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1
Rocha, Biff. ""De Concilio's Catechism," Catechists, and the History of the Baltimore Catechism." IMRI - Marian Library / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1386154475.
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BURRO, MARTINA. "La "voce" dei catechisti. Concezioni di educazione implicite in alcune pratiche catechistiche nella Diocesi di Verona." Doctoral thesis, Università degli Studi di Verona, 2008. http://hdl.handle.net/11562/337733.
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La pratica catechistica nel corso dei secoli ha subito numerose trasformazioni e si
presentata sotto diverse forme e modalità; ciò in conseguenza del mutamento di scenario
storico, culturale, sociale e religioso, che ha condotto la comunità cristiano-cattolica a
rivedere le modalità di educare religiosamente gli adulti e le nuove generazioni.
Nell’antichità e nel medioevo, ad esempio, la responsabilità dell’annuncio cristiano è
stata affidata ai genitori, mentre con l’avvento della riforma tridentina il luogo
dell’annuncio cristiano è divenuto la chiesa, che si è avvalsa di figure religiose. Sarà poi
l’intervento del Concilio Vaticano II che rivaluterà il ruolo della famiglia nella
promozione dei fanciulli alla vita della comunità cristiana e nella trasmissione
dell’insegnamento religioso.
Ma su cosa si fondava la pratica catechistica in passato e in cosa consiste oggi? Quali
sono gli interrogativi e il significato che i catechisti oggi attribuiscono alla pratica
catechistica?
Un tentativo di risposta a tali interrogativi si ritrova nel presente lavoro, teso a
comprendere in cosa consista la catechesi oggi e cosa la differenzi dalle pratiche
catechistiche del passato; il lavoro è diretto ad indagare, inoltre, quale sia il significato
che, nel contesto sociale attuale, i catechisti attribuiscono alla loro pratica catechistica.
Una domanda che sembra accomunare coloro che si dedicano al servizio di catechesi
alle nuove generazioni è perchè la socializzazione religiosa dei minori, molto estesa
nell’infanzia e nella preadolescenza, subisca un crollo nell’adolescenza ed un
abbandono nell’età adulta. Nel tentativo di rispondere a tale questione, gli operatori di
catechesi concordano nel ritenere che le cause dell’abbandono nel tempo della pratica
religiosa da parte dei giovani risiedano sia nelle modalità con cui viene effettuata la
catechesi nell’infanzia e preadolescenza, sia nel poco interesse dimostrato dalle famiglie
nei confronti dell’esperienza religiosa. Questa preoccupazione, unita alla speranza di
riuscire a risolvere questo periodo di “crisi” della catechesi italiana, ha avviato un
processo, tuttora in atto, di revisione della pratica catechistica, non solamente a livello
metodologico e didattico, ma anche a livello istituzionale: accanto all’orientamento
tradizionale presente da anni nelle parrocchie italiane, la conferenza episcopale italiana
ha proposto da alcuni anni l’introduzione di forme di rinnovamento della pratica
catechistica alle nuove generazioni, tese a coinvolgere maggiormente famiglia,
comunità e ragazzi.
In questi ultimi anni, ancora, i catechisti sembrano chiedersi quale sia il significato della
loro pratica in un mondo di adulti ormai secolarizzato, il cui atteggiamento religioso
consiste nel ricorso alla ritualità straordinaria in occasione di momenti particolarmente
rilevanti nel corso della vita o di festività di speciale valore, oppure consiste in forme
private di appartenenza religiosa che contemplano forme non troppo impegnative di
vivere l’esperienza religiosa. I catechisti, infine, ritengono che i genitori tendano ad
allontanarsi dall’impegno dell’educazione religiosa dei propri figli e che i figli, di
conseguenza, godano di poca educazione familiare alla fede, che viene trasmessa
prevalentemente dalla catechesi in parrocchia.
Tutti questi fenomeni condizionano il lavoro degli operatori di catechesi, i quali si
interrogano sul significato della loro identità e del loro intervento, che talvolta a loro
sembra destinato ed essere inefficace. Secondo una ricerca nazionale effettuata dal
catecheta G. Morante e dal sociologo V. Orlando, i catechisti del terzo millennio
lamentano che il contesto sociale in cui le parrocchie catechizzano non conduce le
persone alla fede, né le sostiene lungo questo cammino; inoltre dichiarano la mancanza
di cammini di formazione spirituale, chiedono maggiori momenti di convivialità
parrocchiale per condividere l’esperienza della fraternità e della comunità, lamentano
l’incapacità di mettere in sintonia teoria e prassi.
Con il presente lavoro ci si propone, nella prima parte, di dare alcune indicazioni sulle
trasformazioni avvenute nella pratica catechistica dalle origini fino ad oggi,
ripercorrendone la storia e soffermandosi sulla dimensione della pratica catechistica nel
contesto contemporaneo; nella seconda parte si presenta la descrizione di una ricerca
empirica che è stata finalizzata ad esplorare le concezioni di fondo di educazione
implicite in alcune pratiche catechistiche nella diocesi veronese. La ricerca ha preso
avvio dallo studio e dall’analisi teorica del cambiamento della pratica catechistica, al
fine di comprendere maggiormente e in modo più concreto in cosa consista la pratica
catechistica oggi e quale significato i catechisti stessi attribuiscano alla loro pratica. E’
stata perciò svolta un’indagine empirica di tipo qualitativo con interviste in profondità
su un numero ristretto di catechisti appartenenti alla realtà della città e della provincia di
Verona, a seguito della quale è stato possibile ricavare alcune indicazioni utili per
comprendere come la pratica catechistica odierna, seppure con numerosi limiti, possa
essere considerata una pratica educativa umanizzante.
Sia la prima parte, quella teorica, sia la seconda parte, di ricerca empirica, sono state
suddivise in tre capitoli.
Il primo capitolo della prima parte, dal titolo Le pratiche catechistiche nella storia del
Cristianesimo, ripercorre la storia e l’evoluzione delle pratiche catechistiche nei secoli,
a partire dal “primo annuncio” del messaggio cristiano, sino a giungere ad esaminare la
pratica catechistica nel contesto contemporaneo.
Il secondo capitolo, La pratica catechistica nel contesto contemporaneo, analizza la
difficoltà della comunicazione religiosa e della pratica catechistica nella società
contemporanea, in un contesto sociale caratterizzato da fenomeni quali la
secolarizzazione, il pluralismo ideologico, culturale e religioso, che fa sì che la
trasmissione della fede non sia più un fatto quasi “ereditario”, trasmesso dal gruppo
sociale o da un’istituzione come patrimonio comune da affidare alle nuove generazioni
(come avveiva in tempo di cristianità), ma divenga una scelta libera dell’individuo.not available
3
GAMBA, GIOVANNA. "Catechesi e alfabetizzazione a Brescia in età moderna." Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/189.
Full textAbstract:
Da tempo la storiografia insiste sull'importanza della catechesi come fattore di alfabetizzazione in età moderna: le scuole della dottrina cristiana, fondate e vivificate dopo il concilio di Trento, furono infatti per moltissimi bambini un'occasione privilegiata, spesso l'unica, per lambire i confini del mondo delle lettere. Anche se la società era ancora pervasa dall'oralità, i benefici del saper leggere divennero sempre più evidenti e incrementarono un bisogno di istruzione dal basso che nacque in modo sommesso, ma non tardò a crescere. Si trattava di una domanda composita e frammentata, spesso incerta, sicuramente mobile, che attinse a un'offerta altrettanto variegata. Nacquero, così, le prime scuole dei rudimenti, di norma affidate agli ecclesiastici, i quali insegnavano gratis et amore Dei, anche se la vera svolta si compì quando la sensibilità comune maturò al punto da formalizzare l'insegnamento, trovando i mezzi per stipendiare i maestri e istituire scuole stabili, pubbliche e gratuite. La ricerca analizza le scuole di dottrina e quelle dell'alfabeto nella diocesi di Brescia, spaziando tra due cesure particolarmente significative: dalla frattura religiosa dell'Europa con il conseguente concilio di Trento a ricucire le lacerazioni e promuovere un nuovo cristianesimo allo spartiacque degli sconvolgimenti rivoluzionari di fine Settecento, che determinarono il crollo delle secolari strutture dell'ancien régime.The importance of catechism as a factor that helped literacy in the modern age has been underlined by historiography for a long time: the schools of Christian doctrine, founded and revitalized after the Council of Trent, represented actually a privileged occasion, often the only one, for many children to approach the world of letters. Although society was still pervaded with orality, the advantages of literacy became more and more evident and fuelled a need of education from the lower classes that started quietly but that soon increased. It was a composite and fragmentary demand, often uncertain, definitely mobile that met a similarly varied offer. This was how the first schools of rudiments originated. They were usually entrusted to clergymen who taught gratis et amore Dei, although the real turning point came about when the common sensibility reached such a level that teaching was formalized: means were found to pay the teachers and to establish permanent, public and free schools. This research work analyses the schools of doctrine and the schools of rudiments in the diocese of Brescia, covering the time span between two especially incisive milestones: from one side the religious split in Europe, with the subsequent Council of Trent trying to heal the wounds and promote a new Christianity; to the other side the revolutionary upheavals at the end of the eighteenth century, that caused the age-long structures of the ancien régime to break down.
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GAMBA, GIOVANNA. "Catechesi e alfabetizzazione a Brescia in età moderna." Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/189.
Full textAbstract:
Da tempo la storiografia insiste sull'importanza della catechesi come fattore di alfabetizzazione in età moderna: le scuole della dottrina cristiana, fondate e vivificate dopo il concilio di Trento, furono infatti per moltissimi bambini un'occasione privilegiata, spesso l'unica, per lambire i confini del mondo delle lettere. Anche se la società era ancora pervasa dall'oralità, i benefici del saper leggere divennero sempre più evidenti e incrementarono un bisogno di istruzione dal basso che nacque in modo sommesso, ma non tardò a crescere. Si trattava di una domanda composita e frammentata, spesso incerta, sicuramente mobile, che attinse a un'offerta altrettanto variegata. Nacquero, così, le prime scuole dei rudimenti, di norma affidate agli ecclesiastici, i quali insegnavano gratis et amore Dei, anche se la vera svolta si compì quando la sensibilità comune maturò al punto da formalizzare l'insegnamento, trovando i mezzi per stipendiare i maestri e istituire scuole stabili, pubbliche e gratuite. La ricerca analizza le scuole di dottrina e quelle dell'alfabeto nella diocesi di Brescia, spaziando tra due cesure particolarmente significative: dalla frattura religiosa dell'Europa con il conseguente concilio di Trento a ricucire le lacerazioni e promuovere un nuovo cristianesimo allo spartiacque degli sconvolgimenti rivoluzionari di fine Settecento, che determinarono il crollo delle secolari strutture dell'ancien régime.The importance of catechism as a factor that helped literacy in the modern age has been underlined by historiography for a long time: the schools of Christian doctrine, founded and revitalized after the Council of Trent, represented actually a privileged occasion, often the only one, for many children to approach the world of letters. Although society was still pervaded with orality, the advantages of literacy became more and more evident and fuelled a need of education from the lower classes that started quietly but that soon increased. It was a composite and fragmentary demand, often uncertain, definitely mobile that met a similarly varied offer. This was how the first schools of rudiments originated. They were usually entrusted to clergymen who taught gratis et amore Dei, although the real turning point came about when the common sensibility reached such a level that teaching was formalized: means were found to pay the teachers and to establish permanent, public and free schools. This research work analyses the schools of doctrine and the schools of rudiments in the diocese of Brescia, covering the time span between two especially incisive milestones: from one side the religious split in Europe, with the subsequent Council of Trent trying to heal the wounds and promote a new Christianity; to the other side the revolutionary upheavals at the end of the eighteenth century, that caused the age-long structures of the ancien régime to break down.
5
Westby, Eric James. "Equipping the catechist of catechists : a critical discussion of seminary formation in light of priestly ministry in catechesis." Thesis, Liverpool Hope University, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722163.
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Nyeste, Istvan S. "Shame, guilt, and the Heidelberg Catechism proposal for a fresh reading of the Heidelberg Catechism /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Cheung, Bernice. "Historical catechisms in the modern church." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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8
Blok, Arie W. Dekker Raymond. "Preaching with the Heidelberg Catechism today." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Thesis (D. Min.)--Western Theological Seminary, 1989.Includes abstract and vitae. Addendum : Raymond Dekker's list of Biblical references for catechetical preaching, leaves 162-170. Includes bibliographical references (leaves 154-160).
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Greig, Pamela L. C. "The "Lay Folks' Catechism" : an edition." Thesis, University of Nottingham, 2018. http://eprints.nottingham.ac.uk/53204/.
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This thesis presents the first critical edition of the Lay Folks’ Catechism using the previously unpublished Oxford, Bodleian MS Don.c.13 as the base text. The list of extant witnesses is revised and includes the newly discovered Chetham Library fragment. The edition presents detailed manuscript descriptions, variants from all 26 witnesses, notes on the text and a comprehensive glossary. The introduction considers the roles of Archbishop Thoresby and the Benedictine John de Gaitrik in commissioning and composing the Catechism, and its sources and orthodoxy are confirmed. Scribal presentation of the text as verse or prose is re-examined in conjunction with Gaitrik’s use of punctuation and various literary devices, and a new conclusion reached concerning the text’s construction. The Catechism’s distribution and circulation, its effectiveness as a didactic text, and the transition from northern clergy to non-secular ownership are discussed. The edition establishes the importance of the Catechism in late medieval vernacular pastoralia aimed at a pious lay audience.
10
Sheehan, James M. "The formation of catechists." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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McEvilly, Christine A. (Christine Ann). "Catechisms and cataclysms : communication in the Reformation." Thesis, Massachusetts Institute of Technology, 2007. http://hdl.handle.net/1721.1/59489.
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Thesis (S.B.)--Massachusetts Institute of Technology, Dept. of Humanities, Arts, and Social Sciences [SHASS], History Section, 2007.Includes bibliographical references (leaves 87-88).
How does belief shape lived experience? This is a central question of existence that all people confront, be they philosophers or farmers. It is not simply a matter of religious belief but a problem that stems from the very core of what it means to be human. Who could decide how to spend their lives without defining priorities? Yet such profound choices are necessarily based on implicit beliefs, valuations of worth and existence. The Reformation period in early modem Europe shines a particularly bright light upon these fundamental questions. Once Martin Luther nailed his Thesis to the church door in Wittenberg in 1517, and in the religious turmoil of the sixteenth and seventeenth centuries that followed, no one could avoid considering basic questions about their faith, even if only to defend what had been the status quo. Furthermore, the personal beliefs of Martin Luther and his German princes became a subject that could change the political course of nations. It was in Martin Luther's crucible of religious turmoil that personal belief and government began to shape each other in drastic and visible ways, an interaction which not only emphasizes the importance of belief, but also highlights the problem of popular beliefs, which are difficult to discern in times of religious quietude. But why examine belief? Are there not other more visible expressions of historical change? Ultimately, history is about individuals. One can examine the great political and economic trends of nations, but they only have meaning as they relate to individual existence. What is a modern nation state, if not a collection of its citizens and of how they live, work, interact, and think? Examining the religious beliefs of a society allows one to look at thought and actions in those who were far removed from "high" intellectual culture; for the thoughts of those who composed the massive majority of European society cannot be ignored simply because they were not always expressed in easily retrieved written discourses. Luckily, since theologians, politicians, and activists tried to influence popular belief, their records can be examined. The methods used to influence belief and practice, suggest not only what was in fact believed, but also what topics were of central concern to society's dialogue on religious change. Belief can have power over forces and institutions far larger than any single believing individual. Indeed, the very idea that religion is an issue of concern to individuals and not defined at the level of a city or nation was a novel one in the early modem era. Not surprisingly, and such a fundamental change in the concept of the individual had widespread consequences. This work examines the transmission of reformation ideas from scholars and theologians to lay parishioners in both the Protestant and Catholic traditions. It considers how large scale revolutions in religious thought affected the lives, piety, and religious practice of ordinary individuals. Yet the examination of this theme of transmission and communication is ultimately just a small part of one of the questions that historians have debated: Can the Reformation period be seen as offering up a true division into two different religions, or should it be seen as a moment during which both Catholic and Protestant traditions modernized in parallel to each other? Of course, both views contain some elements of truth; both churches managed to modernize, but nevertheless had fundamental differences in both theology and practice. However, an equally vital question is, perhaps, whether the churches' interactions with society were characterized by the differences between them or by the similar, modern forms both churches shared. This work ultimately suggests that the differences that had developed between Catholic and Protestant traditions by the mid seventeenth century are dwarfed by the changes in both that converted medieval practice to a more modem system. These modem religious traditions would come to co-exist with modern nation states, evolving economic practice, re-defined communities, and the secularization of Europe. Similarities in Protestant and Catholic communication of new theology and reformed practice can be identified and traced, lending support to the theory of parallel reform with similar outcomes, particularly in terms of community and state, even if their respective theologies contained real differences. Communication provides a useful lens for examining this question of difference and modernization since it involves many elements of the two reformed traditions. The choice of what information was to be transmitted, suggests which new theologies the churches thought significant and which were important to the contentious dialogues of the period. The forms of communication speak to the regular functioning of the church as an organization, and suggest how authority figures interacted with their laity. The composition of the audience suggests the new community definitions of each church. This essay will examine three mediums for communicating the agenda of reform in the late sixteenth and early seventeenth centuries: architecture and visual art, education, and discipline and charity, insofar as they defined community ...
by Christine A. McEvilly.
S.B.
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Santos, Edson Bento dos. "A FORMAÇÃO DE CATEQUISTAS NA ARQUIDIOCESE DE GOIÂNIA, APÓS A PROMULGAÇÃO DO CATECISMO DA IGREJA CATÓLICA (1992 A 2009)." Pontifícia Universidade Católica de Goiás, 2011. http://localhost:8080/tede/handle/tede/811.
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Previous issue date: 2011-03-14In this research, we attempted to analyze the formation of catechists in the Archdiocese of Goiânia, in the period 1992 to 2009, considered the period after the promulgation of the Catechism and the documents guiding the catechism of the Catholic Church. Divided into three chapters, this work shows the first chapter, a historical overview of the Archdiocese of Goiânia and their bishops, from the legislative history of the Archdiocese since its founding and the presence of the three bishops. In the second, catechesis and community, the formation of catechists and the mission of those in the church, the Vatican II council and the General Directory for Catechesis, the theoretical framework using the pedagogies of Paulo Freire, worth of classics of the sociology of religion, particularly Max Weber. In the third chapter, it is of particular pedagogical practices applied in the formation of catechists in the Archdiocese of Goiânia. Finally we tried to prove the hypothesis presented in the initial design. And considering the circumstances and historicalcultural church of the Archdiocese of Goiânia influencing the formation and maintenance of the catechism of Goiânia.
Neste trabalho de pesquisa, buscou-se analisar a formação de catequistas na Arquidiocese de Goiânia, no período de 1992 a 2009, considerado período pós promulgação do Catecismo e dos documentos orientadores da catequese da Igreja Católica. Dividida em três capítulos, esta dissertação traz no primeiro capítulo, uma síntese histórica da arquidiocese de Goiânia e seus Bispos, partindo dos elementos históricos da Arquidiocese desde sua fundação e a presença de seus três bispos. No segundo, a catequese e a comunidade, a formação de catequistas e a missão dos mesmos na Igreja, o Concílio Vaticano II e o Diretório Geral para a Catequese, além do referencial teórico, utilizando as pedagogias de Paulo Freire, valendo-se de clássicos da sociologia da religião particularmente Max Weber. No terceiro capítulo, trata-se das determinadas ações pedagógicas aplicadas na formação de catequistas na arquidiocese de Goiânia. Por fim, procurou-se comprovar a hipótese apresentada no projeto inicial. E foram consideradas as circunstâncias históricocultural e eclesial da Arquidiocese de Goiânia que influenciaram na formação e na manutenção da catequese de Goiânia.
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CAMPIGLI, FRANCESCA. "IL CAMMINO NEOCATECUMENALE. GENESI DI UNA REALTA' ECCLESIALEATTRAVERSO LO STUDIO DELLE FONTI." Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/19696.
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Il lavoro si propone come studio sul Cammino Neocatecumenale dalle sue origini ai giorni d’oggi attraverso l’analisi degli elementi caratteristici del movimento (la sua struttura, le pratiche liturgiche e i seminari Redemptoris Mater). Basata su fonti archivistiche conservate negli archivi diocesani di Madrid e Firenze, la ricerca ricostruisce la vicenda storica del movimento fin dalle sue primissime fasi, tanto nell’opera del fondatore Francisco “Kiko” Argüello, quanto nell’intervento di altre figure ecclesiali (l’arcivescovo di Madrid, Casimiro Morcillo, e don Dino Torreggiani, fondatore dei Servi della Chiesa). La ricerca è stata poi ampliata dall’utilizzo di fonti inedite interne al Cammino Neocatecumenale (Direttorio catechetico) e dai documenti curiali e pontifici che hanno regolato l’inserimento dell’esperienza Neocatecumenale nel contesto più ampio dell’atteggiamento della Chiesa cattolica nei confronti delle associazioni, movimenti e gruppi laicali nei decenni che fecero seguito al Concilio Vaticano II. In questo contesto la ricerca evidenzia inoltre alcune analogie tra l’intuizione originaria dell’Argüello e le espressioni del dissenso cattolico degli anni Sessanta e Settanta all’interno delle quali ha avuto luogo la ripresa di certi aspetti della teologia di Dietrich Bonhoeffer nel messaggio proprio del Cammino Neocatecumenale.The research aims to study the Neocatechumenal Way from its foundation right up to nowadays through the movement’s peculiar aspects (its structure, liturgical practices and the Redemptoris Mater seminaries). Based on documents preserved in the diocesan archives of Madrid and Firenze, the survey reconstructs the movement’s history from its beginnings, so much in its founder’s (Francisco “Kiko” Argüello) work, as in the intervention of other ecclesial figures (the archbishop of Madrid, Casimiro Morcillo, and don Dino Torreggiani, founder of the Servi della Chiesa). The survey has been expanded using unpublished sources within the Neocatechumenal Way (Direttorio catechetico) and the curial and papal documents that set the insertion of the Neocatechumenal’s experience into the wider context of the Catholic Church’s attitude towards associations, movements and lay groups in the decades that followed the Second Vatican Council. In this context, the research also highlights some similarities between the Argüello’s original intuition and the expressions of Catholic dissent of the Sixties and Seventies in which the resumption of certain aspects of Dietrich Bonhoeffer’s theology took place in the message of the Neocatechumenal Way.
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CAMPIGLI, FRANCESCA. "IL CAMMINO NEOCATECUMENALE. GENESI DI UNA REALTA' ECCLESIALEATTRAVERSO LO STUDIO DELLE FONTI." Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/19696.
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Il lavoro si propone come studio sul Cammino Neocatecumenale dalle sue origini ai giorni d’oggi attraverso l’analisi degli elementi caratteristici del movimento (la sua struttura, le pratiche liturgiche e i seminari Redemptoris Mater). Basata su fonti archivistiche conservate negli archivi diocesani di Madrid e Firenze, la ricerca ricostruisce la vicenda storica del movimento fin dalle sue primissime fasi, tanto nell’opera del fondatore Francisco “Kiko” Argüello, quanto nell’intervento di altre figure ecclesiali (l’arcivescovo di Madrid, Casimiro Morcillo, e don Dino Torreggiani, fondatore dei Servi della Chiesa). La ricerca è stata poi ampliata dall’utilizzo di fonti inedite interne al Cammino Neocatecumenale (Direttorio catechetico) e dai documenti curiali e pontifici che hanno regolato l’inserimento dell’esperienza Neocatecumenale nel contesto più ampio dell’atteggiamento della Chiesa cattolica nei confronti delle associazioni, movimenti e gruppi laicali nei decenni che fecero seguito al Concilio Vaticano II. In questo contesto la ricerca evidenzia inoltre alcune analogie tra l’intuizione originaria dell’Argüello e le espressioni del dissenso cattolico degli anni Sessanta e Settanta all’interno delle quali ha avuto luogo la ripresa di certi aspetti della teologia di Dietrich Bonhoeffer nel messaggio proprio del Cammino Neocatecumenale.The research aims to study the Neocatechumenal Way from its foundation right up to nowadays through the movement’s peculiar aspects (its structure, liturgical practices and the Redemptoris Mater seminaries). Based on documents preserved in the diocesan archives of Madrid and Firenze, the survey reconstructs the movement’s history from its beginnings, so much in its founder’s (Francisco “Kiko” Argüello) work, as in the intervention of other ecclesial figures (the archbishop of Madrid, Casimiro Morcillo, and don Dino Torreggiani, founder of the Servi della Chiesa). The survey has been expanded using unpublished sources within the Neocatechumenal Way (Direttorio catechetico) and the curial and papal documents that set the insertion of the Neocatechumenal’s experience into the wider context of the Catholic Church’s attitude towards associations, movements and lay groups in the decades that followed the Second Vatican Council. In this context, the research also highlights some similarities between the Argüello’s original intuition and the expressions of Catholic dissent of the Sixties and Seventies in which the resumption of certain aspects of Dietrich Bonhoeffer’s theology took place in the message of the Neocatechumenal Way.
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Fuentes, Eduardo N. "An Orthodox catechism for the Hispanic reader." Theological Research Exchange Network (TREN) Access this title online. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Borows, Kurt. "An experiential catechism curriculum (a two-year catechism curriculum using biblical symbols, audio visuals, and artifacts in experiential formats /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Salerno, Joseph A. "The approbation of catechisms in the 1983 Code." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Bernet, Ernest. "Sanctification as confessed by Luther in his catechisms." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Bower, John R. "The Westminster Assembly's Larger catechism a critical edition /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p036-0358.
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Lee, Annie Choi. "The necessity of teaching the catechism to youth." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Zylstra, Paul Calvin. "A preferred method for preaching on the Heidelberg Catechism the advantages of the biblical-text method over the catechism-text method /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Visscher, James. "I belong a concentric curriculum on the Heidelberg catechism /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Dannemaier, William Howard. "Milk for Babes: The Catechism in Reformation England 1550-1640." W&M ScholarWorks, 1989. https://scholarworks.wm.edu/etd/1539625539.
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Chung, Du Sung. "The importance of catechism for the Presbyterian Church in South Korea." Thesis, University of Wales Trinity Saint David, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683023.
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Saito, Isomi. "The relation of the law to prayer in the Heidelberg Catechism." Online full text .pdf document, available to Fuller patrons only, 2003.
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Jacob, David Karl. "Preaching Martin Luther's Small catechism at the Fort Knox Lutheran service." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p064-0141.
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Lindsay, Karen Martin. "Types, metaphors and symbols for baptism in the catechetical, artistic and liturgical genres of the early Church : a literary-aesthetic approach to the study of typology in early Christian hermeneutics." Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368225.
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In the historico-critical paradigm typology was defined in terms of prefiguration and identified with corresponding events in `salvation history. ' In contrast, Frances Young identifies typology as a hermeneutic which has its roots in the literary structure of texts. The object of this thesis is to explore the phenomenon of typology within the hermeneutics of the early Church and to assess typology's contribution to the formation of Christian identity and culture. The thesis proposes an integrated approach to the study of type, metaphor and symbol across literary and aesthetic genres, and within a limited context, i. e., Christian initiation. The introduction to the thesis surveys typology within the historical and literary paradigms. Section one considers varied uses of typology in the catechetical homilies of the Fathers. Section two looks at typology in the artistic programmes of some early Christian baptisteries. Section three surveys uses of typology in some prayers of early baptismal liturgies. By redefining typology in terms of mimesis, multi-valence and multi-culturalism we are able to demonstrate the way in which early Christians forged imaginative links between their own worshipping community and the world of Scripture, through typology.
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Oliveira, Maria Virgínia Correia de. "Le catechisme en images-um instrumento de catequese da segunda metade do século XIX." Master's thesis, Instituições portuguesas -- -Universidade Lusíada, 1997. http://dited.bn.pt:80/30410.
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DeJong, Bert. "Certain comfort in an uncertain age preaching the Heidelberg Catechism in a new way /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Robson, Elaine M. "A Christian catechism in Tibetan : an English translation and study of Ippolito Desideri's Tibetan manuscript." Thesis, University of Bristol, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.665461.
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This thesis is a translation and study of the Italian Jesuit, Ippolito Desideri's Tibetan manuscript The Essence of the Christian Faith which he wrote towards the end of his five year stay in Tibet (1716-1721). It is the first of his Tibetan works to be translated into English. Desideri's intention in writing was twofold: Firstly, to explain to Tibetan Buddhist readers why their denial of an intrinsically existent God (rang grub dkon mchog) leads to nihilism. Secondly, he wrote to express in the Tibetan language (in the form of a catechism) something of the nature and character of the triune God, and why belief in him does not destroy the Buddhist understanding of 'emptiness', but in fact enhances it. In Desideri's introduction he explains why he considers the Tibetan Buddhist dGe lugs presentation of 'emptiness' to be flawed. He disagrees with their asseliion that all things are beginngless and are mere mentally fabricated constructs which are dependent on their 'basis of designation'. Desideri considers that the existence of the Independent, who is external to the inter-dependent, explains the existence of the inter-dependent; whereas the denial of the Independent leads to the denial of everything. Desideri describes God as the all pervading and compassionate One who sent his Son to liberate people from that which causes them to be shackled and which only perpetuates their 'ignorance' . Drawing on many highly contextualised illustrations, he presents the main doctrines of the Christian Faith in a way that a Tibetan reader who was hearing about Christianity for the first time could relate to. Desideri sought to reassure his readers the acceptance of the biblical God who necessarily exists intrinsically would not destroy, but would in fact enhance, the dGe lugs understanding of 'emptiness' and thereby remove the 'fall into nihilism'.
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SO, JEONG-HWA. "Rhetorical Perspectives on the Large Settings of Catechism Chorales in J. S. Bach's Clavierübung III." University of Cincinnati / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1216409097.
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So, Jeong-Hwa. "Rhetorical perspectives on the large settings of Catechism Chorales in J. S. Bachs Clavierubung III." Cincinnati, Ohio : University of Cincinnati, 2008. http://rave.ohiolink.edu/etdc/view.cgi?acc_num=ucin1216409097.
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Thesis (Dr. of Musical Arts)--University of Cincinnati, 2008.Advisors: David Carson Berry (Committee Chair), Roberta Gary (Committee Member), Bryan Mock (Committee Member) Title from electronic thesis title page (viewed Oct. 4, 2008). Includes abstract. Keywords: Clavierubung III; Catechism Chorales; J. S. Bach's Lutheran philosophy on Music; Musica poetica Includes bibliographical references.
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Gray, Robert D. "Creation of an evangelical catechistical Bible doctrine curriculum for seventh and eighth grade young people." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Anderson, Scott. "Attempting to restore the Christian story in a culture of collapse by utilizing an apologetic catechism." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0287.
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Thesis (D. Min.)--Ashland Theological Seminary, 2007.Abstract . Includes "An apologetic catechism for disciple development" in appendix. Includes bibliographical references (leaves 129-131, 138-142).
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Njoroge, wa Ngugi J. "Creation in "The catechism of the Catholic Church" a basis for catechesis in post-colonial Africa /." Nairobi, Kenya : Paulines Publications Africa, 2002. http://books.google.com/books?id=kC7ZAAAAMAAJ.
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Heyse, Amy Lynn. "Teachers of the lost cause the United Daughters of the Confederacy and the rhetoric of their catechisms /." College Park, Md. : University of Maryland, 2006. http://hdl.handle.net/1903/4060.
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Thesis (Ph. D.) -- University of Maryland, College Park, 2006.Thesis research directed by: Communication. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Nigro, Paola. "Giuseppe Maria Galanti e gli inediti sull’Abruzzo. Lettere, catechismi e relazioni tra progetti di riforma e Illuminismo." Doctoral thesis, Universita degli studi di Salerno, 2017. http://hdl.handle.net/10556/2405.
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2012 - 2013The object of the doctoral thesis, archival and philological topic, conduces to a double level of exegesis, treating on transcription and analysis of handwritten papers Corpus on Abruzzo of Giuseppe Maria Galanti’s, one of the greatest exponents of the Neapolitan Enlightenment, lived between 1743 and 1806, in an historical period of great political changes. Galanti is also known to have been a student of the economist Antonio Genovesi which continued and innovated the reform program, holding important positions within the administrative structure of the Naples Kingdom, which enabled him to analyze the conditions and the role of the provinces, engaging his life with great uprightness in a route of deep knowledge of reality and the design of reforms that led the South moving away from the state of backwardness and heading towards modernization. The work is centered on the documents of Faldone or Cartella Abruzzo, organized in 15 dossiers, moving from private Archive of the Author's home in Santa Croce del Sannio (today Benevento, before Molise) and actually in the Fondo Galanti of Historical Archive of Campobasso with provisional numbering 13. It’s a patchwork of heterogeneous documents consisting mainly of: autograph and anonymous letters, memories, notes, news, travel journals, selve, catechismi and relations that contribute to the historical-philological reconstruction of a segment of the work of Galanti, who was an economist, historian, philosopher, memoirist, politician, writer, traveler, as well as cultural operator, publisher and founder of the Società Letteraria and Tipografica, attentive to the cultural developments not only Italian, but also European, so as to promote circulation in the Kingdom of the Enlightenment’s ideas and principles through translations and editions. The time span of the research is to revolve primarily around the 90s of the eighteenth century, ranging within a dense network of various papers, conveying handwritings and different content and sometimes titles, dating and doubtful assignments, which have been reconstructed thanks to close connection between the sources and autograph and not autograph documents and among the works published ante and post mortem of the Author. The Fondo Galanti consists of 21 folders for a total of 8000 papers regarding the time span of 40 years of the Author's life, starting from the famous Lettera filosofica of 1761 up to the Ultime memorie of 1799-1806. Specifically the documents of Cartella Abruzzo, whose contents belong on the natural state, political, social, economic, fiscal, demographic and lifestyle of the three provinces of Abruzzo: Teramo, Chieti and L'Aquila, in addition to containing Bozza di una relazione per la Marca di Ancona, were appropriately microfilmed under a previous editorial project of critical edition of the while Corpus of Galanti’s works, supported in the first phase from professors Gabriele De Rosa and Augusto Placanica, and then from professors Pasquale Alberto De Lisio, Sebastiano Martelli and Francesco Barra. It was later made an analytical register of the papers by explanatory summaries of the main content, feature naming and numbering indication of the manuscripts; the selection of materials to be transcribed and analyzed was then evaluated as a result of a “collation” between published and unpublished documents. It was decided as well to transcribe unknowns manuscripts by the scholars and displaying them in a rich Appendix accompanied by a Note to the text in which the conservative and linguistic choices were indicated. After a detailed study of primary and secondary literature sources, it’s preferred not to focus the work on the documents relating to Teramo, already abundantly treated in the works of the historian Vincenzo Clemente, but rather on those that describe the natural, economic and social state of Chieti and L'Aquila, through letters, "catechismi” and relations, with the aim of integrating the critical work already done by other scholars of the Abruzzo region and providing new insights and critical historiographical survey of the South. The documents also analyzed for thematic and chronological units, turn out also of particular interest to understand the way in which, in the late eighteenth century, the reformism of Genovesi had penetrated the provinces of Naples, enabling them, thanks to the work of a group of great reformers, to keep alive a heated dialectic between peripherals reality and the central government, concerning public economics topics, through the activities of the Società Patriottiche established in Teramo in 1789. Sources have also revealed important to witness the systematic rewriting of the Author, the rearrangement in which his works were continually subjected and the intense activity of its correspondents: inspectors of the Department, administrators, citizens elected, tax lawyers, judges of Hearing, medium and large owners exponents of the radical progressive bourgeoisie and reforming how Delphic brothers, but also as Giacinto Dragonetti, Antonio Nolli, Vincenzo Minicucci, Giacinto Cipriani, etc. This suggests an analytical framework of extreme historical and economic interest, very useful for the purposes of historical debate and rather enlightening to enrich the already dense workshop historical studies on Galanti, known as the father of statistics, thanks to the variety of topics ranging from the quantitative data for statistical surveys (list of the number of marriages, murders, prisons), demographic trends and the state of tax collection in the provinces. It was also detected the element of "normalization" of eighteenth-century language and the process of "risemantizzazione" operated by economists on the Italian language it is to receive loanwords from foreign languages, latinisms, as well as typical entries of the bureaucratic language. It’s very interesting the specific writing forms of Galanti ranging from the use of selve, interpolations and notes to the manuscripts, of travel reports, objective and structured in a nominal and paratactic style and use of catechismi, questionnaires and forms sent to the local authorities, senior officials and priests of the territories visited. What we wanted to show in the thesis is how relevant was the work of Galanti, who in a time of strong political and social contrasts, where the provinces of Naples Kingdom, oppressed by feudal privileges, had rejected the rigid patterns of the tradition in the name of freedom of thought, of progress and "civilization", not hesitating to show a total membership to the calls of modern European culture and enlightenment, as well as the agronomic model of Marca anconetana face to conquer a new horizon of economic development, thanks to the rotation of crops, livestock and permanent upgrading of road infrastructure. The intellectual from Molise survey assumes an even more value by using an empirical and interdisciplinary approach in which come together: physical geography, historical and economic geography, demography, sociology, allowing it to mend the most significant part of an history of the South really oriented on the "interests of men." [edited by author]
XII n. s.
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MacLean, Donald John. "Reformed thought and the free offer of the Gospel, with special reference to the Westminster Confession of Faith and James Durham (1622-1658)." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683061.
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Lacher, Lawrence A. "A biblical catechism for instructing Christian adults in fundamental aspects of the Christian faith from a Wesleyan perspective." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Ribeiro, Núbia Braga. "Os povos indígenas e os sertões das minas do ouro no século XVIII." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-24112009-160156/.
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Este estudo aborda as políticas de ocupação e exploração das minas dos sertões concomitante as reações indígenas, no século XVIII, principalmente, a partir da década de 1730. Ao analisar as fontes, contempladas nas correspondências entre autoridades, instruções, planos de catequese e civilização, se constatou que a violência, como resultado da prática consuetudinária, prevaleceu sobre as leis de integração social dos gentios. Avaliou-se as investidas dos índios, ao impedirem o êxito dos propósitos do Antigo Sistema Colonial, tornaram objetos da política de Estado incluindo o destino desses povos na pauta de diretrizes, donde derivou a série de planos de catequese. Entretanto, nada mais foram que alternativas dissimuladas de cooptação, articuladas numa seqüência estratégica de anulação das resistências indígenas, como a invenção dos aldeamentos foi um meio de confiná-los em redutos projetados para infligir os hábitos da vida sedentária e a extinção da vida nômade. Pretendia-se adaptá-los ao modelo de civilização européia, promover a convivência com os não índios e viabilizar o acesso às minas. Nesta perspectiva a colonização, inevitavelmente, esteve associada à apropriação das riquezas, condição determinante do sentido à conquista e a razão à catequese. Em contrapartida, originou uma situação permanente de tensões diretamente vinculada à desapropriação das terras indígenas, conjuntamente revelou a maior incidência das disputas nas áreas dos principais focos de lutas indígenas e identificou-se, exatamente, nelas a concentração da política indigenista. Embora aparentemente as estratégias ressoassem o intuito de apaziguar os índios mediante os instrumentos de sujeição, tutela, liberdade restrita, a guerra ofensiva foi um recurso condicionado aos agravos das reações indígenas. Contudo, a guerra, fenômeno histórico-cultural tanto indígena quanto europeu, se efetivou nos combates armados de ambos os lados. Assim, sob o artifício da fé e civilização se enunciou o dever cristão de conduzir o bárbaro selvagem à salvação. No entanto, o cumprimento do dever esteve conexo à recompensa de administrar a vida dos índios, por conseguinte, de administrar a opulência do patrimônio abrigado nas sesmarias e datas minerais localizadas nos sertões. Em função disso, foi indispensável à pesquisa apreender a concepção de sertões e reconhecer a significância do nomadismo, comum aos índios, que forneceu a imagem de espaços em movimentos, compreendendo fronteiras imprecisas que se interagiam nas dimensões étnicas, sociais e econômicas. A itinerância dos índios conferiu atributos à identidade dos ambientes naturais, à medida que se deslocavam se constituía a referência de fluidez dos espaços, mas para dominá-los dependia de fixá-los em limites. Portanto, a correlação entre mobilidade dos sertões e inconstância dos gentios configurou uma geopolítica específica do interior da América portuguesa interligado pelos caminhos trilhados das minas do ouro entre Minas-Goiases-Cuiabá, Minas e Espírito-Santo, Minas-Bahia e assim por diante. As Minas Gerais setecentista, respeitadas as peculiaridades do contexto e das diversas etnias dos povos indígenas, guardavam os metais preciosos e delas se partia para outras minas. Os sertões dos índios eram os sertões das Minas do ouro, espalhadas ao longo dos rios, distantes do litoral, se apresentaram nos focos de reações indígenas que se interpunham como desafio para atingi-las.This study focuses in the politics of settlement and exploitation of the mines of the hinterlands (sertões) and the Indians reactions in the 17th Century Brazil, mostly in the 1730´s. In analyzing the sources the correspondence between authorities, instructions, catechism plans, we were able to verify that the violence, as a result of the consuetudinary practice, prevailed over the social integration laws of the gentiles. We evaluated that the Indians attacks - that were successful in stopping the Ancient Colonial System purposes - were subject to State policy, including the fate of these peoples in the State agenda, generating the catechism plans. However, these were dissimulated alternatives of cooptation, articulated in a strategic sequence of annulment of the Indian resistance, such as the creation of the settlements (aldeamentos), that was a means to confine them in planned locals that were able to cause the habits of a sedentary life and the end of the nomad life. The purpose was to adapt the Indians to the European civilization model, to promote the familiarity with others and to enable the access to the mines. In this perspective, the colonization was associated to the appropriation of the riches, that was an important condition to give sense to the conquest and justify the catechism. On the other hand, it originated a scenery with permanent tensions, directly linked to the expropriation of the Indian land, that appeared in the greater incidence of the dispute in the areas where the major Indian struggles developed, that were the same areas where were concentrated the policies regarding the Indians. Although apparently these strategies showed the intention of pacifying the Indians, by subjugation, tutorship and confinement, the war was a resource that was subject to the intensification of the Indians reactions. But the war, a historical and cultural phenomena both Indian and European, was accomplished in the battles. Thus the Christian duty of bringing the salvage barbarian to salvation was implanted under the artifice of faith and civilization. Nevertheless, the fulfillment of duty was connected to the rewards of governing the Indians, and of governing the riches of the estate that was located in the sesmarias and mines of the hinterland. Thus, it was important to the research the understanding of the concept of sertão, and to recognize the significance of nomadism, that supplied the image of spaces in movement, with imprecise borders that interacted in the ethnic, social and economic levels. The Indians dislocations gave identity features to the natural environment, and demanded the research to apprehend these dimensions. To be able to dominate them it was necessary to settle them in determined limits. The correlation between the mobility of the sertões and the inconstancy of the gentiles, shaped a specific geopolitics in the Portuguese America hinterland, connected by the paths of the gold mines (Minas- Goiases Cuiabá, Minas and Espírito Santo, Minas-Bahia and so forth). The Minas Gerais of the 18th Century, respected the peculiarities of the context and the various ethnics of the Indians peoples, kept the precious metals and from there they went to other mines. The Indians sertões were the sertões of the gold mines, scattered by the rivers, faraway from the coast, and they presented themselves in the reactions of the Indians that were an obstacle to attain it.
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Funderburk, Jeff. "Developing a catechism for the members of First Baptist Church Garden City, Missouri to understand the 2000 Baptist faith and message." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Herrmann, Denise. "A conversation between the Sacramentary and the Catechism of the Catholic Church as a resource in the formation of liturgical coordinators." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Eke, Hyginus Ikechukwu [Verfasser], and Ottmar [Akademischer Betreuer] Fuchs. "Training of Lay Catechists and New Evangelization in Igbo Land Nigeria, Problems and Prospects / Hyginus Ikechukwu Eke ; Akademischer Betreuer: Ottmar Fuchs." Tübingen : Universitätsbibliothek Tübingen, 2018. http://d-nb.info/119994632X/34.
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Fontes, Alexander David. "Catequesis Familiar: A Program of New Evangelization and Life-long Catechesis for the Family and through the Family." Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/155.
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CHADAREVIAN, ELIE. "A PARTICIPATIO DE TOMÁS DE AQUINO NA PROPOSTA DOUTRINAL DO NOVO CATECISMO DA IGREJA CATÓLICA." Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1573.
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The proposal of the new Catechism of the Catholic Church is, from an abstract point of view, transformative and even revolutionary, if we think, for example, on the extraordinary importance that, for the first time, is given to the lay faithful, as full members of the Church, and in the daily life, due to a new conception of the reach of Baptism, whose physical and metaphysical dimensions (natural and supernatural), drive their persons to act no longer as simple "members card-carrying", but as son/daughter of God, effectively imbued of divinity, which is clearly noticeable by the perspective of the concept of participation - the participatio - developed by Thomas Aquinas, which permeates all new Catechism of the Catholic Church in its four major parts (the doctrine of faith # 26 - # 1065, the Liturgy # 1066 - # 1690, Moral # 1691 - # 2557 and lives of Prayer # 2558 - # 2865), as is shown in this study, where 234 instances of participation and its related (to participate, participant etc.) were recorded, of which 171 (73%) are in the deepest sense proposed by Thomas. However, in this quarter century, since it was promulgated the CIC, it's not noted in the pastoral and in the Catholic education the corresponding significant expected changes.
A proposta do novo Catecismo da Igreja Católica é, do ponto de vista abstrato, transformadora e mesmo revolucionária, se pensarmos, por exemplo, na extraordinária importância que, pela primeira vez, se dá ao papel do fiel leigo, como membro pleno da Igreja, e à vida quotidiana, decorrentes de uma nova concepção do alcance do Batismo, cujas dimensões física e metafísica (natural e sobrenatural) impulsionam seus sujeitos a agir não mais como simples “membros de carteirinha”, mas como filhos de Deus efetivamente impregnados de divindade, o que é claramente perceptível sob a perspectiva do conceito de participação – a participatio – desenvolvido por Tomás de Aquino, que permeia todo o novo Catecismo da Igreja Católica em suas quatro grandes partes (a doutrina da fé #26 - #1065, a Liturgia #1066 - #1690, a Moral #1691 - #2557 e a vida de Oração #2558 - #2865), como é demonstrado neste trabalho, onde, 234 ocorrências de participação e suas correlatas (participar, participante etc.) foram registradas, das quais, 171 (73%) são no sentido mais profundo proposto por Tomás. No entanto, neste quarto de século, desde que foi promulgado o CIC, não se nota na pastoral e na educação católicas as correspondentes significativas mudanças que seria de esperar
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Mittaraquis, Léo Antonio Perrucho. "As ordens religiosas e as práticas educativas em Sergipe del Rey : uma ausência pedagógica." Universidade Federal de Sergipe, 2010. https://ri.ufs.br/handle/riufs/4677.
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Conselho Nacional de Desenvolvimento Científico e TecnológicoThroughout Western history, a mentality, ie, a set of events (beliefs, thinking, mental and moral rules), featuring both a collective, as an individual was consolidated in several respects, but mainly in that refer to the religious and intellectual formation, ie, a set of knowledge and skills specific to certain fields of practice and spiritual, based on membership of a particular system of thought or belief that involves a philosophical position, ethics, metaphysics. At this mentality gave the name of Christianity. Under this doctrine, numerous lines of thought were developed. Interest as an object of this study, the thought of religious orders with respect to pedagogical and catechetical practices. More specifically, the prospect of a cut chronological and topological sixteenth, seventeenth and eighteenth centuries, the territory of Sergipe, colonial period, adopting a critical view about the true extent of involvement of orders with the educational practices in that period. To do so, was titled as this object of study and research: The religious orders and educational practices in Sergipe Del Rey: an educational absence.
Ao longo da história do Ocidente, uma mentalidade, ou seja, um conjunto de manifestações (crenças, maneira de pensar, disposições psíquicas e morais), que caracterizam tanto uma coletividade, como um indivíduo foi consolidada em diversos aspectos, mas, principalmente nos que se referem à formação religiosa e intelectual, vale dizer, um conjunto de conhecimentos e habilidades específicos a determinados campos de atividade prática e espiritual, baseados na filiação a um sistema específico de pensamento ou crença que envolve uma posição filosófica, ética, metafísica. A esta, mentalidade deu-se o nome de cristianismo. No âmbito dessa doutrina, inúmeras linhas de pensamento foram desenvolvidas. Interessa, como objeto no presente estudo, o pensamento das Ordens religiosas no tocante às praticas pedagógico-catequéticas. Mais especificamente, na perspectiva de um recorte cronológico e topológico: séculos XVI, XVII e XVIII, no território de Sergipe, período colonial, adotando-se uma visão crítica quanto o verdadeiro grau de envolvimento das ordens com as práticas educacionais no citado período. Para tanto, intitulou-se assim este objeto de estudo e pesquisa: As ordens religiosas e as práticas educativas em Sergipe Del Rey: uma ausência pedagógica.
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Baldinato, José Otavio. "Conhecendo a química: um estudo sobre obras de divulgação do início do século XIX." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/81/81132/tde-21032016-113015/.
Full textAbstract:
Livros de divulgação nos permitem olhar de modo peculiar para a ciência de um período, e a percepção de padrões nessas obras pode dar indícios de como certa área de pesquisa era apresentada ao público não especializado. Nesta pesquisa investigamos textos introdutórios à química publicados na Inglaterra durante a primeira metade do século XIX, que para muitos autores representa o período de maior popularidade já experimentado por esta ciência. Sob a luz da contemporânea historiografia da ciência, valorizamos o acesso a registros originais e a reconstrução de contextos, buscando critérios contemporâneos que nos permitam analisar: Qual contexto motivava a produção e o consumo desses livros de divulgação? Quais obras tiveram maior relevância no período? Qual era a visão da química comunicada pela divulgação? No âmbito do ensino, buscamos viabilizar material historiográfico que explicite o caráter dinâmico da química, além dos seus vínculos com questões sociais, econômicas, políticas e religiosas, pontuando reflexões sobre aspectos da natureza da ciência com foco na formação de professores. Nossos resultados revelam um amplo contexto de valorização das ciências naturais como ferramentas do progresso social. Dentre as obras de destaque, resenhas e críticas dos periódicos locais apontam para The Chemical Catechism, de Samuel Parkes, e Conversations on Chemistry, de Jane Marcet. Ambas foram publicadas originalmente no ano de 1806 e receberam várias reedições e traduções, sendo também adaptadas e plagiadas por outros autores. Embora apresentem estilos bem diferentes, esses textos sugerem uma visão comum da química, tratada como uma ciência: de caráter utilitário e que se aplica diretamente na resolução de problemas de interesse econômico e social; que fundamenta a construção do seu entendimento sobre a matéria nos processos de síntese e decomposição; que desperta o interesse comum pelo forte apelo sensorial dos seus experimentos; e que desvela a sabedoria divina escondida nas leis que regem os fenômenos naturais. Esta última característica revela o convívio entre os discursos da ciência e da religião nos textos de divulgação do período. Esta tese busca um diálogo com a formação de professores de química na atualidade, pontuando como um olhar histórico sobre a ciência pode propiciar reflexões de interesse no âmbito do ensino.Popularization books provide a particular way of accessing science within specific historical contexts by allowing one to glimpse how a certain field of knowledge was addressed to the lay public. The present research focus on early nineteenth-century introductory books on chemistry published in England as objects of study. For many authors, chemistry experienced its greatest popularity period at that time. Methodological framework was based on current historiography of science, taking into account a careful consideration of the historical context and the search for primary sources. Research questions included: What context motivated the production and the consumption of popular chemistry books? Which amongst these books achieved the greatest relevance? What was the image of chemistry communicated by popularization initiatives? Seeking a contribution for science teaching, this thesis provides historiographical material that makes explicit the dynamic character of chemistry as a science that deals with social, economic, political and religious issues. Such influences are highlighted in order to encourage reflections on aspects of the nature of science with a focus on teachers training. Results reveal a broader context connecting the development of natural philosophy with social progress. Contemporary periodical reviews point to the books entitled The Chemical Catechism, by Samuel Parkes, and Conversations on Chemistry, by Jane Marcet, among the most successful in their genre. Both were first published in 1806 with several further editions and reprints, also being translated into several languages and even plagiarized by other authors. Despite their very different styles, both texts suggest a common image of chemistry, which included: a practical appeal by its direct application in solving problems of economic and social interest; the processes of synthesis and decomposition as means for understanding matter in general; a strong sensory appeal provided by experiments; and the capacity to unveil divine wisdom hidden in the laws governing natural phenomena. This last feature reveals the interaction between the discourses of science and religion in popularization texts of the period. This thesis also proposes a dialogue with current training of chemistry teachers, by suggesting how a historical look at science may give rise to useful reflections for chemistry educators.
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Almeida, Rodolfo Rodrigues de. "Doutrina e catequese em São Paulo de Piratininga: adaptação e ressignificação." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/12889.
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The recent historiography has rescued, as jesuitical documents from century XVI and XVII, the involvement of the jesuits priests with the indians from Portuguese America as their arrival in 1.549. The objective of this rescue is part of historian s concern by themes linked to history constructed by jesuits and indians, passing by understanding of process such as eslavement up to concept and the religion s questioning. Our work consists to analyse the jesuits catechism to the indians from São Paulo of Piratininga ancient village, founded in 1.554 by missionaries from Jesus Society, nowadays the important city of São Paulo. We have done a survey s collision caused by catechetical s teaching to the Tupiniquins indians, importante group living in the region named Campos of Piratininga, Through reading of Jesuits letters is possible to realize the problem s diversity surfaced by Jesus Society at indian s conversion, as the difficulty of communication and their own culture that they kept strongly, on the basis of making the missionaries have became fragile and frustrated at christian s work. In order to lead the evangelist s work in the villages, the jesuits have developed many techniques, being one of them the faith s manual and the catechism, local solution for catechism s establishment to the indians. We have done a deeply analysis of one of these catechisms, the compiled by Antônio Araújo priest, from 1.618, true adventure in the neologism s field left still more fragile and without adequate positive s accomplishment of tne century XVII,afterwards fifty years missions
A historiografia recente tem resgatado, a partir da documentação jesuítica do século XVI e XVII, o envolvimento dos padres jesuítas com os indígenas da América Portuguesa a partir de sua chegada em 1549. O intuito deste resgate é parte do interesse dos historiadores por temas interligados à história construída pelos jesuítas e pelos indígenas, passando pela compreensão de processos como o da escravização até o conceito e questionamento da própria religião. Nosso trabalho consiste na análise criteriosa da catequese dos jesuítas aos indígenas da antiga aldeia de São Paulo de Piratininga, fundada em 1554 pelos missionários da Companhia de Jesus, hoje a importante cidade de São Paulo. Buscamos fazer um levantamento dos embates provocados pelo ensino catequético aos indígenas Tupiniquins, importante grupo residente na região denominada Campos de Piratininga. Pela leitura das cartas jesuíticas é possível perceber a diversidade de problemas enfrentados pela Companhia de Jesus na conversão dos indígenas, como a dificuldade de comunicação e a própria cultura que estes mantinham fortemente, fazendo com que os missionários se tornassem fragilizados e frustrados no trabalho cristianizador. Como forma de conduzir a evangelização nos aldeamentos, os jesuítas desenvolveram várias técnicas, sendo uma delas os manuais da fé e os catecismos, solução local para o estabelecimento da catequese aos indígenas. Analisamos mais a fundo um dele, o compilado pelo padre Antônio Araújo, de 1618, verdadeira aventura no campo dos neologismos que deixava a catequese ainda mais fragilizada e sem a devida realização positiva no decorrer do século XVII, após cinquenta anos da missão
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Van, der Merwe Carel Nicolaas. "Kategese as middel tot heilsekerheid en heilstoe-eiening in konteks van die verbond en die koninkryk / Carel Nicolaas van der Merwe." Thesis, North-West University, 2004. http://hdl.handle.net/10394/705.
Full textAbstract:
The observation is made that the spiritual well being of the church youth - i.e., the covenantal youth
-is not healthy. The aim of this thesis is to study this observation. It seems that when children come
to the point that they confess their faith they do not grasp the full implications of this undertaking as
they do not bear the fruits of faith in their daily lives. There exists empiric evidence that the church
youth are well equipped in the knowledge of faith, but when it comes to subjective acts of faith, there
is a great lack. The assumption is made that the catechist is not always sufficiently equipped to apply
the balance between knowledge of faith and subjective acts of faith in catechises. The focus point of
the study is: Catechises as a means through which salvation is secured and appropriated within the
context of the covenant and the Kingdom of God. The fundamental question at stake is: How does
the believer share in the salvation that Christ has earned on the cross, and in which way can the
catechises serves as a vehicle to achieve this goal.
Essentially catechises is the official service of the church through which children of the covenant are
assured of their salvation. They must also come to the point where they claim this redemption. The
church obtains this objective by proclaiming the truths and instructing the doctrines of the Word of
God to these children in such a way that each individual should come to confess his/her faith
publicly and personally. Catechists must shepherd and guide these children not only to obtain
certainty of faith (certitudo fidei) and to be obedient as believers, but also to be convinced of their
salvation (certitudo salutis) and to make this redemption their own.
The unity between God and man is not a polar one, but an apolar covenantal relation. Within this
polar relation the covenant is like a solid foundation in which this oneness is rooted. The
monopleuric (one-sided, unilateral) and dipleuric (two-sided, bilateral) character of the covenant
proves that God treats man as a responsible associate in this treaty. God's sovereignty or objective
salvation, on the one hand, and human responsibility or subjective faith, on the other hand, coexists
without any strain or uneasiness whatsoever within this apolar covenantal connection between God
and man. There is no contradiction between God's redemptive word and man's responsibility. It is
therefore compulsory for man to believe; that man has faith is not something that rakes place
without his decision. However, it is through the power of the gospel that faith is created in man - the
gospel that Christ was crucified. The grace of God does not cause the believer to be a passive being;
it has the effect that he is in active service of the Lord. The requirement to believe and to repent is
not set aside; in fact, it remains a condition of the covenant. This means that, in the relation between
God and His people, the promises and the demands of the covenant must be operative and active in
the personal lives of the people of the covenant. The purpose of this exercise is that the believers
will be able to experience the grace of the promises of the covenant as a reality. There is also a call
at the address of these people to appropriate the salvation promised in the covenant. The children of
the covenant must share in the promises of the pact on a personal basis. The reality of these
promises, as well as the urgency of the demands - according to the gospel of God - must be
proclaimed to the catechumens. There is a close relationship between certainty of faith and the
objective truths of religion. This certainty is built on the truths that form the content of the Word of
God. Certainty of salvation links up with the subjective acts of faith. A believer takes part on a
personal level in the redemptive work of Christ. The fact that he is saved, through this redemption,
forms the foundation of the Christian's life.Thesis (Ph.D. (Catechetics))--North-West University, Potchefstroom Campus, 2005.
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Orlando, Evelyn de Almeida. "Por uma civilização cristã : a coleção monsenhor Álvaro Negromonte e a pedagogia do catecismo (1937 - 1965)." Universidade Federal de Sergipe, 2008. https://ri.ufs.br/handle/riufs/4695.
Full textAbstract:
Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorThis work investigates the collection of the catechisms of Monsignor Álvaro Negromonte published between 1937 and 1965, under two perspectives of analysis: in his material support in the context of the editorial market to the season and in his content through the approximations with the presupposed of the New School. Starting from these two points of analysis the research tries to help with a shading scenery in the area of the History of Brazilian Education that don t comes looking to the catechism as a class of printed that determined much times the Brazilians school practices. Inserted in the area of the History of Education, the investigation begins from the proposal of the Cultural History and from the History of the Book, even looking to the history of the collections, that consider the book of catechism as any book, a cultural object, that wants to promote the civilization process by the education. The Collection Monsignor Álvaro Negromonte is composed of 14 volumes: 12 titles destined to the teaches of schools since the 1st grade of elementary school until the regular course and 3 Guides of the Catechist: the 1st referring to the orientation of catechism teaching for the 1st and 2nd grades of elementary school; the 2nd guide referring to the 3rd grade of elementary school; and the 3rd guide orientated the 4th grade of elementary school. The general purpose of this investigation is based on analyzing this collection as a didactic tool used by the Catholic Church to the formation of the individuals. The materiality, the production, the circulation and the appropriation guided the way that composed scenery that the religious area acted trying to create a Christian civilization. Through the modern practices that the Church developed as the using of printed, in this case, the catechism, a specific object of transmission of the Catholic culture, little explored in the researches in History of Education yet, as in its materiality as in the representations that acquired in the Brazilian society, this research has yet the presence and the place of the Catholic Church in the educational discussions that happened in the country between the decades of 30 and 60 of the 20th century and the appropriation of the discussion about the Actives Pedagogies for this group defended by the author of the collection.
Este trabalho investiga a coleção de catecismos do Monsenhor Álvaro Negromonte, publicada entre 1937 e 1965, sob duas perspectivas de análise: em seu suporte material, no contexto do mercado editorial à época e no seu conteúdo, através das aproximações com os pressupostos escolanovistas. A partir desses dois focos de análise, a pesquisa busca contribuir com um cenário sombreado no campo da História da Educação Brasileira que não vem atentando para os catecismos como uma classe de impressos que determinou, muitas vezes, as práticas escolares brasileiras. Inserida no campo da História da Educação, a investigação parte da proposta da História Cultural e da História do Livro, atentando, ainda, para a História das Coleções, que considera o livro de catecismo, assim como todo livro, um objeto cultural, que visa promover o processo civilizador via educação. A Coleção Monsenhor Negromonte é composta, ao todo, de 14 volumes: 12 títulos destinados ao corpo discente das escolas, desde o 1º ano primário até o Curso Normal e três guias para o catequista: o 1º, referente à orientação do ensino de catecismo do 1º e 2º ano primário; o 2º guia, referente à orientação do 3º ano primário; e o 3º guia, orientava o 4º ano primário. O objetivo geral deste trabalho consiste em analisar essa coleção como ferramenta didática utilizada pela Igreja Católica para a formação dos indivíduos. A materialidade, a produção, a circulação e a apropriação conduziram a trilha que compôs o cenário, em que o campo religioso atuou, buscando formar uma civilização cristã. Através das práticas modernas que a Igreja desenvolveu como o uso dos impressos, neste caso, o catecismo, um objeto específico de transmissão da cultura católica, ainda pouco explorado nas pesquisas em História da Educação tanto em sua materialidade como nas representações que adquiriu na sociedade brasileira, esta pesquisa situa, ainda, a presença e o lugar da Igreja Católica nas discussões educacionais que ocorreram no país, entre as décadas de 30 e 60 do século XX e evidencia a apropriação do debate acerca das Pedagogias Ativas pelo grupo católico nas propostas do autor da coleção.