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The article presents origins of the Evangelical church music in the XVI century. Pastor Dr Martin Luther is regarded as the father this music. The poet H. Heine described the hymn “A mighty fortress is our God” as Mar-seillaise of the Reformation. Luther was brought up in his school musical circle and recommended teaching music at schools of all levels. The Reformer, apart from prefaces to all kinds of songbooks, wrote four texts dedicated to the essence of Evangelical song where we find a thesis that music is a good deed of the God -Creator Himself what makes that music in its very nature is a good instrument to proclaim the Gospel. In one of his letters Luther wrote indeed that apart from theology music is the best art bringing consolation for the heart. His first song, Luther wrote not earlier than in 1523 in parallel to the undertaken efforts to reform Evangelical liturgy. Apart from the so-called propaganda songs of Reformation Luther’s favourite songs were paraphrases of psalms. In addition, another form of religious song created in the times of Reformation are catechism songs. The article also depicts the person of Elisabeth Cruciger, the first Reformation singer. Reformation triggered a mighty movement that intro-duced national languages to the liturgy and church services. This movement also transformed music giving it specific feature of piety emerging from the spirit of Evangelical church reformation in the XVI century.
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Barokk kori prédikációrészletek Szent László király tiszteletére
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The paper addresses the change in the leadership role of women in Latvian Evangelical Lutheran Church (LELC). While being open to the ordination of women, the Church overruled its decision to ordinate women in 2016. We look at the perception of gender and sex in the Lutheran Church in relation to wider societal processes. Latvia occupied the 18th position in the European Gender Equality index in 2020, mostly lagging behind in the areas of power, knowledge and finances. The post-socialist legacy has had its impact on gender regimes, and reproductive policies allow women to be perceived as different political actors. Discussion of women and their role in societal reproduction also serves as a coded debate on national morality and political legitimacy. The LELC, alongside other traditional denominations, also directly participate in gender equality-related politics supporting a conservative position. Simultaneously, the LELC has not openly engaged in discussing gender in its theological teachings. The paper is based on twelve ethnographic interviews with women serving or having served in a position of ministry in either the LELC or the Latvian Lutheran Evangelical Church Abroad (LELCA). Participants were chosen to reflect on a wider range of experiences and included women who had become pastors or deaconesses during the period of National Awakening in the late 1980s and later. Also included were women who had left their ministry and those who continued to serve, or had left the LELC and had joined the LELCA (which still ordains women). We look at women’s ministry as a phenomenon, which requires not only theological but also wider cultural resources from women themselves, congregations and church leadership. Following Pierre Bourdieu, masculine domination is perceived as neutral and does not require self-legitimization. Therefore, instead of seeking to establish a unified female position, we look at the repertoire, resources and frames which allow women to express their ministry experience. Our research confirms that the Church mostly maintains a tradition division of labour inside the congregations, and women mostly have entered the ministry due to practical but not theological reasons: a shortage of male pastors and the need for hands to support physical maintenance of the church property. At the same time, the position of women has remained obscure and vulnerable. While women’s experience in the ministry allows for the exposition and questioning of the masculine order inside the Church, it mostly becomes silenced as individual and subjective. Objections to women’s ministry are not voiced and substantiated openly and include not only theological preferences but sometimes the aesthetic and customary. The authors have also examined the problems in co-working, especially when women are more experienced and better educated. Women themselves often choose a strategy to neutralise their gender identity, claiming its irrelevance to God, or used a gender complementarity argument allowing the ministry to be seen as a continuation of traditional familial gendered division of labour. None of these strategies is able to strengthen the position of women in the Church and create solidarity in resisting the masculine order. Further, an explicit association with gender has endangered individual ministry of women. A lack of discussions and women’s increasing marginalization in the Church have had a broader impact on the life of congregations. Current processes inside the LELC strengthen traditional masculinisation, increasing the significance of power relations and politicising the Church. Our study confirms the necessity to use theology as an instrument with which to reflect upon the Church in a particular material and limited world. Ignoring gender as a ‘silent default’ weakens both theology and the Church alike.
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The migration of religious minorities from the region of Southeast Europe to North America was not in the focus of ethno-anthropological, sociological and historiographical research until recently. In the last two decades, the main focus in migration studies was on labor and economic migration, and only indirectly to the religious identity of migrants. This paper discusses the migration of one neo-Protestant religious minority – the Nazarenes, who emigrated massively from Yugoslavia to North America after the Second World War. The Nazarenes were pacifists, refusing to bear arms, take an oath, or to be members of political organizations. By adhering to their strict religious beliefs, the Nazarenes came into conflict with the state authorities. After the Second World War, the communist state considered Nazarenes as disloyal citizens and a threat to the government. From 1949, the Nazarenes were condemned to severe prison sentences in the worst prisons such as Goli оtok. In this period, the illegal emigration of Nazarenes to North America started. The material collected for the purposes of this paper came to be the result of empirical research, conducted in the United States (March-June 2015) with members of the Nazarene community who emigrated from Yugoslavia between 1950 and 1975. Emphasizing the role of religion in the process of migration, as well as the transformation of the community after several decades in their new setting, this paper analyzes the oral history of emigration of the Nazarenes during communism, where emigration is seen as 'survival strategy' for this religious minority.
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Joseph Haydn alkotásainak színhelye
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Adorjáni Zoltán 2021 novemberében töltötte be 65. életévét. A Kolozsvári Protestáns Teológiai Intézetben 31 éve tevékenykedik oktatóként, s annak tíz évig, 2006 és 2016 között dékánja is volt. Az ünnepelt kollégái, egykori tanítványai és barátai tanulmánykötetet állítottak össze tiszteletére. Köszöntésére és az elkészült ünnepi kötet bemutatására február 25-én került sor az intézet dísztermében.
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Dolgozatunkban arra a kérdésre kerestük a választ, hogy miért és milyen értelemben használja az Újszövetség az alvók, elaludtak, illetve az alvás képét a halottakra, illetve a halálra? Ez általános, közhelyszerű(nek tűnő) kép, amely nemcsak az ókori Keleten, a görög–római kultúrában, hanem feltehetően minden nemzeti mitológiában megtalálható, ezért könnyen arra a megállapításra juthatunk, hogy az Újszövetség is közhelyszerűen, minden különösebb teológiai intenció nélkül használja.
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The pursuit of the unity in the Church is the primary task of all believers in Christ. This pursuit should take place on every level: spiritual (through prayer), practical (through concrete actions), and doctrinal (through dialogue about the main truths of faith). In the past 50 years (1967–2017), many common positions between Catholics and Lutherans have been worked out and recorded in the 2013 document From Conflict to Communion. October 31, 2016, which marked the 500-year anniversary of the Reformation as well as the 50-year anniversary of Catholic-Lutheran dialogue, has changed the way that Catholics and Evangelicals view each other. Pope Francis, as a representative of the Catholic Church, Bishop Munib Younan, and Fr. Martin Junge, who represented the Lutheran World Federation, co-hosted an ecumenical celebration that took place in Lund, Sweden, inaugurating the 500-year anniversary of the Reformation. After the service, a joint document entitled Joint Declaration on the 500th Anniversary of the Reformation was published. The document concluded with the following message: “We call upon all Lutheran and Catholic parishes and communities to be bold and creative, joyful and hopeful in their commitment to continue the great journey ahead of us. Rather than conflicts of the past, God’s gift of unity among us shall guide cooperation and deepen our solidarity. By drawing close in faith to Christ, by praying together, by listening to one another, by living Christ’s love in our relationships, we, Catholics and Lutherans, open ourselves to the power of the Triune God. Rooted in Christ and witnessing to him, we renew our determination to be faithful heralds of God’s boundless love for all humanity”. The 50-year Catholic-Lutheran dialogue should be an encouragement for Christians to testify together to a wounded and the divided world, to more passionately pursue further dialogue in order to overcome existing differences, and to be open to unity, which is the source of our common hope.
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