The final training of the φωτιζόμενοι, or candidates for Baptism, was undertaken in part by the Bishop himself, but chiefly by a Priest specially appointed by him.  Of the part taken by the Bishop mention is made by S. Ambrose in a letter to his sister Marcellina (Ep. xx.):  “On the following day, which was the Lord’s day, after the Lessons and Sermon, the Catechumens had been dismissed, and I was delivering the Creed to some candidates (Competentes) in the Baptistery of the Basilica.” Of this “delivery of the Creed,” which was usually done by a Presbyter, we have examples in S. Augustine’s Sermons In traditione Symboli, ccxii.–ccxiv., each of which contains a brief recapitulation and explanation of the several articles of belief.  In Serm. ccxiv., after a short introduction, we find the following note inserted by the preacher himself.  [“After this preface the whole Creed is to be recited, without interposing any discussion.  ‘I believe in God the Father Almighty,’ and the rest that follows.  Which Creed, thou knowest, is not wont to be written:  after it has been said, the following discussion (disputatio) is to be added.”] From the opening words of Sermon ccxiv., and of ccxvi., “ad Competentes,” it is evident that these were delivered by S. Augustine as the first-fruits of his ministry very soon after he had been reluctantly ordained Priest (a.d. 391).  Two other examples of addresses to Candidates for Baptism are the Catecheses I., II., πρὸς τοὺς μέλλοντας φωτίζεσθαι, delivered at Antioch by S. Chrysostom while a Presbyter. Another duty often undertaken by the Bishop was to hear each Candidate separately recite the Creed, and then to expound to them all the Lord’s Prayer80. § 3.  Catechumens.  The term Catechumen denoted a person who was receiving instruc- tion in the Christian religion with a view to being in due time baptized.  Such persons were either converts from Paganism and Judaism, or children of Christian parents whose Baptism had been deferred.  For though the practice of Infant-Baptism was certainly common in the Early Church81, it was not compulsory nor invariable.  “In many cases Christian parents may have shared and acted on the opinion expressed by Tertullian in the second century, and by Gregory Nazianzen in the fourth, and thought it well to defer the Baptism of children, cases of grave sickness excepted, till they were able to make answer in their own name to the interrogations of the baptismal rite82.” 80 S. August. Serm. lviii. et. ccxv. 81 Cf. Iren. II. c. xxii. § 4:  “Omnes enim venit per semet ipsum salvare; omnes, inquam, qui per eum renas- cuntur in Deum, infantes, et parvulos, et pueros, et juvenes, et seniores.  Cf. Concil. Carthag. iii. Epist. Synod. (Cypriani Ep. lix. vel lxiv. Routh. R. S. iii. p. 98.) 82 Dict. Chr. Antiq. “Baptism,” § 101.  Tertull. De Baptismo, c. xviii.  “And so, according to the circumstances, and disposition, and even age of each individual, the delay of Baptism is preferable; principally, however, in the case of little children.”  Cf. Gregor. Naz. Orat. 40 De Baptismo, quoted by Bingham, xi. c. 4, § 13. 22 Catechetical Instruction.