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INTRODUCTION t ~\:i " Novatian's Spectacles, as well as In Praise ofPun'ty, IIJrHAS BEEN STATED in the General Introduction -. ~', . survived under the name of St. Cyprian. A study of its ,. '.; .. ' style and content led towards the end of the nineteenth century to its definitive attribution to Novatian. This work and Novatian's Jewish Foods and In Praise of Purity form a trilogy of pastoral letters. In all three the author, absent from his community) admonishes his adherents to remain steadfast in the Gospel. He finds no better way to accomplish this than to treat one topic or another in Christian morality.1 The Spectacles begins, as does also Jewish Foods, with the inscription , "Novatian to the people who stand firm in the Gospel." It is divided into two parts (chs. 2-8~ 9-10), with an introduction (ch. 1) and a conclusion (ch. 10). Novatian complains that he is greatly troubled that he cannot always write to his flock. He has no misgivings about their conduct; they remain faithful to their profession of faith. Unfortunately, however, advocates of vice and error are never wanting. These champions of vice have the audacity to use the authority of Holy Scripture to condone attendance at the spectacles (ch. 1), the races, the fights in the amphitheater, the theater, and the like. In chapter 2 and subsequent chapters, Novatian manifests a predilection for the phrase Christianus fidelis ("faithful Christian"). 2 The term Christianus includes the catechumens, that is, the aspirants to baptism who were being carefully prepared for Christian initiation . The organization of the catechumenate varied from church to 1 D'Ales, OPe cit. 157-158. 2 H. Koch, "Codex Parisinus 1658 e 10 scritto pseudociprianeo (novazianeo) De spectaculis," Religio 12 (1936) 246; Speet., chs. 2.1-3; 3.2; 4.2, 4; 6.3; 7.1, 3; 8.2; 9.3; 10.1. 115 116 NOVATIAN church, but generally included two classes of candidates: audientes (auditors) and competentes (catechumens), corresponding to the two periods of preparation: remote, which lasted up to three years, and proximate, which coincided wholly or partially with Lent and closed with the conferring of baptism on the night before Easter Sunday, when the competentes became faithful or neophytes (regenerated).3 The term ftdelis, therefore, designates only a baptized person. Novatian makes use of the strong phrase Christianus fidelis to designate a baptized Christian who has all the obligations of a full-fledged Christian and whose failings are graver than those of an unbaptized Christian.4 Novatian is astonished to find faithful Christians attending the spectacles. They are not ashamed to defend by means of Holy Writ the pagan superstitions and the idolatry that are inherent in such spectacles (ch. 2). The texts which they cite, replies Novatian, are merely exhortations to practice evangelical virtue, not concessions to attend pagan spectacles and enjoy base pleasures (ch. 3). Even the devil can cite Scripture for his purpose. Sacred Scripture condemns the spectacles because idolatry is the source of all the public games. How incongruous it is for a faithful Christian, who has renounced the devil at baptism, to renounce Christ at the games! Romulus was the first to consecrate the circus games to Consus-the God of Counsel; later, amusements were dedicated to Ceres and Bacchus (ch. 4). At times, human sacrifices take place at the games, as a pledge to a thirsting idol. Who can assess the moral damage? Bloody spectacles teach brutality. Wild beasts are carefully trained to inflict pain on human beings and to perform with greater fury. The spectacles foment quarrels, vanity, and discord. So much bickering over the different chariots, over mere questions of vainglory; rejoicing that one horse was faster than another! And Novatian satirically continues : there are those who can tell a horse's pedigree for generations 3 A. Stenzel, "Temporal and Supra-Temporal in the History of the Catechumenate and Baptism," Concilium 22 (1967) 31-44. 4 Koch,op. cit. 247; Diercks, op. cit. 154-56. THE SPECTACLES 117 but are ignorant of the Gospel story.5 Finally, the spectacles teach immorality. If you ask the spectators what road they took to get to the garnes, they will admit: "by way of a brothel, the naked bodies of prostitutes, wanton licentiousness, public vice, and notorious lechery" (ch. 5.4). What is more, they even take the Holy Eucharist with them into such places. A spectator rushes over to the public display after dismissal from the Lord's sacrifice, still bearing with him...

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