The Order of Christian Initiation of Adults
The Roman Ritual Renewed by Decree of the Most Holy Second Ecumenical Council of the Vatican and Promulgated by Authority of Pope Paul VI The Order of Christian Initiation of Adults English translation according to to the typical edition For Use in the Dioceses of the United States of America Approved by the United States Conference of Catholic Bishops and Confirmed by the Apostolic See 2024
Index Foreword to the Revised Edition 8 Decree of the Sacred Congregation for Divine Worship 10 Decree of Confirmation of the Dicastery for Divine Worship and the Discipline of the Sacraments 11 Decree of Promulgation for the Order of Christian Initiation of Adults of the United States Conference of Catholic Bishops 12 Decree of Promulgation for the National Statutes for the Christian Initiation of Adults of the United States Conference of Catholic Bishops 13 Christian Initiation: General Introduction 15 National Statutes for the Christian Initiation of Adults 24 The Order of Christian Initiation of Adults Introduction 28 PART I – Christian Initiation of Adults Chapter I Order of the Catechumenate Arranged in Steps Period of Evangelization and Precatechumenate 42 1. First Step: Rite for Entrance into the Catechumenate 44 Period of the Catechumenate 69 Celebrations of the Word of God 72 Minor Exorcisms 74 Blessings of the Catechumens 84 Anointing of the Catechumens 90 Optional Rites during the Period of the Catechumenate 94 Rite of Sending Catechumens for Election 95 Celebration of the Eucharist 102 Concordat cum originali: Steven J. Lopes Chairman, USCCB Committee on Divine Worship after review by Rev. Dustin P. Dought Executive Director, USCCB Secretariat of Divine Worship Imprimatur: [ORDINARY OF PUBLISHER’S DIOCESE; TO BE SOUGHT AFTER FINAL PROOF; NO NIHIL OBSTAT] The English translation of The Order of Christian Initiation of Adults © 2018 International Commission on English in the Liturgy Corporation (ICEL); excerpts from the English translation of Alleluia and Gospel Verses, and Summaries of the Readings from Lectionary for Mass © 1969, 1981, 1997, ICEL; excerpts from the English translation of The Roman Missal © 2010 ICEL; excerpts from the English translation of The Order of Confirmation © 2013 ICEL; excerpts from the English translation of The Order of Blessing the Oil of Catechumens and of the Sick and of Consecrating the Chrism © 2016 ICEL; excerpts from the English translation of The Order of Baptism of Children © 2017 ICEL. All rights reserved. The Abbey Psalms and Canticles, prepared by the monks of Conception Abbey © 2010, 2018 United States Conference of Catholic Bishops, Washington, DC (USCCB); proper texts and adaptations for the Dioceses of the United States of America © 1988, 2021 USCCB. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright holders. Illustrations, layout, and arrangement © Magnificat, 2024 Printed in Edition number: MGN21009-2 ISBN: 978-1-949239-28-7
Chapter V Preparing Adults for Confirmation and the Eucharist Who Were Baptized as Infants and Did Not Receive Catechesis 318 A. Rite of Welcoming the Candidates 321 B. Rite of Sending the Candidates for the Calling to Continuing Conversion 332 C. Rite of Calling the Candidates to Continuing Conversion 338 D. Penitential Rite (Scrutiny) 346 Chapter VI Order of Reception into the Full Communion of the Catholic Church of Those Already Validly Baptized 355 Order of Reception within Mass 358 Order of Reception outside Mass 367 Appendix I Combined Rites 1. Rite for Entrance into the Catechumenate and of Welcoming the Candidates 370 2. Rite of Sending Catechumens for Election and Candidates for the Calling to Continuing Conversion 389 3. Rite of Election of Catechumens and of Calling the Candidates to Continuing Conversion 400 4. Celebration at the Easter Vigil of the Sacraments of Initiation and the Rite of Reception 419 Appendix II Acclamations, Hymns, and Chants 445 2. Second Step: Rite of Election or Enrollment of Names 103 Period of Purification and Enlightenment 119 Period of Purification and Englightenment and its Rites 120 Scrutinies 120 Rites of Handing on 122 First Scrutiny 123 Celebration of the Eucharist 132 Handing On of the Creed 133 Celebration of the Eucharist 139 Second Scrutiny 140 Celebration of the Eucharist 148 Third Scrutiny 149 Celebration of the Eucharist 157 Handing On of the Lord’s Prayer 158 Celebration of the Eucharist 162 Rites of Immediate Preparation 163 3. Third Step: Celebration of the Sacraments of Initiation 171 Period of Mystagogy 210 PART II – Rites for Particular Circumstances Chapter II Order of Initiation of Children Who Have Reached Catechetical Age 214 1. First Step: Rite for Entrance into the Catechumenate 217 Rite of Election or Enrollment of Names 228 2. Second Step: Scrutinies or Penitential Rites 240 3. Third Step: Celebration of the Sacraments of Initiation 251 Period of Mystagogy 272 Chapter III Simpler Order of Adult Initiation 273 Chapter IV Shorter Order of Adult Initiation to Be Used in Near Danger or at the Point of Death 300
Foreword to the Revised Edition By his Death and Resurrection, Christ has opened for us a wellspring of holiness and grace. This gift is made available to us in an especially powerful way in the Church’s Sacraments. The Sacraments of Initiation are those through which Christians receive birth, growth, and nourishment. Whether celebrated at Easter or at some other time of the year, these Sacraments provide the Church with new birth in Christ through water and the Holy Spirit. Following the mandate of the Second Vatican Council to reform the rites of baptizing adults into the Catholic Church, the Latin typical edition of the Ordo initiationis christianæ adultorum was issued in 1972, and its first interim English translation was used in the United States from 1974 to 1988. The experiences learned in that time prompted the International Commission on English in the Liturgy (ICEL) to prepare a more thorough edition in 1985: the entire text was translated afresh, its contents were reorganized into a more pastorally useful order, texts from other liturgical books were introduced and cross-referenced, and one “Combined Rite” of the Easter Vigil celebration of both the Sacraments of Initiation and the Rite of Reception was added. To further enhance ICEL’s excellent work, the ritual and textual adaptations approved by the bishops of the United States were incorporated, and ten additional rites were added for use in this country. Over these last 30 years, the People of God have been well served by the Rite of Christian Initiation of Adults, which was implemented by the bishops of the United States in 1988. The rituals have helped countless men, women, and children come to know Jesus Christ in his Church as they progressed through the steps leading to Initiation. We are grateful for this increase and renewal, and are indebted to the numerous men and women who have dedicated themselves to assisting their pastors with this process. This new English translation, the Order of Christian Initiation of Adults, has been prepared in light of the principles of translation articulated in the Instruction Liturgiam authenticam. Approved by the bishops in 2021 and confirmed by the Holy See in 2024, this edition maintains the arrangement of the former English translation. The numbering is identical to the previous edition, and the U.S. adaptations previously approved have been retained. However, the translation has been updated and is consistent with the third edition of the Roman Missal and the current English translations of the Order of Baptism of Children and the Order of Confirmation. A few modifications have also been introduced, aimed at supporting the pastoral use of the book. For example, the 1988 English translation, like the Latin edition, uses the term “candidate” in a broad sense to refer to any person preparing to undergo a step in the process or to receive a Sacrament. To correspond better with common pastoral practice in this country, this edition now reserves that term for use only in reference to an already baptized person who is preparing to receive the other Sacraments of Initiation. In other instances, the term has been replaced with a suitable alternative, such as “inquirer” or “catechumen.” In addition, the Combined Rite for use at the Easter Vigil (Appendix I, 4) now includes examples of instructions for the celebrant’s use at nos. 567, 584, and 588. These admonitions help maintain the distinctions, often important from an ecumenical perspective, between the various categories of people who might be receiving the Sacraments: unbaptized adults, children and infants; validly baptized Christians being received into full communion; and validly baptized Catholics seeking Confirmation and Holy Communion. This new version of the Combined Rite also introduces material from the Order of Baptism of Children, which facilitates the baptism of infants at the Easter Vigil, since both the Order of Baptism of Children and the Roman Missal make provision for this form of celebration. Finally, the National Statutes for the Christian Initiation of Adults, the norms which regulate the discipline of Christian Initiation as well as the duties and prerogatives of catechumens, have also been revised to better reflect the experience of the Church in the United States. These statutes, which abrogate the National Statutes of 1988, are fewer in number and include only those statutes which are truly legislative, complementary to the universal law, and unique to the United States. They do not reiterate norms already contained in the ritual text or the universal law. It is the hope of the United States Conference of Catholic Bishops that this new translation will be an occasion for each of us to live more deeply the promises of our own baptism and to dedicate ourselves more intensely to the increase of God’s holy People. Steven J. Lopes Bishop of the Ordinariate of the Chair of Saint Peter Chairman, Committee on Divine Worship United States Conference of Catholic Bishops May 19, 2024 Pentecost Sunday
SACRED CONGREGATION FOR DIVINE WORSHIP Prot. n. 15/72 DECREE The Second Vatican Ecumenical Council ordered the revision of the Ordo Baptismi adultorum, decreeing that the catechumenate for adults, divided into several steps, should be restored, so that the time of the catechumenate, intended for suitable instruction, could be sanctified by sacred rites to be celebrated at successive intervals of time. Moreover, the same Council likewise decreed that both the more solemn and the simpler rites of baptizing adults should be revised with close attention to the restoration of the catechumenate. In compliance with these decrees, the Sacred Congregation for Divine Worship has created a new Ordo initiationis christianæ adultorum, which, having been approved by the Supreme Pontiff Paul VI, it has commanded to be published, and it declares that its edition, which is now brought forth, is the typical edition, so that it may replace the Ordo Baptismi adultorum presently set forth in the Rituale Romanum. It likewise has decreed that this new Ordo may be used in Latin immediately, and in the vernacular from the day indicated by a Conference of Bishops after the translation has been prepared and the Apostolic See has confirmed it. All things to the contrary notwithstanding. From the offices of the Sacred Congregation for Divine Worship, January 6, 1972, Solemnity of the Epiphany of the Lord. Arturo Cardinal Tabera Prefect A. Bugnini Secretary DICASTERIUM DE CULTU DIVINO ET DISCIPLINA SACRAMENTORUM Prot. n. 234/22 CIVITATUM FŒDERATARUM AMERICÆ SEPTENTRIONALIS Instante Excellentissimo Domino Iosepho Horatio Gomez, Archepiscopo Angelorum in California, tunc Conferentiæ Episcoporum Civitatum Fœderatarum Americæ Septentrionalis Præside, litteris die 4 mensis aprilis 2022 datis, vigore facultatum huic Dicasterio a Summo Pontifice Francisco tributarum, textum translationis in linguam anglicam partis Ritualis Romani cui titulus est Ordo initiationis christianæ adultorum, ab eadem Conferentia Episcoporum ad normam iuris die 17 mensis novembris 2021 approbatum, prout in adiecto exstat exemplari, legitimis aptationibus recognitis, perlibenter probamus et confirmamus. In textu imprimendo inseratur ex integro hoc Decretum. Eiusdem insuper textus impressi duo exemplaria ad hoc Dicasterium transmittantur. Contrariis quibuslibet minime obstantibus. Ex ædibus Dicasterii de Cultu Divino et Disciplina Sacramentorum, die 14 mensis februarii 2024, in feria quarta Cinerum. Arturus Card. Roche Præfectus Victorius Franciscus Viola, O.F.M. Archepiscopus a Secretis
UNITED STATES CONFERENCE OF CATHOLIC BISHOPS DECREE OF PROMULGATION In accord with the norms established by the Holy See, this edition of the Order of Christian Initiation of Adults is declared to be the definitive approved English translation of the Ordo initiationis christianæ adultorum, editio typica (1972), and is hereby promulgated by authority of the United States Conference of Catholic Bishops. The Order of Christian Initiation of Adults was canonically approved for use by the United States Conference of Catholic Bishops on November 17, 2021, and was subsequently confirmed by the Apostolic See by decree of the Dicastery for Divine Worship and the Discipline of the Sacraments on February 14, 2024 (Prot. n. 234/22). This rite may be used in the Liturgy as of the First Sunday of Advent, December 1, 2024, and its use is obligatory as of Ash Wednesday, March 5, 2025. From that date forward, no other English translation of the rite may be used in the dioceses of the United States of America. Given at the General Secretariat of the United States Conference of Catholic Bishops, Washington, DC, on March 31, 2024, Easter Sunday of the Resurrection of the Lord. Timothy P. Broglio Archbishop for the Military Services, USA President, United States Conference of Catholic Bishops Rev. Michael J.K. Fuller General Secretary UNITED STATES CONFERENCE OF CATHOLIC BISHOPS DECREE OF PROMULGATION On November 15, 2023, the Latin Church members of the United States Conference of Catholic Bishops approved National Statutes for the Christian Initiation of Adults implementing canon 788 §3 of the Code of Canon Law for the dioceses of the United States of America. In accord with Article 110 of the Apostolic Constitution of Pope Francis, Prædicate Evangelium, the approved Statutes were granted recognitio by the Apostolic See, in a decree dated January 9, 2024 (Prot. N° 778/2005) signed by Robert Cardinal Prevost, O.S.A., Prefect of the Dicastery for Bishops, and His Excellency Most Rev. Ilson de Jesus Montanari, Secretary of the Dicastery. Wherefore, as President of the United States Conference of Catholic Bishops, I hereby decree that the effective date of the National Statutes for the Christian Initiation of Adults in the dioceses of the United States of America will be December 1, 2024, the First Sunday of Advent. Following the effective date, the National Statutes for the Catechumenate approved by the National Conference of Catholic Bishops on November 11, 1986 are abrogated. Given at the offices of the United States Conference of Catholic Bishops, in the city of Washington, the District of Columbia, on April 25, 2024, Feast of Saint Mark, Evangelist. Timothy P. Broglio Archbishop for the Military Services, USA President, United States Conference of Catholic Bishops Rev. Michael J.K. Fuller General Secretary
Christian Initiation General Introduction 1. Through the Sacraments of Christian Initiation all who have been freed from the power of darkness and have died, been buried and been raised with Christ, receive the Spirit of filial adoption and celebrate with the entire People of God the memorial of the Lord’s Death and Resurrection.1 2. For, having been incorporated into Christ through Baptism, they are formed into the People of God, and, having received the remission of all their sins and been rescued from the power of darkness, they are brought to the status of adopted sons and daughters,2 being made a new creation by water and the Holy Spirit. Hence they are called, and indeed are, children of God.3 Sealed with the gift of the same Spirit in Confirmation, they are more perfectly configured to the Lord and filled with the Holy Spirit, so that bearing witness to Christ before the world, they bring the Body of Christ to its full stature without delay.4 Finally, participating in the Eucharistic assembly (synaxis), they eat the Flesh and drink the Blood of the Son of Man, so that they may receive eternal life5 and show forth the unity of God’s people. Offering themselves with Christ, they take part in the universal sacrifice, which is the entire city of the redeemed offered to God through the great High Priest;6 they also pray that, through a fuller outpouring of the Holy Spirit, the whole human race come into the unity of God’s family.7 Thus the three Sacraments of Christian Initiation so work together that they bring to full stature the Christian faithful, who exercise in the Church and in the world the mission of the entire Christian people.8 1 Second Vatican Council, Decree on the Church’s Missionary Activity, Ad gentes, no. 14. 2 Cf. Colossians 1:13; Romans 8:15; Galatians 4:5. Cf. also Council of Trent, sess. 6., Decr. de iustificatione, cap. 4: Denz.-Schön. 1524. 3 Cf. 1 John 3:1. 4 Cf. Second Vatican Council, Decree on the Church’s Missionary Activity, Ad gentes, no. 36. 5 Cf. John 6:55. 6 Cf. Saint Augustine, De civitate Dei 10, 6: PL 41, 284. Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium, no. 11; Decree on the Ministry and Life of Priests, Presbyterorum ordinis, no. 2. 7 Cf. Second Vatican Council, Dogmatic Constitution on the Church, Lumen gentium, no. 28. 8 Cf. ibidem, no. 31.
General Introduction 17 16 Christian Initiation and in filial adoption.16 For Baptism, as is proclaimed in the prayers for the blessing of water, is the washing of regeneration17 of the children of God and of birth from on high. The invocation of the Most Holy Trinity over those who are to be baptized has the effect that, signed with this name, they are consecrated to the Trinity and enter into fellowship with the Father, and the Son, and the Holy Spirit. This is the high point for which the biblical readings, the prayer of the community, and the threefold profession of faith prepare, and to which they lead. 6. Baptism, far superior to the purifications of the Old Law, produces these effects by virtue of the mystery of the Lord’s Passion and Resurrection. Those who are baptized are united with Christ in a death like his, are buried with him in death,18 and also in him are given life and are raised up.19 For in Baptism nothing other than the Paschal Mystery is recalled and accomplished, because in it human beings pass from the death of sin into life. Therefore, the joy of the resurrection should shine forth in the celebration of Baptism, especially when it takes place during the Easter Vigil or on a Sunday. II Duties and Ministries in the Celebration of Baptism 7. Preparation for Baptism and Christian instruction are of the highest concern for the People of God, that is, for the Church, which hands on and nourishes the faith received from the Apostles. Through the ministry of the Church, adults are called to the Gospel by the Holy Spirit and infants are baptized and brought up in her faith. Therefore, it is very important that, in the preparation for Baptism, catechists and other laypersons should work with Priests and Deacons. Furthermore, in the celebration of Baptism, the People of God—represented not only by godparents, parents, and relatives, but also, insofar as possible, by friends, acquaintances, neighbors, and some members of the local Church—should take an active part, 16 Cf. Romans 8:15; Galatians 4:5. 17 Cf. Titus 3:5. 18 Cf. Romans 6:5, 4. 19 Cf. Ephesians 2:5-6. I Dignity of Baptism 3. Baptism, the door to life and to the Kingdom, is the first Sacrament of the New Law, which Christ offered to all that they might have eternal life9 and which, together with the Gospel, he later entrusted to his Church, when he commanded his Apostles: “Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.”10 Therefore Baptism is first and foremost the Sacrament of that faith by which human beings, enlightened by the grace of the Holy Spirit, respond to the Gospel of Christ. That is why the Church believes that there is nothing more ancient and nothing more proper for herself than to urge all—catechumens, parents of children who are to be baptized, and godparents—to that true and active faith by which, as they hold fast to Christ, they enter into or confirm the New Covenant. In fact, the pastoral instruction of catechumens and the preparation of parents, as well as the celebration of God’s Word and the profession of baptismal faith, are all ordered to this end. 4. Furthermore, Baptism is the Sacrament by which human beings are incorporated into the Church and are built up together into a dwelling place of God in the Spirit,11 and into a royal priesthood and a holy nation;12 it is also a sacramental bond of unity linking all who are signed by it.13 Because of that unchangeable effect (which the very celebration of the Sacrament in the Latin Liturgy makes clear when the baptized are anointed with Chrism, in the presence of the People of God), the rite of Baptism is held in highest honor by all Christians. Nor is it lawful for anyone to repeat it once it has been validly celebrated, even by separated brethren. 5. Moreover, the washing with water in the word of life,14 which is what Baptism is, cleanses human beings of every stain of sin, both original and personal, and makes them sharers in the divine nature15 9 Cf. John 3:5. 10 Matthew 28:19. 11 Cf. Ephesians 2:22. 12 Cf. 1 Peter 2:9. 13 Cf. Second Vatican Council, Decree on Ecumenism, Unitatis redintegratio, no. 22. 14 Cf. Ephesians 5:26. 15 Cf. 2 Peter 1:4.
General Introduction 19 18 Christian Initiation 6) be a member of the Catholic Church, not prohibited by law from carrying out this office. A baptized person who belongs to a non-Catholic ecclesial community may be received only as a witness of the Baptism and only together with a Catholic godparent, at the request of the parents.20 In the case of separated Eastern Christians, the special discipline for the Eastern Churches is to be respected. 11. The ordinary ministers of Baptism are Bishops, Priests, and Deacons. 1) In every celebration of this Sacrament they should be mindful that they act in the Church in the name of Christ and by the power of the Holy Spirit. They should therefore be diligent in the ministry of the Word of God and in the celebration of the Sacrament. 2) They should avoid any action that the faithful could rightly regard as favoritism.21 3) Except in a case of necessity, they are not to confer Baptism in the territory of another, even on their own subjects, without the required permission. 12. Bishops, who are indeed the chief stewards of the mysteries of God, just as they are also the moderators of the entire liturgical life in the Church entrusted to their care,22 direct the conferring of Baptism, by which a participation in the royal priesthood of Christ is conferred.23 They themselves should not neglect to celebrate Baptism, especially at the Easter Vigil. The Baptism of adults and care for their preparation are especially entrusted to them. 13. It is the duty of pastors to assist the Bishop in the instruction and Baptism of the adults entrusted to their care, unless the Bishop makes other provisions. It is also their duty, with the assistance of catechists and other qualified laypersons, to prepare and assist the parents and godparents of children to be baptized through appropriate pastoral guidance, and finally to confer the Sacrament on infants. 20 Cf. C.I.C., can. 873 and 874, § 1 and § 2. 21 Cf. Second Vatican Council, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, no. 32; Pastoral Constitution on the Church in the Modern World, Gaudium et spes, no. 29. 22 Cf. Second Vatican Council, Decree on the Pastoral Office of Bishops, Christus Dominus, no. 15. 23 Cf. Second Vatican Council, Dogmatic Constitution on the Church, Lumen gentium, no. 26. in order to show their common faith and to express their shared joy with which the newly baptized are received into the Church. 8. In accordance with a most ancient custom of the Church, an adult is not admitted to Baptism without a godparent: a member of the Christian community who will already have assisted the candidate at least in the final preparation for receiving the Sacrament and who will help the candidate after Baptism to persevere in the faith and in the Christian life. Likewise, at the Baptism of a child a godparent should be present in order to represent both the wider spiritual family of the one to be baptized and the role of the Church as mother and, as circumstances suggest, to help the parents so that the infant will come to profess the faith and to express it in life. 9. At least in the later rites of the catechumenate and in the celebration of Baptism itself, the role of the godparent is to testify to the faith of the adult candidate or, together with the parents, to profess the Church’s faith, in which the infant is baptized. 10. Therefore the godparent, chosen by the catechumen or the family, must, in the judgment of the pastor of souls, be qualified to carry out the proper liturgical functions mentioned in no. 9, that is: 1) be designated by the one to be baptized or by the parents or by whoever takes their place or, in their absence, by the pastor or the minister of Baptism and have the aptitude and the intention to carry out this responsibility; 2) be mature enough to fulfill this responsibility; a person sixteen years old is presumed to have the requisite maturity, unless a different age has been established by the Diocesan Bishop or it seems to the pastor or minister that an exception is to be made for a just cause; 3) be initiated with the three Sacraments of Baptism, Confirmation, and the Eucharist, and be living a life consistent with faith and the responsibility of a godparent; 4) be neither the father nor the mother of the one to be baptized; 5) be one godparent, male or female; but there may be two, one of each sex;
General Introduction 21 20 Christian Initiation insofar as possible, be kept and used throughout Easter Time to signify more clearly the relationship between the Sacrament and the Paschal Mystery. However, outside Easter Time, it is desirable that the water be blessed for each celebration, so that the mystery of salvation that the Church remembers and proclaims may be clearly expressed in the words of consecration themselves. If the baptistery is constructed in such a way that the water flows, the source from which it flows should be blessed. 22. Both the rite of immersion, which more suitably signifies participation in the Death and Resurrection of Christ, and the rite of pouring can lawfully be used. 23. The words with which Baptism is conferred in the Latin Church are: Ego te baptizo in nomine Patris, et Filii, et Spiritus Sancti (I baptize you in the name of the Father, and of the Son, and of the Holy Spirit). 24. A suitable place for celebrating the Word of God should be prepared in the baptistery or in the church. 25. The baptistery (the place where the baptismal water flows or the font is located) should be reserved for the Sacrament of Baptism and be clearly worthy to serve as the place for Christians to be reborn of water and the Holy Spirit. Whether it is situated in a chapel inside or outside the church or in some other part of the church within the sight of the faithful, it must be organized so as to be suitable for the participation of a large number of people. After Easter Time, it is fitting for the paschal candle to be kept in a place of honor in the baptistery, so that, when it is lit for the celebration of Baptism, it is easy to light candles from it for the newly baptized. 26. In celebrating Baptism, the rites that are to be performed outside the baptistery should take place in the different areas of the church that best suit both the number of those present and the various parts of the baptismal liturgy. It is also permitted to choose other suitable locations within the church for those parts that are normally celebrated inside the baptistery, if the chapel of the baptistery is unable to accommodate all the catechumens or all of those present. 27. As far as possible, there should be a common celebration of Baptism on the same day for all newborn babies. Except for a just cause, Baptism should not be celebrated twice on the same day in the same church. 14. Other Priests and Deacons, since they are co-workers in the ministry of Bishops and pastors, also prepare persons for Baptism, and confer it at the direction or with the consent of the Bishop or pastor. 15. The celebrant of Baptism may be assisted by other Priests or Deacons and also by laypersons in those parts that pertain to them, especially if there is a large number to be baptized, as is foreseen in respective parts of the ritual. 16. In imminent danger of death and especially at the moment of death, if no Priest or Deacon is present, any member of the faithful, indeed any person who has the requisite intention, can and sometimes must administer Baptism. But if there is only the danger of death, the Sacrament should be administered, if possible, by a member of the faithful and according to the shorter form (nos. 370-399). However, it is desirable that, even in this case, a small community should be gathered, or at least one or two witnesses should be present, if possible. 17. All laypersons, since they are members of the priestly people—but especially parents and, by reason of their work, catechists, midwives, women dedicated to works of social or family assistance or to the care of the sick, as well as physicians and surgeons—should take care to be thoroughly familiar, according to their capacities, with the correct method of baptizing in case of necessity. They should be taught by pastors, Deacons, and catechists, and Bishops should provide appropriate means for their instruction within the diocese. III Requisites for the Celebration of Baptism 18. Water used in Baptism should be natural and clean, so that the truth of the sign may be apparent, and also for hygienic reasons. 19. The font in the baptistery, or, as circumstances suggest, the vessel in which water is prepared for a celebration in the sanctuary, should be notable for its cleanliness and beauty. 20. Furthermore, provision should be made for the water to be warmed if the climate requires this. 21. Except in case of necessity, a Priest or Deacon is only to baptize with water that has been blessed for the purpose. If the consecration of water has taken place at the Easter Vigil, the blessed water should,
General Introduction 23 22 Christian Initiation 5) to adapt and supplement the Introductions contained in the Roman Ritual, so that ministers may fully understand the meaning of the rites and perform them effectively, once their decisions have been accorded the recognitio of the Apostolic See; 6) in the various editions of the liturgical books to be prepared under the guidance of the Conferences of Bishops, to arrange the material in a form that seems most suitable for pastoral use. 31. Taking into consideration especially the norms in the Constitution on the Sacred Liturgy, nos. 37-40 and 65, the Conferences of Bishops in mission countries have the responsibility to judge whether the elements of initiation in use among some peoples can be adapted for the rite of Christian Baptism and to decide whether such elements are to be incorporated into it, once their decisions have been accorded the recognitio of the Apostolic See. 32. When the Roman Ritual for Baptism gives several optional formulas, local rituals may add other formulas of the same kind, once their decisions have been accorded the recognitio of the Apostolic See. 33. Since the celebration of Baptism is greatly enhanced by singing— to stimulate a sense of unity among those present, to foster their common prayer, and to express the paschal joy with which the rite should resound—Conferences of Bishops should encourage and support skilled musicians to compose settings for those liturgical texts that are considered suitable to be sung by the faithful. V Adaptations within the Competence of the Minister 34. Taking into account existing circumstances and other needs, as well as the wishes of the faithful, the minister should make generous use of the various options allowed in the rite. 35. In addition to the optional formulas for the dialogue and blessings that are provided in the Roman Ritual itself, the minister may introduce certain adaptations for special circumstances, of which more will be said in the Introductions to Baptism for adults and for children. 28. More will be said concerning the time for Baptism of adults and of children in the appropriate places. But the celebration of the Sacrament should always have a markedly paschal character. 29. Pastors must carefully and without delay record in the baptismal register the names of those baptized, of the minister, parents, and godparents, and of the place and date of the conferral of Baptism. IV Adaptations within the Competence of the Conferences of Bishops 30. It is for Conferences of Bishops, by virtue of the Constitution on the Sacred Liturgy (no. 63b), to prepare for inclusion among their particular ritual books an edition corresponding to this one in the Roman Ritual, adapted to the needs of particular regions, so that, once their decisions have been accorded the recognitio of the Apostolic See, the edition may be used in the regions to which it pertains. In this regard, it is for the Conferences of Bishops: 1) to determine the adaptations mentioned in no. 39 of the Constitution on the Sacred Liturgy, once their decisions have been accorded the recognitio of the Apostolic See; 2) to consider carefully and prudently what may appropriately be admitted from the traditions and culture of particular peoples, and consequently to propose to the Apostolic See other adaptations considered useful or necessary and, after they have been accorded the recognitio, to introduce them; 3) to retain, or to adapt, distinctive elements of any existing local rituals, provided that they conform to the Constitution on the Sacred Liturgy and correspond to contemporary needs, once their decisions have been accorded the recognitio of the Apostolic See; 4) to prepare versions of the texts, so that they are truly adapted to the character of various languages and cultures, and also to approve them, once their decisions have been accorded the confirmatio of the Apostolic See. They may add, as appropriate, suitable melodies for singing;
General Introduction 25 24 Christian Initiation Norm 6 The formation of catechumens is to be comprehensive. It is to be: 1° suited to the liturgical year and supported by the Church’s liturgy; 2° rooted in Sacred Scripture, the truths of Catholic doctrine and the moral life, and aided by catechetical texts, such as the Catechism of the Catholic Church, texts based upon that Catechism, such as the United States Catholic Catechism for Adults, and other texts approved by the local ordinary; 3° exercised in works of service and charity (OCIA 75). Norm 7 While unbaptized persons in irregular marriages can enter the catechumenate, they are not to celebrate the Rite of Election until they are free to enter a canonical marriage. Norm 8 Upon entry into the catechumenate, catechumens incur the following obligations: 1° They are to participate in the Liturgy of the Word, preferably on Sundays and other holy days of obligation, with the community if possible (see OCIA 81); 2° They will continually purify their motivation for Baptism, live an upright life, and be ready to witness to their conversion to Christ, as they seek to grow in their knowledge of and assent to what the Church believes and teaches (CIC cc. 206 and 865 §1). Norm 9 §1. In addition to the prerogatives granted in universal law (see CIC cc. 1170 and 1183 §1 and OCIA 47), catechumens may: 1° participate in the apostolic and charitable works of the Church, especially works of mercy; 2° take advantage of opportunities given to Catholic parents in the parish or region concerning the enrollment for their children in Catholic schools; 3° be buried in a Catholic cemetery. §2. If it seems appropriate, the diocesan bishop can establish other prerogatives. Norm 10 It is praiseworthy that catechumens be dismissed from the liturgical assembly, at least on Sundays, after the Homily and before the Creed to reflect on the Word of God just proclaimed. National Statutes for the Christian Initiation Of Adults Period of Evangelization and Precatechumenate Norm 1 The evangelization of unbaptized persons during the Period of Evangelization and Precatechumenate will lead them through Scripture, prayer, and friendly conversation to an encounter with the person of Jesus Christ as the fullness of God’s revelation. Norm 2 Early in the Period of Evangelization and Precatechumenate, a parochial minister will meet inquirers individually to hear of their “first faith” (see The Order of Christian Initiation of Adults [OCIA] 42), discern the continuing impact of their encounter with the Lord, and discuss any issues (e.g., an irregular marriage) that could affect their eventual celebration of the Sacraments of Initiation. Period of the Catechumenate Norm 3 The term “catechumen” is to be strictly reserved for the unbaptized who have entered the catechumenate and who are joined to the Church in a special way while they strive to lead a life of faith, hope, and charity (CIC c. 206 §1). Norm 4 Ordinarily, a person who has entered the catechumenate is to remain in it from at least the Easter Time of one year until the beginning of the Easter Time of the next year; preferably it should begin before Lent in one year and extend until Easter of the following year. Norm 5 §1. As a general rule, the preparation of catechumens for the Sacraments of Initiation takes place in a parochial setting or its equivalent. §2. Catechumens prepared at a center, school, prison, or other institution are to be introduced into the Christian life of a parish or similar community, insofar as possible from the very beginning of the catechumenate, so that after their Initiation and Mystagogy they will not find themselves isolated from the ordinary life of the Christian people.
General Introduction 27 26 Christian Initiation §3. If married, a notation of the spouse, date and place of marriage should be noted in the register. Any future marriage is also to be noted in the register. Rites for Particular Circumstances Norm 17 It is for the diocesan bishop: 1° to appoint a qualified person to promote, direct, and coordinate the Christian Initiation of Adults in his diocese: 2° to issue norms concerning the qualifications for and training of catechists; 3° to approve the use of catechetical texts for the formation of catechumens and candidates for Reception into full communion (see Norm 6, 2° above); 4° to issue norms for the Simpler Order of Adult Initiation and for the preparation of baptized but uncatechized adults for Confirmation and Eucharist and for the reception of validly baptized Christians into the full communion of the Catholic Church. Norm 18 The term “convert” is reserved strictly for those converted to Christian belief and never used of those baptized Christians who are received into the full communion of the Catholic Church. When these statutes take effect on December 1, 2024, the National Statutes on the Catechumenate approved by the National Conference of Catholic Bishops on November 11, 1986, and confirmed by the Congregation for Divine Worship on June 26, 1988, are abrogated. Norm 11 Because liturgical ministries arise from Christian Baptism, it is inappropriate for catechumens to proclaim the Word of God or serve at the altar during the liturgy. Period of Purification and Enlightenment Norm 12 The Elect, as well as those who assist them and participate in the celebration of the Easter Vigil with them, are encouraged to keep and extend the paschal fast of Good Friday, as determined by CIC canon 1251, throughout the day of Holy Saturday until the end of the Vigil itself (see Sacrosanctum Concilium 110, and OCIA 185/1). Period of Mystagogy Norm 13 Following the Period of Mystagogy, and to the extent possible, neophytes may benefit from meeting periodically to deepen their Christian formation, especially through opportunities that enhance their participation in the life of the parish or similar community (see OCIA 244 and 245). Registration of Initiation-Related Acts Norm 14 §1. The register of those who have entered the catechumenate is to be kept in the parish archive. §2. In addition to those things required by OCIA 46, the pastor is to see that the date and place of birth of the catechumens are inscribed in the register. Norm 15 The Book of the Elect, in which the catechumens enroll their names in anticipation of the Sacraments of Initiation (OCIA 119), is to be kept in the archives of the parish or of the diocese, unless diocesan law directs otherwise. Norm 16 §1. The register of those received into the full communion of the Catholic Church is to be kept in the parish archive. §2. In addition to those things required by OCIA 486, the pastor is to see that the date and place of birth of the candidate are inscribed in the register, with mention made of the minister, parents, sponsors, and the date and place of Reception into full communion.
40 The Order of Christian Initiation of Adults Part I Christian Initiation of Adults VI Adaptations Within the Competence of the Minister 35. It is for the celebrant to use fully and intelligently the freedom that is given to him both in Christian Initiation, General Introduction, no. 34, and, later on, in the rubrics of the Order. In many places consulted, the manner of acting and praying has not been determined, or two solutions have been offered, so that the celebrant can adapt the rite to the situation of the individuals and others who are present, according to his prudent pastoral judgment. The greatest freedom has been left in the invitations and intercessions, which can always be shortened or changed according to circumstances, or even enriched with other intentions so as to answer the particular situation either of the individuals (for example grief or joy that has occurred in the family of one of them) or others present (for example grief or joy common to the parish or town). It will also be for the celebrant to adapt the texts, changing gender and number, to suit each circumstance. Abbreviations ASPC The Order of the Anointing of the Sick and of their Pastoral Care R Appendix of the Ordo initiationis christianæ adultorum (Order of Reception into the Full Communion of the Catholic Church of Those Already Validly Baptized) RM The Roman Missal USA Ritual or Textual Adaptation for the Dioceses of the United States of America 67
Order of the Catechumenate Arranged in steps 43 39. In addition to the evangelization appropriate for this period, it is for the Conferences of Bishops to provide, if this should be necessary and according to the circumstances of their region, an initial way of receiving the inquirers (who are commonly called the “well-disposed”), that is, those who, even if they do not fully believe, nonetheless show a leaning toward the Christian faith. 1) Their reception, which will be voluntary and without ceremony, shows their right intention, but not yet their faith. 2) It will be adapted to the conditions and possibilities of their region. Some inquirers must primarily be shown the Christian spirit, which they wish to discover and experience; for others, whose catechumenate is for various reasons delayed, some first external act, either of their own or of the community, is appropriate. 3) The reception will take place within the gatherings and meetings of the local community, with suitable time allowed for friendship and conversation. Presented by a friend, the inquirer (“welldisposed”) is greeted with generous words and received by a Priest or by another worthy and suitable member of the community. 40. During the Period of the Precatechumenate, pastors are to assist the “well-disposed” with appropriate prayers. The Minor Exorcisms and the Blessings may be carried out for their spiritual good (nos. 94, 97). 12 13 111 112 Chapter I Order of the Catechumenate Arranged in steps Period of Evangelization and Precatechumenate 36. Although the Order of Initiation begins with admission into the catechumenate, the period that precedes it, the “precatechumenate,” is of great importance and should not normally be omitted. For within it takes place that evangelization in which the living God is confidently and constantly proclaimed, together with the one whom he sent for the salvation of all, Jesus Christ, so that, as the Holy Spirit opens their hearts, non-Christians may be freely converted to the Lord as believers and sincerely hold fast to him who, since he is the way, the truth, and the life, fulfills all their spiritual expectations, and indeed infinitely surpasses them.1 37. From evangelization, carried out with God’s help, arise faith and initial conversion, by which each person feels called away from sin and into the profound mystery of divine love. The entire Period of the Precatechumenate is devoted to this evangelization, so that the will to follow Christ and to seek Baptism may mature. 38. Therefore, in this period a suitable explanation of the Gospel should be given to the inquirers by Priests, Deacons or catechists and other lay people; careful help should be offered to them so that they may cooperate with divine grace with a purified and clearer intention, and that the group of inquirers may then more easily meet with Christian families and groups. 1 Cf. Second Vatican Council, Decree on the Missionary Activity of the Church, Ad gentes, no. 13. 9 10 11
Order of the Catechumenate Arranged in steps 45 44 Christian Initiation of Adults First Step: Rite for Entrance into the Catechumenate 41. The rite commonly called “Entrance into the Catechumenate” is most important since that is when, coming together in public for the first time, those entering the catechumenate manifest their will to the Church, and when the Church, fulfilling her apostolic office, receives those who intend to become her members. God grants them his grace, since their desire is expressed openly in this celebration, and their reception and first consecration are marked by the Church. 42. In order for them to take this step, it is necessary for the beginnings of a spiritual life and the foundations of Christian doctrine to have been planted in the inquirers,2 namely: the first faith conceived during the Period of the Precatechumenate; an initial conversion and a desire to change their lives and enter a relationship with God in Christ; a consequent beginning of a sense of penitence and of a habit of calling on God and of prayer; a sense of the Church; a first experience of the company and spirit of Christians through contact with a Priest or some members of the community; and preparation for this liturgical order. 43. Before the Rite is celebrated, a period of time is set aside, suitable and appropriate to each case, for investigating and, if necessary, purifying their motives for conversion. It is the particular responsibility of pastors, with the help of sponsors (cf. no. 10 above), catechists and Deacons, to discern the outward signs of their spiritual dispositions.3 It is also for them, being aware of the power of Sacraments already validly received (cf. Christian Initiation, General Introduction, no. 4), to take care lest anybody who is already baptized should wish, for whatever reason, to be baptized again. 44. Those entering the catechumenate are to be received on fixed days during the year (cf. no. 18) in accord with local circumstances. The Rite, which consists of their reception, the Liturgy of the Word and their Dismissal, can also be followed by the Eucharist. 2 Cf. Second Vatican Council, Decree on the Missionary Activity of the Church, Ad gentes, 14. 3 Cf. ibidem, no. 13. 14 15 68 16 69 65 69 72 When combined with the Eucharist, the Rite of Introduction (nos. 4860) replaces the usual Introductory Rites of the Mass. The Gloria, when prescribed, and the Collect of the Mass follow. On days when Ritual Masses are permitted, the readings may be taken from the Lectionary for Mass, no. 743. Following the Homily, intercessions are offered for the catechumens (no. 65), who afterwards are dismissed (no. 67). Mass continues as usual (no. 68). By decision of the Conferences of Bishops, the following can be incorporated into this Rite: a first Exorcism and a first Renunciation (nos. 70-72), the giving of a new name (no. 73), and auxiliary rites in accordance with local customs to signify reception into the community (no. 74). See no. 33 for the decisions made by the United States Conference of Catholic Bishops regarding these matters. 45. It is desirable that either the entire Christian community or some part of it consisting of friends, relatives, catechists and Priests, should take an active part in the celebration. The presiding celebrant is a Priest or a Deacon. Additionally there should be present “sponsors,” who, having brought forward those entering the catechumenate, now present them to the Church. 46. After the celebration of the rite, the names of the catechumens should be written in a timely manner in the book kept for this purpose, with mention of the minister and sponsors, and of the day and place of their admission. 47. Thus, from that moment, catechumens, whom Mother Church already embraces as her own with her love and care, and who are joined to her, already belong to the house of Christ,4 for they are fed by the Church with the word of God and the aid of the liturgy. For their part, they should have the desire to participate in the Liturgy of the Word and receive Blessings and Sacramentals. Whenever two catechumens contract marriage or a catechumen contracts marriage with an unbaptized person, they should use the appropriate rite.5 Finally, if they die during their catechumenate, they receive a Christian funeral. 4 Cf. Second Vatican Council, Dogmatic Constitution on the Church, Lumen gentium, no. 14; Decree on the Missionary Activity of the Church, Ad gentes, no. 14. 5 Cf. Order of Celebrating Matrimony, second typical edition, no. 118. 70 71 73 17 18
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