Treatises on Marriage and Other Subjects

Introduction

INTRODUCTION DRECEIVED LETTERS,' St. Augustine wrote in the Retractations , 'from certain brethren-of the laity to be sure, but nevertheless, well advanced in religious studies-who so divorce Christian faith from good works that they are convinced that one is able to attain eternal salvation, not without faith, of course, but without good works. I wanted to answer these brethren and, accordingly, wrote a book entitled Faith and Works. In that book I have not only set forth how Christians should live who through the grace of Christ have been regenerated in baptism, but also what manner of persons are to be admitted to the font of rebirth.'l This work-short but significant enough for him to mention it three times in the course of his writings2-is engaged with three problems that reveal the mentality of a not uncommon class of catechumens, catechists, and converts in early Christian times. These were as true products of the environment, culture, and tradition of their day as are the secularized Christians of our own. The problem of dealing gently but firmly with well-intentioned, yet essentially pagan, I Retractationes 2.64. 2 Cf. Enchiridion 18.67; De quaestionibus Dulcitii 1.2; Ep. 205.4.18. 215 216 SAINT AUGUSTINE minds and attitudes taxed to the utmost the persuasive power, learning, and patient endurance of the Fathers of the Church. They faced the difficulty as frankly as St. Paul had done a few centuries earlier; they struggled and grappled with it and in their fervent agony brought forth some of their most vigorous and apostolic writings. The first part of St. Augustine's discussion (1-6.8) is a dogmatic answer to the gravely erroneous contention that there is no necessary connection between faith and the personal good works of the Christian, and that, therefore, everyone is to be admitted indiscriminately to baptism, even avowed and deliberate sinners who intend to remain in their state of iniquity. In the second place, he refutes (6.9-13.20) the argument that candidates for baptism must only be taught the tenets of belief before baptism, and Christian morals not until after baptism. The third error he confounds is, according to his own opinion (14.21-26.48), the most serious because of its insidious and far-reaching consequences: namely, that the baptized will be eventually saved by fire even though they refuse to reform their lives. A brief summary of the normal procedure of the catechumenate will afford better understanding and deeper appreciation of the Bishop of Hippo's position and of the serious necessity for and timeliness of Faith and Works. At the time of a pagan's application for admission to the Catholic Church, he was questioned as to his motive for applying. A carefully adapted instruction-long or short, depending on the previous knowledge of the individualfollowed the declaration of his sincerity of purpose. After the instruction, the applicant expressed his belief in what had been explained and promised to live in accordance with the precepts he had just received. His profession of faith was acknowledged by a signing with the cross, imposition of FAITH AND WORKS 217 hand!!, and exorcism through the administration of salt. Thereafter, the candidate was looked upon as belonging to the Church as a catechumen. At this time he received no further instruction, but he had the right and the duty to attend the Mass of the Catechumens, and either to read holy Scripture by himself or have it read to him. Usually, he remained a catechumen for two or three years. When a catechumen was ready for baptism, he applied for the reception of the sacrament at the beginning of Lent and was listed in the official register of the Church as a competent. With this registration began a period of continuous instruction through lectures by the bishop. There also was the usual scrutiny, exorcism (which consisted in the signing with the cross) , imposition of hands, and insufHation. A special and solemn ceremony was the imparting of the Creed of Baptism (traditio symboli) which was carefully guarded by the discipline of the secret and could not be shared with a nonChristian . The competent memorized the Creed and the Lord's Prayer. On Easter Sunday morning, he was baptized and made his baptismal profession by reciting the Creed (redditio symboli). After that, he received his first Communion . During Easter Week, sermon-instruction on baptism...