A.The term mystagogue can be defined as “a person who initiates into mysteries” and comes from two Greek words: mystes “one initiated into the mysteries” and agogos “leading, a leader.”

In the early Church, this concept was used to describe the bishop who gave what are known as “Mystagogical Homilies” – exhortations given to the newly baptized regarding the sacraments they had received at the Easter Vigil.  One of the most famous of these mystagogical works is On the Mysteries by St. Ambrose of Milan.

The Catechism of the Catholic Church says: Liturgical catechesis aims to initiate people into the mystery of Christ (It is “mystagogy.”) by proceeding from the visible to the invisible, from the sign to the thing signified, from the “sacraments” to the “mysteries.” (#1075)

These bishops in the early Church – also known as the Early Church Fathers – gave incredible post-baptismal homilies that described the power of the sacraments by means of elaborating upon the symbolic or sign aspect of the sacrament.  They would do this using the Bible.

Let’s remember what a sacrament is: an outward sign instituted by Christ that gives grace.  Each sacramental sign is wholly Biblical and has deep roots in the Old Testament.  Each sacramental sign speaks volumes about the grace that is given through its performance.

The famous mystagogue mentioned above, St. Ambrose, led his neophytes (the newly baptized) to see the power of their baptism by a form of Biblical catechesis that showed how water is both a sign of life and death in the Old Testament.  Baptism, through the use of water, destroys sin and grants the new life of grace.  To see this for yourself, see Chapter 3 of On the Mysteries.

St. Ambrose and the other bishops waited to give this liturgical catechesis until after baptism because baptism enabled the baptized person to understand the sacraments in a way unlike an unbaptized person.

“The neophytes are, as the term ‘mystagogy’ suggests, introduced into a fuller and more effective understanding of the mysteries through the Gospel message they have learned and above all through their experience of the sacraments they have received.  For they have truly been renewed in mind, tasted more deeply the sweetness of God’s word, received the fellowship of the Holy Spirit, and grown to know the goodness of the Lord.  Out of this experience, which belongs to Christians and increases as it is lived, they derive a new perception of the faith, of the Church, and of the world.” (RCIA, n. 245)

This postbaptismal catechesis known as mystagogy in the early Church would happen during the Sunday Masses with the bishop during the Easter Season, following the Easter Vigil.  So, the RCIA says:

“Since the distinctive spirit and power of the period of postbaptismal catechesis or mystagogy derive from the new, personal experience of the sacraments and of the community, its main setting is the so-called Masses for neophytes, that is, the Sunday Masses of the Easter season.” (RCIA, n. 247)

The RCIA envisions mystagogy’s main setting to be a Sunday Mass celebrated specifically with the neophytes in mind.

“All the neophytes and their godparents should make an effort to take part in the Masses for the neophytes and the entire local community should be invited to participate with them.  Special places in the congregation are to be reserved for the neophytes and their godparents.  The homily and, as circumstances suggest, the general intercessions should take into account the presence and needs of the neophytes.” (RCIA, n. 248)

This brings us full circle to the question at hand: What is the role of the mystagogue in the mystagogy process?

The mystagogue is primarily the priest or deacon who gives the homilies during the Masses for the neophytes.  The role of the mystagogue is to explain the power and reality behind the signs of the sacraments by giving a Biblical catechesis using the readings just read in the Liturgy of the Word.

“[T]hese celebrations include particularly suitable readings from the Lectionary, especially the readings for Year A.  Even when Chrsitian initiation has been celebrated outside the usual times, the texts for these Sunday Masses of the Easter season may be used.” (RCIA, n. 247)

These readings for Year A for the Easter Season were handpicked for mystagogy.

In the United States, the National Statutes for the Catechumenate state:

“After the completion of their Christian initiation in the sacraments of baptism, confirmation, and eucharist, the meophytes should begin the period of mystagogy by participating in the principal Sunday eucharist of the community throughout the Easter season, which ends on Pentecost Sunday.  They should do this as a body in company with their godparents and those who have assisted in their Christian formation.” (RCIA, Ap. III, n. 22)

This helps us to see that the Masses for neophytes are not scheduled at some new time apart from the normal Sunday Masses celebrated at the parish church.  Rather, the parish should pick one of the regular Sunday Masses and appoint that particular Mass during the Easter season to be focused upon the neophytes.

Apart from the principal mystagogue, other catechists can and should help the newly baptized neophytes through a deeper Scripture study of the sacraments.  This study should “embrace a deepened understanding of the mysteries of baptism, confirmation, and the eucharist, and especially of the eucharist as the continuing celebration of faith and conversion.” (RCIA, Ap. III, n. 23)

Here are two good resources for catechists:

	The Sacraments in Scripture: Salvation History Made Present by Tim Gray.
	Living the Mysteries: A Guide for Unfinished Christians by Scott Hahn and Mike Aquilina

Finally, part of leading the neophytes includes “thoughtful and friendly help” given to the neophytes as well as “doing the works of charity” (RCIA, n. 244).  This can be done through personal one-on-one encounters and through participation in the apostolic endeavors of parish life.