One of the traditions of the RCIA is that catechumens be dismissed from the Sunday assembly following the Liturgy of the Word. In my experience there has been a mixed response from the participants to these dismissals. Some people feel nourished by the Liturgy of the Eucharist (even though they do not receive the Eucharist). Other people feel isolated and excluded by the dismissals. In either case personal feelings run high and it is difficult to explain this adequately in such circumstances.
However, apart from the tradition, there are good reasons to continue these dismissals. At the end of their direct RCIA experience there remains a great need for these new Catholics to continue to grow and to reflect on their faith journey. The problem is that unfortunately there are few opportunities for adult faith formation. Consequently all members of the assembly (not just the new ones) need to be provided with better tools so that they can be nourished in their faith by the Liturgy of the Word - which is the primary place where faith formation is regularly offered in the life of the Church.
So how could RCIA dismissal provide these tools. Obviously we want to provide participants tools so that they can continue to find spiritual direction and growth in the Liturgy of the Word. Now, we are all supposed to find this in the Liturgy but it seems to me that our ability to do this is more or less assumed and as a result many of the faithful do not have a sense of being nourished or fed by the Word of God. Might this be one of the reasons why people have a tendency to abandon regular attendance at Mass?
Teaching RCIA participants the ancient practice of Lectio Divina might be one way of providing participants a way of being fed by the Word of God. Lectio has a number of steps, but these steps involve two basic movements. People first need to get into a mindset that they can (and should) read Scripture prayerfully - with a belief that the Word is speaking to each of them in a special way. Such a mindset is difficult to attain because we have been conditioned to read very differently than this. As well, people need to believe that the Word of God requires a response - our lives ought to be changed in some way or another by our Sunday encounter with the Word. People with these two attitudes toward the Word will have a better chance of finding the weekly Liturgy of the Word an occasion of blessing and growth.
Monday, January 24, 2011
Friday, December 31, 2010
Baptism and Conversion
The RCIA, as it existed in ancient times, was clearly about conversion. Baptism involved a radical turning around of ones life. First of all there was a history of persecution of Christians, so that until the fourth century becoming Christian might well entail risk of death. Secondly, because pagan culture was so pervasive the newly baptized Christian was restricted in the things he/she could do for a way of life. For example, Michael Himes, in his book Mystery of Faith lists architecture, painting, sculpting, teaching, and acting as just some of the professions that were "out of bounds" for Christians. Of course belonging to the military also was frowned on since soldiers were bound to make an oath to the emperor.
Fr. Himes points out that this is one reason why the theme of death figured so much in the liturgy of baptism. Paul wrote that when we were baptized we were baptized into the death of Jesus and when we came out from the water we rose with him. In fact the liturgy for funerals has many similarities with Baptism. The holy water, the white garment/pall, and the Christ candle are important symbols in both liturgies.
The problem is that in the modern RCIA (or at least in my experience) it is very difficult to help people understand that being baptized involves change. To be sure some people do come with a sense that they need to change their lives but most of the people I meet come with only a vague sense of unease, curiousity, or obligation (they have a Catholic spouse). The only good analogy for radical conversion is that of the alcoholic entering Alcoholics Anonymous. The problem is most people in RCIA have trouble relating to that. We also seem to have a problem with the notion of sin. Few people that I meet have a sense of personal sin and therefore have little sense of their need for conversion.
Some time ago I listened to an audio to talks given by Paula D'Arcy and Richard Rohr. In the first of this series of talks D'Arcy describes an experience of hers that caused her during the course of a week long retreat to change the way that she was viewing her companions on the retreat. It seems to me that conversion as a change in the way I look at the world is another way of trying to promote understanding of what it means to be baptized for the catechumens in our RCIA
Fr. Himes points out that this is one reason why the theme of death figured so much in the liturgy of baptism. Paul wrote that when we were baptized we were baptized into the death of Jesus and when we came out from the water we rose with him. In fact the liturgy for funerals has many similarities with Baptism. The holy water, the white garment/pall, and the Christ candle are important symbols in both liturgies.
The problem is that in the modern RCIA (or at least in my experience) it is very difficult to help people understand that being baptized involves change. To be sure some people do come with a sense that they need to change their lives but most of the people I meet come with only a vague sense of unease, curiousity, or obligation (they have a Catholic spouse). The only good analogy for radical conversion is that of the alcoholic entering Alcoholics Anonymous. The problem is most people in RCIA have trouble relating to that. We also seem to have a problem with the notion of sin. Few people that I meet have a sense of personal sin and therefore have little sense of their need for conversion.
Some time ago I listened to an audio to talks given by Paula D'Arcy and Richard Rohr. In the first of this series of talks D'Arcy describes an experience of hers that caused her during the course of a week long retreat to change the way that she was viewing her companions on the retreat. It seems to me that conversion as a change in the way I look at the world is another way of trying to promote understanding of what it means to be baptized for the catechumens in our RCIA
Thursday, October 16, 2008
Politics and Perception
Here in Canada we have just finished a federal election while the US presidential election has three more weeks to go (it seems that it has been going on for ages). One characteristic that stands out in these election campaigns is the tremendous amount of negativity in the campaigns. Here in Canada the Conservatives ran attack ads that said that Dion (the Liberal leader) was too much of a risk. At the same time the Liberals and the New Democrats ran ads that said much the same thing about Harper (the Conservative leader). It seems to me that things might be even worse in the US campaign. Generally, it seems to me that each side (not always officially) seeks to portray their opponent as being incompetent or corrupt. Experts tell us that these kind of attacks in fact work. Attack ads are able to move voters from one opinion to another. The problem, I think, is that at the same time these ads create a public perception of politicians in general. In other words, if during an election campaign both sides spend huge amounts of money trying to convince the public that their opponents are incompetent, corrupt, or possibly immoral then at the end of the campaign politicians in general should not be surprised when the voting public is generally of the opinion that all politicians are incompetent, or corrupt, or immoral. Another problem of course is that this negativity has an impact on politicians ability (it seems to me) to work together to solve serious problems facing the country. Sure, they talk about putting negativity aside but why, for example, would Prime Minister Harper want to work with Newfoundland premier Danny Williams when Williams has called him every name under the sun and actively campaigned against the Conservative party in the election. Politics, ideally, is a competition of ideas. When politics start to be about character assassination this has to effect the ability of the political system to function in the interests of the whole country.
Thursday, October 9, 2008
A Life of Prayer
The reflection for our next RCIA session asks us about out prayer life, when we pray, and when we find prayer difficult. When I look back on my own prayer life I don't think that I had much of a prayer life for a long time. Like many Catholics my age I think that the experience of prayer that sticks in my mind is the family recitation of the rosary before bed time. The rosary then was an exercise in rote memory. I don't remember praying for anything during this and I'm not sure that I had much of a "connection" with God during this early prayer. I think that my first real experience (like those of many) of prayer was with the prayer of petition. So, in times of crisis I remember praying to God to help or to heal someone.
It is embarrassing to admit it but I think my prayer life only began to develop a few years ago. I first began a regular prayer life when the Catholic school where I was teaching finally got a chapel. I began to spend quiet time there before school began in the morning. That habit of setting aside time to pray in the morning has stayed with me through the last years of my teaching career and the first years of my retirement. During this time I also began the practice of praying the Liturgy of the Hours. This method of prayer had two advantages for me. First of all, it maintained for me the habit of praying at a particular time (In my parish we have a community celebration of Morning Prayer which I try to attend every day.). Secondly, the Liturgy of the Hours led me to examine more closely other kinds of prayer than the prayer of petition. The psalms which are the basis of the Liturgy of the Hours praise God, give thanks to God, and many other things in addition to asking God for blessings. I have to confess again that my use of the Liturgy of the Hours for other times of the day has not been as regular as for Morning prayer.
Another thing that has influenced my prayer life in the last few months has been my involvement in the hospital ministry of our parish. It has been quite natural for me to pray for those people I meet during these hospital visits and this intercessory prayer has helped my prayer life a lot. Here I have found that returning to my early experience of praying the Rosary has been a help.
Sometimes prayer is not easy. Quite often my mind does not want to dwell on God and instead I find myself think of any number of other things. I am not sure what causes this (short of attention deficit disorder). I take some consolation from the prayer of Thomas Merton that: "the desire to please you, does in fact please you.' So at these times of distraction I hope that the honest effort to pray does also please God.
It is embarrassing to admit it but I think my prayer life only began to develop a few years ago. I first began a regular prayer life when the Catholic school where I was teaching finally got a chapel. I began to spend quiet time there before school began in the morning. That habit of setting aside time to pray in the morning has stayed with me through the last years of my teaching career and the first years of my retirement. During this time I also began the practice of praying the Liturgy of the Hours. This method of prayer had two advantages for me. First of all, it maintained for me the habit of praying at a particular time (In my parish we have a community celebration of Morning Prayer which I try to attend every day.). Secondly, the Liturgy of the Hours led me to examine more closely other kinds of prayer than the prayer of petition. The psalms which are the basis of the Liturgy of the Hours praise God, give thanks to God, and many other things in addition to asking God for blessings. I have to confess again that my use of the Liturgy of the Hours for other times of the day has not been as regular as for Morning prayer.
Another thing that has influenced my prayer life in the last few months has been my involvement in the hospital ministry of our parish. It has been quite natural for me to pray for those people I meet during these hospital visits and this intercessory prayer has helped my prayer life a lot. Here I have found that returning to my early experience of praying the Rosary has been a help.
Sometimes prayer is not easy. Quite often my mind does not want to dwell on God and instead I find myself think of any number of other things. I am not sure what causes this (short of attention deficit disorder). I take some consolation from the prayer of Thomas Merton that: "the desire to please you, does in fact please you.' So at these times of distraction I hope that the honest effort to pray does also please God.
Tuesday, October 7, 2008
Culture and Morality
The weekend paper carried a story by Karin Brulliard of the Washington Post titled: Zulus torn over virginity tests. It seems to me that this article illustrates a sort of cultural shift that threatens traditional morals and values in such areas as sexuality. Basically, according to the article, the tradition involves young girls undergoing an inspection by a woman elder of the tribe to determine if the girl is a virgin or not. Now of course there are lots of potential problems with this tradition - the most obvious one being that the responsibility for chastity is placed only on the females of the community. According to the article the opponents of this tradition argued that the procedure was degrading; it was emotionally scarring for girls who did not pass; it subjected girls who did pass to the possibility that they would be raped in a culture where some men believe that intercourse with a virgin can cure aids. Finally, the opponents argue that the tradition, as important as it may have been in the past no longer serves the needs of the society.
What seems to be said here is that "traditional" morality is offensive to individual rights and "old fashioned." Of course there are good reasons for "old fashioned" morality. South Africa, where the Zulus live, is a nation facing a catastrophic aids crisis. One very simple way of partly dealing with the spread of this disease is to encourage the citizens to practice traditional sexual morality. By the way, the article makes clear that this tradition has nothing to do with the practice of female genital mutilation found in some African cultures. The controversy over this traditional practice is seen in the article as a conflict between "modern" ideas of individual rights and tradition and tribal culture.
I seem to recall evidence of a similar attitude a while back when the host of an awards show on television publicly criticized some teens present (I think it was the Jonas brothers) who were wearing "purity rings" as a sign of their commitment to chastity until marriage. So, in this culture, as in South Africa, the traditional value placed on chastity has been replaced and the traditional value is seen as weird or strange or old fashioned. I think that you see something similar in action when a while back an American paper editorialized that Sarah Palin (Republican nominee for Vice President) did society a disservice when she chose to give birth to a child with Down's Syndrome. Her choice, the paper said, might encourage other mothers (who might not have the same emotional and physical resources as Palin) to choose to give birth to Down's Syndrome babies rather than aborting them (which apparently is now the "normal" thing to do)
So it seems to me that globally we are living in an age of individualism that has a profound impact on traditional morality. In this respect we no longer live in a Christian culture. We are back to an earlier time when we as Christians were called to be counter-cultural. Only by proclaiming and holding firm to important values can we have a chance at preserving what is important from our past.
What seems to be said here is that "traditional" morality is offensive to individual rights and "old fashioned." Of course there are good reasons for "old fashioned" morality. South Africa, where the Zulus live, is a nation facing a catastrophic aids crisis. One very simple way of partly dealing with the spread of this disease is to encourage the citizens to practice traditional sexual morality. By the way, the article makes clear that this tradition has nothing to do with the practice of female genital mutilation found in some African cultures. The controversy over this traditional practice is seen in the article as a conflict between "modern" ideas of individual rights and tradition and tribal culture.
I seem to recall evidence of a similar attitude a while back when the host of an awards show on television publicly criticized some teens present (I think it was the Jonas brothers) who were wearing "purity rings" as a sign of their commitment to chastity until marriage. So, in this culture, as in South Africa, the traditional value placed on chastity has been replaced and the traditional value is seen as weird or strange or old fashioned. I think that you see something similar in action when a while back an American paper editorialized that Sarah Palin (Republican nominee for Vice President) did society a disservice when she chose to give birth to a child with Down's Syndrome. Her choice, the paper said, might encourage other mothers (who might not have the same emotional and physical resources as Palin) to choose to give birth to Down's Syndrome babies rather than aborting them (which apparently is now the "normal" thing to do)
So it seems to me that globally we are living in an age of individualism that has a profound impact on traditional morality. In this respect we no longer live in a Christian culture. We are back to an earlier time when we as Christians were called to be counter-cultural. Only by proclaiming and holding firm to important values can we have a chance at preserving what is important from our past.
Tuesday, September 30, 2008
God Speaks To Us
Our reflection question for the next RCIA session has to do with scripture. We are asked to reflect on the question: "what does the Bible mean to you right now"? Regarding this question it seems to me that my thinking has evolved over the years as I gained experience and exposure to scripture studies. I think that when I first found scripture compelling it was because of the question: did this really happen? So I was interested in the stories of Exodus and the questions of historicity. Did the Exodus really happen and what proof is there in the historical record of this event? I think that media like newspapers and television still devote a lot of attention to these kind of questions. The fuss over the Da Vinci Code and over the supposed tomb of the family of Jesus reflects such interest. Ultimately though, this question (while it might be interesting) has little to say to me regarding my relationship with God.
A more useful question then, became (and still is): Does this happen today? The importance of this question and its relevance to the spiritual life first came to me in connection with a passage from Exodus 16. In the passage the Israelites have only just passed from slavery in Egypt into the desert. Very soon the people complain to Moses and Aaron: "If only we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate our fill of bread; for you have brought us out into this wilderness to kill this whole assembly with hunger." (Ex 16:3) If you only ask if this incident happened in the past the verse is quite meaningless. If you ask if such a thing does happen there is a chance to gain insight into our relationship with God. This came to me after an incident in my own life. Someone very close to me had gone through a very bad marriage. He abused alcohol and drugs as well as his family. When she and her four children finally left him everyone thought that it was for the best. To my surprise a year or so later she told me that she was thinking of going back to him. After a discussion with her it became clear what was happening. She knew what he was like but the stress and challenges of going on her own seemed to be too much. She was on welfare and trying to train for the job market (after being a housewife for 15 years or so). One of her sons was having profound behavioral problems. So the stress and uncertainty of being free (like the Israelites) led her to think of the security that she had before; even though, like the Israelites, she existed then in a form of slavery. And so, when I began to look at Exodus, and all scripture, in this way I began to see the Bible as something that could speak to me and my condition here and now. I also think that in a simple way this addresses the question about the problem of literalism regarding the Bible. I no longer am interested in the question of could creation have happened exactly as described in Genesis. Instead I can pay more attention to the lessons that the stories of Genesis have for me today.
A more useful question then, became (and still is): Does this happen today? The importance of this question and its relevance to the spiritual life first came to me in connection with a passage from Exodus 16. In the passage the Israelites have only just passed from slavery in Egypt into the desert. Very soon the people complain to Moses and Aaron: "If only we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate our fill of bread; for you have brought us out into this wilderness to kill this whole assembly with hunger." (Ex 16:3) If you only ask if this incident happened in the past the verse is quite meaningless. If you ask if such a thing does happen there is a chance to gain insight into our relationship with God. This came to me after an incident in my own life. Someone very close to me had gone through a very bad marriage. He abused alcohol and drugs as well as his family. When she and her four children finally left him everyone thought that it was for the best. To my surprise a year or so later she told me that she was thinking of going back to him. After a discussion with her it became clear what was happening. She knew what he was like but the stress and challenges of going on her own seemed to be too much. She was on welfare and trying to train for the job market (after being a housewife for 15 years or so). One of her sons was having profound behavioral problems. So the stress and uncertainty of being free (like the Israelites) led her to think of the security that she had before; even though, like the Israelites, she existed then in a form of slavery. And so, when I began to look at Exodus, and all scripture, in this way I began to see the Bible as something that could speak to me and my condition here and now. I also think that in a simple way this addresses the question about the problem of literalism regarding the Bible. I no longer am interested in the question of could creation have happened exactly as described in Genesis. Instead I can pay more attention to the lessons that the stories of Genesis have for me today.
Friday, September 19, 2008
A Journey of Faith
For our next RCIA session we were asked to reflect on the question: How are you, here and now, on a journey of faith." As I reflect on this question I can see that I have been on this journey but I have not always been making progress on the journey. I am a "cradle Catholic" and so when I was younger I often took many aspects of my faith for granted. The first event that shook me was attending St. Anthony's College run by the Franciscan fathers. There I met some men who had a powerful influence on me and I made a decision to enter the Franciscan seminary in Detroit Michigan. This was a major step for a farm boy from northern Alberta. I spent two years at this seminary but while I had lots of new experiences I (looking back on it) did not grow much in my faith. The next year when I was most of the way through the novititate I came to this realization and decided that it would be best if I left the seminary.
The decision to leave was a very difficult one for me and I think that for many years after that my faith journey was not an important part of my life. I was kind of like the Hebrew people on their journey from slavery to the promised land who stopped at the oasis and wanted to stay there because it was easy and comfortable. Anyway, my searching for something to do eventually led me to the teaching profession and I spent many years as a high school teacher. I think that the demands of teaching were good for me. I especially recognized over time the importance of caring for other people and while I was not a great teacher I think that most of my students believed that I cared about them - and mostly I did.
I think that the next step in my journey came when I retired from teaching. People have this funny notion that retired people should be taken up with leisure and travel. One of the first things that I did though, was to complete a Masters degree in religious education. Following that I became more involved with RCIA and that involvement helped me to grow in my faith. Journeying with people who are trying to come to grips with their spiritual calling helped me to examine my own faith. More recently my involvement with the hospital ministry of my parish has been important to me. Meeting and bringing the Eucharist to so many people and praying for them afterward has been a great help for me. Even more recently taking a lead role in the RCIA program has been an important opportunity again for me to reflect on my own faith and on what is important in life.
I summary then, I can see how my faith journey has many characteristics with the journey of the Hebrew people told in the book of Exodus. I can see how God has been calling to me but I can also see how at times I have ignored God, or complained to God. Today, I hope that I am back on my journey trying to respond to God's call and trying to make progress on my journey.
The decision to leave was a very difficult one for me and I think that for many years after that my faith journey was not an important part of my life. I was kind of like the Hebrew people on their journey from slavery to the promised land who stopped at the oasis and wanted to stay there because it was easy and comfortable. Anyway, my searching for something to do eventually led me to the teaching profession and I spent many years as a high school teacher. I think that the demands of teaching were good for me. I especially recognized over time the importance of caring for other people and while I was not a great teacher I think that most of my students believed that I cared about them - and mostly I did.
I think that the next step in my journey came when I retired from teaching. People have this funny notion that retired people should be taken up with leisure and travel. One of the first things that I did though, was to complete a Masters degree in religious education. Following that I became more involved with RCIA and that involvement helped me to grow in my faith. Journeying with people who are trying to come to grips with their spiritual calling helped me to examine my own faith. More recently my involvement with the hospital ministry of my parish has been important to me. Meeting and bringing the Eucharist to so many people and praying for them afterward has been a great help for me. Even more recently taking a lead role in the RCIA program has been an important opportunity again for me to reflect on my own faith and on what is important in life.
I summary then, I can see how my faith journey has many characteristics with the journey of the Hebrew people told in the book of Exodus. I can see how God has been calling to me but I can also see how at times I have ignored God, or complained to God. Today, I hope that I am back on my journey trying to respond to God's call and trying to make progress on my journey.
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