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Márton Áron élete és munkássága. I–III. Összeállította dr. Marton József. Pro Print Kiadó, Csíkszereda 2020
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Since the end of the twentieth Century the traditional interpretation of Catharism, assuming it’s Eastern roots and dualist character is the object of a harsh criticism, formulated by the deconstructionist scholars. The moderated version of their new interpretation assumes that dualism didn’t play an important role in Catharism, and that the Cathar “dissidence” was not influenced by the Eastern dualist heresies (especially Bogomilism), but appeared independently in the West. According to the radical version Catharism didn’t exist at all and contemporary scholars should accept a new paradigm – Middle-Ages without Catharism.The aim of this article is to examine the source arguments, which stand behind both interpretations – on one side the arguments concerning the contacts of the Cahars with the Eastern dualists, with special attention paid to the time of their emergence and character of these relations, and on the other the arguments concerning Cathar dualist doctrines, which according to the deconstructionists were constructed arbitrarily by the Catholic polemists, basing on the ancient anti-heretical works, especially anti-Manichaean writings of St. Augustine. The article will try to find the answer to the question if the Cathar doctrines described in the Catholic sources are indeed so closely similar to the Manichaean teachings known from St. Augustine and at the same time so different from the Bogomil dualism. The analysis of the sources will show if the new interpretation is based on the arguments that are strong enough to overthrow the traditional one and if it the theory assuming lack of Bogomil influence can be considered as a serious alternative.
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The article analyses the contribution made by Peter Gottlieb Mielcke (1695–1753) to the repertoire of hymns in Johann Behrendt’s (1667–1737) hymn book Iß naujo pérweiʒdėtos ir pagérintos Gieʃmû=Knygos (Königsberg, 1732, 1735, etc.) from the quantitative point of view. It also discusses the inclusion of the hymns translated by Mielcke in the later editions and versions of the Official Hymn Book for Prussian Lithuania’s Evangelical Lutherans. The analysis of the repertoires of hymns comprising the hymn books of the 18th–20th century shows that Mielcke made the most significant input into the first edition of Behrendt’s hymn book. Besides, there was a hymn translated by Mielcke and erroneously attributed to Adam Friedrich Schimmelpfennig (1699–1763) in certain subsequent editions of the hymn book.
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In this paper, „The Origin of Human Nature, Foundation for Religious Freedom. James Henry Rushbrooke and the Struggle for Religious Freedom of Romanian Baptists,” the author brings forth the personality and endeavors of the British Baptist minister James Henry Rushbrooke, who, from his leadership roles in the Baptist World Alliance during the interwar period, became the most loyal and fervent advocate for the Romanian Baptist in their struggles to obtain religious freedom. The foundation for Rushbrooke’s tireless work rests on the principle of freedom of conscience, which is capital for Baptist believers, who are convinced that the origin of human nature is the basis for human rights and implicitly for the freedom of conscience of each and every individual.
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Regarding the tradition of our Church, it must be specified first of all that the practice of reading the “pillars” for the laity is a local custom, in the sense that it is not found in other Orthodox traditions, such as Greek and Russian (at least this is clear from various studies), and that it does not represent a substitution of the readings indicated by the church tradition, but rather an addition. In other words, the order of the “pillars” does not represent in any way, in the vision of our Romanian Orthodox Church, a departure from the church tradition, but rather an “enrichment” of it. About some of the peculiarities of the funeral “pillars”, less addressed, but not only, we will try to write in this study.
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Review of: "Studia Doctorum Theologiae Protestantis, A Kolozsvári Protestáns Teológiai Kutatóintézetének kötetei Emlékkötet a 65 éves Rezi Elek tiszteletére." Tizedik évfolyam 2019/1. Szerk.: Adorjáni Zoltán. Kolozsvári Protestáns Teológiai Intézet, Kolozsvár 2019, ISSN 2069–0991, 350. old.
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This essay is a reflection on a personal experience lived during my student years in the city of Venice. Living in front of St. Mark’s Basilica was meaningful in various ways: I have admired it as a student repeatedly during the day and I have seen it by night, working as a night watchman in the historic centre of Venice. By night, when tourists disappear, there is only the grandiose St. Mark’s Basilica and Eminescu’s poetry recited in my head like a mantra. I was amazed when I first entered the Calvinist church in Venice: a completely empty church with pale white walls. My astonishment was initially maximum. As I progressed over the years and became more and more interested in the subject of religious conversion – which is now the subject of my doctoral research – I wondered countless times whether it was possible to speak of a conversion of religious spaces. My answer now is yes, the Protestant Reformation – even in its most extreme features, such as iconoclasm – brought a conversion to places of worship that were previously Catholic. Hence the desire to know and reflect more on this conversion.
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In conducting policy towards the Catholic Church in the GDR and the People’s Republic of Poland, working meetings of the Denominational Bodies for Religious Matters (SSdsk and UdsW) carried considerable weight. They facilitated a realistic assessment of the current situation and helped to determine further tasks. They provided an opportunity for the parties to become well acquainted with the current denominational issues. The exchange of information at these meetings contributed to a better understanding of the differences in church policy in both socialist countries. The authorities relied on Marxist-Leninist analysis of the situation and political guidelines of their respective parties (PZPR in Poland, SED in GDR) as a basis for cooperation between the religious authorities in the PRL and GDR. The coordination and cooperation enabled them to make more effective use of the concepts and improve the methods of their various policies towards the Catholic Church. Periodic evaluations of the results of the denominational policy towards the Catholic Church were carried out. At these meetings, the relationship between the state authorities and the bishops in both countries were analysed. Attitudes towards the Holy See were also discussed, and views and information on new aspects of Vatican policy towards the socialist countries were exchanged. The issue of the involvement of lay Catholics as well as the clergy and hierarchy in supporting the policy of the socialist countries under the guise of “fighting for peace” within the framework of the Berlin Catholic Conference was discussed. The ways of activating Catholic organisations of Socialist and Western countries within its framework under the banner of the struggle for the strengthening of world peace were also discussed.
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Among the Irish missionaries who successfully preached the gospel on the European continent there is also, undoubtedly, St. Virgil. Born in Dublin, St. Virgil first distinguished himself in the Frankish Kingdom, after which he arrived in Bavarian territory. During his 40 years of episcopate in Salzburg, St. Virgil uplifted the moral life of his diocese, built the cathedral in Salzburg and took care of the mission in the territory of Kärnten. He is celebrated every year by the Orthodox on November 27.
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