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Journal articles on the topic 'Catechisms'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Tupytsia, Mykhailo. "CATECHISMS AT THE MUKACHEVO EPARCHY PARISHES IN THE 18TH CENTURY." Scientific Herald of Uzhhorod University. Series: History, no. 1 (50) (July 2, 2024): 8–18. http://dx.doi.org/10.24144/2523-4498.1(50).2024.304808.

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The article is devoted to the study of the spread of catechisms that were in use in the parishes of the Mukachevo eparchy in the 18th century. Catechisms were used to spread the central «truths of faith» in the confessional era in Europe. Several catechetical publications are known in the book culture of the Mukachevo Eparchy of the 18th century. Chief among them as of the first half of the 18th century were the catechisms of Joseph de Camelis and George Gennadius Bizantsius. In addition to these catechisms, the visitation data also mentions the catechism of Laszlo Barany. Each edition reflects a particular model of confessional disciplining and is an element of a broader program of formation of confessional identity by the higher hierarchy. Previous studies on the history of the Mukachevo Eparchy did not pay attention to the importance of catechetical issues for religious communities. Researchers have paid little attention to the distribution of catechisms, although some works analyse the content and sources of their texts. Central studies are devoted to the catechisms of Joseph de Camelis and Laszlo Barany. Meanwhile, the Catechism of George Gennadius Bizantsius has mainly been ignored in historiography. To characterise the spread of catechisms on the territory of the Mukachevo Eparchy, visitation protocols, some acts and epistolary sources were analysed. Special attention is focused on identifying entries in visitation protocols. The entries "casus", "casisticum", "liber casisticum", and the like are preserved in large numbers in the visitation protocols. These entries illustrate the folk name "casus" in relation to the catechism of Lev Kyshka and George Gennadius Bizantsius, which were used on both sides of the Carpathian Mountains. The main content features of each catechism are briefly described. During the study, I managed to process the surviving copies of the Bizantsius and de Camelis catechisms. This article briefly describes the key content features of each catechism. Additionally, the article presents, for the first time, the distribution of George Gennadius Byzantius' catechism in the parishes. This edition's distribution enables us to affirm the obligation to adopt the resolutions of the Zamość Council in the territory of the Mukachevo eparchy.

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2

Scott, Geoffrey. "The Poor Man’s Catechism." Recusant History 27, no. 3 (May 2005): 373–82. http://dx.doi.org/10.1017/s0034193200031502.

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Catechisms in the vernacular for the Catholic community in England appeared surprisingly early after the break with Rome, and were published continuously from the 1560s by English and continental presses, although many have not survived. Catechetical material is also often found within books dealing primarily with apologetical, educational, devotional and liturgical subjects. From the beginning, there seems to have been types of catechism written for particular groups such as teachers, children or the illiterate. Laurence Vaux, who taught English exiles’ children in Louvain in the 1560s, published the first extant catechism for the simple and unlearned in 1568, and with the publisher John Fowler’s encouragement, his later catechisms carried illustrations ‘for those not yet able to read’. Vaux’s catechisms were followed by popular European catechisms translated into English by the Jesuits.

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3

Canaris, Daniel. "Relaying the Epistemic Foundations of a Transcultural Natural Theology: Proving the Existence of God in Valignano’s Catechismus christianae fidei and Ruggieri’s Tianzhu shilu." Renaissance and Reformation 44, no. 1 (July 20, 2021): 29–58. http://dx.doi.org/10.33137/rr.v44i1.37041.

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When European missionaries first entered Asia and the New World, they largely transposed to their new contexts European catechisms that assumed the intellectual passivity of the catechumen. The Jesuits, however, soon realized that such textual models would not be appropriate in East Asia which boasted its own sophisticated philosophical traditions. This article explores how Michele Ruggieri (1543–1607) deploys and adapts in his pioneering Chinese catechism, Tianzhu shilu 天主實錄 (The true record of the Lord of Heaven, 1584), innovations in the catechism genre that Jesuit missionaries had originally developed for Japan. By comparing Ruggieri’s arguments for the existence of God with those found in the Catechismus christianae fidei (Catechism of the Christian faith, 1586) composed by Alessandro Valignano (1539–1606) for the Japan mission, this article shows that Ruggieri lays the groundwork for a transcultural natural theology that de-emphasizes metaphysics in favour of arguments derived from a shared ethical understanding and political analogies.

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4

Butin, Phil. "Two Early Reformed Catechisms, The Threefold Office, and The Shape of Karl Barth's Christology." Scottish Journal of Theology 44, no. 2 (May 1991): 195–214. http://dx.doi.org/10.1017/s0036930600039119.

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Together, Calvin's Geneva Catechism and the Heidelberg Catechism had an exceptional influence on Karl Barth's theology. Barth seems neither to have learned these catechisms as a child nor taught them in his own confirmation classes as a pastor. But as a theologian, he later developed a particular and persistent interest in both.1

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5

Atherton, Ruth. "Peter Canisius and the Development of Catholic Education in Germany, 1549–97." Studies in Church History 55 (June 2019): 145–60. http://dx.doi.org/10.1017/stc.2018.19.

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The Jesuit Peter Canisius (1521–97) became widely respected as a catechist, pedagogue and preacher who worked tirelessly on behalf of the Catholic faith. Canisius's set of three catechisms – theLarge,SmallandSmaller– were the most popular and widely available Catholic catechisms in sixteenth-century Germany: by his death, at least 357 editions had appeared, in a number of languages. Employed in Catholic schools, churches and homes across the Holy Roman Empire, his catechisms have been interpreted as a direct response to the Protestant attack on Catholicism in Germany. However, the boundaries between Catholicism and heresy were not always clear to the laity. Drawing on examples from his catechisms and his approach to the Index of Prohibited Books, this article suggests that Canisius sought to promote a policy of inclusion among his fellow Catholics in a time of conflict and uncertainty. In recognizing the distinct nature of German Catholicism, Canisius advocated a tailored educational approach to contentious doctrines and practices. Directed towards the German laity, this approach taught the lesson of compromise and acceptance among those who identified as Catholic. The article adds to existing scholarship on Jesuit education, Canisius's contribution to the development of a German religious identity, Jesuit casuistry and the dissemination of religious knowledge in German society.

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6

Elstad, Hallgeir. "Til erstatning for Pontoppidan." Dansk Teologisk Tidsskrift 72, no. 3 (October 17, 2009): 161–80. http://dx.doi.org/10.7146/dtt.v72i3.106470.

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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.

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7

Smetonienė, Anželika. "Integration of loan nouns from the Anonymous Catechism (1605) and Daukša’s Catechism (1595) into the morphological system of the Lithuanian language." Lietuvių kalba 17 (February 1, 2023): 25–38. http://dx.doi.org/10.15388/lk.2022.11.

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The Catechism of Daukša (1595) is the first source in the Lithuanian language in GDL and, therefore, it has been already investigated: its phonetics, vocabulary, sources and syntax have been exhaustively analysed. Slightly less attention of the researchers has been allocated to the Anonymous Catechism (1605), which is closely linked to the Catechism written by Daukša. Moreover, morphological integration of Slavic loanwords in the aforesaid catechisms has not been analysed so far. This article aims to identify how Slavic loan nouns distribute within the stems of the Lithuanian language and if these sources witness any differences of integrating Slavic loanwords into Lithuanian. Pursuing the set goal, all Slavic loan words were selected from both catechisms: out of 93 nouns found, 35 are witnessed in the Daukša’s Catechism and Anonymous Catechism and their stems and meanings are identified. The nouns are found in almost all the Lithuanian stems: ŏ, i̯ŏ, ā, i̯ā, u, i̯u, i, ē, the ŏ and ā stems being most numerous. Very few Slavic loanwords are assigned to the stems i, u, ē and i̯ŏ. In the dictionaries of the Slavic languages of the relevant period (Old Russian, Ruthenian, Old and Middle Polish), the equivalents of Slavicisms were searched, after comparing them with Lithuanian words, the regularities of the integration of Slavic loanwords into the morphological system of the Lithuanian language were determined in the Anonymous Catechism and the Catechism of Daukša. It was noticed that there is a direct relation between the endings and the gender of the Slavic words and Lithuanian stems that the Slavic loanwords were integrated into.

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8

NEDAVNYA, Оlgа. "Issues of war and defense of the motherland in the catechisms of the modern Ukrainian Greek-Catholic Church." Filosofska dumka (Philosophical Thought) -, no. 1 (March 6, 2023): 86–96. http://dx.doi.org/10.15407/fd2023.01.086.

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The article examines the provisions of the catechisms of the Ukrainian Greek Catholic Church regarding the war and its challenges, as well as the defense of the Motherland. A comparative analysis of relevant thematic instructions in the Catechism “Christ is our Easter” (published in 2011), the Catechism for youth “We walk with Christ” (published in 2021) and the “Catechism of the Christian Warrior” (published in 2022) was carried out. It was determined that the provisions of the UGCC's own fundamental doctrinal documents, its Catechisms, regarding the problems of war and defense of the Motherland, were formed, clarified and supplemented according to the circumstances and needs of the time. The catechism of the UGCC “Christ is our Easter” contains general Christian considerations on the subject under consideration, which are principled, establishing, and refer to how civilized peoples should conduct themselves. The catechism for youth, created in the previous years of the undeclared Russian Federation's “hybrid” war against Ukraine, covers the issues related to the war and the defense of the Motherland in a substantive way and closer to current Ukrainian realities, although it still has some idealistic approach. The Catechism of the Christian Warrior, the preparation of which was completed and the publication was carried out during the full-scale military offensive of the aggressor, is a set of thorough and competent advises for Ukrainian soldiers, where things are called by their names, and there are no provisions that can cause doubts due to experience and be problematically achievable for implementation. Therefore, it is concluded that especially this Catechism, together with and in addition to the two previous ones, is a useful and timely contribution of the UGCC to the instruction of Ukrainians during the war, and therefore to Ukraine's victory over the enemy.

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9

Wijaya, Albert I. Ketut Deni. "IDENTITAS SEORANG KATEKIS PROFESIONAL DEWASA INI." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 1 (April 13, 2019): 15–27. http://dx.doi.org/10.34150/jpak.v19i1.225.

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The work of catechesis as a work of developing faith in Christ, of course requires a diverse range of catechists. The types of catechists can be distinguished by time to work, education, and various catechetical needs. This paper aims to explain the identity of a catechist. The discussion of catechist identity includes catechism, catechist spirituality, catechism in the mission of the Church and professional climate, the Holy Spirit in the mission of catechists.Catechists are required to continually develop themselves. The development covers aspects of spirituality, knowledge and skills.

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10

de Ceglia, Francesco Paolo. "Farmers for the kingdom of Heaven. Agrarian catechisms in southern Italy in the late enlightenment and the limitations of technical publications." Journal of Science Communication 10, no. 01 (March 21, 2011): C05. http://dx.doi.org/10.22323/2.10010305.

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Catechism, a literary genre of a religious origin, was once employed in the teaching of ‘lay’ subjects, especially of a technical nature. This is a review of this past editorial tradition which illustrates the potentialities and the limitations of agrarian catechisms, with a special focus on their spreading across Southern Italy in the late Enlightenment. This paper reflects on whether a book was the best instrument to hand down procedures and notions to people who supposedly were illiterate or unschooled.

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11

Siess-Krzyszkowski, Stanisław. "Ewangelicko-reformowany katechizm krakowski a katechizmy wileńskie Stanisława Sudrowiusza i Jana Zygrowiusza." Z Badań nad Książką i Księgozbiorami Historycznymi 13 (December 26, 2019): 95–123. http://dx.doi.org/10.33077/uw.25448730.zbkh.2019.159.

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Comparison of Reformed Protestant catechisms printed for the Lesser Poland Congregation and the Lithuanian Congregation highlights the theological differences, which were splitting these two communities till the beginning of the 17th century. The Lithuanian Congregation was influenced by the antitrinitarian propaganda, which manifested in the rigorous avoidance of the phrase “Holy Trinity” in the community’s teachings (and, most probably, in sermons). This period of the hidden antitrinitarian influence on the Lithuanian Congregation was ended by the catechism by Jan Zygrowiusz, published in Lubcz in 1618.

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12

Wandel (book author), Lee Palmer, and Hilmar M. Pabel (review author). "Reading Catechisms: Teaching Religion." Renaissance and Reformation 39, no. 3 (January 14, 2017): 219–21. http://dx.doi.org/10.33137/rr.v39i3.27749.

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13

Kordyzon, Wojciech. "Production of Vernacular Catechisms in Early Modern Königsberg (1545–1575), Its Dynamics and Goals Defined by the Print Agents." Knygotyra 80 (July 18, 2023): 147–74. http://dx.doi.org/10.15388/knygotyra.2023.80.127.

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This paper discusses the development of the vernacular catechism as a printed genre. The process is exemplified by the editions published in Königsberg between 1545 and 1575 where the catechisms were printed in several vernacular languages (German, Lithuanian, Polish, Prussian) in printing shops run by Hans Weinreich, Aleksander Aujezdecki, and Hans Daubmann. The paper seeks to analyse the material in terms of linguistic coverage in the Duchy of Prussia and, via analysis of the peritextual elements, how the print agents presented their work to the recipients. The aspects of book design, such as the volume, format, and decorations, are included in the analysis to indicate the intended book prestige and usage.

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14

Walsham, Alexandra. "Wholesome milk and strong meat: Peter Canisius’s catechisms and the conversion of Protestant Britain." British Catholic History 32, no. 3 (April 21, 2015): 293–314. http://dx.doi.org/10.1017/bch.2015.3.

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AbstractThis article examines the vernacular translations of the famous catechisms prepared by the Dutch Jesuit Peter Canisius which circulated in sixteenth- and seventeenth-century Britain. The various editions and adaptations of Canisius produced for English, Scottish, Welsh and Irish readers are texts in which anti-Protestant identity formation converges with the task of basic indoctrination. These include Laurence Vaux’s popular catechism of 1567, the traditionalist character of which is reassessed. Shedding light on the reception and domestication of the literature of the European Counter Reformation, these books illustrate how catechesis was revived and harnessed as a clerical tool for cultivating polemical resistance and as a device for inculcating saving knowledge and redeeming piety in those young in faith as well as in years. Recusant clergy, seminary priests and Jesuits tackled the task of restoring England to its traditional allegiance to Rome as if they were planting the faith in a pagan land and they utilised the same techniques and strategies as their colleagues in the newly discovered world. A study of Canisius’s catechisms highlights the fluid boundary between conversion and reconciliation in contemporary minds; illuminates the intertwining of the histories of evangelical mission and confessionalisation in the context of the British Isles; and helps to reintegrate minority Catholic communities back into our picture of the global movement for religious outreach and renewal.

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15

Wijaya, Albert I. Ketut Deni. "KATEKIS DALAM PERUTUSAN GEREJA DI TENGAH TUNTUTAN PROFESIONAL." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 10 (February 14, 2019): 3–16. http://dx.doi.org/10.34150/jpak.v20i10.203.

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A catechist can be called a missionary and saint. This call is very appropriate considering their role in the missionary work of the Church. This research will answer two questions: (1) What is the role of catechists in the missionary work of the Church? (2) What is the professional catechism model in the midst of the needs of the world today? This study uses a qualitative method of literature study. Through this paper, it will be explained that in the mission of the Church, the catechist acts as a spokesman for the Christian congregation, a prophet, an educator and a witness. Where as the professional catechists needed are catechists who always present the Holy Spirit as their soul and missionary spirit while equipping themselves with skills and knowledge.

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16

Venter, Ponti. "CONFESSIONAL SECULARISM: DEVELOPMENT OF THE IDEAS OF â€œCONFESSIONâ€ AND â€œCATECHISMâ€ UP TO THEIR SECULARISATION IN MODERNITY." Phronimon 17, no. 2 (March 9, 2017): 68–90. http://dx.doi.org/10.25159/2413-3086/1974.

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Peculiar âˆ’ just before and after the 1789 French Revolution secular and even atheist catechisms and confessions appeared. Within a wider project to study these peculiar documents, in this article it is attempted, by way of introduction, to disclose the nature of catechisms and confessions, by returning to the source: the Jewish- Rabbinical pedagogical tradition, as elaborated in the New Testament â€“ the method of question-and-answer and repetition. I argue that the rabbi-talmid relationship was also adopted by Jesus and the apostles and is neglected in translations of the New Testament. The development of this genre is followed in main traits via Augustine and the Middle Ages, and it is indicated how philosophical-theological influences (Platonism, rhetoric) changed catechetical practice into scholarly continuous narratives, that have been simplified again in rosaries into daily ritual recitals, like in Kaldeâ€™s Kerstenspiegel just before the Reformation. Luther and Calvinâ€™s recovery of New Testament practice is briefly indicated, as well as the worldview or ontological basis of their type of catechisms. It is summarily argued that the new worldview which made â€œnatureâ€ into origin and the â€œcivil, rational humanâ€ into the final end of progress, accepted a new divinity â€“ the natural-historical world â€“ that required new confessional documents: a confession of science, of the state, the fatherland, the economy, labour, and so forth. The new catechisms and confessions expressly focused on these.

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17

McQuade, Paula. "How Christiana Learned Her Catechism: Catechisms, Family Religion, and Lay Literacy in Seventeenth-Century England." English: Journal of the English Association 67, no. 257 (2018): 147–62. http://dx.doi.org/10.1093/english/efy026.

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18

Wandel, Lee Palmer. "Love and Fear in Reformation Catechisms." Saeculum 61, no. 1 (January 2011): 57–72. http://dx.doi.org/10.7788/saeculum.2011.61.1.57.

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19

Horstbøll, Henrik. "Pietism and the politics of catechisms." Scandinavian Journal of History 29, no. 2 (June 2004): 143–60. http://dx.doi.org/10.1080/0346875041000622.

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20

Apps, Lara. ":Reading Catechisms, Teaching Religion." Sixteenth Century Journal 47, no. 3 (September 1, 2016): 707–8. http://dx.doi.org/10.1086/scj4703123.

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21

Antonius Allenby, Silvester Adinuhgra, and Paulina Maria Ekasari Wahyuningrum. "KERJASAMA ANTARA KATEKIS DAN ORANG TUA DALAM MENUMBUHKEMBANGKAN IMAN ANAK SEKAMI DI STASI ST. YOSEF BATUAH PAROKI ST. PETRUS DAN PAULUS AMPAH." Sepakat : Jurnal Pastoral Kateketik 7, no. 2 (September 10, 2021): 01–13. http://dx.doi.org/10.58374/sepakat.v7i2.48.

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This study aims to describe the cooperation between catechist and parents in developing the faith of the child in the Stasi of Santo Joseph Batuah, the Parish of Santo Petrus and Paulus Ampah. The reason the researchers raised the title of this study is due to the lack of cooperation between parents and catechisms in developing the faith of children in Stasi Santo Yosef Batuah. This is descriptive qualitative research. Data obtained by interviews and documentation. The study was conducted on May 20 - June 2, 2021. The study was conducted at the Stasi of Saint Joseph Batuah Parish of St. Peter and Paul Ampah with a total of 13 informants. Data analysis techniques use Miles and Huberman's model of 3 stages, namely reduction, presentation of data, and conclusion withdrawal.

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22

Rollin, Bernard E., and Michael D. H. Rollin. "Dogmatisms and Catechisms — Ethics and Companion Animals." Anthrozoös 14, no. 1 (March 2001): 4–11. http://dx.doi.org/10.2752/089279301786999634.

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23

Taft, Joshua. "Christina Rossetti’s Questions: Riddles, Catechisms, and Mystery." Victorian Poetry 60, no. 1 (March 2022): 51–70. http://dx.doi.org/10.1353/vp.2022.0002.

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24

Marquis, Todd. ":Commentary on Luther's Catechisms: Creed." Sixteenth Century Journal 43, no. 4 (December 1, 2012): 1181–82. http://dx.doi.org/10.1086/scj24245015.

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25

Lavenia, Vincenzo. "Conscience and Catholic Discipline of War: Sins and Crimes." Journal of Early Modern History 18, no. 5 (July 25, 2014): 447–71. http://dx.doi.org/10.1163/15700658-12342425.

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The article investigates the relations between Neo-Stoicism and the model of the Christian soldier developed in the military catechisms which were invented after the Council of Trent. After bringing out how the concept of the just war had been Christianized over the centuries, it shows that in the sixteenth century the discussion concerning the legitimacy of conflicts, particularly in the Iberian Peninsula, became a matter of conscience in which theologians had a major voice and a political role. Increasingly, however, thinking about how to behave during a war became more and more important, at the expense of the traditional questions concerning the ius ad bellum. This was also possible thanks to the development of fixed military chaplaincies, like those that set up by the Society of Jesus in Flanders. Finally, a number of texts appeared in the seventeenth century in which theological-moral casuistry, catechism, and military penal law converged to discipline the conscience of soldiers.

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26

Gilbert, Claire. "Morisco Catechisms: Religious Incorporation and Differentiation in Early Modern Spain." Religions 15, no. 4 (March 28, 2024): 420. http://dx.doi.org/10.3390/rel15040420.

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In the debate over the theory and practice of the Spanish empire at the beginning of the sixteenth century, political, religious, and legal discourses differentiated conquered peoples and recent converts to Christianity from so-called “old Christians”, thereby creating distinct categories of Spanish subjects. In Spain itself, cultural markers like language, dress, and diet became the foundations of fiscal and legal differences, while normative codes were promulgated and negotiated across a range of documents, e.g., legal instruments, civic and ecclesiastical records, university debates, and juridical theory. Concomitant with this process, a set of Christian catechisms was produced in Spain, both before and after the promulgation of Tridentine reforms, that were directed especially at the converted morisco populations in Granada and Valencia. These catechisms were produced in Iberian Arabic and Romance languages and included instructions about how new converts from Islam should behave, as well as what they should believe in order to participate in liturgical activities and to be recognized as full members of the Christian community. This article examines the morisco catechisms produced in Spain between 1496 and 1566, as these documents are representative of a unique period in both the history of Latin Christianity and the burgeoning Spanish empire. Through the emergence of this corpus and against the backdrop of targeted legislation and new policies aimed at Arabic-speaking moriscos, first in Granada and later in Valencia, the ideological foundations constraining the morisco experience were forged.

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27

Demers, Patricia. "Catechisms: Whatsoever a Christian Child Ought to Know." Children's Literature Association Quarterly 1987, no. 1 (1987): 41–48. http://dx.doi.org/10.1353/chq.1987.0008.

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28

Frizzell, Lawrence E. ":Commentary on Luther's Catechisms: Lord's Prayer." Sixteenth Century Journal 45, no. 1 (March 1, 2014): 199. http://dx.doi.org/10.1086/scj24247525.

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29

Ployd, Adam. "The Theological Legacy of William Capers’ ‘Slave’ Catechisms." Holiness 8, no. 3 (December 1, 2023): 132–35. http://dx.doi.org/10.2478/holiness-2023-0021.

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Smetonienė, Anželika. "The Anonymous Catechism of 1605: Slavic Loanwords and Hybrids." Lietuvių kalba, no. 16 (December 30, 2021): 111–23. http://dx.doi.org/10.15388/lk.2021.6.

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The Anonymous Catechism of 1605 (hereinafter - AC) is one of the first catechisms in the Lithuanian language in GDL. However, it has been under-researched so far. In 1890 this catechism was published by J. Bystroń with comments. Z. Zinkevičius and A. Judžentis have conducted some research on the AC and S. Temčinas has also discussed it in his research works. However, in more recent works this catechism has not received sufficient focus and, even more, its loan lexicon has not been attentively investigated. Namely the loan lexicon, i.e., Slavic loanwords and hybrids that derive from them, is the focus of this article. Slavic loanwords and hybrids were selected from the AC and the dictionaries of Slavic languages were analysed searching for possible sources of loanwords. Following various criteria (availability of source, morphological, phonetic criteria), Slavic loanwords were grouped into Slavic borrowings of unclear origin, loanwords from the East Slavic languages (Old Russian or Ruthenian languages) and Polish loanwords. Fifty six Slavic loanwords were identified in the AC: 52 % out of them are of unclear origin, i.e., their possible sources were identified in the East Slavic and Polish languages and etymological dictionaries provide for different sources of their origin. 38 % of Slavic loanwords were borrowed into the Lithuanian language from the East Slavic language – the Polish language does not possess possible equivalents of Slavic loanwords or the meaning of Polish word does not coincide with semantics of a loanword, phonetics of borrowing also indicates such origin. Polish loanwords comprise only 10 % of all the loanwords in the AC.

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31

Cameron, Euan. "The ‘Godly Community’ in the Theory and Practice of the European Reformation." Studies in Church History 23 (1986): 131–53. http://dx.doi.org/10.1017/s0424208400010585.

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It is now a truism to say that the European Reformation of the sixteenth century brought into being a religion of the word. It arose in literate and learned debate; it was fomented by the printing of written propaganda; it defined itself according to written formulae, including creeds, confessions, and catechisms. It is perhaps almost as generally accepted, and certainly as true, that the ‘Word’ as envisaged by the Reformers was a doctrine based on reasoning and logic, logically expressed, and meant to be understood in an intellectually coherent way. This trait in the aims of the Reformers emerged most obviously when they set about writing catechisms and pieces of pastoral instruction. In his Formula Missae seu Communìonis of 1523, Luther required that Let [the pastor] not admit the applicants unless they can give a reason for their faith and can answer questions about what the Lord’s Supper is, what its benefits are, and what they expect to derive from it.

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Urban, František. "Catechisms About Mary - An Outline of Marian Themes in Catechisms Published After the Council of Trent and the Second Vatican Council." Studia theologica 15, no. 4 (December 1, 2013): 189–99. http://dx.doi.org/10.5507/sth.2013.058.

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ΜΑΥΡΟΜΜΑΤΗ, Καλλιόπη. "Οι "Κατηχήσεις" του Μιχαήλ Χωνιάτη. Χρονολόγηση και ιστορική προσέγγιση." BYZANTINA SYMMEIKTA 20 (June 11, 2010): 39. http://dx.doi.org/10.12681/byzsym.981.

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<p style="line-height: 15pt; text-indent: 21.25pt; margin: 0cm 0cm 0pt; vertical-align: middle" class="MsoNormal"><font face="Times New Roman"><span style="font-family: MgOldTimesUCPolNormal; color: black; font-size: 11pt">THE <em>CATECHISMS</em> OF MICHAEL CHONIATES. DATING AND HISTORICAL APPROACH </span></font></p><p style="line-height: 15pt; text-indent: 21.25pt; margin: 0cm 0cm 0pt; vertical-align: middle" class="MsoNormal"> </p><p><font face="Times New Roman"><span style="font-family: MgOldTimesUCPolNormal; color: black; font-size: 11pt">The </span><em><span style="font-family: MgOldTimesUCPolItalic; color: black; font-size: 11pt">Catechisms</span></em><span style="font-family: MgOldTimesUCPolNormal; color: black; font-size: 11pt"> of Michael Choniates, archbishop of Athens, are included in Spyridon Lampros’ Archive, who first studied the sources in 1906 and transcribed the texts from the manuscript Mosquensis Synodalis 218 (olim 230) and 219 (olim 262). Although he prepared a critical edition, he did not proceed with publishing. Eventually, his work has been digitized and the researcher can visit the Archive online through the website of the Laboratory of Digital Recording of the Public and Private Life of the Byzantines of the University of Athens (http://<span class="MsoHyperlink"><span style="color: black; text-decoration: none; text-underline: none"><u>lamprosarcheio.arch.uoa.gr</u></span></span>).<span> </span></span></font></p><p><font face="Times New Roman"><span style="font-family: MgOldTimesUCPolNormal; color: black; font-size: 11pt">The </span><em><span style="font-family: MgOldTimesUCPolItalic; color: black; font-size: 11pt">Catechisms</span></em><span style="font-family: MgOldTimesUCPolNormal; color: black; font-size: 11pt"> are mainly, yet not exclusively, works of religious ethics; they also address the socioeconomic issues of the city of Athens at the end of the 12th century, and thus can be used as a supplementary source for this period. Indeed, the </span><em><span style="font-family: MgOldTimesUCPolItalic; color: black; font-size: 11pt">Catechisms</span></em><span style="font-family: MgOldTimesUCPolNormal; color: black; font-size: 11pt"> offer a comprehensive account of the burdens endured by the Athenians, caused by the exploitative activities of state tax officers, usurers and pirates. On a different perspective, Choniates argues how adverse social conditions, such as poverty, immigration, and land tresspassing, modulate the social fabric and interpersonal relations. Although many of these issues are omitted or very briefly mentioned in other texts, they are clarified in the </span><em><span style="font-family: MgOldTimesUCPolItalic; color: black; font-size: 11pt">Catechisms</span></em><span style="font-family: MgOldTimesUCPolNormal; color: black; font-size: 11pt">.</span></font></p>

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Galarza, Joaquin. "Les Catéchismes indigènes du Mexique / Native Catechisms in Mexico." Archives de sciences sociales des religions 77, no. 1 (1992): 125–37. http://dx.doi.org/10.3406/assr.1992.1518.

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Szpet, Jan. "Tradycja katechizmów i podręczników katechetycznych w Wielkopolsce." Poznańskie Studia Teologiczne, no. 33 (December 11, 2019): 177–213. http://dx.doi.org/10.14746/pst.2018.33.10.

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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.

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Łoś, Walentyna. "Ewangeliczna działalność unickiego duchowieństwa na Kijowszczyźnie w drugiej połowie XVIII w." Textus et Studia, no. 2(26) (October 7, 2021): 33–49. http://dx.doi.org/10.15633/tes.07202.

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The article is devoted to important issues of the evangelical activity of the Uniate Church, paying particular attention to the Uniate catechisms and their use among Uniate clergy in the lands of the Kiev region in the second half of the 18th century. Moreover, the article raises important issues concerning the education of the clergy and the religious mentality of the population of the studied areas.

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Buttier, Jean-Charles. "Adrian Velicu, Civic Catechisms and Reason in the French Revolution." Annales historiques de la Révolution française, no. 367 (March 1, 2012): 228–30. http://dx.doi.org/10.4000/ahrf.12387.

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Lavenia, Vincenzo. "Jesuit Catechisms for Soldiers (Seventeenth–Nineteenth Centuries): Changes and Continuities." Journal of Jesuit Studies 4, no. 4 (August 8, 2017): 599–623. http://dx.doi.org/10.1163/22141332-00404004.

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This paper proposes a literary journey through the manuals for soldiers written by Jesuits prior to the twentieth century. After briefly outlining the debut of these publications, at the hands of Antonio Possevino and of Thomas Sailly, who led the first permanent mission of military chaplains in Flanders, it will focus on three moments: the second half of the seventeenth century, when the wars of religion wound down and we find the first manuals where, alongside the desire to impose discipline on armies, a patriotic rhetoric begins to be heard; the middle years of the eighteenth century, before the French Revolution, when, after the establishment of barracks and permanent chaplaincies, even texts aimed at the Christian soldier transposed the vocabulary of the Droit des gens in; finally, the nineteenth century, when the Society was restored and undertook the religious conversion of the soldiery against the perils of the modern world. In Belgium, the birth of a liberal Catholic regime supported a patriotically-toned missionary effort from Jesuit chaplains. Later, the mystique of the nation would affect the majority of texts aimed at combatants and their chaplains during the Great War.

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Feldvari, Kristina. "Interdisciplinary character of the research into prayer-books and catechisms." Libellarium: journal for the research of writing, books, and cultural heritage institutions 3, no. 1 (July 1, 2010): 43. http://dx.doi.org/10.15291/libellarium.v3i1.146.

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Pipkin, Amanda. ":Catechisms and Women’s Writing in Seventeenth-Century England." Sixteenth Century Journal 49, no. 3 (September 1, 2018): 830–31. http://dx.doi.org/10.1086/scj4903122.

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Zuloaga, Eneko, Dorota Krajewska, and Ekaitz Santazilia. "Lapurtera klasikoaren oinarriez: E. Materraren "Doctrina christianaren" iturriak." Revista de lenguas y literaturas catalana, gallega y vasca 25 (November 17, 2020): 243. http://dx.doi.org/10.5944/rllcgv.vol.25.2020.28907.

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Lan honetan Esteve Materraren Doctrina christiana lanaren lehenengo bi edizioen (1617, 1623) iturriak ditugu aztergai. Kontrarreformasasoian Lapurdiko irakurleentzat argitaratutako lehenengo dotrina izan zen Materrarena, eta oraintsu arte galdutzat jotzen zen lehenengo edizioaren ale bat aurkitzeak ikuspegi berria ekarri du egileaz eta obraz. Bada, XVI. Eta XVII. mendeetan Europan argitaratutako hainbat katixima aztertu eta Materrarenarekin erkatu ondoren, argudioak bildu ditugu proposatzeko azken horren iturri direla Roberto Bellarmino italiarraren lanak. Hemen aurkezten den obren arteko konparazio sistematikoak bidea ematen du baieztatzeko Materrak Bellarminoren lanak baliatu eta egokitu zituela, eta argia dakar, beraz, lapurtera klasikoaren obra aitzindariaren sortze-prozesuaz. In this paper we analyze the sources of the irst two editions of Esteve Materra’s Doctrina christiana. Materra’s doctrine was the irst catechism published in Labourd during the Counter-Reformation, and the recent discovery of a copy of the irst edition has brought new information on the author and his work. After having analyzed and compared several catechisms published in Europe in the 16th and 17th centuries, we have arguments to propose that the main source were the works of the Italian Roberto Bellarmino. The comparisons presented here show that Materra used and adapted Bellarmino’s books, which shed light on the creation process of the precursor of Labourdin literature.

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Tomasz Szyszka. "Zarys historii ewangelizacji Meksyku od XVI do XVII wieku." Annales Missiologici Posnanienses 24 (December 31, 2019): 7–30. http://dx.doi.org/10.14746/amp.2019.24.1.

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The evangelization of Mexico in the 16th and 17th centuries is a fascinating period in the history of Christianization of the New World. The creative confrontation of the then missionaries (Franciscans, Dominicans, Augustinians, and Jesuits) with local cultures and beliefs and the Spanish conquest system resulted in the development of innovative methods of working with indigenous peoples (catechisms, education, art, hospitality, scientiﬁ c research) and the creation of stable church structures in Mexico.

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Pabel, Hilmar M. "Peter Canisius and the Protestants." Journal of Jesuit Studies 1, no. 3 (April 1, 2014): 373–99. http://dx.doi.org/10.1163/22141332-00103002.

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Some modern interpreters have incorrectly suggested that Peter Canisius was an ecumenist before his time. Their insistence on his extraordinary kindness towards Protestants does not stand the test of the scrutiny of the relevant sources. An analysis of Canisius’s advice on how Jesuits should deal with “heretics” in Germany, of his catechisms, and of his polemical works reveals a typical Catholic controversialist of the Reformation era. Canisius was disposed to display hostility, more than good will, to Protestants.

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Ilić, Luka, Lyle D. Bierma, Charles D. Gunnoe, Karin Y. Maag, and Paul W. Fields. "An Introduction to the Heidelberg Catechism: Sources, History, and Theology: With a Translation of the Smaller and Larger Catechisms of Zacharias Ursinus." Sixteenth Century Journal 38, no. 2 (July 1, 2007): 479. http://dx.doi.org/10.2307/20478387.

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Ростовцева, Юлия. "ON THE SOURCES OF OPHIRIAN “CATECHISMS” BY PRINCE M. M. SHCHERBATOV." Проблемы исторической поэтики 13 (2015): 108–21. http://dx.doi.org/10.15393/j9.art.2015.2813.

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Bowman, Glen, and Ian Green. "The Christian's ABC: Catechisms and Catechizing in England c. 1530-1740." Sixteenth Century Journal 28, no. 2 (1997): 623. http://dx.doi.org/10.2307/2543520.

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Coffey, Joan L. "Of Catechisms and Sermons: Church-State Relations in France, 1890–1905." Church History 66, no. 1 (March 1997): 54–66. http://dx.doi.org/10.2307/3169632.

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The years from 1890 to 1905 were tumultuous ones for church-state relations in France. The Third Republic (1870–1940) sought a more secular state while remaining ever mindful that the majority of French were at least nominally Roman Catholic. Anticlericalism became the unifying theme of an otherwise factious government, and a formal separation of church and state took place in 1905. The church in France, for its part, dreamed of reviving its former power and influence. Some in the church looked back and saw the restoration of the monarchy as the way to realize the dream; others worked to establish a presence in the modern world of factories and department stores. All were concerned with the decline in the number of communicants and the growth of socialism. Feeling threatened and increasingly forced into a defensive stance, the church determined to hold ground and, periodically, even to go on the offensive.

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White, Micheline. "Catechisms and Women's Writing in Seventeenth-Century England by Paula McQuade." Early Modern Women 13, no. 1 (2018): 188–91. http://dx.doi.org/10.1353/emw.2018.0080.

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Clarke, J. "Civic Catechisms and Reason in the French Revolution, by Adrian Velicu." English Historical Review 129, no. 540 (September 10, 2014): 1220–22. http://dx.doi.org/10.1093/ehr/ceu234.

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Davies, Horton, and Ian Green. "The Christian's ABC: Catechisms and Catechizing in England c. 1530-1740." American Historical Review 103, no. 4 (October 1998): 1242. http://dx.doi.org/10.2307/2651244.

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