"Telephone Interviews"

Table of Contents

• Purpose and Method

• Part I: Personal Backgrounds and Histories

• Part II: Motivation and Decision to Take Part

• Part III: Evaluation of the RCIA

• Part IV: Reasons for Leaving and Possibilities of Returning to the RCIA

• Addendum: Detailed Responses

Purpose and Method

In 1998 and early 1999 the two of us (Andrea Herdelin and Dean Hoge) carried out a nationwide telephone survey of participants in the RCIA who withdrew. The purpose was to hear their experiences and evaluations. We used the telephone because we were unsure if these persons would respond to anything in the mail.

Father Hurley gathered the names in regional meetings of RCIA leaders and parish coordinators. He forwarded the names to Andrea, and she sent out introductory letters to everyone. After one week she phoned them. She tried to reach them multiple times, both in the evening and on weekends. If she had no telephone number for a person, or if a number turned out to be incorrect, she sent a letter with a note asking them to return a postcard with their phone number on it. Also she used directory assistance and CD-ROM searches to locate correct phone numbers. If she did not receive either a postcard or an envelope returned by the post office, she sent up to two more letters. Father Hurley provided the names of approximately 210 persons, and they yielded 107 usable interviews.

Andrea conducted most of the interviews, but we employed a second interviewer, Amy Ward-Bailey, for several months, and she made 16 interviews. Also we hired a Spanish-speaking interviewer and a Chinese-speaking interviewer for a few persons who did not speak English.

We sought out RCIA participants who had taken part for at least one or two weeks, but by accident we included eight persons who withdrew from the RCIA after only the initial interview. We decided to include these eight due to their valuable comments. The reader should not conclude that only a small percent of potential RCIA participants withdraw after the initial interviews. In our sample they make up only 7%, but in reality the number of such persons is much higher.

We will review the findings in four parts.

Part I. Personal Backgrounds and Histories

Age, Gender, Race, and Education

The most pertinent question is whether these persons who withdrew were different from others who completed the RCIA. We compared the two samples, and some important comparisons are shown in the table below:

The samples are similar in gender, age, and the main reasons for joining the RCIA. The major differences are (1) the persons who withdrew were less educated than those who finished; (2) they were disproportionately single, separated, divorced, or in their second marriages; (3) fewer of the married persons were married to Catholics; (4) fewer are now living with spouses; and (5) fewer of their spouses are loyal church attenders.

How Long in the RCIA
The participants' time in the RCIA varied widely. As noted above, 7% participated only in the interview process. Twenty-seven percent took part for up to 2 months, 25% took part for up to 6 months, and 24% more than 7 months. Twelve percent (13 people) completed the entire RCIA without receiving sacraments. However, 5 of those 13 later received their sacraments – 2 received them in another parish, 1 rejoined the RCIA after an annulment, and 2 did so in other ways.

Marriage and Children
The length of current marriages varied a great deal—from 1 year to 58 years—but the median was 8 years. Seventy-four percent had children. In both respects this sample is similar to the people who completed the RCIA.

We wondered how marriage influenced the participants to join the RCIA. Were their spouses Catholic? Most of the ever-married persons (73%) said that their spouse's religious preference was Catholic at the time of the marriage. (This compares with 83% of the persons who completed the RCIA.) Thirty-six percent stated that their own religious preference was Catholic at the time of the marriage, similar to the people who completed the RCIA.

Secondly, were their spouses regular churchgoers now? Thirty percent stated that their spouses attended church or Mass weekly or oftener (compared with 55% among the persons who completed the RCIA). Only 18% stated their spouses never attended religious services.

Former church
Had these people been churchgoers in another denomination? Had they participated in another religion besides Christianity? Seventy-five percent said they had attended church in another denomination. Which denomination? Twenty-nine percent had been involved with the Baptist Church at some point, and 9% had been Methodists. Twenty-nine percent had been involved with two or more churches. The other denominations were scattered and mixed. One person had attended a Jewish synagogue.

Did these people drop out of active participation in their churches for a period of time? Yes, most (76%) did. This figure is similar to the 77% in the other sample who did so.
Why? The three main reasons were that (a) they were too busy, had a lack of interest, were lazy, or had no real reason; (b) at the time they had no more parental pressure, or their family stopped going; and (c) they left home, went to college, or were away from the family. As with the people who completed the RCIA, these persons gave reasons which had little to do with religious teachings and beliefs.

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Part II. Motivation and Decision to Take Part

What were the backgrounds of the participants prior to taking part in the RCIA? When asked it they had attended Catholic Mass prior to joining the RCIA, the vast majority (98%) answered yes, similar to the other sample. Forty-five percent had attended for more than five years. Sixteen percent had attended their entire life. Most of the people (82%) said that they were made to feel welcome in the parish where they attended Mass prior to joining the RCIA. (This number is lower than in the sample of persons who completed the RCIA—it was 96%. This lower level of feeling welcome may have been a factor in some people's decisions to stop.)

Deciding to participate
We asked the participants whether they had thought about becoming Catholic for some years before beginning the RCIA. Sixty-three percent said yes, for at least a year. (In the other sample it was 73%.) Seventeen percent had been baptized Catholic as children.

Considering the length of time that most thought about joining the RCIA, why did most join when they did? The reasons were varied. Thirty-eight percent joined for family reasons—16% in order to raise their child in the Church, 6% because they were getting married, 8% to unite their family in one faith 4% because of the influence of either a parent or other relative, and 4% because of the influence of either a spouse or fiancé. Eighteen percent said they joined to satisfy their curiosity or to learn more, and 16% wanted to find a church home or simply become Catholic. Eight percent joined because they were at a low point in their lives, needed peace or strength, or had some spiritual question. These reasons were similar to those given by people who completed the RCIA.

Here are some of the responses of people who cited family reasons:

I have a young daughter and I felt more comfortable in the Roman Catholic Church than anywhere. I thought it would be important to have an understanding of the Church before introducing my daughter to it—faith would be important.

Because I was getting married and wanted to start life in the context of a religious community and its beliefs.

To have a single-faith family.

I got to know through my husband's grandmother that I needed to belong to the Church in order to pass on traditions and heritage to my kids.

My father-in-law was a big influence on me. He was in the Knights of Columbus and was very involved in the Catholic community. I wanted to bring up my family in that lifestyle

Because my spouse and in-laws were Catholic. I went to church with them and it seemed like we had the same beliefs.

Examples of the desire to satisfy one's curiosity or learn more:

Just to find out . . . experimental.

To learn about religion, to get back into the church.

Inquisitiveness. To find out more about Catholic Church.

For educational purposes. I have questions about different religions and what would draw people to them. I have always searched and been curious about people who felt satisfied in one place.

Examples given by those who wanted to find a church home, or simply become Catholic:

To have a religion, period. To practice a religion.

I wanted to join this Church at the time. I felt most comfortable there.

I had always been a "closet Catholic." My best friend from age 12 on was Catholic and I attended Mass with her a lot. I used to work in a cemetery and would observe Catholic services. I found them comforting. I wanted to be buried Catholic – they have good funerals.

Because I was really interested. I was turned off and uncomfortable with the Baptist Church. I felt comfortable at Catholic mass and wanted to find a church home.

Examples from those wanting to complete the sacraments:

To fulfill my role as a Christian, to make confirmation, to learn about Bible.

I had been baptized and wanted to complete the other sacraments.

I was baptized Catholic and had always wanted to be confirmed.

Examples of reasons given by those who were at a low point in their lives, needed peace or strength, or had some spiritual question:

For belonging and belief. Just learning about the Bible leads to a healthy and safe life. It keeps my sanity.

To find peace within myself.

I felt like I was on a spiritual quest (and I still feel this way). There is so much I need to understand, and I wanted to pursue all I can be.

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Part III. Evaluation of the RCIA

What were their experiences in the RCIA? First, how large was the group they were in? Forty percent who got as far as joining a group said that the group had 10 or fewer people. This size was similar to the sample who completed the RCIA. The method of selecting their sponsors was also similar to that reported by the sample who completed the RCIA.

What did the participants think of the length of time the process took? Was it too long, too short, or just right? Forty-three percent thought the length was about right, 38% thought it was too long, and 4% thought it was too short. Fifteen percent had no opinion. These attitudes are different than those voiced by the people who completed the RCIA; 70% of them said it was about right, and only 15% of them said it was too long.

Why did they hold these opinions? Twenty-two percent of those who stated a positive opinion about the length stated that the time was needed to cover the material, 10% stated that they needed that much time to make such a serious decision, 19% gave various other reasons, and 3% stressed the need for time to build relationships in the group.

For those who thought it was too long, 13% said that it became boring or burdensome. Ten percent thought that so much time was not needed to become Catholic. Another 10% stated that the length of time was a burden on busy people's lives.

What did the participants think of the demands placed on them? The vast majority (74%) stated that the level of demand was about right, similar to the views of people who completed the RCIA.
We asked for three evaluations of the RCIA process. Did the participants believe that they were able to discuss all of their concerns? Yes, 53% said it was very adequate. (This is somewhat below the 73% we found in the sample of RCIA-completers, but the persons who withdrew had spent less time.) When asked to explain, participants gave a variety of responses.

Here are examples of positive responses:

All of the people who gave classes were supportive, even when I had to stop. Others would come and knock on her door. I looked forward to Sundays.

If anyone had problems, the leaders were open-minded.

They answered questions. I was never dissatisfied. I liked that they never knocked any other religion. That made me feel stronger about Catholicism.

Any concern or question I had, they answered or would get an answer if they didn't know it.

Up to the point at which I quit, it was very adequate. I don't know how morecontroversial issues would have been handled. People's opinions were not vilified. The leaders were very receptive. There were people of different backgrounds. Some liked the answers, some did not.

When I brought up questions, people were interested. They didn't make me feel stupid. Father tried to answer questions in a way that could be understood. Most were answered, some were difficult to answer.

I had had a lot of reservations about the Church which were broken by the experience. The leaders put me at ease about issues. They explained everything to me.

Here are some examples of negative responses:

The program was very lovely and social but didn't answer the philosophical questions I had. I had to stay within the parameters.

In a group setting, we were able to ask questions, but sometimes people would get a hard time from the parishioners who helped out.

There seemed to me to be a great desire on the leaders' parts not to delve too deeply into the commitment or lack of commitment to beliefs of the Church and the implications of those beliefs. A profound or deep exploration seemed inappropriate."If one had doubts, one shouldn't be Catholic." That was a subtle, not an outright, message. I experienced a building pressure for things to go smoothly and to avoid conflict. I think the leaders need to be not conflict-averse but open to conflict.

The process had a format not conducive to discussion of concrete concerns about specific, daily practices of being Catholic. It was conducive to discussions of spirituality.

I had a lot of questions. I felt indoctrinated. I didn't feel comfortable questioning the answers. I felt like I had to agree.

Second, how adequate was the RCIA for helping the participants feel part of the parish life and mission? Forty-three percent thought it was very adequate (compared with 74% of the RCIA-completers). When asked to elaborate, the participants offered a number of responses:

They involved the RCIA members in everything. It was a really small group, so it was easy to feel comfortable.

It was excellent. I never felt as at home my entire life in a church and I have gone to church all my life.

They had a lot of programs and invited us to a lot of things that were planned. They also had a monthly newsletter.

More than very adequate. They came to my home and prayed when my son was in the hospital. They were very supportive and still are.

The part when I felt most a part of parish life and mission was when I was presented to the parish. It made me feel a part of the Church family. Everyone came up to us afterward. I felt a lot of support.

Here are some of the negative responses:

I didn't know anyone. They used serious classroom study. I blame myself. I am used to discussion.

I had no clear sense at all about what the parish thought it was up to–its mission as an organization in society.

I didn't get a sense that there was a parish mission or focus. I didn't get a sense of how this parish was different from others.

I am introverted. I primarily felt like some people didn't want to talk with me. I felt ignored by the nun who was involved. This hurt me.

What did participants think of their experience with their sponsors? Sixty-two percent stated they had a very good experience. This compares with 78% in the RCIA-completer sample and suggests that experiences with sponsors may have had some influence.

What made the experience good? Seventeen percent said their sponsors were supportive, comforting, and encouraging. Fifteen percent stated that their sponsors guided and directed them. Below are some of the comments:

She understood where I was coming from and tried to help explain stuff. We talked in
depth. She was very comforting and there for me .

I was fortunate regarding my sponsor. It was like we had always known each other. We were a match.

I could really open up and share with my sponsor. We got together outside, I came to her house. She was a friend to me. We are not in contact now. My sponsor shared her faith with me. She was a great, giving person.

He was encouraging. When I told him I wasn't going to be Catholic, he told me I had to make up my own mind. I respected that.

My sponsor grew up Catholic and is devout. She even goes to daily Mass. She had all the answers and then some more that I didn't know to ask. We were very close. I felt more comfortable with my sponsor, since I knew her earlier and didn't have to have one assigned.

Here is one of the few negative responses:

We didn't have a lot of contact, and our compatibility was not clear.When it came down to hard issues, the response from my sponsor was not adequate. Conflict in the group was clear but not on the table. It was avoided in the RCIA. I didn't find sponsor helpful in dealing with troubling issues—either by advising me to leave or to seek fellow rebels. I felt there was no animosity but that the sponsor didn't know what her role was supposed to be. It was a poor choice of sponsor.

Third, how effective were the RCIA teams? Fifty-four percent thought they were good at what they did. (In the sample of RCIA-completers it was 74%.) Here are some of the explanations:

They were very open…talked about everything. All the information you need. They don't leave anything out.

I really liked one priest and had a good experience with him.

Excellent. Every week, we had a speaker, questions and discussions. The leader was very prepared. She got people to open up. There was low pressure, but the leader was a go-getter. She gave great presentations.

They were obviously very sincere, dedicated. Not too busy to talk. They were very warm, loving people. The sister was very wonderful. Full of love and enthusiasm.

We heard a few negative accounts, for example:

The pressure to go along was quite strong. In later stages of the process, the pressure was turned up to witness to personal commitment to Christianity and Catholicism. We were asked on regular basis to perform testimonials. It was clear to everyone that there was pressure to give testimonials—if they didn't, they shouldn't be there. If one didn't feel strongly about Catholicism, one was frowned upon.

I felt like the time I was there (5 months) I remained in the inquiry stage. We didn't go over Scripture.

I brought up questions they couldn't answer.

My husband and I [both were in RCIA] kept saying it was like group therapy with a spiritual bent. We waited for it to change but it was just awful. We were not there do therapy.

We asked the participants what changes they would suggest making in the RCIA. Twenty percent of those responding said no changes were necessary. Fifteen percent had no clear opinion. Ten percent thought the RCIA should be shortened, and only one percent thought it should be lengthened. The other responses were varied.

Examples:

Volunteers should be prepped regarding the importance of their role, so they would know that their behavior affects the candidates' perception of the parish. I felt uncomfortable in the parish.

Don't delve into marital issues until a candidate brings them up. Candidates are smart enough to understand issues and they should bring them up.

(1) I would get rid of the group therapy approach—throw it out the window. If in need of therapy, do it with sponsor. (2) Take advantage of the diversity of Catholic experience. Catholicism is a huge thing (in historical precedents, kinds of people, interpretations, dissent). RCIA should take advantage of the richness it has at its disposal. Pick avenues that express that diversity. Have participants from different experiences and backgrounds. I don't think it is helpful to present Catholicism as homogenous. (3) Start out and continue with questions. Ask what the questions are throughout process. Let questions be both indicators of knowledge and experience. Good questions lead to good discussion. Answer them and evaluate the process.

I was uncomfortable being led through the church every Sunday. When everyone finished the program and I didn't, I was the only one being led through. I am shy and it was awkward.

Change the rules of the Church regarding the first marriage. Tell the stipulations and requirements and rules out front. Maybe I should have known that. That was really hard. I remember my mother's saying "I want you to be married in the Catholic Church." Also add some more diversity, one on one stuff, with people who have had annulments. I said, "I didn't do anything wrong. My husband did." But they said, "Well, actually, you did. You married someone who is still married."

Maybe have people who have converted on the faculty. Maybe work in partnerships–have people who have gone through the program to be on hand to participate.

Make it easier to attend on a longer time frame. If you cannot finish in one year, why not over 2 or more years? Why focus it on one year?

Be clearer regarding what steps occur and how long it will take.

Be prepared to handle the most controversial and sensitive issues, for example, women in the priesthood, abortion, and so forth, that make Catholicism different from other religions—the hardest issues. Don't avoid these issues. The leaders may need to make the process slower, but dealing with these issues should be an explicit part of the agenda.

Make it shorter—not 9 months. Have different people come in to speak (RCIA graduates, perhaps). I found it helpful when that happened. Focus less on history.

What did the participants think were strengths of the RCIA? Twenty-two percent of those responding stated that the greatest strength of the RCIA was the people—that those involved were supportive, loving, people of faith. Another 20% stated that it helped them to understand the faith or strengthened their faith. Ten percent cited the faith and sincerity of the leadership as the greatest strength. The other answers were varied. Here are some of the responses:

If anyone had a problem (such as a baby before marriage) everyone would help to work it out.

Grounding. It allows an opportunity to understand the Church and takes away the myths.

The best experience I had was one requirement–to go and volunteer at a community organization. I volunteered at a soup kitchen. After that, we had a discussion about what it means to give of oneself in the name of Christ. The most interesting part was that experience led to the revelation about how spirituality flows from practical experience. That was the first time I had that type of connection and associated it with religious, communal conviction. That experience was a real precious jewel I took from the RCIA.

It did help me understand a little more about the Bible. It helped me regain faith, be stronger, and look toward the future in a good way.

The priest. He made you very, very comfortable and was willing to take on most subjects. Some out there won't do that.

Unity of the group.

The people of the Church; their kindness and generosity.

We also asked the participants what is the greatest weakness of the RCIA. Thirty-three percent of those who responded stated there was no weakness. Ten percent of the participants found the poor handling of annulment issues to be a problem. Many became involved with the RCIA only to find out in the middle that they could not receive sacraments because either they or their spouses needed annulments. Nine percent stated that scheduling and poor time management were problems. Other opinions were varied. For example:

They would bring in someone who wasn't always there to fill in to teach. Thus, that person would not know what had happened in prior classes. We talked about this issue within the group.

I think the focus is wrong—too much therapy. I was told that this focus is a reaction to the earlier style based on memorization. I did not find the process productive. I kept waiting for "later" to discuss things.

Some people were not there because they wanted to become Catholic. Rather, they just wanted to get their kids admitted to the right school.

It should be based on the person and also they need to make it more simple. It's about God, and God is really simple. Love God, love others. This is the teaching.

The lack of clarity regarding purpose. If it is an educational piece, not just for conversion, it should address individual needs within the program. I wasn't committed to conversion but wanted more information. It should not be a hard sell to convert. They should advertise like this. It wasn't a hard sell, but I didn't have the nerve to speak up and say at first that I wasn't converting.

We also asked the participants for their feedback regarding parish life in general. Did they think any changes needed to be made? Forty-four percent said no changes were necessary. Eighteen percent had no opinion. The other responses were varied, and included the following: greet visitors and reach out more (8%); create better roles for women with more visibility, more power, and more recognition (4%); concentrate more on personal relationships, and make parish life more informal (3%); keep parish life more traditional (2%); be more accepting about lifestyles and past behavior (3%); and improve religious education for children (3%).

Here are some examples:

Especially in very large churches, greeters are needed. Make it informal, but have them speak to new faces. I can recall going in to Church and not being spoken to by anyone—I also have had experiences when sometimes there was too much contact.

The position of women is horrible. They do a lot of work and their leadership and influence is very indirect. They are too far in the periphery. Find more creative ways of bringing women to the fore (e.g. having Catholic women speakers, such as theologians and activists). Similarly, intellectual and historical traditions should be more a part of parish life. Discuss their evolution. You'd think only white, middle-class people go to church. This is taken for granted, and isn't a good thing.

Quit begging for money so much. Three to four collections per Mass are too many.

The Catholic schools ought to be more tied to the church. There are not enough ties–they are too independent. Priests and nuns should be more involved in the schools. Do more with priests and nuns—don't just give them one function.

Start children's religious education earlier than the age of 4. Working moms would rather leave children in the hands of the church.

The Church should examine power—how it is distributed in the Church—and look at alternative ways of distributing it, particularly regarding women and people who may disagree with Pope regarding abortion. I don't expect this to happen. I think an examination of power would uncover a lot. It doesn't do the Church or society any good to keep quiet about different beliefs.

I didn't like how progressive it was. I wish it were more traditional. In one church, there was no kneeling during Mass. I think that the progressiveness goes a little overboard.

Plenty of changes need to be made. If a person has sinned a lot (e.g., living with someone), welcome them and help them straighten themselves out. Show more compassion. I feel like priests need to have sympathy for people. I had a wild life and want forgiveness.

Strictness has come back—in the politics of the Church and the areas they get into. I also don't like the annulment process. I don't like having to answer to the Church for the life I led 12 years ago. I don't like dredging up my whole history. I find this demeaning and a waste of time and energy. I like the fact that this is the only religion that makes you stop and think about what you are doing when you convert. They really want you to know. I have seen people bounce around churches.

Change the length of time it takes to become Catholic and shorten the requirements. More people may join the Church. Also change teachings about birth control. I am not sure how strongly the Church believes in this. Roman Catholic people don't always believe everything.

The personal touch by priests is very important. I would like less dogmatism. I have had bad experiences. A priest stopped my husband before Mass and asked why I am not Catholic. He told my husband he cannot take Communion because he was not married in the Church.

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Part IV. Reasons for Leaving and Possibilities of Returning to the RCIA

Why did these people drop out? The reason for the largest percentage (20%) was that either the participant or his or her spouse needed an annulment. Another common reason (18%) was that the participant was too busy with work or school. Ten percent disagreed with Church teachings, and another 10% were too busy with family obligations. There were several other answers with low response rates.

Some examples of all these reasons:

I was sick and was in the hospital for a while. Also I thought that it was unrealistic that I needed to get an annulment after 26 years in my second marriage.

I ran into the annulment stumbling block. I was not aware that this would be an issue.

I needed an annulment, but I didn't want to try to get one at this time. I don't understand or accept the annulment process.

I found out that my husband would need to get an annulment. I wish I had been told that in the beginning. I never knew that it would prevent me from receiving communion.

The Church has too many rules. It takes too much time. Also I was bothered by the fixation on Mary. I couldn't accept that.

My husband and I became separated, and we may divorce.

My fiancé, whom I lived with, didn't want to get married, so I stopped. This was
very upsetting for me. I now believe the experience made me stronger and want to
go to RCIA again.

I became pregnant. I was unmarried, and I felt that the Church would look down on me. I also worked full-time.

I missed two classes, and I was out of town a lot. Also I found out I needed an annulment, and I am not inclined to get one now. I was still exploring Catholicism.

It conflicted with my classes at school.

It didn't fill my needs. It felt like an indoctrination program. I didn't like talking about my faith in a group.

I had a baby, and also we moved.

I had a one-year-old at home, and in the evenings I have my stepdaughter. I had no time.

I couldn't find my baptismal certificate or a witness. Also church takes away from my family time.

I couldn't find my baptismal papers. Also the priest was critical of me that I was living with someone. I felt pushed away.

It never was my purpose to convert. I wanted something more like faith sharing and education.

I had no one around to support me. I had a sponsor but I couldn't get my questions answered. I was not strong enough to do this on own. It was different from what I was used to. I wanted to understand, but wanted to "step down" until I had more understanding.

I was going through a divorce, and had a lot going on. I didn't want to leave my kids sometimes.

I didn't feel very welcome and I didn't feel comfortable there. I was the only African American woman in a group of 15-20 people. Also, I didn't have a very good connection with the volunteers. They interacted on their own.

I dropped out for two reasons. I had disagreement with specific policies of the Catholic Church. One is that women can't be priests. The response from the priest was that this policy will change but it will take 100 years. I also realized that they spent the entire time talking about Christian spirituality and how it felt to be a Christian. Only part of one session dealt with being a Catholic, specifically, like birth control, papal infallibility, abortion, the Church's position on women. I got a dose of the pre-Vatican II church. I was distressed because there was no discussion of topics uniquely Catholic. My point of view on these issues is very far to the left. I felt angry and manipulated because they had not laid out whether or not I had to commit to the Church's position on these things.

My son died, and I stopped the RCIA because I had to go back to something I was comfortable with. I felt angry and resentful, and I never got over it. I can't take any other change, like a conversion.

Would these participants consider continuing with the RCIA in the future? Sixty-nine percent said yes. Forty-one percent said yes without any qualifications. Twenty-eight percent said yes, but with qualifications: (a) if the participant or their spouse gets an annulment (9%); if the person's life changes, if he or she becomes less busy; or if his or her schedule is better (7%); if in a different parish (3%) or different RCIA (2%); or if the process is shorter (2%). Four percent of the participants have made arrangements to receive the sacraments already and will not need to re-join the RCIA. In addition to those saying yes to the question, 12% said they might consider re-joining the RCIA in the future. Only 14% stated they would not.

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