A Catechism is a manual of Christian doctrine drawn up in the form of questions and answers, especially one for religious instruction.一理讲授是一种手动的基督教教义制定了在形式上的问题与答案，特别是一个宗教的指示。 The first such manual was compiled by the English scholar Alcuin in the 8th century and was followed in the next 100 years by many others, among them those of Notker Labeo, monk of the Abbey of Saint Gall, in Switzerland, and of the German monk Otfried of Weissenburg in Alsace.首先这种手册是由英语学者阿尔昆在第八世纪，其后是，在未来100年，由许多其他国家，其中包括那些notker labeo ，和尚的修道院圣胆，在瑞士和德国的和尚otfried的魏森堡，在阿尔萨斯。 At an early period in the history of the Reformation, catechisms became important because of Martin Luther's insistence on the religious instruction of children.在较早的时期，在历史上的改革， catechisms成为重要的，因为马丁路德的坚持，对宗教教育的儿童。 After Luther published his primer of religion, A Brief Explanation of the Ten Commandments, the Creed, and the Lord's Prayer (1520), several catechisms were prepared by leading Protestant theologians.经过路德出版了他引的宗教， 向客人简要介绍了十大戒律，教义，和主祷文 （ 1520 ） ，几个catechisms编写了领导新教神学家。 Luther's visitation of the Saxon churches in 1528 led to preparation of his Larger and Smaller Catechisms (1529).路德的探视的撒克逊人，在教会第1528主导，以准备他的较多或较少catechisms （ 1529 ） 。 The Reformed churches also published catechisms.改革后的教会也发表catechisms 。 The most noteworthy are the Geneva and Heidelberg catechisms, and those of the German theologian Johannes Oecolampadius, in Basel in 1526, and of the Swiss reformer Heinrich Bullinger, in Zürich in 1555.最值得一提的是日内瓦和海德堡catechisms ，和那些对德国神学家约翰内斯厄科兰帕迪乌斯，在巴塞尔1526 ，以及瑞士改革者海因里希布凌格，在苏黎世在1555年。 The Geneva Catechisms, Larger and Smaller, were the work of the French Protestant theologian John Calvin. 日内瓦catechisms ，较多或较少，分别是工作的法国新教神学家约翰卡尔文。 The Smaller was published in French in 1536; the Larger appeared in French in 1541 or 1542, was translated into various languages, and became an acknowledged standard of the Reformed churches.规模较小的是法文发表在1536年;较大出现在法国，在1541年或1542年，被翻译成各种语言，并成为一个公认的标准，改革后的教堂。
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In the Roman Catholic church, the first official catechism, prepared by the Council of Trent and published in 1566, was known as the Roman Catechism, or the Catechism of Pius V. It was not a textbook, but a compendium of doctrine for the guidance of pastors and teachers.在罗马天主教会，首次官式问答，准备由理事会的遄达，并刊登在1566年，被称为罗马讲授，或讲授的比约五，它不是一本教科书，而是一个汇编的学说为指导牧师和教师。 Catechisms for popular use were prepared by the German Jesuit Peter Canisius and published in 1555-58. catechisms普及运用准备，由德国耶稣会彼得法尔斯，并刊登在1555年至1558年。 In the United States, a committee of American bishops of the Third Plenary Council of Baltimore, Maryland, published the Baltimore Catechism in 1885.在美国的一个委员会，美国主教团的第三次全体会议，会议的马里兰州巴尔的摩市，公布了巴尔的摩讲授于1885年。
The catechism of the Church of England in the smaller form, published in the Book of Common Prayer, is in two parts.该讲授的英国教会在较小的形式，刊登在这本书的共同祈祷，是分为两部分。 The first contains and explains the Baptismal Covenant, the Creed, the Ten Commandments, and the Lord's Prayer; and the second explains the two sacraments, baptism and the Eucharist.首载，并解释洗礼盟约，信条，十诫，主祷文和第二次解释了两个圣礼，洗礼和圣体圣事。 The catechism was originally published in the reign of King Edward VI, was condemned as heretical in the reign of Queen Mary I and underwent several modifications from 1549 to 1661.该讲授原本刊登在统治英国国王爱德华六世被谴责为异端，在腥风血雨的玛丽，我和经历过几次修改，从1549年至1661年。 The first part of the catechism, once known as the Shorter Catechism, at the Hampton Court Conference (1604) was considered too short.第一部分的问答，曾经被称为越短问答，在汉普顿法院会议（ 1604 ）被认为是太短。 Accordingly, at the suggestion of King James I, the explanation of the two sacraments that now form the second part of the church catechism was added.因此，在建议的国王詹姆斯一世的解释，这两个圣礼说，现在组成的第二部分教会理讲授是补充。
The Larger and Shorter Catechisms, which, with the Westminster Confession of Faith, are the standard catechisms of the Presbyterian churches throughout the countries of the former British Empire and the US, were compiled by the Assembly of Divines at Westminster (1645-52). 更大和更短的catechisms ，其中，与西敏寺招供的信念，是标准catechisms的长老教会在整个国家的前英帝国和美国，分别由大会divines在西敏寺（ 1645至1652年） 。 In July 1648, the General Assembly of the Church of Scotland adopted both the Larger and Shorter Catechisms.在1648年7月，大会的教堂，苏格兰通过了这两项更大和更短的catechisms 。
Emphasis on the use of a catechism, particularly its memorization by rote, has diminished in recent years.侧重于使用一种理讲授，特别是它的记忆背诵，已大为减少，在近几年。
A catechism is a popular manual of instruction (Gr. Katecheo, to instruct) in Christian beliefs, normally in question and answer form.一理讲授是一个流行手册说明书（ gr. katecheo ，指示） ，在基督教信仰，通常在答问形式。 The word is not used in this sense until the early sixteenth century.字是不是用在这个意义上，直到16世纪初。
Catechesis originated very early as the teaching given to converts before baptism and developed into the formalized catechumenate (cf. Hippolytus, Apostolic Tradition).讲授起源非常早的教学，以转换前的洗礼，并发展成为正式的慕道（参见hippolytus ，使徒传统） 。 It reached its heyday in the fourth and fifth centuries, incorporating quasiliturgical ceremonies like the oral transmission (traditio) by the catechist and rendition (redditio) by the catechumen of the Creed and Lord's Prayer.它达到了它的鼎盛时期，在第四次和第五次百年来，把quasiliturgical仪式一样，口腔传染（ traditio ）所讲授和移交逃犯（ redditio ）由catechumen的信条和主祷文。 The system was designed to safeguard the integrity of the church and the secret discipline (disciplina arcani) of its inner life.该系统的设计是为了维护完整的地下教会和秘密的纪律（纪律arcani ） ，它的内在生命。 From the weeks of concentrated preparation prior to the baptism at Easter (the origin of Lent) there survive series of catechetical addresses by Cyril of Jerusalem, Ambrose, Chrysostom, and Theodore of Mopsuestia, Augustine wrote How to Catechize the Uninstructed and Gregory of Nyssa a summa for catechists, his Great Catechetical Oration.从这个星期的集中准备之前洗礼，在复活节（原产地借给） ，有生存的一系列catechetical地址西里尔耶路撒冷，刘汉铨，金口，和西奥多的摩普绥提亚，奥古斯丁写道如何catechize该uninstructed和格雷戈里的nyssa 1总结为讲授，他的伟大catechetical咨讯。
As infant baptism became the norm, the catechumenate declined.由于婴儿的洗礼，成为规范，慕道下降。 During the medieval era no regular ecclesiastical catechesis was provided for children, but various forms of popular teaching materials, based chiefly on the Apostles' Creed, Decalogue, and Lord's Prayer, were produced, from Alcuin's question and answer explanation of the Creed and Lord's Prayer to John Gerson's ABC des simples gens.在中世纪时代，没有定期讲授教会的儿童提供的，但各种形式的普及教材，主要是基于对使徒们的信条，十诫，主祷文，制作，从阿尔昆的问题，并回答解释的信条和主祷文约翰gerson的ABC万简单Gens表示。 In the late Middle Ages confessional manuals multiplied, eg, The Mirror of a Sinner (ca. 1470), requiring of penitents responsive participation.在中世纪后期自白手册成倍增加，如镜的罪人（约公元1470年） ，需要的penitents响应参与。 In these the Decalogue was dominant, but other formulas were involved, such as the Hail Mary, lists of virtues and vices or capital sins, works of charity, and sacraments.在这十诫是显性的，但其他公式涉及，如冰雹玛丽，名单美德和虎钳或资本罪，工程的慈善活动，和圣礼。 Devotional dialogues, such as The Mirror of a Christian Man (Faith) of the 1480s, the first lay catechism in German, also used questions and answers.灵对话，如镜的一个基督教的男人（信仰）的1480年代，第一次奠定讲授德语，也用问题及答案。 The Waldensians had a cathechism in print by 1489, incorporating the traditional formulas but structured around faith, hope, and love (a pattern derived from Augustine's Enchiridion).该waldensians了cathechism在打印，由1489年，把传统的配方，但围绕着信，望，爱（一格局来自奥古斯丁的enchiridion ） 。 The Bohemian Brethren's Questions for Children (1522), which was known to Luther, was almost certainly based on the Waldensians' book.波西米亚弟兄的问题，为儿童（ 1522 ） ，这是众所周知的路德，是几乎可以肯定的基础上， waldensians '的书。
With the Reformation an explosion of catechism production took place, with many a Lutheran pastor compiling his own.随着改革的爆炸，讲授生产发生的，与许多路德派牧师编纂自己的。 Thousands never got beyond manuscript form, and no listing has ever approached completeness.数千名没有得到超越手稿的形式出现，并没有上市，有接近完整性。 Most of them were detached from any precise connection with baptism or Communion.他们大多是脱离了任何精确的联系与洗礼或共融。 By far the most influential was Luther's Small Catechism of 1529, published a month after his Great Catechism, which was based on a series of sermons of 1528.目前为止最有影响力的是路德的小问答的1529年，出版了一本一个月后，他的伟大理讲授，它是根据一系列的说教的第1528 。 Both were intended as aids to pastors.两地均有意作为艾滋病的牧师。 The Small Catechism dealt with the Decalogue, Apostles' Creed, Lord's Prayer, and sacraments, the standard ingredients of subsequent Protestant catechisms.小理讲授处理十诫，使徒们的信条，主祷文，并圣礼，标准成分随后新教catechisms 。 In gestation since his popular exposition of the Decalogue beginning in 1516 and anticipated especially by A Short Form of the Ten Commandments ...在酝酿阶段，因为他的民意博览会的十诫开始，在1516年和预期的，尤其是有一个简短的形式十诫... the Creed ...该信条... and the Lord's Prayer of 1520, it was also a response to the lamentable ignorance exposed by visitations in Saxony in 1528.和主祷文的1520 ，它也是为了回应可悲的无知，暴露出来的visitations在萨克森州在1528年。 Espousing the principle of habituation by verbal repetition, it represented a partial shift of conviction in Luther from the freedom of word and spirit to discipline and regulation.养的原则，习以口头重复的，它体现了局部转移信念路德从新闻自由的Word和精神，以纪律和规章。 He had no doubt of its significance: "I have brought about such a change that nowadays a girl or boy of fifteen knows more about Christian doctrine than all the theologians of the great universities used to know."他毫不怀疑，它的意义说： "我带来了这样一个转变，现在的女孩或男孩的15个知道更多有关基督教的教义，比所有的神学家的伟大大学用来知道" 。 He was happy to remain forever "a child and a disciple of the catechism."他很高兴永远是"孩子和弟子的问答" 。 Teaching children recalled the gospel summons to become like little children, and these catechisms inculcated the Lutheran gospel, reflecting in content its law-faith-prayer sequence.教导孩子回忆福音传票能成为像小孩子，而这些catechisms灌输路德福音，反映在内容，其法律信仰祈祷序列。 They also stressed social behavior, especially on the fourth and seventh commandments, expanding the narrowly religious focus of late medieval manuals.他们还强调，社会行为，尤其是在第四和第七戒律，扩大狭窄的宗教重点中世纪晚期手册。
Luther's productions had been preceded by some thirty Lutheran catechisms, notably by Johann Brenz, Melanchthon, Wolfgang Capito, Urbanus Rhegius, and Johann Agricola.路德的制作已之前，有大约30位香港信义catechisms ，尤其是由约翰brenz ，梅兰希顿，沃尔夫冈凯彼托， urbanus rhegius ，约翰农业。 The first to be entitled "Catechism" was by Andreas Althamer of Brandenburg-Ansbach in 1528.首先被题为"问答" ，是由Andreas尔特马尔的勃兰登堡州- ansbach在1528年。 An extraordinary profusion followed Luther's example of 1529, until in the later sixteenth century his Small Catechism became the norm virtually everywhere in Lutheranism.不平凡的profusion其次是路德的例子， 1529年之前，在后来的16世纪他的小问答成了常态，几乎无处不在，路德教。 Church ordinances normally legislated for the use of catechisms in church, especially compulsory Sunday afternoon classes for children, and in home and school.教会条例的立法通常为使用catechisms在教会，尤其是强制周日下午班，为儿童，并在家庭和学校。 They were turned into primers, dialogues, hymns, and pictures for use with children.他们变成了底漆，对话，赞美诗和照片用于儿童。 Other major target audiences were the rural populance and the urban hired laboring class.其他主要目标对象都是农村populance和城市聘请了劳动阶级的。
Catechisms were anti-Roman from the outset. catechisms反罗马，从一开始的。 From around 1530 a catechism for the young was regarded as a salient mark of the reform movement's break with the past, and was regularly one of the first innovations of reformed states and cities.从15时30分左右，一理讲授，为青少年被视为是一个显着标志的改革运动中的与过去决裂，并定期的第一个创新的改革，国家和城市。 All this is observable in the Genevan Reformation.这一切都瞄在genevan改造。 Calvin produced a French catechism in 1537 (Latin 1538), but far more significant was its simpler 1541 successor (Latinized in 1545).卡尔文制作了法语讲授，在1537 （拉丁语1538 ） ，但到目前为止，更重要的是它的简单第1541继任者（ latinized于1545年） 。 He claimed to be recovering ancient practice long corrupted.他声称在被收复古老的做法，只要腐败了。 He reordered the four sections so that Decalogue followed Creed, indicating his understanding of the law as a guide for Christian life.他重新安排了四节，使十诫遵循的信条，表示他对法律的理解为指导，为基督徒的生活。 Despite the tendency to verbosity which became typical of Reformed catechisms, his catechism served as prototype of numerous others, such as John a Lasco's 1554 Emden Catechism, used in East Friesland until superseded by the Heidelberg Catechism of 1563, which has had the widest appeal of all Reformation catechisms.尽管倾向verbosity成为典型的改革catechisms ，他的讲授作为原型的许多其他国家，如约翰一lasco的1554 emden讲授，用在东friesland直至取代海德堡讲授的1563年，全世界已有广泛的吸引力所有改造catechisms 。 Produced at the order of Elector Frederick III by Zacharias Ursinus and Casper Olevianus, professors at Heidelberg University, for use in the churches and schools of the Palatinate, it is predominantly Calvinist but has enough of Luther in it to constitute a mediating document, "a happy blend of Calvinist precision and comprehensiveness with Lutheran warmth and humanity" (WA Curtis).生产秩序选民冯三所撒迦利亚ursinus卡斯帕尔和olevianus ，教授，在德国海德堡大学，用于在教堂和学校的皇帝行宫遗址，它主要是calvinist但也有足够的路德在它构成一个调停文件"快乐交融calvinist精度和全面性与路德的温暖和人性化" （佤柯蒂斯） 。 It has three parts: misery (brief), redemption (the Creed, including word and sacraments), and gratitude (including Decalogue and Lord's Prayer).它由三部分组成：苦难（摘要） ，赎回（信条，其中包括Word和圣礼） ，并感谢（包括十诫和主祷文） 。 It was approved unrevised by the Synod of Dort (1618), and has been widely used in numerous languages.它是未经批准，由主教的dort （ 1618 ） ，并已被广泛应用于多种语文。
In Reformed Protestantism catechizing was often viewed as leading to an evangelically reformed confirmation (cf. Calvin, Institutes 4.19.4, 13).在改革新教catechizing是常常被看作导致一个evangelically改革确认（参见卡尔文学院4.19.4 ， 13 ） 。 This issued in part from a response, especially by Bucer, to Anabaptist criticisms of infant baptism.这发出了部分从一个反应，特别是由布策尔，以anabaptist批评，婴儿的洗礼。 The reformed Anglican Catechism appeared simply as part of the confirmation service in the first Prayer Book of 1549.改革后的英国圣公会讲授似乎只是部分的确认服务，在第一祈祷书1549 。 It was probably largely Cranmer's work, drawn partly from popular manuals such as the Bishops' Book (1537) and the King's Book (1543), and William Marshall's A Goodly Primer in English (1534), which contained material from Luther's Small Catechism.这或许在很大程度上克兰默的工作，得出的，部分则来自流行手册，例如主教团书（ 1537 ）和国王的一本书（ 1543宗） ，和威廉马歇尔的良底漆在英语（第1534 ） ，其中含有从路德的小问答。 It had a shortened version of the commandments and, exceptionally, nothing on the sacraments.它有一个缩短版的诫命，在例外情况下，没有对圣礼。 The full Decalogue appeared in 1552, a section of the sacraments was added after the Hampton Court Conference of 1604, and further minor changes took place by 1662.充分十诫出现在1552年，有一节的圣礼之后增加了汉普顿法院会议的1604年，并进一步未成年人发生变化之后，由1662年。 It retained a commendable brevity and a much less confessional tone than most sixteenth century catechisms and was well suited for worldwide use in the spread of Anglicanism.它保留了一个值得赞扬的简洁和少得多自白口气比大多数16世纪catechisms是非常适合用于在世界范围内使用，在蔓延anglicanism 。
Continental productions such as Oecolampadius's and Bullinger's also circulated in England.大陆制作的，如厄科兰帕迪乌斯的和布凌格的还流传在英格兰。 Cranmer translated in 1548 Justus Jonas's catechism for Brandenburg-Nuremberg, in successive editions diluting its Lutheranism and revealing his transition to Swiss Reformed theology.克兰默翻译，在1548年是Justus的Jonas的讲授为勃兰登堡-纽伦堡，在历次版本稀释其路德教，并揭示了他的过渡到瑞士改革神学。 A Short Catechism...一项简短问答... for All Schoolmasters to Teach by John Ponet, Bishop of Winchester, was printed with versions of the Articles from 1553, and Alexander Nowell's two forms of 1570 and 1572 likewise met the need for a longer catechism than the Prayer Book provided.所有校长，教导约翰ponet ，主教温彻斯特的，是印有不同版本的文章，从1553年，亚历山大nowell的两种形式的1570年和1572年同样满足了需要一个较长的问答比祈祷手册提供的。 The Church of England approved a Revised Catechism in 1962.英国教会批准了一项修订讲授于1962年。
Catechisms came thick and fast in Scotland. catechisms来到厚，并快速在苏格兰。 Archbishop Hamilton's Catechism (1552) was a reforming Catholic document, giving too little too late.大主教汉密尔顿的问答（ 1552 ） ，是天主教改革的文件，给予太少，太迟了。 Already circulating were the metrical catechism sections of largely Lutheran origin published in The Gude and Godlie Ballatis, probably largely the work of John Wedderburn and his brothers.已经流传有格律讲授章节大致路德原产地刊登在gude和godlie ballatis ，可能主要是工作的约翰wedderburn和他的兄弟。 The 1541 Genevan Catechism was replaced by the Catechism of the Scottish Reformer John Craig (1581).在第1541 genevan讲授被取代，所讲授的苏格兰改革者约翰克雷格（ 1581 ） 。 This first successful Scottish production was superseded partly by the Heidelberg Catechism and conclusively by the Westminster Shorter Catechism.这第一次成功的苏格兰生产取代部分由海德堡讲授，并得出结论，由西敏寺短问答。 Through lengthy, it is distinctive in presenting only oneline answers.经过漫长的，这是鲜明的，在提交只oneline答案。 Answers had tended to become either longer and longer or simply affirmatives responding to statements masquerading as questions.答案已趋于要么长或干脆affirmatives回应陈述假扮的问题。 Craig's Short Catechism of 1592 was explicitly "A Form of Examination before Communion," indicating a distinctive role in a kirk which had no equivalent to confirmation.克雷格的简短问答的第1592被明确"的形式，考试前共融" ，显示出独特的作用，在柯克已没有相当于确认。
The Shorter and Larger Catechisms of the Westminster Assembly (1647) largely displaced all others in Reformed/Presbyterian churches.较短和较大catechisms的西敏寺议会（ 1647年） ，主要流离失所所有其他国家在改革/长老会教堂。 They abandon the Creed but incorporate other traditional ingredients, while purveying the Calvinists' distinctive Calvinism in matters such as God's decrees and the Christian Sabbath.他们放弃信仰，但将其他传统配料，而发源地该calvinists '鲜明的加尔文等事项上帝的法令和基督教的安息日。 The Shorter Catechism is a work of great dignity, and has exercised unparalleled influence in Scotland.较短理讲授是一个工作，具有十分重要的尊严，并行使了无与伦比的影响力在苏格兰。
The Catholic Counter-Reformation also stimulated the production of catechisms, although the Catechism of the Council of Trent (1566), while based on traditional formulas, is a polemical confession and manual for clerical use.天主教反改革，也刺激了生产catechisms ，虽然讲授的安理会的遄达（ 1566 ） ，而基于传统配方，是一个论辩供词和手册文书使用。 Among popular catechisms the most serviceable proved to be The Sum of Christian Doctrine (1555) of the Jesuit Peter Canisius.其中热门catechisms最可维修证明是总和的基督教学说（ 1555 ）的耶稣彼得尔斯。 The Roman Church has produced normally local catechisms, with none attaining general use.罗马教会已制作通常当地catechisms ，没有达成普遍使用。 In the wake of Vatican Council II the General Catechetical Directory issued by Paul VI in 1971 laid down guidelines for local hierarchies to follow.在经历了梵蒂冈理事会第二一般catechetical目录发出的保禄六世于1971年订定指引，为地方层次的遵循。 The controversial Dutch volume of 1968, A New Catechism, is not a catechism in the normal sense.备受争议的荷兰人量， 1968年，一个新的问答，是不是一个理讲授，在正常的常识。
Other traditions have had their own catechisms.其他传统，有自己的catechisms 。 Robert Browne's pioneer Statement of Congregational Principles (1582) consists of 185 questions and answers.罗伯特布朗的先驱声明堂原则（ 1582 ）的185个问题和答案。 Robert Barclay's Catechism of 1673 reflects the convictions of the first Quakers, while William Collins and Benjamin Keach were responsible for the Baptist Catechism of 1693, often known as Keach's Catechism.罗伯特巴克利的问答1673反映出定罪的第一个公谊会，而William Collins和本杰明keach负责浸会理讲授的1693年，往往被称为keach的讲授。 William Nast complied two popular nineteenth century Methodist catechisms.辩方律师威廉遵守两个热门十九世纪循道catechisms 。
In the Orthodox world Peter Mogilas, the metropolitan of Kiev, produced around 1640 in the form of a catechism the Orthodox Confession of the Catholic and Apostolic Eastern Church, which from the Synod of Jerusalem (1672) became standard throughout the Greek and Russian churches.在东正教世界彼得mogilas ，大都会基辅，制作了16时40分左右，在形式的讲授正统招供的天主教和使徒教会东部，从主教的耶路撒冷（ 1672 ） ，成为标准在整个希腊和俄罗斯教堂。 Directed against both Jesuit Romanism and Cyril Lucar's Calvinism, its three heads are faith (Nicene Creed), hope (Lord's Prayer and Beatitudes), and love (including the Decalogue).针对这两个耶稣会romanism和西里尔lucar的加尔文教，其三国元首是信仰（尼西亚） ，希望（主祷文和beatitudes ） ，爱（包括十诫） 。 It was eventually superseded in the nineteenth century by the Christian Catechism of the Orthodox Catholic Eastern Greco-Russian Church complied in 1823 by Philaret, the scholarly and saintly metropolitan of Kiev.它最终被取代的是在19世纪由基督教的基本教义的正统天主教东方古典俄罗斯教会遵守在1823年由philaret ，学术和德雷克大都市的基辅举行。 After revisions it was finally approved in 1839.修改后，它终于批准了1839年。 It follows the pattern of Mogilas's work.它遵循的模式mogilas的工作。 Philaret produced a shorter catechism in 1840. philaret产生了短问答1840年。
The formality of catechetical dialogue has scarcely survived the diversification of teaching methods in recent years.拘泥形式catechetical对话已经几乎没有生还的多样化教学方式，在近几年。 So far as their use persists, catechisms are more aids for teachers than precise patterns for learning.至目前为止，因为他们使用的持续， catechisms更艾滋病，为教师较精确的模式学习。
DF
Wright测赖特
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
J. Danielou and
R. du Charlat, La Catechese aux premiers siecles; EW Kohls, Evangelische
Katechismen der Reformationszeit vor Luthers kleinem Katechismus; S. Ozment, The
Reformation in the Cities; G. Strauss, Luther's House of Learning; TF Torrance,
The School of Faith; H. Bonar, Catechisms of the Scottish Reformation; AF
Mitchell, Catechisms of the Second Reformation; P. Schaff, Creeds of
Christendom, 3 vols.; J. Geffcken, Bilderkatechismus des funfzehnten
Jahrhunderts; FE Brightman, The English Rite, I, 35-36, 120ff., 177ff., II,
779-91; JM Reu, Dr. Martin Luther's Small Catechism: A History of Its Origin,
Its Distribution and Its Use and Quellen zur Geschichte des kirchlichen
Unterrichts in der evangelischen Kirche Deutschlands zwischen 1530 und 1600,
I. j. danielou和杜如虚charlat ，香格里拉catechese辅助总理史轶闻; EW向kohls ， evangelische
katechismen明镜reformationszeit vor luthers kleinem katechismus ;第ozment ，改造中的城市;
g. Strauss表示，路德的众议院学习;的TF托兰斯，学校的信念;每小时bonar ， catechisms的苏格兰改造;自动对焦米切尔，
catechisms的第二次改革;页schaff ，信仰的基督教， 3卷的J.格夫肯， bilderkatechismus万funfzehnten
jahrhunderts ;铁布莱曼，英语成年礼，我， 35-36 ， 120ff ， 177ff 。第一，二， 779-91 ; jm
reu博士，马丁路德的小问答：史其产地，其分布及利用和quellen zur历史馆万kirchlichen
unterrichts在明镜evangelischen kirche deutschlands zwischen 15时30 und 1600
，一。
This subject presentation in the original English language这一主题演讲，在原有的英语
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