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While Ambrose of Milan was a major actor on the ecclesiastical and political stage of late antiquity, he was also a devoted catechist and theologian. This chapter focuses on how Ambrose trained the spiritual senses of catechumens throughout Lenten and Eastern catechesis. In Lenten sermons on the patriarchs, Ambrose focused on baptism as a death to physical ways of seeing. In Holy Week sermons (On the Hexameron and Explanatio symboli), he sought to restructure catechetical knowledge by offering pro-Nicene accounts of God and creation. In mystagogical sermons (De mysteriis and De sacramentis), he gave neophytes instruction on how to perceive the spiritual meaning of the Christian rites.
Tertullian provides evidence in several writings addressed to catechumens of the ways in which Christian contestations about ritual related to knowledge of God. Against what he describes as the obfuscations of heretical and pagan ritual, Tertullian emphasizes the simplicity of Christian ritual as a fitting mode for expressing true divine power. This chapter focuses on De spectaculis, De oratione, De baptismo, and Tertullian’s appeals to the Rule of Faith.
The period after Augustine saw no decline in catechesis. The writings associated with Quodvultdeus and several other anonymous sermons from North Africa in this period attest to the ongoing vibrancy of catechesis. In particular, these sermons highlight the way in which knowing God was understood in an apocalyptic age, when new threats from Vandal invasions and heretical resurgences destabilized many aspects of social life.
The Introduction lays out the primary questions underlying the book: What is the relationship between knowledge of God and the practices of teaching surrounding baptism? What is the role of historical study in understanding Christian epistemology? What role do theological commitments play in the forms of catechetical instruction? It also explains the use of the language of epistemology and catechetical literature, and it contains a chapter outline.
This chapter summarizes the findings of each chapter, recognizing the project’s limitations as well as offering prospects for future research. Finally, in a more speculative register, it describes the implications of the preceding chapters for an account of catechesis guided by the Christian doctrine of the incarnation. Catechesis echoes the incarnation of the Word in its medial position. Bridging heavenly and earthly knowledge, catechesis is a concrete practice that proffers true knowledge of God, the transcendent source of being, from within the finite conditions of material life.