In the last twenty four hours I’ve worked my way through another chapter of Paul Turner’s book, When Other Christians Become Catholic, a chapter entitled “The English Translation in the United States” which, as its name suggests, takes a look at the development of English languages versions for the Rite of Reception into the Full Communion of the Catholic Church.
Here again we see evidence of Turner’s scholarship and insight, particularly when discussing the optional rites that were developed to mark the journey of the candidate for reception towards their reception into full communion. Modelled on similar ceremonies and rituals that mark the journey of the catechumenate they have the possibility, Turner argues, of clouding and confusing the difference between these two categories of people, particularly when the various ‘combined rites’ – which seek to ritually deal with the two distinct groups together in the same ceremony – are used. Although the language of the rituals does in fact mark the distinction, the language is subtle. The danger then exists that the wider community who witnesses these ‘combined rites’ does not see the distinction – to the detriment of candidates for reception who are seen to be so similar to catechumens as to hardly warrant the distinction.
The distinction is, however, is significant, and should be recognised as much as possible, and the mere “not wishing to leave the candidates out of a ceremony” should not be seen as sufficient reason for including them in a way that downplays their baptismal identity. In fact, every effort should be made to adhere to the proper treatment of both distinct groups in order that both groups can be seen in their proper way, and can be rejoiced over by the community for what they received – full sacramental initiation in the case of catechumens, and full communion in the case of candidates. To do anything less is, I would argue, to rob the community of sources of joy.
Turner again seems to sum up the situation in the very last paragraph of the chapter when he writes:
On the whole, the English translation of the Rite of Christian Initiation of Adults is a wonderful achievement of faithfulness and creativity. However, in the interest of offering baptized candidates more from the church’s store of liturgical worship, the RCIA eliminated many of the sharp distinctions between baptized candidates and catechumens (pg 84).
Perhaps it is time to make those distinctions clear again.
Editor’s Note: The optional rites that Turner speaks of are authorised for use in the United States of America by the US Conference of Catholic Bishops. These same optional rites do not appear in the version of the RCIA that is authorised for use in Australian and New Zealand.
Paul Turner, When Other Christians Become Catholic (Collegeville: Liturgical Press, 2007). ISBN: 978-0-8146-6216-8.
Beautifully put Andrew.
I am reminded of a time when I questioned a manager over a decision which I firmly thought would create problems but which in the event, didn’t. I understood then why he was in his position and I wasn’t!
Bring on your next book!
OK Andrew… in response to your 1st paragraph..mea culpa!.but not maxima!
But to your second, why “crucial”, I would only go as far as “desirable”.
I would say “crucial” because of poor catechesis about the difference between candidates and catechumens, and a tendency to confuse the two descriptions when the liturgical rites that go along with the process are celebrated, the two ‘categories’ are generally conflated by the use of the word ‘convert’ – which is a term that applies to only one ‘category’.
It becomes crucial to understand that candidates for reception are already part of the Body of Christ through baptism and therefore already share with us the basis of unity. Their desire to bring that unity to fullness through being received into the full communion of the Catholic Church is more to do with their continuing growth towards Christ who has already claimed them rather than a first flowering of faith. If we don’t make the distinction then we can tend towards a form of triumphalism when receiving previously baptised Christians into the Catholic Church which is something that we are specifically warned against in the Rite.
I sort of empathise with your view and commentary but I view this as very much a ministry matter. I really don’t believe that the people give it a thought. Some may say that they were all “lost and are found”….more or less?
Actually Tony, I think Turner would want to suggest that while yes it is a ministry matter, the ministry of welcoming new members to our number belongs to the whole community, not just to those who exercise ordained ministry. I would have some sympathy with such an understanding.
Accepting that understanding it then becomes crucial for the whole community to understand the difference between those who are being called to faith (i.e. the unbaptised catechumen) and those who already have faith and are being called to fullness of communion (i.e. the baptised candidates).