Search

Der Katechismus wird oft als Lehre von altmodischen Glaubenssätzen oder als autoritäre Liste dessen, was uns religiöse Führer zu glauben zwingen, wahrgenommen. Dieser Katechismus ist ein Überlebenspaket mit der Nahrung namens 'Glaube'. Er ist frisches Wasser aus der Quelle für den täglichen Lebensweg und zur Orientierung bei der Entscheidungsfindung. Diese vier Bände chinesischer Katechismen übertragen die klassischen Kerntexte des christlichen Glaubens in das heutige Leben: das Glaubensbekenntnis (Bd. 1), das Vaterunser (Bd. 2), die Zehn Gebote (Bd. 3) und die Liturgie als Feier des Lebens (Bd. 4). Der Autor You Bin aus Peking bietet es aus chinesischer Sicht als Beitrag zur interkulturellen Theologie an. Es ist ein Geschenk an die Weltchristenheit und die Menschheit. Es ist kein lutherischer, reformierter, katholischer oder anglikanischer Katechismus sondern ein post-konfessionelles Fenster zum Leben. In diesem Band 3 werden die Zehn Gebote vor einem chinesischen Hintergrund und mit chinesischer Weisheit interpretiert.

Catechism is often perceived as the teaching of old-fashioned doctrines of faith or an authoritarian list of what religious leaders force us to believe. This catechism is a survival package of food called faith. It is fresh water from the source for the daily path of life and for orientation in decision-making. These four volumes of Chinese Catechisms transform the classical core texts of the Christian faith into today's living: the Creed (Vol. 1), the Lord's Prayer (Vol. 2), the Ten Commandments (Vol. 3), and the Liturgy as celebration of Life (Vol. 4). The author You Bin from Beijing offers it from a Chinese perspective as a contribution to intercultural theology. It is a gift to world Christianity and humanity. It is not a Lutheran, Reformed, Catholic, or Anglican Catechism; it is a post-denominational window for living. In this volume 4, the Christian Liturgy and Sacraments are interpreted from a Chinese background and wisdom. Its genius lies in its innovative synthesis of, on the one hand, the liturgy rooted in the ancient rites and traditions of China and, on the other, the ancient traditions of the Church in an ecumenical spirit.

Catechism is often perceived as the teaching of old-fashioned doctrines of faith or an authoritarian list of what religious leaders force us to believe. This catechism is a survival package of food called faith. It is fresh water from the source for the daily path of life and for orientation in decision-making. These four volumes of Chinese Catechisms transform the classical core texts of the Christian faith into today's living: the Creed (Vol. 1), the Lord's Prayer (Vol. 2), the Ten Commandments (Vol. 3), and the Liturgy as celebration of Life (Vol. 4). The author You Bin from Beijing offers it from a Chinese perspective as a contribution to intercultural theology. It is a gift to world Christianity and humanity. It is not a Lutheran, Reformed, Catholic, or Anglican Catechism; it is a post-denominational window for living. In this volume 2, the Lords Prayer is interpreted from a Chinese background and wisdom.

El presente artículo examina el catecismo impuesto por el emperador Napoleón I en 1806 para todos los territorios y estados aliados del Primer Imperio francés, el deterioro de las relaciones con la Iglesia católica, y los precedentes que se establecen desde la firma del Concordato de 1801. La distribución efectiva, y en grandes cantidades, de la nueva norma imperial permite al investigador acceder al catecismo en diversos idiomas y contextos. Este estudio expone la elaboración de la edición francesa y su traducción en 1807 gracias a Joaquín Antonio de Sojo. Será igualmente objeto de nuestro interés el uso de esta obra en la educación y su reflejo en el servicio militar. Para ello se emplearán los ejemplares en propiedad de la Biblioteca Histórica Marqués de Valdecilla., This article analyzes the catechism imposed by Emperor Napoleon I in 1806 for all the territories and allied states of the First French Empire, the deterioration of relations with the Catholic Church, and the precedents established since the signing of the Concordat of 1801. The effective and massive distribution of the new imperial norm allows the researcher to access it in various languages and contexts. In this study it will be exposed the elaboration of the French edition and its Spanish translation in 1807 thanks to Joaquín Antonio de Sojo. The use of this work in education and its reflection in military service will also be object of our interest. For this we will use the editions owned by the Marqués de Valdecilla Historical Library., Biblioteca Histórica Marqués de Valdecilla, UCM. Biblioteca, TRUE, pub

Catechism is often perceived as the teaching of old-fashioned doctrines of faith or an authoritarian list of what religious leaders force us to believe. This catechism is a survival package of food called faith. It is fresh water from the source for the daily path of life and for orientation in decision-making. These four volumes of Chinese Catechisms transform the classical core texts of the Christian faith into today's living: the Creed (Vol. 1), the Lord's Prayer (Vol. 2), the Ten Commandments (Vol. 3), and the Liturgy as celebration of Life (Vol. 4). The author You Bin from Beijing offers it from a Chinese perspective as a contribution to intercultural theology. It is a gift to world Christianity and humanity. It is not a Lutheran, Reformed, Catholic, or Anglican Catechism; it is a post-denominational window for living. In this volume 3, the Ten Commandments are interpreted from a Chinese background and wisdom.

A lack of catechetical instruction within contemporary Protestantism in the United States has resulted in a large number of self-identifying Christians not knowing important tenets of their faith. The modern era also presents a unique dilemma in that North American culture is steeped in visual stimuli due to technology, so that even were catechistic instruction revived, many individuals might balk at a traditional, text-centric process. This thesis explores improving comprehension and retention of orthodox Protestant doctrine in the United States through integrating pictorial illustrations into the classic Christian pedagogical methodology of catechesis. Because of unceasing debates surrounding numerous, nuanced theological stances among different orthodox Christian sects, this study will focus on those elements of the faith that would be, as nearly as possible, universally accepted as comprising “‘mere’ Christianity” (to use C.S. Lewis’ phraseology, appropriated in turn from Richard Baxter). A thematic review of relevant literature was combined with a concise case study of artwork from the workshop of Lucas Cranach the Elder, visual analyses of several instances of didactic imagery since the Reformation, and an overview of several contemporary efforts within visual catechesis. The goal was first to evaluate doctrinal knowledge of present-day Protestants in the United States; second, once comprehension was determined deficient, to analyze causes; and third, to explore possible solutions from the purview of the visual arts. Upon completion of research, the literature and data decisively lend both scholarly and empirical credence to the original hypothesis: in the 21st century, many self-proclaimed United States Protestants are either ignorant or misunderstanding of foundational dogma; a major factor thereof is a lack of catechizing; and imagery emphatically enhances nearly all learners’ abilities to perceive and recollect information. These results suggest that incor

This arcticle refers to the issue of means of catechesis in the canonical aspect. Firstly, there have been shown the rules which relate to necessity of using aids of catechetical activity. Then, it has been concentrated about issues of instruments dedicated to the orientation and general planning of catechetical activity in particular Church. Next it has been explained matter of catechisms and other writings pertaining to catechetical instruction. Finally, it has been focused on adio-visual aids and instruments of social communication in catechetical formation., This arcticle refers to the issue of means of catechesis in the canonical aspect. Firstly, there have been shown the rules which relate to necessity of using aids of catechetical activity. Then, it has been concentrated about issues of instruments dedicated to the orientation and general planning of catechetical activity in particular Church. Next it has been explained matter of catechisms and other writings pertaining to catechetical instruction. Finally, it has been focused on adio-visual aids and instruments of social communication in catechetical formation.

To the priests of the Society of Jesus who with Tomé de Souza migrated to do the catechesis of the natives, Brazil must produce abundant records, highlighting the primers, correspondences with the provincials and works dealing with the population of the coast, who spoke the Tupinambá language. Using the works of two critics of different periods as theoretical foundation and in the methodology an anthropological work in the study of Amerindians, having as a source the dictionaries of two authors of formations in areas that are not confused, it was possible to prove that the translation and spelling of the term tabareu in Tupi language, has occurred in a wrong way, influencing its interpretation, so that other synonyms of the term Tapuya are ignored by religious, as it has reproduction in the present day and reflexes in the Portuguese language since the first decade of colonization., Aos padres da Companhia de Jesus que com Tomé de Souza migraram para fazer a catequese dos nativos, o Brasil deve a produção de fartos registros, destaque para as cartilhas, correspondências com os provinciais e obras tratando da população do litoral, que falava o idioma Tupinambá. Usando obras de dois críticos de períodos distintos como fundamentação teórica e na metodologia uma obra antropológica no estudo dos ameríndios, tendo por fonte dicionários de dois autores de formações em áreas que não se confundem, foi possível comprovar que a tradução e grafia do termo tabareu na Língua Tupi, se deu de forma equivocada, influindo na sua interpretação, de modo a outros sinônimos do termo Tapuya serem ignoradas pelos religiosos, como tem reprodução nos dias atuais e reflexos no idioma Português, desde a primeira década da colonização.

The 1050 anniversary of the first bishopric in Poznań has become an opportunity to reflect on the contribution of the representatives of Great Poland to catechetical activity in Poland. The article presents several outstanding personages and their works: catechisms as well as textbooks for cat- echesis and religious education. The circumstances in which these works were created and their merits are described., The 1050 anniversary of the first bishopric in Poznań has become an opportunity to reflect on the contribution of the representatives of Great Poland to catechetical activity in Poland. The article presents several outstanding personages and their works: catechisms as well as textbooks for cat- echesis and religious education. The circumstances in which these works were created and their merits are described.

A common feature of the researched publications: Compendium of the Catechism of the Catholic Church (2005) and YOUCAT. Youth Catechism of the Catholic Church (2011), being a form of popularization of Catechism of the Catholic Church (1992), is a return to the traditional catechism composition based on blocks consisting of questions and answers. The purpose of the article is to analyze the questions used on YOUCAT pages. The analysis covers three aspects: 1. the status of catechism questions, 2. their typology, and 3. selected characteristics, such as the presence of presupposition, diversification of originator-recipient relations, and stylistic heterogeneity. The author draws conclusions regarding the servile, didactic and persuasive function of dialogue forms, qualifies catechism questions as only seeming questions and describes their linguistic specificity, boiling down to the use of several schematic solutions., Jednym z założeń, towarzyszących ogłoszonemu w 1992 roku Katechizmowi Kościoła katolickiego, jest powstanie opracowań doktrynalnych przeznaczonych dla zawężonego kręgu odbiorców. Przykładem publikacji o charakterze popularyzatorskim są m.in. Kompendium Katechizmu Kościoła katolickiego (wyd. 2005) oraz YOUCAT. Katechizm Kościoła katolickiego dla młodych (wyd. 2011, wierny przekład z języka niemieckiego). Pozycje te łączy powrót do tradycyjnej kompozycji katechizmowej, opartej na blokach składających się z pytania i odpowiedzi (z formy tej zrezygnowano w Katechizmie Kościoła katolickiego). Przedmiotem artykułu jest analiza pytań, zastosowanych na kartach YOUCAT, obejmująca 3 aspekty: (1) status pytań katechizmowych, (2) ich typologię oraz (3) wybrane cechy charakterystyczne, takie jak obecność presupozycji, zróżnicowanie relacji nadawczo-odbiorczych oraz niejednorodność stylistyczna. Autorka wysuwa wnioski dotyczące służebnej, dydaktycznej i perswazyjnej funkcji form dialogowych, kwalifikuje pytania katechizmowe jako pozorne i opisuje ich językową specyfikę, sprowadzającą się do korzystania z kilku schematycznych rozwiązań.

The aim here is to present a transcription of the first chapter of an anonymous manuscript catechism in both Língua Geral and, partially, in Latin, which was very probably composed by one of the German-speaking Jesuits that worked in the Amazon region in the mid-18th century. This chapter deals with the matters of the name “Christian” and the practice of the sign of the cross. The transcription is accompanied by notes on the translation into Portuguese, and is prefaced by the presentation of hypotheses concerning the author of the catechism, the historical context of its production, and the linguistic situation of the missions of Grão-Pará in the 1700s., O objetivo do trabalho é apresentar uma transcrição do primeiro capítulo de um catecismo manuscrito anônimo em língua geral e parcialmente em latim, produzido, com muita probabilidade, por um dos jesuítas de língua alemã que atuaram na Amazônia em meados do século XVIII. O capítulo trata sobre os temas do nome do “cristão” e da prática do sinal da cruz. A transcrição é acompanhada de notas com as traduções para o português, sendo precedida por um texto de apresentação com hipóteses acerca da autoria do catecismo, o contexto histórico da produção do documento e a situação linguística das missões do Grão-Pará no setecentos.

This article has as main objective to present the practices Kiriri in the discourse of Capuchinhos and Jesuits in the sertão of Portuguese America in century XVII. By means of the descriptions the diseases and the cure by the soul are evidenced in the writings produced for the conversion. The documentary corpus analyzed consists of two catechisms, designed to assist the missionaries in the conversion of the Indians, one by the priest of the Company of Jesus Luigui Mamiani and the other by the Capuchin Bernardo de Nantes., Este artigo tem como objetivo principal compreender o discurso de capuchinhos e jesuítas no sertão da América portuguesa, entre 1690 e 1702, sobre as práticas de cura dos Kiriri. Por meio das descrições, as doenças e a cura pela alma são evidenciadas nos escritos produzidos para a conversão. O corpus documental analisado se constitui por meio de dois catecismos, elaborados com o objetivo de auxiliar os missionários na conversão dos índios: um de autoria do padre jesuíta Luigui Mamiani e o outro do capuchinho Bernardo de Nantes.

This article refers to the content of my doctoral thesis defended in the Faculty of Theology in 2014, whose title is “The Christian initiation, progressive itinerary of the configuration with Easter Christ”. A panoramic view of the arguments that are considered to be more important in the three parts of the thesis is presented in its exposition. The chapter referred to CI’s history is just an indication of the extensive trip that has been done in the thesis while the focus of this article has been placed in the theological approximation to the CI as participation in the Mystery of Christ and of the Church and as a progressive configuration through the initial moments of the Christian existence, that is to say, the sacraments of the initiation. The Eucharist is also outlined as the culmination of the CI. As regards the pastoral questionings, it mainly focuses on the controversial topic of the location of the Confirmation inside de CI. This article also supposes the current practice of the CI in the paranaense church that has recovered the so called traditional order of the sacraments, which happened during the episcopate of present Cardinal E. Karlic. It is consequently a situation as new as ancient, since the recuperation is located in the line of the eastern tradition and through with its own western characteristics., Este artículo se refiere al contenido de mi tesis doctoral defendida en la Facultad deTeología en 2014, cuyo título está indicado más arriba. En él, se hace una mirada panorámica de los argumentos que se consideran más importantes en la tesis en las tres partes de la misma. El capítulo referido a la historia de Iniciación Cristiana (de ahora en adelante: IC) es prácticamente sólo una indicación del extenso recorrido que se ha hecho en la tesis mientras que el acento de este artículo ha sido puesto en la aproximación teológica a la IC como participación en el Misterio de Cristo y de la Iglesia y como una configuración progresiva a través de los momentos fundantes de la existencia cristiana, es decir los sacramentos de la iniciación. Se destaca también la Eucaristía como culminación de la IC. En relación a los planteos pastorales, principalmente se centra en el discutido tema de la ubicación de la Confirmación dentro de la IC. Este artículo supone además la praxis actual de la IC en la iglesia paranaense, que ha recuperado el llamado orden tradicional de los sacramentos, hecho sucedido durante el episcopado del ahora Card. E. Karlic. Se trata en consecuencia de una situación tan nueva como antigua ya que esta recuperación se sitúa en la línea de la tradición de Oriente y –aunque con sus características propias– también de Occidente.

Following the recent trend in scholarship that considers the Enlightenment as a dynamicprocess of Christian civilisation rather than secularisation, this article analyses how the Reformed minister Samuel van Emdre used catechisms to create an Enlightened religion. As a late eighteenth century catechist Van Emdre faced an intriguing didactic paradox: while the genre of the catechism served to teach religious knowledge unambiguously, new Enlightened ideals of learning emphasised the value of curiosity and an active, searching learning style. This article shows how he resolved this paradox by introducing fictional strategies: increasingly he used fictional peers, interactive dialogue techniques and stylistic diversity. By these means, Van Emdres’ catechisms invited youngsters to model themselves upon their young peers in the texts and to absorb religious knowledge acquired and investigated independently. Aanhakend bij de recente historiografische tendens om de Nederlandse Verlichting te zien als een dynamisch beschavingsproces in plaats van een seculariseringsbeweging, analyseer ik in dit artikel hoe de predikant Samuel van Emdre een Verlichte religie creëerden in catechismussen. Als laatachttiende-eeuwse catecheet werd Van Emdre geconfronteerd met een didactische paradox: aan de ene kant was het catechismusgenre erop gericht om onwankelbare religieuze kennis over te dragen, maar aan de andere kant werd – in lijn met nieuwe Verlichte pedagogische idealen – belang gehecht aan nieuwsgierigheid en onderzoekende leerstijlen. Dit artikel laat zien hoe Van Emdre die paradox oploste door fictionele strategieën in zijn catechismussen te introduceren: hij gebruikte steeds meer fictieve peers, interactieve dialoogtechnieken en genrecombinaties. Daarmee nodigde hij jongeren uit om zichzelf te spiegelen aan de personages in de teksten. Jonge lezers maakten zich op deze manier religieuze kennis eigen alsof het zelfstandig verworven overtuigingen betrof.

One of the major conflicts involving the Society of Jesus in Paraguay Province, during the seventeenth century was not the issue involving the encomiendas and the bandeirantes invasions, but the conflict with the bishop of Asunción, the Franciscan priest Don Bernardino de Cárdenas. This article aims to analyze what were the terms used to describe things the Society of Jesus and build a antijesuítica image in the allegations made by the Bishop of Asunción, showing how these were disseminated, and the consequences, which were from the charges of heresy in Jesuit catechisms to the fire Asunción College for almost eight years of conflict., Um dos principais conflitos envolvendo a Companhia de Jesus na Província do Paraguay, durante o século XVII, não foi à questão envolvendo as encomiendas e as invasões bandeirantes, mas o conflito com o bispo de Asunción, o frade franciscano Don Bernardino de Cárdenas. O presente artigo pretende analisar quais foram as expressões utilizadas para adjetivar a Companhia de Jesus e construir uma imagem antijesuítica nas acusações feitas pelo bispo de Asunción, mostrando como essas foram difundidas e as consequências, que foram desde as acusações de heresia nos catecismos jesuíticos até o incêndio do Colégio de Asunción, durante quase oito anos de conflito.

We present a survey of 17th Century documents about the lingua geral which appear to have been written by a small group of Central European Jesuits (tapuitinga) that arrived in the Amazon region between 1750 and 1753, and we point out some of the strategies they employed for learning the lingua geral., O trabalho apresenta o levantamento de documentos setecentistas sobre a língua geral com indícios de terem sido escritos por um pequeno grupo de jesuítas da Europa Central (tapuitinga) que chegou à Amazônia entre 1750 e 1753 e aponta algumas das estratégias de aprendizado da língua geral empregadas por eles.

This article is the result of a qualitative historical documentary research on the construction of the discipline of Religious Education from textbooks. One of the strategies to understand the formation of the curriculum components in the school, being an institution of modernity that is closely related to the bourgeois urban-industrial society project, refers to the reflection of how their characters are built. The school has played the role of form and shape individual and collective standards of rationalization and bureaucratization of society. Although other social institutions carry out the same task, it is the school’s role to convey legitimated knowledge, essential requirement to meet the social demands. The curriculum components collaborate in such mediation. Through Religious Education, among others, such curriculum components is really perceived, especially embodied by textbooks, which through their texts and exercises express knowledge to be transmitted . We understand that through textbooks is possible to verify the development of this discipline, especially in its origin when it was called religion class, and wished to consolidate the project of the hegemonic religion through their catechisms as a teaching tool for countless generations., Este artigo é resultado da pesquisa qualitativa histórica documental sobre a construção da disciplina do Ensino Religioso a partir dos livros didáticos. Uma das estratégias para compreender a formação dos componentes curriculares no espaço da escola, sendo uma instituição da modernidade que está intimamente relacionada ao projeto da sociedade burguesa urbano-industrial, é refletir como seus caracteres são construídos. A escola vem desempenhando a função de formar e conformar os sujeitos individuais e coletivos aos padrões de racionalização e burocratização dessa sociedade. Embora outras instituições sociais realizem a mesma tarefa, cabe à escola o papel de transmitir os saberes legitimados, fundamental para atender às demandas sociais. Os componentes curriculares colaboram nesta mediação e, dentre outros, é no Ensino Religioso que se percebe concretizado especialmente pelos livros didáticos, que por meio de seus textos e exercícios expressam saberes a serem transmitidos. Compreende-se que por meio dos livros didáticos é possível verificar o desenvolvimento desta disciplina, especialmente em sua origem quando era denominada aula de religião, e que pretendia consolidar o projeto de uma religião hegemônica do país, através de seus catecismos como instrumento de ensino de inúmeras gerações. Palavras-Chave: Ensino Religioso. Livro Didático. Catecismo. Abstract This article is the result of a qualitative historical documentary research on the construction of the discipline of Religious Education from textbooks. One of the strategies to understand the formation of the curriculum components in the school, being an institution of modernity that is closely related to the bourgeois urban-industrial society project, refers to the reflection of how their characters are built. The school has played the role of form and shape individual and collective standards of rationalization and bureaucratization of society. Although other social institutions carry out the same task, it is th

I. The Catechesis is one of the primary ways of exercise of the ministry of the Word. The catechesis has its own characteristics that define its identity (nature and purpose) as ecclesial action corresponding to all the faithful as their canonical condition, which are used in various media (catechism and supplementary material). The Code of Canon Law and the Code Canons of the Eastern Churches soberly established legislation and does not descend to particularities. Specific determinations competence of lower instances, leading to legislation related to these concrete problems restricted to a specific territory and its peculiarities. II. Education in schools is an objective or commitment difficult to implement. This objective is a stimulus and a challenge for anyone who faces it. These challenges in the field of ecclesial law posed the meaning of the right of the Church to have their own schools in which their members (ecclesiastical authority, parents, teachers and students) assume their obligations and exercise their rights and responsibilities in order to be identified as Catholic school by the educative community in their formal and substantive aspects., I. La catequesis es una de las formas principales del ejercicio del Ministerio de la Palabra. La catequesis tiene unos rasgos propios que definen su identidad (la naturaleza y la finalidad) como acción eclesial que corresponde a todos los fieles según su condición canónica, en la que se han de emplear diversos medios (catecismo y material complementario). El Código de Derecho Canónico y el Código de Cánones de las Iglesias Orientales establecen una legislación con sobriedad que no desciende a particularidades. Las determinaciones concretas competen a instancias inferiores, derivando evidentemente en estas la normativa relacionada con problemas concretos circunscritos a un territorio y a sus particularidades concretas. II. La educación en la escuela es un objetivo o empeño difícil de llevar a cabo. Este objetivo constituye un estímulo y un desafío para quien lo afronta. Estos retos en el ámbito del derecho eclesial plantean el significado del derecho de la Iglesia a tener escuelas propias en las que sus miembros (autoridad eclesiástica, padres, profesores y alumnos) asuman sus obligaciones y responsabilidades y ejerzan sus derechos, de modo que la comunidad educativa escolar pueda ser e identificarse como escuela católica en sus aspectos formales y sustantivos.

The purpose of this essay is to study how the course books for confirmation candidates in the Church of Sweden relate and correspond to the steering documents drawn up and adopted by the Church on the one hand, and by the public system of elementary schools on the other, between the years 1962 and 1978. The research is based on printed literature, where the primary sources are the steering documents and the course books used for confirmation classes. First, I study what goals, contents, views of the student and methods appear in the steering documents and in the course books respectively, then how the course books relate to the steering documents. In this process I look for similarities, differences, trends and changes with an underlying question concerning what connections there are between the Church and the elementary schools regarding their respective pedagogical developments. To place my research period, 1962-1978, in a broader context, I also do a study based on random samples of course books for confirmation classes published and used during the years 1940-1989. In this study I investigate what these course books say about sexual ethics, sin and humans as members of society, topics that underwent immense changes during those years. From 1962 to 1978 a total of four steering documents were published, two for the schools and two for the Church. The pedagogical development was cataclysmic. In the schools education was required to be objective, and the Church of Sweden, due to this, could no longer view the religious education of the schools as a part of its baptismal education. For the Church this meant a journey from catechism pedagogy to something new, something different. My study reveals a number of perspectives that changed during the period. Basic to these was a change from a confessional catechesis to a more general discourse on the existential questions of life.

Den här uppsatsen handlar om dopundervisning i Svenska kyrkan. Undersökningen börjar med en genomgång av hur dopundervisningen har sett ut från Jesus tid fram till idag. Därefter görs först en komparativ innehållsanalys av äldre katekeser, Luthers lilla och stora katekes samt av tre andra katekeser som företrädare för Svenska kyrkan gav ut fram till 1980-talet. I dessa undersöker jag vad de grundläggande dopundervisningsämnena har varit. I undersökningen framkommer att följande ämnen var grundläggande för dopundervisningen: dopet, nattvarden, Herrens bön, de tio budorden och trons artiklar. Därefter studerar jag Lilla och Stora boken om kristen tro samt två nyare katekeser som även de är utgivna av företrädare för Svenska kyrkan. I jämförelse med den tidigare undersökningen finns det nu en förskjutning av vilka ämnen som är aktuella för dopundervisningen. De nya grundläggande dopundervisningsämnena är: dopet, nattvarden, bön, Bibeln, Jesus och tron. Därefter studerar jag ett urval av antagna dokument av Svenska kyrkan. Dokumenten visar att det finns ett större fokus på hur undervisningen utformas, vem som har ansvar för den samt var dopundervisningen ska/kan ske. Vid studerandet av dessa dokument ser man även här en förskjutning av dopundervisningsämnena till: dopet, Jesus, tron, kyrkans liv, gudstjänst och andakt, religionsdialog, Guds skapelse, skapelseansvaret, människans växt och mognad genom Anden samt Guds kärlek. Efter dessa undersökningar genomför jag den komparativa innehållsanalysen av doppastoraler och församlingsinstruktioner, sammanlagt 90 dokument. Denna komparativa innehållsanalys delas in i åtta delar. Undersökningen börjar med att definiera hur dokumenten själva definierar dopundervisning. Merparten av dokumenten definierar det med begreppet undervisning. Därefter undersöks vilka målformuleringar dokumenten använder sig av. Det är endast ca 33 % av dokumenten som har en målformulering. Det absolut vanligaste målet som formuleras är att människor ska, The subject of this essay is the pre- and post-baptismal education in the Church of Sweden. My method of investigation is a comparative content analysis. The documents analyzed are catechisms, different documents approved by the Church of Sweden, 27 pastoral instructions about baptism, 3 pastoral instructions about confirmation and 60 so-called parish instructions (the Church Ordinance of 1999 requires every parish in the Church of Sweden to have a parish instruction that describes its worship, teaching, social work and missionary activity.) Using these documents I will study how pre- and post-baptismal education has changed throughout history and what it looks like today. In my study of the early catechisms, I have found that the fundamental subjects of pre- and post-baptismal education were baptism, the Eucharist, the Lord’s Prayer, the Ten Commandments and the three articles of The Apostles’ Creed. In my study of the pastoral instructions and the parish instructions of today, I have found that the fundamental subjects have changed. Baptism, faith, the Bible and existential questions are the subjects focused on today. In other words, the only subject that has remained in pre- and post-baptismal education throughout history is baptism. In my study of the pastoral instructions and the parish instructions I have also investigated how the parishes define pre- and post-baptismal education – the most common definition being “teaching”. Most documents describe the aim of pre- and post-baptismal education as helping people stay in faith and live their lives according to Christian standards. The most common reason given for the existence of pre- and post-baptismal education is that The Church Ordinance of 1999 dictates that each parish is required to have pre- and post-baptismal education, on the grounds that Jesus has commanded it. In my study I have also seen that the most common arena for pre- and post-baptismal education is the confirmation education of the parish. In

This article offers an analysis of some catechisms produced in the time of Enlightenment, shortly before and after 1800 in Denmark and Norway. These religion books were intended to replace Pontoppidan’s ‘explanation’ of Luther’s Minor Catechism, which had been the reader for confirmands and also in elementary school since the 1730s. Pontoppidan’s book clearly had a pietistic colour, and for both theological and pedagogical reasons the clergy influenced by the Enlightenment wanted new books. In Denmark Pontoppidan was replaced by Balle’s Lærebog i den Evangelisk-christelige religion in 1794. In Norway Pontoppidan still dominated most of the nineteenth century although alternative readers could be used in some local congregations. The followinganalysis shows that discipline and common duties were sharply underlined in the catechisms of the Enlightenment.

Este artículo pretende llamar la atención sobre una obra inédita del siglo XVIII, escrita por fray João de Sousa, la Doutrina Christã em Portuguez e Arabico, destinada a la evangelización de los musulmanes que se conviritieron a la fe católica, los llamados conversos. El texto, que nunca llegó a ser publicado, presenta características similares a las de los catecismos destinados para los indios y los niños. - This study aims to draw attention to an unpublished work from the 18th century, written by friar João de Sousa, entitled Doutrina Christã em Portuguez e Arabico (Christian Doctrine in Portuguese and Arabic), and meant for the evangelization of the so called “reduzidos” or Muslims converted to the Catholic faith The text, never published before, shows similar characteristics to the catechisms intended for Indians and children., O presente artigo pretende chamar a atenção para uma obra inédita do século XVIII, da autoria de frei João de Sousa, a Doutrina Christã em Portuguez e Arabico, destinada à evangelização dos muçulmanos que se convertiam à fé católica, os chamados reduzidos. O texto, que nunca chegou a ser publicado, evidencia características semelhantes às dos catecismos destinados aos índios e às crianças.

Una riflessione sulla pubblicazione del catechismo della chiesa cattolica, sulla sua ricezione in Europa e su alcuni snodi concettuali che esso affronta.

[EU] Gure diputazioetako artxiboetan gordetzen diren eskuizkribu anitzetarik bat ematen dut lan honetan argitara: Nafarroako Artxibo Nagusiko Bonaparte Ondarean B-118 signatura daraman "Doctrina Uscaraz", erronkarieraz idatzitako dotrina osatugabea. Testu honen edizioa paratzeaz gain, iruzkina ere eransten dut, hala testuko puntu ilunak hobeki ulertarazteko nola kontu askotan hain bitxi gertatzen zaigun erronkariera ezagutzeko aurrerapauso txiki bat egiteko asmoz.

A memoir and diary written by Johanna Lovink Sandbulte, also known as Mrs. Johan Sandbulte, likely begun around 1926 and finished in 1932. Mrs. Sandbulte reminisces about immigrating to Iowa from The Netherlands, detailing her life on the farm. She writes about the hardships they faced, including poverty, illness, and the deaths of family members. She also writes about her faith in God and her steadfast belief in heaven. The text was translated by Brook Stephens in 1973.

A memoir and diary written by Johanna Lovink Sandbulte, also known as Mrs. Johan Sandbulte, likely begun around 1926 and finished in 1932. Mrs. Sandbulte reminisces about immigrating to Iowa from The Netherlands, detailing her life on the farm. She writes about the hardships they faced, including poverty, illness, and the deaths of family members. She also writes about her faith in God and her steadfast belief in heaven. The text was translated by Brook Stephens in 1973.