Reasons for concealing these things from the catechu that the might not be con temned. instruction had continued perhaps for two or three years before. This was the whole of that discipline, we read so much of among the Ancients, of concealing the sacred mysteries from the catechumens. Among all which we have never the least intimation given that the practice of image-worship, or the adoration of saints and angels, or the doctrine of seven sacraments, were the mysteries they intended to conceal from them. For in those days there were no such mysteries in the Christian Church, and therefore the late invention of Schelstrate is a mere fiction and sophism to cover the nakedness of the present Roman Church. And the pretence of Bona71, concerning the prohibition of images in churches, made by the Council of Eliberis, that it was only to conceal the secrets of religion from the knowledge of the heathen, is an absurd supposition, which neither Albaspinæus nor Petavius could digest, as I have showed more fully in another place 72, where I speak of the ornaments of the ancient churches. 10. As to those things which they really concealed from the catechumens, the true reasons were, first that the plainness and simplicity of the Christian rites might not be contemned mens. First, by them, or give any occasion of scandal or offence to them, before they were thoroughly instructed about the nature of plainness and simpli- the mysteries. For both Jews and Gentiles, out of whom city of them Christian converts were made catechumens, were apt to deride the nakedness and simplicity of the Christian religion, as void of those pompous ceremonies and sacrifices, with which those other religions abounded. The Christian religion prescribed but one washing in water, and one oblation of bread and wine, instead of that multitude of bloody sacrifices, which the other religions commanded. Therefore, lest the plainness of these few ceremonies should offend the prejudiced minds of catechumens, before they were well instructed about them, the Christian teachers usually adorned these mysteries with great and magnificent titles, such as would convey noble ideas to the minds of men concerning their spiritual effects, but concealing their other names lest the simplicity of the things should offend 71 Rer. Liturg. l. 1. c. 16. n. 2. See before, b. 8. ch. 8. s. 6. p. 159. n. 90. 72 B. 8. ch. 8. s. 6. p. 160. But yet this does not satisfy either Albaspinæus, or Petavius, &c. 6 them. When they speak of the eucharist, they never mentioned bread and wine, but the sacrifice of the body and blood of Christ; and styled baptism, illumination, and life, the sacrament of faith and remission of sins, saying little in the mean time of the outward element of water. This was one plain reason, why they denied catechumens the sight of their sacraments, and always spake in mystical terms before them. We shut the doors,' says Chrysostom 73, when we celebrate our mysteries, and keep off all uninitiated persons from them, not because we acknowledge any imperfection in the things themselves, but because many are weakly affected toward them.' And so St. Cyril 74, in the place mentioned above, We speak not openly of our mysteries before the catechumens, but say many things mystically and obscurely, that they who know them may understand us, and they who know them not may receive no harm.' In like manner the Synod of Alexandria75, charging the Miletians for publishing the mystery of the eucharist before the catechumens, and what was worse, before the heathens, contrary to those rules of Scripture, "It is good to conceal the secrets of a king;" and "Give not that which is holy unto dogs, neither cast ye your pearls before swine;" they add, that it is not lawful to bring mysteries upon the open stage before the uninitiated, lest the heathen through their ignorance should deride them, or the catechumens by their curiosity should be offended.' Therefore there was an ancient rule in the Church, that if any uninitiated person had by any mistake been admitted to partake of the eucharist, he should be immediately instructed and baptized, that he might not go forth a contemner or despiser, as the author of the Apostolical Constitutions 76 words it. And the fourth Council of Toledo 77 gives a like reason why such Jews, as had been baptized by force, should continue in the Christian profession, lest the 73 Hom. 23. in Matth. See n. 47, preceding. 74 Catech. 6. n. 16. See n. 34, preceding. 75 Ap. Athanas. Apol. 2. t. 1. p. 131. (t. 1. part. I. p. 105 b. n. 11.) Οὐ χρὴ τὰ μυστήρια ἀμυήτοις τραγῳδεῖν, ἵνα μὴ Ἕλληνες μὲν ἀγνοοῦντες γελῶσι, κατηχούμενοι δὲ περίεργοι γενόμενοι σκανδαλίζωνται. 76 L. 7. c. 25. [Labb. c. 26.] (Co tel. vol. 1. p. 370.) El dé Tis KATÀ ἄγνοιαν μεταλάβοι, τοῦτον τάχιον στοιχειώσαντες μυήσατε, ὅπως μὴ καταφρονητὴς ἐξελθοι. 77 C. 56. [al. 57.] (t. 5. p. 1719 c.) Oportet ut fidem etiam, quam vi vel necessitate susceperunt, tenere cogantur, ne nomen Domini [al. nomen divinum] blasphemetur, et fides, quam susceperunt, vilis ac contemptibilis habeatur. Secondly, to conciliate a reverence for them. catechu mens more know them. name of God should be blasphemed, and the faith which they had received should be reputed vile and contemptible.' Though they made a severe decree against obliging any Jews to be baptized by force or compulsion for the future. 11. Another reason assigned for this discipline of silence was to conciliate a reverence in the minds of men for the mysteries which they kept so concealed from them. For, as St. Basil 78 observes, the veneration of mysteries is preserved by silence;' and as things that are trite and obvious, are easily contemned, so those that are uncommon and reserved are naturally adapted to beget in men an esteem and veneration; and therefore, he thinks, the Apostles and Fathers of the Church, who made laws about these matters, prescribed secresy and silence, to preserve the dignity of the mysteries. St. Austin 79 gives the same reason for this practice, when he says, it was the honour that was due to the mysteries, which made him pass them over in silence, and not explain them.' 12. St. Austin adds to this a third reason, which is, that Thirdly, to make the the mysteries of baptism and the eucharist were therefore more chiefly concealed from the catechumens, to excite their curiodesirous to sity, and inflame their zeal, and make them more earnest and solicitous in hastening to partake of them, that they might come to an experimental knowledge of them. Though the sacraments,' says he so, are not disclosed to the catechumens, it is not always because they cannot bear them, but that they may so much the more ardently desire them, by how much they are the more honourably hidden from them.' And again 81, 80 6 78 De Spir. Sanct. c. 27. (t. 3. part. 1. p. 76 b. n. 66.)... Kaλws ἐκεῖνο δεδιδαγμένοι τῶν μυστηρίων τὸ σεμνὸν σιωπῇ διασώζεσθαι. 79 Serm. 1. inter [post] Quadra- dotibus illiniantur. (t. 6. append. p. 6 81 honorem silentii. [The Benedictine Editor informs us that Sirmondus judged both this as well as the other two Sermons he published with it, to be spurious, though attributed to Augustine by the Codex Floriacensis. ED.] 80 Id. Hom.96. ap. [al. Tract. 96.] in Ioan. (t. 3. part. 2. p. 735.) Quid et si non eis [catechumenis] fidelium sacramenta produntur? non ideo fit quod ea ferre non possint, sed ut ab eis tanto ardentius concupiscantur, quanto eis honorabilius occultantur. 81 In Ps. 109. (t. 4. p. 1241 C.) Hæc nec Judæi habent. Vident The Jews acknowledge not the priesthood according to the order of Melchisedek. I speak to the faithful: if the catechumens understand it not, let them cast away their slowness and hasten to the knowledge of it. They that do not yet eat of this banquet 82, let them hasten upon invitation. The feast of Easter is at hand. Give in your name to baptism. If the festival does not excite you, let curiosity draw you, that you may know that which is said, "He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him.": These were the reasons which engaged the Ancients to conceal their mysteries from the catechumens; which, we plainly see, have no relation to such doctrines as that of transubstantiation, or the number of seven sacraments, or such superstitious practices as the worship of images, and saints, and angels, which are mere novelties, and the modern inventions of the Romish Church. I have now gone through all things relating to the discipline of the catechumens in their preparation for baptism. We are next to take a view of baptism itself, and inquire into the manner how the Church administered it, and what rites and customs were observed in the celebration of it. periisse jam sacerdotium secundum ordinem Aaron et non agnoscunt sacerdotium secundum ordinem Melchisedek. Fidelibus loquor: si quid non intelligunt catechumeni, auferant pigritiam, festinent ad notitiam. 82 De Verb. Dom. Hom. 46. [al. Serm. 132.] (t. 5. p. 645 f.) Qui autem nondum manducant et nondum bibunt ad tales epulas invitati festinent-Ibid. (p. 646 b.) Ecce Pascha est, da nomen ad baptismum. Si non te excitat festivitas, ducat ipsa curiositas, ut scias quid dictum sit, Qui manducat carnem meam et bibit sanguinem meum, manet in me, et ego in illo.' The end of page 142 of the fourth volume of the original edition, London, 1715, 8vo. |