Section 5 contains two chapters on Young Volunteers. One of the chapters (by Schweitzer) returns us to confirmation work and investigates voluntary commitment after confirmation and the long-term effects of confirmation work in Germany. The other (by Tervo-Niemelä) presents longitudinal research on young volunteers in Finland. Section six consists of the editors’ observations and conclusions. Here, the editors’ do a nice job of teasing out some of the main themes of the book. Given the extent of the chapters and their foci, it is not possible to summarise all of the ideas and arguments – theoretical and empirical – that are contained within this book. For reasons of succinctness, I will instead focus on two I found to be of particular interest (though other readers will no doubt have many more reasons to engage with this text). First, it was clear for me that readers with an interest in non-formal education will be struck by the differentiated usages of the concept that manifest within and across the chapters. This conceptual flexibility (not the same, of course, as conceptual ambiguity) is something the editors’ quite rightly welcome. In their conclusion, the editors return to the question of how non-formal religious education can be defined, extended their working definition on the basis of the various contributions to the book. Second, it was pleasing and no less important that many of the authors sought not just to distinguish non-formal education from formal and/or informal education but to also consider the connections and collisions between them. This theme is again picked up by the editors in their conclusion, in which they write that there is ‘much overlap between the programs used for formal and non-formal religious education’ and that ‘there is often an interplay between the different forms of education which again speaks against viewing the distinctions between the three forms of education as set in stone’ (284). While recognising that most edited collections are limited in the extent they can achieve full coverage of the particular geographical area they seek to cover, for a book focusing on Europe it was a little disappointing that the focus of the chapters did not achieve a wider scope. While eight of the chapters focus on the German context, there are no chapters from, for example, France, Portugal, Ireland, Spain, Italy, Greece or any of the four constituent nations of the United Kingdom. For a book which asserts that it is ‘the first international publication with a clear focus on research concerning non-formal religious education’, a wider scope would have increased the significance of this collection. Nevertheless, this is a well-conceived, accessible and engaging book which will no doubt be of interest to those with an interest in religion generally and in religious education more specifically.

中文翻译：

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当代福音派中的儿童形象

第 5 节包含两章关于青年志愿者的章节。其中一章（由 Schweitzer 撰写）将我们带回确认工作，并调查确认后的自愿承诺以及德国确认工作的长期影响。另一个（由 Tervo-Niemelä 撰写）介绍了对芬兰年轻志愿者的纵向研究。第六部分包括编辑的观察和结论。在这里，编辑们很好地梳理了本书的一些主要主题。鉴于各章的篇幅及其重点，不可能总结本书中包含的所有思想和论点——理论的和经验的。为简洁起见，我将重点关注我发现特别感兴趣的两个（尽管其他读者无疑有更多理由阅读本文）。第一的，对我来说很明显，对非正规教育感兴趣的读者会被各章内和各章之间对这一概念的不同用法所震撼。这种概念上的灵活性（当然，与概念上的歧义不同）是编辑们非常欢迎的。在他们的结论中，编辑们回到如何定义非正规宗教教育的问题上，根据对本书的各种贡献扩展了他们的工作定义。其次，令人高兴且同样重要的是，许多作者不仅试图将非正规教育与正规和/或非正规教育区分开来，而且还要考虑它们之间的联系和冲突。编辑在他们的结论中再次提到了这个主题，他们在其中写道，“用于正规和非正规宗教教育的课程之间有很多重叠”，并且“不同教育形式之间经常存在相互作用，这再次反对看待三种教育形式之间的区别。一成不变”（284）。虽然认识到大多数编辑过的馆藏在能够全面覆盖他们寻求覆盖的特定地理区域方面是有限的，但对于一本专注于欧洲的书来说，有些章节的重点没有达到更广泛的范围，这有点令人失望。虽然其中八章侧重于德国的背景，但没有来自法国、葡萄牙、爱尔兰、西班牙、意大利、希腊或英国四个组成国中的任何一个的章节。对于声称它是“第一本明确关注非正规宗教教育研究的国际出版物”的书来说，更广泛的范围会增加这本书的重要性。尽管如此，这是一本构思良好、易于理解且引人入胜的书，毫无疑问，那些对一般宗教和更具体地对宗教教育感兴趣的人会感兴趣。