RCIA, or as it now called, OCIA, is the Rite of Christian Inititiation of Adults, is the formal process for those adults contemplating entering the Roman Catholic Church; or furthering their understanding and knowledge of its teachings, practices, customs, and traditions. Having participated in this program as a leader of discussion groups; in a fictional setting, I offer you, observations I have taken from my experience.
Please understand that this offering is NOT to be understood as the standard manner in which OCIA is offered in the dioceses and parishes of the Catholic Church. Each of the week's sessions addresses commonly asked questions pertinent to the topic discussed, and is not intended as an exaustive exploration of a given topic. As I've said, it is merely a reflection of my personal experience. Each diocese has its own preferred method and structure for offering the program. If any reader wishes to explore the Catholic Church more fully through OCIA, please contact the offices of a local parish offering the program.
And please note, RCIA has traditionally, for the last several decades, been what the process of exploring entrance into the Church has been called. A couple years back, the program's name was changed to OCIA, Order of Christian Initiation of Adults. Oh well, guess some traditions die hard.
The latest "chapter" follows below. Please refer to the Archives section following the conclusion of this latest chapter if you are joining us "mid-stream" to catch up with our "class" as they move through the program. Or to refer back to something presented before. As a side note, in the week one "session" found in the Archives, you will meet the people who comprise our "fictional" class here at St. Kate's.
And so our story continues
BAPTISM
“Try the stuffed manicot.”
“Rocco, this all looks great,” Mike DeCastro chuckles. “If this is what Catholic gets you, sign me up right now.”
Refilling the tray of manicotti, Rocco winks. “Well, Mike, it might not be feeding five thousand, but, hey, Inge and I try to do our part.”
Holding a pitcher of water in his hand and nodding in the direction of the two priests, Roy Sanders looks at Rocco.
“Think one of the esteemed fathers can change some water into wine for the evening?”
“Ahead of you Mr. Sanders,” Rocco laughs, looking over Mike’s shoulder and pointing to a couple bottles of Chianti …
“Not quite water into wine …
“… but who’s complaining?”
Hi, Tony here. Tonight’s OCIA session finds us in the party room at Mama Christallos. Rocco and Inge open the room for the class and provide a generous offering of Italian dishes. There’s three kinds of pizza, ravioli, some antipasto, manicotti stuffed with riccota and topped with marinara, or as the locals call it, "gravy." It all looks delicious. It’s Rocco and Inge’s contribution to the OCIA program and it’s become a tradition; along with a similar event at Spinelli’s. Both Rocco, Inge and the Spinelli brothers do this a couple times for every OCIA class. No one, and I mean no one, misses any of these sessions … word has gotten around.
Tonight begins a discussion of the sacraments of the Church. As always, Joey and Ben try to plan this session for this venue as it tends to go long. So …
What do you say we grab a slice or two and listen in.
Stepping to a small podium, Ben looks over the group.
“Tonight we begin our presentation of the sacraments of the Church,” he says. “We’ll start while you’re enjoying dinner as this presentation would go longer than usual if we waited till dinner and desert were finished …
… “So to begin …
… “A sacrament, according to a classic definition is ‘an outward sign, instituted by Christ, to give grace.’ Personally, I think of sacraments as living experiences in which we experience the presence and the grace of our Lord, Himself …
… “There are seven; Baptism, Confirmation, Reconciliation, Eucharist, Matrimony, Holy Orders, and the Sacrament of the Sick. Three, Baptism, Confirmation, and Eucharist are called the sacraments of initiation."
Reconciliation? comes a question from a back table.
"You might know it as it is more commonly called penance, or confession."
"Thank you."
Ben chuckles. “Okay, so, we'll start with baptism, the sacrament of initiation …
… “Baptism is, as the catechism says, the basis of Christian life. Baptism brings to one a rebirth, or a regeneration, by means of water and life in the Holy Spirit. As the sacrament of regeneration, it cleanses one from the taint of original sin and from all actual sins committed. Original sin, of course being that sin of Adam and Eve inherited by every soul …
… “As I assume most of you are familiar with, it is the cleansing by immersion, pouring, or sprinkling of water over the head of the person to be baptized accompanied by the words, “I baptize you in the name of the Father and of the Son and of the Holy Spirit. This pouring of water together with the words I just spoke, is called the Trinitarian form …
… “And, please note, baptism by any Christian denomination baptizing in this Trinitarian form is considered valid by the Church.”
“So if I was baptized in the Methodist Church, that’s valid? I don’t have to get baptized again?” Carolyn Evert asks.
“That’s right, Carolyn. So long as the water flows accompanied by the words I noted …
… “And, only water may be used, and the words I just noted must be pronounced. You can’t make up your own wording, and seven-up may be the quicker picker-upper, but it’s a no-no.”
Soft laughter is heard from the diners.
… “Which brings me to my second point. Baptism is a one-time event; it puts a permanent mark on the soul. You don’t get baptized twice.”
“Where does the Bible support this?” Carolyn asks.
“In both the Old and New Testament, Carolyn.”
"How so?"
“First, God instructed Abraham to circumcise all male children on the eighth day as a sign and a seal of their entrance into the Covenant. In the New covenant, Baptism is the new circumcision …
… “Also, we see events in the Old Testament that prefigure the sacrament.”
“Such as …?”
“In the great flood, eight persons were saved through water, and in the crossing of the red Sea by the Israelites, we again see that idea of salvation through water.”
“And on a personal note,” Joey interjects, “the Israelites wandering in the desert were dying of thirst. God commanded Moses to strike a rock and life-giving water gushed forth. Again life through water.”
Ben smiles. “Good point, Joey.”
“So, to sum up; baptism is the entrance into life with Christ. From the very first days of the church, Baptism was considered the regeneration of the soul. Remember, in His conversation with Nicodemus, Jesus said ‘one must be born again of water and the Spirit to see God’ …
… “Now, considering the term, ‘born again. Over time, it acquired a meaning not understood in the early church. ‘Born again,’ that objective regeneration, is intricately and intrinsically tied to the sacrament of baptism. Again, an objective rebirth. The idea of baptism being tied to a subjective choice is something neither understood nor intended by the Church from the earliest times. An understanding that continues until today.”
“Can you give us an example?”
“Well, the apostles, including St. Paul, were Jews. They understood a Jew entered into the Covenant when he was circumcised. An objective reality. They did not have to first “accept Moses as their prophet” before they could be circumcised. That understanding is reflected in the apostle’s teaching regarding baptism. St. Paul tells us baptism is the fulfillment of the rite of circumcision.”
The class is silent, reflecting on Ben’s words.
Again, Ben smiles.
“So, right now, I’m going to get something to eat and turn things over to Joey.”
Taking the podium, Joey sets his notebook down.
“Any questions?”
Sandra Bradshaw raises her hand.
“Why does the church baptize newborn babies?”
“Sandra, I don’t want to start with any preconceived notions,” Joey says, “so, I’d appreciate you explaining your understanding of baptism.”
“Well, when a person commits their life to the Lord, it’s then they’re baptized. Something babies can’t do.”
“Anyone else?” Joey asks. “How many agree?”
A mix of raised hands and nodding heads greets Joey’s question.
“Okay, Scripture tells us nothing impure can enter heaven. A child is born with original sin. It must be purified …
… “Remember, circumcision is commanded by God. Now an eight day old can’t choose circumcision for himself. That responsibility falls to the parents; to initiate the child in the faith …
… “That’s the first condition I offer …
… “Another is justifications from Scripture.”
“Where,” Sandra asks.
“At Pentecost, Peter preached to thousands, especially Jews who already accepted the concept of initiation. Peter, calling people to be baptized for the forgiveness of sins, says this promise is to you and your children …
… “And Jesus, Himself says ‘let the little ones come; do not hinder them, for such as these is the kingdom of God made.’ In the Greek in which Scripture was written, the word used is brephos, meaning infant …
… “Another Scriptural reference would be in Paul’s letter to the Galatians where he says: ‘for as many of you as were baptized into Christ … Jew and Greek, slave and free, male and female … you are all one in Christ Jesus’ …
… “Paul’s is saying baptism is more inclusive than circumcision. Only free males were circumcised, and Paul’s point is baptism is open to all; infants included …
… “Also, there are several incidents in the New Testaments where Peter and Paul baptized entire households; even the littlest of children.”
Residual skepticism mixed with a nascent understanding is seen on the faces of the class.
“And one last thought.”
Nodding, Sandra smiles. “Okay.”
“So do you remember Jesus’ conversation with Nicodemus about being born again?”
“Well not word for word, but yes.”
Looking at his notebook, Joey chuckles. “So tell me … in the third chapter of John, we hear, “Jesus answered Nicodemus thusly, ‘Amen, amen I say to thee, unless a man be born again, he cannot see the kingdom of God**.’ And, ‘Amen, amen I say to you, unless a man is born again of water and the Holy Ghost, he cannot enter the kingdom of God***.’”
“Those verses are from an older version of Scripture; the Douay-Rheims version. Today’s modern version, the New American Bible uses the term, ‘no one,’ in place of ‘a man.’ In Jesus’ time society was more patriarchal, Today, ‘ a man’ is understood as including all people.”
Joey chuckles. “By the way, a priest of my acquaintance is fond of saying, ‘whenever you hear Jesus’ words, ‘amen, amen,’ pay close attention, it’s on the final exam.’”
Soft laughter ripples through the room.
“Twice Jesus uses the term, ‘no one.’ So then, Sandra, how old or young does a child have to be before he or she is considered, ‘no one?’”
Sandra smiles. “I see your point.”
“I’ve always been taught that one must have faith before they can be baptized," Jennifer Jordan says, raising her hand. "They have to accept Jesus as their lord and savior. And babies can’t do that.”
“Fair enough, Jennifer,” Joey says. “My answer would be that understanding was not part of what the church teaches from Pentecost to the present day.”
“Why?”
“As Ben alluded to earlier, that idea arose with Luther, Calvin, and others who followed. And, while they recognized the importance of baptism, over time the idea of the necessity of a personal experience of faith must precede the actual rite was introduced. That is in opposition to the constant understanding of the Church that baptism is an objective reality, not dependent on one’s personal belief, choice, or conviction.”
Skepticism lingers on Jennifer’s face.
“Look at it this way. No eight day old boy makes a personal conviction of faith before being circumcised. Parents today, like parents in Moses time, are responsible for the child’s entry into the covenant.”
“But didn’t Jesus say, ‘he that believes and is baptized shall be saved?’”
“Yes he did. But he didn’t say faith had to precede baptism. He didn’t command those two occur in that order …
… “And, Jesus said, I came to fulfill the Law, not abolish it. Jesus doesn’t abolish the rite of initiation and regeneration; rather He establishes the New Covenant of baptism, with its foundation in the Old.”
With that the class is silent. Looking at the group, Joey smiles.
“So, if no further questions, let’s finish off the cannoli … and oh, let’s show our appreciation to our hosts.”
As the applause for Rocco and Inge dies down, Ben smiles.
“See you next week.”
* Gal 3: 27-28
** Jn 3: 3
***Jn 3: 5
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