Reflection on good faith formation for adults by going through the stages of the baptismal catechumenate

        The General Directory for Catechesis states that “the model for all catechesis is the baptismal catechumenate when, by specific formation, an adult converted to belief is brought to explicit profession of baptismal faith during the Paschal Vigil. This catechumenal formation should inspire the other forms of catechesis in both their objectives and in their dynamism” (GDC 59). Baptismal catechumenate is divided into “four periods” by going through “three stages or steps.” The four periods are: First period – period of evangelization and pre-catechumenate; Second period – period of the catechumenate; Third period – period of purification and enlightenment; and Fourth period – mystagogy. The three steps are: First step – the Rite of Acceptance into the Order of Catechumens (Rite of Acceptance) – after which a catechumen enters into the second period from the first period; Second step – the Rite of Election – after which an elect enters into the third period from the second period; Third step – the Rites of Initiation – after which a neophyte enters into the fourth period from the third period.

        The primary goal of catechesis is always to enable a person to develop a personal and lifelong relationship with Jesus Christ which can continue to grow in the Christian community by sharing the Trinitarian love of God, and then do what God wills by loving our neighbors and proclaiming the Gospel for transformation of the world – “Love, and do what you will” (St. Augustine “Homily 7 on the First Epistle of John” 8). To achieve this goal, there must be an integral formation of the faith of the whole human person. “As the vitality of the human body depends on the proper function of all of its organs, so also the maturation of the Christian life requires that it be cultivated in all its dimensions: knowledge of the faith, liturgical life, moral formation, prayer, belonging to community, missionary spirit” (GDC 87). All the above six dimensions are indispensable. “When catechesis omits one of these elements, the Christian faith does not attain full development” (GDC 87). The ensuing paragraphs reflect on good faith formation for adults as they go through the periods and stages of the baptismal catechumenate.

        The first period of baptismal catechumenate is “the period of evangelization and pre-catechumenate.” People who want to know more about Catholic faith enroll to the baptismal catechumenate as “inquirers.” This initial period is characterized as “the locus of first evangelization leading to conversion and where the kerygma of the primary proclamation is explained” (GDC 88). During this period, catechists are to proclaim the kerygma to the inquirers so that they get to know that Jesus is our Savior and the Paschal Mystery brings salvation to mankind. St. Paul wrote to the Corinthians: “For Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God, For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength” (1 Corinthians 1:22-25). It is through God’s wisdom, not the wisdom of man that earns us an eternal life. The Cross of Calvary is the power and wisdom of God. In addition, inquirers are to be introduced to the Gospel values. In this individualistic and materialistic world, people are often bothered and blinded by the “treasures on earth,” such as riches, lust, power, and even health!, “where moth and rust consume and where thieves break in and steal;” rather inquirers are to be inspired to “store up for (themselves) treasures in heaven, where neither moth or rust consumes and where thieves do not break in and steal” (Matthew 6:19). Sharing of Jesus’ teaching in the Beatitudes (Matthew 5:3-11) can give them an initial taste of Christian values in today’s world. With their hearts and conscience enlightened by the Holy Spirit, inquirers will get prepared to learn more about Christian faith as they join the Rite of Acceptance.

        In the Rite of Acceptance, inquiries will be asked: “What do you ask of the Church?” Their response is “Faith.” And then “What does faith offer you?” They reply: “Eternal life.” The priest and catechists mark the sign of the cross on the forehead of inquirers. With the kerygma already proclaimed to them, they should hopefully remember that the Cross symbolizes the power and wisdom of God who blesses and strengthens them on this special occasion. Moreover, they are to be presented a Gospel book, signifying that they are to be led by Christ along their life journey of the faith. Inquirers are accepted into the order of catechumens in front of the community of the faithful who not only act as witnesses, but also express their consent to journey with the newcomers, who are now part of the community, despite not yet in the fullest sense. In conjunction with conscious and active participation in the Liturgy of the Word – the biblical readings especially the Gospel, the homily and the intercessory prayers, the liturgical rite bear a clear meaning behind the ritual in terms of words, actions, gestures and symbols. Nonetheless, it is equally important that the catechetical gatherings during the pre-catechumenate period are to be constructed in a way so as to move toward the Rite of Acceptance. “Then there is no need to rehearse rites. Instead, we lead people to the celebration of the rite. Learning by doing is the best way to develop the ability to ritualize” (Ostdiek 77).

        Following the Rite of Acceptance is a longer period of the catechumenate which takes about one year for catechumens to be instructed of the basic doctrines of the faith in the Catechism under four basic themes: the profession of faith, the sacraments, Christian morality, and prayer. By intensively reading and exploring the Scriptures, catechumens “encounter Christ” and “desire to know him as much as possible, as well as to know the plan of the Father which he revealed” (GDC 85). The word of God and liturgical life cannot be separated. Catechumens need to learn about the liturgy and the seven sacraments, especially the Baptism which brings them a new life in Christ and the Eucharist which is “the source and summit of the Christian life” (CCC 1324). Through the catechetical lessons, they “acquire the spirituality, skills, and habits of full, conscious, and active participation in the liturgy, especially the Eucharistic liturgy” (USCCB “Our hearts were burning within us” 92). “Knowledge of the faith (fides quae) is required by adherence to the faith (fides qua)” (GDC 85). Catechumens will be encouraged to read the Gospel frequently, to pray daily and most desirably with their family members, and to start to attend Sunday Mass. Even though they are unable to receive the Eucharist at this stage, the Liturgy of the Word, especially the readings and the homily can still enlighten and strengthen their spirits towards God.

        Attending Sunday Masses can help catechumens integrate into the ecclesial community. “When the liturgical symbols simultaneously and mutually engage each one’s body and spirit, the whole assembly, and Christ present in the midst, they have a unique power to express and establish in the worshippers a sense of unity and wholeness as God’s People” (Ostdiek 79-80). Indeed, the symbolic elements of the liturgy, the mutual blessings between God and the people, the ministry of the word especially the Gospel and the homily are all at the service of conversion of the lives of the faithful, and in this sense the liturgy can be seen as “a first catechesis that forms disciples of the Lord” (Ostdiek 80). Baptismal catechumenate essentially adopts the model of the early Church in which catechetical “instruction was related to worship and the ultimate purpose of both was lead the individual and the community to incorporate in the Trinitarian life, to commitment to the person of Christ and to the building up of the reign of God. All catechesis took place in the midst of the Christian community and through the community” (Dooley 119).

        “The Church has expressed the unity between liturgy and doctrine through the ancient formula lex orandi, lex credendi – the rule of prayer is the rule of faith” (Willey, de Cointet, Morgan 113). Besides starting to actively participate in the liturgy, catechumens also learn how to pray, especially with the Lord’s Prayer which is the model of all Christian prayers, and to “develop a regular pattern of personal prayer and spiritual reflection, recognizing vocal prayer, meditation, and contemplative prayer as basic and fruitful practices in the life of a disciple of Jesus” (USCCB 94). “Be perfect, as your heavenly Father is perfect” (Matthew 5:48). For a fuller configuration to Christ and communion with him, catechumens are to be instructed of his “new commandment”: to love one another as he has loved us (c.f. John 13:34; 15:12), to the extent of laying his life for us (c.f. John 15:13) when we were still sinners (c.f. Romans 5:18). Catechists should teach catechumens “to think like him, to judge like him, to act in conformity with his commandments, and to hope as he invites us to” (Catechesis Tradendae 20). In this manner, the ancient formula lex orandi, lex credendi is added lex vivendi to become “lex orandi, lex credendi, lex vivendi” since “how we pray and believe is inseparable from how we live” (Willey, de Cointet, Morgan 123). Through moral education during the catechumenate period (including the Ten Commandments and moral and social teachings of the Church), catechumens “learn how to acquire and follow a well-formed conscience in personal and social life, clarifying current religious and moral questions in the light of faith, and cultivating a Christian discernment of the ethical implications of developments in the socio-cultural order” (USCCB 93).

        When the faith of catechumens reaches a state of maturity that they show readiness to receive the sacraments of initiation, they will join the Rite of Election, supported by their sponsors. The rite is held on the first Sunday of Lent which is a period of fasting, prayers and almsgiving for the faithful to prepare for participation in the great salvation events of the Paschal Mystery. For catechumens who are “elected” with their names “enrolled” to receive Baptism in the Easter Vigil, the coming Lenten Season coincides with the period of purification and enlightenment. On the testimony of their catechists and sponsors in the midst of the Christian community as their witnesses and supporters, the catechumens reaffirm their intention to move forward to the final stage of preparation for receiving the sacraments of initiation. The Gospel of the day is the Temptation of Jesus (Mark 1:12-15; Matthew 4:1-11; Luke 4:1-13). The liturgy sets out a concrete action plan for the Lenten Season: to recognize the reality of sin and be determined to renew our lives by true repentance; and confront our temptations to sin by doing what Jesus said and did in the Gospel: fasting, prayers and deeds of love, mercy and forgiveness. Catechumens (who become “elects” now) are expected to draw from the rite the meaning of their election as the candidates of baptism and make up their minds to die to sin and live to God in Christ Jesus (c.f. Romans 6:5-11).

        The period of purification and enlightenment affords a more intense preparation for the sacraments of initiation. The elects have to join a retreat and a series of scrutiny rites as the final preparation. The Gospel readings of the three scrutiny rites being held on the third, fourth and fifth Sundays of Lent particularly emphasize on the imminent need for conversion of the elects. The first scrutiny features the Samaritan woman (John 4:5-42). Jesus is the living water and whoever drinks it will never thirst. Conversion of the Samaritan woman prompts her to spread the Gospel to her neighbors. Catechists should grasp this opportunity to “cultivate an evangelizing spirit among (the elects) as an integral element of their baptismal calling, of the Church’s nature and mission, and of a Catholic way of life” (USCCB 96). They should also resemble what the other Samaritans said to the woman: “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that (Jesus) is truly the Savior of the world” (John 4:42); thereby not grounding their hope in pastors and catechists, but in Christ alone. The second scrutiny features the man born blind (John 9:1-41). Jesus is “the light of the world, whoever follows (him) will never walk in darkness, but will have the light of life” (John 8:12). Resembling the man whose sight was restored by Jesus, the elects should be determined to say “no” to the devil, the source of sins, and resist his temptations, even in situations of hardship. The third scrutiny features the raising of Lazarus (John 11:1-45). Jesus is the resurrection and the life, whoever believes in him will live forever. The elects should make up your minds to follow Christ for a new life in him, thus receiving salvation for an eternal life in the loving unity of the Holy Trinity. The scrutiny rites also include exorcism with the imposition of hands by the celebrant as well as prayers for the elects, which give them the necessary strength of renewal and conversion.

        The scrutiny rites are held in the presence of the parish community. In Hong Kong, it is worth mentioning that one of the three scrutinies is held in a large group with the elects coming from many different parishes of the diocese and it is celebrated by the Bishop. As the Bishop is the symbol of communion, the rite signifies a fuller communion of the elects with the universal Church who is praying for all of them throughout the Lenten Season. Moreover, each of them will be anointed with the oil of catechumens so that they may be strengthened by Christ our Savior as they are about to receive the sacrament of Baptism. During the period of purification and enlightenment, the elects will also be presented with the Creed and the Lord’s Prayer, encouraged to participate in the Stations of the Cross every Friday, and reminded to participate in the liturgies of the Holy Week in order to experience before their Baptism the power of God that brings human salvation through Jesus.

        In the Easter Vigil, the elects will receive the sacraments of initiation – Baptism, Confirmation and the Eucharist. The baptismal liturgy is full of signs and symbols for the participants to see the salvation power of God and receive the divine grace in this most sacred liturgy. Moreover, the Liturgy of the Word is exceptionally rich (with nine readings in total) so as to open up the minds and hearts of the faithful and the candidates of the sacraments as the divine mysteries will soon be unveiled before them. The water used by Baptism is both a symbol of cleaning and life. The grace of Baptism purifies the neophytes from sins and gives them new birth in the Holy Spirit (CCC 1262). Baptism also makes them members of the One, Holy, Catholic and Apostolic Church – the Mystical Body of Christ. Sacred chrism, the sacramental symbol of Confirmation, signifies “the participation of the one baptized in the prophetic, priestly, and kingly offices of Christ” (CCC 1291). Through confirmation, the neophytes receive the Holy Spirit who will strengthen them to become true witnesses of Christ. By receiving Holy Communion, the neophytes will be in full communion with Christ for the first time.

        The baptismal catechumenate will not end with the sacraments of initiation. The period of mystagogy follows immediately until the Pentecost. In our parish, all the neophytes will gather and attend Mass every evening during the first week of Easter. They will wear the white baptismal garments when they attend the Eucharistic celebrations, which reminds them once more that they are “clothe(d )with the new self, created according to the likeness of God in true righteousness and holiness” (Ephesians 4:24). Like all baptized Catholics, they can receive the sacraments and are in full communion with other members of the Church. During the catechetical lessons, neophytes will share their real life experience of the baptismal liturgy so that the meaning relating to their own life story can be “drawn out of the actual celebration of the rite through mystagogical reflection on the experience” (Ostdiek 78). They will also share their joys, difficulties and setbacks of their initial Christian experience. Through regularly attending the Sunday Masses, they are led into “a deeper understanding of, and particularly in, the mystery” (Willey, de Cointet, Morgan 127). The formative power of “liturgical catechesis” cannot be under-estimated. “It is through the images, metaphors, the stories, the symbols and liturgical action and prayers that the significance and deeper meaning of the baptismal symbols are revealed” (Dooley 123).

        Moreover, neophytes will be encouraged to join parish associations to serve the Church in different capacities and continue to cultivate their faith together with other members of the parish community. Some of these associations extend their reach to the wider community to tender loving care to those in need or to promote social justice and peace for a better world. On the Pentecost, all the neophytes will gather around the Bishop in the Cathedral to celebrate the Eucharist, signifying the end of the period of mystagogy. Nevertheless, it is important to recognize that catechesis will not yet end as it is a lifelong endeavor. As the parish becomes part of their life, it “provides the place, persons, and means to summon and sustain” them “in lifelong conversion of heart, mind, and life” (USCCB 117). Vibrant and strong participation in the parish will “encourage lifelong involvement in church life and faith formation (and) bear fruit in strengthened Christian community and mission” (USCCB 123). As a living disciple of Jesus Christ, they are “ready to make an explicit, living and fruitful profession of faith” (GDC 56) – proclaiming the Gospel to others and bearing witnesses to Christ to transform the world with the power of love and mercy.

Works Cited

Catechism of the Catholic Church (CCC). New York: Doubleday, 1995. Print.

Dooley, Catherine. “Baptismal Catechumenate: Model for All Catechesis,” Louvain Studies, Vol. 23, 1998, p. 114-123.

Ostdiek, Gilbert. “Liturgy as Catechesis for Life,” Liturgical Ministry, p. 76-82. 

Pope John Paul II. Catechesis Tradendae. Vatican, n.d. Web. 04 March. 2017. 

St. Augustine. "Homily 7 on the First Epistle of John." Catholic Encyclopedia. N.p., n.d. Web. 04 Mar. 2017. 

The General Directory for Catechesis (GDC). Vatican, n.d. Web. 04 Mar. 2017. 

United States Conference of Catholic Bishops (USCCB), Our Hearts Were Burning Within Us. N.p., n.d. Web. 04 Mar. 2017. 

Willey, Petroc, Pierre de Cointet, and Barbara Morgan. The Catechism of the Catholic Church and the Craft of the Catechesis. Print.