Darren M. Henson

Mystagogy

As the Easter season commences, liturgists and catechists enjoy reminding the faithful that this season includes mystagogy. Most people respond with a quizzical frown, while the instigator enjoys a smile with a twinkling eye. To clarify, mystagogy means that the formation of the catechumens has not concluded simply because they celebrated the sacraments at the Easter Vigil. By definition, mystagogy signals that further formation and catechesis remain.

The etymology of “mystagogy” is connected to the Greek word mysterion, a word that once referred to “sacrament.” Thus, mystagogy relates to the sacraments, and particularly the sacraments enacted at the Easter Vigil: baptism, confirmation, and Eucharist. More literally, mystagogy meant “to teach a doctrine” and “to initiate into the mysteries.” This latter clarification reveals its deeper connection to the sacramental life.

Mystagogy stands as a unique way of enacting theology that intends to deliberately initiate the believer more profoundly into the mystery. Having formalized the deposit of faith at baptism, mystagogy seeks to impart greater understanding via extended explanation. Undergoing the ritual of baptism is one thing; revisiting it in an environment of holy remembering, meditation, and explanatory preaching is another. Mystagogy attempts the latter.

Mystagogy as theology enacted through liturgical preaching originated at the end of the fourth century. While various examples exist from within the tradition, the preachers whose homilies became exemplary models of mystagogy are Ambrose of Milan, Cyril of Jerusalem, Theodore of Mopsuestia, and John Chrysostom. Their preaching possessed the unique traits that came to be known as mystagogy, for they wove together the elements of catechesis, liturgy, explanation, sacrament, and mystery. Scripture was less important. These preachers found a freedom in abandoning an unquestioning obedience to the Scriptures, and this led to theologizing on the mysteries. They found that the Scriptures alone inadequately addressed the reality of the sacrament and its profundity.
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While examples of mystagogy can be found among a number of early church preachers, the aforesaid stand out, each with his own distinction. Cyril was known to preach on the rites prior to the Easter Vigil. Using this method, the elect approached the sacraments with an understanding of what would unfold. In contrast, Ambrose gave his mystagogical preaching only after enacting the rituals. This enabled him to actively build on the faith received at the Easter Vigil. Theodore employed a hybrid method. Prior to the great Vigil, he focused on baptism and initiation into the community of faith. He reserved reflections on mysteries of the Eucharist for afterward. Similarly, John Chrysostom engaged in some preparatory preaching while preserving the secrecy of the ritual details for the Easter Vigil. He offered more extensive mystagogy in the following weeks. In that era, many communities treasured the secrecy of what happens in the rites of initiation. Another feature unique to Chrysostom was that he directed his homilies to everyone, not just the neophytes. The celebration of initiation provided the opportunity for everyone to grow in faith.

Mystagogy, it could be argued, remains just as undefined today as it was in the fourth century. The Rite of Christian Initiation of Adults offers little direction. It identifies Easter as the primary season of mystagogy (à la Ambrose) yet provides scant information about specific details (244–251). It notes that the newly baptized continue formation principally by experiencing the sacraments (245). One could argue that the experience of new religious rituals communicates greater meaning when accompanied by insight and thoughtful reflection. The RCIA notes that postbaptismal catechesis is to involve the faithful as well (246, à la Chrysostom). The community of believers served as the seedbed for those who came seeking baptism; hence, together as a new and larger community, they can grow in abundance of faith. The rite presumes mystagogy occurs at Sunday Eucharist with the neophytes and experienced faithful when it states that the homily and intercessions “should take into account the presence and needs of the neophytes” (248).

Parishes today can follow an approach to mystagogy similar to the late fourth-century leaders. Often in parishes, mystagogy is reduced to group sharing on a weeknight over a potluck meal. Door prizes encourage the newly baptized, who feel more like the newly graduated, to attend. To steer this lackluster practice in a new direction, the formation team might seek to collaborate with the preachers to explore themes for mystagogical homilies. That sounds daunting, but it can prove exciting.

A hurdle for homilists today will be to relinquish the unfounded need to preach exclusively from the lectionary readings. The entire Easter season is a sustained meditation on the resurrection and the radically new realities that spew forth from it. The experiences of the neophytes illustrate that event occurring within the community. Recalling the parish’s own events of the Easter Vigil can help all the faithful participate in the ongoing joy of the newly baptized.

Lastly, mystagogical preaching to the whole community throughout Easter will serve to integrate the parish through liturgical, catechetical preaching. The faithful are hungry for a deepening spirituality and greater grasp of the depth of our faith. Homilies that unfold the primary mysteries of creation, resurrection, baptism, Eucharist, and community will foster good mystagogy. ML

Rev. Darren M. Henson is pastor of Sacred Heart Parish in Emporia, Kan. He holds a licentiate in sacred theology from the University of St. Mary of the Lake.

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