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intervals of peace the arrangements were more and more elaborated. When, however, Christianity finally triumphed over paganism, the reasons for re- taining the catechumenate became less urgent. The majority were born of Christian families, and so were brought up in the Faith, and were in no danger of falling into paganism. Moreover, with the in- creasing development of the doctrine of grace and original sin. the practice of early baptism became the rule. Further, the conversion of the barbari- ans 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 of baptism and reception in the Church. 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 in- quirers (audientes, aicpoutiemi) and catechumens prop- erly so-called; and in each stage there was a three- fold preparation — catechetical, ascetical, and litur- gical .
(1) If a pagan wished to become a Christian he was given some elementary instruction in the fundamental doctrines and practices of the Church (see Doctrine, Christian). He had to-show by his conduct that he was in earnest as to the step he was about to take. So far, he was only in the stage of inquiry, and was not counted as a Christian at all. He was allowed to be present at the first part of the Mass, but he was dis- missed immediately after the sermon.
(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 a Christian, though he was not looked upon as one of the "faithful". "Ask a man, 'Are you a Christian?' He answers, 'No', if he is a pagan or a Jew. But if he says, 'Yes', ask him again, 'Are you a Catechumen or one of the Faithful'" " (St. Aug., "In Joan . ", xliv. 2, P. L., XXXV, 1714).
In the early ages the rites of admission to the eate- chumenate were quite simple, but in the course of time they became more elaborate. At first the can- didates were merely signed on the forehead with the sign of the cross, or hands were imposed on them with suitable prayers; and sometimes both ceremonies were used. Thus St. 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 solemnly signed and treated according to the custom of the Church" (solemniter signandus est et ecclesia man tractandus. — De Cat. Rud., xxvi, P. L., XL, 344). Eusebius mentions the imposition of hands and prayer (Vita Constantini, iv. 61, P. G., XX. 1213). Among the Latins, and especially at Rome, breathing, accompanied with a form of exor- ind placing in the mouth a little exorcised salt, was employed in addition to the signing with the cross and imposition of hands. Other rites were the opening of the ears (Mark, vii, 34) and anointing. See Mart one, " De Antiquis Fcclesia' Ritibus" (Rouen, 1700), I, where several ordines nil faciendum Chris- tian inn, or catechumt num., are given; Chardon, "Hist. des Sacrements", in Migne's "Theol. Cursus Com- pletus", Paris, L874, XX, 31 sqq., 149 sqq.
Catechumens when present at Mass were not dis- missed with the inquirers, but were detailed while a special prayer was recited over them. They then also withdrew before the Mass of the faithful I The instruction which they received is described in the article Doctrini . ( Ihristi w As to their manner of living, they had to abstain from all immoral and pagan practices, and give proof by their virtue and works of penance that they were worthy to begin i more immediate preparation for baptism. The dura- tion of this stage was not fixed. In general it lasted long enough to test thoroughly the dispositions of the catechumen. The Council of Elvira alludes to the custom of making it last two years, and the civil 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 the Council of Agde (506) allowed even Jews (with regard to whom special caution was required) to receive baptism after eighl months' preparation; and later on, St. Gregory reduced the term to forty days. On the other hand the duration of the cate- chumenate might he extended, and the catechumen might be reduced to the ranks of the audientes, if he was guilty of grave crimes (fifth canon of Neo- ciesarea; fourteenth canon of Nicsea). What seems extraordinary to our modern notions is that the cate- chumens themselves put off their baptism for many years, sometimes even till their last illness. Con- stantine the Great is an example of this extreme delay. St. Ambrose, St. Basil. St. Gregory Nazian- zen, and St. John Chrysostom were 'not baptized 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 as Christians, but not as belonging to the " faithful ", because the cleans- ing waters of baptism had not been poured over their souls. St. Gregory describes his terror during a storm at sea lest, he might be taken away unbap- tized (Carmen de Vita Sua. 324 sqq., 1'. (!.. XXXVII, 994). However, St. Ambrose has no doubt about the salvation of Valentinian the Younger, who had asked for baptism, but had died before the saint could reach him ("De obitu Valentini.", n. 51, 1'. L.. XVI, 1374). Hence the common teaching was that the defect of baptism 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 see Franzelin, "De Ecclesia" (Rome, L887), 414 sqq.
(3) When the catechumens had completed this stage of preparation and trial, their names were in- scribed among the competentes, i. e. those seeking to be baptized. The Greeks called them c/>wTtfA/xei<oi. This might mean that they were being enlightened in the mysteries of the faith; or. more probably, that they were being baptized, for the Creeks commonly spoke of baptism as "light" (cf. Heb., vi. I; x, 32). In this advanced stage they were sometimes called fideles by anticipation (e. g. St. Cyril of Jerusalem, Cat., 1,4; V. 1; P. G., XXXIII, 373, 505). Lent was the time when the threefold preparation — instructive, ascetical, and liturgical — was carried on. The ascetical preparation was severe. Prayer and fasting naturally formed part of it; but tiie com- petentes were also exhorted to keep silence as far as possible and. if they were married, to observe con- tinence (St. Justin, "Apol.", Ixi. P. G., VI, 120; St. Cyril of Jerusalem, Cat., i, sub fin., P.G., XXXIII, col. 376; St. August., "He hide el Op.", ix, P. L., XL, 205). Confession was also enjoined (Tertullian, "De
Bapt." XX, P. I... I. 1222 where he quotes Matt., hi.
fi: "they were baptized, confessing their sins ".
aho St. Cyril, ib.; Eusebius, "Vita Const.", iv, 61)
The instruction given at this time is described in the article DOCTRINE, Christian, where an ac- count of St. Cyril's "catecheses" will be found.
The rites connected with this sta^e were elaborate,
There are considerable survivals of them in thl part of the order of baptism and in the
Lent en Masses, especially tie Mas oi the Wednesdaj
of the fourth week. The assemblies were called
"scrutinies" examination ami p ol the
candidates), and were seven in number. At the In I scrutinv the candidates gave in their names. \Imi the collect of the Mass, and before the lessons, the ceremony of exorcism was performed over them. This was done at all the scrutinies except the last, by
