NEOPHYTES. — From the Greek vēšoprov, meaning a new plant, hence tender. In Holy Scripture it occurs once, although there are many related usages, since Christian life is compared to a plant and to grafting. St. Paul (I Tim. 3:6) calls n. those newly converted from paganism: this meaning of the term continued in the Church, including converts from any non-Christian sect after Baptism as well. The term also came to mean individuals recently admitted to religious or clerical life (cf. St. Gregory the Great, Epistolae: PL 77, 784; 1030-37, 1051). Both meanings passed into Gratian (1, 2, D. 48); later, however, they were clearly distinguished. Closely related to n., also with regard to disciplinary norms, clinici (v.).
For several centuries n. were numerous, as is apparent from funerary inscriptions, the Fathers, and history: disciplinary severity and an exaggerated prudence in the face of the serious obligations of Christian life caused Baptism to be delayed, despite the Church’s efforts, not only for many pagans but also for catechumens. Nevertheless, they always received special care, for example, the solemn baptismal rite on the vigils of Easter and Pentecost, with the bishop’s invitatio or sermo, the traditio legis Christianae, the tunica alba throughout the octave, the osculum pacis, Confirmation, and the Eucharist. Of the celebrated Victorinus Augustine says (Confess., I, 8, n. 2): «Senex non rubuit esse puer Christi et infans fontis Dei».
St. Paul (loc. cit.) prescribed that an n. should not be ordained bishop, because of the danger of promoting to such a position a person insufficiently instructed and formed. The Constantinian peace (313) led to the admission of some n. among the clergy; latent ambition on the part of certain n. or the people’s desire to have some celebrated convert as their bishop also played a role. The abuse was condemned by the First Council of Nicaea (325) and by others, with the prohibition extended also to the presbyterate and later to the tonsure, for which purpose an impediment was created, or, according to others, an irregularity. The reasons, in addition to that given by St. Paul, are set forth by St. Jerome (Ad Oceanum: PL 22, 663), Gregory Nazianzen (In laudem s. Athanasii: PG 35, 1090 ff.), Gregory the Great (loc. cit.), and summarized by Gratian (loc. cit.).
There were exceptions, as in the cases of Ambrose, Nectarius of Constantinople, and Augustine; but they were always examined rigorously. After Gratian there was no innovation; the CIC (can. 987 n. 6) confirms the previous discipline, considering the n. simply impeded, not irregular, and leaving to the bishop the determination of the time necessary for the impediment to cease. With regard to n., there are also Pauline Privilege (v.).