4th 6th C CE Christian Initiation: North Africa

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4th 6th C CE Christian Initiation North Africa
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Third Council of Carthage

• Canon 5. It was agreed that no sacrament should
  be given to catechumens, even during the most
  solemn Paschal season, except the usual salt for
  if the faithful make no change in the sacrament
  during that season, it should not be changed for
  catechumens.

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• Canon 24 It was agreed that nothing more should
  be offered in the sacrament of the Body and Blood
  of the Lord than the Lord himself delivered, that
  is, bread and wine mixed with water. The first
  fruits, milk and honey, which at the mysteries on
  the one solemn day are accustomed to be offered
  for infants, although they are offered at the
  altar, have their own benediction, that they may
  be distinguished from the sacraments of the Body
  and Blood of the Lord.

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Optatus of Milevis Against Parmenian the
Donatist c. 370-390

• From Book Five It is clear that in the
  celebration of this sacrament of baptism there
  are three elements, which you will not be able
  either to decrease or diminish, or to put on one
  side. The first is in the Trinity, the second in
  the believer, the third in him who gives the
  sacrament. For I perceive that two are
  necessary, and that one is quasi-necessary.

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• The Trinity holds the chief place, without whom
  the work itself cannot be done. The faith of the
  believer follows next. Then comes the office of
  the minister, which cannot be of equal authority.
  The first two remain always unchangeable and
  unmoved. For the Trinity is always itself and
  the faith is the same in everyone. Both the
  Trinity and faith always preserve their own
  efficacy. Therefore the office of the minister
  cannot be equal to the other two elements in the
  sacrament of baptism, because it alone is liable
  to change.

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Augustine of HippoOn Faith and Works 413 CE

• VI.8 Let us see whether it is right to admit
  all men to baptism, whether or not we should be
  on our guard lest we give to dogs that which is
  holy, and whether we should even go so far as to
  admit to so sacred a sacrament those who openly
  practice adultery and who profess that they will
  continue to do so. Certainly, these people would
  not be admitted to baptism if, during the few
  days preceding its reception, they declared that
  they would not keep themselves continent but
  would continue to have relations with their true
  and lawful wives.

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• For these few days before baptism are a sacred
  time, a time when the candidate, after having
  handed in his name, is prepared for baptism by
  fasting, abstinence, and exorcisms. During this
  time, therefore, he is not permitted relations
  with his wife, even though at other times he is
  allowed intercourse with her. If a married man,
  then, is refused admittance to baptism for
  refusing to observe a custom, how can we say that
  an adulterer who refuses to change his evil life
  should be allowed to receive this sacrament?

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• VI.9 They say, however, that a man should be
  baptized first and then, after baptism, he can be
  instructed in regard to morals and right living.
  This is fittingly done when a man is at the point
  of death. Then, after he has been taught in the
  fewest possible words all that he must believe,
  he may receive the sacrament immediately, so
  that, if he should die, he may leave this life
  absolved from all his sins. But if a man is good
  health asks to be admitted to baptism, and he has
  the time to go for instructions, then what better
  time is there to teach him how to live a good,
  Christian life than when he is all anxious and
  eager to receive this most salutary sacrament.

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• For at one time we ourselves had sought admission
  to baptism and for that reason we also were once
  called competentes. Then, too, there are new
  converts every year. Do we not see how zealous
  they are in attending the instructions, the
  exorcisms, the scrutinies, and also how eager,
  how interested? If this is not the time to teach
  them morals that are worthy of a Christian and of
  this great sacrament which they are so desirous
  of receiving, then when is it? After baptism?
  This is what our opponents would like. In that
  case they would allow them to receive baptism
  without first demanding that they change their
  evil way of life, without demanding that they
  first put off the old man and then put on the
  new. Instead they would advise us just the
  opposite first put on the new man, and after you
  have put on the new man, then put off the old.

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• . But this is not what the Apostle says. He
  says Put off the old man and put on the new.
  And the Lord says No man sews a new piece to an
  old garment and no man puts new wine into old
  wineskins. Moreover, for what other reason do
  we call them catechumens and put them into this
  category for a certain time, except that they
  might learn what the faith is and what kind of
  life is demanded of a Christian? Then, after
  they have proved themselves worthy, they may eat
  at the Lords table and drink from His cup. For
  He who eats and drinks unworthily eats and
  drinks judgment to himself. If the Church
  thinks that is it good and necessary to give
  instructions to the catechumens, then certainly
  it is good and much more necessary and much more
  urgent to give instructions to the competentes
  who are immediately preparing to receive baptism.

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• VII.11 It is often necessary in our
  instruction to treat of faith and morals
  together, and not only necessary but also very
  practical and wise. This is true whether we are
  instructing catechumens, or the faithful, or
  those who are to be baptized or those already
  baptized and it holds for any purpose that we
  might have in instructing them, whether to
  refreshen their memories, or to have them profess
  their faith, or to strengthen them in the faith.

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• IX.14 They say, however, that the eunuch whom
  St. Philip baptized did not say anything more
  than I believe that Jesus Christ is the Son of
  God and having made this profession of faith, he
  was immediately baptized. Is it, then, their
  wish that men should make no more profession of
  faith than this, and then be immediately
  baptized? What about the other truths of the
  faith, those, namely, concerning the Holy Spirit,
  the Church, the forgiveness of sins the
  resurrection of the dead, and, finally, those
  concerning the Lord Jesus Himself? Is nothing to
  be said or believed concerning these? Is nothing
  to be said or believed about the Lord except that
  He is the Son of God? Nothing about His
  incarnate birth from a virgin, His passion, His
  death on the cross, His burial, His resurrection
  on the third day, His ascension, and His place at
  the right hand of the Father?

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• If all that the eunuch had to say was I believe
  that Jesus Christ is the Son of God in order
  that he be baptized immediately and allowed to go
  on his way, why then do we not follow suit?

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• XI.17 But our opponents have still another
  objection. The people of Israel, they say, were
  first led through the Red Sea, which is a figure
  of baptism, and then they were given the law by
  which they were to live. Since this was the case
  with the Israelites, why then do we demand that
  our catechumens learn the creed and recite it
  back to us?

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• Our opponents say, and they are right, that
  their preparation for baptism, that is, before
  passing through the Red Sea, were the religious
  ceremonies of sprinkling their doorposts with the
  blood of the lamb and of eating the unleavened
  bread of sincerity and truth. But if they
  understand correctly the significance of these
  religious ceremonies of the Israelites, why do
  they not also understand that their departure
  from Egypt signifies a renouncement of sin, which
  renouncement they make who are preparing to
  receive baptism?

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• XII.18. Let us suppose that a man comes and asks
  to be baptized, but says that he will not give up
  sacrificing to idols unless, perhaps, at some
  future time, if he so wills. This man is not
  only a worshiper of idols but also a priest of
  some abominable cult. Nevertheless, he asks to
  be baptized immediately and to become a temple of
  the living God. I ask our opponents is they
  think that such a person should be admitted even
  as a catechumen.

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• Who bishop / accedentes / catechumens /
  competentes / neophytes / faithful
• Did (or refrained from doing) what
• 1) Clinical (deathbed) initiation
• Person at the point of death is instructed what
  he must believe VI.9
• Baptism follows immediately VI.9
• Profession of creedal faith by the candidate,
  even if not memorized, as part of Baptism?
  IX.14

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• 2) Canonical (public) initiation
• Inquirers examined and admitted to instruction as
  catechumens XII.18
• Catechumens learn what the faith is and what
  kind of life is demanded of a Christian VI.9
  VII.11
• Catechumens receive instructions (on both faith
  the rule of faith -- and morals VII.11),
  exorcisms, scrutinies VI.9
• Catechumens hand in their names as those about
  to be baptized VI.8
• Catechumens social status changes to that of
  competentes VI.9

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• Competentes a few days before baptism
  Quadragesima? receive instructions, fast,
  abstain (from eating meat? drinking alcohol?),
  are exorcized, and have no sexual relations
  VI.8, 9
• Baptism
• stripping off clothing? VIII.12
• renunciation of sin? XI.17
• profession of faith by means of a creed? IX.14
  XI.17
• clothing in new garments? VIII.12
• Newly baptized admitted to the Lords table
  VI.9

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• When no particular feast/season indicated
• Where no spaces indicated
• What it meant
• You become a temple of God when you receive
  baptism XI.18
• You become a member of Christ when you receive
  baptism XI.18

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Quovultdeus of CarthageSermons on the Creed
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Ferrandus of Carthage Letter to Fulgentius of
Ruspe 520-547