opinion as to the candidate's readiness. The rite of admission is normally celebrated after the homily on the first Sunday of Lent. The readings should be those of Cycle A for Lent. These readings are well suited to the occasion. The Church does not hide from the elect their sinful condition (Gen 2:7-9; 3:1-7, first reading). But even though men and women have been overcome by evil, Christ our head has overcome temptation (Matt 4:1-11, gospel reading). The second reading is positive and encouraging: where sin increased, grace overflowed all the more (Rom 5:12-19).

The godparents, whom until now the ritual has called sponsors, are questioned as to whether the candidates have faithfully listened to God's word, about their efforts to walk in God's presence and their efforts to seek the fellowship of the community (OICA 135-155). Then the candidates are questioned; they ask to be admitted to proximate preparation for initiation. Next there is a prayer for them in the form of general intercessions, which conclude with the Gelasian prayer Deus, qui humani generis ita es conditor57 (OICA 149). Another new prayer is provided as an option to the celebrant. The elect are dismissed. This is not an archaism; it rightly stresses their inability to take part in the Eucharist before they have received Christian initiation.

b) The period of purification and illumination

1) The scrutinies. The model chosen is that of the GeV. The first scrutiny took place, and still takes place today, on the third Sunday58 after the homily of the Eucharistic celebration, in which the readings from the Lenten Cycle A are obligatory. The mystery of water and the renewal of the temple and worship are described (John 4:5-42). The homily should focus on the renewal brought by Jesus, beginning with Cana, where the water becomes wine (John 2:1-11), moving to the dia-

57 Ibid., 287.58 The renewed ritual is perhaps a bit archaic here. The second Sunday, which used to have a scrutiny, as is seen, for example, in the liturgy of Benevento (see above, p. 52), has been bypassed. Because of the introduction of the Ember Days and the celebration on Saturday evening, the morning celebration for the second Sunday was dropped (Dominica vacat). But note that in the GeV there is a Mass for the second Sunday. We should not forget the lesson of the second Sunday: the transfigured Christ is declared God's Son and beloved (Matt 17:1-9). Abraham responds to God's call and becomes father of the people of God (Gen 12:1-4, first reading). We are all called to be transfigured; it is our holy vocation (2 Tim 1:8-10, second reading).

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Handbook for Liturgical Studies: The Eucharist (Volume IV)

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