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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 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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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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