Presented work introduces basic view of Catechesis in Czech Republic considerating from the foundation of the republic - Czechoslovakia - till now. There is a note in introduction of how we actually understand Catechesis to place the words to context. Reflections and opinions of the church are mentioned in the text as well as references to some documents of church and also notes of Catechesis held in the church outside the Czech lands to clarify the topic of Catchesis in the Czech Republic. Together with resources from books listed in the end of the work, some personal experiences of an author for the period of last thirty years are also noted. The work does not attempt to be a complete outlook on the whole issue but is rather a look at this issue from a new angle.

The work deals with the biblical catechesis aimed at the adolescent youth. The first theoretical part describes the adolescence and problems, adolescents usually have to overcome. Next it defines the catechesis and the religions education on the base of the church documents, it characterises present situation of religions education in the Czech Republic and it characterises the present catechetic practice in the church. The work also describes the biblical catechesis: its theoretical processing in the view of the biblical science and its practical processing. In the practical part there is a survey, which provides topics for practical processing of biblical catechesis. The selected topics of biblical catechesis (Ten Commandments, Kingdom of Heaven) are processed theoretically (from the point of view of biblical science). Next they are turned into particular projects of biblical catechesis.

The thesis focuses on the Maria Montessori's method of religious education, how it has taken root in christian catechesis. The purpose of the Petra Bandhauer thesis is to analyse its principles, to describe its development and the way of reception by the educationalists. To provide a deeper glimpse into the field of the theological anthropology the author compares some of Montessori's opinions, most criticised, with the views of Wolfhart Pannenberg and Karl Rahner. The last aim is to introduce the way of reflection of Montessori religious education in the Catechesis of the Good Shepherd and in Godly Play, to examine their practice both in Germany and in the Czech Republic and to highlight the potential they have for the spiritual formation of children in the ecumenical christian society.

This study addresses the question of formative early Christian preaching and teaching. Unlike previous approaches, I eschew synthesis across a broad range and focus instead on the earliest extant Christian source: the letters of Paul. My method draws on ancient communication practices, primarily represented in ancient rhetoric, wherein communicators rely on knowledge they presume their interlocutors to possess. Passages are analyzed according to the type of appeal to Paul's initial teaching: (1) explicit reminders of previous teaching, (2) direct appeals to knowledge not explicitly linked to previous teaching, and (3) indirect appeals to knowledge about practices, beliefs, conventions, etc. The reconstruction focuses on 1 Thessalonians, 1 Corinthians and Romans. 1 Thessalonians and 1 Corinthians represent neophyte and well-established Pauline communities, respectively, while Romans is of interest because it represents non-Pauline believers. I proceed with a comparative analysis of 1 Thessalonians and 1 Corinthians. Chapter 4 lays out the rhetorical situation for these letters while chapters 5-7 investigate the three types of appeal respectively, each closing with a comparison of similar material in each letter. Chapter 8 summarizes and concludes this discussion, providing the basis for my subsequent analysis of Romans. Finally, I compare the picture from the Thessalonian and Corinthian communities with Paul's letter to the Romans (chapter 9). Topics he expects his Roman audience to know indicate points of expected congruence between Paul's own teaching and that of others. By contrast, topics that receive significant expansion in Romans suggest perceived potential for conflict. In this dissertation I identify consistent elements of early Christian instruction, ranging from Christology to apocalyptic cosmology, while also noting possible conflict. My approach places the reconstruction of early Christian teaching on firmer methodological footing than previous attempts have done and offers a rhetorically sensitive account of the teaching and how it was used.

La déficience intellectuelle pose un vrai défi à la pédagogie catéchétique de l’Eglise. Elle questionne l’anthropologie de toute catéchèse, spécialement la perception de la personne en situation de handicap et déplace le centre de gravité de la catéchèse d’un savoir cognitif à une relation personnelle avec l’autre (l’Autre). Les personnes avec une déficience interrogent l’ensemble de la communauté humaine : « Pourquoi Dieu m’a faite ainsi ? » ou encore : « Pourquoi personne ne veut de nous comme amis ? » Ces questions servent de départ pour une recherche à travers l’histoire, la Bible, des textes ecclésiaux et des parcours de catéchèse afin de voir comment y sont perçues les personnes avec une déficience. La difficulté de se faire des amis toutes capacités confondues est conditionnée par notre perception de la déficience. Partant du principe que cette perception est déterminée par nos conceptions religieuses, notamment par notre compréhension d’une soi-disant « perfection adamique », l’auteure cherche une réponse théologiquement et pastoralement ajustée aux deux questions posées. En mettant en résonnance les intuitions des théologies du handicap avec la catéchèse en France, elle dégage des perspectives nouvelles transformant des représentations anthropologiques relatives à la foi chrétienne, permettant une catéchèse « capacitante » qui ouvre des chemins à des amitiés au-delà des barrières de la déficience. / Intellectual disability poses a real challenge to the catechetical pedagogy of the Church. It questions the anthropology of all catechesis, especially the perception of people with a disability and moves the gravitational center of catechesis from cognitive knowledge to a personal relationship with the other (the Other). People with disabilities question the whole human community: "Why did God make me this way?” or "Why does no one want us as friends?” These questions serve as a starting point for a search throughout history, the Bible, ecclesial texts and catechetical tools to see how people with intellectual disabilities are perceived. The difficulty of making friends of all abilities is conditioned by our perception of disability. Assuming that this perception is determined in part by our religious conceptions, including our understanding of a so-called "adamic perfection," the author seeks a theologically and pastorally adjusted response to the two questions posed. By starting the conversation between disability theologies and catechesis in France, she opens up new perspectives, transforming the anthropological representations relating to the Christian faith, allowing a "capacitating" catechesis that opens a pathway to friendships beyond the barriers of disability.

A presente pesquisa tem por objetivo demonstrar a finalidade catequética da obra intitulada Laudes e Cantigas Espirituais escrita pelo beneditino André Dias na primeira metade do século XV. Os versos de Mestre André parecem assumir um valor pedagógico à medida que visam a transmitir a mensagem do Evangelho inclusive com o propósito de edificar os cristãos a partir da exemplaridade de Jesus e Maria. Sob esta ótica, o laudário parece enfatizar uma religiosidade mais intimista, mais palpável e acessível à esfera divina sem prescindir, contudo, de seu aspecto devocional. Desta forma, através das análises de três grupos temáticos do laudário de Mestre André (Loas de Natal, Loas e Prantos de Nossa Senhora e Laudas da Paixão), este estudo visa a evidenciar os elementos que assinalam a finalidade doutrinária das composições em questão. À luz da tradição laudística medieval - cujo centro difusor fora a Península Itálica -, procuraremos apontar, ainda, o possível diálogo entre as laudes portuguesas e os escritos dos italianos Feo Belcari e Jacopone da Todi. / This research aims at showing the catechetic function of Laudes e Cantigas Espirituais written by the Benedictine Monk Andre Dias in the first half of the fifteenth century. The verses of Master André seem to assume an educational value as they aim at transmitting the Gospels message in order to edify christians through the exemplarity of Jesus and Mary. Within this scope, the lauds seem to emphasize some kind of more intimist, more palpable sense of religiosity, as well as more accessible to the divine sphere. However, the lauds still do not neglect their devotional aspect. Thus, through the analyses of three thematic groups, Master Andres laudarium (Loas de Natal Christmas Loas - , Loas e Prantos de Nossa Senhora Loas and Sorrows from Our Lady - and Laudas da Paixão Lauds of the Passion), this study seeks to highlight the elements which determine the doctrinary functions of analyzed compositions. Based on the medieval laudistic tradition, which was mainly diffused in the Italian Peninsula, we shall attempt at pointing out a possible relationship between the Portuguese Lauds and the writings by the Italian writers Feo Belcari and Jacopone da Todi.

Thesis advisor: Jane E. Regan / The Eastern Fathers through the centuries affirm that askesis—struggle and training in spiritual life—is integral to Christian growth, life, and maturity. It is a part of the Church’s basic mindset regarding growth in life in Christ. Within the US Orthodox Christian Education (OCE) field, however, no substantial treatment of this theme exists. The place of a discussion of askesis within OCE requires that one perceive how vitally and expansively the Orthodox Church understands this theme. Clearing lesser things from the heart, preparing room for divinity, learning to turn the eyes of the heart toward Christ, and to fix them on Him in all things are all vital to acquiring the Holy Spirit, whose fruit in us proclaims and brings about the Gospel of Jesus Christ. Christian witness presupposes fruit, while fruit is born of divine indwelling. Yet, as Gregory of Nyssa affirms, grace “does not naturally frequent souls which are fleeing from salvation.” We must engage. If spiritual maturity is important to the Church’s witness, then, so is developing maturity. In this way, askesis is integral to the mission of the Church. The Eastern Fathers understand this training in expansive ways. While askesis can indicate a subset of specific practices (vigils, fasting, chastity, etc.) in a larger sense it indicates active formation in spiritual life in general. Various Fathers affirm things as diverse as prayer, marriage, faith, childrearing, and patient endurance of suffering as opportunities for askesis. Since askesis is vital to Orthodox Christian life and faith, and given the gap in coverage, this study explores the theme, in three steps. First, after surveying recent OCE engagements with askesis, it considers in depth the spiritual anthropology and ascetical teaching of a relatively early figure, Gregory of Nyssa. Second, it explores three themes from the Byzantine period that display some of the Church’s broader, more settled sensibilities regarding askesis, namely, 1) the centrality of Jesus Christ in developing virtue and maturity; 2) the importance of the Church and Sacraments for spiritual growth; and 3) how material creation figures in spiritual life. Third, the study turns to the voices of more recent elders as they convey the Church’s expansive understanding of askesis. Again, three themes are developed: 1) how each and every aspect of human nature must be formed in Christ; 2) how, in God’s providence, the entire arena of life provides opportunities for Christian development; and 3) the ascetic character of an Orthodox Christian vision of education. This study is not a historical work of Christian spirituality, a history of the development of ascetical theology, or a comprehensive summary of its theme. Rather, it seeks to specify key elements of the developmental path to freedom in Christ proclaimed by the Orthodox faith, and to argue for their wisdom and fruitfulness. It aims to be a useful tool for those engaged in the task of forming the faithful. A final chapter summarizes implications in this regard. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-25T11:54:58Z No. of bitstreams: 1 Thiago Aparecido Faccini Paro.pdf: 1657489 bytes, checksum: c62424fe31ba2329d429912e10ebdb37 (MD5) / Made available in DSpace on 2016-08-25T11:54:58Z (GMT). No. of bitstreams: 1 Thiago Aparecido Faccini Paro.pdf: 1657489 bytes, checksum: c62424fe31ba2329d429912e10ebdb37 (MD5) Previous issue date: 2016-03-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The ain of this study, reflection of methods and practices in the initiation process the Christian life of our communities, showing that not only an oral transmission of the faith. Its to have faith is experienced by the senses and celebrated conscious, and it is through experience and understanding of the ritual. We conduct a historical Christian Initiation in the early church, identifying the anthropological, cultural and theological foundations for a “Initiation” containing rituals and symbols. Since the Second Vatican Council had decreed the restoration of the catechumenate of adults lived in stages. The Rite of Christian Initiation (RICA), which rises from there, it becomes a valuable instrument of inspiration that must be recognized and valued by the communities. Rescued understanding of the initiation process of the early Church and the deeper understanding of the structure and dynamics celebratory ritual RICA, uniting catechesis and liturgy, comes a proposed application of the RICA child catechesis. The proposal is provocative and to achieve your goals you must uninstall routine and methodology as used today by many catechists who have not kept yearning manifested the Church as a whole experiences and documents. Are small actions, in the long run, will form a new assembly celebrant: active participants in and aware of what this celebrating / O presente trabalho teve, como objetivo, refletir sobre os métodos e práticas adotadas no processo de iniciação à vida cristã de nossas comunidades, mostrando que não basta apenas uma transmissão oral da fé. É preciso fazer com que a fé seja experimentada pelos sentidos e celebrada de maneira consciente, e isso se dá através da vivência e compreensão de toda ação ritual. Neste sentido, buscou-se fazer um resgate histórico da Iniciação Cristã da Igreja primitiva, identificando os fundamentos antropológicos, culturais e teológicos para uma “Iniciação” permeada por ritos e símbolos. Já o Concílio Ecumênico Vaticano II havia decretado a restauração do catecumenato dos adultos vividos em etapas. O Ritual de Iniciação Cristã (RICA), que nasce a partir daí, torna-se um valioso instrumento de inspiração que deve ser reconhecido e valorizado pelas comunidades. Resgatando o entendimento do processo iniciático da Igreja primitiva e a e compreensão mais profunda da estrutura e dinâmica ritual celebrativa do RICA, unindo catequese e liturgia, surge uma proposta de aplicação do RICA a catequese infantil. A proposta é provocativa e para atingir seus objetivos deverá desinstalar a metodologia rotineira e tão utilizada ainda hoje por muitos catequistas que não têm acompanhado o anseio da Igreja manifestado em seu conjunto de experiências e documentos. São pequenas ações, que em longo prazo, poderão formar uma nova assembleia celebrante: ativa, participante e consciente do que esta celebrando

Qui décide dans l’Eglise ? La réponse semble facile : ce sont les évêques, investis de l’ « autoritas » et de la « potestas » par la succession apostolique. Or, parce que l’Eglise est une institution complexe, ce travail tente d’aller plus loin et d’appréhender une institution ecclésiale dans sa dynamique et de rendre compte du jeu des influences et des interactions dans la prise de décision. Au sein du service national de la catéchèse, structurée en trois organismes (Commission épiscopale, commission nationale et centre national de l’enseignement religieux), le processus de prise de décision est dans les mains des fonctionnaires. Instituée progressivement entre 1941 et 1951, « arme » du mouvement catéchétique pour imposer son désir d’adapter la pédagogie du catéchisme, cette administration de la catéchèse à l’échelle nationale prépare la décision, construit le consensus et s’assure de la bonne réception d’une décision, certes toujours adoptée en Assemblée plénière de l'épiscopat. Bien que par nature l’Eglise catholique ne soit pas démocratique, il semble que le processus de décision implique une participation de tous les acteurs et un relatif partage du pouvoir. Durant les années 1958-1973, ce service d’Eglise est aux prises avec la « crise catholique ». Il lui faut adapter son message aux évolutions d’une société qui s’enrichit et s’individualise, alors que l’autorité est contestée et les institutions remises en cause, dans le contexte d’une désaffection silencieuse mais néanmoins massive des Français. Et l’étude d’une administration de l’Eglise de France témoigne de la diffusion par capillarité de cette crise tant chez les fidèles que chez des clercs en proie à un questionnement existentiel. / Who is in charge of decision-making in the Catholic Church ? The answer seems obvious: the bishops are, for they are entrusted with the « autoritas » and the « potestas », according to apostolic authority. But because the Catholic Church is a complex institution, this study wants to further examine and analyse an ecclesiastical organization in its dynamics so as to account for the role played by influence and interaction in the decision-making process. Within the National Office for Catechesis, itself composed of three structured bodies (the Episcopal Commission, the National Commission and the National Center for Religious Education), the process of taking decisions lies primarily in the hands of administrative officials. Between 1941 and 1951, this administration for catechesis was progressively set up by the catechetical movement as a weapon to enforce its wish to adapt the way catechism is taught. On a national scale, this administration aims at preparing the decisions, building up agreement around them and making sure they will be widely accepted. These decisions are then adopted by the General Assembly of the Conference of Catholic Bishops. In a Catholic Church which by definition is non democratic, this decision-making process allows participation from all actors as well as some degree of power-sharing. Between 1958 and 1973, this Church office had to cope with the crisis of the French Catholic Church. At a time when authority was disputed and institutions challenged, with the French silently but massively withdrawing from religious practice, it had to adapt its message to a changing society, wealthier but also more individualistic. The study of a French Church administration shows the diffusion of this crisis, not only among the catholic faithful but also among the clergy, whose members appear to be under growing existential questioning.

Made available in DSpace on 2015-04-22T22:18:29Z (GMT). No. of bitstreams: 1 Isley Raposo Lisboa.pdf: 3659060 bytes, checksum: 51b1f67d4d3b22d9f9e9901d1fbe995d (MD5) Previous issue date: 2013-01-31 / The purpose of this paper is to analyze the action in the Jesuit Missions Maynas through the way they were represented in the Diary of Father Samuel Fritz. In this sense, there were several factors that influenced this action, a priori, it is the understanding of the characteristics of Jesuit education and the axes formed articulated their identity, ie his way of proceeding. Then we analyze the influences of the Spanish Patronato in this action, together with the recommended guidelines on the Councils of Trent and Lima. Finally, we demonstrate that despite the various difficulties mentioned in the Journal, the action of the Jesuit college of Quito in the Amazon last until the expulsion of them from Peru. And that collaborate to redesign a new reality on the banks of the Solimoes River, since various ethnicities followed Father Fritz surpassing the confusing borders of Brazil settling in Peru. Those who remained were incorporated into the administrative Portuguese, but the formation of new settlements were based on the old reductions created by Fritz. / A finalidade deste trabalho é analisar a ação jesuítica nas Missões de Maynas através da forma como foram representadas no Diário do padre Samuel Fritz. Neste sentido, foram vários os fatores que influenciaram essa ação, a priori, coube à compreensão das características da formação jesuítica e os eixos que articulados formavam sua identidade, isto é, seu modo de proceder. Em seguida, analisamos as influências do Patronato espanhol nessa ação, juntamente, com as diretrizes recomendadas nos Concílios de Trento e de Lima. Por fim, demonstramos que apesar das várias dificuldades citadas no Diário, a ação dos jesuítas do colégio de Quito na Amazônia perduraria até a expulsão dos mesmos do Peru. E esta colaboraria para reformulação de uma nova realidade nas margens do rio Solimões, pois várias etnias seguiram o padre Fritz, ultrapassando as confusas fronteiras do Brasil e se estabelecendo no Peru. Os que permaneceram foram incorporados à esfera administrativa portuguesa, porém a formação dos novos povoados tomou como base as antigas reduções criadas por Fritz.