Bishop McGrath's homily for the Rite of Election 2009

RITE OF ELECTION 2009
March 1, 2, & 3, 2009
Cathedral Basilica of Saint Joseph
Bishop Patrick J. McGrath

Genesis 9:8-15
Mark 1:12-15

Listen to it here, or read text below.

Dear catechumens, it is not possible to get through the day without seeing and using signs. You had to read the road signs on your way to the Cathedral. When you came in the door, you probably had to look for the signs that showed you where your parish was sitting. Signs point us in the right direction, and they remind us of where we have been.

Even God uses signs to show us our path and to direct us on our way through this life. Noah saw the sign of the “rainbow” after the flood. It was the sign of God’s covenant, God’s promise that he would always show mercy to all of creation. It was the sign that allowed Noah to live constantly in hope, no matter how bad things seemed to be. God’s signs are everywhere for those who have the eyes of faith to see and recognize them.

But today/tonight, my friends, we celebrate something deeper than a sign. In the Catholic tradition, we often use the words “sign” and “symbol” interchangeably. But there is an important difference between the two. Signs point us to another object or person. Signs represent something else. A stop sign at an intersection means stop your car. A reserved sign on a chair means the seat belongs to another person. A rainbow means the rain has ended and God has promised mercy. Your signature on these pages represents you and your promise.

Signs then remind us of other things. Symbols, however, become the things they represent.

In our Catholic faith, we have many symbols that embody the presence of Christ. First is the symbol of the Church itself—the People of God—who are the human presence of Christ in the world. When the Church prays together, we see Christ most clearly. When the People of God daily live their faith, we see Christ in our world. Dear catechumens, you became part of this symbol when you were accepted by the Church and signed by the cross of Christ.

Next, we have the symbol of the Word of God in Scripture which is God’s voice speaking to us. When we hear the Scriptures, we hear Christ. When we see the Gospels, we see Christ. In the “Word” Christ loves us, teaches us, feeds us, and draws us closer to himself.

Then we have the symbol of the ministers of the Church, the shepherds who guide us. They become Christ, the Good Shepherd, for they lay down their lives for others. These ministers are your pastors and priests; your deacons and catechists, your parents and sponsors; they are your godparents who will accompany you for the rest of your lives. I pray, that I, your Bishop, am also a clear symbol of Christ for you, not because I am perfect or more special, but because you will know that Christ cares for you by the words I speak and the deeds I do. By my love for you, I hope that you will know Christ’s love for you and for all people.

Finally, we have the symbol of the Eucharist—the true presence of Christ given to us at this altar. Here at this table, all the symbols combine—the Church, the Word, the ministers, and the Eucharist—to reveal to us God’s presence in our midst. When we celebrate the Eucharist, we do not have only signs that remind us of God’s promise. We have God’s very promise itself, here in our hands, in our eyes, in our ears, and in our hearts. We become what we eat. We become God’s promise—God’s symbol of mercy—for all the world.

Dear catechumens, when you are baptized in the font—the symbol of God’s living water, of the death of your old self, of your rebirth in the womb of the Church—you will become symbols of Christ. You will be what the saints have called, “little Christs.” For in fact, that is what it means to be called Christian.

You will be “little Christs” because, already, your godparents have seen God at work in your lives. They will testify that they have seen God working in you because you have listened and responded to God’s Word in the reading of the Scriptures and in your own daily prayer. They have seen the signs of Christ already at work in you because you have opened your ears to God’s voice and have spoken in return words of faith, love, hope, and thanksgiving.

In a few moments, you will give me your name. You will show me your sign—your promise “to be Christ” in everything you do—and I in the name of the Church will give you a new name, the name of “Elect,” the Chosen Ones. Yet this name is still only a sign of something greater yet to come.

Once you confess your faith in the Father, Son, and Holy Spirit and enter into those waters of baptism, you will be given the name of Christ. You will receive new ears to hear the voice of God and a new tongue to speak as Christ spoke. Through the anointing with the oil of Chrism, you will see the world with new eyes, the world as God sees it, as a world worth loving and saving. And through the Eucharist we share, you will receive the very real Body and Blood of Christ so that you may become, in everything you are, the presence of Christ for others.

Let the Church, all of us, rejoice for God has shown again the signs of his love in the presence of these catechumens. Let us give thanks to God who has not forgotten his people, who, in the storms of our lives, continues to place a rainbow in the sky, a reminder that in this diverse people, of many colors and languages, stories, hopes, and dreams, there are ever-present signs of God’s merciful and boundless love. Let all God’s faithful people remember who they have become—“little Christs,” other Christs, for the life of the world.

Have you ever seen dancing books at the Rite of Election?

In our Diocese of San Jose, we have dancing books for the Rite of Election. Now hold on before you start groaning as you imagine young waifs in tights and leotards flitting about the altar.

Our Scriptural tradition has many stories of dancing—but the kind of dancing that comes out of ordinary, everyday people. David danced before the Lord, Miriam danced on the seashore, the women took up garlands and danced at Judith’s victory, and even John the Baptist did a little jig in his mother’s belly at the voice of Mary’s greeting.

And in our ritual, all of us dance—I mean, all of us, trained or not. When we dip our hand into the font, make the sign of the cross, bow low in reverence, raise arms in prayer, extend hands in peace and blessing, we are dancing. We are doing choreographed movement; we are expressing our faith, our joy, through our bodies.

This is what we do at our local Rite of Election, but just turned up a notch. The joy that our Rite of Election elicits—and the dancing that comes out of that joy—is often surprising for both the many long-time Catholics and “newbies” who come to our cathedral expecting a long, sober, restrained lenten ritual. Let me explain.

In our Rite of Election, after the homily, we present our catechumens to the Bishop in chant, in English and in Spanish. Then after he questions the godparents, asks the faithful for their affirmation, and confirms the catechumens’ desire to be initiated, the names of every catechumen are proclaimed by representatives from each parish. As the names are called, the catechumens and their godparents are led by their Book of the Elect to stand as a group before the Bishop. After he has accepted the proclamation of their names, the Bishop bows to the catechumens and godparents who bow to him in return.

Once all the names have been announced, those carrying the parish Book of the Elect stand around the altar (our cathedral is in the round) holding their books open high above their heads. Parish by parish, the catechumens are called to stand as the Books and the catechumens are blessed with incense filling the air.

Then at the climax of the rite, the Bishop standing at his chair proclaims with great solemnity: “I now declare you to be members of the elect, to be initiated into the sacred mysteries at the next Easter Vigil!”

With that declaration, the entire assembly roars into a jubilant sung acclamation—“Thanks be to God!”—repeated over and over, handclapping and all! And the Books dance! The people holding the Books are swept up by the joy of the assembly that they can’t help but move—some can’t even wait for the acclamation to begin! Up and down, side to side, twirling around in circles, the names of God’s chosen ones fill the space. The assembly, amazed at the sight, sings and claps even louder. Thanks, indeed, be to our good and gracious God!

What a way to begin Lent!

Here's a short video of our dancing books.


Rite of Election 2009 video, Diocese of San Jose (hi-res) from Diana Macalintal on Vimeo.

Do we have to use Year A readings for the RCIA scrutinies?

This article originally appeared on TeamRCIA.com, March 3, 2009.

“Why can’t we use Year B readings this year for the Scrutinies?”

“The assembly is missing out on hearing the readings for Year C. How come we always have to do Year A at the Scrutinies?”

“We’ve written new scrutiny rites for the Year B readings. Can we use those?”

I hear those questions every year we aren’t in the Year A cycle of the Lectionary. (Recall that the readings we hear every Sunday are structured on a three-year rotation. In Year A we hear primarily from Matthew’s Gospel; in Year B, from Mark; and in Year C, from Luke. John's Gospel is interspersed throughout each year.)

I can understand why some people have these questions. We’ve come a long way since before Vatican II when the amount of Scripture people heard at Mass over the course of a year was very limited (1% of the Old Testament and 17% of the New Testament) compared to today (14% of the Old Testament and 71% of the New Testament). When the Constitution on the Sacred Liturgy, 51, of Vatican II said that “[t]he treasures of the bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God’s word,” the Church took it seriously, and the faithful have come to value more and more a fuller proclamation of the Word in the midst of the assembly.

Yet I think we still have a way to go when it comes to trusting the rites of initiation within the Sunday gathering of the assembly. The best way we can help the assembly to grow in appreciation of these rites of initiation is to do the rites well and fully, consistently year after year.

What does the Rite say?
So, taking a look at the rubrics for the Scrutiny Rites, we read:

The scrutinies should take place within the ritual Masses “Christian Initiation: The Scrutinies,” which are celebrated on the Third, Fourth, and Fifth Sundays of Lent; the readings with their chants are those given for those Sundays in the Lectionary for Mass, Year A….In every case the ritual Masses “Christian Initiation: The Scrutinies” are celebrated and in this sequence: for the first scrutiny the Mass with the gospel of the Samaritan woman; for the second, the Mass with the gospel of the man born blind; for the third, the Mass with the gospel of Lazarus. (146)

Seems clear, yes? Yet perhaps still not compelling enough a reason for those who ask our opening questions. So let’s look at some reasons that may be more convincing.

What does history say?
In the oldest known Book of Gospels, called the Würzberg Evangelary (c. 645), the three passages from John’s Gospel listed in RCIA, 146, are included in the readings for Lent. This Evangelary scheduled John’s Gospel to be read semi-continuously during the last few weeks of Lent. However the stories of the man born blind and the raising of Lazarus were listed out of order, suggesting that they were used for specific rites. By the ninth century and possibly as early as the late seventh century, we have evidence that these three Gospel readings were moved to specific Sundays of Lent in both the Roman rite and the Ambrosian rite, again suggesting that they were used for particular lenten rites. We can trust that for the Church, these Johannine stories have had significant prominence in the preparation for Easter. Let’s examine why this is and why over the years these readings have been associated with the preparation of the elect.

What do the readings say?
Just as the scrutinies themselves are meant to be a series of rites spanning over an extended period of time, so too are these three Gospel readings meant to be “digested” little by little with time in between each set of readings. This is because the readings in their assigned sequence reflect the very purpose of the Scrutiny Rites. That is, little by little, these readings with their prescribed rites uncover what is weak and sinful and strengthen what is good and upright in the elect. Through them, “the elect are instructed gradually about the mystery of sin, from which the whole world and every person longs to be delivered...” (RCIA, 143).

In the story of the woman at the well, the Samaritan woman hears Jesus then goes and tells the villagers what she has heard, causing them to seek him out for themselves. The reading ends with the villagers saying to the woman, “We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world” (John 4:42). Was this not the starting point of every elect? They heard a word, a word that they discovered over time to be Christ. Upon discovering who was speaking to them, they no longer believed because of hearsay, obligation, or pressure, but because they heard Christ’s voice for themselves.

In the story of the man born blind, the man healed of his blindness gradually grows to see as Christ sees. He regains his sight right at the start of the story. But only because of the interrogation he receives from his neighbors and the Pharisees and his struggle to respond to them faithfully, does he little by little begin to see the identity of who it was who healed him. By the end of the story, the one who healed him was no longer to him just “the man called Jesus” (John 9:11) or simply “a prophet” (John 9:17) or “from God” (John 9:33). He was “Lord” (John 9:38) in whom he believed. For the elect this progression may be familiar. At the start of their catechumenate, their eyes are signed “that [they] may see the glory of God” (Rite of Acceptance, RCIA 56). Through their catechesis over the years and their experience with the community of believers they grow in understanding of what they see—who the man Jesus was, the prophetic words he spoke, his unique relationship with the Father, and finally his true identity as Lord.

Lastly, in the story of the raising of Lazarus, we come to the final days before the elect must stand before the font and profess their faith. In this reading, the miracle happens at the end of the story, but faith is already expressed long before the miracle takes place. Martha makes her profession of faith in Jesus the Messiah even as her brother is lying dead in the tomb. She needed no words and no miraculous deeds to believe in him; she only needed to believe. Period.

In this final story, we see what those who have been entrusted to continue Jesus' work have hopefully been doing in order to prepare the elect to make their profession of faith. They have been preparing them, like Jesus prepared Martha and Mary, to understand the paschal mystery they would witness in the resurrection—that out of death comes new life in Christ. Only after Lazarus is revived and Jesus is raised from the dead will Martha truly understand the words of faith she professed. It is her belief in and love for Jesus that allow her to be ready for whatever he will do despite her human logic that death is death, for “Martha believes not in what she understands but in the one who has the words of eternal life” (Sandra Schneiders, Written That You May Believe, Crossroad Publishing Company, p. 158).

When the three scrutiny readings are examined in this way, we begin to understand what the RCIA means when it says that Lent “is intended as well to enlighten the minds and hearts of the elect with a deeper knowledge of Christ the Savior” (139). The Gospels assigned to the scrutinies are there to ask the elect:

• Could he possibly be the Messiah?
• Do you believe in the Son of Man?
• Do you believe this?

The things that keep the elect from saying “yes!” are the things that must be scrutinized and exorcized, for in a few short weeks, they must respond “yes, I believe” as they stand at the edge of death at the font. The place where the elect learn to answer “yes!” is in the parish community. The assignment and order of the scrutiny Gospels from John reflect the community's progressive and communal catechesis for the elect in order that they may hear and believe (Samaritan woman), see and believe (man born blind), and finally believe without proof (Martha and Lazarus).

Why B and C don't work
Though well-intentioned and creative, when we create new scrutiny texts to match the readings from Year B or C, we have severed ourselves and our elect from the rich history and wisdom of the Church who over the centuries have understood the unique power of the three Johannine Gospel readings. Some will argue that the Year B readings are particularly apt for those preparing for baptism because each Sunday reading includes reference to some symbol from the baptismal rite: water in Noah and the flood; white garments in the Transfiguration; resurrection of the destroyed temple; Jesus teaching Nicodemus about the light; and death of the grain of wheat. Although this may be true, these readings cannot compare to the dramatic power of the three assigned Scrutiny readings. Furthermore, as RCIA 143 noted, Lent is a time for the elect to gradually learn about sin; the period after their baptism is the time for them to reflect on the baptismal symbols and their experience of initiation through mystagogical catechesis.

When we worry that the faithful are missing out on the readings of Year B or C on the Sundays of the scrutinies, we are forgetting that the faithful’s role in these rites is to pray fervently for the elect. All their focus should be upon the elect for it is in them that God is working most clearly. It is in the elect that the Word of Christ is evangelizing whole communities; it is in them that the world is beginning to see Christ present on earth; it is in them that we will witness new life spring forth from death. These elect will be elect only once in their lives. This will be the only time they will ever hear these three Gospel readings from John as elect, surrounded by the prayers of the community and overshadowed by the power of the Spirit. We, the baptized, have a responsibility to them at these critical moments of their lenten preparation to use the best our Church tradition has to offer. The best will be the assigned Year A readings.

Perhaps as preparation for taking on our assigned role in these Scrutiny Rites, we, the already-baptized, might read the assigned readings for Year B or Year C during the weeks leading up to the Scrutiny Rites, that these readings might open our ears, eyes, and hearts to hear the Year A readings anew with strengthened faith in Christ already at work in the elect.

Lenten regulations

The season of Lent focuses primarily on two aspects of Christian life. First, we remember our Baptism and reflect on it with those who are preparing to be baptized. Second, we consider how well or poorly we have lived out our baptismal promises, and we observe more intensely the Christian penitential disciplines in order to live more faithfully the vows we made, or will make, at Baptism. By emphasizing these two points, the Church prepares for the great Easter season when those who are not Christian are baptized and those who are already Christian renew their baptismal promises.

Because we often fail to live out our baptismal call, we sin in ways that affect our relationship with God, with each other, and with the world. Therefore, the penance that we do during Lent helps us not only to move toward conversion and obedience to God but also to express outward signs of reconciliation with the Church, with society and those around us, and with creation. Thus, during Lent the Church encourages us to follow more intensely three disciplines of penance: prayer, fasting, and works of charity and love.

Prayer
During Lent, we are encouraged to participate more often in the Eucharist, not only on Sunday but also on traditionally penitential days, such as Friday. This is an especially beneficial time to celebrate the Sacrament of Penance as well as the other liturgies of the Church, such as Evening Prayer and adoration and benediction of the Blessed Sacrament. Other devotions, such as stations of the cross, vigils, and prayer services are encouraged. Individual practices are also suggested, such as daily prayer, Scripture reading, spiritual reading, alms-giving, personal self-denial, and increased care and service to the sick and poor.

Fasting and Abstinence
Denying or limiting oneself from food is a traditional penitential practice. During Lent, those between the age of 18 until the day after one’s 59th birthday are obligated to observe a day of fasting on Ash Wednesday and Good Friday.

Fasting means that one full meatless meal per day may be eaten. Two other meatless meals, sufficient to maintain strength, may be eaten, but together they should not equal a full meal. Liquids, including milk and fruit juice, may be taken between meals. If health or ability to work are affected, one is not obligated to fast. Private, self-imposed observance of fasting on all weekdays of Lent is strongly recommended. Pastors and parents should ensure that children who are not bound by the laws of fast and abstinence are catechized in an authentic sense of penance, conversion, and reconciliation. Abstinence from eating meat is to be observed on Ash Wednesday and all Fridays during Lent. All the faithful, from the day after their 14th birthday, are bound by Church law to abstain from meat on these days.

Easter Duty and Holy Communion
All the faithful, after they have participated in First Communion, are obligated to share in Communion at least once a year. This law must be fulfilled during the Easter season unless it is fulfilled for a just cause at some other time during the year. In the United States, with regard to this law, the Easter season is the period from the First Sunday of Lent until Most Holy Trinity Sunday (the Sunday after Pentecost).

Sacrament of Penance
After Baptism and a diligent examination of conscience, members of the Christian faithful are obligated to celebrate the Sacrament of Penance if one consciously commits a serious sin which has not yet been confessed or acknowledged in individual confession. It is recommended that venial sins are also confessed. The faithful who are old enough to understand that they have sinned are obligated to confess serious sins at least once a year. Persons who are aware of having committed serious sin cannot celebrate Mass or receive Communion without prior sacramental confession, unless there is a grave reason they cannot do so or there is no opportunity for them to do so.

Clic aquí para reglamentos Cuaresmales.

Help your assembly prepare for the Rite of Election

In a few short weeks, the Catholic Church around the world will celebrate one of its most important rites--and yet most parishioners will never witness it.

The Rite of Election marks the final turning point in a person's journey toward becoming a Catholic. Every Catholic diocese around the world will celebrate this liturgy on the First Sunday of Lent with those it will baptize only 40 days later.

Our Bishop Patrick J. McGrath of the Diocese of San José will name 436 catechumens (226 adults and 210 children) to be the Elect. Along with their godparents, families, and friends, the diocese will celebrate three liturgies of the Rite of Election during the first week of Lent.

Learn more about the Rite of Election, and help your assembly understand better this rite. Here is an article I wrote on the primary symbols of the Rite of Election. At this link, you can also download a free, ready-to-copy handout that you can reprint for your parish. Permission is given to make as many copies as you need.

The Rite of Election is truly is one of the secret gems of the liturgical year in our diocese. It is one of the most joyful celebrations we do. Know that your parishioners are invited to come to any of the liturgies for the Rite of Election in the Diocese of San José. More information on when your parish's catechumens are scheduled to be at the the Cathedral for the Rite of Election is here.

Fair Trade Palms for Palm Sunday

The CRS Fair Trade Program is once again endorsing Eco-Palms as a way to promote economic justice on Palm Sunday. Parishes can make Palm Sunday a day of celebrating economic justice for farmers and stewardship of God’s creation in Guatemala and Mexico. Eco-palms are harvested in a way that rewards workers for the quality of the palms they harvest rather than the quantity, which helps to limit the amount of palms taken from a forest.

Eco-palm communities have taken upon themselves to learn about harvesting practices that minimize impact on the natural forest where the palm grows, and biodiversity of the region and improve the local communities’ standard of living. To have your Eco-palms fill the sanctuary with justice this Palm Sunday, you need to order by FEBRUARY 20, 2008.

For more information and an order form, visit www.crsfairtrade.org.

Eight items necessary for flawless Lenten environment

Lent calls us to clear away the things that distract us so that we can focus on the intense, retreat-like atmosphere of the season. Here are eight items necessary to help you prepare a great Lenten environment.

1. Clean and clutter-free pews, vestibules, sanctuaries, and reconciliation rooms.



2. Water in all the fonts.



3. A dignified Book of the Gospels.



4. A dignified Book of the Elect and a place to highlight it.



5. If possible, incense (the good stuff), fresh charcoal, and a beautiful thurible and stand.



6. Fresh candles, especially for the fourth Sunday of Lent.



7. A substantial cross (preferably the one to be venerated on Good Friday), especially for the final week of Lent (cf., Liturgical Music Today, 48).



8. A moment of substantial communal silence and stillness before Mass.

And some things to use less of:

• sand


• cactus


• dead, dried, or fake things


• oil lamps shaped to look like candles


• rocks in the font


• sand in the font


• banners with symbols or words on them


• vestments with symbols or words on them


• altar and ambo cloths with symbols or words on them

Ten ways to do liturgical movement without breaking out the ballet slippers

Liturgical movement is not primarily the choreographed movements of trained dancers. It is the integral gestures the liturgical ministers and assembly members make together, such as the Sign of the Cross and the various processions of the Mass. Here are 10 ways to pay more attention to the liturgical movement already present in the Mass.

1. Have a welcoming line at the entrances of the Church, not a barrier of liturgical ministers that people have to walk around.



2. Model dignified genuflecting to the tabernacle (only before and after Mass) and bowing to the altar as you enter the worship space.



3. Make processions look more like processions. “Choreograph” them with the same care as we do with wedding processions.



4. Choreograph the liturgical ministers’ bowing/kissing of the altar at the gathering procession.



5. Let the Sign of the Cross be done slowly and with large gestures.



6. Train lectors and cantors to move slowly, confidently, and gracefully. If possible, have them avoid fumbling with unnecessary items (e.g., putting books under the ambo shelf; getting books out from under the ambo shelf; carrying sheet music to the ambo).



7. Make the Gospel procession an actual procession.



8. If they need it, practice incense skills with the deacon and presiders. If you don’t have a deacon, train older acolytes to incense the assembly gracefully and confidently.



9. Train the assembly to bow at appropriate times, i.e., during the Creed, as they are being incensed, during the Consecration if they are standing, before receiving Communion.



10. Practice the Communion Rite with the Communion ministers, the deacon, and the presider, especially the Fraction Rite and distribution of Communion to the extraordinary ministers of Communion. (Going to the Purell bottle, or receiving a squirt of antibacterial soap should not be a noticeable action during the Communion Rite.)

Three ways Lenten music is different from the rest of the year

Sometimes we think that Lent is primarily celebrated in hushed, quiet tones. But actually, the beginning of Lent--Ash Wednesday--starts off with the sound of the horn.

The music of Lent is not "easy-listening." It should be a clarion call to attention. Below are three ways Lenten music is different from music during the rest of the year.

1. Lenten music is not sad, anemic, or depressed. It is powerful, focused, and intentional. (“Blow the trumpet in Zion!” Joel 2:15, from Ash Wednesday)
   
   
   • Try doing more unison or a cappella singing.
   
   
2. Silence enfolds and punctuates Lenten music and ritual. Sobriety tempers musical extravagance.
   
   
   • Try ending the Mass in silence, that is, omit the closing song. (This only works if the ministers’ exit from the worship space is done with solemnity and intention.) Avoid masking the silence with other sound, such as rain sticks or hand drums. Perhaps have the choir members join the dismissal procession with the ministers.
   
   
3. Ritual music dominates the Lenten liturgies. The catechumenal rites require more use of sung acclamations and chanted or sung intercessions.
   
   
   • Try incorporating more of the Mass’ chanted dialogues, for example, “The Word of the Lord…” or “The Lord be with you….”

---

See also this related article:

• What Lent Sounds Like

Five things every Lenten homily must do (and how to help your homilists do them)

All homilies have common elements that should be included regardless of the liturgical season (see Introduction to the Lectionary for Mass, 24-27; General Instruction of the Roman Missal, 65-66; Fulfilled In Your Hearing [PDF file])

But the season of Lent has some specific elements and principles that would inform the way the Lenten homilies are prepared. Below are five possible principles. Share your own comments by clicking on the "Comments" link at the end of the post.

1. Focus on the Elect (even if you don’t have Elect at that Mass or in your parish) and their preparation for baptism at Easter.
   
   
   • If they haven’t met them yet, introduce your Elect and their godparents to your homilists, or tell your homilists a little about their faith journey and some of the struggles they have been through.
   
   
   
   • Invite your homilists to any gatherings with the Elect, especially to sessions in preparation for the scrutinies.
   
   
   
   • If you don’t have any Elect at your parish this year, find out the names of the Elect in a neighboring parish. Have your parish adopt them for the season of Lent by praying for them by name at every Mass.
   
   
2. Emphasize the assembly’s baptismal commitment, how it’s lived out on the personal, social, and communal levels, and prepare them to renew their baptismal vows at Easter.
   
   
   • Don’t remove the water from the font!
   
   
   
   • Invite back any neophytes and families who baptized their babies in the past year to Lenten gatherings and prayers. Remind the assembly that they made a commitment to help them live out their baptismal promises by their care and example.
   
   
   
   • At staff meetings and other gatherings with your homilists, do faith sharing on the issues of the day—those in the parish, in your neighborhood, in the country, and across the world. How does our baptismal call make a difference in these situations?
   
   
3. Name God’s grace as much as you name sin. How is God acting already in the life of this community? How are God’s actions in this community calling its members to conversion, to turn away from sin and return to the Gospel?
   
   
   • Keep your eyes open for God at work in the parish, and tell your homilists about it.
   
   
   
   • Share your own stories of conversion in your life. Gather with other parishioners and the homilists to do faith sharing and reflection over the upcoming readings.
   
   
   
   • Help your homilists keep in mind Fulfilled in Your Hearing, 52 (The preacher does not so much interpret Scripture, as in a bible study. Rather he interprets the lives of the assembly through the Scriptures). Therefore, help him know the lives of your parishioners.
   
   
4. Include your own call to conversion and your own story of resurrection.
   
   
   • When you see God working through the daily lives of your homilists, say so.
   
   
   
   • Give positive feedback, and be specific about it. That is, instead of just saying, “Nice homily, Father,” say why you liked it. What in his homily helped you hear the Gospel more clearly, or gave you more hope, or challenged you to change, or moved you to act?
   
   
   
   • Encourage your homilists to share their own faith stories in their homilies.
   
   
5. Point to the paschal mystery, and lead the assembly to give thanks at the altar. What are we called to die to this Lent? And what would resurrection look like? How is sacrifice and new life already happening in the community and in the world? Look ahead to the liturgies of the Triduum.
   
   
   • Name ways the community “washes feet” in their daily lives. How is the cross present in the neighborhood? Where are there signs of new life in the world?
   
   
   
   • Reflect on how the parish has been challenged over the last year. What ways has God called them to sacrifice? In what ways has the parish fallen short of that call to conversion?
   
   
   
   • Name how Christ has brought new life to the parish over the last year. What are some things the parish is most thankful for?

Other ways to help your homilists:

• Give them more time off or distribute some of the tasks they don’t need to do so they can have more time to work on their homilies.


• Pray and talk with them more. Encourage them more regularly.

Rite of Election 2008 - Instructions, Rehearsals, Registration

Bishop Patrick J. McGrath welcomes to the Cathedral Basilica of Saint Joseph (80 South Market Street, San Jose) the catechumens from all parishes, institutions, and missions of the diocese who are ready for the Rite of Election where they will be chosen to celebrate the sacraments of baptism, confirmation, and Eucharist at the next Easter Vigil. All the liturgies will be multilingual.

Rite of Election - 2008
Sunday, February 10, 2008, 3:30p
Monday, February 11, 2008, 7:30p
Tuesday, February 12, 2008, 7:30p
Cathedral Basilica of Saint Joseph
80 South Market Street, San Jose

Rehearsals for Rite of Election
There will be two rehearsals for the Rite of Election. Catechumens and godparents DO NOT attend these rehearsals. At least two people from your parish must attend one of the rehearsals (the catechumenate director may be one of the following persons):

• one person to carry your Book of the Elect,
• one (or two) people to read your names of the Elect.

Rehearsals for Rite of Election
Monday, January 28, 2008, 7:00p – 8:00p
or Tuesday, January 29, 2008, 7:00p – 8:00p
Cathedral Basilica of Saint Joseph
80 South Market Street, San Jose

San José downtown public parking lots now charge a $2 flat fee after 6:00p every day. Click here for a map (PDF) showing all the parking lots near the Cathedral.


Instructions
You can download these Word documents and distribute them to the godparents and those carrying the Book of the Elect or reading the names.

• Click here for instructions for Catechumenate Directors - Word doc.
• Click here for instructions for Godparents (English and Spanish) - Word doc.
• Click here for instructions for person carrying Book of the Elect (English and Spanish) - Word doc.
• Click here for instructions for person(s) calling out the names of catechumens (English and Spanish) - Word doc.

Registration and Seating
Seats will be reserved for:

• each catechumen,
• his or her godparent (child catechumens may have two godparents sit with them),
• the representative from each parish carrying the Book of the Elect,
• the representative from each parish calling out the names,
• the parish's catechumenate director,
• and two other parish representatives.

Family members, candidates (baptized persons preparing for the sacraments), and friends who are not doing one of the roles listed above are invited to sit in the unreserved sections of the Cathedral.

So that enough seats can be reserved for your catechumens and their godparents, please submit the names of your eligible catechumens no later than January 8, 2008.

Please remember that the Rite of Election is only for catechumens, i.e., those who are unbaptized. Baptized candidates preparing for reception or for Confirmation and/or First Communion are invited to participate in the Rite of Election as members of the assembly present to support the catechumens. However, they do not join in the procession of catechumens.

There are two ways to submit your catechumens' names for the Rite of Election:

• using the online form below, or
• downloading this form and returning it by postal mail, fax, or email.

The final schedule for the three celebrations will be announced January 10, 2008 on the Rite of Election web site.

If you have any questions, please contact Diana Macalintal at 408-983-0136.

Rite of Election 2008
Registration deadline: January 8, 2008

Contact Information

Parish, Mission, or School Name


Catechumenate Director's Name


Catechumenate Director's Phone Number


Catechumenate Director's E-mail Address



Rite of Election Schedule

Please check your parish's first choice (check only one):

Sunday, February 10, 2008, 3:30p.
Monday, February 11, 2008, 7:30p.
Tuesday, February 12, 2008, 7:30p.
We have no preference.

Please check your parish's second choice(s):

Sunday, February 10, 2008, 3:30p.
Monday, February 11, 2008, 7:30p.
Tuesday, February 12, 2008, 7:30p.

We are unable to attend the following date(s) (check all that apply):

Sunday, February 10, 2008, 3:30p.
Monday, February 11, 2008, 7:30p.
Tuesday, February 12, 2008, 7:30p.

Catechumen Information

TOTAL number of catechumens*
*Only catechumens (the unbaptized) will be called forward during the Rite. However, candidates are welcomed to participate as members of the assembly.

How many of your catechumens are children?

We have catechumens who speak the following languages other than English:


Names of Catechumens

Please list each catechumen's name on a separate line in alphabetical order by last name, using this format:
First Last

Bernard Nemis from the Office of Pastoral Ministry will contact you to confirm your registration. Please make sure all your information is correct before submitting this form.

Nicene Creed, Apostle's Creed and The Lord's Prayer Posters - available at the Diocese of San Jose

Color posters of the Nicene Creed, Apostle’s Creed, and Lord’s Prayer calligraphied by Sister Terry Davis, SND, are now available from the liturgy office of the Diocese of San José, Office of Pastoral Ministry.

Each poster costs $3.00 for parishes and individual buyers and $1.80 for wholesale religious stores (no tax charged; additional shipping fees added).

The posters are 11” by 15” in size printed on high quality card stock. These are perfect gifts for catechumens, neophytes, and anyone celebrating the sacraments this Easter. Please contact Bernard S. Nemis at 408.983.0126 if you wish to place an order.

Chrism Mass 2007 - Seating Charts

The seating chart for Chrism Mass 2007 is uploaded. Find out where your parish oil bearers are seated by clicking here (PDF file).

Don't forget about sending three representatives from your parish to be oil bearers. You can find all the information about this here.

To Veil or Not to Veil: Statues and Crosses during Lent and Passiontide

Prior to the revision of the Roman Missal (Sacramentary) in 1970, crosses and images were covered with veils during Passiontide which is the last two weeks of Lent, starting from the end of the Mass for Saturday of the Fourth Week of Lent. Crosses remained covered until the adoration of the cross at the Good Friday liturgy, and images were uncovered at the beginning of the Gloria at the Easter Vigil.

After 1970, the practice was left up to the decision of each episcopal conference. (The bishops of each country make up that country’s episcopal conference. In the United States, our episcopal conference is called the United States Conference of Catholic Bishops or USCCB.) The rubric in the 1970 missal which is in current use says that the practice “may be observed, if the episcopal conference decides.”

Since 1970 in the United States, the practice of veiling crosses and statues was not allowed since the USCCB had not voted on the issue. In their April 1995 newsletter, the United States Bishops’ Committee on the Liturgy said that “[i]nvidual parishes are not free to reinstate the practice on their own.”

With the revision of the General Instruction of the Roman Missal (GIRM), the USCCB, in 2001, approved adaptations specific for the United States. One of these adaptations included a rubric that said: “In the Dioceses of the United States of America, crosses in the church may be covered from the conclusion of the Mass for Saturday of the Fourth Week of Lent until the end of the celebration of the Lord’ Passion on Good Friday. Images in the church may be covered from the conclusion of the Mass for Saturday of the Fourth Week of Lent until the beginning of the Easter Vigil.” The adaptation was later recognized by the Vatican.

This rubric, however, does not appear in the newly revised General Instruction of the Roman Missal because the Bishops determined that it was more appropriate as a rubric for the sections designated for the Easter Triduum in the upcoming revision of the Roman Missal, or Sacramentary. (If you go to the current Sacramentary and the section for the Easter Triduum, you will find several rubrics there specific to the Triduum that do not appear in the GIRM.)

Therefore, the new U.S. rubric allowing for the veiling of crosses and statues during Passiontide appears only in the as-yet unfinished English translation of the Sacramentary which is not in use anywhere in the United States.

Some will interpret this as saying that the current rubric holds—that crosses and statues are not to be veiled. This could be a valid interpretation since one cannot practically implement a rubric that has not yet been published.

Others will say that the new rubric went into effect as soon as the GIRM adaptations for the United States were promulgated in April 2002, even though it does not appear in the current ritual books. This too could be a valid legal interpretation.

However, in either case, the fact remains that the practice is not mandated by the United States Bishops, but simply allowed. It is not an obligatory practice, and parishes that choose not to veil crosses or statues during Passiontide are certainly following liturgical law.

Practically speaking, if your parish is only now deciding to veil statues and crosses, it may be better to wait to implement this practice until next Triduum when you can have better preparation for it as well as catechesis for the assembly.

Also, in either case, it is never allowed to veil crosses or statues throughout the entire season of Lent. (Nor is it allowed to empty the font of holy water during the season of Lent.) Crosses and statues may only be veiled during Passiontide—from the end of the Mass for the Saturday of the Fourth Week of Lent to Good Friday (for the one main cross to be venerated) and the beginning of Easter Vigil for images.

The Circular Letter Concerning the Preparation and Celebration of the Easter Feasts provided by the Vatican’s Congregation for Divine Worship in 1988 states that after the Mass of the Lord’s Supper on Holy Thursday, “[i]t is fitting that any crosses in the church be covered with a red or purple veil, unless they have already been veiled on the Saturday before the fifth Sunday of Lent” (57).

Note that in the rubric concerning the veiling during Passiontide, there is no mention of color of veils. If you will be veiling statues and crosses during Passiontide, make it easier for yourself and your environment team, and use shades of purple or red that would complement well with your Triduum environment.

St. Patrick's Breastplate - music and translations

Click here to get free sheet music (pdf) by Diana Macalintal of this prayer in English that you can download and use in your parish with permission.

Thanks to Rev. Wayne Negrete, SJ, for passing on these translations of the hymn ascribed to Saint Patrick.

Saint Patrick's Breastplate Prayer

Christ with me,
Christ before me,
Christ behind me,
Christ in me,
Christ beneath me,
Christ above me,
Christ on my right,
Christ on my left,
Christ when I lie down,
Christ when I sit down,
Christ when I arise,
Christ in the heart of every man who thinks of me,
Christ in the mouth of everyone who speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me.

Oración Coraza de San Patricio
http://www.ewtn.com/spanish/prayers/orac_san_patricio.htm

Cristo conmigo,
Cristo frente a mí,
Cristo tras de mí,
Cristo en mí,
Cristo a mi diestra,
Cristo a mi siniestra,
Cristo al descansar,
Cristo al levantar,
Cristo en el corazón de cada hombre que piense en mí,
Cristo en la boca de todos los que hablen de mí,
Cristo en cada ojo que me mira,
Cristo en cada oído que me escucha.


Saint Patrick's Breastplate Prayer
Panalanging Panangga

translated by Rev. Eli Rowdy Lumbo, SJ

Kristo kasama ko,
Kristo sa harapan ko,
Kristo sa likuran ko,
Kristo sa loob ko,
Kristo sa babá ko,
Kristo sa taas ko,
Kristo sa kanan ko,
Kristo sa kaliwa ko,
Kristo pag ako’y nahiga,
Kristo pag ako’y umupo,
Kristo pag ako’y tumayo,
Kristo sa puso ng bawat taong iniisip ako,
Kristo sa bibig ng lahat na pinag-uusapan ako,
Kristo sa bawat matang nakikita ako,
Kristo sa bawat tengang naririnig ako.

Parish Representatives for Chrism Mass - 2007

Three representatives from each parish are requested to present the oils for blessing during the Chrism Mass on Tuesday, March 27, 2007, at 7:30p. They should be selected in advance for this responsibility and be seated in their reserved seats in the Cathedral Basilica of Saint Joseph, 80 South Market Street, San José, by 7:10p.

Click here for a map (pdf) of the free parking lots near the Cathedral.

It is recommended that those presenting the oils represent some link to the oil to be blessed, for example:

• Oil of the Sick: A minister to the sick, elderly, or hospitalized; or a parishioner who was anointed in the last year.


• Oil of Catechumens: A parish catechumenate team member; or a catechist working in baptismal preparation; or a catechumen.


• Sacred Chrism: A neophyte initiated at last year’s Easter Vigil; or a candidate for Confirmation; or a catechist working in Confirmation preparation; or an "Elect" (adult preparing for Baptism at the Easter Vigil).

If you have any questions, please contact Diana Macalintal at 408-983-0136.

Sample Intercessions for February 25, 2007 - First Sunday of Lent

First Sunday of Lent, Year C
February 25, 2007

Things, events, and news items to keep in mind:

• Click here for the day's readings.
• On the First Sunday of Lent, at the Rite of Election, the entire Church gives testimony to those catechumens in whom God has been visibly active and accepts their election to be baptized at this year's Easter Vigil. This year, the Diocese of San Jose will give testimony to 488 catechumens.
• The Church begins its holy season of Lent by observing more intensely disciplines of prayer, fasting, and charity.
• This week, over 30,000 persons will participate in the Los Angeles Religious Education Congress in Anaheim, California. Several hundred from the San Jose diocese attend each year.
• Tensions increase in the Middle East with the British phasing out troops in Iraq and continued nuclear activity in Iran.

The following are just samples meant to inspire your work. Use them as ideas for your own assembly's intercessions. Read 10 Principles for Writing Intercessions and How To Write Intercessions to help you write your own.

Presider:
As we continue the Lenten journey
toward the joyful paschal feast,
let us turn to God who is gracious and merciful,
slow to anger and abounding in steadfast love.

Reader:
Lord, remember your church: [pause]
Lead us by your Spirit to embrace more fully
the lenten disciplines of prayer,
fasting, and generous giving.
For this, remember your mercy.

Lord, remember your lands: [pause]
Let all nations live in peace,
especially in the Middle East
and in our cities and homes.
For this, remember your mercy.

Lord, remember your chosen ones: [pause]
Nourish your Elect and all the catechumens
with the bread of your Word
and the milk and honey of your blessings.
For this, remember your mercy.

Lord, remember your people: [pause]
Hear the cries of those maltreated and oppressed,
who labor without joy or justice,
who struggle each day without bread, dignity, or safety.
For this, remember your mercy.

Lord, remember your sick and dying: [pause]
Send your angels to guard them
and support them during their illness,
especially those we now name....
For this, remember your mercy.

Lord, remember your beloved dead: [pause]
Raise them from death and bring them to the salvation
you promise for all who call upon you,
especially those we now name....
For this, remember your mercy.

Presider:
Hear the voice of your Church, loving God,
and answer our cry,
for we call upon the holy name of your Son,
Jesus Christ, who is Lord for ever and ever. Amen.

Chrism Mass - Collection of Holy Oil Vessels

In preparation for the Chrism Mass on Tuesday, March 27, 2007, 7:30p at the Cathedral Basilica of Saint Joseph, please be sure that your parish oil vessels are undamaged, well-cleaned (you won't believe some of the things that we find in some vessels!), and delivered to the Office of Pastoral Ministry, in the carrying boxes in which they were presented last year.

Click here for some tips on how to clean your oil vessels and what you should do with the water used to clean them.

Please bring your empty, cleaned oil vessels to the Office of Pastoral Ministry, 900 Lafayette Street, 4th floor, Suite 405, Santa Clara by noon on Thursday, March 15 - new date!

Update
If you are attending the March 15, 2007, Lay Ministry Gathering at Saint Lucy at 9:00a, you drop off your vessels then.

Attention Institutions:
Hospitals, religious communities, and other institutions who wish to have oils blessed for use in 2007 are asked to bring stocks, carefully cleaned, to the Office of Pastoral Ministry by noon on Tuesday, March 20. Stocks will be available for pick-up from the Office of Pastoral Ministry on Wednesday, March 28 after 12:00p.

Chrism Mass - Purchasing New Vessels

If you need to purchase new Holy Oil Vessels, we recommend vessels from Meyer-Vogelpohl. The most common style vessel used in our diocese is their MV200 or MV201 set. You can get more purchasing information on this set by clicking here.

However, your Holy Oil vessels need not be limited to this style of vessel. Here are some things to consider when deciding on purchasing a vessel for your oils.

Beauty and Dignity
Any vessels used for liturgy should be beautiful and dignified. They should show care in craftsmanship and appropriateness for its liturgical use. Clear glass is good because you can see the oil, but vessels with some colored glass can also show off the oil. Plastic vessels are not appropriate. Well-crafted and dignified metal containers might be appropriate, but they may be more difficult to clean than glass containers.

Liturgical Use
These vessels are not simply pieces to be admired in an ambry (a niche or box in a sanctuary wall where holy oils are stored; usually placed near the baptismal font) like museum artifacts but are meant to be used during liturgies of anointing. Therefore, parishes should have at least one set of vessels that can be carried and held easily during a liturgy. If larger vessels are kept in an ambry, then smaller portable vessels can be filled from them.

What do OC, OI, SC, OS mean?
These are acronyms for the three different types of oils used:

• Oil of Catechumens
  
  OC - Oleum Catechumenorum or
  OS - Oleum Sanctum
  
  
• Sacred Chrism
  
  SC - Sanctum Chrisma
  
  
• Oil of the Sick
  
  OI - Oleum Infirmorum

Older vessel sets used the initials SC for Sacred Chrism, OI for Oil of the Sick (infirm), and OS for Oil of Catechumens. Newer sets have changed OS to OC for Oil of Catechumens. In any case, you should be able to distinguish which oil is in which vessel. Most parishes use vessels marked with SC for Chrism, OI for Oil of the Sick, and OC for Oil of Catechumens.

What do you do with old Chrism oil?

Find out here in this post from previous years.