GLOBALISATION

WHAT IS GLOBALIZATION?
Up to now no popular dictionary has provided a definitive definition of globalization. For example, the Oxford dictionary defines the adjective “global” (covering or affecting the whole world), does not provide a noun for the word. Its meaning is not also clear in dictionaries and substantial disagreements exist among those who use it. The problem of a universally accepted definition of globalization depends largely on the angle under which one tries to group it.
Etymologically, globalization can be divided into two: the adjective “global” and the suffix “ization”. The adjective global can be defined as worldwide, total; pertaining to or embracing the whole of a group items e.t.c. from its etymology, therefore globalization may be said to refer to the act of making worldwide global. It informs us of the process of making global in scope.
Generally and simply put, globalization is the increased interconnectedness of all people on the face of the earth. It can also be described as a simultaneous extension and compression of time and space. On the other hand, globalization has limited people and place of the entire world in a way hitherto unknown by humanity. This phenomenon clearly involves more than the transnational mobility of capital and the relocation of business. It also involves the mobility and relocation of people and even entire population. On the other hand, these increased connection have been generated a density of relationships capable of oppressing the human community. Globalization is to be viewed as the intensification of worldwide social relations which link distant localities in such a way that local happenings are shaped by events occurring miles away and vice-versa. Globalization involves both the particularization of universalism and the universalism of particularism. As the world becomes a single place, various collectivities are, so to say called upon to declare their calling in global human condition in a world which is no longer simply in itself. Globalization consists of process which leads towards global interdependence and increasing rapidity of exchange across vast distances.
More specifically globalization has many elements of meaning in it. It refers to the cultural domain. It may refer to economic circumstances, and worldwide communication.


DANGERS OF GLOBALIZATION.
The advantages of globalization do not blind one to talk about its dangers. The economic globalization does not in itself guarantee a fair distribution of goods among the citizens of different countries especially in Africa. What happens in Africa is that, the wealth produced is often concentrated in the hands of a small group of persons that bring about a further weakening of countries in Africa. The decisions covering the future of the Africa continent are taken by small group of nations. Economic globalization has also worked to the deterrent of the poor, tending to push poorer countries to the margin of international economic and political relations. In reality, the wealth produced often leads up to a global system governed by a few centres in the hands of private individuals. And many nations from the southern Hemisphere are not strong enough to hold their own in a global market economy.
At the culture market level, it has been noted, the intrusive, even invasive, character of the logic of the market reduces progressively the area available to humankind for voluntary and public action. Here am trying to single out the issue of economism which globalization is spreading worldwide at an unimaginable speed. The market implies its way of thinking and acting and stamps its scale of values upon behavior. Globalization makes possible by the modern communications media which can draw societies into a secularist and materialistic global culture. As a result, traditional family and social values which had given people direction in life have been ignored. Concerning morality, the current globalization does not favor a process of discernment and mature synthesis, but fosters a relativist attitude which makes it more difficult to accept Christ as the way, the truth and the life for everyone. There is, in fact a great danger for globalization to be just to be another name for absolute relativization of values and the homogenization of life styles and cultures. The internet, as an illustration, being a forum in which practically everything is acceptable and almost nothing is lasting, favours a relativistic way of thinking and sometimes feeds the flight from personal responsibility and commitment.

Homily for ordinary time

AUDIENCES: ST. JOHN THE EVANGELIST PARISH, LANGATA.
WE ARE RESPONSIBLE FOR ONE ANOTHER
INTRODUCTION
Tumisifu Yesu Kristu? Today is the twenty third Sunday of the year A. The theme for my homily is, WE ARE RESPONSIBLE FOR ONE ANOTHER there is a popular saying that, “each one for himself and God for us all” is this correct for us Christians? No, because all the three readings of today tell us to be responsible for one another. There is an Akan proverb which says that, “Wo yonko da ne wo da” meaning when your friend is at peace you are also at peace.
MATERIAL
The first reading of today from Ezekiel 33: 7-9 tells us to be responsible for our brothers and sisters. The prophet, enlighted by God, is the first one to realize how badly things are going and how soon a change of life is necessary. It is his duty to intervene and to speak out frankly as well as to make the people understand that they have moved away from God thereby ruining their lives. If he doesn’t do it, he will be held responsible for the ruin of his brothers and sisters. If he warns the wicked, but they do not heed his warning, then the prophet is not guilty. What can we learn from this passage? Each one of us is a prophet, and therefore has the responsibility to correct our brothers and sisters. If we don’t do that, God will hold us responsible.
The second reading from Romans 13:8-10, complement this theme, because it presents to us love for each other as the fundamental rule that must guide all our actions. St Paul spells out the general principle to help us solve our doubts. When we do not know how to behave, when we are in doubts as to what to be done, we are to refer to the commandment from which all the laws proceed, that is, there is love of neighbor as one ourselves. If one strives to do what is good for his brothers and sisters, we are certainly keeping all the commandments. Let me tell you a story. On one Sunday, the parishners of a St Anthony’s parish in Axim decided to go to the hospital to visit one of their members who was sick. They carried some food items with them, when they reached at the gate of the hospital; there was an old poor woman, who was very hungry. She asked them to give her some of the food to eat. But the leader of the group said, “We don’t know you, so how can we give the food that we are going to give to our member to you”. So they went to the hospital, and they were told by the nurses that their member has been discharged. They decided to come back and give the food to this poor old woman, but when they reached there, she was already dead of hunger. My dear people of God, is it right for us Christians to love only those we know? Should I love you because we are all kikuyus? Should I hate you because you are a Luo? Or from any ethnic divide?
Today’s gospel from Matthew 18:15-20 gives us some practical advice on how to live in a community as believers. Living together in a community has its joys and also its problems. There are bound to be moments when people get on each other’s nerves and hurt each other whether willingly or unwillingly. Jesus has some profound and practical advice to give to us those who have problems with each other. Contrary to what most of us would think, Jesus suggests, that the one who feels offended should be the first to go and ask for reconciliation. We prefer the one who has wronged us to come to us and apologize. This attitude gives us the feeling of being important and a chance to belittle the other one. But Jesus is consistently inviting us to try to overcome evil with good. Taking the initiative in reconciliation preserves the dignity of the offender, who remains a beloved child of God with the right to be respected.
Jesus called sinners but not saints. There is no perfect community. Disagreements are bound to happen. The question is how do we go about problems and tensions arising in our own community? Do we follow the steps suggested by Jesus in order to respect the dignity of the person? Do we write off quickly to people who have hurt us supposing, that they will never change? These are all questions that we could ask ourselves whenever we feel offended in our personal relationships, in our family or in our community. To love the person who wronged us, to make the first step towards reconciliation, to respect everybody’s dignity and avoid humiliation, these are powerful tools to bring people back and build community.
CONCLUSION
Let us pray in this Eucharistic celebration that, the good Lord will help us to be responsible for one another, without any discrimination, most especially during this time of crisis in our country. Lord makes us instruments of your healing love and peace. Give us wisdom and courage to bring your healing love and saving truth to those in need of healing and restoration. Tumusifu Yesu Kristu?

Funeral homily

THOUGH HE IS DEAD, IT DOES NOT MEAN GOD HAS FORSAKEN US
First reading: Issiah: 49:11-16
Responsorial psalm: Ps: 27
Gospel: Mark 15:12, 22-26
Our people say that “Owuo atwede baako nforo” which translate literally as, the ladder of death is not climbed by only one person. We shall all pass on one day. Death is not a new reality though, yet we prefer not to talk about it. We only remember the existence of death when we lose someone. Death is evitable. We have gathered here today to bid a final farewell to our brother and father Mr. Moses Arthur.
In our first reading, we encounter the ever unconquerable love of God as he tells his people that it may seem that he is chastising or despising them but he will never forsake them or take away his love. That though his people have forsaken him and they are now in exile, he is still with them and will get them out at the right time.
Also in the gospel, we see also Jesus living our clearly this idea when out of pure sheer love for us, he gives up his life on the cross as an expiation for our sins so as to justify us.
Therefore as we see, the golden thread going through all these readings we have heard is the ardent love of God that makes him even vulnerable. Out of this love of God that makes him vulnerable he, from the beginning created us in his own image and then sent his son to redeem us when we sinned and fell short of his glory. Therefore we can be sure that this love of God is still covering us though we have lost such a great committed family man.
Take courage and believe that God has not forsaken us though we are in pain now. As you know, our life is like a story in a news paper and we are at the mercy of the writer so that when the story is gathering momentum, he puts there, “to be continued…” it is the same for the life of Mr. Arthur, when his life is reaching its momentum, the author of life has said we shall meet in the next edition.
Mr. Arthur was a gentleman and a man who cared so much about his family and other people and made sure that all the good things are made possible. I remember when I was visiting him at the hospital and after our chats; he always kept on stressing that there is even more than he intends to do and also he desire to join the community as soon as possible.
There is no need to worry Mr. Arthur, we will never forget you. We pray that God will have mercy on your soul and all the souls in purgatory and welcome you all in his kingdom.
He needs our prayers because is not yet over. My grandmother told me this when I was in philosophy two. She said the reason why babies cry when they are delivered is that, babies feel at peace in their mother’s womb. But now that they have come to this world, people will fight, insult and give them so many problems. And the reason why the dead person doesn’t cry is that, he feels that, now where he is going is a peaceful place and he will have no problem with anybody. But is this true? We can be at peace after death when we go to God. That is where will have no problem with anybody. So we pray that God will forgive him all his sins and receive him in his kingdom. Because if you o lord should mark our guilt Lord who will survive. (Ps 130:3)
Mrs. Arthur and the whole family just turn to God and look behind you. All these people here, who have come to mourn with you, will be with you for a while but God will always be with you. Since he knows the pains and how it feels to lose a loved one. “Man proposes but God dispose” The Lord has given the lord has taken, blessed be the name of the lord” (Job 2:10b). Take heart and know that the lord does not forsake us. The lord is with you.

RCIA

INTRODUCTION
As is immediately obvious, you cannot have a celebration without the assembly or the community. The people are the church and it is the people who celebrate. They also profess the faith of the Church and it is they who praise God. An attempt will be made to examine the role of the assembly in the rite of the Christian initiation of adults (RCIA). I will first of all examine the five structures of the RCIA, and finally talk about the role of the Assembly in the rite of the Christian initiation of adults and then conclude my work.
WHAT IS THE RITE OF CHRISTIAN INITIATION OF ADULT? (RCIA)
The General Introduction to Christian Initiation states: “In the sacrament of Christian initiation we are freed from the power of darkness and joined to Christ’s death burial and resurrection. We receive the spirit of filial adoption and are part of the entire people of God in celebration of the memorial of the lord’s death and resurrection”.[1] The early Christian communities, had various rituals that reveal the desire of the church to give the newly baptised a specific identity which was deepened and strengthen through prayer and sacraments. Unfortunately the practice did not stay long, because it saw a big decline in the 4th and 5th centuries as candidates for baptism were mostly infants. Many attempts were made around the 16th to 20th century to restore the catechumenate, but there were many problems. In 1762, the rites for adult initiation came out, but it was also used for only a short period. The New Rite of Christian Initiation of Adult (RCIA) published in 1972, reintroduced many practices and re-established the catechumenate. The RCIA has five structures; they are Evangelization and precatechumenate, cathechumenate, purification and enlightenment and sacramental initiation and mystagogy.


THE FIVE STAGES OF THE RITE OF CHRISTIAN INTIATION OF ADULTS.
EVANGELIZATION AND PRECATECHUMENATE: This period is for enquiry for hearing the gospel, and introducing to the gospel values and an opportunity for the beginning of faith. “People approach the church out of interest, through contact with Catholics, out of a desire to make some sense of life and so on. The order requires that before addimission into the catechumenate candidates should be in possession of the elements of Christian doctrine that they should have formed their intention to change their life and conceived the beginnings of repentance”[2]. This is the period of questioning and emphasis well on the importance of community. During this period, priests, deacons, catechists and other lay persons are to give the candidates suitable explanation of the gospel. The candidates are to receive help and attention so that with a period and clearer intention they may cooperate with God’s grace. During this period, the parish priest should help those taking part in it with prayer suited to them for example, celebrating for their spiritual well being the prayers of exorcism and the blessing given in the ritual.
THE CATECHUMENATE: The period of the catechumenate is set aside in order to help the catechumens mature in their faith and lead them along the journey of conversion. This can be achieved mainly in four ways; catechetical formation, the practice of Christian life, liturgical celebration and apostolic life. A suitable catechesis is provided by priest or deacons or by catechists and others of the faithful. “The church like a mother helps the catechumens on their journey by means of suitable liturgical rites which purify them little by little and strengthened them with God’s blessing”[3]. It is during this period that the formation of a Christian revealed. They acquire an initial faith and undergo the first conversion and become familiar with prayer and make contact with the Christian community. Provision should also be made for the entire community involved in the formation of the catechumens. Priests, deacons, catechists, sponsor Godparents, friends and neighbours to participate in some of the celebrations belonging to the catechumenate, including any of the optional rite of passage. (nos.98-105). under this period, we have liturgy of the catechumenate, rite of acceptance, celebration of the word of God, minor exorcisms, blessing of the catechumens, anointing and presentation.
TIME OF PURIFICATION AND ENLIGHTEMENT: This is where the catechumens make a deliberate and final decision to proceed to the reception of the sacraments of initiation and, for its part the Christian community, after consultation between the clergy, sponsors and catechists determines to admission to full membership. (No 135) The assembly plays an important and demanding role at this period. This period which coincides with lent is a time of more intense preparation for the sacraments of initiation through spiritual recollection aimed at purifying minds and hearts and enlightening the elect by a deeper knowledge of Christ. (RCIA 139). This time of intense preparation is lived together with all the faithful who during this period try to rediscover the dignity of their own calling to the Christian life. Holy Saturday is the day of proximate preparation for the celebration of the sacrament of initiation and that day the rites of preparation maybe celebrated, such as the recitation of creed, the ephplethat rite, the choosing of a Christian name and the anointing with the oil of catechumens if they were not done during the catechumenate. “The nature and purpose of this stage of purification and enlightenment can be gathered from the following, it coincides with lent when with the Christian community who recall and renew the grace of baptism at this time, and the catechumens will be helped to ponder on the meaning of the paschal mystery which the sacraments of initiation communicate to each of them”[4]. At this stage the mind and the hearts of the catechumens or the candidates are to be purified by an education of the conscience and by penitence and it is these elements that are assisted on rather than further instruction.
SACRAMENTAL INITIATION: This the period of the celebration of the sacraments of baptism, confirmation and the holy Eucharist. Through this stage, the elect receives pardon for their sins, and are admitted into the people of God. They receive grace and adopted as children of God and are led by the Holy Spirit in the proposed fullness of time begun in Christ, and they share in the Eucharistic sacrifice and meal, even to a fore taste of the kingdom of God.(Lumen Gentum no 48, Ephesians 1:10). The usual time for the celebration of the sacraments of initiation is the Easter vigil. But when it is celebrated outside Easter vigil, we must ensure that paschal character is marked.
The celebration of Baptism begins at the front. The candidates are called by a Deacon; priest invites the faithful or the assembly to sing the litany of saints, followed by blessing of water and the profession of their living faith in our God and in the Holy Roman Catholic Church and also renounce sin. After that the elect receive the mystery as expressed in the washing with water. It is the sign of that mystical sharing in Christ’s death and his resurrection through which those who believe in his name due to sin and rise to eternal life. The anointing with chrism is a sign of royal priesthood of the baptised and that they are now numbered in the company of the people of God. Clothing with baptismal garment signifies the new dignity they have received. Presentation of candle light shows that they are called to will as befits the children of the light of God.
The celebration of confirmation: According to the Roman liturgy, Adults are not to be baptised without receiving confirmation immediately afterwards. This conjunction of baptism and confirmation shows the unity of the paschal mystery, the close link between mission of our lord Jesus Christ who is the son, and the outpouring of the Holy Spirit. In the celebration of the holy Eucharist, they take part for the first time and with full right, the newly baptised reach the celebration point in their Christian initiation.
MYSTAGOGY: this is the last stage of the Rite of Christian Initiation of Adults (RCIA). According to the Rite of Christian Initiation of Adults, during this the stage of mystagogy, the faithful and the neophytes deepen their grasp of the paschal mystery, its effects in their Christian life, and enter more closely into the life and unity of the church, more especially through the Sunday Eucharist (RCIA no 243). The neophytes should keep their special places among the faithful on Sunday masses. The neophytes should also take part in the mass with their Godparents. They should be mentioned in the homily and in the prayer for the faithful or intercessions. There should be an organization of celebration around Pentecost to close these festivities. The neophytes can gather together again to give thanks to God on the anniversary of their baptism. At this time, they share their spiritual experience with one another, and gain new strength.
THE ROLE OF THE ASSEMBLY IN THE RITE OF CHRISTIAN INTIATION OF ADULTS (RCIA).
The whole Rite of Christian initiation of adults takes place within the community of the faithful since the church is called to fulfill its mission of making Christians. So the assembly has a vital role to play in the rite of Christian initiation of adults. The preparation for baptism and Christian initiation are both concern to God’s people, the church which hands on and nourishes the faith received form the apostles. Therefore it is most important that catechist and other laypersons should work with priests and deacons in the preparation for baptism. In the actual celebration, the people of God represented not only by the parents, godparents and relatives, but also, as far as possible by friends, neighbours, and some members of the local church should take an active part. They all show their common faith and shared joy with which the newly baptised are received into the community of the church.
According to the liturgical texts and rites, the church is seen as the sacrament of salvation, as it celebrates what it means to be a Christian. The assembly is actually involved in proclaiming the gospel to the catechumens and in leading them to become members of a Eucharistic community through a life long process of concession of faith. The assembly which is the church makes it possible for the catechumens to encounter the risen lord and to be transformed. As a sacrament of salvation, the church calls both baptised and catechumens to enter more deeply into the mystery of Christ. The church also reveals its identity as the assembly of the risen lord which gathers on Sunday- the day weekly Easter and at the Easter vigil for celebration of initiation. Many of the celebration of the Catechumenate take place on Sunday and the climax of the whole journey is celebrated at Easter. Through this the church proclaims the word of God and invites catechumen as well as the faithful to be nourished at the table of the lord. Also the fact that those rites take place on the Lord’s Day is a clear sign that they involve the whole Christian community, which remains the assembly of their own baptismal commitment.
The prayer of the various rites presents the church as an initiating community which is actually involved in the making of Christians, through the liturgical celebrations, when the word of God is proclaimed. Several prayers and rites of initiation present the church as the family of God. This expresses the concern and loves that exist among all the members of the Christian community especially in the African church. All Christians are involved in the journey of initiation, and in many ways they express their desire to be close to the candidate and to accompany them.
There is also a role of Godparents which is played by some of the members of the assembly, who commit themselves to accompany the catechumens. Their ministry is rooted in and inscribed within the border ministry of the church and they act as the representative of the community, sharing is a concrete way the responsibility of the whole church (RCIA 9-16). Their Godparents, (for each a godmother or a godfather or both) accompany the candidates on the day of election at the celebration of the sacraments of initiation and during the period of mystagogy. Godparents are persons chosen by the candidates on the basis of example good qualities and friendship delegated by the local Christian community and approved by the priest. It is the responsibility to show the candidates how to practice the gospel in personal and social life, to sustain the candidates in moments of hesitancy and anxiety to bear witness and to progress in the baptismal life. They also give testimony about the candidates to the community.
The ministry of godparents must be seen as the concrete expression of the active involvement of the Christian community in the journey of initiation. Infact, it has always been the custom of the church that adult are admitted to baptism accompanied by godparents, also are members of the Christian community who will assist the candidates at least in the final preparation for baptism and after baptism will help them perseverance in the faith and in their lives as Christians. In the judgment of the parish priest, the godparents must be qualified to testify to the faith of adult candidate or, together with the parents, to profess the church’s faith, in which children are baptized. The document says that, godparents are persons other than the parents of the candidates, who are designated by the candidates themselves or by a candidate’s parents, or whoever stands in the place of parents, or in the absence of these, by the pastor or the minister of baptism.
Each candidate may have either a godmother or a godfather or both a godmother and godfather. Those designated must have the capability and intention of caring the responsibility of godparent and the mature enough to do so. A person of sixteen years of age is presumed to have the requisite maturity, but the diocesan bishop may have stipulated another age or the pastor or the minister may decide that there is a legimate reason for allowing an exception. The godparents must have received the three sacraments of initiation, baptism, confirmation and Eucharist, and living a life consistent with the faith and with the responsibility of a godparent. They play a very important role in the growth of the faith of the candidates as they are to be an inspiration to them through example of the Christian life.
Some of the assembly members also serve as sponsors of the catechumen. A sponsor accompanies any candidate seeking admission as catechumen. Sponsors are persons who have known and assisted the candidates and stand as witness to the candidates moral character, faith, and intension. The sponsors are Christians who accompany the candidate mainly during the period of procatechumenate until they celebrate the rite of admission into the Catechumenate. As the rite of Christian initiation of adults number 10 explain, “Sponsors are persons who have known and assisted the candidates and stand as witness to the candidates moral character and faith, and intention”. They might end their ministry on the day of election, when the candidates begin the period of the purification and enlightment, or they might continue to assist the candidates as godparents until the time of mystagogy (RCIA 10).
The assembly also plays an important role here, that is, in imment danger of death and especially at the moment of death, when no priest or deacon is available; any member of the faithful, indeed anyone with the right intention may and sometimes must administer baptism. In a case simply of danger of death the sacrament should be administered by any member of the assembly who has a good intention. According to one of the shorter rites produced for this situation (RCIA 16). The Christian community or the assembly takes the responsibility for the making of Christians. Both clergy and laity are involved together in the formation of the future members of the church. St Hippolytus called for communities that had at heart their own growth and rejoiced to see new members’ joining their community. The bishop, presbyters and the deacons are involved at various moments in the journey of initiation and play an important role at the celebration of the church.
The whole assembly takes part in the intercession and prays for the candidates and the catechumens. The assembly also plays an important role in singing during the celebration of the rites. They help the priest to sing the litany of saints and sing throughout the liturgy. In this way, the church reveals also maternal nature; mother church prays for the conversion of the catechumen, offers her as the womb in which divine grace and human freedom are in synergy for suits of faith. (RCIA 126). During the whole journey of the rite of Christian initiation of adults, mother church carries catechumens her children so that they may be born from “above” at Easter. With love, mother church ensures that catechumens and calls them Christian, as they already joined to her and to sit (RCIA 1249).
The proclamation of the word of God in the assembly is geared towards building up the ecclesial body of Christ. The aim all sacramental celebration in the community is to form us in our Christian identity, the identity given us in sacraments of initiation. Our communion with the Trinity is expressed through our communion with the ecclesial body of Christ. This communion (koinonia), both with the trinity and with the church, is at the root of every liturgical celebration. Without the active commitment, and involvement of the assembly in the Rite of Christian initiation adults, or other sacraments as a whole, the sacraments were the risk of becoming “comfortable entertainment” or empty ritual, detached from daily life.
The process of initiation calls for the active involvement of the whole Christian community and especially of the catechists(RCIA 1016). Catechists who have an important office for the progress of the catechumens and for the growth of the community, should, whenever possible have an active part in the rites. When they are dupted by the bishop they may perform the minor exorcisms and blessings contained in the ritual. When they are teaching, they should see that their instruction is filled with the spirit of the gospel, adopted to the liturgical signs and the cycle of the church’s year, suited to the needs of the catechumens, and as far as possible enriched by local traditions.
CONCLUSION
In the above discussion, I have focused my attention on the saving action of the Triune God in the celebration of the rite of Christian initiation of adults. I have also seen that, the journey of the initiation brings about an ontological transformation in us and lead us to share in the life of God himself. At the same time it is clear that in all this the church or the assembly is not left out at all. The church or the assembly has an important role to play in the rite of Christian initiation of adults. The whole rite of Christian initiation of adults take place in the community of the assembly or faithful because the church is called to fulfill its mission of making Christians. As I have stated in my presentation, the assembly or the church in communion with the universal church is actively involved in the rite of Christian initiation of adults. In short, the assembly plays roles like, singing during the celebration, formation of catechumens, and praying for the catechumens. Some of the members of the assembly act as god parents and sponsors.


BIBLIOGRAPHY
CRICHTON. J.D. “Christian Celebration The Sacraments”, New York,Godfed Chapman Book Pub. 1980.
RAHNER K. (ed) “The Teaching of the Catholic Church”, Mercier Press Limited, 1967.
“Rite of Christian Initiation of Adults”, second edition, Chicago Liturgy Training Pub. 1988.
“Rite of Christian Initiation of Adults”, study edition, Washington D.C Catholic Conference 1998.
ROZANI R.”Christian Initiation: Baptism and Confirmation”, Nairobi, Pauline Pub. Africa 2006.
[1] Rite of Christian Initiation of Adult p.2
[2] J.D. Cricliton. Christian Celebration the Sacraments. P.43
[3] Rite of Christian Initiation of Adult.p.37
[4] H. Vorgrimer, Sacramental Theology, p.107