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Marotta - 1 Joseph Marotta McKinnon PM102 Ecclesiology 19 January 2008 The Reception of the Previously Baptized into the

e Full Communion of the Catholic Church

In order to use the title Certified Public Accountant, I must be licensed by the state Board of Accountancy. I had to earn a college degree in accounting, pass a very difficult twoday exam, and work under a licensed CPA for at least a year. After meeting all of those requirements, I submitted my application and received a license from the New Jersey Board of Accountancy. When I moved to Virginia ten years ago, I had to apply for a license from the Virginia Board of Accountancy. My New Jersey license was not valid. Although the education, exam, and experience requirements were almost identical, Virginia was not willing to take the word of New Jersey that I was qualified to practice the profession of accounting within its borders. So what did it mean when Virginia issued me a new license? Was I more qualified to be an accountant? Did I receive any additional knowledge that allowed me to practice accounting in the State of Virginia? The answer to these questions is no. However, the board was publicly acknowledging to the citizens of Virginia that I had met the requirements that Virginia has for practicing public accounting. By applying for the new license, I was also agreeing to obey the rules and regulations promulgated by Virginia, as opposed to those issued by New Jersey. Although every analogy falls short at some level, the Reception of Previously Baptized Christians into the Full Communion of the Catholic Church is very similar. The Rite publicly acknowledges two realities: the person seeking reception has already been reborn in Christ, received the grace of God, been marked with the sign of the cross, and is living out his or her faith in a community of believers; the Catholic Church has all of the means of salvation provided by God at their disposal. With the help of the Holy Spirit, that community has safeguarded them

Marotta - 2 for nearly two thousand years. The Rite celebrates the full incorporation of this brother or sister into a community of which he or she was already a member. Its public celebration allows all present to reflect upon their membership in the Full Communion of the Church. The decrees and constitutions of the Second Vatican Council document a watershed event in the Churchs evolving understanding of what it means to be Church. Francis Sullivan points out that it was not a coincidence that the Constitution on the Church (Lumen Gentium) and the Decree on Ecumenism (Unitatis Redintegratio) were issued on the same day. (Sullivan, 25) In fact, he notes that Paul VI instructed that the doctrine on the Church promulgated in Lumen Gentium was to be understood from a perspective provided by the theology contained in Unitatis Redintegratio. Both documents expanded the walls of the Church and painted a much more complex nature of the Church of Christ. For the first time in over a thousand years, the dignity of those Christians who did not acknowledge the authority of Peters successor was recognized. This presented an interesting pastoral challenge. How was the Church to welcome those who were baptized? This paper will look at that very issue. It will examine how the theological foundation of such documents as Lumen Gentium and Unitatis Redintegratio have had serious implications for what it means to be a member of the Catholic Church, as well as what it takes to become a member. As with many of the reforms brought about by the council, the implementation of changes to how the Church receives previously baptized Christians into the Full Communion of the Catholic Church is a lot like the Kingdom of God: it is here, yet it has not fully arrived. After presenting an understanding of the many dimensions of Communion present in the Church, I will turn to how those views are reflected in the Rite. The paper will then conclude with a discussion of the some of the implications this study presents as well as suggested areas for future development and study.

Marotta - 3 Ecclesiology of Full Communion An important linguistic distinction was made when the final English translation of the Rite of Christian Initiation for Adults was approved. The original text described the reception of previous baptized Christians into Full Communion with the Catholic Church, the final text was changed to indicate that Candidates were to be received into the Full Communion of the Catholic Church. (RCIA, 473) (emphasis added) Paul Turner explains the significance of this change by noting that the earlier title could be misconstrued to mean that it was possible for someone remaining outside the Catholic Church to have communion with it. The corrected title implies that there is one communion. (Turner, 66-67) Rita Ferrone points out that another problem with the first formulation is not so much one of accuracy, as precision: One can have a full relationship with a community that is only the bearer of part of the means that God has given to the church for salvation which is not the kind of community that the Catholic church considers itself to be. In other words, one can enjoy communion with an objectively deficient or wounded community (say for example one that has no Pope, bishops, and no apostolic succession) and enjoy it to the full. In the second formulation, however, the full communion of points to the existence in the Catholic church of an objective full communion which the individual candidate enters by means of reception. The focus shifts away from the quality of the relationship of the individual to the Catholic church and onto the Catholic churchs integrity as a full communion into which the candidate is received. (Oakham, 31-32)

But what is meant by full communion? In order to articulate what takes place when someone is received into the Full Communion of the Catholic Church, it is necessary to gain an understanding of that communion, as well as how it differs from other types of communion. One, Holy, Catholic and Apostolic In his book, The Church We Believe In, Jesuit theologian Francis Sullivan draws heavily upon the Documents of the Second Vatican Council to articulate an explanation of the concept of

Marotta - 4 communion. The overarching theme of his work is that the communion of the Church must be viewed as a complex reality As such, it is both a community of faith, hope and charity and a visible society; both mystical body and hierarchically structured church; both visible assembly and spiritual community. (Sullivan, 17) He explains that it contains both human and divine elements. This complex reality is comprised of many integrated elements. A paragraph of Lumen Gentium articulates many of the elements that constitute full communion: Fully incorporated into the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops. Even though incorporated into the Church, one who does not however persevere in charity is not saved. He remains indeed in the bosom of the Church, but in body not in heart. (LG, 14) Therefore, Sullivan points out, full communion requires the presence of three bonds: spiritual, sacramental, and juridical. These bonds connect people to the church and to one and other. (Sullivan, 56) He further reduces these to two types of communion: theological and juridical. Theological communion deals with those elements that affect ones relationship with God. They include the possession of the Spirit of Christ (State of Grace), profession of faith and sacraments mentioned in article 14 of Lumen Gentium. Sullivan indicates that the nature of this communion admits of degrees of fullness. He reaches this conclusion since the elements included in this category involve sharing in grace and the means of grace, and since these are realities of which people can have more or less. (Sullivan 57). Juridical communion, on the other hand, does not allow for such degrees. It involves the bonds that link people to one and other. According to Sullivan, it is synonymous with the Councils element of ecclesiastical government. He points out that one either recognizes the authority of the government (pope, bishops, pastors, etc) or one does not.

Marotta - 5 Sullivan concludes by noting, Full ecclesial communion in the Catholic Church is a complex reality, involving the fullness of theological communion in grace, faith and sacramental life, juridical communion with the pastors of the Catholic Church, and fellowship with the Catholic community. (Sullivan, 57-58) This complex reality will have important implications when we examine the importance of properly implementing the rite of reception for those previously baptized. One baptism Sacramental theology reminds us that baptism confers a character and it gives grace. Mark Searle explains that the character conferred at baptism is best understood as the irrevocable benefits of membership with the church, accruing to all who are validly baptized. (Oakham, 62) It is for this reason that once an individual is baptized, they cannot be baptized again. After all, if the benefits received are irrevocable, nothing new would be gained by receiving the sacrament a second time. On the other hand, the gift of grace is much more dynamic. Searle actually argues that it cannot be given. It would be more precise to say that God offers a personal and social relationship in baptism. Like all relationships, it takes time and a measure of openness on the part of the recipient to develop. (Oakham, 65). This is consistent with Sullivans concept of degrees of fullness when referring to theological communion. Therefore, from the moment a person is baptized, he or she is a member of Christs Church. The grace of God is available to that person, and is most likely operative on some level in his or her life. This creates an interesting possibility. A devout, practicing Episcopalian could be in a fuller theological communion with the Catholic Church than a baptized Catholic who does not attend mass regularly. The former is in a state of grace, professing his faith, availing himself of the sacraments that are available in his ecclesial community. The later is not in a state

Marotta - 6 of grace, and is indifferent to the opportunities available to grow in faith through the use of the means of salvation provided by God in the sacraments. Sullivan notes that There is no claim that a church having the fullness of the means of grace will necessarily be a holier Christian community than one lacking something of such fullness. (Sullivan, 55) The same can certainly be said of individual Christians. Of course, it is also possible that the baptized Catholic still assents to the teaching authority of the Magisterium in such a way as to not break juridical communion (even though he may not follow what the Church teaches). So, from a purely juridical standpoint, he would be considered in a fuller communion than his Episcopal counterpart. The Rite of Reception In keeping in line with the theological realities described above, the actual ritual used to receive someone previously baptized into the Full Communion of the Church is simple. The preferred form takes place within the Eucharistic liturgy. After the entire group of faithful (not just those to be received) make a profession of faith (either the Nicene Creed or a renewal of baptismal promises), the celebrant asks the candidate or candidates to affirm that they believe and profess all that the holy Catholic Church believes, teaches and proclaims to be revealed by God. (RCIA, 491) The priest or bishop then proclaims that the person has been received into the full communion of the Church. Many are surprised at the simplicity of the ritual. Viewed from the perspective of article 14 of Lumen Gentium, however, this rite makes perfect sense. A community of believers gathers. The presumption is that all are in a state of grace, each having celebrated the sacrament of reconciliation if necessary. They profess their faith; calling to mind the baptism that each has already received. To this point, the rite is a celebration of the full theological communion that already exists. Then, the candidates are asked to assent to the teaching authority of the Magisterium. By doing so, they are received into the

Marotta - 7 juridical communion necessary for full communion to exist. Later in the celebration, all receive the sacrament that recognizes and nourishes the full communion of the Church Holy Eucharist. Interestingly enough, no mention is made in the editio typica of the ritual text of this occurring during the Easter Vigil. Based upon the list of suggested scripture readings, the instruction to use the prayers from the Mass for Christian Unity if the liturgy takes place on a day other than Sunday, and the repeated instructions that no greater burden than necessary should be placed upon those seeking reception, the presumption is that this rite takes place throughout the year, possibly at multiple times. By holding the rite at various times, each group of candidates will be smaller. Instead of seven or eight candidates, there may only be two or three. Occasionally, only one person may be received at a mass. The vision for this rite includes a very personal, but by no means private celebration. Implications and areas for further study While the ecumenical documents of the Second Vatican Council are a source of joy in our relations with other Christians, they also present some daunting challenges for Catholics. As noted above, access to every means of grace is no guarantee of holiness. Unitatis Redintegratio makes this point even more directly. It observes that although the Catholic Church has been endowed with all divinely revealed truth and with all means of grace, yet its members fail to live by them with all the fervor that they should. (UR 4) Perhaps this is one reason that the Church specifically instructs that any appearance of Triumphalism is to be carefully avoided. (RCIA 475.2) After all, we are a pilgrim church. We celebrate a full communion that allows for different degrees of participation, each according to the grace that is operative in the believer. But as the faithful renew their baptismal promises, they should be reminded to ask themselves, How am I growing in my faith? How has the grace I received in Baptism been active in my life? Where is the Holy Spirit leading me to grow in my

Marotta - 8 love of God? These are questions the candidates have been discussing and discerning for weeks, months, possibly years. What about Joe and Mary pew potato? By celebrating the Rite of Reception (and the other preparatory rites associated with it) during regular Sunday liturgies separate from the celebration of the rites for Catechumens, a very precise, and important message can be communicated. The journey of faith that the Candidate is taking is no different than the one that I take as a Baptized Catholic. Neither one of us has arrived. Keeping in line with the Churchs Directory for Catechesis the Rite notes that the catechesis of Candidates is to be post-baptismal in nature. The scripture readings, homily, and music should all reflect this. This cannot be accomplished in a combined Rite where, by its very nature, the rites related to Catechumens are pre-baptismal. This move toward separating the rites has been met with more than token resistance in many parishes. The most often heard argument against separating Candidates from Catechumens is related to the experience the candidates will be missing. Ron Oakham recalls an interaction he once had with a Candidate for full reception: Mark, a baptized, uncatechized Christian, was sharing with me his very positive reactions to all the ritual components of his initiation. He concluded his comments with what I found to be an unnerving statement: It all leaves me wishing I hadnt already been baptized; then I could be baptized at the Easter Vigil. However, his reaction is instructive: Like neon blazing in the night, our failure flashed before me. In working to help Mark develop his faith life as a Catholic Christian, we unconsciously had diminished his respect for his baptism. We had undermined this sacred reality in his life. (Oakham, 85) I believe that the key to making a rich experience for the Candidate requires approaching the challenge with a much broader vision. Instead of thinking, separate catechetical sessions for candidates, think parish-wide adult faith formation. The key to an effective, vibrant, growing Christian Initiation ministry is not well trained catechists, dedicated sponsors, and dramatic liturgy. (Although those certainly dont hurt!) A vibrant, faith filled parish is all one really needs.

Marotta - 9 Many of the challenges and objections to a separate process for those already baptized can be addressed by widening the audience to include all of the adult members of the Church. When full communion is viewed from the theological-juridical model proposed by Sullivan, a parish-wide approach to formation allows the entire community to continue to grow in theological communion while reaffirming (or perhaps better understanding) the element of juridical communion. Chances are, the broader the potential audience, the more receptive the parish (individually and collectively) will be to allocating resources (time, talent and treasure) to the effort. The implementation of the Rite of Christian Initiation for Adults is still in its infancy. The official English version has only been around for twenty years. However, much of the implementation and adaptation that has taken place has blurred or even obscured the intended purpose of the rites. A good example is the Rite of Election. Rita Ferrone recently wrote regarding how the rite is often celebrated: The main problem at that time seemed to be that the bishop was dominating the event. Election became all about the bishop rather than a rite that is all about God and Gods giving of a mission to the elect. The praenotanda of the rite clearly tell us that the rite is about divine election, but youd be hard pressed to discover this from watching most election celebrations unfold. If the uninstructed observer dropped in and was asked to discern what was happening, shed have said its a rite designed to have everyone receive the bishops special handshake. Now, some fourteen years later, I wonder if things have really improved all that much. (Ferrone) While the role of the bishop as pastor of the local church is important, and opportunities to represent this liturgically are important, the Rite of Election is not the place to do this. Again, I propose that a broader vision should be employed. The connection of an individual believer to his or her bishop is not limited to catechumens and candidates for reception. Dont forget about Mary and Joe pew potato! When was the last time they got to meet the bishop, let alone worship at a Eucharist where he presides? Couldnt a properly planned annual parish pilgrimage to the Cathedral accomplish that goal in a much more profound way?

Marotta - 10 Conclusion Granting the proper dignity to those who are already baptized who wish to participate fully in the sacramental life of the Catholic Church requires one to seriously follow the Rites admonition that no greater burden than necessary is required of those seeking communion and unity. (RCIA 473) As someone who has spent nine years involved in Christian initiation ministry, I can attest that time spent by a candidate in a catechumenate process would not be wasted. All involved grow in faith and learn much from the others who participate. But that time can be spent as a fully received member just as fruitfully (if not more so) than as a candidate for reception. There is a part of me that wonders if our implementation of the Rite with respect to the baptized is not clouded by a desire to make them earn membership. Just like the Older Son in the Parable of the Prodigal Son, or the vineyard workers who started their labor at the beginning of the day, we dont want reception to be too easy. However, both stories remind us that our ways are not Gods ways. His grace has been working in all of our lives since we were baptized. We should welcome them with open arms, celebrate our unity at the Eucharistic Table, and continue to grow together in Gods love.

Marotta - 11 Works Cited

Ferrone, Rita. Rite of Election: How are we doing? Team RCIA. Updated 9 January 2008. Retrieved 18 January, 2008. <http://teamrcia.com/2008/01/09/rite-of-election-how-arewe-doing/>. National Conference of Catholic Bishops. Rite of Christian Initiation of Adults. Chicago: Liturgy Training Publications, 1988. Oakham, Ronald A. One at the Table: The Reception of Baptized Christians. Chicago: Liturgy Training Publications, 1995. Sullivan, Francis A. The Church We Believe In: One, Holy, Catholic and Apostolic. Mahwah, New Jersey: Paulist Press, 1988. Turner, Paul. When Other Christians Become Catholic. Collegeville, Minnesota: Liturgical Press, 2007. Vatican II. Decree on the Ecumenism. [Unitatis Redintegratio] 21 November 1964. Vatican Council II: The Conciliar and Postconciliar Documents. Ed. Austin Flannery, O.P. Northport, NY: Costello Publishing Company, 1996. Vatican II. Dogmatic Constitution on the Church. [Lumen Gentium] 21 November 1964. Vatican Council II: The Conciliar and Postconciliar Documents. Ed. Austin Flannery, O.P. Northport, NY: Costello Publishing Company, 1996.

Citations of Church Documents refer to the article (e.g., (RCIA, 75), (UR 1)). All other publications are cited according to page number.

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