A History of the Catechumenate

A History of the Catechumenate
At the Dawn of the Fourth Century

The Councils of 300-325
The information provided by some councils held in the beginning of the fourth century is less picturesque. But it is interesting to note that they confirm the catechumenal pedagogy described above. Even if they indicate a certain relaxation of discipline, they do show that the stage structure was still maintained and that the necessity of a certain period of formation was still affirmed.

Around 300 in Spain, the Council of Elvira witnesses to the maintenance of the requirements concerning the professions from which one had to refrain to be "received" into catechesis: prostitution (§44), carriage driving, and acting (§62). It shows that there was a rite of entrance into the catechumenate, the imposition of hands, by which one became a "Christian" (§39). It required two years of formation except for cases of urgency arising from illness (§42). While this is a little less than the prescriptions of Clement of Alexandria and Hippolytus, grave faults could prolong the catechumenal period up to three (§4) or five (§73) years or even to the moment of death (§68).

In 325, the Council of Nicea observed with regret that people were being baptized who had just passed from the pagan life to the faith and who had been only briefly instructed. Thus it laid down this prescription: "it is proper that in the future, this no longer be done since time is necessary for the catechumen (in view of baptism)"(§2). ⁷³

The Basilica at Tyre
At the end of this survey of the second and third centuries that has taken us from the birth through the expansion of the catechumenal discipline, an image suggests itself that well illustrates the situation we have arrived at. This is the image of the famous basilica built by Paulinus at Tyre after the peace of the Church. Eusebius praised it around 317. ⁷⁴

In a long description, the details of which are sometimes difficult to understand, Eusebius presents the different parts of this magnificent temple as the stages of Christian spiritual life. The various moments of the catechumenal journey emerge quite clearly.

The orator speaks first of the great vestibule of the East side that "invites, as it were, those who are strangers to the faith to turn their gaze to the first entrances" (§38). These are the responsibility of the guardians who are charged with "guiding those who enter" (§63).

Between the entrances and the temple itself, there is a large space surrounded by four porticos (§39). "It is there that have been placed the symbols of the sacred purifications," i.e., the fountains. This emplacement matches the requirements of "those who still need the first initiations" (§40) and who "are being advanced to the first approach to the letter of the four Gospels" (§63). This is an allusion to those who were formerly strangers to the faith but who have been converted and admitted to the group of catechumens.

Then, numerous vestibules are perceived that open to the entrances to the temple (§41). There are those who are "brought near to each side of the basilica: they are still catechumens and established in growth and progress but nevertheless are not far removed from the sight of the interior objects that the faithful contemplate" (§63). Probably these are the group of the "chosen ones" for the next baptism.

Finally, there are, at each side of the temple, "the places necessary for those who still have need of purification and ablutions conferred by water and the Holy Spirit (§45). There are initiated the "pure souls who are purified like gold by a divine bath" (§64).

Thus, from Justin to Eusebius, the evolution proceeded normally. That which was incipient in the New Testament developed progressively. The baptismal period, with its admission examination, was the first to be structured; then the catechumenal period itself was institutionalized and the entrance criteria were clearly formulated. The necessity of a preliminary evangelization period was emphasized.

The history of the catechumenate speaks for itself. In the four corners of the Mediterranean world, the Church introduced the requirement of a serious baptismal preparation. In the third century, we can see the most authentic form of the catechumenate: the witness of the martyrs, dialogue with Christians, and the life of the community awakened the faith of converts. The community then took charge of them and led them on the catechumenal journey. It took them in, instructed and formed them so that, by successive stages, they could enter into this new life that had to grow without ceasing and bear fruit. Would official recognition of the Church by the State sap this vitality? .

Footnotes, Part 2

The New Problems, 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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