Sacraments of Initiation
Part 5  Selected Pastoral Issues

Chapter i51 Initiation in Particular Circumstances

Preliminary Questions

What would you consider "exceptional circumstances" which would warrant modification of the RCIA?

Are most of the people received into the Church at the Easter Vigil in your parish true catechumens or are they already baptized?

Have you ever been a member of an ecclesial communion other than the Roman Catholic Church? If so, how would you describe your reception into Full Communion with the Catholic Church? Do you have a friend who was in this situation? How would they describe their becoming a Catholic? What liturgical rites were used? How did it feel?

Imagine these four people becoming Roman Catholics: a) a woman baptized Roman Catholic as an infant but raised in a completely non-religious environment and who hears of Jesus for the first time in College; b) a Jew; c) a Byzantine Catholic; d) a Lutheran. How do these cases differ? What liturgical rites should be used in each of these four cases? Why is it important to distinguish between these cases?

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Bibliography

The Rites pp 285-304.

Code of Canon Law cc 204-207. James H. Provost. "The People of God," Commentary pp 117-134.

Code of Canon Law c 844. 1985 Commentary pp 609.

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Overview of the RCIA Document

The Rite of Christian Initiation of Adults has 2 parts and 3 appendix.  An outline of the document is presented here:

Part I — "Christian Initiation of Adults" [This is the material we have studied at length in Part 3 of these notes,  Initiation of Adults and Children.]

Part II — "Rites for Particular Circumstances" [Five "particular circumstances" are given.]

1. Christian Initiation of Children who Have Reached Catechetical Age
2. Christian Initiation of Adults in Exceptional Circumstances
3. Christian Initiation of a Person in Danger of Death
4. Preparation of Uncatechized Adults for Confirmation and Eucharist
5. Reception of Baptized Christians into the Full Communion of the Catholic Church

The Rite concludes with three appendix.

Appendix I: Additional (Combined) Rites

Rite 1. Celebration of the Rite of Acceptance into the Order of Catechumens and of the Rite of Welcoming Baptized But Previously Uncatechized Adults who are Preparing Confirmation and/or Eucharist or Reception into the Full Communion of the Catholic Church.

Rite 2. Parish Celebration for Sending Catechumens for Election and Candidates for Recognition by the Bishop [Optional]

Rite 3. Celebration of the Rite of Election of Catechumens and of the Call to Continuing Conversion of Candidates who are Preparing for Confirmation and/or Eucharist or Reception into the Full Communion of the Catholic Church.

Rite 4. Celebration at the Easter Vigil of the Sacraments of Initiation and of the Rite of Reception into the Full Communion of the Catholic Church

Appendix II: Acclamations, Hymns, and Songs

Acclamations from Sacred Scripture (595)
Hymns in the Style of the New Testament (596)
Songs from Ancient Liturgies (597)

Appendix III: National Statutes for the Catechumenate

Precatechumenate (1)
Catechumenate (2-7)
Catechumens (8-10)
Minister of Baptism and Confirmation (11-13)
Celebration of the Sacraments of Initiation (14-17)
Children of Catechetical Age (18-19)
Abbreviated Catechumenate (20-21)
Mystagogy (22-24)
Uncatechized Adult Catholics (25-29)
Reception into Full Catholic Communion (30-37)

Documentation

A.  Conciliar Constitution and Decrees

B.  Code of Canon Law

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Chapter 1. Initiation of Children

Part II Chapter 1: Christian Initiation of Children who have Reached Catechetical Age.

1. RCIC (RCIT)
        a. No such thing as RCIC or RCIT
        b. but adaptation of the RCIA.
2. From "Age of Discretion"
3. Receive all three sacraments of initiation at the same time: Baptism, Confirmation, Eucharist.
4. Note: The Rite for Reception of Previously Baptized Children
5. Forthcoming Revision of the Rite – ICEL Consultation on the Revision of Christian Initiation of Children. The consultation was scheduled to be over January 1, 1994, but responses are still (as of May 1994) being accepted. The results of the consultation are just starting to be examined but this is how things look so far. When the Rites for the Initiation of Children are put into one book there will be five chapters:

Chapter 1. Rite for Initiation of Children of Catechetical Age will be placed first. It will be a unified rite with Baptism, Confirmation, and Eucharist.

Chapter 2. Rite for the reception of children who are already validly baptized (e.g. in a Protestant Church).  In January 2006 there was an interesting discussion on the web between several knowledgeable liturgist regarding this issue ( published here without anyone's permission and edited by me to fit this site) follows:

Someone asks: "Every year we have a few children in the First Eucharist program who were baptized in non-Catholic Christian communities.
What precisely is necessary for them to be received into full communion with the Catholic church?"

If the child is younger than seven, a parent should declare to the pastor or his delegate that they intend to raise their child in the Catholic faith.
The recording of the child's baptismal information in the baptismal constitutes an act of reception.

Children seven and older with the use of reason normally should be received through the celebration of the Rite of Reception into the Full Communion of the Catholic Church.

For the Christian child, baptized in a denomination other than the Roman Church, Rite of Reception-Confirmation-Eucharist [is required].

The point I was making, not clearly enough, is that the liturgical rite of reception, with confirmation, is required for liceity, but the juridic act of reception may be validly accomplished in other ways.

For someone with the use of reason, it is minimally required:

1) That they knowingly and willingly want to be received into full communion. [Thus, they must know that they are not yet Catholic. Someone who thinks he/she is already Catholic, but has not been received into full communion, is not Catholic and does not become Catholic by making first communion alone.]

2) Some formal act of reception is necessary, typically, a profession of Catholic faith made before the local ordinary, pastor, parochial vicar, or chaplain who has the faculties of a pastor (for military, migrants).

If the pastor or his delegate merely transcribes the person's name and baptismal information in the parish register and writes, "received into full communion on [date],"
that in itself is a valid act of reception. I'm not arguing in favor of minimalism. I wholeheartedly agree with Paul's approach, which is the observance of the law in its completeness. But I want also to respond to people concerned whether what they do in their parishes is bringing about reception into full communion, or not.

Regarding the confirmation conferred in schismatic churches. Since their ministers have valid orders, confirmation celebrated by their bishops is always valid and recognized as such by the Catholic Church.

Regarding a child baptized as a Lutheran:

There must be a formal act of reception for a baptized non-Catholic to become a Catholic. This is done, for Protestants, through the Rite of Reception into the Full Communion of the Catholic Church.

Conformation constitutes a valid act of reception because: (1) Proof of baptism is necessary, which demonstrates the person is not a Catholic. (2) The person is practicing as a Catholic and seeks confirmation, which is an implicit declaration of their intention to be a Catholic. (3) The confirmation is an act of reception by the local ordinary, pastor, or parochial vicar, because only Catholics and those being received into full communion are confirmed.

Reception of first holy communion is not, a valid act of reception into full communion, because non-Catholic Christians may be given holy communion (canon 844).

In this case it appears the woman was never confirmed in the Polish National Church, which has valid confirmation.

A profession of faith is required for the liceity of reception into the full communion of the Catholic Church, but it can be effected validly without it. She need only declare before the pastor or parochial vicar (or local ordinary) that she wants to be a Roman Catholic (which she already has done at least implicitly), and he in turn records the information in the register for reception, or in the baptismal register. If thought necessary, the bishop can dispense from the profession of faith to allow this procedure which accomplishes the reception juridically. There is good reason to dispense, namely, to facilitate this woman's reception into full communion, since in conscience she believes she already professes the Catholic faith.

Also, the confirmation itself may effect reception into full communion, in that confirmation is a sacrament administered only to those who are Catholic or who are being received into full communion. The woman would manifest her intention to be a Roman Catholic by seeking confirmation, and the confirmation would bring about the reception.

As for a confirmation sponsor, there are two ways to handle her request. Option One:
Ask her to name two sponsors, one Catholic and the other the PNC person she has in mind. The latter would be recorded as a witness, the former as the official sponsor. Both could be present at the confirmation, or the actual sponsor could designate the witness to act as his/her proxy during the celebration.

Option Two: Don't record any sponsor, as one is not absolutely required(canon 892).
The PNC person could be recorded as witness.
 

Chapter 3. Rite for Baptism of Infants

Chapter 4. Rite for Confirmation

Chapter 5. Rite for First Communion

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Chapter 2. Exceptional Circumstances

Part II Chapter 2: Christian Initiation of Adults in Exceptional Circumstances

331.  Exceptional circumstances may arise in which the local bishop, in individual cases, can allow the use of a form of Christian initiation that is simpler that the usual, complete rite (see no. 34.4).

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Chapter 3. Danger of Death

Part II Chapter 3: Christian Initiation of a Person in Danger of Death

1. General Liturgical Principle: Less is more

2. General Liturgical principle: Do what you do well. e.g. To celebrate with the dying person the rite of entry into the Catechumenate, the solemn rite of Baptism, the rite of Confirmation, First Eucharist as Viaticum, First Reconciliation, Solemn Profession, Ordination to the Deaconate and Presbyterate, the Anointing the Sick, the Apostolic Blessing and Plenary Indulgence for the Dying is, perhaps, too much liturgy for someone in danger of death.

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Chapter 4. Uncatechized (Baptized) Adults

Part II Chapter 4: Preparation of Uncatechized Adults for Confirmation and Eucharist

Optional Rites for Baptized but Uncatechized Adults.

4a Rite of Welcoming the Candidates

4b Rite of Sending the Candidates for Recognition by the Bishop and for the Call to Continuing Conversion

4c Rite of Calling the Candidates to Continuing Conversion

4d Penitential Rite (Scrutiny)

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Chapter 5. Full Communion

Part II Chapter 5: Reception of Baptized Christians into the Full Communion of the Catholic Church

1. Subject of the Rite: Catechized Christians who wish to come into full communion with the Roman Catholic.

2. Different classes of people:

a. An infant baptized at birth and brought up Catholic.
b. An infant baptized at birth but no follow up.
c. An unbaptized adult hears of Christ and wishes to become a Christian.
d. An adult who had been baptized Catholic at birth but had received no catechesis, now hears of Christ and wishes to become a Christian. (Note the special situation of Confirmation in this case in 1986 legislation.
e. An practicing non-Catholic Christian wishes to come into Full Communion with the Catholic Church.

3. The Use of the Word "Convert"   Review:  National Statutes for the Catechumenate

a. Reserve the word "convert" for a real convert.
b. GENERAL LITURGICAL PRINCIPLE: Authenticity.
c. Conversion = turn around

i. sarx to pneuma
ii. from self to Christ as the meaning of life

4. Changing vocabulary reflects a shift in ecclesiology:

a. "Outside the Church there is no Salvation"
b. Constitution on the Church, 8: This [the sole] Church [of Christ], constituted and organized as a society in the present world, subsists [subsistit] in the Catholic Church. (Flannery, p 357.)

5. See RCIA, Part II Chapter 5: Rite of Reception of Baptized Christians into the Full Communion of the Catholic Church.

6.  Parishes continue to debate "the distinction made between the candidates and the catechumens (or elect)." On the one hand, the rite says that "no more burden than necessary be placed on them" and many parishes simply receive them into full communion at Sunday Mass during the year at which they simply stand up, agree to the creed, and everybody claps, and then they receive communion with the parish. On the other hand, many feel it is a wonderful opportunity for them to receive "adult ed" with the catechumens, an opportunity they might not receive again. (Of course, this often results in Baptized Christians coming into full communion with the Catholic Church knowing much more about the Catholic Church than Cradle Catholics do!)

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Appendix: Combined Rites

Rite 1. Celebration of the Rite of Acceptance into the Order of Catechumens and of the Rite of Welcoming Baptized But Previously Uncatechized Adults who are Preparing Confirmation and/or Eucharist or Reception into the Full Communion of the Catholic Church.

Rite 2. Parish Celebration for Sending Catechumens for Election and Candidates for Recognition by the Bishop (optional)

Rite 3. Celebration of the Rite of Election of Catechumens and of the Call to Continuing Conversion of Candidates who are Preparing for Confirmation and/or Eucharist or Reception into the Full Communion of the Catholic Church.

Rite 4. Celebration at the Easter Vigil of the Sacraments of Initiation and of the Rite of Reception into the Full Communion of the Catholic Church

GENERAL PRINCIPLE: Every effort must be made so as not to confuse the catechumens with the candidates for full communion. These are two distinct groups; the first are unbaptized and the second are baptized. Integrate the following into the schema given above, page 274.

The point of this section is to include the candidates into the catechesis process by including them in the rites. However, it does not reflect reality if the candidates celebrate the same rites as the catechumens. hence, during the rite, there are separate formulae for each group. See the pages listed under each rite in the "catechumens" column for particular cases. [The following notes and diagram are provided by students John Gonzalez, Br. Godfrey, Br. Thomas, Bob Stegmann, November 29, 1990.]

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Valid and Licit

1.  Review the meaning of Valid / Invalid in the Glossary

2. Requirements for Valid Baptism

Worded sign.

Words: Trinity. God of Jesus Christ

Water bath

Intention: Do what Church does. Initiation into community.

a. intention of minister
b WITH ADULTS ONLY — intention of recipient
c. [Does the person feel and think they are baptized?]

3.  Conditional Baptism

1. Exceptional situations
2. Private always

4.  Valid Confirmation

1. Confirmation: the completion of Baptism
2. No proof text (not in Christian Scriptures)
3. High point of the rite is Full Communion
4. In those cases were the person has been communicating, extending the hand of fellowship / kiss of peace.

5.  Diocesan Guidelines for Valid Baptism

An helpful list of baptisms that are valid is given by John Huels in The Pastoral Companion (1986 edition), pp 50-51.

Many archdioceses and dioceses publish guidelines for ecumenical affairs. Often these Diocesan Guidelines contain information concerning the validity of non-catholic baptism. The following is an example of such a list. It would, of course, be modified by a diocese to include those ecclesial communities which were present in the local church. Some guidelines (e.g. the Archdioceses of Hartford, Cincinnati, and Chicago) contain actual baptismal rites and give the reasons for the validity or invalidity.

Adventist--infant dedication, invalid; baptism, valid
African Methodist Episcopal--valid
Amish--valid
Anglican--valid
Apostolic Church--invalid
Assembly of God--valid
Bahai--no baptism used
Baptists--valid
Bohemian Free Thinkers--no baptism used
Christadelphians--invalid
Christian Scientists--no baptism used
Christian and Missionary Alliance--valid
Christian Church--valid
Church of the Nazarine--valid
Church of God--valid
Church of the Brethren--valid
Church of Divine Science--dedication service only
Congregation Church--valid
Disciples of Christ--valid
Doukhobors--no baptism used
Eastern Orthodox--valid
Episcopalians--valid
Evangelical Churches--valid
Evangelical United Brethren--valid
Jehovah’s Witnesses--invalid
Liberal Catholic Church--valid
Lutherans--valid
Masons--no baptism used
Methodist Church--valid
Later Day Saints (Mormon)-- Invalid [see below]
Old Catholic--valid
Pentecostal Assembly Churches--invalid
People Church of Chicago--dedication service only
Polish National Church--valid
Presbyterian Church--valid
Quakers--valid
Reformed Church--valid
Salvation Army--no baptism used
United Church of Christ--valid
Universalists--invalid
 

Note regarding Latter Day Saints Baptism:  On July 13, 2001, the Congregation for the Doctrine of the Faith, regarding Mormon Baptism: Utrum baptismus collatus apud communitatem "The Church of Jesus Christ of Latter-Day Saints" vulgo dictam "Mormons" validus est. R: Negative.

Formerly (before 2001)  1) With regard to the Pauline Privilege Mormon Baptism is "quasi-valid" – Regarding the Pauline Privilege, A letter from the Cong. for the Doctrine of the Faith, February 28, 1998, Prot. No. 39/90-06018, states: " The Holy Father approved the findings of this Congregation’s study of the question [February 15, 1991], which concluded that there are insufficient grounds to change the current practice of not contesting the validity of Mormon baptism." It should be carefully noted that this decision does not indicate simple confirmation of the validity of Mormon Baptism. Rather it points to the lack of reasons which would warrant a declaration of the invalidity. Therefore, Mormon baptism should continue to be considered valid with respect to the application of the Pauline Privilege and the Favor Fidei. Moreover, the practice of conditionally baptizing converts from Mormonism to Catholicism is to continue. ... Reply to a CLSA question by Frank Morrisey, OMI. May 10, 1998.

2) The Congregation for Divine Worship and the Discipline of the Sacraments, on the other hand, does not consider Mormon baptism valid, thus necessitating dispensation from disparity of worship for a marriage between a baptized Catholic and a Mormon—and at least conditional re-baptism in an RCIA situation. This is also a reply to a CLSA question. May 10, 1998

3) Another CLSA response to the observation that the Church’s position is ‘schizophrenic.’ "I guess I do not see the position as schizophrenic at all. (I wonder what that says about me?) As I see it there remains a doubt about Mormon baptism. Like so many others (obviously) I too was charged with researching this question at one point. Because there is a doubt, we always take the ‘safer’ course of action. The safer course regarding baptism is to baptize at least conditionally since they may not be validly baptized. The safer course for marriage cases is to respect the presumption of the inviolability of the bond. That seems completely consistent to me."

4) Another CLSA response (from the diocese of Salt Lake) – In reply to the issue of the validity of LDS baptism (by the way, members of this denomination do not appreciate being called "Mormon" these days) – The four replies from the Roman congregations make clear that LDS baptism is presumed valid for marriage purposes. Therefore, marriages involving two LDS or an LDS and a non-baptized cannot be processed as Pauline cases but as formal cases. The divergent 1989 Sacraments comment was essentially negated by the two later CDF replies. For RCIA purposes LDS may be (but don’t necessarily have to be) baptized conditionally. It does not seem correct to me to baptize LDS converts absolutely (this is not to say that such baptisms do not happen even in this diocese). Our practice in the Diocese of Salt Lake City is to grant a dispensation for disparity of cult as a caution in cases of interfaith marriages involving LDS. In reflecting on the CDF replies, especially the last one, it seems clear to me that the congregation is more concerned about correct matter and form rather than the intention of the minister and subscribing to orthodox belief. If the intention of the minister relative to correct belief forms part of the standard by which the validity of LDS baptism is evaluated, then it seems to me that the same standard must be applied to every baptism, even those performed by traditional Protestant denominations. It becomes a very slippery slope. Just a few thoughts from the land of Zion where 44% of our formal cases involve at least one LDS. – Fr. Robert Moriarty – Adj. Judicial Vicar, Diocese of Salt Lake City, May 14, 1998.

Philippine Baptisms

For those of you who deal with parishioners or Christifideles of Philippine origin, this information might be of some help in dealing with marriage cases. The following Churches in the Philippines administer a valid baptism:

Lutheran Church in the Philippines (LCP)
Philippine Episcopal Church (PEC)
United Church of Christ in the Philippines (UCCP)
Iglesia Evangelica Metodista en las Islas Filipinas (IEMELIF)
United Methodist Church in the Philippines (UMCP)
Convention of Philippine Baptist Churches (CPBC)
Presbyterian Church
Seventh-Day Adventist Church (Note:  on July 13, 2001, declared invalid)

The baptism administered by these Churches is to be considered valid and is not to be repeated even conditionally. The official baptismal certificate should be nough proof of its validity. As for other Churches or religious groups, each case is to be examined individually.

Baptism Administerd by the vaious Aglipayan groups (Iglesia Filipina Independiente or Philippine Independent Church): The problem of the validity of the baptism administered by various Aglipayan groups is a particularly difficult one. The main group, the Philippine Independent Church (PIC), is juridically and officially the "Iglesia Filipina Independiente". The official Rite of Baptism of the Philippine Independent Church is in itself valid. However, the practical implementation of its official baptismal liturgy is not universally certain. Hence, the validity of the baptism administered by all Aglipayan groups, including the Philippine Independent Church, is still to be examined individually. Source: Canon Law Digest of the Philippine Catholic Church: A Text and Commentary, F. TESTERA, O.P., Manila: 1995.

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Tridentine Profession of Faith

From the time of the council of Trent until the publication of the RCIA the following formula for the 'Profession of Faith" was required for adult for entering the Catholic Church it is reprinted here from the Collectio Rituum (Benziger Brothers, New York, 1964, pp. 151-155)  which I received as a gift a my ordination.

The Reception of Converts

In the conversion of heretics an inquiry is first to be made concerning the validity of a former baptism received in heresy. If, after careful investigation, it si discovered that no baptism was conferred or that baptism was conferred invalidly, they are to be baptized absolutely. But if afer investigation a probable doubt still remains concerning the validity of the baptism, then it shall be repeated conditionally. Finally , if it is established that the baptism, was valid, the converts are to be received only upon abjuration or profession of faith. In the reconciliation of heretics, therefore, a threefold method of proceeding is distinguished.

1. If baptism is conferred absolutely, no abjuration or absolution follows, since the sacrament of rebirth washes away all sins.

2. If baptism is to be repeated conditionally, the following order is followed:

(a) abjuration or profession of faith,

(b) conditional baptism,

(c) sacramental confession with conditional absolution.

3. Finally, when the baptism is judged to be valid, the abjuration or profession of faith alone is received, followed by absolution for censures.

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Manner of receiving the Profession of Catholic Faith from Converts

The priest vests in surplice and violet stole and sits at the epistle side if the Blessed Sacrament is reserved in tabernacle, otherwise tin the center of the altar. The convert kneels before the priest, touches the book of gospels with his right hand, and makes the profession of faith, according to one of the formulas below. If the convert is unable to read, the priest reads the profession of faith to him slowly, so that he may understand it and pronounce the words after the priest.


I, N. N., .... years of age, born outside the Catholic Church, have held and believed errors contrary to her teaching. Now, enlightened by divine grace, I kneel before you, Reverend Father N. N., having before my eyes and touching with my hands the holy gospels; and with a firm faith I believe and profess each and all the articles that are contained in the Apostles’ Creed, that is:

I believe in God, the Father almighty, creator of heaven and earth; and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and buried. He descended into hell; the third day he arose again from the dead; he ascended into heaven, sitteth at the right hand of God, the Father almighty; from thence he shall come to judge the living and the dead. I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

I admit and embrace most firmly the apostolic and ecclesiastical traditions and all the other constitutions and prescriptions of the Church.

I admit the sacred Scriptures according to the sense which has been held and is still held by Holy Mother Church, whose duty it is to judge the true sense and interpretation of the sacred Scriptures, and I shall never accept or interpret them except according to the unanimous consent of the Fathers.

I profess that the sacraments of the New Law are, truly and precisely, seven in number, instituted for the salvation of mankind, though all are not necessary for each individual: baptism, confirmation, and holy orders cannot be repeated without sacrilege.

I also accept and admit the ritual of the Catholic church in the solemn administration of all the above mentioned sacraments.

I accept and hold, in each and every part, all that has been defined and declared by the Sacred Council of Trent concerning original sin and justification. I profess that in the Mass is offered to God a true, real, and propitiatory sacrifice for the living and dead; that in the holy sacrament f the eucharist is really, truly, and substantially the Body and Blood together with the Soul and Divinity of our Lord Jesus Christ, and that there takes place what the Church calls transubstantiation, that is, the change of all the substance of the bread into the Body and of all the substance of the wine into the Blood. I confess also that in receiving under either of these species one receives Jesus Christ, whole and entire.

I firmly hold that purgatory exists and that the souls detained there can be helped by the prayers of the faithful. Likewise I hold that the saints, who reign with Jesus Christ, should be venerated and invoked, that they offer prayers to God for us, and that their relics are to be venerated.

I profess firmly that the images of Jesus Christ and of the Mother of God, ever Virgin, as well as of all the saints, should be given due honor and veneration. I also affirm that Jesus Christ left to the Church the faculty to grant indulgences and that their use is most salutary to the Christian people. I recognize the holy, Roman, Catholic, and Apostolic Church as the mother and teacher of all the Churches and I promise and swear true obedience to the Roman Pontiff, successor of Saint Peter, Prince of the Apostles, and Vicar of Jesus Christ.

Besides I accept, without hesitation, and profess all that has been handed down, defined, and declared by the sacred canons and by the general councils especially by the Sacred council of Trent and by the Vatican General Council, and in a special manner concerning the primacy and infallibility of the Roman Pontiff. At the same time I condemn and reprove all that the Church has condemned and reproved. This same Catholic faith, outside of which I truly adhere, the same I promise and swear to maintain and profess, the help of God, entire, inviolate, and with firm constancy until the last breath of life; and I shall strive, as far as possible, that this same faith shall be held, taught, and publicly professed by all those who depend on me and by those of whom I shall have charge. So help me God and these holy gospels.

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Profession of Faith–Alternative Form

The following shorter formula is for the uneducated and for those who do not have the religious development to understand the longer formula.

I, N. N., touching with my hands God’s holy gospels, enlightened by divine grace, profess the faith which the Catholic, Apostolic, Roman Church teaches. I believe that Church to be the one true Church which Jesus Christ founded on earth, to which I submit with all my heart.

I believe in God, the Father almighty, creator of heaven and earth; and Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried. He descended into hell; the third day he arose again from the dead, he ascended into heaven, sitteth at the right hand of Gad, the Father almighty; from thence he shall come to judge the living and the dead. I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

I believe that seven sacraments were instituted by Jesus Christ for the salvation of mankind, namely, baptism, confirmation, holy eucharist, penance, extreme unction, holy orders, and matrimony.

I believe that the pope, the Bishop of Rome, is the Vicar of Jesus Christ on earth, that he is the supreme visible head of the whole Church, and that he teaches infallibly what we mush believe and do to be saved.

I also believe everything in which the holy, Catholic, Apostolic, and Roman Church defines and declares we must believe. I adhere to her with all my heart, and I reject every error and schism which she condemns.

So help me God and these holy gospels which I touch with my hand.

After the profession of faith, the convert remains kneeling and the priest, seated, recites the psalm Have mercy on me or the psalm Out of the depths, with Glory be to the Father at the end.

To Think About

The current Rite of Christian Initiation of Adults, Part II is titled "Rites for Particular Circumstances." For which "particular circumstances" are rites provided?

Who is a convert and who is not? What theological reasons suggest the limited application of the term "convert"?

List four important things to remember about "The Rite of Reception of Baptized Christians into Full Communion with the Catholic Church."

State the structure and elements of "The Rite of Reception of Baptized Christians into Full Communion with the Catholic Church." Which elements are primary and which are secondary? What is the climax of the rite?

Should a parish catechumenate program be restricted to true catechumens? What are the positive and negative things to be said for joining those who are not converts with the catechumens for the RCIA process? What ritual distinctions should be made?

When a person is received into full communion with the Roman Catholic Church, what norms determine whether or not the person is to receive water baptism?  That is, when is a water baptism considered valid by the Catholic Church?

When a person is received into full communion with the Roman Catholic Church, what norms determine whether or not the person is to be Confirmed?  Is Confirmation necessary for salvation?

Why is baptism never repeated? What is "Sacramental Character?" Talk about the un-repeatability of baptism-confirmation-eucharist. 

When and how would you celebrate "conditional" baptism?

What was meant by sacraments of the living and sacrament of the dead?  For what purpose is this terminology used?

What is excommunication?

Does your diocese publish ecumenical guidelines or directives? Do these guidelines contain information concerning the validity of non-Catholic Baptism?

Give an examples of acts which are, valid and licit, valid but illicit, invalid and illicit, invalid but licit.

Know where each of the combined rites would fit in the general plan of the RCIA with its 4 periods and 3 transitional rites. 

Who composed these Rites for the Candidates? Are they a part of the RCIA? Why were they composed?

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© Copyright: Tom Richstatter, Franciscan Province of St. John the Baptist, Cincinnati Ohio, Order of Friars Minor. All Rights Reserved.  This page was created by Fr. Thomas Richstatter, O.F.M.  Every effort has been, and is being made, to acknowledge sources when the ideas are not my own.  Any failure to comply with the United States Copyright Act (Title 17, United States Code) will be corrected immediately should I become aware of it.  This site was updated on 03/31/08 .  Your comments on this site are welcome at webmaster2@tomrichstatter.org.