{"id":48717,"date":"2019-08-26T14:25:20","date_gmt":"2019-08-26T19:25:20","guid":{"rendered":"https:\/\/praytellblog.com\/?p=48717"},"modified":"2019-09-06T11:57:32","modified_gmt":"2019-09-06T16:57:32","slug":"the-restored-order-for-initiation-is-it-a-progressive-or-a-traditionalist-victory","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2019\/08\/26\/the-restored-order-for-initiation-is-it-a-progressive-or-a-traditionalist-victory\/","title":{"rendered":"The \u201cRestored Order\u201d for Initiation: Is it a \u201cProgressive\u201d or a \u201cTraditionalist\u201d victory?"},"content":{"rendered":"\n

I had the pleasure of visiting with a former student\nrecently, who has worked within the Diocese of Springfield, Illinois after her\ngraduation.  As she and I tend to talk\nabout things Church-related, she reported that her Diocese had just switched\nthe \u201cRestored Order,\u201d and that she wondered how this would affect programming\nfor the upcoming year.  \u201cThe Restored\nOrder\u2026\u201d the suspicious historian inside me said slowly\u2026.  \u201cRestored to what<\/em>?\u201d  <\/p>\n\n\n\n

Thanks to my former student\u2019s kind introduction to this interesting \u201cnew-ish\u201d trend in the Roman Catholic Church, I am now relieved of my ignorance.  The Restored Order, as PrayTell\u2019s<\/a> <\/em>Alan Hommerding reported as recently as this past April, refers to a re-ordering of the sacraments of initiation, moving confirmation from a location in adolescence (usually between 8th<\/sup> grade and juniors in high school in U.S. contexts) to the day of First Communion itself.  Thus, while baptism still is administered to infants, the actual reception of the sacraments becomes baptism, confirmation, eucharist, not baptism, eucharist, confirmation.<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

Grappling with this reality for the first time, I felt\nlike years of my indoctrination regarding the wonders of fourth-century\nChristianity were suddenly shunted into 21st<\/sup> century reality\u2026mostly.  We know that, for the early Church, in most\nplaces through the 4th<\/sup> century, Christian initiation occurred as a\nsingle event, not one which was sundered across many years of one\u2019s life.  And, in some of our prized resources\nwitnessing Christian initiation dating in the 300\u2019s, we see a general pattern\nof washing with water and anointing with chrism preceding <\/em>first eucharist.  <\/p>\n\n\n\n

The separation of these sacraments is well-documented elsewhere and need not be rehearsed here.  Significant to note, however, is that the general order of baptism, confirmation, eucharist was retained until Pope St. Pius X\u2019s issued instructions regarding increased frequency of reception of the eucharist (Sacra Tridentina<\/a><\/em> 1905) and the the importance of the need for children who had reached the age of reason to begin receiving first communion (Quam Singulari<\/a> <\/em>1910).  His Quam Singulari <\/em>lowered the age of communion reception to 7, but said nothing about reception of confirmation (around age 14).  Thus, while First Communion migrated to the second grade, confirmation was left marooned in the midst of adolescence.  Thus, over the course of the twentieth century, the practice of receiving first communion prior to confirmation (after which one would receive one\u2019s first solemn <\/em>communion) developed.<\/p>\n\n\n\n

Meanwhile, we know that a thrust of the Second Vatican Council\u2019s post-conciliar liturgical renewals followed a strategy of ressourcement<\/em> (returning to the sources). These sources were often the much-privileged fourth-century witnesses. This preference, in turn, shaped the revision of rites and the establishment of the Rites of Christian Initiation for Adults itself.  Why did not the post-conciliar reforms also include restoring the \u201corder\u201d of sacraments for all, not just for situations of adult conversion?  Indeed, not only confirmation, but first reconciliation was \u201cout of order.\u201d In many dioceses (including my home diocese of the Archdiocese of Indianapolis), first confession was made several years after first holy communion.<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

My final wonderment in this interesting Catholic ritual puzzle are four inter-connected questions: who <\/em>is making the change to the \u201crestored order\u201d; where <\/em>it is being reported; what <\/em>is the rhetoric surrounding the \u201crestoration\u201d; and, finally, how <\/em>is it affecting the faithful.    

Thus far, thirteen dioceses in the United States have implemented the \u201cRestored Order\u201d for the sacraments of Initiation:  Saginaw, Michigan (1995); Great Falls-Billings, Montana (1996); Portland, Maine (1997); Spokane, Washington (1998); Fargo, North Dakota (2002); Gaylord, Michigan (2003); Tyler, Texas (2005); Phoenix, Arizona (2005); Honolulu, Hawaii (2015); Denver, Colorado (2015); Manchester, New Hampshire (2017); Springfield, Illinois (2017); and Gallup, New Mexico (2019).   According to the National Catholic Register<\/a><\/em>, two dioceses (Greensburg, PA and Marquette, MI), had restored the order of sacraments but have since returned the order to baptism, eucharist, confirmation.  <\/p>\n\n\n\n

The location of dioceses and archdioceses who have moved to a restored order is widespread, if small in number (197 particular churches in the United States–so about 6%).  On the other hand, reporting on the \u201crestored order\u201d has appeared in a variety of Catholic news sources–from the aforementioned National Catholic Register<\/a> <\/em>and the Catholic News Agency<\/a> <\/em>to The Commonweal<\/a><\/em>.  Interestingly, most such sources, approaching from a theological and catechetical lens, enthusiastically praise the restored order of sacraments.   As Rita Ferrone (also an author on Pray Tell) wrote in her 2017 Commweal <\/a><\/em>piece:  <\/p>\n\n\n\n

\u201cEucharist is the high point and culmination of Christian initiation. All our history and theology back up this assertion. Eucharist is the continuing sacrament of initiation. Rather than striving to structure programs that will lead\u2014finally\u2014to confirmation, our catechetical and ministerial efforts should lead toward Eucharistic participation. Eucharist is the icon of Christian living. Eucharist, not confirmation, is the ongoing and effective sign of belief and belonging.\u201d<\/em><\/p>\n\n\n\n

Certainly, restoring\nthe order makes complete <\/em>sense if you\nare a liturgical historian or theologian–or even an enthusiastic and\nwell-informed member of \u201cthe faithful\u201d! \nBut I can\u2019t help being worried about two things.  First, the aforementioned \u201crhetoric\u201d\nsurrounding the implementation of the restored order which appears in some\ndocuments describing it; and, secondly, the impact on catechetical programs for\nmiddle-school children and adolescents.<\/p>\n\n\n\n

I\u2019ll offer an example\nfrom Archbishop Samuel J. Aquila\u2019s passionate and clear pastoral letter, Saints\namong Us: The Restored Order of the Sacraments of Initiation<\/a><\/em>\n(2015).  In it, he writes,<\/p>\n\n\n\n

\u201cThe last century has made it clear that innovations do not save humanity. We still have wars, sickness, corruption and injustice. What will save us is not the next \u201cthing,\u201d but rather, the flood of grace and love that the Holy Trinity desires to pour out upon us. This is what restoring the sacraments of Christian initiation to their original order is all about.\u201d<\/em><\/p>\n\n\n\n

Archbishop Aquila is absolutely correct regarding \u201cinnovations\u201d as not saving humanity–and he rightly recounts the historical estrangement of confirmation from baptism in the context of his letter.  Yet, the annoying twentieth-century liturgical renewal enthusiast in me has her ears tweaked by the note regarding \u201cinnovations.\u201d  <\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

I know that many things in Roman Catholic liturgical life–from the vernacular to hymnody to aesthetic principles to the very existence of a reformed Roman Rite–have been interpreted as \u201cinnovations\u201d:  unwanted, unwarranted, and unwittingly foisted upon the members of the faithful.  And, there are those who identify as Roman Catholic who would seek to \u201crestore\u201d the Roman Catholic rite to a form which is understood to be \u201coriginal\u201d or \u201cmore authentic\u201d or \u201ccorrect.\u201d  Thus the language regarding a \u201crestored order\u201d naturally has me on edge.  <\/p>\n\n\n\n

Yet, in practice, the \u201crestored order\u201d of the sacraments leaves me confused.  Unlike most understood twentieth-century liturgical \u201cinnovations,\u201d the need for the \u201crestored order\u201d seems to be the result (or fault?) of Pope St. Pius X\u2019s<\/em> reforms, not Pope St. John XXIII\u2019s or Pope St. Paul VI\u2019s!  <\/p>\n\n\n\n

Am I reading too much\ninto this?  Should the \u201crestored order\u201d\nbe read as some \u201cvictory\u201d for one Catholic \u201ccamp\u201d or another?  And, if the restored order truly is a dream\ncome true for us liturgists faithful to the Second Vatican Council\u2019s reformed\nprinciples, why do we (at least in the United States) not seem to be talking\nabout it more, and calling for its practice in\nevery diocese<\/em>?  <\/p>\n\n\n\n

Last but not least–I truly wonder what the fall-out for adolescent programming in catechesis has been and will be.  Have those of us in dioceses\/archdioceses who have begun practicing the restored order (some since 1995!) kept records of the resulting numbers of practicing Catholics?  Active teens? Well-informed gradeschool children?  <\/p>\n\n\n\n

In short, I have no answers–only a confused opinion and many questions.  I am most curious to see how–or if–the \u201crestored order\u201d continues to garner any followers. And, if it is, indeed, a dream-come-true for liturgical historian\/theologians, why aren\u2019t we paying more attention to this trend?  <\/p>\n\n\n","protected":false},"excerpt":{"rendered":"

I had the pleasure of visiting with a former student recently, who has worked within the Diocese of Springfield, Illinois after her graduation.  As she and I tend to talk about things Church-related, she reported that her Diocese had just switched the \u201cRestored Order,\u201d and that she wondered how this would affect programming for the […]<\/p>\n","protected":false},"author":55,"featured_media":48726,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[3118,255,1081,15],"tags":[3348],"class_list":["post-48717","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ars-celebrandi-new-ws","category-children","category-church-reform","category-initiation-rcia","tag-restored-order"],"yoast_head":"\nThe \u201cRestored Order\u201d for Initiation: Is it a \u201cProgressive\u201d or a \u201cTraditionalist\u201d victory? - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2019\/08\/26\/the-restored-order-for-initiation-is-it-a-progressive-or-a-traditionalist-victory\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The \u201cRestored Order\u201d for Initiation: Is it a \u201cProgressive\u201d or a \u201cTraditionalist\u201d victory? - Home\" \/>\n<meta property=\"og:description\" content=\"I had the pleasure of visiting with a former student recently, who has worked within the Diocese of Springfield, Illinois after her graduation.  As she and I tend to talk about things Church-related, she reported that her Diocese had just switched the \u201cRestored Order,\u201d and that she wondered how this would affect programming for the […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/praytellblog.com\/index.php\/2019\/08\/26\/the-restored-order-for-initiation-is-it-a-progressive-or-a-traditionalist-victory\/\" \/>\n<meta property=\"og:site_name\" content=\"Home\" \/>\n<meta property=\"article:published_time\" content=\"2019-08-26T19:25:20+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2019-09-06T16:57:32+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/praytellblog.com\/wp-content\/uploads\/2019\/08\/First-Communion-Harmon-1-e1566846403358.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1849\" \/>\n\t<meta property=\"og:image:height\" content=\"1327\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Katharine E. Harmon\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Katharine E. Harmon\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"7 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/praytellblog.com\\\/index.php\\\/2019\\\/08\\\/26\\\/the-restored-order-for-initiation-is-it-a-progressive-or-a-traditionalist-victory\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/praytellblog.com\\\/index.php\\\/2019\\\/08\\\/26\\\/the-restored-order-for-initiation-is-it-a-progressive-or-a-traditionalist-victory\\\/\"},\"author\":{\"name\":\"Katharine E. 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Harmon, Ph.D., is Project Director for the Obsculta Preaching Initiative at Saint John\u2019s School of Theology and Seminary in Collegeville, Minnesota. \u202fA Roman Catholic pastoral liturgist and American Catholic historian, Harmon is a graduate of the University of Notre Dame\u2019s liturgical studies program.\u202f She has contributed over a dozen articles and chapters to the fields of both liturgical studies and American Catholicism.\u202f She is the author of\u202f There Were Also Many Women There: Lay Women in the Liturgical Movement in the United States, 1926-1959\u202f(Collegeville: Liturgical Press, 2013) and\u202fMary and the Liturgical Year: A Pastoral Resource\u202f (Chicago: Liturgy Training Publications, 2023). 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