Editor’s Note: We have received an outpouring of responses to Mark Shea’s article, A Ramble Through My “New Catholic” Wish List. We will share many of these letters with you, our viewers, over the next week.
Thank you Mark for a stimulating article. I'm a “revert” to the fold who was “fallen away,” then returned to faith through an Evangelical Presbyterian church. I then spent 20 years in an “Oreo” relationship (being Evangelical in my reading, thinking, and sincere interior believing, but externally Catholic for family reasons). I was never “against” the Catholic Church — never really “left” it. It was more like I thought the Church was just old, clumsy, and encumbered by unnecessary and confusing beliefs like Purgatory, Indulgences, overemphasis on Mary, etc. The strange thing, though, was that I always felt a kind of tension in my faith. I felt as if both sides were parts of the “larger broken Church” and that I was somehow in the crack between the two sides. Terrible arrogance and pride to be thinking that I was somehow in some unique position, but that's where I was.
Anyway, I've been back in the fold for 5-6 years now. Since that moment of grace when I just “caved” back into Catholic orthodoxy, I have never again felt that “tension in my faith.” I have real peace now. And I'm so very grateful.
But let me get on to the purpose of my note: Like you, I have very good thoughts and feelings about the beautiful faith of so many of the Protestant brethren I met over those years. At one point, after my full return to the Catholic faith, I came across a description of the early Church, in particular a description of how the community was divided into the “communicants” and the “catecumens.” As I was thinking that over it occurred to me that, perhaps, one way of looking at the situation is to try and see Evangelicals as a modern sort of “catecumens” group. They believe, they study, they learn; they are motivated, excited, committed, and sincere — but, they haven't yet entered full communal sharing of the Eucharist.
The Church's modern rubrics (not sure that is the right term here) surrounding admission to the Eucharist basically require that communicants have entered the Church. Theoretically that implies that they accept the Catholic Faith “in full.” Just looking at the shattered landscape of dissidence in today's Church (just look at the Rainbow folks and the pro-abortion Catholic politicians in the communion lines) it seems clear, by their own words, that they do not accept the Catholic faith “in full.” Thus, we have a situation where very dissident believers are being admitted to the Eucharist, while very faithful Evangelical believers are not being admitted. Of course I trust that the Lord in His omniscient, merciful justice gets this all figured out in the end.
But in the meantime I find myself wondering. The Eucharist is the Sacrament of Unity. Do we take that to mean that the Eucharist is just a “sign” of a unity which has already been forged? Or could we possibly think that the Eucharist works in power to actually bring about unity?
What I wonder is this: Could the Church ever bring itself to offer some special rite of Reconciliation and Eucharist to “catecumens,” i.e., committed believers in the Lord who are not yet in full, doctrinal agreement?
Ut unum sint,
Frank Pfaff
Boca Raton, Florida
Frank:
Thanks for your thoughtful letter. I agree that the situation is chaotic, and I am mighty grateful that it is not up to me to try to resolve it. I can't second-guess the bishops (let alone the Holy Spirit), so I have no idea what will happen in future.
I agree it is a scandal for Catholics in open and obvious defiance of the Church on grave matters to receive Communion. I am not as persuaded that, since some of these receive, therefore it would be wise to open Communion to folks who are in other forms of discommunion (if that's a word). There may be legitimate arguments for this — I don't know. That's something for somebody with some experience in pastoral ministry to answer far better than me.
For myself, I'm glad that, with the exception of a couple of times born of sheer ignorance and well-meaning desire, I did not receive Communion before entering the Catholic Church. If the analogy is not too shocking, I think receiving Communion in order to create unity is like having sex in order to create a marriage. There's a reason the Eucharist is called the Marriage Feast of the Lamb. But one goes to the Feast after the marriage, not before. The Eucharist does work with power to maintain unity in the Church. That is why it is called Communion. Similarly, sex has a powerful bonding effect in marriage and has a sacramental character. But sex is the consummation of marriage, not the creation of it.
All that said, I too yearn for the day when all those wonderful Evangelicals are reunited with the Catholic Church in the fullness of the Faith. As Augustine once lamented, “So many sheep without, so many wolves within.” I trust God in His mercy will bring us all together sooner or later.
Blessings on you and yours!
Mark Shea
Blessing and peace to you, Mark.
I read your RCIA article. Sadly, it's an all too common experience, from accounts I've heard — and I've heard even worse tales. For that matter, don't even get me started on some of the erroneous teaching I've experienced in my catechetical training for the diocese.
I must say, we have all of these problems covered at our parish, Christ the King, Ann Arbor. That's not to say perfectly, of course. But we are diligently working on them. The baptized/unbaptized issue is a toughie. Having a group experience is an important element of RCIA, so although it is not uncommon to have one or two who just can't come to our regular sessions, the process is centered on group, not individual, instruction. Since we usually have only one or two catechumens and +/- 20 candidates, it's logistically difficult to have two separate groups. This year was an exception; we started with six catechumens and ended with four. One of the six is still in the process.
We have been very blessed with the sponsors/godparents we have had, both from within and without the parish. Many have been well-catechized, but even those less-catechized have taken to our program and attend nearly 100% of the sessions with their candidates. We like to think they are better catechized when they leave. They also tend to spend other personal time with their candidates and build relationships which go beyond RCIA.
Your second issue is addressed by the neophyte year. It is an official part of the RCIA process and should be in every parish's program. It covers the integration issues you mention: survey of gifts/talents, service, etc. It begins after the period of mystogogy (Easter to Pentecost Sunday, at Christ the King) and is basically a second year of RCIA, albeit not nearly as intense. It's more social, practical, and hands-on. It puts the feet to the faith.
Here's our url, in case you'd like to get an idea of what our program is like. Just click on Parish Groups, then RCIA.
I don't think we're alone, although we could use more company. But, be encouraged — more of us are coming, thanks to training programs like the one in Steubenville and enthusiastic converts such as yourself, and those from our program, and others who go out to carry on the good work.
May the prayers of the Mother of God and the Fellowship of the Holy Spirit be yours.
Gary
Gary:
Once again, you demonstrate clearly why it is Ave Maria will wind up in future history books as one of the places where the Cluniac Movement of the 21st century helped to save American Catholicism from the dustbin of history. In addition to all the cool stuff you mentioned, let me also add that Ave Maria has been sponsoring the Catholic Faith Explorers series, which is really nifty for the Mystagogia process as well.
By the way, being the brash fellow I am, let me just note that, if your parish is looking for a speaker for your catechumens (and everybody else) to come and talk about issues pertaining to the basics of the faith, I'm always available. 🙂
You can check out my info through the Catholic Exchange Speaker's Bureau.
Mark Shea
Senior Content Editor
Catholic Exchange
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