Eventually it contributed to the emergence of the catechetical schools.
The catechetical drill included some of the following questions: “What is the chief end of man?”
Several such “catechetical lectures” on the creed and sacraments have survived, notably those of St.
Christians also set up catechetical schools for the religious instruction of adults who wished to be baptized.
Located in such centres as Alexandria, the catechetical schools became prototypes for later Christian institutions of higher learning.
Origen invited Heraclas to assist him with the elementary teaching at the Catechetical school, leaving himself free for advanced teaching and study.
In the 3rd century it was mentioned by Origen, theologian and head of the catechetical school in Alexandria, and by Tertullian, Christian priest and writer of Carthage.
The authors of the Heidelberg Catechism based the work on earlier catechetical works by themselves and others, and they attempted to prepare a catechism acceptable to all.
His own writings include a commentary on the Apostles’ Creed that exemplified contemporary catechetical instruction and provided the earliest continuous Latin text of the creed.
Among other works attributed to John are theological writings relative to Trinitarian doctrinal controversy, the “Catechetical Discourse,” and instructions for religious initiation, the “Mystagogia.”
Converted to Christianity by his last teacher, Pantaenus—reputedly a former Stoic philosopher and the first recorded president of the Christian catechetical school at Alexandria—Clement succeeded his mentor as head of the school about 180.
The allegorical interpretation of Greek classical philosophical and poetical texts, which was prevalent at the Library and Museum (the school) of Alexandria, for example, directly influenced the exegetical method of the Christian catechetical school there.
Marked by the desire to present Christianity in intellectually satisfying terms, this literature has usually been connected with the catechetical school, which, according to tradition, flourished at Alexandria from the end of the 2nd through the 4th century.
Whereas in antiquity catechetical instruction was organized especially for the adult laity, after the 5th century more and more children and then infants received baptism, and, once baptized, a child was not required to receive any particular religious education.
The writer or the redactor of I Peter used Pauline and gospel theology and terminology both in quotations and in allusions and, if literary dependency cannot always be demonstrated, there is dependence on the catechetical traditions known in the post-apostolic church.
Clement’s view, “One, therefore, is the way of truth, but into it, just as into an everlasting river, flow streams but from another place” (Strōmateis), prepared the way for the curriculum of the catechetical school under Origen that became the basis of the medieval quadrivium and trivium (i.e., the liberal arts).
Saint Clement of Alexandria, Latin name Titus Flavius Clemens, (born ad 150, Athens—died between 211 and 215; Western feast day November 23; Eastern feast day November 24), Christian Apologist, missionary theologian to the Hellenistic (Greek cultural) world, and second known leader and teacher of the catechetical school of Alexandria.
The document contains an explanation of the sect’s religious and moral ideals, a description of its admission ceremony, a long catechetical discourse on its mystical doctrine of the primordial spirits of truth and perversity, organizational and disciplinary statutes, and a final hymn or psalm praising obedience and setting forth the sacred seasons.
The purpose of the Catholic Letters is to meet ordinary problems encountered by the whole church: refuting false doctrines, strengthening the ethical implications of the Gospel message, sharing in the common catechetical and moral materials, and giving encouragement in the face of the delay of the Parousia and strength in the face of possible martyrdom under Roman persecution.
Origen had his defenders, especially in the East (Eusebius of Caesarea; Didymus the Blind, the head of Catechetical School of Alexandria; Athanasius, bishop of Alexandria, to some degree; and especially the Cappadocian Fathers—i.e., Basil the Great, Gregory of Nazianzus, and Gregory of Nyssa); but in the West Rufinus’ translation of De principiis (398) caused scandal, and in the East the cause of Origen suffered by the permanent influence of Epiphanius’ attack.
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Origen had his defenders especially in the East Eusebius of Caesarea Didymus the Blind the head of Catechetical School of Alexandria Athanasius bishop of Alexandria to some degree and especially the Cappadocian Fathers—ie Basil the Great Gregory of Nazianzus and Gregory of Nyssa but in the West Rufinus translation of De principiis 398 caused scandal and in the East the cause of Origen suffered by the permanent influence of Epiphanius attack