Johann Michael Sailer (1751-1832) and his interdenominational "Circles". A new description of the theology-generating potential of these "epicenters" concerning theory construction and practice of practical theology

约翰·迈克尔·赛勒被教皇约翰·保罗二世称为欧洲教会的医生，他是18世纪末19世纪初田园神学史和教会实践中的核心人物。他关于德国、奥地利和瑞士天主教会的创新神学方法的可持续性和广泛传播，也是由接受和发展这些新观点的不同圈子或学校推动的。因此，对于一个实用的神学教会来说，对这些圈子的巨大潜力进行准确的分析可能是有益的。其结果可能是发现天主教会在指定时期的认知视角缩小，以及对当前实践神学挑战的启发。Sailer-Circle确实在以前的Sailer-研究中讨论过很多情况，但仔细检查会出现盲点：因此，首先，庸俗在这些圈子中的作用没有得到充分的反映；在最近的过去，有不同来源的指导性版本，这些版本必须被整合到一个完整的概述中。其次，妇女参与了这些教派间的圈子，但她们对实践-神学重新定位的贡献仍然隐藏着！在这里，事实证明，借助性别研究来审查已经描述的主题是必不可少的。此外，有必要提供资料来源，例如约翰·迈克尔·塞勒给Eleonore Auguste zu Stolberg-Wernigerode的信件语料库(约400封信)，并做一个关于Sailer研究的概要。这样的提纲的好处可能是对实践神学理论和实践的这种教派间发展的本质上的复杂的看法。

Johann Michael Sailer, who was called by Pope John Paul II as doctor of the Church in Europe, is a central figure in the history of pastoral theology as well as in the ecclesial practice of the late 18th and early 19th Century. The sustainability and wide dissemination of his innovative theological approaches about the Catholic Church in Germany, Austria and Switzerland also was forced by the different circles or schools in which these new perspectives have been taken up and been developed. For a practical-theological ecclesiology, therefore, it could be a profit to make an accurate analysis of the enormous potential of these circles. The result could be a discovery of the perspective narrowing of the perception of the Catholic church in the named period as well as an inspiration for current practical-theological challenges. The Sailer-circles were indeed discussed in the previous Sailer-research in many cases, but on closer inspection blind spots will appear: So, first, the role of the laity in these circles is insufficiently reflected; in the more recent past there were instructive editions of diverse sources, which have to be integrated in a complete overview. Secondly, women were involved in these interdenominational circles, but their contribution to the practical-theological reorientation remains hidden! Here it proves to be indispensable to review with the help of gender studies the already described themes. Additional it is necessary to render sources accessible e.g. the corpus of the letters from Johann Michael Sailer to Eleonore Auguste zu Stolberg-Wernigerode (about 400 letters) and to do a synopsis concerning the Sailer-studies. The profit of such a synopsis could be a essentially sophisticated view on this interdenominational development of practical theological theory and practice.