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initiated, his instruction was not yet at an end. Dur- ing the week after Easter, while the grace of first fervour was still upon him, the various rites and mys- teries in which he had just participated were more fully explained to him.

In considering the catechetical writings of the Fathers we must bear in mind the distinction of these different grades. When addressing a mere inquirer they would naturally be more guarded and less ex- plicit than if they had to do with one who had passed through the catechumenate. Sometimes, indeed, the language was so chosen that it conveyed only half the truth to the catechumen, while the initiated could understand the whole. The distinction between the elementary and advanced instruction is noted by St. Paul: "As unto little ones in Christ. I gave you milk to drink, not meat; for you were not able as yet" (I Cor., iii, 2). For our present purpose it will be best to take as typical examples of catechesis in the patristic times the works of St. Cyril of Jerusalem (315-386) and St. .\ugu.stine (354—430). merely noting by the way the work done by St. Ambrose (the instructor of St. Au- gustine) and St. Gregory of Xyssa ("The Catechetical Oration", ed. J. H. Strawley, 1903). We have from St. Cyril twenty-four catechetical discourses, forming together a complete course of moral and doctrinal instruction. In the first of these, called the "Pro- catechesis", he sets forth the greatness and efficacy of the grace of initiation into the Church. The "Cate- cheses" proper (numbered i to x\'iii) are divided into two groups: i-v, repeating the leading ideas of the "Procatechesis", and treating of sin and repentance, baptism, the principal doctrines of the Christian religion, and the nature and origin of faith; vi-xviii, setting forth, article by article, the baptismal Creed of the Church of Jerusalem. The "Procatechesis" and the eighteen discourses were intended for the compe- tenles during Lent, in immediate preparation for re- ception into the Church. The remaining discourses (xix-xxiv). called the "Catecheses Mystagogicse", were delivered during Easter week to those who had been baptized at Easter; and the.se, though much shorter than the others, treat clearly and openly of baptism, confirmation, and the Holy Eucharist, the veil of secrecy being now removed. This is not the place to point out how completely in accord with Catholic teaching are the doctrines of St. Cyril (see Cyril of Jerus.vlem; Tr.\nsubstanti.\tion), and what valuable information he gives of the details of the Liturgy in his day. In studjing these "Cate- cheses" we should bear in mind that they were in- tended for grown-up persons; hence they are not couched in the simple language which we have to use in our instructions to children. They resemble, rather, the instruction given to converts, for which purpose they are still of great use. The same remark applies to all the catechetical writings of the Fathers.

St. Augustine's treatise "De Catechizandis Rudi- bus" deals with both the theory and the practice of catechizing. It is divided into twenty-seven chap- ters: i-xiv theory, xv-xxvii practice. This short work, written about the year 400, shows that the great Doctor did not disdain to devote most careful attention to the work of instructing those who wished to learn the rudiments of the Faith. It could be written only by one who had much experience of the difficulties and tediousness of the task, and who had also pondered deeply on the best method of dealing with the different classes of converts. The deacon Deogratias, who had consulted Augustine on the sub- ject, complained (as so many of us still do) of the weariness of going over the same old ground, and of his inability to put any fresh life into his instructions. St. .\ugustine begins by words of encouragement,

Cointing out that we must judge of our discourses not y their effect upon ourselves, but by their effect upon our hearers. The storj' may be familiar enough to us,

who go on repeating it over and over again, but it is not so to those who are listening to it for the first time. Bearing this in mind, the catechist should put himself in the position of the hearer, and speak as though he were telling something new. Hilaritas, a bright and cheerful manner, must be one of the chief qualifications of an instructor; "God loveth a cheer- ful giver" applies to the giving of the word as well as to the gi%ing of wealth. He should so speak that the hearer hearing should believe, believing should hope, and hoping should love (Quidquid narras ita narra, ut ille cui loqueris audiendo credat, credendo speret, sperando amet — iv, 11). But the foundation of all is the fear of God, "for it seldom, or rather never, hap- pens that anyone wishes to become a Christian with- out being moved thereto by some fear of God". If he comes from some worldly motive he may be only pretending, though indeed a mere pretender may sometimes be turned into a genuine convert by our efforts. Hence, continues the holy Doctor, it is of great importance to ascertain the state of mind and the motives of those who come to us. If we are satis- fied that they have received a Divine call, we have a good opening for instruction on the care of God for us. We should go briefly through the story of God's deal- ings with men, from the time when He made all things even to our own days; showing especially that the Old Testament was a preparation for the New, and the New a fulfilment of the Old (in veteri testamento est occultatio no\-i, in novo testamento est manifestatio veteris). This is a theme developed at greater length in the " De Civitate Dei". After we have finished our story we should go on to excite hope in the resurrection of the body — a doctrine as much ridiculed in St. Au- gustine's day as it w-as in St. Paul's day, and as it is in ours. Then should come the account to be rendered at the last judgment, and the reward of the just, and the punishment of the wicked. The convert should be put on his guard against the dangers and difficulties in trying to lead a good life, especially those arising from scandals within as well as without the Church. Finally, he should be reminded that the grace of his conversion is not due either to his merits or to ours, but to the goodness of God. So far the saint has been speaking of persons of little or no education. In chap, viii he goes on to deal with those who are well educated, and are already acquainted with the Scriptures and other Christian writings. Such per- sons reiiuire briefer instruction, and this should be imparted in such a way as to let them see that we are aware of their knowledge of the Faith. Doubtless St. Augustine had in mind his own case, when he pre- sented himself to be received into the Church by St. Ambrose. We note, too, the wisdom of this piece of advice, especially when we have to deal with Anglican converts. But though less instruction is needed in such cases, continues the holy Doctor, we may rightly inquire into the causes which have induced these per- sons to wish to become Christians; and in particular as to the books which have influenced them. If these are the Scriptures or other Catholic books we should praise and recommend them ; but if these are heretical we should point out wherein they have distorted the true faith. Throughout our instruction we should speak with modesty, but also with authority, that he who hears us may nave no scope for presumption but rather for humility. Humility is also the principal virtue to be urged upon that intermediate cla.ss of converts who have received some education but not of the higher sort. These are disposed to scoff at Chris- tian writings, and even at the Scriptures for their want of correctness of language. They should be made to see that it is the matter rather than the lan- guage which is of importance; it is more profitable to listen to a true discourse than to one which is eloquent. The whole of this chapter should be taken to heart by many who join the Church nowadays. After dealing