Kinder der Sonntagsschule Unterricht: Die Gleichnisse und die Lehren Jesu: Volume 2 (German Edition)

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Faith and Life Press, Scottdale, Pa.: Witnessing to Christ in Today's World. Perspectives on the Nurturing of Faith. Institute of Mennonite Studies, Institute of Mennonite Studies; Bluffton: Central District Conference Ministerial Committee, With Head Held High. Education among the Mennonite of America. Central Mennonite Publishing Board, Frankfurt am Main; Selbstverlag, Handbuch der allgemeinen Geschichte der Christlichen Kirche. Mennonite Artists Contemporary Goshen College Art Gallery, Old Time Revival Again.

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The Road to Heathendom. Why do the Wicked Prosper? A Religious Revolution and its Consequences. The Sociology of Mennonite Evangelism. Ein Jahr unter den Telgus: Biblisches Geschichtenbuch Erstes Heft. Biblische Geschichten fuer die Sonntagsschule. Biblische Geschichten, sechsunddreisig, aus dem Alten und Neuen Testament ausgewaehlt.

Biblische Geschichten Altes Testament. Biblische Geschichten aus dem Alten und Neuen Testament. Biblische Geschichten Neues Testament 2 Buch. Briefe an unser Volk: Da ist Euer Gott! Einiges aus der Pastoral Theologie fuer die lehrenden Brueder aus dem Mennonitengemeinden. Erfahrungen, Gedanken und Traeume. Abdruck aus der "Mennonitischen Rundschau. Kurze Bibelkunde in Fragen und Antworten dargebotten. Die Praxis der Mennoniten. Das Maerchen vom Weihnachtsmann.

Edited by Waldemar Janzen. Mennonite Submissions to the Canadian Government. Mennonite Central Committee Canada, Walk Humbly with Your God: A Collection of Meditations. The Chinese Church Rides the Storm. A People of Mission: Kasdorf, Hans, and Miller, Klaus, ed. Missiology at the threshold of Verlag der Bad Liebenzellner mission, A Vision and Legacy: The Story of Mennonite Camping, During the week Witnessing: Mennonite Board of Missions and Charities.

Calligraphy by Ruth Schroeder. War to be One. Der Eid; Vortrag Gehalten zu Ludwigshafen, Mennonite Publishing Company, Two pamphlets in one. Portage La Prairie, Man. Eine Sammlung von gedichten und Liedern ueber das Kommen des Herrn. Huer christliche Jugendvereine zum Vortragen. Faith and Life Communications, Handbuch fur Gemeinde Arbeiter.

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Hertha Kraus ; taken and arranged by John E. Bender, Bryn Maur, Pa.: Issues, Facts, and Changes. Called to be Sent. Change and the Church. Where Are We Going? A Trip through Europe. Unsere Stellung zu die gehiemen Gesellschaften und warum. Allein mit dem Meister: Dienenden und Mueden gewidnet.

Der Geist des Wiederspruchs. Der Verborgene Umgang mit Gott. Licht dem Osten, Verlag von Gottleb Koezle, Das Hohelied des Glaubens: Chemmitz; Gottlob Koezle, Im Heiligtum des Vaterunsers. Im Heiligtum des Vaterunsers: Verlag Wilhelm Schmidt, They Left Their Mark. The Challenge of the Present. Newton; Mennonite Publishing office, Teaching in the Congregation. Biblische Geschichten fuer die Kleine 1 2 Buch. Bilische Geschichten, oder Illustrierte Kinderbibel.

Christliche Central Buchhandlung, Biblical Obedience and Development. Mennonite Community Source Book. Why I am a Mennonite: Essays on Mennonite Identity. One Lord, one church, one hope, and one God: Mennonite Confessions of faith in North America: Pioneerarbeit in Maga, West-Sumatra. Unsere Mission in Indian. General Conference Mennonite Brethren Churches, Scottdale; Mennonitisches Verlagshaus, The Story of Mennonite Brethren Missions.

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September, , in Danzig. The Meetinghouse of God's people. Jan Gleysteen, photography; Lorne Peachey, design. What is It Really Like? Ordination, Licensing and Installation. Faith and Life Press; Scottdale, Pa.: They Heard the Call. With Christ on the Edge of the Jungles. Book of Concern, Musson Nykor, Lynda and Patricia D. The Tradition in York County. A Call to Kingdom Commitments: Daily Devotions, February April 12, Bericht ueber die Mennonitische Welt-Hilfs-Konferenz vom September in Danzig.

Meinem Sohn eine Kerze, ein Wegweiser auf seinem Jugendpfade. Thesis in the Science of Theology: San Francisco Theological Seminary, San Franciso Theological Seminary, Nyce, Dorothy Yoder, ed. Sermons by Mennonite Women. MCC Peace Section, Reflections of An Hispanic Mennonite. Learning to Understand People.

The Church in the City. Dein Angesicht will ich suchen: About this same time when reading had ceased to be a mys- terious art, writings and books came to be part of religious instruction. Thus we speak — in an anticipatory use of the title "catechism" — of a Weissenburger Catechism end of the eighth century , which contained in addition to the Ger- man translation of the Lord's Prayer, the capital sins, both the Apostles' and the Athanasian Creed as well as the Gloria in excelsis.

Latin expositions of these formulas often appeared from this time on. The oldest of these was published by F. Falk, Zk Th, Vol. II , col f. Steinmeyer, Die kleineren althochdeutschen Sprachdenkmaler Berlin, , pp. An excellent model for catechists was the Lenten sermons which St. Thomas preached in Naples in The Three Greatest Prayers London: Public posters were also pressed into use to further the instruction of the faithful.

In his German translation of Gerson's book, Gciler of Kaisers- berg urged priests, parents, schoolmasters and masters of hospitals to see "that the teaching of this booklet be written upon placards and posted, whole or in part, in public places such as parish churches, schools, hospitals, and holy places". The prin- cipal statements of the Creed were also the main themes of ecclesiastical art. Herder, , Vol. Geffcken, Der Bilderkatechismus des Die Gebote Leipzig, ; K. Kiinstle, Ikonographie der christ- lichen Kunst, Vol.

Herder, the "illustrated catechism". The Biblia Pauperum is quite a different matter; see Kiinstle, Vol. This is true of those representations in which the apostles were depicted, each with a scroll, upon which the article of the Creed that was attributed to him was inscribed: For the Ten Commandments and the capital sins, too, artists also developed a set canon of symbols which frequently appear in frescoes and more often in wood carvings.

Finally, a distinctive factor in the religious formation of the faithful, especially in the later Middle Ages, was the communal life which was entirely pervaded by religion. People learned to speak a Christian language as soon as they learned to speak their own mother tongue — and this without the benefit of regular instruction. It was not doctrine couched in theoretical terms that was responsible for the religious life of the faithful; it was rather the hard and fast religious institutions.

And besides everything else there was always the liturgy; even if it was only poorly understood, it still dominated the seasons of the year through the celebration of the ecclesiastical feasts and impressed the chief mysteries of faith upon the popular consciousness. How deeply the people were swayed by it, is shown by the mystery plays which after the tenth century had originated in and developed out of the celebration of Christmas plays centring on the crib and of Holy Week Passion Plays and which later incorporated the whole of the history of salvation in the plays for Corpus Christi.

A formative force of tremendous effectiveness must have emanated from them. Of great importance were the manifold religious customs and usages of the era. Herder, ; for a fuller development of the material in this section, consult the present writer's "Religious Education in Late Medieval Times" in Sloyan, op. By a religious consecration the Emperor was introduced to his office and the knight entered upon his knighthood.

The guilds had their special patrons and their special ecclesiastical feasts. Hospitals were practically all dedicated to the Holy Ghost; pharmacies generally bore religious names. The names of inns derived from biblical sources; this usage pointing to the fact that men were accus- tomed to consider the lodging of travellers as a work of Christian charity. It is in accordance with this wealth of catechetical practice, as we have described it, that no important works on the theory of catechesis were published during this whole era.

Youth grew up in a Christian environment and thus acquired the views and the religious knowledge of their elders. We can therefore learn something from that epoch: We can appreciate the great importance which was attached to catechesis in the home; in the waning years of the Middle Ages this must have become widely influential. Weekley, The Romance of Names London: John Murray, , especially pp.

Krieg, Katechetik Freiburg, , p. We can see the formative influence of a life lived in a Chris- tian community. If life today has been widely de-Christianized, we should for that very reason take every precaution that we provide the child at least with the atmosphere of a Christian family, with well-planned and beautifully executed religious ceremonies and, where possible, with a Catholic school.

The importance of building up Catholic organizations for youth is obvious. Throughout these centuries formal catechesis revolved around set formulas. This fact alone should vouch for the time- less value of such formulas, especially besides the Lord's Prayer of the Creed. On the other hand we do not wish to be blind to the weak- nesses which are manifest in the religious training imparted during the Middle Ages. This era contented itself too easily with religious usage and paid too little attention to the religious formation of the mind, knowledge and the understanding.

Thus the people of the Middle Ages remained mentally immature. Only in such a way can we adequately explain the speedy collapse of religious thought which the Reformation caused in so many spheres and in such a widespread fashion. The Tridentine Reform Through the appearance and the success of Luther, it suddenly became evident, that the young as well as the old would have to be instructed in Catholic doctrine much more thoroughly than were still "the noblest pastors and bishops in the family" by whom the articles of faith and the Commandments of God were preserved; this has been quoted by J.

Baumgartler, Die Erstkommunion der Kinder Miinchen: Catechesis within the family setting was still the general rule until the eighteenth century, cf. Thus the beginning of the new period is marked by a notable increase in efforts to promote catechesis, in particular the catechetical training of children. The Council of Trent obliged the bishops to provide for catechesis to be given to children in all parish churches at least on Sundays and holy days of obligation. Admittedly all that was done must at first be considered a defen- sive measure.

The Reformers zealously sought to propagate their teaching, not only among adults, but also among the children. In Luther himself published a catechism — the book received this title for the first time from him — in two different editions, one of which was intended for pastors and teachers, the other for the children. With regard to content Luther adhered fairly closely to the old formulas which he explained briefly; and his explanations, too, kept to the tradi- tional lines. Only in its construction does the "new doctrine" betray itself: Luther begins with the main article of the Com- mandments — which man cannot observe and through which he recognizes himself to be a sinner.

Only then follows the other main article: Within forty years Luther's catechism achieved a distribution of well over , copies. The Catholics then recognized that catechisms had to be written, but catechisms no longer in the sense of popular devotional booklets, which only incidentally offered some instruction, but in the sense of concise and clear summaries of Christian doctrine. Books thus came to dominate catechesis and to relegate to the background the community as a formative force. In fact, as early as a series of Catholic catechisms began to appear.

In some instances their authors were eminent champions of the Church. Moufang, Katholische Katechismen des Jahrhunderts in deutscher Sprache Mainz: Kirchheim, complete texts of fourteen catechisms , also P. Bahlmann, Deutschlands katholische Katechismen his zum Ende des But their efforts were only moderately successful, since they retained the old devotional style, and lacked the necessary clarity and conciseness. Improvements came about in the catechisms written in the chief countries of Christendom by members of the newly founded Society of Jesus.

Peter Canisius published three catechisms which were constantly reprinted in ever new editions. Summa doctrinae christianae, per quacstiones tradita et in usum christianae pueritiae nunc primum edita. This was a catechism in the broad sense of the term ; but the emphasis was on the word, Summa. If this book had originally been intended for youth at all, it could only have been meant for those who were studying theo- logy.

Numerous quotations from Sacred Scripture and the Fathers were printed in the margin. Between and these were added in their entirety to the Summa by Father Busaeus, S. This commentary generally bore the title Opus Catechisticum and found widespread use among the clergy. But Canisius also provided for the youth, and first of all for the children. In he published his "smallest catechism". This appeared at first in Latin as an appendix to a Latin grammar, and soon thereafter in German alone as an extremely small booklet with the title: Der Klain Catcchismus sampt kurtzen gebetlen fur die ainfaltigen.

In it we find the ancient formulas together with a few questions, in all only fifty-nine, to many of which it is true, very long answers were given. Catechismi latini etgermanici, ed. Braunsberger, Entstehung und erste Entwichlung der Katechismen des sel. Parvus Catechismus Catholicorum, afterwards, however, in German under the title Kurtzer underricht vom Catho- lischen Glauben. This medium-sized catechism is the one which, with only minor changes, dominated catechesis in Germany for more than two centuries.

Already at the time of his death editions of it had appeared, while the Summa at the same time had eighty-two, and the small catechism seventeen editions. Canisius himself made many improvements and changes in his catechisms ; he provided them with supplements and appen- dices, and sometimes changed the number and the order of the principal articles. The predominant arrangement which he ultimately retained consisted of five principal parts.

Faith and the Creed; 2. Hope and Prayer; 3. Love and the Commandments; 4. Although his catechisms served primarily as a defence against heresy, we cannot detect any polemics in them. In fact in the Summa the opponents at which he aims are not even named. But the assailed doctrines were thoroughly explained. The atmo- sphere of the conflict suggests why the intellectual element predominated in definitions and enumerations in them. This element was, however, made palatable by his approximating as closely as possible to the language of Scripture and of the Fathers.

The two smaller catechisms were, in many editions, richly illustrated with pictures. Robert Bellar- minc to compose a catechism. This appeared in under the title: Dottrina cristiana breve da impararsi a merited 8 An edition for catechists, which contained explanations, was also pub- lished. In this catechism, even more than catechisms of Cani- 48 J.

Brodrick, Blessed Robert Bellarmine, 2 vols. The catechism of St. Robert Bellarmine was used for a long time in Italy and it achieved even greater prominence by reason of the fact that it was prescribed for the foreign missions by Propaganda. When during the sessions of the Vatican Council of , a plan for a universal catechism was discussed in detail, the catechism of Bellarmine was held up to the Council as a model. But Bellarmine expressed his own mind on the matter in a letter as follows: His two catechisms, published in and , were designed to ward off the dangers of the heresies and were written in a spirit similar to that which charac- terized the German Doctor of the Church.

Both remain in use up to the present. Of another kind, but of the greatest importance, is the cate- chism which was drawn up at the request of the Council of Trent. This appeared during the reign of Pope Pius V, , under the title: Catechismus ex decretis Concilii Tridentini ad par o- choSj or generally more concisely, Catechismus Romanus. This catechism, as the title indicates, was not intended for children, but for pastors. Through it the Council sought to help the 49 J.

Brodrick, Saint Peter Canisius, S. Letouzey et Ane , Fasc. Its authors were four theologians, three of whom were members of the Order of Preachers; St. Charles Borromeo was entrusted with its supervision. Of the various English trans- lations of this catechism two are worthy of note: Donovan and the more recent effort of John A. The first section devoted to the Creed is im- mediately followed by a second on the sacraments.

Christian practice is dealt w T ith in the third section on the Ten Com- mandments and in the fourth there is an explanation of the Lord's Prayer. Down to the present day the Catechismus Ro- manus has been constantly recommended by the Popes for use by the clergy, the last time was by Pius XI; it is indeed "the Church's book of religion". The further progress of catechesis was promoted by the Council of Trent, which demanded that the people 52 , and espe- cially the children, be zealously instructed.

The difference between adults and children was not especially stressed in the ordinances and still less observed in practice. The principal form of instruc- tion was intended first of all for adults and included church 51 J. Donovan, Catechism of the Council of Trent Dublin: The preface to this translation written by the translator himself carries the date-line, June 10, XXIV de ref, c.

In many Catholic countries, in addition to this, teaching of religion was made obligatory and supported by the civil authorities; it included all adults or at least the servants. This tradition, limited in application to certain groups of school-leavers, is still in existence today in certain dioceses of the Rhineland and Switzerland. The colleges of the Jesuits especially became centres of catechetical activity. The students themselves took an active part in it. Thus, for example, regular catechesis was given by the college at Fulda in nearly forty neighbouring villages. In Vienna and its outlying districts the Jesuit novices alone were entrusted with the catechesis in more than twenty places.

This Confraternity was founded in Milan in and was approved by Pope St. Pius V in Naturally it became especially widespread in Italy. After the middle of the seventeenth century it began to appear in Germany, 54 R. Jahrhxmderts bis gegen Ende des The regulations of the Diocese of Regensburg of prescribed a special catechesis for children on Sunday afternoons; this same regulation was renewed after the disturbances of the Thirty Years' War had subsided pp. I , p. II, 2 , p. Its members undertook personally to attend instructions on Christian doctrine and especially to pass these on to members of their families and to their servants.

This broadening of catechetical activity redounded especially to the benefit of the children. The divison of the children according to age groups became an accepted practice in the cities, and catechisms were written for them. A booklet of questions as well as many other teaching aids were designed to ease the burden of the lay catechists. The questions and answers were first recited or read out by the teacher. The text was then analyzed and expressed in different words by the teacher and wherever possible, illustrated by examples; it was concluded by an admonition or by a practical application.

The main emphasis was on brain work and questioning; a certain mechanical procedure was inevitable especially in the case of the less educated lay teachers. But even clerical catechists were taught little as far as method was concerned, their ecclesiastical superiors failing to provide them with any specific hints on procedure. What was offered in the way of catechetical theory centred on the obligation and on the proper sentiments of the catechists, on books and prayer formulas to be used, and suggestions on how the catechist might help the children to understand the questions, and how he might avoid thoughtless memorizing of texts which they did not understand.

Knecht, " Katechetik " in Kirchenlexikon, Vol. VII , cols. Among these attempts the work of several French clergymen is outstand- ing, e. School Catechesis A new phase in the catechesis of children began with the intro- duction, by civil authorities, of universal compulsory school attendance toward the end of the eighteenth century. Religious instruction had always been linked with the elementary school and was now introduced in public elementary schools, which at first remained everywhere under ecclesiastical supervision.

The era of catechesis in school had begun. This had undeniable advantages. For the first time all children could be included. In the school curriculum catechesis was accorded a definite place. A greater amount of religious in- struction was made possible. This had long been desired, firstly, because after the Reformation the defence against heresy had become necessary, and secondly, because the formative religious influence which had emanated from the community was becoming constantly weaker. By incorporating the period for religion into the other formative work of the school, a certain harmony in the total formation of the child was assured.

True, corresponding to these advantages we also encounter certain disadvantages. The secular classroom was substituted for the church or chapel.

The danger of intellectualism increased. Religion became just another subject taught in school, and one might think that all that mattered was to learn and to memorize. The danger of intellectualism became especially acute imme- diately after the general introduction of catechesis into the cur- riculum. It was the age of enlightenment and of rationalism. The spirit of enlightenment did not, in the form of genuine rationalism, enter into Catholic catechesis to any appreciable extent although its presence was felt in the circles gathered around certain leading figures of the new movement, among efforts, cf.

Dupanloup, Methode Generate de Catechisme, 3 vols. Religious instruction was to be restricted chiefly to moral teaching.

The catechist was to treat of the Sacraments, "omitting all useless disputes, for example, concerning the Real Presence of the Body and Blood of Jesus Christ"; he should content himself with explaining their purpose and their correct use. He cham- pioned the unqualified adoption of the "Socratic method" by which the pupil should be led to draw out those religious and moral notions which are contained in his own head.

Yet this Socratic method, which was advocated by the educa- tionalists of the enlightenment, contained a healthy thought, namely, the recognition that catechesis should be linked to the child's world of experience and from this starting point, should gradually lead him on, especially with the help of questions. It would not, however, impose upon his memory concepts which he could not understand. It was then replaced by the "erotematic" method. Here the children are induced to cooperate in the learning process by means of questions spayrocv. The wish to consider the child's mental capacity is also connected with the fact that, in addition to the catechism, "Bible History" begins to occupy a more prominent place, 59 F.

This innova- tion traces its origin to the organizer of the elementary school system in Austria, Abbot Johann Ignaz Felbiger d. In the period which followed the age of enlightenment and which attempted to overcome the harm that had been done by it, some priests emerged, who dissociated themselves from the rationalistic spirit of the age, but were concerned with deepening and devel- oping the valuable suggestions and impulses which it had 'started. One of them, although belonging chronologically to an earlier period, was Bernhard Heinrich Overberg from Westphalia.

He was then appointed by the Bishop of Minister, who was also a civil ruler, to run his Normalschule, a training institute for teachers, and eventually to supervise the entire school system in the episcopal domain. With especial zeal he turned his attention to catechesis. He advocated the system of developing the teaching matter by questioning, and emphasized the value for children of presentation in the form of a narrative. In order to promote this method of teaching Christian doctrine, he wrote Bihlische Geschichte des Alt en und Neuen Testamentes zur Belehrung und Erbauung fur Lehrer, grosser e Schiller und Hausvdter , which in various revisions appeared in almost a hundred editions and as a private manual is still used today.

He also wrote a cate- chism which was in vogue in the dioceses of North Germany as late as the end of the nineteenth century.

Similar principles were advocated somewhat later by J. Hirscher , who was professor of Moral and Pastoral Theology first at Tubingen and later at Freiburg im Breisgau. Religious education, not great learning, should be the goal of catechesis. In his Katechismus he attempted to give a concrete form to his ideas, but he found little response since his plan was too unusual, and the presentation too heavy, so that his catechism sank into oblivion after only a few years, although a popular Catholic writer, Stolz, published a commentary on it.

What also impeded the success of his ideas was his opposition to scholasticism, which he regarded as responsible for over-intellec- tual and hence sterile catechesis, while in reality the unjustifiable use to which it was put by the catechists was to blame. These appeared in print between and In opposition to enlightened " Socraticism" he stressed that the catechist should stand before the children as a messenger of God, that the basic teaching form should be one of communi- cation. He quoted from St. Augustine's, De catechizandis rudibus that there should be a nanatio, and emphasized the importance of the narrative presentation which, according to him, should be employed especially with younger children.

Herder, ; T. Herder, , pp. Over and above mere knowledge the catechist should aim at fostering faith, hope and love in the children. The valuable ideas which these men 65 developed and in which they sought to make use of the positive results of the preceding period did not meet with complete success. Bible History, however, came to be generally included in catechesis, but the attempts to give a new form to catechesis, one better adapted to the mental capacity of the children, never achieved their objective.

The catechisms that were authorized in the age of enlightenment gave the impression of subjective drafts which seemed to offer no permanent solution to the problem. In the rising Catholic restoration, moreover, anything that had originated in the age of reason was suspect. When, thus, in the catechism of Jos. Also in regard to method, there was a return to the simple explanation of the catechism text, to which were added practical applications. Even the smallest children were instructed by means of a catechism-catechesis of this type as soon as they could read.

Gruber's Element arkateche sen Innsbruck: Galura who was a guiding light of the catechetical movement in Austria and finally became Bishop of Brixen; see J. Herder, ; Filthaut, op. The de-Christianization of the masses was growing in the big cities despite the intensive catechesis instructions which children had received over the years. It had to be recognized that it no longer sufficed in school catechesis to foster knowledge and particularly merely memorized knowledge since the family evidently no longer supplemented the work of the catechist as it generally had in earlier times.

A second factor was that in the secular subjects psychology had helped to develop methods during the last decades of the nineteenth century which con- vinced teachers that they must more than hitherto consider the child's mental capacities. Catechesis could not very well fail to avail itself of these advances. There arose around the Catechetical Movement, 67 almost simultaneously in Munich and Vienna.

In both cities there had been, for some years previously, catechetical societies and reviews in which the state of catechesis was eagerly discussed as well as suggestions for reforms. These magazines, in Munich the Katechetische Blatter and in Vienna Christlich-Pddagogische Blatter, had a wide influence also outside the German-speaking countries. After catechetical courses were held in various places: Salzburg, Vienna, Munich, Lucerne, Agram, AschafFen- untere Klasse der katholischen Volksschule appeared for the first time in and have since been reprinted or re-edited many times the last was by Th.

These instructions use the biblical narrative as their starting point and are very concrete both in presentation and application. Barth, "Wer ist Gustav Mey? Outside of him these principles were practically forgotten. The first success of the movement and, at the same time, a preliminary conclusion, was reached at the Catechetical Congress held in Vienna in What the movement had aimed at was an improved method of catechesis, through which the subject matter of catechesis should not only be imprinted on the child's memory but also be grasped by the understanding.

The catechist was warned not to begin with the catechism text and then to explain it question by question, but he was advised to use as his starting point an example which appealed to the children and from it to develop the text of the catechism. The text-explanatory was to be replaced by the text-developing method, which was then called the "Munich Method". At the first Catechetical Congress the relevant suggestions received their final and definite formulation. The theoretical objections which had been previously raised were heard no more. The first objective had been reached, although it would take a long time before the majority of catechists accepted these new ideas.

The conviction grew that it was o not sufficient merely to make catechesis understandable for the child; it had to produce a lasting educative effect upon him, and all the more so as the family provided less and less in the way of religious education for its members. Again the methods used in teaching secular subjects provided new ideas and above all inspired the active or "learn by doing" school. This involved a teaching method based on the knowl- edge that children learn not only by hearing, but also by doing; that they are formed not only by words, but also by life itself.

Life in the community had lost the formative religious power which it had possessed to such a degree during the Middle Ages. The connection with the liturgy, the entire religious activity of the children, had now to be fostered more strongly than ever before. These findings and requirements were drawn up at the second Catechetical Congress which was held in Munich in The questions concerning method were to a great extent settled at this Congress. The revival of method, however, influenced the arrangement of textbooks, especially the catechism.

Existing catechisms proved to be hindrances to catechesis based on the new principles, because of their all too abstract language and, still more, because they contained too much matter. Thus at the turn of the cen- tury in various places attempts were made to emend the cate- chisms. These resulted finally in extensive revisions. Within Germany the so-called German uniform catechism of was finally substituted for the Deharbe catechisms. In in Austria a new catechism was introduced.

In both these works passages to be memorized were reduced and the language simplified. At the same time in Austria a still further step was taken; the authorities restricted the use of the catechisms, which had always been couched in abstract terms, to the upper grades of the elementary school; for the lower grades a special book was designed, namely, the Religionsbuchlein.

This booklet opens with a narration of biblical events and by means of them explains the most important doctrines. In the United States the Catechism of the Third Council of Baltimore approved by Archbishop, later Cardinal, Gibbons, in , was used almost exclusively by English-language teachers of religion, although it has been said that the last half of the nineteenth century was the "era of the Deharbe Catechism". Burbach, ct ah, but their acceptance was limited.

Their ap- pearance did, however, hasten the day of official recognition of the discontent by making visual the shortcomings inherent in the official text. More than a hundred theologians, a number of bishops, and scores of teachers in the field collaborated in the work. After several thoroughgoing emendations of "trial" texts had been made, the resultant revision was submitted to the Congregation of the Council for approval. A few changes were suggested. When these had been made, the final text, based on the text of The Third Council of Baltimore, was finally sanctioned by the Holy See in 1 X , pp.

Anthony Guild Press, , pp. In its revised form it has become the catechism of present-day England. Soon religious pedagogues awakened to the fact that, to insure a proper religious training in which the powers inherent in Christian doctrines would become activitated in the children, still other requirements would have to be met. The manner in which the subject matter was presented in the catechism, had been determined in an all too biased fashion by the laws of the theological sciences and as a consequence by concern for clear definitions even in those catechisms in which the material had been reduced to a minimum and the language greatly simplified.

An effective preaching of the Gospel and especially an effective catcchesis must be bent on producing in the listeners a striking picture of the entire content of Christian doctrine and on making them aware that Christian doctrine is truly a joyful message. It is not sufficient that the content of faith be precisely presented in full detail ; it must be imparted so that it appears in all its forccfulness as a synthesis and is ap- preciated as "a message" as a kcrygma in all its beauty and in all its supernatural sublimity.

After the efforts of the Catechetical Movement at the beginning of the century to bring about a formal methodological renewal had ebbed, a new movement for reform was set in motion. This new effort has for its objective a material-kerygmatic re-examination of catcchesis and the Religious Instruction" in Journal of Religious Instruction, Vol. XII Dec, , pp. Confraternity Publications, , pp. This new movement for reform is at the moment in the process of being further expanded. Survey of the Present Our survey of the history of catechesis considered chiefly the development that had taken place in Central Europe.

But just as general cultural life, so also catechetical life has travelled its own road in different countries. The present phase of inter- national development, in which national boundaries are gradually losing their meaning, impels us to cast an appraising look at the activities in the field of catechetics and to attempt to learn from them whatever of value they have to offer.

This has been made possible for us through the literary output of the past few years. In France the status of catechesis 74 has been conditioned by the fact, that the great mass of children, baptized Catholics, 73 We must mention, first of all, the work which was put out by G. This is a compilation of articles that had previously appeared in the Nouvelle Revue Theologique, No. In a certain sense a continuation of this ambitious project is the inter- national magazine Lumen Vitae which appeared for the first time in Brussels in At first this magazine contained articles in different languages, but since it has appeared in distinct French and English editions with contributions from all over the world.

Der elementare katholische Religionsunterricht in den Landern Europas in monographischen Darstellungen. Boyer, Pedagogie chretienne Paris, , pp. Only a fifth of the children, namely, those who attend Catholic private schools ecoles libres , receive a suitable religious training.

LiteraMedia--Ein-fliehendes-Pferd

The efforts which are expended on catechesis, however, are very intense; they are concerned chiefly with establishing teaching centres outside the schools themselves. At an early age the children are regularly brought to these centres by lay-helpers, especially by women and girls.

There they are tended in a religious atmosphere and are trained in the practice of their religion formation chretienne des touts-petits. Organizations of this kind are also entrusted with the task of eventually interesting the children in attending weekly cate- chesis in the parish. For those of nine, ten and eleven years of age who attend the State schools, catecheses are given by a priest in the parish church, as a rule once a week, usually on Thursdays which is not a school day. Regular attendance at these catecheses for a period of three years is required in most dioceses as a condition for admittance to communion solennelle until just recently called premiere communion.

In this custom the practice of receiving First Communion in a body for children of twelve years of age still survives — a practice which even religiously indifferent families still treasure highly. In a majority of dioceses authorities have actually succeeded in bringing over approximately ninety per cent of the children to attend such catecheses regularly for three years. Only six dioceses report an attendance as low as forty to fifty per cent. Aware that this one hour which is necessarily over-rich in 75 , pp.

Lentner, Religionsunterricht zwi- schen Methode undfreier Gestaltnng. Die element are religiose Unterweisung in Frankreich Innsbruck, ; C. Gebete Fur Jeden Tag: Gemeinsam Auf Eigenen Wegen: Gesange Des Tanzenden Gottesfreundes. Geschichten Gegen Die Melancholie. Gott Ist Nicht Normal!: Gott Liebt Uns Alle Tage.

Gott Und Die Welt - Nr. Was Sagt Die Bibel Dazu? Gottes Wort Im Kirchenjahr: Lesejahr C - Band 1: Grundzuge Des Neuen Testaments - 1. Heinrich Heine Als Theologe. Hochstes Gluck Auf Erden: Hoffnung Leuchtet Wie Ein Stern: Ich Will Gott Loben Allezeit: Ist Gott Eine Familie? Jenseits Von Allem, Was Ist: Kann Ein Christ Verloren Gehen? Theologe Und Gottes Frohlicher Partisan. Konig David, Der Machtige Zwerg: Franziskus Von Assisi Eine Antwort? Karfreitag PDF Online. Krishna - Die Quelle Aller Freude: Leben Als Christ Lehrt Jesus Auf Dem Berg: Literaturkalender Buddhistische Weisheiten: Maria, Mutter Des Herrn.

Martyrium Zwischen Gewalt Und Gewaltfreiheit: Mehr Religion Als Gedacht!: Mein Herz Schlagt Bayrisch: Mein Leben Und Gott - Nr. Menschen Der Zweiten Meile. Mit Dir Gelingt S , 6 Bde. Mitmachen - Mitreden - Mitbestimmen: Momento Konstanzer Kalender: Neue Andachten Zum Rosenkranz: Neues Testament Mit Psalmen: Penhaligon S Duftende Bibliothek.

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