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The soteriological priority, however, is on dogmatic catechesis Logos, including the rejection of idols In Ex. hom. 8,4 GCS Orig. 6, 223, 14-16, adherence to God the creator perhaps the apotaxis follows, faith in the Messiah. There are indications of a longer preparation In Jer. hom. 5,13 SC 232, 310-311; In Joh. comm. 6, 144 SC 157, 144-145. Origen makes a comparison to farmers, who await the fruits of the earth for three years In Jer. hom. 5,13 SC 232, 310-312; In Lc. Ukraine Metro Map hom. 22,8 SC 87, 306. Thus the hearers hoi akroatai must submit to a three-year test of the stability of their conversion if they want to be accepted for the final preparation for baptism. They must root out habitual vices and restrain barbarian practices to receive the Holy Spirit In Lev. hom. 6,2 SC 286, 272-278; venite catechumeni, agite poenitentiam: In Lc. hom. 21,4 SC 87, 295. Thus a pedagogy eisagoge for a deeper understanding of the kerygma itself is enacted, followed by frequent instruction introduction to the Bible, to the regula fidei, i.e., creation, divine mysteries, Christology, anthropology O. Pasquato: RAC 20, 434-436. In a second phase, after the regular commitment to the long instructions, the catechumen receives the creed of purification C. Cels. 3,51, i.e., he must preserve the purity of that truth which will bring him to perfect purification through baptism, i.e., initiation into teaching on the Trinity In Jer. hom. 4,3. Origen relates Lenten preparation to abstention from sins, malice, luxuries, bad words and shameful thoughts In Lev. hom. 10,2 SC 287, 138 H.J. Auf der Maur – J. Waldram, Illuminatio verbi divini-confessio fideigratia baptismi. Wort, Glaube u. Sakrament in Katechese u. Taufliturgie bei O., in Festschrift P. Smulders, Assen 1981, 41-95; V. Saxer, op. cit., 109- 194; G. Cavallotto, Catecumenato, 57-69; M. Metzger, RAC 20, 511-512.

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