375 Siscia, in Pannonia Inferior, Tabia, in Galatia Prima, Themisonium, in Phrygia Siteum, vide Citium, in Tacapa, in Tripolis, 356 Crete, 383 Smyrna, in Asia, 377 Sodera, in Iona Insula Sodoma, in Palæstina Ter- Soli, in Cyprus, 365 Sora, in Latium, 391 Sora, in Paphlagonia, 375 Sozopolis, in Pisidia, 379 Spira Nemetum, in Ger- Stabiæ, in Campania, 392 lutaris, 379 Tadinum, in Umbria, 389 Tamita, in Corsica, 394 Pacatiana, 379 Taurianum, Seminara, in Pacatiana, 379 Regione Arabica, 370 Thessalonica, in Macedonia Topirus, in Rhodope, 382 Trallis, in Asia, 377 catiana, 379 Tranum, in Apulia, 393 moniacus, 374 Trebia, in Umbria, 389 Tremithus, in Cyprus, 365 Thinis, in Thebais Secun- Tres Taberna, Cisterna, in da, 358 Thmuis, in Augustamnica Prima, 356 Thoi, in Thebais Secunda, Latium, 391 Tricastini, or Augusta Tri- Termessus, in Pamphylia Tifernum Metaurense, in Secunda, 378 salia, 383 Theba, in Achaia, ibid. Picenum Annonarium, Tindarium, in Sicilia, 394 Tuder, Todi, in Umbria, Tullum, Toul, in Belgica Tungri, Tongres, in Ger- Tuscania, in Tuscia, 388 Valentia, Valence, in Vien nensis Prima, 399 Valentia, Valencia, in Carthaginensis, 400 Valentia ad Minium, Valenzia, al. Menno, in Gallecia, 402 Venta, Winchester, in Bri- Ulpianum, in Dardania, 384 Worcester, in Britannia, 407 tannia, 407 Ventio, Vence, in Alpes Maritimæ, 398 Valentinianopolis, in Asia, Verona, in Venetia, 396 377 Valva, in Samnium, 393 Vantena, vide Antinoe, in Thebais Prima, 358 Vapincum, Gap, in Narbonensis Secunda, 399 Vasada, vide Lauzada, in Cilicia Secunda Vasatæ, Basas, in Novempopulania, 399 Vasio, Vaison, in Viennen sis Secunda, ibid. Ucetia, Uzes, in NarbonenIsis Prima, ibid. Velia, in Lucania, 393 Velia, Veleia, in Tarraconensis, 400 Velitræ, in Latium, 391 Vellava, al. Anicium, le Puy en Vellay, in Aquitania Prima, 399 Venafrum, in Campania, 393 Venetia, Vennes, in Lugdunensis Tertia, 399 Vibo-Valentia, Bivona, in Brutia, 394 Urbinum, in Picenum An- Zarmizegethusa, in Gothia, Urbs Salvia, Urbisaglia, in Urbs Vetus, Orvieto, in Zenopolis, in Lycia, 378 Vicentia, Vicenza, in Ve- Urci, Orce, in Carthaginen- Uria, in Calabria, 393 Zephyrium, in Cilicia Pri ma, 380 Zerabena, in Arabia, 360 Zerta, in Numidia Zeugma, in Euphratesia, 365 Zicchia, in Scythia Zichna, urbs incertæ posit. in Macedonia Zigga, vide Sicca Venerea Zoara, in Palæstina Tertia, 361 Winchester, in Britannia, Zoropassa, urbs incertæ po 407 Wormacia Vangionum, Worms, in Germanica sit. in Cilicia vel Isauria Zuchabari, in Mauritania Cæsariensis Zygris, in Libya, 358 BOOK X. OF THE INSTITUTION OF THE CATECHUMENS, AND THE FIRST USE OF THE CREEDS OF THE CHURCH. CHAPTER I. OF THE SEVERAL NAMES OF CATECHUMENS, AND THE SOLEMNITY THAT WAS USED IN ADMIT- ALSO OF CATECHISING, AND THE TIME OF Sect. 1. names, κατηχούμε rones, &c. HAVING hitherto discoursed of the The reason of the several orders of men which made up noritol, ty- the great body of the Christian church, and of churches themselves, or places of worship, and of the several districts into which the body diffusive was divided, I come now to consider the service of the church, or its public offices and exercises, by which men were disciplined and trained up to the kingdom of heaven. And to speak of these in their most natural order, it will be necessary to begin with the institution of the catechumens, who were the lowest order of men that had any title to the common name of Christians, and their instruction was the first part of the church's service. Some things relating to these have been already touched upon in speaking of the difference between them and the Toroì, or perfect Christians, in the first Book.' The office of the catechist has also been considered in speaking of the inferior orders' of the clergy: and the places of instruction, or catechetic schools, have been treated of in the account that has been given of the ancient churches. So that, omitting these things, I shall only speak in this place of such rites and customs as were observed in the practice of the church in training up the catechumens, and preparing them for baptism; premising something concerning the several names that were given them. They were called catechumens from the Greek words κατηχέω and κατήχησις, which signify in general the instruction that is given in the first elements or rudiments of any art or science; but in a more restrained ecclesiastical sense, the instruction of men in the first principles of the Christian religion. Hence they had also the names of Sect. 2. Imposition of hands used in the catechumens, I have already observed in another place, that the catechumens, by virtue of their admission into that state, first admission of had some title to the common name of Christians also; being a degree higher than either heathens or heretics, though not yet consummated by the waters of baptism. And upon this account, they were admitted to this state not without some ceremony and solemnity of imposition of hands and prayer. Which appears evidently from what Sulpicius Severus' says of St. Martin, That passing through a town, where they were all Gentiles, and preaching Christ unto them, and working some miracles, the whole multitude professed to believe in Christ, and desired him to make them Christians upon which, he immediately, as he was in the field, laid his hands upon them, and made them catechumens, saying to those that were about him, that it was not unreasonable to make catechumens in the open field, where martyrs were used to be consecrated unto God. Where we may observe, that to make Christians, and to make catechumens, is the same thing, and that this was done by imposition of hands and prayer. Which observation : catervatim ad genua b. viri ruere cœperunt, fideliter postulantes, ut eos faceret Christianos. Nec cunctatus, in medio ut erat campo, cunctos, imposita universis manu, catechumenos fecit; cum quidem ad nos conversus diceret, Non irrationabiliter in campo catechumenos fieri, ubi solerent martyres consecrari. will help us to the right understanding of some obscure canons and difficult passages in ancient writers, which many learned men have mistaken. In the first council of Arles there is a canon, which orders imposition of hands to be given to such Gentiles as in time of sickness express an inclination to receive the Christian faith. And in the council of Eliberis there is another canon to the same purpose, which says, That if any Gentiles, who have led a tolerable moral life, desire imposition of hands, they should have it allowed them, and be made Christians. Now the question is, what is here meant by imposition of hands, and being made Christians? Mendoza" and Vossius" take it for imposition of hands in baptism; and Albaspiny," for imposition of hands in confirmation. But the true sense is no more than this imposition of hands used in making catechumens, which in some sort gave Gentile converts an immediate title to be called Christians. And so I find Valesius," and Basnage," and Cotelerius," understand it. And this must be the meaning of that passage in Eusebius," where, speaking of Constantine's prayers in the church of Helenopolis a little before his death, he says, It was the same church where he had first been admitted to imposition of hands and prayer; that is, had been made a catechumen with those ceremonies for no other imposition of hands can here be meant, since it is now agreed on all hands, that Constantine was not baptized till he had left Helenopolis, and was come to Nicomedia, a little before his death. By this also we may understand the meaning of those canons of the first general council of Constantinople," and the council of Trullo," where, speaking of the reception of such heretics as the Eunomians, and Montanists, and Sabellians, who had not been truly baptized, they say, They should be received only as heathens, viz. the first day be made Christians, the second day catechumens, the third day be exorcised, then instructed for a considerable time in the church, and at last baptized. Here being made Christians, evidently signifies no more than their being admitted to the lowest degree of catechumens, by imposition : 8 Conc. Arelat. 1. cap. 6. De his qui in infirmitate credere volunt, placuit debere eis manum imponi. 9 Conc. Eliber. c. 39. Gentiles si in infirmitate desideraverint sibi manum imponi, si fuerit eorum ex aliqua parte vita honesta, placuit eis manum imponi et fieri Christianos. 10 Mendoza, Not. in Conc. Eliber. c. 39. "Voss. de Baptismo, Disp. 12. Thes. 5. p. 164. 12 Albaspin. Not. in Conc. Eliber. c. 39. 13 Vales. Not. in Euseb. de Vit. Constant. lib. 4. c. 61. 14 Basnag. Critic. in Baron. an. 44. p. 482. 16 Euseb. de Vit. Const. lib. 4. c. 61. "Evoα ôǹ каi жршτον τῶν διὰ χειροθεσίας εὐχῶν ἠξιοῦτο. 17 Conc. Constant. 1. c. 7. Ως "Ελληνας δεχόμεθα, καὶ τὴν πρώτην ἡμέραν ποιοῦμεν αὐτοὺς Χριστιανούς, τὴν δὲ of hands and prayer; after which came many intermediate ceremonies of exorcising, catechising, &c., before they were made complete Christians by baptism. So that, as Theodosius observes" in one of his laws, there were two sorts of men that went by the name of Christians, one called Christiani ac fideles, Christians and believers, and the other, Christiani et catechumeni tantum, Christians and catechumens only the former whereof were made so by baptism, and the other by imposition of hands and prayer. Which was a ceremony used in most of the offices of religion, in baptism, confirmation, ordination, reconciling of penitents, consecration of virgins, curing the sick, and, as we have now seen, particularly in the first admission of new converts to the state of catechumens. 20 Sect. 3. And consignation with the sign of the cross. Here also, as in most other offices of the church, they used the sign of the cross. St. Austin joins all these ceremonies together, when he says, That catechumens were in some sort sanctified by the sign of Christ, and imposition of hands and prayer; meaning, that these ceremonies were used as indications of their forsaking the Gentile state, and becoming retainers to the Christian church. The same rite is mentioned also by St. Austin in his Confessions," as used upon himself during his being a catechumen; but whether he means there his first admission, or his continuance in that state, is not certain. But in the Life of Porphyrius, bishop of Gaza, written by his disciple Marcus, it is more plainly expressed; for that author, speaking of some new converts, says, They fell down at the bishop's feet and desired the sign of Christ. Upon which, he signed them with the sign of the cross, and made them catechumens; commanding them to attend the church. And so in a short time after, having first instructed them in the catechism, he baptized them. 22 δευτέραν κατηχουμένους, εἶτα τῇ τρίτῃ ἐξορκίζομεν αὐτ τοὺς καὶ τότε αὐτοὺς βαπτίζομεν. 18 Conc. Trull. c. 95. Vide etiam Anonymi Epist. ad Martyrium Antiochenum, ap. Beveregii Pandect. t. 2. p. 100. 19 Cod. Th. lib. 16. Tit. 7. de Apostat. Leg. 2. 20 Aug. de Peccator. Meritis, lib. 2. c. 26. Catechumenos secundum quendam modum suum per signum Christi et orationem, manûs impositione puto sanctificari. 21 Aug. Confess. lib. 1. c. 11. 22 Marcus, Vit. Porphyr. Prociderunt ad ejus pedes petentes Christi signaculum. Beatus vero cum eos signasset, et fecisset catechumenos, dimisit illos in pace, præcipiens eis ut vacarent sanctæ ecclesiæ. Et paulo post, cum eos catechesi instituisset, baptizavit. |