A History of the Catechumenate

A History of the Catechumenate
In Egypt ca. 190-200

At the end of the second century in Egypt, there was not any apparent codification of the catechumenate. But there were customs and a vocabulary that manifest the existence of serious catechumenal formation.

According to Eusebius of Caesarea, Pantaenus had founded a "school of catechesis" in Alexandria and Clement succeeded him as the head around 190. This has been questioned by some scholars, but it seems that the information furnished by Eusebius is exact. ²³ In any event, the works of Clement witness unambiguously to the use of the word "catechumen" and the practice of a real catechumenal discipline. There are many texts that indicate this. Here are some that mutually clarify each other.

First, from the side of the catechists, we see that a very great intellectual effort was made to sustain the values of Greek philosophy:

Erudition recommends the master who presents the principal dogmas, it helps to persuade the listeners, it rouses admiration of the catechumens and forms them to the Truth. ²⁴

Most of those who inscribe their name, it seems, such as the companions of Ulysses, are vulgar followers of the Word...But he who welcomes what is useful in [Hellenic studies] for the instruction of the catechumens ought not to abstain from [using] his erudition, but should have it contribute as much as possible to help his listeners. ²⁵

We note that this instruction envisaged increasing the faith of those preparing for baptism:

Catechesis leads progressively to the faith; the faith, at the moment of baptism, receives the instruction of the Holy Spirit. ²⁶

The "beings of flesh"—one can say that they are the new catechumens, still "little ones" in Christ. The Apostle indeed gave the name of "spirituals" to those who already have the faith by the Holy Spirit, while he calls "carnal" the newly catechized who have yet to receive the purification [of baptism]. ²⁷

This education was not purely intellectual. Note where the distinction is made between the baptized and those preparing for baptism: the catechumens "want" to live in a Christian manner while the faithful, because of the sacrament, have also received the "power" to do so. There is no doubt that the converts were not admitted to the sacrament until they were examined on the seriousness of the conversion:

For some, there is already, with the will, the power to do, when they have developed it by exercise and have purified themselves; others, even though they are not yet able, possess at least the desire...And definitely, one does not judge the acts only according to their execution, but one judges them also according to the deliberate intention of each: Was the choice made lightly? Have the faults been repented of? Is he aware of his failures? And has he recognized them? ²⁸

There is every indication that this vital conversion required formation over a certain period of time. Clement tells us that it lasted at least three years after inscription. ²⁹

[The Law] does not allow imperfect fruit to be harvested from imperfect trees, but [it desires] that after three years the first fruits of the harvest be dedicated in the fourth year to God, when the tree has reached its perfection. This agricultural image can be a lesson: it teaches us the necessity of pruning the excrescences of faults and this vain vegetation of thought that grows at the same time as the natural fruits until the new structure of the faith attains its perfect size and solidity. It is indeed in the fourth year—since time is also necessary for solid catechumenal formation—that the tetrad of virtues is consecrated to God, the third stage already touching on the fourth that is the house of the Lord. ³⁰

Thus, we may conclude with A. Méhat that the works of Clement reveal the existence of a catechumenate in Alexandria around the year 200. They clearly affirm that there were catechumens who inscribed their names and received instruction and formation over a number of years with a view to baptism. Even though the structure of the school of catechesis was very flexible, and even though pagans and neophytes mixed with the catechumens to listen to this teaching, one thing is certain: there was a group of converts who followed a special course of formation before being admitted to the sacraments of initiation.

It is inconceivable that terms as specialized as "catechesis" and "catechumens" were employed by Clement in senses entirely different than they had for Origen a generation, later, than they had for Tertullian at almost the same period. ³¹
Footnotes, Part 2

In North Africa ca. 200-210 , 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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