Community Based RCIA
The RCIA network conference Bridging the Gap has come and gone and brought with it lots of ideas. Led by Fr Martin Jakubus’, his vision of a sponsoring community was thought provoking, but as often happens it is the odd comment that hits the nail on the head.
One of our clergy participants, made the point, that we still talk about ‘groups’ when it is about ‘community’ and about the oneness of God.
The word ‘group’ gives a vision of people with like-minded ideals gathering together, whether the activity or purpose is secular or religious. But the fact that a group has a title and consists of selected members is already divisive; whereas we are actually this big amorphous body, and as we welcome new members, we –the community, extend a bit, and open up to welcome this new person into our midst, as another joins the Body of Christ.
In Reflections for Corpus Christi the blogger referred to 1 Cor 3:5-7 when Paul asks what is Apollos, what is Paul. Paul in writing to the community about their divisions, reminded them that the individuals and their tasks count for nothing, for it is ‘God, who gives growth’. Paul was clear that having different factions was divisive.
Yet the human in us likes groups: there is something cosy about them, but have you ever been to a group that feels closed, or more intent on pursuing a specific purpose, so that it is bowed down by its process. I guess this is the Martha syndrome: being busy but missing the real point of what or who is important. A routine has to be followed with a ‘programme’ and a timetable, which doesn’t necessarily fit with every enquirer.
At your next team meeting, look at RCIA 4 & 9. You can’t swop the term ‘group’ for ‘community’; it doesn’t have the same effect. Why not, as part of your next evaluation -and summer makes a great time to evaluate, whether your team meets just term-time or all year round – ask how RCIA is growing in your parish.
RCIA 9 tells us ‘the entire community must help the candidate and catechumens throughout the process’.
How many of your parishioners are given the chance to welcome inquirers into their home? #9.1;
Do you publicise and give plenty of notice of celebrations occurring during the catechumenate, so that many of the community can be present? #9.
Perhaps those with welcoming skills are where Inquirers are first directed.
Do you have a pool of sponsors who benefit from the opportunity of ongoing formation ready for when their role is called upon?
Do your catechumens accompany those in specific parish activities, justice & peace and social action?
Do they attend prayer groups, help with fundraising or social events?
Is Your Community aware they are the lynchpin to evangelisation and mission?
Does everyone know that RCIA is carried out in your parish?
Do they know there is a team: who is involved and what specific tasks there are?
If you have RCIA sessions, are they well publicised. If they are closed sessions, have you explained why to the rest of the community
Does the community pray for its catechumens, support them on their journey and welcome them as Neophytes and befriend them for life?
During the summer break, why not get liturgists and catechists together to plan how the Rite of Acceptance or Welcome can occur at Sunday Mass, or how the Scrutinies can be celebrated at Mass next Lent, rather than at an evening group session.
When you think of RCIA as a whole community action, it makes it easier to select people for specific ministries: sponsors, godparents.
None of the above is new and probably many RCIA teams consider they tick all the boxes, but why not take the time to ask a few of your parishioners what they know about RCIA in your parish. Is their perception of RCIA what you expected? People come and go from parishes, and I’ve not been to one yet, where everyone is aware of what RCIA is, that it is being carried out in their church, and that it is the task of 'all the baptised' #9
Finally, please share your good practice of whole community RCIA, as well as the hurdles that had to be overcome. That is what the Network is for: to share ideas and exchange good practice.
SueP
Setting souls free…
A conversation a couple of weeks ago has left me wondering … if the person to whom I was speaking was seeking full communion with the Church (they weren’t) how would the Team deal with what the person came with?
It was clear from the conversation that there were some mental health issues but, sensing some deep spiritual disturbance, I continued with gentle questioning which brought out the fact that the person had been heavily involved in tarot reading and that many aspects of their life was now controlled by the cards. They were convinced of the presence of an evil spirit and terrified that, if they got rid of the cards, it would harm them and members of their family. We got as far as putting the cards out of easy reach and I am hoping that we will get as far as the cards being given to me or to someone else who can destroy them on the person’s behalf… it would take a long time for them to be able to do this for themselves.
But the thought lingered – and so I thought this opportunity to prompt discussion could be helpful not just to me but to others who might be walking alongside someone who has had a similar experience.
If the person is not baptised, there are, of course, the minor exorcisms where there is provision made for a prayer asking that, in the name of the Lord Jesus Christ and in the power of the Holy Spirit, God will remove “the worship of false gods and magic, witchcraft and dealings with the dead” (Prayer B, p42 of the Rite of Christian Initiation of Adults). But how often is this part of the prayer used? Is there a temptation to avoid saying the words out loud? Are we inclined to see such a prayer as appropriate in mission territories – or perhaps in Pentecostal churches – but less necessary for us? And yet, tarot – astrology – wicca – mediums – and more – are increasingly prevalent in the UK and many who are searching for “the spiritual” will often have tried some of them on their way to Christianity. Some may have emerged apparently unscathed. Others, such as the person with whom I was speaking, may be very seriously affected both mentally and spiritually and in need of medical intervention but also deep spiritual healing.
People who are baptised may also have been attracted to similar practices. The Rite does suggest that some of the rites belonging to the catechumenate could be used in the preparation of the candidates preparing for full communion. We often use the presentations of the Creed, Lord’s Prayer and Gospels and a penitential rite – but would we consider bringing in the minor exorcisms – and how would we do it? Obviously, there will be occasions when this is best done in private – and some people may need a fairly lengthy process of coming to trust that they have been set free of what was holding them bound with several rites along the way. (Discernment would be needed by catechists, sponsors and clergy as to how this might work bearing in mind the individual’s vulnerability). But might there be a place for the minor exorcisms to take place within a meeting – or during a service in the church? Does anyone have experience of doing this – and how did it work?
The person I was speaking to has a long journey ahead and its outcome is far from clear.
The prayer has to be that whatever brought them to take the step of getting in touch will give them the strength to continue the journey to healing… that they will continue to search for the truth – the real truth that will set them – and keep them – free.
A tale echoing across the centuries
A number of years ago I was on holiday on the 3rd Sunday of Lent in Venice. Venice was not too crowded and the light was bright and clear. It was sunny but you still needed a coat - holiday tips over.
At the end of Mass in Murano we were handed a prayer card. Today the new bishop of the diocese was to be installed in St Mark's basilica. Back in Venice going up the Grand Canal we were aware that groups from parishes we beginning to congregate on the canal side with posters and banners welcoming the new bishop. In the end we decided to hang around and see what was going to happen and eventually there was flotilla of boats and gondolas with trumpeters and attendants dressed in finery as the bishop approached his Cathedral. It was truly a spectacle but a thoroughly inculturated one too.
And the connection with RCIA?
Well the prayer card. The image on the front was the Jesus and the Woman at the Well. It was taken from the mosaics in St Mark's basilica - more inculturation. The story was told in two scenes - like two frames from a film - Jesus talking to the woman at the well and then the woman proclaiming the good news. Firstly it was a reminder that on that Sunday the Church across the world was feasting at the Table of the Word on this story - it is a sign of our communion, what we hold in common. Also it was a reminder for me that this is a story that has been retold across the centuries. The stories which are illustrated in mosaics, a slow laborious process, are the stories which a community held to be important.
In the renewal of the Lectionary following the Second Vatican Council the story of the Woman at the well was restored to the 3rd Sunday of Lent, and the Man born blind and the raising of Lazarus on the subsequent Sundays. Great importance is placed on these stories. Even where there are no elect to be initiated at Easter these readings from Year A may always be read. Where they are not read on the Sunday the Lectionary encourages that they are heard at Mass at some point in the following week. Where there are Elect, and so the Scrutinies are being celebrated, these readings are used whatever year it is in the Lectionary.
It is worth emphasising that there are few other Sundays where the choice of Gospel is so singular.
The importance of these stories is in part a sign that Initiation is that important - It's unavoidable. It is also a reminder of the richness of these stories.
- If you were to choose two snapshots from these Gospels what would they be?
- What caption would you give them?
In reflecting on the mosaic in St Mark's I was struck that this was an unequivocal example of a woman being the first to proclaim and preach the good news in a particular place.
The Word we proclaim is never just a 'once upon a time' tale. It is always being fulfilled in our hearing but perhaps the best chance for these readings to be fulfilled is where there are elect - people waiting for baptism. When this happens we may begin to realise that we can never hear enough of this good news. We sometimes speak of RCIA being normative but the truth is that it is evangelising and initiating adults which is normative of being Church.
The mosaic can be found on the website of St Mark's Basilica --> follow the link to [The Stories of Christ]. It is not possible to copy the image from the site.
Unbind him and set him free
If you ever find yourself in Oxford make your way to the chapel of New College. There you will find a truly remarkable statue of Lazarus by Jacob Epstein. It is in white marble. As you look you will see the bands of death being stretched round the body of Lazarus almost to breaking point. He is being dragged reluctantly from the grave. This reluctance to come forth from the place of safety and death is further emphasised by the fact that his head is turned backwards as he is being pulled back to life. That beautiful piece of sculpture offers a profound insight into the story of Lazarus found in John’s Gospel:- Resistance to true freedom.
To get inside the story we need to identify our own resistance to removing the stone covering the cave where the body lay buried along with our resistance to believing the word of Jesus that endlessly gives life.
Having taken the stone away listen to the word spoken in a loud voice “Lazarus come out”. A loud voice reaching down into the very depths of all that is life taking: That echoes through the ages and that cannot be resisted. The command “Unbind him and let him go” reflect the word spoken to Moses from the Burning Bush:- “I will send you to Pharaoh that you may bring the sons of Israel out of Egypt” – the house of slavery.
These images form the basis of the Third Scrutiny as the Elect prepare themselves within their parish communities for the Easter Vigil. In fact for both the individual and the community the questions raised are demanding indeed and reach into the psyche of both:
- What am I reluctant to reveal about myself or my community?
- What in my life am I reluctant to change?
- What do I or we want to keep hidden away?
- What do I or we need to do to set others free?
- What word or command of Jesus do I most resist?
- What word or command of Jesus echoes deep within me?
- From what do I or my community need to be unbound and set free?
The prayer prayed over the Elect and on behalf of the community has much to offer to these reflections. The prayer is geared towards those who are preparing for baptism at the Easter Vigil but can easily be adapted for those already one with us through baptism or for the community as a whole. The lines or words in italics are offered as a possible adaptation.
“Father of life and God not of the dead but of the living,
you sent your Son to proclaim life,
to snatch us from the realm of death,
and to lead us to the resurrection.
Free these elect (us)
from the death-dealing power of the spirit of evil,
so that they (we) may witness
to their (our) new life in the risen Christ,
for he lives and reigns for ever and ever. Amen.
(Then with hands outstretched)
Lord Jesus,
by raising Lazarus from the dead
you showed that you came that we might have life
and have it more abundantly.
Free (us) from the grasp of death
those who await your life-giving sacraments
(as we celebrate your life-giving sacraments)
and deliver them from the spirit of corruption.
(and continue to deliver us from the spirit of corruption)
Through your Spirit, who gives life,
fill them (us) with faith, hope and charity,
that they (we) may live with you always
in the glory of your resurrection
for you are Lord for ever and ever. Amen”
A thought!
“Sickness struggles to own the world. I want you to live.
Live, do you hear me? Half-living is a safe hell.
The house I build is for souls who would be well.”
‘The house I build’ by Brendan Kennelly
Taking God’s love seriously
Yesterday in our parish Sunday Mass many will have experienced the first scrutiny - and allowed that gospel encounter of the woman with Jesus at the well to interpret our own lives and inner longings. As we walk with Christ, our way, our truth, our life, along the lenten pathway towards Easter, we too meet the people he meets - through wilderness, up and down mountains, thirsty woman, blind man, dead man, welcoming crowd, angry mob - we too enter into that sense of being 'handed over', and having to trust God that this is the right path. And the scrutinies are moments of self-searching, repentance, enlightenment. They are described in RCIA 141 as having a spiritual purpose - to uncover and heal all that is weak, and to bring out and strengthen all that is good and strong. Their aim is to 'complete' conversion and deepen our resolve to hold on to Christ. Their focus is towards salvation and the resulting new life and freedom that brings. As individuals and community, in reflecting on the experience of the scrutinies, may we become more and more consciously aware of being filled with Christ - living water, light of the world, resurrection and life. We are not diminished by the experience.. we are set free.
So, what was the experience like for you? In what ways are you 'thirsty'? What does the encounter tell you about Christ?