FROM FIRST CONTACT TO THE RITE OF ELECTION (29)

Introduction

In the previous article, I examined briefly the emergence and development of the adult catechumenate in the early Church. Historical records show that, by the fourth century, the catechumenate had become the formal way by which adults were initiated into the Church. In this article, I will describe the catechumenal process in greater detail, beginning with the time of first contact with the candidate up to the rite of election.

First contact with the candidate

There were several reasons why non-Christians became attracted to the Christian Faith. The willingness of Christians to die as martyrs inspired many non-believers. The fellowship shared by the Christians and the concern they showed for the poor and needy attracted converts too. There were also learned Christians who started schools where they taught the Faith. In the third century, for example, the Church Father, Origen (c. 185 - c. 253) ran a catechetical school in Alexandria, Egypt, where both Christians and non-believers, as well as, those who were merely curious about Christianity, came to study.

In addition, the teachings and writings of Christian bishops also attracted converts. Often, their teachings would take the form of apologetics, that is, the defence of the Faith, especially against non-Christian thinkers and philosophers who criticized the beliefs and practices of the Christians. However, the most effective method was direct evangelisation. Usually, it began with a Christian engaging in conversation about the Faith with a member of the family, a co-worker, a friend or a stranger. If the person showed interest, according to Origen, Christians would, “examine the souls of those who want to hear them and test them individually beforehand and then took them aside privately for instruction”.

First contact with the community

When the inquirer showed signs of initial change in behavior and the willingness to live according to the demands of Christian discipleship, he or she was brought into first contact with the Christian community. Here, those who had instructed the inquirers thus far, would take on the role of sponsor and speak on behalf of the inquirers. The sponsor has to provide evidence to the community on the conversion and sincerity of the inquirer in wanting to become a Christian. Only when the community was convinced, is the inquirer admitted as a candidate into the catechumenate, to undergo a period of intense preparation for baptism.

To mark the candidate’s entrance into the catechumenate, a special liturgical rite was held. The celebration of the rite signaled the candidate’s separation from the old way of life and the start of the journey towards initiation into the Church. From that point on, says T.M. Finn, an expert on the history of the catechumenate, “the catechumens journeyed on the boundaries of society and the Church – of both but in neither”. It meant that they were no more “of the world” but neither were they full members of the Church as yet.

Among the rites celebrated at the entrance into the catechumenate was the signing of the candidate with the cross on his or her forehead. It symbolised that candidate now belonged to Christ. Salt was also given to him or her, signifying that the candidate will be seasoned and preserved by the salt of wisdom and the word of God. It is in this regard that Saint Augustine (354 – 430), who himself had entered the catechumenate before his baptism, once said, “I was signed with the sign of His Cross and seasoned with His salt…”

In addition, hands were imposed on the candidate, a traditional sign of the dedication of the person to God and a gesture of blessing. Finally, the candidate was exorcised since in the ancient world, Christians believed that non-believers were possessed by the devil. Two elements were involved in the act of exorcism. Firstly, a prayer was said by the exorcist, by which the devil was ordered to get out of the candidate; and secondly, the gesture of blowing, an act that meant that the devil, so to speak, is “blown away”.

Upon entering the catechumenate, the candidates become known as catechumens, (one under instruction). They are also known as audiens or auditor (one who hears) because, although not yet baptised, they could join the community to “hear” the scriptural readings and homily during the eucharistic celebration, although they were dismissed from the celebration at the end of the homily.

The catechumens had to undergo an intense period of preparation involving instruction, scrutiny of life patterns, change, further instruction and so on. They learnt mostly by listening, and what they learnt was intended to shape both their mind and heart. The true test of whether genuine conversion is taking place was judged by whether there was a change in person’s behavior. One has to be willing to experience conversion before he or she is accepted for baptism.

Elected for baptism

Usually at the start of Lent, the catechumens who were considered ready to receive baptism are encouraged to hand in their names. As a final step in the preparations, an examination called the “scrutiny” was held during which the sponsors, once again, were asked to give evidence on the catechumens’ conversion and behaviour. Hippolytus of Rome, for example, used a rigorous approach to examine the candidates for baptism:  

“…and when they are chosen who are set apart to receive baptism let their life be examined, whether they lived piously while catechumens, whether they honored the widows, whether they visited the sick, whether they have fulfilled every good work. If those who bring them bear witness to them that they have done thus, then let them hear the gospel.”

Those who successfully “passed” the examination were considered to be “set apart”. They were seen as being called and chosen by God. Now known as the elect, their names are inscribed in a register. They are the ones to be prepared for baptism at Easter.

Conclusion

An examination of the early Church’s catechumenal process from the first contact with the candidate to the rite of election shows that, in many ways, its significance and structure is similar to the current RCIA. In the next article, I will describe the process leading up to the rite of baptism.