Mystagogicae Catecheses. Mystagogische Katechesen (review)Knute Anderson

Journal of Early Christian Studies, Volume 3, Number 2, Summer 1995,pp. 232-234 (Article)

Published by The Johns Hopkins University PressDOI: 10.1353/earl.0.0044

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232 JOURNAL OF EARLY CHRISTIAN STUDIES

exegetes. Two articles turn the historian's questions to theologians. "Les Tho-logiens et l'Eglise: Postface" (pp. 109-14) concludes with Pre Bouillard (p. 113)that Christian truth is not absolute in its "reprsentations" (theological formula-tions) but in its "affirmations." "Histoire et historique, lettre un thologien"(115-21) discusses the resurrection of Jesus as a paradigm on the relation ofhistory and theology.

A specific theological topic, the Holy Spirit in the economy of salvation, is takenup in "Personne, analogie de l'me humaine et thologie de l'esprit: Brves remar-ques sur Augustin, Mhlen et Rahner" (pp. 73-86). In this essay Pietri seems toattribute to the Christian people a significance in doctrinal development he deniesthem in the third essay. Another specific topic is "Saint Augustin et la guerre"(pp. 139-142), presenting Augustine as a theologian of peace, neither a pacifist noran advocate of holy war, for whom the goal of war is peace.

Some of the essays sketch a development through the early centuries of theChristian era. I found most interesting "La Religion savante et la foi du peuplechrtien: Les Premiers Sicles de l'Eglise" (pp. 87-108), a history of the develop-ment of the catechumenate from the New Testament to Augustine treated as aneffort to instruct all converts in the essentials of the Christian message. "De la Toraaux Decrtales: Evangile et culture classique" (pp. 123-37) treats the prehistory ofcanon law, showing how the chancellery of the Roman church used the techniquesof Roman jurists.

The historical surveys, as is evident in all the essays, keep an eye on modernissues. The historian looks at liturgy in "Histoire, culture et rforme liturgique:L'Exemple de l'Antiquit tardive (IVe-VIe sicles)" (pp. 143-62), which argues thatliturgy is a phenomenon of society and culture and shows the archaeologicalcontributions to our understanding of the Christianizing of urban space and oftime. The longest article in the volume, "L'Eglise: les saints et leur communion:Patristique et spiritualit contemporaine" (pp. 163-216), by looking at the articlein the Apostles' Symbol on the communio sanctorum, patristic ecclesiology, and thedevelopment of the cult of the saints, reminds the reader of how a renewed patristictheology inspired Lumen Gentium and the theology of the church at Vatican II.

The early death of Charles Pietri deprived French Catholicism of a vigorousinterpreter of Christianity in the late Roman world.

Everett Ferguson, Abilene Christian University, Abilene, Texas

Cyril of JerusalemMystagogicae Catchses. Mystagogische KatechesenTranslated and introduced by Georg RwekampFontes Christiani, 7New York: Herder, 1992Pp. 197. $19.00.

This small book, nicely produced in hardcover, contains an introduction (pp. 7-91 ),the Greek text of the Mystagogical Catchses ascribed to Cyril, bishop of Jerusa-lem from 348 or 350 to 386 or 387, with a new facing German translation (pp. 94-

BOOK REVIEWS 233

165). A list of abbreviations accompanies a bibliography of sources and secondaryliterature. Indexes of Bible passages, of persons mentioned in the book, of Greekwords, and of the subjects treated follow, completing the volume (pp. 166-197).

The introduction first discusses the authorship of these five lessons given to thenewly baptized during Easter week at the Basilica of the Holy Sepulchre in Jerusa-lem. Since the 1942 article by W. J. Swaans in Le Muson, many scholars haveattributed these catchses to Cyril's successor, John, bishop until his own death in417. It is certain that an introductory "procatechesis" and the following prelimi-nary series of eighteen instructions given to candidates for baptism during Lent of348 or 350 belong to Cyril. Manuscripts containing both series name Cyril as theauthor of the prebaptismal Lenten lectures, but lack an indication of an author forthe Mystagogical Catchses. Others, transmitting only the latter, name only Johnor both Cyril and John, but no manuscript names Cyril alone as the author of theEaster week series. Edward Yarnold contended in the 1978 Heythrop Journal that"Cyril can have been, and probably was, the author of both works." Rwekamplines up pro and con arguments for Cyril's authorship in six pages of fine print,concluding that scholars have still not definitively resolved the matter. He choosesto join a majority of scholars holding that John should be considered the author ofthe Mystagogical Catchses in their present form, although this bishop may havetaken the arrangement of the series, topics, and individual thoughts from his prede-cessor, St. Cyril.

The next part of the introduction (pp. 15-60) deals with Christian initiation as itappears in these lessons. Here Rwekamp supplies valuable orientation from othersources: notably Egeria's Pilgrimage to the Holy Places; other surviving mysta-gogies from the period, such as St. Ambrose's The Sacraments and The Mysteries,the catechetical homilies of Theodore of Mopsuestia and the baptismal catchsesby St. John Chrysostom. Armenian and Georgian lectionaries for Jerusalem pub-lished over the last several decades provide additional points of reference. Thearchitectural and archaeological evidence cited regarding the place of baptism inthe Jerusalem Church of the Holy Sepulchre also helps illuminate these texts(pp. 21-24). The introductory pages (25-28) on renouncement and commitmentrelating to the first catechesis seem to require more extended treatment than the"Fontes Christiani" framework allows, particularly regarding the religions of lateantiquity, which the converts were forsaking. This part of the introduction pointsout some distinguishing features of these lectures. They fail, for instance, to men-tion the blessing of the baptismal water (pp. 31-32). Moreover, the author hasalso provided useful summaries of further questions which scholars have still notresolved, as for example, whether the Eucharistie liturgy explained in the fifthcatechesis contained an account of the institution of the Eucharist (pp. 45-46).Rwekamp also shows that the interpretation of the Lord's prayer depends uponthe work, On Prayer, by Origen.

The third section of the introduction (pp. 60-86) tries to situate this course ofinstruction within its wider historical and theological milieu. This includes concep-tions of salvation and redemption, and in particular assimilation to God by "par-ticipation" and "deification." The sacramental spirituality of the early Churchmeant that in the ritual re-enactment of the dying and rising of Christ the partici-

234 JOURNAL OF EARLY CHRISTIAN STUDIES

pants experienced the saving mysteries in their own lives. Concerning the possibledevelopment of the liturgical cycle from Jerusalem (p. 82), one might also consultThomas J. Talley, The Origins of the Liturgical Year, 2nd ed. (Collegeville: Liturgi-cal Press, 1991). Of course, the historical background includes the enormouschange in the relationship of Christianity to the civil government during the fourthcentury. Evidently, too, the mass numbers of new converts presented the Churchwith immense problems of organization and identity.

The last section of the introduction concerns the text and the translation. Thisedition takes the Greek text from the edition by Auguste Pidagnel in the "Sourceschrtiennes" series, vol. 126 (Paris: Cerf, 1966), including its critical apparatus.For discussion of the Greek manuscripts, Rwekamp refers to the introduction tothat edition and to the 1966 Louvain dissertation by E. Bihain. Pidagnel had usedan obsolete number for the Vienna codex, which is no longer 55, but is now 29, asHerbert Hunger and Otto Kresten noted in Katalog der griechischen Hand-schriften der sterreichischen Nationalbibliothek, Teil 3/1, Codices Theologici 1-100 (Vienna: Hollinek, 1976), p. 50. Following closely on a microfilm in the HillMonastic Manuscript Library at Collegeville, I can only marvel at the accuracywith which Pidagnel read this faded, blotched and waterstained exemplar. I noticeonly one reading error, where the copyist abbreviated the word, kuriou, at f. 248r, 1.20. Pidagnel incorrectly stated that the manuscript omitted that word (Rw-ekamp, p. 128, apparatus to 1. 1). The translation is accurate and reliable, andagain I would take issue with it at just one place, Cat. 1,5 (p. 100,1.20). Rwekamprightly prefers not to translate para logon by "against reason," as some interpretershave done. However, he makes a mistake in translating the phrase, prxesi kaienno-ais para logon ginomnais, by "Werken und Gedanken, die dem Logos nichtentsprechen." In this passage, however, the catechist is not speaking about Christ,but asserting that the baptized must keep their promises spoken during the baptis-mal rite. I would, therefore, prefer the translation in Pidagnel's edition, "nonconformes ta promesse," that is, "contrary to your promise."

These, of course, are very slight blemishes that do not seriously mar the quality ofthis volume. I mention them to show my esteem for the achievements on the parts ofpast editors, publisher, translator and modern author and the interest with which Istudied their work. This excellent resource will from now on offer dependable helpto students and scholars approaching these ancient sources. Such study, one mighthope, too, would eventually benefit multitudes of those who are "holy, not, indeed,by nature, but by participation, training and prayer" (Cat. 5, 19; p. 162).

Knute Anderson, O.S.B., St. John's Abbey, Collegeville, Minnesota

Carolinne WhiteChristian Friendship in the Fourth CenturyCambridge: Cambridge University Press, 1992Pp. xiv + 274. $54.95.

The desire for companionship may be a universal human trait, but "friendship"itself, like sexual behavior, is culturally constructed and historically conditioned.