The Faithful

Those who have bound themselves to a religious association, whose doctrine they accept, and into whose rites they have been initiated. Among Christians the term is applied to those who have been fully initiated by baptism

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Strictly speaking, therefore, the term faithful is opposed to catechumen; hence, it is not met in the writings of these early Christian Fathers who flourished before the organization of the catechumenate. It is not found in St. Justin nor in St. Irenæus of Lyons;

Tertullian, however, uses it, and reproaches the heretics for obliterating all distinction between catechumens and the faithful: quis catechumenus, quis fidelis incertum est (De praeser., c. xli; P.L., II, 56).

Henceforth, in the patristic writings and canons of councils we meet quite frequently the antithesis of catechumens and baptized Christians, Christians and faithful.

Thus St. Augustine (Tract. in Joannem, xliv, 2; P.L., XXXV, 1714): "Ask a man: are you a Christian? If he be a pagan or a Jєω, he will reply: I am not a Christian. But if he say: I am a Christian, ask him again: are you a catechumen, or one of the faithful?"

I must not omit an account of the conduct also of the heretics— how frivolous it is, how worldly, how merely human, without seriousness, without authority, without discipline, as suits their creed. To begin with, it is doubtful who is a catechumen, and who a believer; they have all access alike, they hear alike, they pray alike — even heathens, if any such happen to come among them.

2. The Lord came: what did He do? He set forth a great mystery. "He spat on the ground," He made clay of His spittle; for the Word was made flesh. "And He anointed the eyes of the blind man." The anointing had taken place, and yet he saw not. He sent him to the pool which is called Siloam. But it was the evangelist's concern to call our attention to the name of this pool; and he adds, "Which is interpreted, Sent." You understand now who it is that was sent; for had He not been sent, none of us would have been set free from iniquity. Accordingly he washed his eyes in that pool which is interpreted, Sent — he was baptized in Christ. If, therefore, when He baptized him in a manner in Himself, He then enlightened him; when He anointed Him, perhaps He made him a catechumen. In many different ways indeed may the profound meaning of such a sacramental act be set forth and handled; but let this suffice your Charity. You have heard a great mystery.

Ask a man, Are you a Christian? His answer to you is, I am not, if he is a pagan or a Jєω. But if he says, I am; you inquire again of him, Are you a catechumen or a believer? If he reply, A catechumen; he has been anointed, but not yet washed.

But how anointed? Inquire, and he will answer you. Inquire of him in whom he believes. In that very respect in which he is a catechumen he says, In Christ. See, I am speaking in a way both to the faithful and to catechumens. What have I said of the spittle and the clay? That the Word was made flesh. This even catechumens hear; but that to which they have been anointed is not all they need; let them hasten to the font if they are in search of enlightenment.

XVI.

(. . .) despise not to be and to be called Faithful. As long as you are a Catechumen you are but in the porch of Religion; you must come inside, and cross the court, and observe the Holy Things, and look into the Holy of Holies, and be in company with the Trinity.

XXIII. And so also in those who fail to receive the Gift, some are altogether animal or bestial, according as they are either foolish or wicked; and this, I think, has to be added to their other sins, that they have no reverence at all for this Gift, but look upon it as a mere gift — to be acquiesced in if given them, and if not given them, then to be neglected. Others know and honour the Gift, but put it off; some through laziness, some through greediness. Others are not in a position to receive it, perhaps on account of infancy, or some perfectly involuntary circuмstance through which they are prevented from receiving it, even if they wish.

The Church is Catholic, that is, universal. Firstly, it is universal in place, because it is worldwide. This is contrary to the error of the Donatists. For the Church is a congregation of the faithful; and since the faithful are in every part of the world, so also is the Church: “Your faith is spoken of in the whole world.” And also: “Go ye into the whole world and preach the gospel to every creature.”

CHAPTER II: On the Definition of the Church

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The Catholic teaching is that the Church is only one, not two, and that the body of men of the same Christian profession and of the same Sacraments gathered in communion is one and true, under the rule of legitimate pastors and especially of the one Vicar of Christ on Earth, the Roman Pontiff.

From such a definition it can be clearly understood which men pertain to the Church and which do not.

For there are three parts of this definition; the profession of the true faith, the communion of the Sacraments, and subjection to the legitimate pastor, the Roman Pontiff.

By the reasoning of the first all infidels and those who have never entered the Church are excluded, such as Jєωs, Turks, and Pagans; then those who were in the Church but left, such as heretics and apostates. By the reasoning of the second part, all Catechumens and excommunicates are excluded, because they have not been admitted to the communion of the Sacraments, these are sent out; by reasoning of the third, all schismatics are excluded, that is those who have the faith and the Sacraments, but are not under the legitimate pastor, and therefore profess the faith and receive the Sacraments outside of the Church. Yet, all others, even the base, wicked and impious are included.

This is the difference between our teaching and all others, that all others require external virtues to constitute someone in the Church, and for that reason they make the Church invisible; but even though we believe all virtues (e.g. faith, hope and charity and the rest), are discovered in the Church, still that someone could absolutely be called part of the true Church, on which the Scriptures speak, we do not think any internal virtue is required, but only the external profession of faith, as well as the communion of the Sacraments which is taken up in that sense. For the Church is a body of men that is just as visible and palpable as the body of the Roman people, or the Kingdom of France, or the Republic of Venice.