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Autor: Grafiati

Publicado: 25 de julho de 2024

Última modificação: 31 de julho de 2024

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Artigos de revistas sobre o assunto "English Catechism"

Scott, Geoffrey. "The Poor Man’s Catechism". Recusant History 27, n.º 3 (maio de 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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McQuade, Paula. "How Christiana Learned Her Catechism: Catechisms, Family Religion, and Lay Literacy in Seventeenth-Century England". English: Journal of the English Association 67, n.º 257 (2018): 147–62. http://dx.doi.org/10.1093/english/efy026.

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Eballo, Arvin Dineros. "Gamay at Hiyang: Reconstructing Fray Juan de Oliver’s Declaracion de la Doctrina Christiana en Idioma Tagalog as a Catechetical Paradigm". Religions 13, n.º 9 (6 de setembro de 2022): 832. http://dx.doi.org/10.3390/rel13090832.

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During the American annexation of the Philippines, a classic English catechism designed in a question-and-answer format known as the Baltimore catechism became popular. Apparently, that said catechism served as the standard Catholic catechetical text (lingua franca) in the country from 1900 to the late 1960s. There is no single best method and approach in the ministry of catechesis. However, cultural appreciation of the people is essential to realize purposeful and meaningful catechesis. In the celebration of the Quincentenario of the arrival of Catholicism in the Philippines, it is a fitting tribute to recognize Fray Juan de Oliver, O.F.M. and revisit his Declaracion de la Doctrina Christian en Idioma Tagalog which he used from 1582 to 1591 when he was tasked to evangelize the locals of Balayan, Batangas during the early stages of the Catholic propagation in Luzon. The 188-page catechism attributed to de Oliver was all written in Tagalog which meant that he persevered in learning the local language to impart the Catholic teachings strikingly to the natives. Through historical and textual analysis, the proponent intends to reconstruct de Oliver’s adaptable and comfortable (gamay) methods and approaches of catechizing in a suitable way (hiyang) to the worldview, language, and culture of the locals. Likewise, de Oliver’s catechetical pedagogy may also serve as a pedagogical paradigm for priests, religious educators, and catechists in conducting contextualized catechesis.

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Zakharov, Sergey A. "So-called “Lollardsʼs Catechism”. The translation of part from middle English to Russian with commentary and introduction article". Russian Journal of Church History 1, n.º 2 (8 de julho de 2020): 77–89. http://dx.doi.org/10.15829/2686-973x-2020-2-23.

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Publication of the Russian translation of part of so-called “Lollardsʼs Catechism”, which was written by anonymous author in 14th century England. The title “Lollardsʼs Catechism” was given by first editors in the early 20th century, because the text wasnʼt originally entitled. The text is an expanded version of official Catechism, written by ordered archbishop of York John de Thoresby (died 1373). In comparison with the original, anonymous author focused on the ethos of clergy. For some time, researchers believed that the author of the text was John Wycliffe (1320-1384), but now this point of view isn’t shared by scientists. The rhetoric presented in the text gives the reasons to believe that the text was written by one of the wandering preachers, who may have belonged to the Lollards, who were especially active in England in the second half of the 14th century.

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Green, Ian. "‘For Children in Yeeres and Children in Understanding‘: The Emergence of the English Catechism under Elizabeth and the Early Stuarts". Journal of Ecclesiastical History 37, n.º 3 (julho de 1986): 397–425. http://dx.doi.org/10.1017/s0022046900021473.

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When Immanuel Bourne published his larger catechism in 1646, he prefaced it with an unusually full account of the history of catechising. He was not the first author of the period to trace the practice back to the examples of religious instruction in both Old and New Testaments, or to cite the works of Pantaenus, Clement of Alexandria and Origen as proof of the existence of religious education in the early Church. Nor was he alone in praising the efforts of those continental reformers of the sixteenth and early seventeenth centuries who thought they had revived the characteristic form of instruction of the early Church after centuries of neglect, though it may be added that Bourne's list of contemporary European catechists was longer and more cosmopolitan than others'.

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Gunawan, Freddy. "Meneropong Teks dalam Konteks: Katekimus Heidelberg P/J 53". Veritas : Jurnal Teologi dan Pelayanan 16, n.º 1 (1 de junho de 2017): 91–102. http://dx.doi.org/10.36421/veritas.v16i1.12.

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Katekismus Heidelberg merupakan salah satu warisan tradisi iman Reformed yang memuat pengajaran yang begitu kaya dan limpah mengenai doktrin Allah Roh Kudus. Secara eksplisit, pengajaran tentang doktrin Allah Roh Kudus dalam Katekismus Heidelberg memang hanya terdapat dalam P/J 53. Namun, hal ini tidak berarti bahwa pengajaran doktrin Allah Roh Kudus dalam Katekismus Heidelberg hanya termaktub di dalam bagian ini saja. Tulisan ini mencoba menganalisis kekayaan doktrin Allah Roh Kudus, secara khusus P/J 53, dalam tiga konteks: konteks masa lalu yang menjadi latar belakang terbentuknya Katekismus Heidelberg, konteks makro dan mikro P/J 53 secara tekstual, dan relevansinya bagi konteks masa kini, khususnya Indonesia. Kata-kata kunci: Katekismus Heidelberg, P/J 53, Roh Kudus, penghiburan, penyertaan, konteks masa lalu, konteks tekstual, konteks masa kini English: The Heidelberg Catechism reflects a rich heritage within the Church that adheres to the Reformed tradition. It contains a rich strain of doctrine pertaining to the doctrine of the Holy Spirit. Explicitly, within the Heidelberg Catechism, the teaching regarding the doctrine of the Holy Spirit as a Member of the Godhead is found only in Question/Answer 53. Of course, this does not mean that the only teaching on the subject of the doctrine of the Holy Spirit within the Heidelberg Catechism is recorded in this section alone. The purpose of this essay is an attempt to conduct an analysis of the doctrine of the Holy Spirit, specifically Q/A 53, from three different contexts: the historical setting which reflects the historical context in which the Heidelberg Catechism was formulated, a macro and micro textual analysis of Q/A 53 within the context of the Heidelberg Catechism, and finally, the relevancy of the document for the contemporary context, especially focusing upon the Indonesian context. Keywords: Heidelberg Catechism, Question/Answer 53, The Holy Spirit, Consolation, Abiding, Historical Context, Textual Context, Contemporary Context

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Zając, Marian. "Four Decades of the Catechism of the Catholic Church and its Significance for Polish Catechesis". Roczniki Teologiczne 69, n.º 11EV (2 de junho de 2023): 43–58. http://dx.doi.org/10.18290/rt2269003.

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English translation. The original article can be found here This year we are celebrating the fortieth anniversary of the publication of the Catechism of the Catholic Church. The document, awaited many years by believers, contained a popularly outlined interpretation of the most important principles of faith, morals, worship and prayer. The purpose of this article is to analyse the significance of this document for the catechetical activities of the Catholic Church in Poland over the past four decades since its publication. The previous Roman Catechism served the Church for more than 400 years. A new document of such stature was to lead to a radical revision of the aims of catechesis, the prominence of its most important contents and the improvement of its methodological instrumentarium. The article will answer the following questions: “Has there really been a religious revival in the stages of adapting the Catechism of the Catholic Church to the realities of the local community of the Polish Church;” “Has it become the basis for a deeper reflection on the current state of catechesis?” It will also be important to answer the question: “Has there been a real popularisation of this document in Polish ecclesial, cultural and educational spaces?”

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Walsham, Alexandra. "Wholesome milk and strong meat: Peter Canisius’s catechisms and the conversion of Protestant Britain". British Catholic History 32, n.º 3 (21 de abril de 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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Mason, Margaret J. "The Blue Nuns in Norwich: 1800–1805". Recusant History 24, n.º 1 (maio de 1998): 89–122. http://dx.doi.org/10.1017/s0034193200005860.

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The last years of the English Conceptionist nuns, the Blue Nuns, were spent in a large corner house in Magdalen Street, Norwich, from which the cheerful abbess, Mother Bernard Green, wrote notes to their benefactress, Lady Jerningham, at Cossey. This community had for 140 years lived near the Bastille in Paris. It had seen the Duchess of Cleveland quête in its church, Mary of Modena at a profession; it had taught girls who grew up to be notable English Catholic ladies, including Lady Jerningham herself. It had suffered the deaths of too many of its small community during and after the Revolution. Like the Benedictines of Montargis and the Austins of Bruges, the refugee Blue nun community knew the charity of the Jerningham family, but unlike those two flourishing houses it died out before its benefactors did. For a brief period, 1800–1805, the Blue Nuns kept choir, taught catechism, made purses, and received visitors in Norwich.

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Fulop, Robert E., William Roye, Douglas H. Parker e Bruce Krajewski. "A Brefe Dialoge bitwene a Christen Father and his Stobborne Sonne: The First Protestant Catechism Published in English". Sixteenth Century Journal 31, n.º 3 (2000): 928. http://dx.doi.org/10.2307/2671164.

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Teses / dissertações sobre o assunto "English Catechism"

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.

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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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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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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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Tapscott, Elizabeth L. "Propaganda and persuasion in the early Scottish Reformation, c.1527-1557". Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4115.

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The decades before the Scottish Reformation Parliament of 1560 witnessed the unprecedented use of a range of different media to disseminate the Protestant message and to shape beliefs and attitudes. By placing these works within their historical context, this thesis explores the ways in which various media – academic discourse, courtly entertainments, printed poetry, public performances, preaching and pedagogical tools – were employed by evangelical and Protestant reformers to persuade and/or educate different audiences within sixteenth-century Scottish society. The thematic approach examines not only how the reformist message was packaged, but how the movement itself and its persuasive agenda developed, revealing the ways in which it appealed to ever broader circles of Scottish society. In their efforts to bring about religious change, the reformers capitalised on a number of traditional media, while using different media to address different audiences. Hoping to initiate reform from within Church institutions, the reformers first addressed their appeals to the kingdom's educated elite. When their attempts at reasoned academic discourse met with resistance, they turned their attention to the monarch, James V, and the royal court. Reformers within the court utilised courtly entertainments intended to amuse the royal circle and to influence the young king to oversee the reformation of religion within his realm. When, following James's untimely death in 1542, the throne passed to his infant daughter, the reformers took advantage of the period of uncertainty that accompanied the minority. Through the relatively new technology of print, David Lindsay's poetry and English propaganda presented the reformist message to audiences beyond the kingdom's elite. Lindsay and other reformers also exploited the oral media of religious theatre in public spaces, while preaching was one of the most theologically significant, though under-researched, means of disseminating the reformist message. In addition to works intended to convert, the reformers also recognised the need for literature to edify the already converted. To this end, they produced pedagogical tools for use in individual and group devotions. Through the examination of these various media of persuasion, this study contributes to our understanding of the means by which reformed ideas were disseminated in Scotland, as well as the development of the reformist movement before 1560.

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Bailey, Fischer Valerie. "A Review of the Role of Luther's Small Catechism in the Development of the Continental and the English Reformations". Thesis, 2009. https://hdl.handle.net/2144/1326.

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Livros sobre o assunto "English Catechism"

Paul, Daughters of St, ed. Basic catechism. 7^a ed. Boston, Mass: Pauline Books & Media, 1999.

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Luther, Martin. Luther's Small catechism. Editado por Nelson Jeffrey S e Drotning Elizabeth. Minneapolis: Augsburg Fortress, 2001.

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Watts, Isaac. [Watt's first catechism]. [Moose Factory, Ont.?: s.n., 1994.

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Hardon, John A. Basic Catholic catechism: Fundamentals of Catholic doctrine for catechists. [Arlington, Va.]: Catholic Voice of America, 1987.

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Publications, Liguori, e Libreria Editrice Vaticana. Catechism of the Catholic Church/English. Vatican City: United States Catholic Conference & Libreria Editrice Vaticana, 1994.

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Luther, Martin. Luther's Small catechism, with explanation. St. Louis: Concordia Pub. House, 2005.

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Comerford, Lawler Thomas, e Lawler Ronald David 1926-, eds. The Catholic catechism. Huntington, Ind: Our Sunday Visitor Pub. Division, Our Sunday Visitor, 1986.

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Luther, Martin. The large catechism. Philadelphia: Fortress Press, 1994.

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(1643-1652), Westminster Assembly. The Larger Catechism. Salem [N.Y.]: Dodd & Rumsey, 1985.

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United Church of England and Ireland,, ed. Sermon and catechism for children. [Toronto?: s.n.], 1994.

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Capítulos de livros sobre o assunto "English Catechism"

Engel, William E. "Renovating the Catechism (1553) and Metrical Psalms (1562)". In The Printer as Author in Early Modern English Book History, 64–102. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780429032431-3.

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Salter, Elisabeth. "Miscellaneity in Practice. A Further Look at the English Text Known As the Lay Folks’ Catechism". In The Medieval Translator, 167–84. Turnhout, Belgium: Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.tmt-eb.5.133067.

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Sauer, Hans. "A didactic dialogue in Old and Middle English versions: the prose Solomon and Saturn and the Master of Oxford’s Catechism". In Textes et Etudes du Moyen Âge, 363–98. Turnhout: Brepols Publishers, 2007. http://dx.doi.org/10.1484/m.tema-eb.3.4189.

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Salezy Jezierski, Fr Franciszek. "Catechism of the Secrets of the Polish Government as Written about the Year 1735 by the Esteemed Mr. Sterne in the English Language, Later Translated into French, and Now Finally into Polish (1790)". In Stranger in Our Midst, editado por Harold B. Segel, 36–37. Ithaca, NY: Cornell University Press, 2019. http://dx.doi.org/10.7591/9781501718298-006.

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"catechism, n." In Oxford English Dictionary. 3^a ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/7497792562.

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Watson, Foster. "The Catechism". In The English Grammar Schools to 1660, 69–85. Routledge, 2019. http://dx.doi.org/10.4324/9780429402081-5.

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Bierma, Lyle D. "Baptismal Efficacy in the Reformed Confessions". In Font of Pardon and New Life, 175–240. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197553879.003.0008.

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Chapter Abstract: To round out the narrative of this book, this chapter examines the impact of Calvin’s doctrine of baptismal efficacy on the codification of Reformed theology in eight major statements of faith. Six are from the era of the great national confessions (c. 1555–70), which straddled the death of Calvin in 1564: the French [Gallican] Confession (1559), the Scots Confession (1560), the Belgic Confession (1561), the Heidelberg Catechism (1563), the Second Helvetic Confession (1566), and the Thirty-Nine Articles (1571). The other two are a well-known pair of English doctrinal statements from the mid-seventeenth century: the Westminster Confession of Faith (1646) and Westminster Larger Catechism (1647). The chapter concludes that most of these confessions display Calvinian features in their doctrines of baptismal efficacy. Only the Heidelberg Catechism and Second Helvetic Confession do not go beyond symbolic parallelism to symbolic instrumentalism—another indication of the theological diversity within early Reformed Protestantism.

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Haigh, Christopher. "Evangelists in Action". In English Reformations, 268–84. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198221630.003.0018.

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Abstract IN 1574 the earl of Huntingdon appointed Peter Eckershall curate of Measham, a mining village in the archdeaconry of Derby. The new curate was the parish’s first Protestant minister, and, as villagers soon admitted, ‘at his coming to them they were ignorant and obstinate papists’. Eckershall began a campaign of Protestant evangelism, preaching sermons, holding catechism classes for the young, and teaching the adults the essentials of the faith. Within two years all communicants could recite a basic Protestant confession, and some had been led ‘to a comfortable feeling of their salvation in Christ’. In 1576, when Eckershall was threatened with suspension for failing to wear a surplice at services, the parishioners successfully pleaded with their bishop not to remove the minister who had brought them the truth. A Protestant patron had given Measham a Protestant preacher, and ‘obstinate papists’ had been made into defenders of the gospel. But only a minority of parishes had experienced the evangelistic efforts of a preacher such as Eckershall, for in the mid-1570s about four-fifths of ministers could not preach.

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Haigh, Christopher. "Edward’s Reformation, 1547–1553". In English Reformations, 168–83. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198221630.003.0012.

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Abstract IT is easy to suppose that, with Hertford’s seizure of power, the Reformation was all over bar the Marian burnings. On 31 January 1547 the regency Council named Hertford protector of the realm and governor of the young king; on 12 March he was commissioned as virtual regent with near-sovereign powers. Then there was a clockwork Reformation. In 1547 there were new reformist Injunctions and new evangelical Homilies;endowed prayers were suppressed, and the laity allowed communion in both bread and wine. In 1548 church images were pulled down, and an Order of Communion introduced English prayers to the Latin mass. In 1549 the Latin rites were replaced by a half-Protestant Book of Common Prayer, and the clergy were permitted to marry. In 1550 altars were exchanged for communion tables, and a new Ordinal provided Protestant pastors rather than Catholic priests. In 1551 the episcopate was remodelled and a corps of missionary preachers created. In 1552 there was a decisively Protestant second Prayer Book. In 1553 redundant mass equipment was confiscated, the Protestant theology of the Church defined in Forty-Two Articles, and a Catechism published to teach the new religion.

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Haigh, Christopher. "From Resentment to Recusancy". In English Reformations, 251–67. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198221630.003.0017.

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Abstract IN July 1578 the churchwardens of Weaverham in Cheshire compiled their report for the archbishop of York’s visitation. We do not know what they concealed; what they admitted was a catalogue of disobedience and omission. The church did not have the Book of Common Prayer for services, or a Bible, or a copy of the Homilies; there was no cloth for the communion table, and no chest for the parish register. An altar in the church had not been demolished, and crosses still stood in the churchyard. The parishioners would not join the Rogation tide perambulations, or send their children to catechism classes; some went to alehouses instead of church, and were not fined for absence; those who did attend chattered through the services. None would take communion three times a year, or receive ordinary bread, as prescribed in the Prayer Book; communicants insisted on the traditional wafers. On All Hallows’ eve the bells tolled for souls departed, and ‘Jane, an old nun, is an evil woman and teacheth false doctrine’. After almost two decades, the ecclesiastical provisions of 1559 were still comprehensively ignored in this mid-Cheshire parish: the third political Reformation had apparently failed.

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