A History of the Catechumenate

A History of the Catechumenate
An Abiding Concern for Pastoral Authenticity

Part 2: The Structuring of the Catechumenate (Second-Third Centuries)
Up until 313, the Church had to survive under very difficult circumstances. Numerically, it had relatively few adherents; socially, its members were immersed in a pagan world; politically, it had no rights and was persecuted. But the difficulty of this situation made permanent demands that were ultimately the source of pastoral strength. The Church exercised its apostolate in an eminently missionary context. It is precisely during this period that the catechumenate became structured and took on its most authentic form. ¹

I shall trace the major stages of this development through some typical examples. But first, let us examine the spirit that guided this pastoral effort.

An Abiding Concern for Pastoral Authenticity
We have already stressed the concern the ministers of baptism had from the very beginning for the sincerity of the conversion of the candidates. This same concern for authenticity would guide the missionary Church in its maternal function during the second and third centuries. It is essential that one never forget that the salvific power of Christ cannot work where, because of a lack of faith, the circumstances are not favorable (Mt 13:58). In other words, the sacrament cannot be given to a subject who is not properly disposed or whose faith has not really transformed his or her life.

Let us consider two typical witnesses among those that emphasize the necessity of a certain period of time to consolidate the conversion and to form the convert.

In North Africa
For Tertullian, baptism is the "seal of the faith," ² of a faith that had to be awakened and deepened beforehand. The initiation is to be conceived as the one entrance into the one faith but by successive stages. With regard to the faith, the catechumenal journey is expressed in three actions: assent to the faith, entrance into the faith, and sealing of the faith. Reciprocally, baptism is realized progressively from the initial fear of God to the sacramental experience of God through a healthy and penitent faith. This is what Tertullian said to the catechumens of Carthage who were delaying their conversion because of a "presumptuous confidence in baptism":

The Lord will begin by verifying the quality of the penitence before granting us a reward as magnificent as eternal life.—9. Who would dare, indeed, grant you, whose penitence is so uncertain, sprinkling with whatever kind, of water?—12. Some think that God is obliged to grant, even to the unworthy, what he has promised: they transform his generosity into servitude.—16. This baptismal bath is the seal of the faith, but this faith is begun in the sincerity of penitence and is therein guaranteed.—17. We are not washed to end our sins, but because we have ended them, we have already been bathed in our hearts; this is in fact the first baptism of the hearer [of the Word]. From then on, a perfect fear that the Lord will recognize, a healthy faith and a conscience that has embraced penitence once and for all.—22. Whom would you judge to be the more worthy, if not the best amended, and who is the best amended, if not the one who has the greatest fear of God and who, on this account, has truly repented ? ³

The practice of the "officials" must match this teaching, the officials whose role it is to discern the sincerity of the candidates in order to avoid being circumvented by those who would approach under false pretenses.

Let those whose function it is know that baptism may not be granted lightly. "Give to anyone who asks of you" [Lk 6:301 envisages alms in the strict sense. [For baptism], you must instead take into account this [word]: "Do not give to dogs what is holy and do not throw your pearls before swine" [Mt 7:61 and: "Do not lay on hands hastily and do not be an accomplice to another man's sins" [1Tim 5:22]. ⁴

In Palestine
The homilies Origen preached around 240 at Caesarea echo the pastoral principles enunciated by Tertullian. Baptism is indeed a gift from God but a gift that, to be efficacious, presupposes a real change of life on the part of the recipient, a transformation of morals in the light of the law of Christ.

You who desire to receive baptism and to merit the grace of the Spirit, you must first be purified from the law: you must first, upon hearing the Word of God, root out your habitual vices and allay your barbaric customs so that, having been clothed in meekness and humility, you will be able to receive the Holy Spirit. ⁵

Come, catechumens, do penance to receive the baptism in remission of sins. He receives baptism for the remission of sins who ceases to sin. If, however, someone comes to baptism while continuing to sin, for him, there is no remission of sins. This is why, I beg of you, do not come to baptism without examining it closely and without profound consideration, and show first of all "the worthy fruit of penance" [Lk 3:81. Spend a certain amount of time in good conduct and keep yourselves free of all vice and of all [kinds of) grossness: thus, you will obtain the remission of sins when you begin, you also, to despise your sins. ⁶

We shall see further on how these demands were realized. But let us dwell here for a moment on the categorical affirmation, both in the East and in the West, of the necessity of a preparatory period for baptism that permits the candidate effectively to alter his or her life in function of the new faith so that the reception of the sacrament not be a mockery.

Heed well, catechumens, listen and profit from what I say in order to prepare yourselves while you are not yet baptized. Come to the fountain, be washed for salvation; do not be content with being washed, like some who have been content and who have not been washed for salvation, who have received the water and not the Holy Spirit, while those who have been washed for salvation receive the water and the Holy Spirit together. ⁷

It is with this theological vision of an essential bond uniting faith and sacrament that I shall now turn to the evolution of the catechumenal ministry in the second and third centuries in the various Churches of the Mediterranean world.

Footnotes, Part 2

In Rome ca. 150, the next chapter of A History of the Catechumenate, will be posted next Thursday. For information about ordering this book, please see Sadlier's Religion Catalog.

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