1. 1. The Code of Canon Law requires that, before an adult is baptized, they must be admitted to the catechumenate and, to the extent possible, be led through the various steps of the RCIA (c. 851, 1º).

1. 1. 1. The term "catechumen" should be strictly reserved for the unbaptized who have been admitted into the order of catechumens. The term "convert" should be reserved solely for those converted from unbelief to Christian belief and never used for those baptized Christians who are received into the Catholic Church's full communion.

      2. The individual must be sufficiently instructed in the truths of the faith and Christian life.

      3. Moreover, they must show forth evidence of living as a Christian while still a catechumen and must show sorrow for sins.

         1. The catechumenate period ideally extends through a whole liturgical year, beginning before Lent in one year and concluding with the Easter season of the following year (see National Statutes, p. 6). However, a pastor should take care that this period's length is sufficient for proper formation but not so long as to be unreasonably burdensome.

         2. At the discretion of the bishop and based on the individual's spiritual preparation, the catechumenate period may be shortened in particular cases. In the Diocese of San Angelo, the pastor has permission to make this decision. He may consult the bishop as needed.

            1. In altogether extraordinary cases, the catechumenate may be completed all at once (RCIA, 77).

            2. Exceptional circumstances may arise. The local bishop, in individual cases, can allow the use of a form of Christian Initiation that is simpler than the usual complete rite. Examples of exceptional circumstances include sickness, old age, change of residence, military deployment, and long absence for travel (RCIA, 331-339).

            3. The bishop will consider exceptional cases when brought to him (e.g., military deployment).

   2. Suppose the catechumenal preparation occurs in a non-parochial setting such as a center, school, or other institution. In that case, the catechumens should be introduced into a parish or similar community's Christian life from the very beginning of the catechumenate. This experience will ensure that they will not be isolated from the Christian people's ordinary life after their initiation and mystagogy.

   3. Catechumens are entitled to Christian burial rites of the Catholic Church should they die before completing their initiation. Pastors and RCIA teams should instruct catechumens to make their wishes known to their families.

   4. The marriages of catechumens, whether with other catechumens, or with baptized Christians, or even with non-Christians, should be celebrated according to Chapter 3, The Order of Celebrating Matrimony Between a Catholic and a Catechumen or Non- Christian, of the Order of Celebrating Matrimony.

   5. Outline for Christian Initiation of Adults

      1. Period of Evangelization and Pre-catechumenate

1. 1. 1. 1. This is a time of no fixed duration or structure for inquiry and introduction to Gospel values.

         2. It should include initial interviewing of the inquirers to determine their intention.

         3. At this time, information about the inquirer should be compiled, such as name, marital status, previous marriages, baptismal information, etc.

         4. First Step: Rite of Acceptance into the Order of Catechumens

This is the liturgical rite marking the beginning of the catechumenate proper, as the individuals express, and the Church accepts, their intention to respond to God's call to follow the way of Christ. It is common practice for this rite to be done in the fall, but it may be done at any time of the year.

1. 1. 2. Period of the Catechumenate

         1. In duration, this is the time corresponding to the individual's progress, to nurture and grow the catechumen's faith and conversion to God. The celebration of the Word and Prayers of Exorcism and Blessing are meant to assist the process.

         2. Rite of Sending

This optional rite takes place in the parish. The local community expresses its approval before the catechumens/candidates go to the Rite of Election (RCIA, 106ff).
When sending both catechumens and candidates, use RCIA 530ff.

1. 1. 1. 3. Second Step: Election or Enrollment of Names

This is the liturgical rite, usually celebrated on the First Sunday of Lent. The Church formally ratifies the catechumen's readiness for the sacraments of initiation. The catechumens, now the elect, express their intention to receive these sacraments at the Easter Vigil.
In the Diocese of San Angelo, it is recommended that each parish have a Book of the Elect. This book has the written names of the elect and the candidates for full communion in separate lists.
In the early weeks of Lent, the Celebration of the Rite of Election of Catechumens and the Call to Continuing Conversion of Candidates for full Communion is offered by the bishop in multiple locations in the Diocese. All catechumens and candidates for full communion are expected to be present at this liturgy.

1. 1. 3. Period of Purification and Enlightenment

         1. This is the time immediately preceding the initiation of the elect. It is usually the Lenten season preceding the celebration of this initiation at the Easter Vigil.

1. 1. At or near the beginning of the parish RCIA process, inquirers should be informed that their marital situation could impact their freedom to receive the sacraments. An inquirer's marital status must be investigated by the priest or deacon as soon as pastorally possible.

      1. Suppose a candidate/catechumen is in an irregular marriage or desires to enter a marriage that would be irregular due to either the candidate's/catechumen’s previous marriage or the intended spouse’s previous marriage. In that case, the candidate/catechumen is eligible for admission into the RCIA process. However, such admission may only be into the pre-catechumenate and catechumenate periods.

         1. The RCIA team should immediately encourage the candidate/catechumen to submit their case to the tribunal as soon as possible.

         2. In the Diocese of San Angelo, the catechumen cannot be admitted to the Rite of Election while in an irregular marriage.

1. 1. Rite of Christian Initiation of Children Who Have Reached Catechetical Age (Part II, Chapter 1)

      1. This form of the Rite of Christian Initiation is intended for children, not baptized as infants, who have attained the use of reason and are of catechetical age (RCIA, 252). A child may be presumed to have achieved a sufficient use of reason upon completion of seven (7) years of age (c. 97, §2).

      2. They seek Christian Initiation either at the direction of their parents or guardians or, with parental permission, on their own initiative (RCIA, 252).

      3. Such children are capable of receiving and nurturing a personal faith and of recognizing an obligation in conscience. However, they cannot yet be treated as adults. The reason is, at this stage of their lives, they are dependent on their parents or guardians. They are still strongly influenced by their companions and their social surroundings (RCIA, 252).

      4. The Christian Initiation of these children requires a conversion that is personal and somewhat developed. It must be in proportion to their age. They must be assisted with the education they need (RCIA, 253).

Thus, the process of initiation must be adapted both to their spiritual progress, that

1. 1. 4. 1. receive (RCIA, 253).

         2. Accordingly, as with adults, their initiation can be extended over several years, if need be, before receiving the sacraments (RCIA, 253).

         3. It is standard practice that those children receiving instruction in RCIA should concurrently be receiving instruction according to their age in the parish religious education process.

      5. Children who have reached the use of reason are presumed to be adults for purposes of Christian Initiation (c. 852, §1). Their formation should follow the ordinary catechumenate's general pattern as far as possible, with the appropriate adaptations permitted by the ritual.

      6. The children's progress in the formation they receive depends on the help and example of their companions and their parents' influence. Both of these factors should therefore be taken into account (RCIA, 254).

1. 1. 6. 1. Children who are to be initiated often belong to a group of children of the same age. Others in the group may already be baptized and are preparing for Confirmation and Eucharist. Their initiation progresses gradually within the supportive setting of this group of companions (RCIA, 254).

         2. It is hoped that the children will also receive help and a good example in living the Christian life from their parents. Parental permission is required for the children to be initiated. The initiation period will also provide a good opportunity for the family to contact the priest and catechist (RCIA, 254).

      7. The Office of Evangelization and Catechesis recommends the following guidelines for children who have reached the age of reason and are preparing for Christian Initiation:

         1. The child should be enrolled in their age group's parish faith formation program during their first two years in the parish program.

         2. During their second year, the child should participate in periodic family faith formation gatherings in the parish.

         3. The child should receive the sacraments of Baptism, Confirmation, and Eucharist at the Easter Vigil together with the older catechumens (NS, 18).

         4. Each family situation is different. Pastoral leaders must be sensitive and attentive to the needs and situations of each family.

         5. The Office of Evangelization and Catechesis can provide information regarding curriculum content.

   2. Preparation for Baptized, Uncatechized Adults (Part II, Chapter 4)

      1. This rite concerns adults who were baptized as infants either as Roman Catholics or as members of another Christian community but did not receive further catechetical formation or, consequently, the Confirmation and Eucharist sacraments (RCIA, 400).

         1. Even though these adults have not yet heard the message of Christ, their status differs from that of catechumens. By Baptism, they have already become members of the Church and children of God (RCIA, 400).

            1. Hence, their conversion is built on the Baptism they have already received, the effects of which they must develop (RCIA, 400).

            2. As in the case of catechumens, the preparation of these adults requires considerable time (See RCIA, 76) (RCIA, 401).

      2. For the most part, the plan of catechesis corresponds to the one laid down for catechumens (RCIA, 402).

In the process of catechesis it should be taken into account that these adults have a special status because they are already baptized (RCIA, 402).

1. 1. 3. Although it is not generally recommended, if the sacramental initiation of such candidates is completed with Confirmation and Eucharist on the same occasion as the celebration of the full Christian initiation of candidates for Baptism, the condition, and status of those already baptized should be carefully respected and distinguished (NS, 26).

1. 1. 4. The celebration of the sacrament of Penance with candidates for Confirmation and Eucharist is to be carried out at a time before and distinct from the celebration of Confirmation and the Eucharist.

As part of such candidate's formation, they should be encouraged in the frequent celebration of this sacrament (NS, 27).

1. 1. 5. Only the ordinary minister of Confirmation, the bishop, has the ordinary faculty to confirm:

         1. In the case of a baptized Catholic who, though raised in the faith, was never confirmed (NS, 28)

         2. In the case of baptized, uncatechized Catholics

      6. Regarding the faculty of priests to administer the sacrament of Confirmation:

         1. Priests in the Diocese of San Angelo do not have the faculty to confirm baptized Catholics unless they have been specifically delegated by the bishop in writing.

         2. Priests have the faculty to confirm those who were validly baptized in other Christian churches or ecclesial communities.

         3. Priests do have the faculty to confirm apostates from the faith, schismatics, and those who without fault have been instructed in and adhered to a non-Catholic religion, upon their return to the Church.

         4. Pastors enjoy the faculty of administering the sacrament of Confirmation to those persons who have attained the use of reason and whom they have baptized, or to those already baptized in another church or ecclesial community whenever they admit them into full communion with the Catholic Church. The same faculty is extended to parochial vicars and any priest invited by the parish priest or diocesan authorities to preside at these ceremonies.

         5. Priests serving in the Diocese of San Angelo enjoy the faculty of administering the Sacrament of Confirmation to Catholics preparing for marriage, who are not yet confirmed.

         6. Any priest may administer the Sacrament of Confirmation to one who is in danger of death.

         7. Priests serving in the Diocese of San Angelo enjoy the faculty of administering the Sacrament of Confirmation to Catholics incarcerated in the penal institutions in the Diocese of San Angelo.

         8. To maintain the interrelationship and sequence of Confirmation and Eucharist as defined in Canon 842, §2, priests who lack the faculty to confirm should seek it from the diocesan bishop. The bishop may, in accord with Canon 884, §1, grant the faculty if he judges it necessary (NS, 29).

1. 2. 1. 1. If delegation to confirm baptized Catholics at the Easter Vigil is deemed appropriate, the pastor should state in writing his reasons and forward them to the diocesan bishop.

   3. Reception of Baptized Christians into Full Communion of the Catholic Church (Part II, Chapter 5)

      1. According to the Latin rite, this is a liturgical rite by which a person baptized in a separated ecclesial community is received into the Catholic Church's Full Communion (RCIA, 473).

      2. In the case of Eastern Orthodox Christians who enter into the fullness of Catholic Communion, no liturgical rite is required, but simply a profession of the Catholic faith, even if such persons are permitted, in virtue of recourse to the Apostolic See, to transfer to the Latin Rite (RCIA, 474).

      3. Anything that would equate candidates for reception with those who are catechumens must be absolutely avoided (RCIA, 477).

      4. In all cases, discernment should be made regarding the length of catechetical formation required for each candidate for reception into the Catholic Church's full Communion (RCIA, 478; NS, 30).

      5. One who was born and baptized outside the Catholic Church's visible communion is not required to make an abjuration of heresy but simply a profession of faith (RCIA, 479).

      6. The Sacrament of Baptism cannot be repeated. Therefore, it is not permitted to confer it conditionally unless there is reasonable doubt about the fact or validity of the Baptism already conferred (RCIA, 480; NS, 37). The fact of the Baptism is established either by a certificate, a letter, or an affidavit. The validity of Baptism depends upon the use of water, Trinitarian formula, and the intention to do what the church does. Please consult the list of churches and ecclesial communities provided in this pastoral manual.

      7. Those who have been baptized but have received relatively little Christian upbringing may participate in catechumenal formation elements so far as necessary and appropriate. However, they should not take part in rites intended for the unbaptized catechumens.

         1. They may be included with uncatechized adult Catholics in such rites as appropriate among those included or mentioned in section VI, B: Preparation for Baptized, Uncatechized Adults.

         2. The rites of presentation of the Creed, the Lord's Prayer, and the Book of the Gospels are not proper except for those who have received no Christian instruction and formation.

         3. Some baptized persons have lived as Christians and need only instruction in the Catholic tradition and a degree of probation within the Catholic community. They should not be asked to undergo a complete program parallel to the catechumenate (NS, 31).

1. 1. Validity of Baptism in Separated Christian Communities

      1. Eastern Orthodox Christians and Those Equated with Eastern Christians

Baptism in these Christian Churches is presumed valid by Roman Catholics. Any practice which might be interpreted as "re-Baptism" must be avoided.

1. 1. 2. Non-Eastern Christians (Protestants):

         1. In determining the validity of the Baptism conferred in other Christian communions, account must be taken of matter, form, and sufficient intention (The Ecumenical Directory of 1993, 99c).

         2. Matter and Form

            1. Baptism is validly conferred only by a washing of true water with the proper form of words (C. 849).

            2. Baptism by immersion, pouring, or sprinkling together with the Trinitarian formula is of itself valid.

Concerning all Christians, consideration should be given to the danger of invalidity when Baptism is administered by sprinkling, especially of several people at once. Therefore, if the rituals and liturgical books or established customs of a church or community prescribe one of these ways of baptizing, evidence is required that the minister of Baptism was faithful to that church's norms. This can be in the form of a baptismal certificate with the name of the minister showing that the minister used the approved ritual for Baptism.

1. 1. 1. 3. Faith and Intention

Sufficient intention is to be presumed in the ministers who conferred the Baptism unless there is a serious reason to question the desire "to do what Christians do" (ED, 99c).
Mormon Baptism: On June 5, 2001, the Congregation for the Doctrine of the Faith issued a decision announcing that Baptism in the Church of Jesus Christ of Latter-day Saints (Mormons) is not considered valid.

1. 1. 1. 4. The Application of the Matter

Where doubt arises about the application of the matter, both reverence for the sacrament and respect for the ecclesial nature of the other communities demand that a serious investigation of the community's practice and/or circumstances of the particular Baptism be made before any judgment is passed on the validity of a Baptism by reason of its manner of administration.

1. 1. 1. 5. When, because of serious doubt, conditional Baptism is conferred, the meaning of and the reason for the conditional Baptism should be explained and the fact that it is not a re-Baptism.

Further, the Baptism should be administered privately with a minimum of notice in the simple form (ED, 99d; RCIA, 480).

1. 2. Validity of Confirmation in Separated Christian Communities

      1. Eastern Christians (Orthodox) and Those Equated with Eastern Christians: Confirmation is valid; hence, the candidate is not re-confirmed.

      2. Non-Eastern Christians (Protestants):

Some ecclesial communities have a Confirmation rite (for example, Episcopalians and Lutherans). These rites are not valid in the Catholic Church. Candidates from these churches are to be confirmed.

1. 3. Recording of Sacraments

      1. Elect who have received full initiation (Baptism, Confirmation, and Eucharist): Their names are recorded in the baptismal register with all pertinent information.

Notations are also made in the Confirmation and Eucharist registers.

1. 1. 2. The Baptized Christian Who Enters into Full Communion (Profession of Faith, Confirmation, Eucharist):

         1. Their names are recorded in the baptismal register under the date of the profession of faith.

         2. The baptismal information (date and place) should be recorded in their proper columns.