For those who have experienced it, either directly or by way of accompaniment as a sponsor or catechist, it is a life-changing process. In this year devoted to catechesis, it is worth taking a moment to reflect on the process that inspires all of the catechetical activity of the Church, one that serves as the model for our Via Fidelis journey itself.

One of the most palpable shifts in the day-to-day life of the Church that the Second Vatican Council brought about was the restoration of the catechumenal process, a process that was prominent in the life of the early Church. It’s important to remember that in the first several centuries of Christianity, the typical form of entering into the Church was through adult baptism. The baptism of children was practiced, but adult baptism was more common.

By the early part of the third century, a multiphase, gradual process of formation marked by distinct liturgical celebrations developed. Catechumenate takes its name from the longest of these phases. It’s an extended period (multiple years) of formation, during which Christian converts (before they were baptized) listened to the Word of God proclaimed in the Sunday liturgy and then were dismissed before Communion. Because they were dismissed after hearing the Scriptures proclaimed, catechumens in the early Church were referred to as “hearers.”

Recall that in our last reflection on catechesis, we discussed the root of the word catechesis as evoking an “aural” image of resonance with the Word of God. So, this process was not, and is not today, a merely passive event. It’s one of active receptivity of God’s Word, both proclaimed in the liturgical setting and imparted in catechetical instruction and through the practice of Christian living.

Why did this practice develop in the first place? Some early descriptions discussed the catechumenate as a vetting process for would-be Christians. For instance, we hear about examining those who wished to come into the Church to make sure their profession and lifestyle were in accord with the faith. And, if not, it was to ensure they were willing to make a change. 

Additionally, in the earliest iterations of the catechumenate, persecution and security was also a concern, and the ability to discern potential new Christians over time could have served to prevent the infiltration of spies from oppressive regimes. However, the Church was motivated by much more than preventing scandal or oppression.

The greatest motivation in developing the catechumenate seems to have been the desire to establish a process that would facilitate the passing on of the faith in its full integrity. This was achieved by giving catechumens time to gradually learn the truths of the faith and to grow in the practice of that faith.

So, why has this practice been restored? The preface to this question is maybe why the catechumenate needed to be restored in the first place. In brief, as the baptism of infants became increasingly common from the fifth century onward, the catechumenate became less common and eventually fell out of usage altogether.

In more recent times, the long process of liturgical renewal that actually preceded the Second Vatican Council was driven in large part by studying early liturgical practices of the Church. The same primary motivation behind the initial establishment of the catechumenate in the early Church also motivated the fathers of the Second Vatican Council to request that this longer process be restored. It has borne much fruit over the last 60 years.

There are many reasons for this fruitfulness, including an increased emphasis on the Church’s mission to evangelize. Yet, one of the great reasons for the success of the catechumenate is that it fits our human disposition. Human relationships are gradual processes of increasing closeness. Just think of how a man and woman eventually come to be husband and wife. It is a process of growth together, in increasing intimacy, often marked by distinct steps that help define that relationship.

It makes perfect sense, then, for us to think of our relationship with our Lord and God — the most important relationship in our lives — as dynamic and marked by deepening intimacy

The process that underlies the catechumenate is conversion, which is, at its heart, a falling deeper in love with God. Those who have gone through the catechumenal process would be the first to remind you that conversion goes beyond the time of formal instruction and is really a life-long process.

Our invitation in this Year of Catechesis is to continue to grow closer to our Lord and to fall deeper in love with the one who loves us infinitely.