain the permission of their pastor.  Considered "infants" are all children less that seven years old.

1b.  Sunday is the ordinary time for baptism of infants, since the choice of Sunday emphasizes the paschal nature of the sacrament (Canon 856; Christian Initiation, General Introduction, art 28).  As far as possible, all recently born babies should be baptized at a common celebration on the same day (CIGI art 27).

Normally there should be only one celebration of baptism of infants in the same church on the same Sunday.  Baptism may appropriately be celebrated during Sunday Mass, so that the necessary relationship between bapsim and eucharist may be seen; but this is not desirable as a weekly practice (RBC art 9).

1c.  Parents are obliged to see that infants are baptized within the first weeks after birth (Canon 867).  Parents may choose the manner of administration of the sacrament, either by the pouring of water or by immersion, "which is more suitable as a symbol of participation in the death and resurrection of Christ" (CIGI art 22).

1d.  The sacrament of "baptism may not be repeated and conditional baptism is not permitted unless there is prudent doubt of the fact or validity of the baptism already received" (Rite of Receiving Baptized Christians, art 7).*

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* Among non-Catholic churches which have valid baptism: Adventists, AME, Assembly of God, Baptists, Disciples of Christ, Evangelical Churches, Old Catholics, Old Roman Catholics, Church of the Nazarene, Reformed Churches, United Church of Christ, Church of the Latter Day Saints (Mormons).  Among those without valid baptism: Apostolic Church, Christian Scientists, Masons (no baptism at all), Quakers, Salvation Army, Pentecostal Churches, Jehovah's Witnesses and Unitarians (See Huels, John M. OSM, JDC, The Pastoral Companion: A Canon Law Handbook for Catholic Ministry (Chicago: Franciscan Herald, 1986).

1d (continued)  If after "serious investigation it seems necessary ... to confer baptism again conditionally, the minister should explain beforehand the reasons why baptism is conferred conditionally in this instance and he should administer it in the private form" (Rite of Receiving Baptized Christians, art 7) in order to avoid "needlessly calling into question the practices of other churches and ecclesial communities" (Canon 869 Commentary).

2.  WHO CAN BE GODPARENTS?

2a.  Those who qualify as godparents are

*Catholics

*who have been confirmed

*are at least 16 years old and

*are leading "a life in harmony with the faith and the role to be undertaken" (Canon 874).

2b.  Whenever possible, an infant to be baptized should be given a godparent (Canon 872); ideally this same person will act later as the child's sponsor at confirmation (Canon 893).  There may be one godmother or one godfather or one of each (Canon 873).  Parents or guardians choose the godparents(s) with the approval of the pastor.

2c.  A godparent must be at least 16 years old (Canon 874).

2d.  In infant baptism, the godparent, along with the parents, presents the child for baptism and helps the child to lead the Christian life expected by baptism, and fulfill faithfully the obligations connected with it (Canon 872).  "In acting as the guarantor of the faith of the candidate, the godparent is also the representative of the community of faith" (RBC art 2: Ad totam Ecclesiam, ED, DOL 147 #1011).  A godparent must be a Catholic who has been confirmed and "leads a life in harmony with the faith and the role to be undertaken" (Canon 874).

2e.  A person who belongs to a non-Catholic ecclesial community may not be a godparent at the baptism of a Catholic, but may be recorded as a witness together with a Catholic godparent (Canon 874).

3.  WHEN SHOULD BAPTISM BE DELAYED:

3a. For the licit baptism of an infant, it is necessary that the parent or guardian give consent, and that there be " a founded hope that the infant will be brought up in the Catholic religion" (Canon 868).  When the foundation for this hope is not evident, the pastor must make a prudent and sensitive judgment in dialogue with the parents of the infant.

3b.  When the parents are not prepared to undertake the duty of bringing up the child as Catholic, the pastor should postpone the baptism until the parents can be adequately moved or instructed (RBC art 8, Canon 868).  However, only if no other adult is willing to make a commitment to rear the child as Catholic would the pastor have the obligation to postpone the baptism of the child.

The birth of a child should be regarded by pastoral ministers as a moment when problems that caused alienation from the community might be dealt with compassionately and rectified.  An invalid marriage alone is not considered a sufficient reason for delay.

3c.  To avoid "further alienating parents who are themselves deficient in the practice of the Catholic religion, "the reasons for the delay should be crefully explained to them (Canon 868; Commentary), and opportunities for formation in the faith should be offered to the parents.

3d.  If there is disagreement with a pastor's decision to delay baptism, an appeal may be made to the Dean (vicar forane).

4.  WHAT CATECHESIS IS NEEDED FOR BAPTISM?

4a.  Parents should be adequately catechized in preparation for the baptism of their child.  Parents programs should be designed to nourish the faith life of participants as well as provide them with theological understanding of the sacrament (NCD 117, 119; Canons 851, 852).

4b.  Since godparents share with parents responsibility for the Christian upbringing of the child, godparents should participate when possible in the same process of catechesis.

4c.  Baptismal catechesis centers "on the Father's love; the life, death and resurrection of Jesus the Son; the cleansing of original and personal sin; and the gift of the Spirit to the Church" (NCD 117).  Immediate preparation includes "catechesis on the ritual and the baptismal symbols; water as life-giving and cleansing, oil as strengthening and healing, light as driving out darkness, the community as the setting where Christ is present" (NCD 117).

5.  WHAT IS THE RELATIONSHIP OF THE COMMUNITY TO THE CHILD BAPTIZED?

5a.  Because baptism is a sacrament of initiation, parents are asking that their children assume a place in the community when they ask that they be baptized.  The community in turn promises to support the parents in guiding their child to a relationship with God and the church.

5b.  Asking for baptism for their child may be a time of conversion for a couple not participating regularly in Sunday Eucharist.  Parishes are encouraged to design concrete means of support for couples who express the intention to return to active participation in the eucharistic community.

6.  WHAT RECORD IS KEPT OF THE BAPTISM?

6a.  Parishes are required by universal law to keep a permanent record of baptism.  Within the Diocese of Houma-Thibodaux, this record is to be kept on a computer file within the Diocesan Sacramental Record Keeping Program.

6b.  The name of a godparent may not be deleted later from the baptismal record, even if the original godparent has defected from the faith.  The Bishop, however, may permit an additional sponsor's name to be added to the record "for just reason," reflecting a changed situation in which a "substitute sponsor" agrees to take on the responsibilities of the original godparent(s).

6c.  In the case of adoption, the baptismal record is not changed.  Instead, a new computer record is created in the parish of baptism with the child's adoptive name and names of adoptive parents, and then referenced to the original baptismal record for retrieval purposes.  (See addendum for computer record keeping instructions.)

                                                                                                         September 1995

 ADDENDUM

ON KEEPING A COMPUTER RECORD OF BAPTISM

IN THE CASE OF AN ADOPTION

In the case of adoption, the baptismal record is not changed.  Instead, a new computer record is created in the parish of baptism with the child's adoptive name and names of adoptive parents, and then referenced to the original baptismal record for retrieval purposes.  This should be done as follows:

1.  Enter a NEW RECORD for the ADOPTED CHILD, PUTTING IT INTO THE SAME YEAR in which the actual Baptism took place.  In this new record use the ADOPTED LAST NAME, and the anmes of the ADOPTED PARENTS.  All other information in the record should remain the same as the original record, including godparents.

2.  Assuming that the child's ORIGINAL name was JOHN VINCENT JONES and the "record #" of the original Baptism was "1989-004", on the first line for OTHER information IN THE NEW RECORD, enter the following:

ADOPTED 12/02/91; ORIGINAL NAMES WAS JOHN VINCENT JONES; SEE RECORD #1989-004.

3.  The INFORMATION (such as names, dates, etc.) in the original baptismal record is NOT TO BE CHANGED, but on one of the lines for 'OTHER" information IN THE ORIGINAL RECORD, assuming that the above adoption took place on 12/02/91, and the NEW record number is "1989-045":

ADOPTED BY MR & MRS JOHN V. JONES, 12/02/91; SEE RECORD #1989-045

 CONFIRMATION GUIDELINES

Diocese of Houma-Thibodaux

1.  ON WHAT PRINCIPLES SHOULD CONFIRMATION PREPARATION BE BASED?

1a.  The sacrament of confirmation is a sacrament of initiation.  It is one facet of a three-part celebration of initiation into a community of faith that includes baptism and eucharist.

1b.  "A candidate for Confirmation who has attained the age of reason must profess the faith, be in the state of grace, have the intention of receiving the sacrament, and be prepared to assume the role of disciple and witness to Christ, both within the ecclesial community and in temporal affairs" (CCC 1319).

FIRST RECONCILIATION GUIDELINES

Diocese of Houma-Thibodaux

1.  WHERE ARE WHEN SHOULD THE SACRAMENT BE CELEBRATED?

1a.  The ordinary place where a child first celebrates Reconciliation is the "home parish" (not the "school parish") i.e. the parish where the family worships.  School celebrations of First Reconciliation are no longer considered pastorally appropriate.

1b.  The usual time for parishes to celebrate First Reconciliation is in the second grade -- before the end of the calendar year, allowing for clear separation from First Eucharist of both catechesis and reception.  "This is to be done so that the specific identity of each sacrament is apparent" (NCD 126).  Children should have reached the use of reason and be "properly disposed" (Canon 914).

Canon 914 assumes that sacramental reconciliation will happen before First eucharist.  At the same time, "Canons 988 and 989, based on the discipline of the Council of Trent, require only those conscious of serious sin to confess before receiving Communion, and this also applies to children receiving First Communion ... Children who do not approach the sacrament of penance should not be deprived of their right to make First Holy Communion" (Canon 914 Commentary).

2.  WHAT ROLE DO PARENTS HAVE IN CHOOSING THE SACRAMENT FOR THEIR CHILD?

2a.  Parents should be involved in the decision regarding the readiness of their child for the sacrament.

2b.  If the child is under the care of someone other than the parent or legal guardian, the parent or legal guardian should be asked for permission.

2c.  If the child's parents are not practicing Catholics but wish to have their child receive the sacrament, the child should not be kept from experiencing sacramental reconciliation (Canon 843).  Parents should be encouraged, however, to participate in the sacramental preparation process with their child, and pastoral ministers should explore other avenues to strengthen the relationship of the entire family to the church community.

 3.  WHAT KIND OF CATECHESIS IS NEEDED FOR THE CHILD?  FOR OTHERS?

3a.  For the child, catechesis for First Reconciliation should be designed

*  to make clear the relationship of the sacrament to the child's life and to the church community;

*  to help the child recognize moral good and evil, repent of wrongdoing, and turn for forgiveness to Christ and the Church;

*  to enable the child to experience the expression of faith in forgiving and being forgiven, and

*  to encourage the child to approach the sacrament regularly (NCD 126).

3b.  Parishes should provide educaiton for parents of children preparing to receive the sacrament so that parents can fulfill their role as primary teachers of their children.  Parent programs should be designed to nourish the faith life of participants as well as provide them with theological understanding of the sacrament (NCD 117, 119; Rite of Baptism for Children, Introduction, art 5; Canons 851, 852).

3c.  As the primary educators of their children, parents have a duty to participate in the preparation of their children for the sacraments.  Godparents should be invited to join parents in parish programs of parent preparation (Canon 774).

3d.  Parents, godparents, and membes of the parish community at large should be encouraged to act as role models for the young penitents by renewing their own participation in the sacrament.  "For it is not only as an original gift that the faithful receive metonia in the Church through baptism; through the sacrament of penance in the Church that same gift is restored and strengthened for those members who have sinned (Paenitemini, DOL 358 #3018).

 4.  HOW SHOULD PARISHES DESIGN PROGRAMS OF CATECHESIS FOR RECONCILIATION?

4a.  Flexibility and pastoral sensitivity to differing family circumstances should be built into the preparation process.  Parishes should regard the mement as an opportunity for evangelization and catechesis of the family.

4b.  Pastors/parishes are responsible for providing sacramental preparation for all the children of the parish.  While either Catholic schools or parish CCD programs may provide remote preparation and instruction, immediate preparation for the sacrament should be provided by the home parish.  Pastoral sensitivity should be exercised within Catholic schools when students from other parishes are being prepared for the sacrament.

4c.  In contrast to remote preparation for the sacrament thich usually begins in first grade, immediate preparation is for a shorter period.  This immediate preparation should not duplicate instruction already provided to the children in their Catholic school or parish religious education program.

4d.  Since young people develop gradually their ability to understand the nature of sin and conversion, children as well as teenagers should be provided with further catechesis each year as they mature in the practice of their faith.  Lent is an especially appropriate season for this continuing catechesis on the sacrament of Reconciliation (NCD 126).

 5.  HOW SHOULD THE SACRAMENT BE CELEBRATED?

5a.  Communal celebrations of the Sacrament of Reconciliation are the most appropriate means of celebrating the sacrament with children.  Liturgical catechesis can underscore the forgiveness of God through reconciliation with the community of salvation.

5b.  If a child misses participation in the group celebration with his or her class, some alternative communal celebration should be provided whenever possible.

6.  WHAT SHOULD HAPPEN IN THE CASE OF A CHILD WHO IS DEVELOPMENTALLY DISABLED?

6a.  Whenever possible, children who are developmentally disabled should be prepared for the sacrament, and should be included in the parish sacramental celebration (NCD 196).

6b.  Pastors should not arbitrarily deny the sacraments to the mentally handicapped who are suitably prepared and disposed "according to their capacity" (Canon 913) and who are supported by the faith of the community.  Pastoral determination regarding the "use of reason" should not be based strictly on the acquisition of abstract cognitive skills (Canon 914 Commentary), but should include symbolic ways of expressing contrition.

 7.  WHAT SHOULD HAPPEN IN THE CASE OF A CHILD WHO IS OLDER THAN THE AGE AT WHICH THE SACRAMENT IS USUALLY FIRST RECEIVED?

7a.  If the child has already received First Eucharist, the child may receive the sacrament of Reconciliation, after appropriate preparation of both parent and child.  The opportunity for communal celebration of the sacrament should be provided.

7b.  Children who have not received First Eucharist should normally participate in the catechumenate process.

8.  WHAT KIND OF RECORD IS KEPT OF FIRST RECONCILIATION?

8a.  No formal record is required to be kept for first reception of the Sacrament of Reconciliation.

8b.  It is recommended, however, that the date of reception be noted in the child's catechetical file or on the permanent record card.

September 1995

GUIDELINES

THE RITE OF CHRISTIAN INITIATION OF ADULTS

DIOCESE OF HOUMA-THIBODAUX

INTRODUCTION

One of the far-reaching implicaitons of the Rite of Christian Initiation of Adults in pastoral practice is that it calls for a true revolution in our approach to Church and sacramental ministry.  What the rite implies is that the starting point in our definition of Church, as in any description of Christian spirituality, is always conversion and faith.

In the rite, the Church as rediscovered in its tradition a process for fostering the growth of the faith, which identifies it as Christian.  The movement is always from the experience of faith to sacramental celebration and never the reverse.  That trugh is, at times, difficult for the contemporary Church to grasp.  However, once understood, it affects all sacramental prepartion programs (RCIA Study Text 98).

1.  WHO BELONGS IN THE ORDER OF CHRISTIAN INITIATION?

1a.  Faith comes through the grace of conversion.  The catechumenate is a catechetical-liturgical structure that has for its purpose the nurturance and development of faith to the point of readiness for sacramental incorporation into the church through baptism, confirmation, and eucharist.  Strictly speaking, a catechumen is one who has never been baptized and who, in a faith response to the Word of God, asks to be prepared for sacramental initiationn in the Church.

1b.  However, there are other types of candidates who present themselves to the church:  those partially initiated.  They may have been:

*  validly baptized Catholics with no subsequent experience of Church;

*  validly baptized Catholics but never confirmed nor communicated;

*  baptized and perhaps confirmed in another Christian church, having lived their faith and seeking reception into the Roman Catholic communion (RCIA Study Text 96)

1c.  The Christian Initiation of children is treated in Part II of the Rite of Christian Initiation of Adults.  The process is similar to that of adults but is adapted for children.  Children who have reached the use of reason are considered, for purposes of Christian initiation, to be adults (Canon 854; national Statutes #18).

1d.  Since the needs of adult Catholics who have received baptism and eucharist differ greatly from those of candidates and catechumens, a separate process should be provided as preparation for adult Confirmation.  "Above all, the character and purpose of the catechumenate must be respected.  This clearly implies that the catechumenate is not a renewal structure, much less an update program for adult Catholics (RCIA Study Text 97)."

 2.  WHEN SHOULD SOMEONE BE CONDITIONALLY BAPTIZED?

"The sacrament of Baptism cannot be repeated and therefore it is not permitted to confer it again conditionally, unless there is a reasonable doubt about the fact or validity of the baptism already conferred" (RCIA 480) i.e. doubt which cannot be resolved after serious investigation into the fact and/or validity of baptism.  "If conditional baptism then seems necessary, this must be celebrated privately rather than at a public liturgical assembly of the community.  The reception into full communion should take place later at the Sunday Eucharist of the community" (National Statutes #37).

3.  WHICH BAPTISMS ARE RECOGNIZED?

The following are some non-Catholic churches which have valid baptism:  all Eastern non-Catholics (Orthodox), Adventists, African Methodist Episcopal, Amish, Anglican, Assembly of God, Baptists, Evangelical United Brethren, Church of the Brethren, Church of God, Congregational Church, Disciples of Christ, Episcopalians, Evangelical Churches, Lutherans, Methodists, Liberal Catholic Church, Old Catholics, Old Roman Catholics, Church of the Nazarene, Polish national Church, Presbyterian Church, Reformed Churches, United Church of Christ, Church of the Latter Day Saints (Mormons).*

Some churches without valid baptism are:  Apostolic Church, Bohemian Free Thinkers, Christian and Missionary Alliance, Christian Scientists, Church of Divine Science, Mason (no baptism at all), Peoples Churchof Chicago, Quakers, Salvation Army, Pentecostal Churches, Christadelphians, Jehovah's Witnesses, and Unitarians.*

*  See Huels, John M., OSM, JCD.  Pastoral Companion: A Canon Law Handbook for Catholic Ministry.  Chicago: Franciscan Herald Press, 1986.

4.  HOW DOES THE NEED FOR A DECREE OF NULLITY AFFECT THE INITIATION PROCESS?

Individuals who wish to enter the Church may be invalidly married, may not know the teachings of the church on marriage, or know only what they have heard from family and friends.  Pastors should uncover the need for a declaration of nullity through personal interviews early in the process.

Inquirers who need a declaration of nullity from their previous marriage are free to enter into the catechumenate.  However, they cannot be accepted for the Rite of Election or the Rite of Calling to Continuing Conversion until the declaration of nullity is granted.  They must clearly understand at the outset that it is possible they may not be initiated at the approaching Easter.

Pastorally, in the inquiry period, the willingness of a person to submit the case to obtain a declaration of nullity, can be a significant part of the discernment for the Rite of Acceptance.  If the person hesitates, this might indicate some other difficulty.

A divorced or separated catechumen or candidate who has not remarried in the Civil Court nor is involved in a serious relationship with the intention to remarry does not need a Declaration of Nullity from a competent Tribunal in order to participate in the Rites of Acceptance, Election, Calling to Continuing Conversion and consequently, the sacraments of full initiation.  However, the implication of future attempts to remarry without a Declaration of Nullity must be carefully explained before pursuing the Rite and completing the process.

5.  WHAT PROCESS IS FOLLOWED WHEN THE DECLARATION OF THE NULLITY IS RECEIVED?

5a.  CANDIDATE

If the person is a candidate for full communion, a brief preparation, possibly a few months, may be entered into before the profession of faith and the reception of the sacraments.  The Rite of Welcoming may be celebrated as preparation for the sacraments.  "The celebration of the sacrament of reconciliation with candidates for reception into full communion is to be carried out at a time prior to and distinct from the celebration of the rite of reception" (National Statutes #36).

5b.  CATECHUMEN

A candidate for baptism who received a declaration of nullity normally would be baptized at the next Easter Vigil.  However, if because of unusual circumstances and pastoral needs, the period of purification and enlightenment takes place outside Lent, it involves the community journeying with them in the same pattern followed during Lent; the rite of election is to be celebrated about six weeks before the sacraments of initiation, so that there is sufficient time for the scrutinies and presentations, with the usual intervals between celebrations (RCIA art 26, 29, 30, 146).

6.  IF A CANDIDATE OR CATECHUMEN IS IN AN IRREGULAR MARRIAGE THAT NEEDS TO BE CONVALIDATED, WHEN SHOULD THIS BE DONE:

The convalidation of any irregular marriage should be completed before the sacraments of initiation are celebrated.  One cannot enter into the full sacramental life of the Church unless one is completely free to receive the sacraments (Familiaris Consortio, 84; Canon 1085).  It is pastorally advisable to convalidate the marriage as early in the process as possible (Canons 1156-1160).

7.  WHEN IS THE RITE OF ACCEPTANCE CELEBRATED IN A PARISH?

Since the grace of the Holy Spirit is continually calling individuals to conversion, two dates, or three if necessary, preferable not the First Sunday of Advent, are to be selected (RCIA art 18.3).  Themes in the Lectionary and local conditions should be taken into consideration when dates are selected (RCIA 44).

8.  WHAT IS THE LENGTH OF THE CATECHUMENATE?

"The period of catechumenate, beginning at acceptance into the order of catechumens and including both the catechumenate proper and the period of purification and enlightenment after election or enrollment of names, should extend for at least one year of formation, instruction, and probation.  Ordinarily this period should go from at least the Easter season of one year until the next; preferable it should begin before Lent in one year and extend until Easter of the following year" (National Statutes #6).

9.  WHAT IS THE LENGTH OF THE PROCESS FOR FULL COMMUNION?

Candidates for reception into full Catholic Communion should be clearly distinguished from catechumens.  Based on their previous faith formation, their doctrinal and spiritual preparation should be determined according to the individual case.  For someone who is well catechized and assimilated into the faith community the preparation time could be as shourt as two months, while another person, who is uncatechized, may require a much longer process (National Statutes #30, 31).

10.  WHICH RITES APPLY TO CANDIDATES FOR FULL COMMUNION?  WHICH RITES APPLY TO CATECHUMENS?

For information on National Statues #31, contact the Office of Religious Education.

 11.  WHAT HAPPENS WHEN A CATECHUMEN MISSES THE REQUIRED RITE OF ELECTION?

If for illness or some other grave reason, a Catechumen misses the Rite of Election, it must be celebrated on the local level.  Since the bishop is the proper minister of the Rite of Election, the pastor is to obtain specific delegation from the bishop to preside at a celebration of the Rite of Election, making arrangements to use the diocesan Book of the Elect (RCIA art 12, 34).

12.  IS IT POSSIBLE TO DISPENSE FROM ONE OR TWO OF THE SCRUTINIES?

For serious pastoral reaons the bishop may dispense from one or even two of the scrutinies.  The pastor should request the dispensation from the bishop (RCIA art 34.3).

13.  WHEN DOES A PRIEST NEED PERMISSION TO CONFIRM AN ADULT?

A priest does not have the faculty to confirm "In the case of a baptized Catholic who without his or her fault never put the faith into practice" (National Statutes #28c).  "In the instance mentioned in 28c, in order to maintain the interrelationship and sequence of confirmation and eucharist as defined in Canon 842:2, priests who lack the faculty to confirm shoulk seek it from the diocesan bishop, who may, in accord with Canon 884:1, grant the faculty if he judges it necessary" (National Statutes #29).

14.  WHAT PROCEDURE SHOULD BE USED IF A PERSON IS IN DANGER OF DEATH BUT NOT AT THE POINT OF DEATH?

 "Persons, whether catechumens or not, who are in danger of death but are not at the point of death and so are able to hear and answer the question involved may be baptized" using the abbreviated rite, Christian Initiation of a Person in Danger of Death (RCIA art 370).

15.  WHERE ARE NAMES RECORDED OF CATECHUMENS AFTER THE "RITE OF ACCEPTANCE INTO THE ORDER OF CATECHUMENS" IS CELEBRATED?

Because catechumens are joined to the church and are part of the household of Christ (RCIA art 47), their status is taken seriously.  Their names should be recorded in the parish register of catechumens, along with the names of the sponsors and the minister, and the date and place of the celebration (RCIA art 46).

16.  WHICH READINGS SHOULD BE USED FOR THE SCRUTINIES ON THE THIRD, FOURTH AND FIFTH SUNDAYS OF LENT?

"When there are candidates for East baptism, the readings of Cycle A should be used ... These readings complete the instruction of the elect on the need for redemption and on the effects of God's saving action.  They present Christ the Redeemer as the source of living water, of light, and of life.  The sacramentary contains proper prayers and prefaces based on these Gospels for use in Masses where these scrutinies are celebrated.  It is neither good pastoral or liturgical practice, nor is it according to the norms contained in the rite, to use the readings of cycles B or C in liturgies during which the scrutinies are celebrated (RCIA Study Text 63, 64; RCIA art 143, 146).

17.  WHAT CRITERIA ARE USED TO DISCERN READINESS FOR THE RITE OF ACCEPTANCE?

Besides the question of motivation, other signs of readiness for entrance into the Catechumenate include:

*  evidence of first faith, that is, of the beginnings of spiritual life and a grasp of the fundamentals of Christian teachings;

*  signs of initial conversion and the desire to change one's life;

*  evidence of the first stirrings of repentance;

*  desire to enter into a relationship with God in Christ;

*  calling of God in prayer;

*  some experience of the company and spirit of Christians;

*  previous contact with a priest or some member of the community;

*  preparation of the candidate for the Rite of Acceptance into the Order of Catechumens (RCIA art 41, 42).

18.  WHAT CRITERIA ARE USED TO DISCERN READINESS FOR THE RITE OF ELECTION?

 Readiness for this step is indicated by these signs:

*  conversion of mind and conduct;

*  a sense of Christian faith and charity;

*  sufficient acquaintance with Christian teaching;

*  a deliberate intention of receiving the sacrament of the Church (RCIA art 120).

"What the Church is assessing, through gatherings of those who have accompanied the catechumens and through interviews with the catechumens themselves, is the fruits of their conversion" (RCIA Study Text 58).

19.  WHAT TYPE OF CATECHESIS IS NECESSARY FOR ADULTS?

Catechumens and candidates are gien suitable pastorla formation and guidance, aimed at training them in the Christian life.  This is achieved through

*  a gradula formation accommodated to the liturgical year and enriched by celebrations of the Word;

*  the example and support of sponsors, godparents, and the whole community of the faithful;

*  liturgical rites;

*  involvement in church ministries (RCIA art 75, 78).

Catechesis is neither to be confused with nor reduced to instruction.  Besides the knowledge component involved in the presentation of Catholic teaching, attention must also be given to the affective dimension, which fosters relationship with God and brings commitment to gospel living (RCIA Study Text 48).

20.  WHAT TYPE OF CATECHESIS IS REQUIRED FOR CHILDREN PARTICIPATING IN THE RITE?

"The Christian initiation of children requires both a conversion that is personal and somewhat developed, in proportion to their age, and the assistance of the education they need.  The process of initiation thus must be adapted both to their spiritual progress, that is, to the children's growth in faith, and to the catechetical instruction they receive.  Accordingly, as with adults, their initiation is to be extended over several years" (RCIA art 253).

21.  HOW WOULD PARENTS BE INVOLVED IN THE INITIATION OF THEIR CHILDREN?

"It is to hoped that the children will also receive as much help and example as possible from the parents, whose permission is required for the children to be initiated and to live the Christian life.  The period of initiation will also provide a good opportunity for the family to have contact with priests and catechists" (RCIA art 254.2).

22.  HOW IS THE RITE OF CHRISTIAN INITIATION OF ADULTS ADAPTED FOR CHILDREN?

Part II of the Rite provides for the Christian Initiation of Children who have reached catechetical age.  For purposes of Christian initiation, these children are considered to be adults (Canon 852:1).  "Their formation should follow the general pattern of the ordinary catechumenate as far as possible, with the appropriate adaptations permitted by the ritual.  THEY SHOULD RECEIVE THE SACRAMENTS OF BAPTISM, CONFIRMATION, AND EUCHARIST AT THE EASTER VIGIL, TOGETHER WITH THE OLDER CATECHUMENS" (National Statues #18).

September 1995

REFERENCES

CCC - Catechism of the Catholic Church

CIGI - Christian Initiation, General Introduction

DOL - Documents on the Liturgy

ED - Ecumenical Director

National Statutes - National Statutes for the Catechumenate:  RCIA Appendix III (NCCB 1986)

NCD - National Catechetical Directory

RBC - Rite of Baptism for Children

RCIA - Rite of Christian Initiation of Adults

RCIA Study Text - Christian Initiation of Adults:  A Commentary.  Study Text 10 (USCC 198