OCIA Series

Last week Rhoda concluded her post with this new series on several essays in A Pastoral and Theological Commentary on the Order of Christian Initiation of Adults with “We ‘separated siblings’ need to be aware of the theological concerns raised here, and work toward elevating the significance of baptism as core to our Christian identity.” Central to that elevation of baptismal at our identity core is the concept of initiation. Lutherans have not talked in the past about baptismal entry into the church’s life as rites of initiation, at least not until Vatican II. In line with the Confessions, we have tended to talk about, in my sainted professor Norman Nagel’s words, the proprium of each sacrament, the unique gifts of grace given in each of the sacraments. And so, we should. Each sacrament brings its own gifts. However, the fact that we Lutherans fail to speak of baptism as a process of entrance into the church demonstrates how much we have lost sight of the ancient catechumenate. The rites of initiation—Baptism, Chrismation, and the Eucharist—are the culmination of that catechumenal process, the liminal threshold of crossing over from unbeliever to believer. These three rites together manifest the variety of ways by which we can conceive of this crossing—through the regenerative waters, the seal of the Spirit, and the feast of the kingdom of God. Initiation Rites indeed.

The Roman Catholics perceived that in 1968 they needed an introduction, or better a re-introduction, to the Rites of Initiation which had fallen into desuetude until Vatican II. Diana Dudoit Raiche’s essay provides an introduction to Christian Initiation: General Introduction of 1968. The introduction was translated, as with the entire OCIA, anew through the principles of Liturgiam Authenticam oriented toward formal equivalence for theological accuracy. But as Rhoda asked last week, why should Lutherans care? Because, just as baptism was important to the Vatican II reforms, so it is important to Lutherans. Many of the issues with which our separated brothers and sisters in the Roman Catholic communion grapple are issues with which Lutherans wrestle as well. Raiche addresses these theological and practical issues as they arise in the General Introduction to the Rites of Initiation

The General Introduction has 35 paragraphs organized into a Preamble and five distinct parts. While Raiche does give attention to the changes in language between the RCIA and the OCIA, comparing the first paragraph in the Preamble, most beneficially her essay identifies the key theological themes regarding Initiation in the General Introduction. In the Preamble she highlights these themes: “unity and sequence of the sacraments of initiation; the paschal mystery, which is a consistent theme developed in the CIGI; and the unity of God’s people through these sacraments” (20). These are all important themes to which Lutherans should give more focused attention. For example, the theme of the Paschal Mystery—holding together Christ’s redemptive work as it culminates in the Three Days of his Passover from death to life—is a helpful way of encapsulating God’s story and keeping things united that should not unnecessarily be divided. Central to that unity in the Introduction, according to Raiche, is the unity of the Initiation process: “The three Sacraments of Christian Initiation [for Lutherans, three rites] 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” (21). Our new book, Journey to Jesus, attests to that very unity between initiation, discipleship, and mission in the Lutheran catechumenates we examined.

The five parts of the General Introduction as well as theological and ritual themes highlighted in these sections are:

• Dignity of Baptism (paragraphs 3-6)
  • Advocates for the use of primary initiatory images: paschal mystery, regeneration, cleansing from sin, door to the kingdom, sharing divine life and adoption as children of God (sons)
  • Primacy of pastoral instruction for adults (especially godparents and witnesses [non-Roman Catholics] because of their foundational role in shaping the faith lives of those they sponsor)
  • Theological significance of discipleship
• Requisites for the Celebration of Baptism (paragraphs 18-29)
  • Use of natural and clean water and its temperature
  • Location of the baptistry and font
  • Desire to bless the water (for Lutherans a prayer denoting that this water is set aside for God’s use, ie. the Flood Prayer in Luther’s Rite)
  • Preference for Immersion/Submersion
  • Paschal candle expressing the paschal mystery as a journey
• Adaptations within the Competence of the Conference of Bishops (paragraphs 30-33)
  • Bishops can recommend adaptations to the rite for the sake of inculturation (Lutherans need to give continued attention to inculturation but the local church needs to be involved in such decisions)
• Adaptations within the Competence of the Minister (paragraphs 34-35)
  • The inculturation can be enacted by the pastor for the sake of individual candidates (Lutherans do have more freedom in this regard, not being bound by canon law)

Which of these theological and ritual issues are significant in your context? To which of these do you need to give attention? How might you provide a space for focused consideration of these issues?

In doing so you would be doing exactly what Raiche indicates the General Introduction to the OCIA was intended to do: Provide “An opportunity to deepen understanding of Christian initiation as an integral whole because the faith of the Church rests on the Trinity into which we are baptized and become the People of God through the paschal mystery” (25). In so doing, we would continue to elevate the significance of baptism as core to our Christian identity.