At the roots of the catechumenatediscipleship 1st c.: the earliest Christian preaching ca. 30 70. The NT does not offer a true and proper preparation for baptism and discipleship, but it does offer a content, Saudi Arabia Map a catechumenal process as lived truth; the primitive Church admitted no one without preparation, without criteria, without assurances A. Laurentin – M. Dujarier, Il catecumenato, 68; C. Bissoli, Tracce catechistiche negli scritti del NT: Historiam Perscrutari, 467-481. Christianity was first presented on Pentecost around the year 30 with the kerygma or first apostolic or Christian preaching of Peter Acts 2:14-36. The initial kerygma is considered to have ended with the destruction of Jerusalem AD 70 and the distancing of Christianity from Judaism G. Groppo, Predicazione apostolica: J. Gevaert ed., Diz. di Cat., 507. The first official message or kerygma had as its object Christ, died, risen, ascended and approved by the Father Acts 2:32-33, with the aim of provoking in the nonbeliever an overall faith in God, revealed in Christ, through the word of witnesses to the resurrection. The kerygma was first directed to Jews, then to pagans by Paul Acts 14:15-17; 17:16-34: this was the first stage of evangelization. This was followed by further, deeper instruction according to various didactic methods instruction or catechesis, hortatory discourse, narration of OT salvation history and of the facts or sayings of Jesus focused on the moral life in connection with OT salvation history read in a christological perspective C.H. Dodd, with the aim of introducing to discipleship the sequela Christi. Moral aspects were related to their doctrinal foundations; in this way the trinitarian-christological creeds came about, from the perspective of salvation history. Moral instruction from Jewish roots, organized around the schema of the two ways Didache 1,1; 5,1; Ep. of Barnabas, 18-20, later interacted with ethical teachings coming from Hellenized Judaism, such as the so-called household codes Eph 5:22 6:9; Col 3:18 4:1, and were completed by the sayings logia of Jesus. These approaches were developed in the 2nd c., an example of which may be Irenaeus of Lyons’s Demonstration of the Apostolic Preaching O. Pasquato, Ireneo: J. Gevaert ed., Diz. di Cat., 360-361; A. Orbe, Il catecumeno ideale secondo Ireneo, in S. Felici ed., Cristologia e catechesi patristica 2, Rome 1981, 15-24. After AD 70 a period of transition began which lasted until the mid-2nd c., which saw the first attempts at enculturation of the faith in a Hellenistic milieu, with the 2nd-c. Apologies and the edifying literature of the apocrypha. Here we encounter criteria for admission to baptism: the church demanded specific qualities, making use of periods of verification which included listening to the judgment of the community. Thus, e.g., the choice of the first deacons Acts 6:2-6, that of Timothy as a preacher Acts 16:2-3, of the bishop 1 Tim 3:2-7, the deacon 1 Tim 3:8-10; see diakonia – diaconate, widows 1 Tim 5:9-11. Admission to baptism, therefore, required not only faith in God the creator as for the pagans or in the God of the OT as for the Jews, but also in the God of Jesus Christ 1 Th 1:9-10. The account of the baptism of the Roman centurion gives us a glimpse of the steps to baptism already at the end of the 1st c. Acts 10:1 11:18: questiniong by the person in charge Peter Acts 10:21, followed by the candidate’s response Acts 10:22, who asks to be admitted to catechesis Acts 10:33. The request rests on assurances from sponsors Acts 10:4, 22: only then does catechesis take place Acts 10:34-43, focused on Christ, the one Lord Acts 10:36-42. The aim of catechesis is to arouse an unconditional faith in Christ, in view of baptism Acts 10:43. The authenticity of faith is attested by God, who sends the Spirit Acts 10:44. Only then does Peter baptize Cornelius and the brothers: And he ordered that they be baptized in the name of Jesus Christ Acts 10:48; V. Saxer, Les rites, 27-33.