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A Catechumenal Vision for Compact Congregations: Financing a Joint Catechumenate

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Following Rhoda’s post two weeks ago on joint rituals and last week’s aside celebrating Rhoda’s book signing event at St. John, Wheaton, IL, this week we turn to the most mundane, and potentially disruptive of topics: Money or Financing a Joint Catechumenate. I believe it helpful to preface this topic with Jesus’ words from Luke 16:13: “No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” Organizers of a joint catechumenate should embrace our Lord’s admonition: Too much anxiety over money could completely derail efforts toward a joint catechumenate. Whatever finances are committed to the joint catechumenate are committed for the sake of the kingdom of God. A congregation can’t serve two masters and love its financial resources, whatever they might be, more than the kingdom of the Lord.

So where might financial resources be needed for a joint catechumenate? At least three areas come to mind (with a potential fourth): Meals; Resources for the Catechumenate; and Paid Positions. Eating together, whether full meals or snacks, should be at the center of every catechumenal gathering. At what time of day the gathering is taking place will determine what kind of eating occurs: breakfast, lunch, dinner, or a snack. Who should bear the cost of those meals? Presumably the congregations in some way. Is it catered or prepared by members? Resources will be needed for the formation of the catechumens. These could vary from printed handouts to study booklets to gifts for the catechumens (such as Bibles or hymnals or catechisms or crosses) to baptismal robes. Who will pay for those? The individual congregations? The congregations jointly? Would the sponsors/mentors be asked to consider contributing to the gifts for their individual catechumens? Is the joint catechumenate going to consider any paid positions? While a called church worker, such as a DCE, might be possible, it is unlikely in many of the contexts we outlined at the beginning of this series: rural, urban, and small town. Paid lay positions would be a more likely possibility. A paid part-time lay director of the catechumenate? A financial manager for the catechumenate? Paid lay catechists? Paid primary musician for the catechumenate services? Pastoral staff from one of the congregations paid for their primary oversight of the catechumenate? There are many possibilities. The congregations would need to decide jointly what positions they need in their context to organize a competently and efficiently executed catechumenate. And they would need to decide what financial resources they could commit to these financial commitments. (A fourth area could be travel expenses between the congregations, either for a called or lay worker or for the pastors?)

These financial commitments ask the congregations to consider how they will all contribute to these commitments. Will each congregation support the costs in relationship to their catechumens with the costs coordinated on a yearly basis. Or will the congregations organize a common budget for the catechumenate, a budget external to all the individual congregations? The latter might be the least complicated and unwieldy. If the latter, how much will the congregations contribute toward that budget? Will it be the same every year regardless of how many catechumens each congregation has? Will all congregations commit uniformly to the budget, regardless of congregational size? If this is truly a joint catechumenate then it seems all the congregations need to share the financial burden equally. There needs to be trust between the pastors and congregations that this joint effort is an expression of fellowship in Christ across the congregations.  Any points of conflict need to be handled through confession and absolution.

All of these mundane matters need to be addressed clearly and with shared governance by the congregations before the start of the joint catechumenate. Only in that way will the financial resources of a joint catechumenate serve the one Master and His kingdom.

We’d love to hear your ideas by contacting us at Kent@FormingLutherans.org or Rhoda@FormingLutherans.org.

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Photo by Kent Burreson
Entrance Facade at Notre Dame Cathedral of Paris

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With Gratitude to St. John Lutheran Church, Wheaton, Illinois

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St. John Lutheran Church is one of the four congregations that we researched for our book Journey to Jesus; chapter 2 features the story of the adult catechumenate at St. John. One couple I interviewed described the weekly catechumenal sessions as “Ted Talks for Lutherans,” their way of emphasizing the vast knowledge and polished delivery of the catechetical teachings by Pastor Scott Bruzek (pictured with me in the banner photo). On Holy Cross Day the people of St. John welcomed me as I promoted Journey to Jesus in their gathering space all Sunday morning.

As I signed books that members had purchased, I chatted briefly with each person; many spoke of the special ethos of St. John. In Pastor Bruzek’s words, “The primary virtue is love” at this congregation. I was delighted when one member purchased two copies, one for herself and another for her son, who is a pastor. To have the book in the hands of pastors (and other church professionals) is our goal.

But I was also thrilled (and amazed) when a young man, a student at Wheaton College, came to the table with cash in hand to purchase a copy. We had a brief conversation about the trend of his generation: discovering the beauty and grace of the historic liturgy and the powerful way it can communicate the Gospel message.

St. John Lutheran Church
Altar area of St. John
Book signing
Pastor Nelson chatting with members
The people of God in the Divine Service
Conversing with member of St. John
Pastor Bruzek chatting with members

Thanks to be God for the people of St. John, their faithful pastoral staff, and their witness to the love of Christ in their community.

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Photos by Mark and Rhoda Schuler

Notre Dame Font

A Catechumenal Vision for Compact Congregations: Forming Disciples Together

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In Acts 13 as Paul and Barnabas are proclaiming the Word of the Lord to the synagogue in Antioch, some of the Jews willingly hear what they have to say while others contradict and contend with them. Which leads Paul to say, “For so the Lord has commanded us, saying, ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth’” (Acts 13:47). So, the church, receiving this apostolic commission through the apostles, likewise seeks to bring the message of salvation to the ends of the earth. One of the ways in which the church fulfills its calling is through the catechumenate. For compact congregations, teaming up with other congregations can be a very effective way to, as Rhoda put it last week, follow the voice of Jesus’ calling. Coordinated, collaborative team-taught catechumenal classes can be an effective part of the church’s living into its identity and life together.

Accomplishing this, as I observed two weeks ago, brings together the imaginative, planning, and teaching gifts of all those involved and enriches the teaching with manifold gifts. But four basic questions come to mind with cross-congregational classes: Why? How? Where? When?

Why?

Beyond the eliminating duplication of effort and effectively deploying the energy and time of pastors and laypeople involved, toward what end should we pursue coordinated classes? The end is not just information. The end is the formation of disciples of the Lord Jesus Christ. Coordinated catechetical classes allow all the resources of several congregations in one area to be deployed toward fully forming disciples for the long haul of life. The catechetical riches of each congregation forming disciples toward the abundant life in Christ.

How?

Rhoda highlighted the visioning that pastoral and congregational leaders across congregations need to engage. The pastoral leaders need to “fling wide the door” to consider all the possibilities for shaping rich, substantive, and formative collaborative classes. Be creative! As Rhoda indicated, both pastoral and lay leaders can and should be involved. Identify responsibilities and roles for pastors and laity. Pastors could rotate the teaching across the periods of the catechumenate. Or they could rotate on a monthly or weekly basis. What would work most effectively in your context?

Where?

The natural, default setting for the classes is the congregations. But think outside the box. Is there a gathering place that would be in the middle of the congregations? A coffee shop? A pub? A restaurant? An outdoor venue in nice weather? Even if you use some other space, it is beneficial to have classes in one of the congregations occasionally to remind the catechumens of their approaching baptism and discipleship centered in the body of Christ. When classes are in the congregations, they could rotate between congregations on a weekly or monthly basis, or across the four periods of the catechumenate.

When?

Context will be the determinative factor here. Demands on time are going to vary between a rural, small town, and urban context. In a rural context, one might imagine that later in the evening would not be a good time during harvest season when farmers are rising early. Perhaps early Saturday mornings are best in a small town. Or maybe Sunday late afternoon/evening would work well in an urban context. And remember the need to provide childcare. Without that, many younger adults might be unable to attend.

The questions are intended to prompt the kind of visionary thinking that needs to happen. When it comes to coordinated, collaborative catechumenal classes—to a collaborative catechumenate across congregations—forward-looking thinking is essential. In Paul’s words, “But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus” (Philippians 3:13-14).

We’d love to hear your ideas by contacting us at Kent@FormingLutherans.org or Rhoda@FormingLutherans.org.

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Photo by Kent Burreson
Font at Notre Dame Cathedral of Paris

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Hark, the Voice of Jesus Calling: Collaborative Staffing for a Joint Adult Catechumenate

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This week’s blog expands on two points Kent made last week:

  • the need for two or more pastors from different congregations to band together to envision a joint adult catechumenate; and
  • the need for lay volunteers to move such a joint venture from vision to reality.

I make one assumption, namely, that most “compact congregations” have one pastor and no “second chair” paid staff (in LCMS jargon, no commissioned minister on staff). As I mulled over this topic, the words of the hymn, Hark, the Voice of Jesus Calling (Lutheran Worship, #318) kept floating through my head. Click here if you’d like an instrumental version of the tune playing as your read the rest of the post.

Stanza One: A group of pastors in the visioning process

The grammar of stanza one implies my assumption: that pastors of compact congregations have harkened to “the voice of Jesus calling, ‘Who will go and work today?’ Field are white and harvest waiting, Who will bear the sheaves away?” And each has answered “gladly saying, ‘Here am I. Send me, send me.’” (Note use of first person single in the response). These faithful servants toil as the sole pastor of a congregation. To explore starting a joint adult faith formation process with neighboring pastors can be both daunting, yet has “rich reward [that Christ] offers free.”

As a pastor’s wife, I can vividly recall the burdens my husband shouldered when he was a solo pastor in rural Iowa; and I remember well the joy he discovered in a local lectionary group that met weekly. The task of textual study brought them together, but the mutual support they all experienced was also a “rich reward.” To come together with pastoral colleagues to envision ways of beginning an adult catechumenate has similar potential to provide support for one another and to think creatively about collaborate ministry in smaller congregations—there are rich rewards to be discovered. Such an endeavor calls for intentional prayer by the group as they engage in a visioning process over several weeks or months. Resources about adult faith formation might be divided among the members, with each person providing a summary and review to the group for discussion and brainstorming.

Stanza Two and Three: Identifying lay volunteers

Both these stanza begin “If you cannot …” and continue later with “You can tell/say/lead/do …” Last week Kent wrote, “It would be beneficial to have one pastor, ministerial, and/or lay coordinator [to] plan and organize the catechumenate across the congregations.” The planning (after the visioning process is done) ought be done by the pastoral leaders; but once there’s agreement on a schedule and timeline for the four stages and structure for the weekly gatherings, the identification of lay leaders begins. These are some roles to which Jesus may be calling lay people from your congregations:

  • Logistical Coordinator for the adult formation process: Think about that person with excellent organizational skills who knows how to attend to planning details and who is comfortable with basic tech skills (emails, texting, etc.) to keep others informed with regular updates and reminders. Ideally this person would also be a skilled writer to handle informational materials for bulletins, websites, etc. Or the writing and logistics duties could be split into two positions.
  • Hospitality teams: Two or three people from each congregation would be ideal to share the responsibilities. These folks would be in charge of the meal or light refreshments served at the weekly catechumenal gatherings; each team would decide on the menu and purchase, prepare, and serve the food on their scheduled week. Each host church would have a person designated to open the building, help in the kitchen, and oversee the clean-up.
  • Catechists and mentors for the “seekers” going through the catechumenal process: These folks need to be people of mature faith with good people skills, able to listen with empathy, not be quick to judge, and be comfortable praying with and for others. Much more could be said about these roles, but there are many resources available that describe the qualities needed.

In each of these roles, the laity function in a supporting role, using God-given gifts to serve “like faithful Aaron, holding up the prophet’s hands.” I, too, as Kent wrote last week, believe that such collaborative efforts are needed to develop catechumenates among compact congregations. We’d love to hear your ideas by contacting us at Kent@FormingLutherans.org or Rhoda@FormingLutherans.org. 

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Photo by Evelyn Simak
Barley harvest at Tower Farm, Norfolk, England
July 2008 https://commons.wikimedia.org/w/index.php?curid=13577723

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July 7: Registration Deadline for Kent’s Workshop on Adult Faith Formation

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Dr. Kent Burreson’s workshop on the adult catechumenate, part of Concordia Seminary’s Prof Insights Series, will be in Vesper, Wisconsin. Located in central Wisconsin, Vesper is 30 miles west of Stevens Point. The workshop is hosted by Trinity Lutheran Church.

Deadline: MONDAY, JULY 7
Dates of the workshop:
Starts Monday, July 21at noon; ends at noon on Wednesday, July 23
Cost: $150.00

To register for the workshop, click here.

To learn more about the workshop, click on the video link.

Prof Insights

Workshop by Kent: July 21 – 23

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We’re pleased to announce that Kent will be leading a workshop on the adult catechumenate next month in Vesper, Wisconsin, as part of Concordia Seminary’s Prof Insights Series. Located in central Wisconsin, Vesper is 30 miles west of Stevens Point. The workshop is hosted by Trinity Lutheran Church.

Cost: $150.00

Dates: Noon, Monday, July 21 through noon on Wednesday, July 23

Registration deadline: July 7

Treasures Old and New: A Workshop on Adult Faith Formation

This workshop addresses the missional challenges pastors and leaders in the LCMS face in a “post-Christian” context. It introduces a model of adult faith formation based on early church catechumenal practices. Participants will explore new ways to form disciples, shape Christian identity through the Bible and sacraments, and foster hospitality in congregational life. Focused on a broader approach to adult faith formation, this workshop emphasizes faith formation as a flexible process rather than a “new program.” Stories from three exemplary parishes will show how faith formation practices can revitalize parish life and engage the entire congregation in shaping the faith of new Christians.

For more information, click here.

To register, click here.

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Order of Christian Initiation of Adults: Translating the Rites

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We embark on a series during Lent that might seem the height of all nerdiness to some (and Rhoda and I might rightly be accused of being liturgical nerds). With the appearance of the new 2018 translation of the Order of Christian Initiation of Adults last November from the Roman Catholic Church, it seemed appropriate to us to begin exploring this new translation. It is the form of catechumenate that the Roman Catholics will be using in English into the foreseeable future. So, we will compare prayer texts over the next five weeks from the stage of enlightenment and final preparation for baptism from the former process, The Rite of Christian Initiation of Adults, and the new translation, with each other. Nerdy as it may seem, important issues such as clear understanding and participation in the process by which God through the church is making new Christians is at stake in the translations and in any Lutheran adaptation of them. Failure to understand and participate hinders the vary process of making Christians through the catechumenate itself.

What got this whole process of providing new translations for all the Roman liturgical books and rites started was the 2001 document Liturgiam Authenticam: Fifth Instruction on Vernacular Translation in the Roman Liturgy. Since in many ways some of the translations immediately after Vatican II were considered provisional, it was expected that new translations would appear in the future. All the original translations were guided by the first instruction Comme le prévoit of 1969, which was supplanted essentially by Liturgiam Authenticam. The catechumenate was one of the last documents to be translated anew. Comme le prévoit operated under the translation principle of dynamic equivalence. As John Baldovin observes, “It is as concerned with the receiver as it is with the original text. In other words, how is this text going to make sense (in an oral/aural fashion) for the listeners? This approach gave translators great leeway in fashioning texts and inspired avoiding a wooden literalism when translating” (Baldovin, 117). Liturgiam Authenticam on the other hand operated under the principle of formal correspondence, a literal, word-for-word approach. As Liturgiam Authenticam itself says,

“The translation of the liturgical texts of the Roman Liturgy is not so much a work of creative innovation as it is of rendering the original texts faithfully and accurately into the vernacular language. While it is permissible to arrange the wording, the syntax and the style in such a way as to prepare a flowing vernacular text suitable to the rhythm of popular prayer, the original text, insofar as possible, must be translated integrally and in the most exact manner, without omissions or additions in terms of their content, and without paraphrases or glosses. Any adaptation to the characteristics or the nature of the various vernacular language is to be sober and discreet” (Liturgiam Authenticam, 49; italics mine).

In previous translations, such as the Missal, some of the prayer texts are cumbersome and lack clarity in meaning. Is that the case for the Order of Christian Initiation of Adults under the principle of formal correspondence? Or do they achieve their own goal according to Liturgiam Authenticam of providing “language which is easily understandable, yet at the same time preserves these texts’ dignity, beauty, and doctrinal precision?” (Liturgiam Authenticam, 25). Only an examination of the texts from the RCIA versus The Order can determine that.  One that was helpful and positive was the change of title. The RCIA was always a series of rites, a process including significant ritual action that birthed new Christians. It is an order, a process that identifies and creates a vocation, in this case catechumens, within the church’s life. And, as Stephen Wilbricht notes, “We have long been accustomed to abbreviating the Rite of Christian Initiation of Adults as the RCIA. It is time that we cease this unfortunate habit” [Wilbricht, “Synodality, Baptismal Ecclesiology, and Welcoming a Newly Translated Order of Christian Initiation of Adults, Worship 98 (October 2024), 305].

So, nerd away on prayer texts we shall over the next five weeks as we make the journey to the paschal feast in sincerity and truth. May these prayer texts invite us into that mystery. And may we keep in mind the words of Pope Paul VI when he said of the sacrifice of the priceless treasure of the Latin for the vernacular languages, “What is worth more than these sublime values of the church. The answer may seem trite and prosaic, but it is sound because it is both human and apostolic. Our understanding of prayer is worth more than the previous, ancient garments in which it has been regally clad. Of more value, too, is the participation of the people” (quoted in John Baldovin, Reforming the Liturgy, 117). Undoubtedly a truly catholic sentiment.

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Field Trip to Explore Multicultural Ministry

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We (Kent and Rhoda) will be presenting the opening plenary address at Concordia Seminary’s Multiethnic Symposium, May 6-7, 2025. Our concern to have concrete, firsthand data coalesced with the desire of a pastoral team in Springdale, Arkansas, to have outside “consultants” visit and make recommendations for strengthening congregational faith formation across generations. It was a match made in heaven and came to pass through the work of the Holy Spirit and a generous grant from the Mid-South District of the LCMS.

On Saturday, February 22, we arrived in Springdale and received a warm welcome from Pastors Adam Gless and Brandon Martin, who serve the bilingual Salem Lutheran Church. During our four-day visit we worshipped with the congregation; broke bread with congregational members; attended Bible studies and faith formation gatherings for adults and for youth and their parents; and interviewed a variety of members.

And yes, there was time for relaxation and fun, as the banner photo and gallery of photos indicate. Those who know Kent will not be surprised to see him under the banner of Rendezvous Junction Brewery. A thoughtful colleague, he made Adam and Brandon aware that my beverage of choice is wine, that, according to the Psalmist, “gladdens the heart” (Ps. 104:15). The bartender “poured”—squeezed is more accurate—a generous glass of rose from the “dregs” of the bladder of the (un)boxed wine. One can see the seriousness with which each of the guys approached the flights of beer as they hunched over the beer rating apps on their cellphones. As we parted after a sumptuous breakfast Thursday morning, the four of us gave thanks to God for our time together; we pray our research will be a blessing for the people of Salem Lutheran and for the church at large.

To learn more about our findings, we recommend attending the Multiethnic Symposium. Click for more information.

Rating each flight sample: There’s an app for that!
There’s no beer in heaven, so they’re drinking it here.

Banner photos by anonymous, friendly person at table next to us at brewery. Gallery of photos by Rhoda Schuler.

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Christmas Greetings: Excerpt from a Sermon of St. John Chrysostom

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“This wonder fills me with astonishment!” So St. John Chrysostom (347-407) says in a Christmas day sermon. In this excerpt Chrysostom points to the way of discipleship that one enters through the catechumenate, a way that begins with God and the incarnation and birth of the Word, the Ancient of Days. 

  • He comes that he might make the Great Exchange of his life with ours: “For this he assumed my body, that I may become capable of his Word; taking my flesh, he gives me his spirit; and so he bestowing and I receiving, he prepares for me the treasure of life.”
  • Through that Great Exchange we journey along a new path, a new way (begun in the catechumenate): “a heavenly way of life has been implanted on the earth,” “a clear path” upon which all of his disciples walk in Him.

May these ancient words by the “Golden Mouthed” draw our readers to contemplate the Incarnation and Nativity of the Lord and its meaning in daily life in new and wondrous ways.

What shall I say! And how shall I describe this birth to you? For this wonder fills me with astonishment. The Ancient of Days has become an infant. He who sits upon the sublime and heavenly throne, now lies in a manger. And he who cannot be touched, who is simple, without complexity, and incorporeal, now lies subject to the hands of men. He who has broken the bonds of sinners, is now bound by an infant’s bands. But he has decreed that ignominy shall become honor, infamy be clothed with glory, and total humiliation the measure of his goodness.

For this he assumed my body, that I may become capable of his Word; taking my flesh, he gives me his spirit; and so he bestowing and I receiving, he prepares for me the treasure of life. He takes my flesh to sanctify me; he gives me his Spirit, that he may save me.

Come, then, let us observe the Feast. Truly wondrous is the whole chronicle of the Nativity. For this day the ancient slavery is ended, the devil confounded, the demons take to flight, the power of death is broken, paradise is unlocked, the curse is taken away, sin is removed from us, error is driven out, truth has been brought back, the speech of kindliness diffused, and spreads on every side, a heavenly way of life has been implanted on the earth, angels communicate with men without fear, and men now hold speech with angels.

Why is this? Because God is now on earth, and man in heaven; on every side, all things commingle. He became flesh. He did not become God. He was God. Wherefore he became flesh, so that he whom heaven did not contain, a manger would this day receive. He was placed in a manger so that he, by whom all things are nourished, may receive an infant’s food from his virgin mother. So, the Father of all ages, as an infant at the breast, nestles in the virginal arms that the Magi may more easily see him. Since this day, the Magi too have come, and made a beginning of withstanding tyranny; and the heavens give glory, as the Lord is revealed by a star.

To him, then, who out of confusion has wrought a clear path, to Christ, to the Father, and to the Holy Ghost, we offer all praise, now and forever. Amen.

Source: https://blogs.ancientfaith.com/glory2godforallthings/2008/12/23/st-john-chrysostoms-christmas-homily/

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Enlightenment during Advent: Joseph as Model of Faith

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In our continuing series exploring a catechumenal process during the Advent, Christmas, and Epiphany seasons, Kent’s blog last week reviewed the Gospel texts for Advent 2 and 3, both of which highlight John the Baptist, who comes “to prepare the way of the Lord (and) make his paths straight.” Today’s post concludes this series with a look at the Gospel reading for the Fourth Sunday of Advent (year A), Matthew 1:18-25, where the Advent time of preparation gives way to the narrative of Mary’s pregnancy and Jesus’ birth from the perspective of the “righteous” Joseph.

Filled with catechetical and homiletical possibilities, this text offers three fitting themes for those preparing for baptism (or renewal of baptism).

  • Joseph’s story is one of a life turned upside down, filled with unexpected turns in this brief text. For many, the path of conversion to Christ can hold a similar pattern of unexpected turns.
  • In the midst of seeming betrayal by his betrothed, the angel who appeared to him in the dream turns that ugly, unwelcomed report into the astonishing good news that “God is with us.” For those seeking God, this text is a reminder that unwelcomed events and broken relationship will still be part of their lives, but God is with them.
  • Joseph responds with trust in the word of God delivered by the angel, a trust that led to obedience: “When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took [Mary] as his wife” (Matt 1:24).

The Christian life is one of faith (trust) in the promises of God, a trust that calls forth obedience to God’s call, even when the path forward looks difficult and unpromising. In a culture where the message of Christmas has been obscured by our consumerist culture and reduced to pious platitudes of “peace” and “joy” in commercial Christmas card, Joseph’s narrative reveals both complexity of the Christian life and the simple and gracious promise—that God is with us—a promise that brings true joy and peace.

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Banner photo: Icon Nativity and adoration of the Magi, 19th century; public domain via Wiki Commons; NB: Joseph and the angel who appeared inhis dream are in the lower left of the icon.

https://commons.wikimedia.org/wiki/File:Nativity_and_adoration_of_the_Magi.jpg

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