3-d edition, corrected and revised.

Moscow 1997

ISBN 5-89100-007-5

c Priest Georgi Kochetkov

1-st edition - in the magazine "Pravoslavnaya Obschina" N3 (3-1991)

2-d edition, corrected, M., MVPHSH, 1994

Possible system of catechization in the Russian Orthodox Church in the contemporary conditions.

Appendix 1. Catechization on the stage of enlightenment.

Appendix 2. Sacramentology of the newly enlightened.

Appendix 3. Catechetical literature. Fictional literature

1. The Church possesses the great experience of the complete catechization i.e. the successive and integral, usually oral, instruction in the bases of the Orthodox Christian faith and life, which at the present time, unfortunately, remains almost utterly forgotten.

2. Life requires the restoration of the institute of the church catechization. Every Christian normally must go through the complete catechization that he could be called "faithful" i.e. the "full" member of the Church. To reach this goal we need both to actualize the past and accumulate and generalize the contemporary experience.

3. The normal complete catechization can only be led towards the adult people beginning usually with 20-21 years of age. Before that, all Christian believers both not baptized and baptized but not partaking may be considered as somehow passing the first stages of catechization.

4. The first stage of catechization begins with the moment when the conscious person according to his faith in Jesus as Christ becomes a Christian, i.e. the member of the Church, however, not full as he is not participating in its sacraments of faith and life. In the very ordinary case i.e. when the person is not baptized, it begins with the moment when he, for example, after two or three general, introductory, missionary - precatechetical (called sometimes "open") meetings feels ready to express his personal, sincere and responsible desire to be baptized, having personally realized and in the Holy Spirit in front of people confessed (acknowledged) his belief in one, living, personal God - the Creator of the world and our Heavenly Father, and in the Son of God Jesus Christ as his and all the people's Saviour.

Then a priest or a bishop, or as a last resort some other member of the Church, for example, the responsible catechizer, may read upon him the following ancient prayer of the first catechization, during which "the name is being given to him".

The priest makes the sign of the cross over him and says: "Blessed art Thou, O Lord God, Father of our Lord Jesus Christ, Who from all the nations electeth His special people - zealots of the good deeds! Bless also this Thy servant (name) who hast come to Thy Holy Church, bless him and open his eyes to understand Thy marvellous miracles, open his ears to hear Thy divine words, and number him with the catechumens of Thy people that opportunely might he become worthy of the font of revival, the cloths of imperishableness! (Again makes the sign of the cross over him, writes down his name among the other catechumens of the first stage, and prays further): Thou, O Master, hast sent the Salvation into the world - Thy Holy Word that to fill every one with Thy good understanding. Thou hast withdrawn the soul of Thy servant from evil, Thou enlighten him and instruct him in hallowing Thy Christ, and allow not any evil spirit to have its dwelling in him for Thou art the one deliverer of our kin and unto Thee we ascribe glory and thanksgiving, now and ever and unto ages of ages! Amen".

If, however, the not baptized person is too young, he may become a catechumen by the will of his Christian parents (or at least one of them). For this purpose there is a special ritual text for mother and, what is even more important, for her infant "on the 40-th day after birth", which can be used in this case till the heading "as the infant is baptized". Every catechumen receives the full right to enter the temple and listen to the readings of the Holy Scriptures, be present at all the services except those where faithful participate in sacraments (liturgy of faithful, baptism, confession-repentance, marriage-wedding ceremonies, receiving extreme unction etc).

5. The goal of the first stage of catechization is to give the person an opportunity to check the rightness of his choice and, on the other hand, the Church to check the sincerity and successiveness of the Christian intentions of the catechumen (by his spirit and the fruits of his attitude towards God, himself, and his neighbours).

6. The first catechization is based on the living faith in God and man and on the personal repentance - self-recognition as a sinner. It teaches to take and carry one's cross, rejecting all that one possesses. For that purpose the catechumen ought to do four basic things in his Christian life:

a) Getting acquainted with the canon of books of the Holy Scriptures, first of all, read the synoptic (first three) Gospels, making clear all internal and external questions through the comparison with the personal aspirations, experience and intuition. Reading should become the honest and scrupulous penetration and exploration. All questions may be clarified by the catechumens themselves as they are growing and advancing in spirit, their future godfathers and godmothers or other Christians, but mainly by their preceptors and teachers in the church - catechizers which usually are not less than two in the group of 15-20 catechumens.

b) As the "law of prayer" or the personal rule of prayer should be taken the following. Pray every day that not a single day of life would have gone past fruitless before God and neighbours. For that purpose one may and even should use, first of all, the so called "free prayer" with one's own words not constrained by any conditions of time and place. These words may seem (and be) very primitive, but it is not bad for the beginner. It is important not to get used to the wide spread now among the Christians spiritual consumptionism and learn to distinguish which prayer is coming up only "to the ceiling", i.e. "to the first heaven", which one - "to the second heaven" i.e. making only a magical effect, and which one - "to the third heaven" i.e. to the God's dwelling bringing a respective fruit - the personal answer of God in heart changing not only the mood, but also the internal and external life of the catechumens. Of the prayers accepted by the Church one can regularly use Psalter (in Russian or in Slavonic).

c) As frequently and regularly as possible visit in temples the church i.e. the meeting of Christians for purposes of prayer and learning. Taking into consideration, however, that all our today's worship is based on participation in it only the full members of the Church, we can recommend to be in the church at synaxises (vespers, matins, liturgy of catechumens etc) as well as before and after the worship or "on its background" in order to avoid the alienation from it by the just mentioned reason. Along with that other kinds of communication with Christians are possible including meetings at home.

d) Striving towards the church rule "of goodness and beauty" improve oneself in moral respect, including self-improvement up to the feeling of the limit of one's natural, yet not filled with grace human powers. To do it, one has to actualize, first of all, one's conscience as the voice of God in man even if that conscience is still badly ill and distorted, second - the knowledge of the moral experience common to all mankind, wherever it is taken from if only one's heart accepts it, third, biblical experience especially of the Old Testament (by help of such book as Parables and Wisdom of Solomon, Wisdom of Jesus son of Sirah; Genesis, Exodus, Deuteronomy - only in their ethical part, of course, Isaia and 2-3 minor prophets). Here also the personal fasting of repentance (not according to the church order yet) is pertinent as well as the deeds of charity glorifying love and sympathy to all needy neighbours as bearers of the image of God.

7. If the person already has an experience close to catechetical of the first stage, for example, when catechizing those who already believe long or converting into Christianity a practicing Jew or Moslem the first stage may be shortened to the minimum. But if this experience comes to somebody with a great labour it can be extended up to one year or even longer especially if the catechumen shows serious moral failures (akin to the ethical "mortal sins" of the Old Testament).

In the ancient church the usual term of catechizing an adult person from pagans was two-three years, and if from a Christian family - from infancy (40-th day) to 20-25 years of age. Nevertheless, as one should not hurry with baptism one should also not linger with it. The Church always condemned both. It must be done "opportunely", on the time defined by the will of God i.e. when the person is prepared to it, when he has matured to be baptized, felt grace and started to become stronger in it bringing appropriate fruits in his faith and life.

8. Passing over to the second catechization (the 2-d stage of catechization - enlightenment) must also be linked with prayer. When in response to the catechumen's desire to be baptized the Church through its representatives including catechizers says: "yes, this can be done!" the priest may read "the prayer in behalf of the one to become a catechumen" (according to the Trebnik - the book of prayers). The russified texts of this prayer as well as all prayers and ritual texts connected with catechization, baptism and joining the Orthodox church or reuniting with it can be found in the 2-d issue of the series "Orthodox Worship. Russified Texts". M., 1996. At the same time three "prohibitory prayers against the devil" can be added. These prayers may be repeated up to the catechumen's baptism (especially it has to be done when the person feels the influence of the evil spirits of fear, despondency or heavy passions so widely spread in our time).

9. If "the rule of faith" (like a "creed") of the catechumen of the first stage was brief and simple (it could be expressed, for example, by the following words: "I believe in One Living Maker of the world and of man - God, and in Jesus, anointed by the Spirit of God, who was resurrected by God and made by Him the Saviour and Judge of the whole world" (Act. 5:30-31), "the rule of faith" of the catechumen of the second stage is already not so simple.

It can be expressed, for example, this way: "I believe in One Holy and Living God - our Heavenly (Spiritual) Father and Maker of the whole world: material, mental and spiritual; and in His Pre-Eternal, Creative and Only Begotten Word (Logos) that through the Spirit and the Power of God appeared into the world and was incarnate in the Son of Man being born by the chaste woman (Gal 4:4), Virgin Mary (Mariam), and crucified by envy and inacceptance, but was resurrected (risen) by the Love of God and the Unity with the Father - Jesus (Ieshua) from Nazareth, Who had been a God's Prophet, strong in deed and word (Luke 24:19), and the God's Son - the Anointed One (Messiah-Christ) foreseen by the ancient prophets and Who had become the Judge of all the living and the dead (Acts 10:42) and our One Lord - Liberator from slavery to this world, lying in evil (Gal 4:3, 9), and our Saviour mercifully forgiving all sins to those who believe, repent and are baptized in His name (Acts 10:43, Mark 16:16); and in the Life Giving and Prophesizing Holy Spirit - the Only Comforter (Paraklita) Whom the Lord sends in His stead into the world from our Father as the certification of Fullness of our eternal Life in the Heavenly Kingdom of God, and the Gift to His one, holy catholic (concilliar) and apostolic Church, i.e. the world of God and especially to all those who sincerely love Him and truly trust in Him, and through Him, by the grace of God, in the Personal God and in the capability of any human being to make conformity with God and become like God".

10. In order this faith for the chosen for the Enlightenment and catechized Christian might become his spirit and life, and not simply an abstract picture, he needs to endeavour a serious effort. He may be helped in it by his godfather or godmother or by the catechizer, especially if it is a bishop, a priest or a deacon, or by other catechumens close to him together with whom it is better to continue the catechization further.

11. During the second stage of catechization catechumens are being imposed both former and new requirements that become possible only on this stage of their spiritual way.

The concrete changes come to the following.

The Holy Scriptures depending on the current theme (Appendix 1) are to be read according to the special recommendation, which defines the volume and the method of reading.

The catechumen has not to give up his private prayers, but the all-Church prayers should also be used now according as they are being explained in the process of catechization.

Regular prayers in the temple have to become now absolutely necessary: every catechumen on the stage of enlightenment has to visit the temple at least two times a week - one time in the evening (not necessary from the beginning to the end of the service) and one time in the morning, better on Sunday (from the beginning to the end of the liturgy of catechumens). Catechumens now are required as much as possible to participate in services, listen seriously and attentively and contemplate on what has been heard, strive to join into the common church prayer having put aside the personal one, whose place is either out of the church or, as formerly, before or after the service.

Moral work has to deepen. Violation of moral requirements may now result in more serious consequences up to the transferring down to the first stage of catechization or even the excommunication (however only temporary and for the time much shorter than in the similar cases with faithful).

12. And, at last, the compulsory weekly meetings of catechumens become the most important thing on the second stage of catechization. These meetings may be held in any suitable place even, in accordance with the ancient tradition, in the temple's premises, or in any other parochial and church school facilities, or in catechumens homes that catechizers could feel the style and the spirit of their wards domestic life. Meetings may be held at any time, but "remembering the seventh day", it is desirable to gather during the daytime that to have an opportunity to go all together to the evening service.

These meetings require discipline: their skips are inadmissible; the presence of godfathers and godmothers is desirable, every one is preparing oneself in the volume offered by the catechizer. As on the first stage of catechization it was important to work in all four directions simultaneously and not only in some particular one of them, so on the second stage it is important to fulfill all the internal and external requirements together, that the catechization would not degenerate into a school or a simple study, transmitting knowledge and having ceased to be the spiritual process and action on the preparatory stage of an adult person's Christian life.

13. Godfathers and godmothers (sureties) should become the principal helpers of catechizers. They have to not only bring up their future godsons and goddaughters, not only present them to the Church, vouch for them before God and Church, but also help them through their spiritual "learning" (Matt 28:19) especially at the days between the meetings, as well as in the temple and, in such questions that the catechumen can trust only to him as to the closest spiritual friend and father.

14. Catechetical meetings on the stage of enlightenment should be held personally and freely. They can be split into several parts. First the catechizer can answer the questions on the preceding theme, find out the problems, which trouble his catechumens, ask them how their life was going during the period between the meetings. Then he can start a catechetical discussion (usually two during the week) according to the plan (Appendix 1). If both themes are discussed one after another (which is highly undesirable) it is important not to forget to make a small (15-20 minutes) break during which catechumens may organize a short repast.

While discussing the themes catechumens may be allowed to make brief notes if only it doesn't distract them too much from perceiving the sense and the spirit of the discussions themselves.

The total number of catechetical weeks planned on the second stage is ten or if by some reason it is necessary eleven (including introductory and concluding meetings and the confession for the whole life at the end). Now the catechizer's prayer is necessary before the start of every meeting and at its end (better free i.e. with his own words and short, but concerning if needed not only all people together but somebody in particular as well).

15. It is very important that catechumens would have felt the spirit of community, trust, openness, mutual aid and concern towards the church with all its needs and other catechumens as well as the clear understanding of the ecclesiasticism of their lives and the new stage of their joining the church.

16. All catechization corresponds to the stay "in the darkness where God" (Is 20:21) and under the cover of law. That means the law, leading the catechumen as a spiritual child towards Christ, must still remain the basic principle of his life, which is similar to the life of a novice before taking the monastic vows. This is also the period of building up and testing the righteousness of the catechumen's life.

All mentioned above suggests that the catechumens of the first and second stages can perceive rather kerigma than dogma, ethical work rather than ascetics, rituals rather than sacraments. To make a clear distinction between these things is one of the main tasks of the catechizers. Without it even a very well taught Christian whatever position in the church he might occupy cannot carry the catechetical service that to avoid imposing upon people "burdens heavy and unbearable".

17. In the normal case the completion of the second stage of catechization should be followed by the baptism i.e. the culmination point of the whole sacrament of Enlightenment as the process including four liturgical sacraments (personal Repentance, Chrismation and Eucharist in the Church) and the sacrament of Word (full catechization in three stages). For that purpose before the baptism or on the last catechetical meeting the chosen should say the so called "fourth prayer" concluding the process of their spiritual struggling with the devil and make "the rite of the renunciation of Satan and joining with Christ", which includes personal confession of the Creed and is "the vow of Baptism". At the same time the catechumens may bring their personal repentance. Those of them who are baptized may read the Penitential Canon to our Lord Jesus Christ. Here the concluding conversation and the confession "for the whole life" are possible. While being baptized catechumens should not only understand what is going on, but also with all their heart participate in it. It is good for them to read right after the Baptism the 31-st psalm (by heart in Russian if a Russian is baptized) or to say a free prayer - the confession of faith and the thanksgiving. On the same or the next day the newly baptized "Infants In Christ" need to come and start participating (serving) in the Eucharist, thus, actualizing in life the grace of "the royal priesthood" (1Pet 2:4-10).

It is good to do it as in the old times on Easter, Christmas, Epiphany or any other day when "As many as have been baptized into Christ:" is to be sang instead of Trisagon. The Dormition of the Mother of God is also appropriate for it as well as any "day of God" - "little Easter" on any Sunday. The baptism on any other day is also not prohibited if only the liturgy of faithful can be served after it.

After the joint communion of all the people including godfathers, godmothers and catechizers the Baptism may be celebrated at the spiritual "repast of Love" (agapa) that starts "a liturgy after the Liturgy". People may sing, pray, and freely communicate at it and bring their spiritual offerings - "prosfory". This may well take the whole day and the people should be prepared to it beforehand.

18. Baptism and Communion begin the concluding stage of catechization - the brief sacramentology (or as it was called formerly mysteriology, in Greek mistagogia - the introduction in sacraments), passing through which "the infants in Christ" have to firmly rise "on their feet" and become "faithful" i.e. full members of the Church, already not infants spiritually though not quite grown ups yet.

19. The sacramentology usually lasts for one week (for the newly baptized it is their "bright week"). All of it should be as much as possible freed from any kind of work and household business. All the catechumens ought to partake every day. It is clear that if there are no great and obvious sins (what usually does not happen after the Baptism and may not happen!) it is possible to partake without confession, however, "testing oneself" any way and with the feeling of repentance and one's unworthiness.

If it is physically difficult for some of the newly baptized to be in the temple in the course of the whole service, they may start the Eucharist a little later this week, with the reading of the Holy Scriptures or even with the liturgy of faithful.

The sacramentology can serve as a preparation for the communion during this period and it includes except the Eucharistic services also the sermons and communions, daily (or as a very last resort every second day, but then in a doubled volume) sacramentologic meetings and discussions according to the plan (the foundations of the Christian dogmatics, sacramentology, ascetics and mystics, see Appendix 2), personal prayer that may be taken also from the Prayer-book and the appropriate spiritual reading. Thus, for this week the catechumens should read In, Acts, 1Pet, ritual texts of the liturgy of faithful and, what is very desirable, Gal, Iak and the book "For the Life of the World" by Fr. Alexander Shmeman. They can also read the book of the archbishop Pavel of Finland "How We Believe".

20.It is very important not to forget that beyond the sacramental week completing "on the 8-th day" in the general communion (and if possible the appropriate rites) and, so to speak, "a farewell party", the catechumens should take the general rule of our church: while trying to partake weekly, come in the church every time before that, however only for the common confession, read a definite rule (at least the Penitential Canon and the payers before the communion), endeavour always to be at the evening services before the personal confession and communion in the temple, follow the fasts generally accepted in the church etc.

It is especially important as the Baptism and sacramentology usually are followed by the period called "wilderness" when heavy temptations concerning the new life and the choice of the personal way may come, when, akin to Christ, many false ways of salvation will be offered, which every one, after the example of Christ, should reject before coming out for serving "by the gift that has been received" (1 Pet 4:10). And the true and full Christianity is indeed the efficacious Love towards God and neighbours, which means life as service.

We can recommend the special list of the spiritual literature to help in passing one's spiritual way during the first time after the catechization (see Appendix 3G 2 - 3 as well as the magazine "Pravoslavnaya Obschina" N3, 1991).

21. All we have already said, however, concerns the normal cases of catechization and the so-called "normal catechumens" i.e. those who have come to God and to the Son of God and our Lord Jesus Christ as the result of their conscious and sensible choice, and being not baptized yet. In spite of the fact that such cases become now more and more frequent they still don't constitute the majority. Usually for 70-80 % we have to deal with the "special catechumens" i.e. with the already baptized and sometimes even regularly partaking in the church, or with the people who by some reason had once moved away from the church, or with those who believe in Christ, but do not know which church to join, or with juveniles, or with the people seriously ill, or old, or dying etc. We cannot look into all these cases here (they are systematically analysed in my work "Sacral Introduction in the Orthodox Catechism"), however we shall touch on some of them.

First of all, what shall we do with the already baptized? They most frequently can be split into two groups: a) partaking regularly, b) not partaking or partaking only in virtue of external circumstances or very rarely (3-4 times a year and rarer).

If the baptized person was not partaking because of the absence or loss of his faith in God, and having realized that unbelief openly acknowledged and spread it, or if the person didn't know the grace of the Holy Spirit that unambiguously reflected upon his life only "according to the elements of the world, and not according to Christ" i.e. in passions and unrepented mortal sins, or in a conscious conversion into another faith (heresy) or religion including some of Eastern or occult like theosophy, antroposophy, yoga, Buddhism etc; such a person must be reunited with the Church if not through the Baptism then through the Repentance with making the sacrament of the Holy Chrismation (in accordance with the rite of St. Methodius of Constantinople from the Big Trebnik (the book of prayers)) with reading the special prayers instead of the "prohibiting" and "purifying" ones and with the prayers of the sacrament itself (except the formulae "the seal of the Holy Spirit. Amen").

But if the person was not partaking, however having not completely lost and not betrayed his faith in one true God though, may be, in no way expressing it in the church and doubting i.e. when his baptism gave at least some minimal fruits in his life; such a person has to prepare only for the repentance "for the whole life".

The most difficult case is with those who do partake. If the person's communion was for him "occasional" so to speak, he should better temporarily for the period of the first and second stages of catechization discontinue it since the catechization for such people usually appears to be their first serious fasting i.e. a preparation to the first personal, full and, as much as possible, conscious participation in sacraments. But if the person was baptized (including from childhood) and now according to the internal need and regularly i.e. more frequently than 3-4 times a year participates in the Eucharist and comes for the catechization only to "fulfill" the sacrament of his baptism (in the wide and full sense) it is quite impossible to tear him away from a sacramental church life since a Christian cannot go back, but only further on and further up.

If such Christians will have any doubts whether they need the catechization at all they should be explained that it is needed to all adult Christians, since catechization is a certain spiritual integrity, integral experience that is very difficult (though possible) to receive by one's own, the more so for only one year. Of course it is better if the priest whom such a person counts his confessor becomes his catechizer. But if the confessor is blessing to conduct the catechization of his ward by other catechizers (and without such a blessing it is not recommended to admit the person having a confessor) then every time it should be considered separately and personally how he can fulfill the experience of the pre-catechization, how - the experience of the catechization, and how - the experience of the enlightenment and sacramentology. In this case we often have to make a certain compromise, the admissible degree of which should be also prompted by the conscience of the catechumen himself. It means that not denying already accumulated experience of the church prayer, sacramental and ascetical life as well the dogmatic knowledge the stress should be made upon fulfilling in by the integral experience of pre-catechitization, catechization, enlightenment and sacramentology. The full catechization of a person under 20 years of age in our conditions is usually impossible. Until that age a Christian can only cognize an experience approximately equal to the pre-catechetical and catechetical and only partially to that of enlightenment and sacramentology. But in the number of cases not only godfathers and godmothers, but catechizers as well have to deal with such people especially if in the virtue of circumstances they are to be urgently baptized. Of course, this work is possible only with children not younger than three years of age (defined by St. Gregory the Theologian), for otherwise, the catechization can concern not the child himself, but rather his parents (however one) and godfathers and godmothers.

22. In the cases of the extreme necessity of baptizing not infants without any catechization (in the cases of illness, serious danger of death etc) the remaining requirements are the faith and repentance of the person who is going to be baptized and keeping him the look of a human being i.e. the image of God. If the person cannot be called a human being or if he has already lost his consciousness and cannot speak for himself whether he wants to be baptized in order to be with God in Christ and the Holly Spirit, and if he hasn't had time to reveal his will to his neighbours in this regard before, the Baptism is inadmissible in the avoidance of the spiritual violence. In the case of recovery, surmounting a danger etc the person baptized "clinically" (i.e. on the illness-bed) needs "opportunely" to go through the fulfillment of the sacrament including a feasible catechization.

23.The fulfillment of the sacrament may concern also that or another part of the liturgical rite of the sacrament of Enlightenment including even the sacraments of Chrismation and Communion especially if the Baptism was made in an extreme situation by the Christian who had not been a presbyter or a bishop (but necessarily the full member of the church, equally man or woman in virtue of the "royal priesthood"). In the case of need of such a "lay" Baptism the following rite may be recommended: the entrance prayers from "O Heavenly King" to "Our Father", the Creed, baptizing in the water or a similar matter through the thrice-repeated immersion, pouring or anointing with proclaiming the name of the baptized person and announcing what is happening according to the formulae: "(Name) is baptized in the name of the Father, and the Son, and the Holy Spirit. Amen", concluding prayer of thanksgiving (31-st psalm or "by one's own words" and (or) singing "As many as have been baptized into Christ").

24. The catechization in special cases may have also other forms including primarily the correspondence tuition. All of them, however, require special experience, personal working ups and recommendations.

Catechumens on the stage of enlightenment are those who directly prepare themselves for the sacrament of the Enlightenment - Baptism, which means that they have already consciously come to the faith in God and our Lord Jesus Christ, already started their Christian life in repentance, can freely pray to God, and have gotten acquainted with the Holy Scriptures especially with the books of parables and wisdom of Solomon and Jesus, the son of Sirah, the books of Genesis, Exodus and Deuteronomy, and what is the most important with the synoptic Gospels - according to Matthew, Mark and Luke.

Introduction. Main requirement: two times a week - catechetical meetings; also two times a week come in the temple - for the liturgy of catechumens and matins or vespers; reading in accordance with the program; personal prayer and ethical work upon oneself.

Discussion on the mysticism of the "divine darkness" - Exodus 20:18-21 (see "Pravoslavnaja Obschina", N 39, pp. 33-44).

The prayer over the catechumens and the three "prohibitory" prayers or corresponding to them three "propitiatory" ("purifying") prayers (rite of St. Methodius of Constantinople from the Big Trebnik).

Conclusion. Meeting of prayer and repentance and discussion: the Creed (those who are going to be baptized and all the people pronounce it together) and the commandments of Moses; Reading of the Penitential Canon in Russian and every one's personal penitential prayers (kneeling down); evangelic "Beatitudes" and "Our Father"; personal conversation with sureties and catechumens (about results, problems, wishes and perspectives including about the mutual help and service). (Collection: On the Sacrament of Baptism. M., 1990 and Before Confession. M.,1996). Separately the minister may organize the conclusion of the catechetical rites (from the "4-th prayer" to the end) and making the confession "for the whole life".

This is the very short usually seven days' stage of catechization concluding the process of Enlightenment-Baptism in its wide and full sense. It assumes daily Eucharistic services and communions in the course of this whole "bright week", and after the communions - meetings and communication in prayer at "the repast of love" and the spiritual sacramentological (mistagogic) discussions on the following themes.

Introduction. The One sacrament of the Church - life in God according to the personal faith in Christ. Sacraments and rituals of the Church, and the God's Mysteries. Sacraments of faith of the Church and of its full members ("faithful") and the sacraments of the Church life. Action and process. Structure ("the normal") of sacraments, their gifts and fruits.

Conclusion. [Introduction in Sacramentology (i.e. mystics). Christian mystical experience of the Heavenly Kingdom of God, i.e. personified revelation and knowledge of the mysteries of God and its place in the Church (measuring the height of the way). The Life Eternal - in knowledge through the Holy Spirit of "the one true God and Jesus Christ sent by Him". Knowing God and seeing God. The synergy of God and man and the Mystery of his deification. The mystery of the spiritual Man's Creativity in Love and "Freedom of glory of the sons of God". God - "Everything in All"; "New Heaven and New Earth".]

Witnessing the Truth "from the fullness of heart" - the mission of the Church and of every single person in Christ. Readiness to meet the Lord "face to face". "Who shall separate us from the Love of Christ:" (Rom. 8:35-39).

On the 8-th day - rites "of the 8-th day". Going into the spiritual "wilderness" - time of 40-days temptation and final choice before coming out for one's service to God, to people and to the world.

1) Introduction.

2) Sacramentology (themes 2, 4, 6, 8).

3) Sacramentology (themes 10, 12, 14, 16).

4) Dogmatics (themes 1, 3, 5).

5) Dogmatics (themes 7, 9).

6) Agiology, ascetics and anthropology (themes 11, 13).

7) Eschatology (theme 15), introduction into mystics and conclusion.

8) Going into the "forty - day's" wilderness.

APPENDIX 3.

Catechetical literature

Fictional literature