Catechumen

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"Catechumen," in the earlyChurch, was the name applied to one who had not yet been initiated into thesacred mysteries, but was undergoing a course of preparation for that purpose. The word occurs inGalatians 6:6: "Let him that is instructed in the word, [ho katechoumenos, is qui catechizatur] communicate to him that instructeth him [to katechounti,ei qui catechizat] in all good things." Other parts of the verbkaticksein occur in1 Corinthians 14:19;Luke 1:4;Acts 18:24.

I. As the acceptance ofChristianity involvedbelief in a body ofdoctrine and the observance of theDivine law ("teach, make disciples, scholars of them"; "teaching them to observe all things whatever I have commanded you",Matthew 28:20), it is clear that some sort of preliminary instruction must have been given to the converts. In Apostolic times this would vary according as these wereJews orpagans, and was naturally simple in character and short in duration. When, however, the churches came to be organized, the instruction and probation would be longer and more elaborate. Thus, as early as thedate of the Epistle to the Galatians (56-57?) we meet with the mention of catechist and catechumen; but we cannot infer from this that the full regulations were already in force. It was rather the danger of apostasy, or even betrayal in time ofpersecution which gave rise to special precautions as to admission into theChurch. To avert this danger a carefulintellectual and moral preparation was needed:intellectual to guard against the arguments of thepaganphilosophers; moral, to give strength against the torments of thepersecutors. This is the "trial offaith more precious than gold which is tried by the fire" of whichSt. Peter speaks (1 Peter 1:7). Hence we find inSt. Justin's first Apology (c. lxi, P.G, VI, 420), distinct reference to the twofold preparation and also to the more elaborate rites of initiation: "Those who are persuaded andbelieve in thetruth of our teachings (didaskomena) and sayings undertake to live accordingly; they are taught to ask, withfasting, the remission of theirsins; we alsopraying andfasting with them. Then they are led by us to a place where there is water, and they areregenerated in the same way that we have been regenerated", etc. By the end of the second century we find the catechumenate in force in all its main lines.Tertullian reproaches theheretics with disregarding it; among them, he says "one does notknow which is the catechumen and which thefaithful, all alike come [to the mysteries], all hear the same discourses and say the sameprayers" (quis catechumenus, quis fidelis incertum est; pariter adeunt, pariter audiunt, pariter orant), "Catechumens are initiated before they are instructed" (ante sunt perfecti catechumeni quam edocti.--"De Praeser."xli, P.L., II, 56) A little later we read ofOrigen being in charge of thecatecheticalschool (tou tes katecheseos didaskaleiou) at Alexandria (Euseb., Hist., Eccl., VI, iii). It is notnecessary to quote further authorities for the third and fourth centuries, the age in which the catechumenate flourished in its full form. During the years ofpersecution the necessity of the institution was realized, and in the intervals of peace the arrangements were more and more elaborated. When, however,Christianity finally triumphed overpaganism, the reasons for retaining the catechumenate became less urgent. The majority were born ofChristianfamilies, and so were brought up in the Faith, and were in no danger of falling intopaganism. Moreover, with the increasing development of thedoctrine of grace, andoriginal sin the practice of earlybaptism became the rule. Further, the conversion of the barbarians precluded the possibility of submitting them to any prolonged period of preparation. Hence the catechumenate gradually fell into disuse, and has merely left traces in the existing rites ofbaptism and reception in theChurch. Still, even now, an informal species of the old regulations should be observed in the case of grown up converts.

II. The catechumens were divided into mere inquirers (audientes, akromeni) and catechumens properly so-called; and in each stage there was a three-fold preparation —catechetical,ascetical, andliturgical.

(1) If apagan wished to become aChristian he was given some elementary instruction in the fundamental doctrines and practices of theChurch (seeCHRISTIAN DOCTRINE). He had to show by his conduct that he was in earnest about the step he was about to take. So far, he was only in the stage of inquiry, and was not counted as aChristian at all. He was allowed to be present at the first part of theMass, but he was dismissed immediately after thesermon.

(2) As soon as his instructors were satisfied that he was likely to persevere, the inquirer was promoted to the rank of catechumen. He was now entitled to be called aChristian, though he was not looked upon as one of the "faithful". "Ask a man, 'Are you aChristian?' He answers, 'No', if he is apagan or aJew. But if he says 'Yes', ask him again, 'Are you a catechumen or one of the faithful?'" (St. Augustine,Tractate 44 on the Gospel of John, no. 2).

In the early ages the rites of admission to the catechumenate were quite simple, but in the course oftime they became more elaborate. At first the candidates were merely signed on the forehead with thesign of the cross, orhands were imposed on them with suitableprayers; and sometimes both ceremonies were used. ThusSt. Augustine in his model of an instruction to an inquirer says: "He should be asked whether he believes what he has heard, and is ready to observe it. If he answers in the affirmative he should be solemnlysigned and treated according to the custom of theChurch" (solemniter signandus est et ecclesiae more tractandus.-- De Cat. Rud., xxvi, P.L., XL, 344).Eusebius mentions theimposition of hands andprayer (Vita Constantini, iv. 61, P.G., XX, 1213). Among the Latins, and especially atRome, breathing accompanied with a form ofexorcism and placing in the mouth a littleexorcised salt, was employed in addition to the signing with the cross and theimposition of hands. Other rites were the opening of the ears (Mark 7:34) and anointing. See Martène, "De Antiquis Ecclesiae Ritibus" (Rouen, 1700), I, where severalordines ad fasciendum Christianum, orcatechumenum, are given;Chardon, "Hist. des Sacrements", inMigne's "Theol. Cursus Completus", Paris, 1874, XX, 31 sqq., 149 sqq.

Catechumens when present at Mass were not dismissed with the inquirers, but were detained while a specialprayer was recited over them. They then also withdrew before the Mass of the Faithful began. The instruction which they received is described in the articleCHRISTIAN DOCTRINE. As to their standard of living they had to abstain from all immoral andpagan practices, and giveproof by their virtue and works of penance that they were worthy to begin a more immediate preparation forbaptism. The duration of this stage was not fixed. In general it lasted long enough to test the dispositions of the catechumen. The council of Elvira alludes to the custom of making it last two years and thecivil law fixed it at this (Justinian, Novel. cxliv). But the causes which ultimately led to the abolition of the catechumenate (see above) tended also to shorten it. Thus theCouncil of Agde (506) allowed evenJews (with regard to whom special caution was required) to receivebaptism after eight months preparation; and later onSt. Gregory reduced the term to forty days. On the other hand the duration of the catechumenate might be extended, and the catechumen might be reduced to the rank of theaudientes, if he was guilty of grave crimes (fifth canon of Neocæsarea, fourteenth canon of Nicaea). What seems extraordinary to our modern notions is that the catechumens themselves put off theirbaptisms for many years, sometimes even till their last illness.Constantine the Great is an example of this extreme delay.St. Ambrose,St. Basil,St. Gregory Nazianzen, andSt. John Chrysostom were notbaptized till after their thirtieth year. A question much discussed was the fate of those who died in this stage. As we have seen, they were looked upon asChristians, but not as belonging to the"faithful", because the cleansing waters ofbaptism had not been poured over theirsouls.St. Gregory describes his terror during a storm at sea lest he might be taken away unbaptized (Carmen de Vita Sua, 324, sqq., P.G. XXXVII, 994). However, St. Ambrose has nodoubt about thesalvation of Valentinian the Younger, who has asked forbaptism, but had died before thesaint could reach him ("De Obitu Valentini.", n. 51, P.L. XVI, 1374). Hence the common teaching was that the defect ofbaptism might be supplied by desire. This was especially held with regard to those who were in the later stage of immediate preparation, to be described presently. On this whole question seeFranzelin, "De Ecclesia" (Rome, 1887), 414 sqq.

(3) When the catechumens had completed this stage of preparation and trial, their names were inscribed among thecompetentes; i.e. those seeking to bebaptized. The Greeks called themphotizomenoi. This might mean that they were being enlightened in the mysteries of thefaith; or, more probably, that they were beingbaptized, for the Greeks commonly spoke ofbaptism as "light" (cf.Hebrews 6:4;10:32). In this advanced stage they were sometimes calledfideles by anticipation (e.g.St. Cyril of Jerusalem, Cat., I, 4; V, 1; P.G., XXXIII, 373, 505).Lent was the time when the three-fold preparation — instructive, ascetical, andliturgical — was carried on. The ascetical preparation was severe.Prayer andfasting naturally formed part of it; but thecompetentes were also exhorted to keep silence as far as possible and, if they were married, to observe continence. (St. Justin, "Apol.", lxi, P.G., VI, 420;St. Cyril of Jerusalem, Cat., I, sub fin., P.G., XXXIII, col. 376; St. August., "De Fide et Op.", ix, P.L. XL, 205). Confession was also enjoined (Tertullian, "De Bapt.", xx, P.L. I, 1222 where he quotesMatthew 3:6: "they werebaptized, confessing theirsins". See also St. Cyril, ib.;Eusebius,Life of Constantine IV.61). The instruction given at this time is described in the articleCHRISTIAN DOCTRINE, where an account of St. Cyril's "catecheses" will be found.

The rites connected with this stage were elaborate. There are considerable survivals of them in the first part of the order ofbaptism, and also traces in theLenten Masses, especially the Mass of the Wednesday of the fourth week. The assemblies were called "scrutinies" (examination and presentation of the candidates), and were seven in number. At the first scrutiny the candidates gave in their names. After the collect of the Mass, and before the lessons, theceremony ofexorcism was performed over them. This was done at all the scrutinies except the last, by theexorcists, and then thepriest signed them with the cross and laid hands upon them. It is interesting toknow that the words at present used inbaptism "Ergo, maledicte diabole", etc. belonged to theexorcism, and the words "Aeternam ac justissimam pietatem" etc. belonged to thelaying on of hands. The third scrutiny was of a specially solemn character, for it was then that the candidates received the Gospel, theSymbol (Creed), and theOur Father. Each of these was accompanied by a short explanation. For example,St. Augustine has left four sermons (lvi-lix) "De Oratione Domenica ad competentes" (P.L., XXXVIII, 377 sqq.), and three on the delivery of theSymbol (ibid., 1058 sqq.). In our presentmissal the Mass of the Wednesday of the fourth week inLent has a lesson in addition to the ordinary Epistle, or rather lesson. The former is taken from the thirty-sixth chapter of Ezechiel, the latter from thefiftieth of Isaiah; and both (together with theIntroit and the two Graduals, and the Gospel, the healing of the man born blind,John 9) have obvious reference to the "great scrutiny". The seventh scrutiny took place onHoly Saturday, apart from the Mass, as indeed there was formerly no Mass for that day. Thepriest himself performed theceremony of theexorcism and the Ephphetha (Mark 7). Then followed the anointing on the breast and back. The candidates pronounced the three-fold renunciation ofSatan and recited the Creed. The actual initiation, (baptism, confirmation, and Communion) took place at the Paschal Mass, at which theneophytes assisted for the first time, being now no longer mere catechumens. But until the Sunday afterEaster they were considered as "infants", receiving further instruction, especially on thesacraments which had lately been conferred upon them (seeCHRISTIAN DOCTRINE). Finally, onLow Sunday (Dominica in Albis depositis) when theIntroit of the Mass speaks of the "new born babes" (1 Peter 2:2), they put off their white garments, and were henceforth counted among the regular "faithful".

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