Sponsors RCIA and RCIC

[Don_Ruggero]

The text of the Code itself concerning Sponsors

*Can. 872 Insofar as possible, a person to be baptized is to be given a sponsor who assists an adult in Christian initiation or together with the parents presents an infant for baptism. A sponsor also helps the baptized person to lead a Christian life in keeping with baptism and to fulfill faithfully the obligations inherent in it.

Can. 873 There is to be only one male sponsor or one female sponsor or one of each.

Can. 874 §1. To be permitted to take on the function of sponsor a person must:

1/ be designated by the one to be baptized, by the parents or the person who takes their place, or in their absence by the pastor or minister and have the aptitude and intention of fulfilling this function;

2/ have completed the sixteenth year of age, unless the diocesan bishop has established another age, or the pastor or minister has granted an exception for a just cause;

3/ be a Catholic who has been confirmed and has already received the most holy sacrament of the Eucharist and who leads a life of faith in keeping with the function to be taken on;

4/ not be bound by any canonical penalty legitimately imposed or declared;

5/ not be the father or mother of the one to be baptized.

§2. A baptized person who belongs to a non-Catholic ecclesial community is not to participate except together with a Catholic sponsor and then only as a witness of the baptism.*

 

[Don_Ruggero]

People naturally gravitate to the path of least resistance. If you tell people that nothing is required, then they will do nothing - and then afterward they will complain that they didn’t get anything out of it.

It’s like setting forth a banquet, and then telling people, well, the cocktails and hors d’ouvres are optional, so they skip the cocktails and hors d’ouvres. Then telling them, well, the meat is optional, so they skip the meat. Then telling them, the salad and potato are optional, so they skip the salad and the potato. And then telling them, well, dessert is optional, so they skip dessert, and then telling them, the coffee is optional, so they skip the coffee. And then at the end of the meal, they say, “I don’t know why I bothered to come to this dinner - I’m starving!”

The more you put into something, the more you will get out of it.

Your analogy fails. Presuming they are not irrational, the banquet guests would not proceed from start to finish, partaking of nothing because it is optional, and exit at the end having consumed nothing.

They will take in the information of that there are, actually, various options and they will turn to those things they choose.

In fact, the easiest formula would be to announce, as they enter the banquet hall: “You may proceed to any station…in any order that you choose…and you are free to consume as much of anything you choose as you will. Please enjoy the banquet!”

They would demonstrate the pattern of behavior you describe if, rather than saying “it is optional to take that” you rather said “Don’t take that! It is forbidden to you!”

I would turn to you and ask why you had bothered to invite me. On the other hand, I would thank you if you said…“You like the roast beef? Help yourself to alll you want…even to the exclusion of all else, if you choose.”

There is the law of diminishing return to be accounted for, as well. One can ask so much in a programme that the person leaves it because they are not enriched by it…they were foolishly overburdened and driven away.

 

[Don_Ruggero]

Well, let’s examine what, exactly RCIA is. RCIA is NOT “sessions”. Catechesis group sessions are established as a convenient way to impart doctrinal topics to a group of people inquiring into the faith.

But never confuse catechetical sessions with RCIA. RCIA are rites that accompany a person’s journey, which is a process.

The *process *of conversion certainly takes dialog with other Catholics, formation in living as a Catholic. The **community as a whole **assists with this via the sacramental and liturgical life of the community and evangelization and corporal/spiritual works of mercy it does.

A sponsor can walk a faith journey with their candidate or catechumen without ever going to “sessions”.

If this family has one or two Catholics they call friends-- such as the husband’s work friend-- they can walk together through discussion, through sharing meals, through attending liturgy, through any number of things that don’t include “sessions”.

If the sponsor can **also **attend the catechetical sessions with the catechumen or candidate, great.

But if they can’t that is NOT, NOT, NOT an impediment to them being a sponsor. Canon law outlines the requirements of a sponsor. “Attending RCIA meetings” is not among them.

And, there’s no such thing as an “RCIA sponsor” really. The sponsor sponsors the candidate for baptism and/or confirmation. The sponsor has a role in the Rites, but in cases where a sponsor cannot be present at the rites (such as someone who lives out of town) a proxy can serve.

In the OP’s case, she doesn’t know many/any Catholics. In more general cases, sometimes people do have Catholics in their lives-- an aunt, uncle, grandparent, friend, who may be local or may live somewhere else. They most certainly can (and IMHO should) be the sponsor even if they cannot attend meetings or rites. It would certainly be ideal if they could attend rites and Vigil. But in worst case scenario, a person can be a sponsor and have a proxy at the actual baptism/confirmation.

This happens ever day with infant baptisms and even with our teen confirmands-- a sponsor is selected who cannot attend the actual ceremony and life just goes on and a proxy stands in and there is no problem. But for some reason with RCIA catechumens and candidates, people get bent out of joint at the idea. I don’t know how the whole “assign a sponsor” who has to attend catechetical sessions got started, but it should not be the norm. The catechumen or candidate should select their sponsor from among Catholics they know. If they have trouble, then the community steps in and helps by offering people who have volunteered to be sponsors for candidates and catechumens who need them.

Let’s fine another term for these people. “RCIA sponsor” has no meaning, canonically.

If they find a couple of people they are comfortable with, great. If not, one certainly can be the sponsor of all.

She doesn’t have to have a sponsor right out of the gate. Meeting people in the parish during the inquiry process will help with choices. But, ultimately, a sponsor stands witness to the baptism and/or confirmation, must meet canonical requirements, and need not be all of these others things people try to make sponsors be.

What you have articulated is, in fact, correct.

I am sorry you have been driven from this discussion by people who are, in fact, saying things that are in error – at times, egregiously.

 

[Don_Ruggero]

They are of great value to some people, but not everyone. That is why candidates (the majority of adults received) are supposed to follow a course based on their individual needs. I am glad they were helpful to you and many others in their conversion.

That being said, the statues are very clear that people are to be walked with individually and undue burdens are not placed on them. Those are not technicalities, but the will of the bishops. What is undue burdens? Well that greatly depends on the individual. If a family of 7 only knows 2 Catholics is it an undue burden to require them to find 7 sponsors? If a person only knows one person who is Catholic and that person is their spouse, is it an undue burden to forbid their spouse as a sponsor? If a candidate has to correct their RCIA leaders on matters of faith, is it an undue burden to make them sit through classes? All those questions are not the purview of the RCIA leader to dictate, but rather is to be discussed with the individual based on their own circumstances. We cannot say, “this was helpful to me, so it is detrimental to you not to do the same.”

It is not the rites that are potential roadblocks, but rather intransigence on leaders that dictate the path to conversion without regard to individuals and their circumstances. Our purpose is to walk with people to conversion, whatever path that might take. We cannot plot the course for them without realizing that each of us are called in different ways. The bishop’s understood this when they wrote the statues. That is why they do not say the rites are required beyond what helps a given person.

And this is very well expressed.

 

[Usige]

Your analogy fails. Presuming they are not irrational, the banquet guests would not proceed from start to finish, partaking of nothing because it is optional, and exit at the end having consumed nothing.

They will take in the information of that there are, actually, various options and they will turn to those things they choose.

In fact, the easiest formula would be to announce, as they enter the banquet hall: “You may proceed to any station…in any order that you choose…and you are free to consume as much of anything you choose as you will. Please enjoy the banquet!”

They would demonstrate the pattern of behavior you describe if, rather than saying “it is optional to take that” you rather said “Don’t take that! It is forbidden to you!”

I would turn to you and ask why you had bothered to invite me. On the other hand, I would thank you if you said…“You like the roast beef? Help yourself to alll you want…even to the exclusion of all else, if you choose.”

There is the law of diminishing return to be accounted for, as well. One can ask so much in a programme that the person leaves it because they are not enriched by it…they were foolishly overburdened and driven away.

Father, thank you for stating my own thoughts so clearly. I think there is a tendency for some to treat adults as childen that must be forced to do what is right, rather than rational adults that can identify what is of benefit to their spiritual growth.

While there might be some group of people who simply want their sacramental ticket punched, they also tend to be persons who are less interested in a conversion of the heart. Stepping someone through all the rites is not going to create the internal disposition any more than placing me in a fish tank will cause me to become a fish.

I sometimes think that some people see the rites as more important than a person’s internal disposition. For example, I started RCIA “late” and was told they would do a special rite of welcome for me and one other person. I told them that it wasn’t necessary to go to extra trouble on my account. Rather than explain the purpose of the rite I was told that I simply wasn’t ready to convert if I did not participate in each and every rite. The problem was I had already converted in my heart. I remember weeping before the Lord in the adoration chapel asking to be received. The importance of the rites took precedent over where I was spiritually. It was really off-putting to be told I wasn’t ready simply because I did not find a need for special attention via a specific rite. If I had not found another parish that tailored the process and rites to each individual I might not have entered the Church at that time.

 

[Jennifer132]

original post here: to clarify, yes, we have decided to become Catholics. We have studied and read our way to the Church. My husband and I are life long Protestants and we’re both baptized and remained faithful to the Protestant tradition until now. We both graduated from a Christian university and both minored in biblical studies. I majored in Christian missions and education. We have raised all our children in the Protestant tradition. They have not been baptized (we held to believer’s baptism, and they had not requested it). We started attending Mass last February, but we were not ready to attend RCIA at that time, besides it was nearly over. So we waited until now. We are in a very large parish, and we’ve met with the Deacon (wonderful man) and he wants us to attend the RCIA program, though he mentioned several times it will be a lot of review for us. And it is a lot of or review!!

Our children also, the older two are in RCIA for children and it is also a lot of review, but I know they will learn a lot and be comforted to know that the are other Catholic children who they can befriend. The religious education teacher stressed that siblings cannot have the same sponsor. We will meet with her on Wednesday so I can clarify this at the same time.

It seems to me that in such a large parish the priest is not readily available. I’m certain he does not know who we are (though might recognize our faces from after Mass). I would feel bad making an appointment and simply questioning him as to whether we really need that many sponsors. Seems like he has enough to do as it is. Maybe I could approach the Deacon.

 

[1ke]

The religious education teacher stressed that siblings cannot have the same sponsor. We will meet with her on Wednesday so I can clarify this at the same time.

She may not be very well informed. It may be an honest mistake. But, children certainly can have the same sponsor if you want them to. If she continues down this path, I encourage you to talk to your deacon or your pastor. (And, FYI, your deacon can be a sponsor, too, so consider him as well as the few other Catholics you know).

And keep in mind that you don’t have to select a sponsor right this minute. You may meet some Catholics that you decide would be good sponsors for your children. But if you don’t one is all you need.

It seems to me that in such a large parish the priest is not readily available. I’m certain he does not know who we are (though might recognize our faces from after Mass). I would feel bad making an appointment and simply questioning him as to whether we really need that many sponsors. Seems like he has enough to do as it is. Maybe I could approach the Deacon.

Yes, do talk to the deacon. But, also, don’t be afraid to make an appointment with your pastor to introduce yourself and discuss your spiritual needs. I am sure he is busy. But in my experience, a pastor would rather **pastor **than attend a staff meeting every time!

 

[jmcrae]

I am a godmother to three girls who are sisters, and I’m sure the Church permits it, but rather than go all in a tizzy and crucify your teacher, I would rather sit down with her and find out what her reasoning is, and whether she can be flexible on that point, especially if it could be a showstopper for you.

 

[Don_Ruggero]

I am a godmother to three girls who are sisters, and I’m sure the Church permits it, but rather than go all in a tizzy and crucify your teacher, I would rather sit down with her and find out what her reasoning is, and whether she can be flexible on that point, especially if it could be a showstopper for you.

What do you mean “her reasoning” and “whether she can flexible on that point”? It ought not be her decision AT ALL.

 

[Don_Ruggero]

original post here: to clarify, yes, we have decided to become Catholics. We have studied and read our way to the Church. My husband and I are life long Protestants and we’re both baptized and remained faithful to the Protestant tradition until now. We both graduated from a Christian university and both minored in biblical studies. I majored in Christian missions and education. We have raised all our children in the Protestant tradition. They have not been baptized (we held to believer’s baptism, and they had not requested it). We started attending Mass last February, but we were not ready to attend RCIA at that time, besides it was nearly over. So we waited until now. We are in a very large parish, and we’ve met with the Deacon (wonderful man) and he wants us to attend the RCIA program, though he mentioned several times it will be a lot of review for us. And it is a lot of or review!!

Our children also, the older two are in RCIA for children and it is also a lot of review, but I know they will learn a lot and be comforted to know that the are other Catholic children who they can befriend. The religious education teacher stressed that siblings cannot have the same sponsor. We will meet with her on Wednesday so I can clarify this at the same time.

It seems to me that in such a large parish the priest is not readily available. I’m certain he does not know who we are (though might recognize our faces from after Mass). I would feel bad making an appointment and simply questioning him as to whether we really need that many sponsors. Seems like he has enough to do as it is. Maybe I could approach the Deacon.

As a priest who has been pastor of a relatively large parish, I would urge you not to be hesitant to ask to meet with the pastor and to raise all the various issues with him.

I would be deeply grieved if a parishioner of mine suffered in silence for no reason…no reason because a lay employee asserted something that was both wrong in fact and, relative to canon law, also a decision s/he had no proper prerogative to even be able to make…whether that is the parish secretary relative to baptisms or a lay person involved in a parish’s religious education programme.

The decisions – and the responsibility – rests with the parish priest, even if others are at his service in fulfilling this individual task or that which he assigns them. Frankly, I would want to know if someone under me and under my authority was exceeding his/her mandate…so that said person could be corrected or terminated.

Beyond the question of the children are other matters, such as the level of your own preparation.

Both the law and the rubrics of the rites give broad latitude to the parish priest, for reason, in terms of receiving people into full communion with the Church. This is above all the case with Christians of other confessions and those who, for example, held degrees in some aspect of religious studies. In that case, it was for me always a matter of assessing the deficiencies by personal interview and then prescribing an individualised remedy, whether I provided the individualised programme myself or had a deacon or seminarian carry out what I had decided needed to be done.

Whether you meet with this lay woman or with the deacon or with the pastor, you should have at hand the actual canons from the Code of Canon Law, which I provided in an earlier post, and which specify what Universal Law has stipulated on the matter of sponsors…although I would hope the deacon and pastor would know the canons even if the lay person evidently does not.

If the answer is not satisfactory, appeal should be lodged with the next level up to and inclusive of the chancery of the diocese.

1ke is correct in all the advice that she has given.

I am very sorry you have had this challenge. It is most regrettable and I feel the need to express apology for the way this has been handled.

 

[Don_Ruggero]

Father, thank you for stating my own thoughts so clearly. I think there is a tendency for some to treat adults as childen that must be forced to do what is right, rather than rational adults that can identify what is of benefit to their spiritual growth.

While there might be some group of people who simply want their sacramental ticket punched, they also tend to be persons who are less interested in a conversion of the heart. Stepping someone through all the rites is not going to create the internal disposition any more than placing me in a fish tank will cause me to become a fish.

I sometimes think that some people see the rites as more important than a person’s internal disposition. For example, I started RCIA “late” and was told they would do a special rite of welcome for me and one other person. I told them that it wasn’t necessary to go to extra trouble on my account. Rather than explain the purpose of the rite I was told that I simply wasn’t ready to convert if I did not participate in each and every rite. The problem was I had already converted in my heart. I remember weeping before the Lord in the adoration chapel asking to be received. The importance of the rites took precedent over where I was spiritually. It was really off-putting to be told I wasn’t ready simply because I did not find a need for special attention via a specific rite. If I had not found another parish that tailored the process and rites to each individual I might not have entered the Church at that time.

Thank you for this testimony from your personal experience.

When I was a professor, my students were always amazed when the first place I took them relative to the Code of Canon Law was a (relatively) obscure part, concerning the transfer of pastors…canon 1752. “Why on Earth start here?” they would ask.

Because of the text.
Can. 1752 In cases of transfer the prescripts of ⇒ can. 1747 are to be applied, canonical equity is to be observed, and the salvation of souls, which must always be the supreme law in the Church, is to be kept before one’s eyes.
The part I put in bold applies to a lot more than the transfer of pastors. I essentially told them to have these words inscribed where they would see them every day of their priestly lives.

I found students who could have an inordinate zeal and passion for applying the canons…and, what was worse, even for finding things in the canons that were not actually there.

What was harder to inculcate in a classroom, and what a professor relied on his brother clergy overseeing the pastoral internships to provide, was the sense of equity in terms of the application of canons, norms, or rubrics. These, after all, were not totems to be worshiped; they were to be valued, even in instances greatly valued…but not over-valued.

There were certainly many pastoral cases in which I determined that a given programme was the adequate response to a soul’s pastoral need. There were any number of situations, however, when I determined that it was not…that an adjustment was called for, either within my own power to modify it or by a modification to be had from the bishop or even the Holy See. And if that was what I determined, I didn’t hesitate.

I well pre-date the RCIA and helped with the norms for its implementation in my diocese. At the same time, I was keenly aware of the flaws and inadequacies the RCIA presented…and these were meant to be (and should be) dealt with by those who have the cura animarum as parish priest, using the prerogatives that are theirs in concert with their diocesan bishop. They have latitude and should not be hesitant to use it when the need calls for it.

If I may say, the experience you had will help you and serve you well should, in the end, you and your bishop discern that you are, indeed, called to the diaconate.

 

[deaconjohnO]

As a priest who has been pastor of a relatively large parish, I would urge you not to be hesitant to ask to meet with the pastor and to raise all the various issues with him.

I would be deeply grieved if a parishioner of mine suffered in silence for no reason…no reason because a lay employee asserted something that was both wrong in fact and, relative to canon law, also a decision s/he had no proper prerogative to even be able to make…whether that is the parish secretary relative to baptisms or a lay person involved in a parish’s religious education programme.

The decisions – and the responsibility – rests with the parish priest, even if others are at his service in fulfilling this individual task or that which he assigns them. Frankly, I would want to know if someone under me and under my authority was exceeding his/her mandate…so that said person could be corrected or terminated.

Beyond the question of the children are other matters, such as the level of your own preparation.

Both the law and the rubrics of the rites give broad latitude to the parish priest, for reason, in terms of receiving people into full communion with the Church. This is above all the case with Christians of other confessions and those who, for example, held degrees in some aspect of religious studies. In that case, it was for me always a matter of assessing the deficiencies by personal interview and then prescribing an individualised remedy, whether I provided the individualised programme myself or had a deacon or seminarian carry out what I had decided needed to be done.

Whether you meet with this lay woman or with the deacon or with the pastor, you should have at hand the actual canons from the Code of Canon Law, which I provided in an earlier post, and which specify what Universal Law has stipulated on the matter of sponsors…although I would hope the deacon and pastor would know the canons even if the lay person evidently does not.

If the answer is not satisfactory, appeal should be lodged with the next level up to and inclusive of the chancery of the diocese.

1ke is correct in all the advice that she has given.

I am very sorry you have had this challenge. It is most regrettable and I feel the need to express apology for the way this has been handled.

This is excellent advice. Father would you consider leaving retirement and coming to my parish?