Both prebaptismal catechesis spiritual fasting and prayer; C. Nardi, Il battesimo in Cl. Aless., Rome 1984, 142 and baptismal catechesis can be recognized in Clement. It is not possible to believe and arrive at baptism without catechesis Ecl. 28,3. Riverside Map Then follows the teaching of true gnosis Ecl. 16,1. Key for Clement is the role of Christ as a break with idolatry and pagan customs Protr. 8,77,1 12,123,2. Christ, the new Orpheus, frees the catechumen from evil 1,3,2. The Protrepticus transforms the deep dispositions of the catechumen 1,7,1-3; the word of the Paedagogus has the task of healing the passions and must result in a transformed life Paed. 1,3,1-3: it is the stage between conversion-catechumenate and the perfect life 1,3,3. The purpose is to restore the person to likeness with God 1,9,1. But the personal level opens out onto the communal: the baptized form a new people 1,15,2. Baptism is perfection: We attain perfection teleioumetha when, having received the Head, Christ, we are the church 1,18,4. The whole process culminates in the divinization of the person 1,98,3, who responds to God’s love philanthropia: 1,63,1.3 with love antagapan: 1,9,1. The imitation of Christ now guides the spiritual growth of the baptized 1,98,2-3. V. Saxer, 65-99; O. Pasquato, Cl. Aless.: L. Boriello et al. eds., Diz. di Mistica, Vatican City 1998, 312-315; on the divinization of the Christian in the Fathers, see O. Pasquato, Padri: 365; on the meaning of mystery see Id., 959- 964. On the so-called school of Alexandria, see W. Liebesch¼tz, Hochschule: RAC 15, 898-900 and C. Scholten, Die alex. Katechetenschule: JbAC 38 1995 16-37.
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