We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
In der Geschichte der protestantischen Graduale in Ungarns chlägt das 17. Jahrhundert ein neues Kapitel auf. Während aus dem vorherigen Jahrhundert nur drei fragmentarische handschriftliche Überlieferungen und zwei Drucke erhalten geblieben sind, bietet das 17. Jahrhundert einen großen Reichtum liturgischer Bücher. Woher kommt dieser große liturgische Reichtum in der ersten Hälfte des 17. Jahrhunderts? Und wie verhalten sich die Stoffe der aus vielen Orten stammenden Handschriften zum Inhalt des Großen Graduals? Der Vortragversucht diese Fragen durch den Vergleich des überlieferten Materials anhand folgender Themen zu beantworten: 1. Die Herkunft und der Aufbau der handschriftlichen Graduale und des Großen Graduals. 2. Die Feste in den handschriftlichen Gradualen und im Großen Gradual. 3. Die liturgischen Anlässe inden handschriftlichen Gradualen und im Großen Gradual. 4. Die liturgischen Gattungen in den handschriftlichen Gradualen und im Großen Gradual. 5. Die Texte der liturgischen Sätze in den handschriftlichen Gradualen und im Großen Gradual. 6. Die Melodien in den handschriftlichen Gradualen und im Großen Gradual; sowie die Notation in den handschriftlichen Gradualen und das Drucken der Melodien im Großen Gradual.
More...
The Serbian Orthodox Church in the Independent State of Croatia (NDH) 1941–1945
In the Independent State of Croatia (NDH) from its establishment only days after the German attack on Yugoslavia in early April 1941 until its fall in May 1945 a genocide took place. The ultimate goal of the extreme ideology of the Ustasha regime was a new Croatian state cleansed of other ethnic groups, particularly the Serbs, Jews and Roma. The Serbian Orthodox Church (SPC), historically a mainstay of Serbian national identity, culture and tradition, was among its first targets. Most Serbian Orthodox churches and monasteries were demolished, heavily damaged or appropriated by the Roman Catholic Church or the state. More than 170 Serbian priests were killed and tortured by the Ustasha, and even more were exiled to occupied Serbia. The regime led by Ante Pavelić introduced numerous laws and regulations depriving the SPC of not only its property and spiritual jurisdiction but even of its right to existence. When mass killings stirred up a large-scale rebellion, a more political and seemingly non-violent approach was introduced: the Croatian regime unilaterally and non-canonically founded the so-called Croatian Orthodox Church in order to bring the forced assimilation of Serbs to completion. This paper provides an overview of the ordeal of the Serbian Orthodox Church in the NDH, based on the scholarly literature and documentary sources of Serbian, German and Croatian origin. It looks at legislation, propaganda, the killings and torture of Orthodox clergy and the destruction of church property, including medieval holy relics. The scale and viciousness of some atrocities will be looked at based on unused or less known sources, namely the statements of Serbian refugees recorded during the war by the SPC and the Commissariat for Refugees in Serbia, and documents from the Political Archive of the Third Reich Ministry of Foreign Affairs
More...
Mad Forgiveness. Vladimir Jankélévitch (1903–1985) was a professor of moral philosophy at Sorbonne University for three decades, starting from 1951. He wrote thousands of pages on the essential issues of human life, on virtues – the reality of wisdom, courage, loyalty, sincerity, justice, fairness, modesty, humility, moderation, abnegation, forgiveness, love –, and their opposites, lying and baseness, in an age where these topics were not seen as fashionable at all. Below, I present his thoughts on forgiveness and provide my own translation of the two final chapters of his work Le pardon.
More...
Both the structure and the contents of the Bölöni codex (between 1615–1621) present numerous problems. Th e codex was copied by diff erent hands, it is partially truncated, and the extant texts are not arranged in a chronological order. Earlier research failed to properly establish either the structure or the source of the codex. Its texts seem to be most closely related to the Unitarian hymnal tradition, however, a detailed comparison with the songs in the Unitarian hymnal of 1616, known today as the earliest such songbook, reveals a high number of textual diff erences. This paper establishes the origins of the Bölöni codex based on the available data, and compares its textual variants with the contemporary Protestant hymn tradition. Based on the synoptic reading and the structural as well as transcriptional characteristics of the codex, the proposed conclusion is that the direct or indirect source of the Bölöni codex must be a now unavailable Unitarian hymn book which was most likely published between 1593 and 1601.
More...
collected stories of conversion from university students in Kolozsvár/Cluj. They had come into contact with representatives of the revival movement and constructed their own identities under the influence of the identity patterns conveyed by these people. The conversion means that their relationship with God becomes personal in that they accept salvation from sin for themselves, declare themselves to be the children of God and place their lives under His guidance. This goes together with a new way of life involving daily reading and interpretation of the Bible, impromptu personal prayers and participation in charity work. In the stories of conversion they speak about this new identity and the process through which they changed their identities. Parallel with the restructuring of the individual identity the collective identity also changes since, from the time of their conversion, they regard themselves as members of the community and the activity of the community extends to all fields of life: Bible hours, religious services, sports, summer camps, film club, etc.
More...
The aim of the present paper is to examine the text of a Chalkokondyles’ fragment preserved in Codex Vaticanus Graecus 1890, and to propose minor critical notes on these passages. The authoritative printed edition reveals a number of further divergences from the text of the Vatican fragment; unfortunately, the manuscript tradition does not confirm Darkó’s choices in the majority of all cases.
More...
The question of Christian’s identity was an imperative issue in the socio-religious realities of the fourth and fifth centuries. This topic was undertaken by St. Augustine as a priest of the community of Hippo. Taking examples from the life of the faithful people it explicates the events from the fundamental perspective, i.e. from the point of view of a Christian. This publication presents the first part of the Christian attitude with regard to others. The second part is devoted to the overriding respect for the world in which people live as Christians. The third part presents the Christian as a citizen of the Roman Empire. Numerous moralistic indications create a somewhat handbook for Christians and present the concrete postulates for Christian formation.
More...
The Virgin Mary nunnery in Veszprémvölgy was one of the earliest founded convents in Hungary. It was established by (Saint) Stephen I (1000 – 1038). Veszprémvölgy (vallis Wespremiensis), after which the convent got its name, was the medieval name of the valley of the Séd stream flowing west of the town of Veszprém. At present it flows through the inner city of Veszprém. The foundation deed of the convent is an oft’ cited and debated source in Hungarian historiography since it shed light on a period, the age of the foundation of the Hungarian state, a time from which very few written documents have been preserved. Archaeological excavations were conducted in the territory of the convent by Gyula Rhé in the 1930’s yielding only a few evaluable results. The unearthed walls were reconstructed according to contemporary standards of monument protection. Since then, they deteriorated so badly that conservation became necessary. At the same time, the reconstruction of the baroque church, built in the area of the convent in the second half of the 18th century, also had to be tackled.
More...
A bronze censer found in the Church of Brick Pillars in Old Dongola in 1968 provides unique insight into the role of such liturgical vessels in medieval Nubia. In this new study of the iconography and production technique of this vessel, coupled with an epigraphical analysis of the Greek and Old Nubian inscription around the edge, the author suggests that the vessel was crafted by Makurian craftsmen sometime in the first few hundred years after the conversion of the Nubian kingdoms to Christianity (in the 6th or 7th century AD). Seeking sources of inspiration for the Dongolan masters of the metal-working craft, the author looks to the Byzantine Empire, where close parallels for the decoration of the Nubian censer can be found in late antique silver objects. This leads to a discussion of trade relations between the Byzantine Empire and the Kingdom of Makuria, and the possible exchange of official gifts.
More...
The study presents the first two months of the existence of the Southern Transylvanian Reformed Church District. This church district is not a historical part of the Hungarian Reformed Church, it was created after the Second Dictate of Vienna, which inorganically tore Transylvania in two. Northern Transylvania has become again part of Hungary, while Southern Transylvania remained under Romanian rule. Together with the country, the Reformed Church in Transylvania also tore in two: the northern part, with Kolozsvár, the center, became part of the Hungarian Reformed Church, but the southern part was left in Romania, without a center, a bishop or a theological institute. Chaos was to be expected in this area of the Reformed Church. Most of the pastors would have taken refuge in North, several congregations would have ceased to exist, schools and churches would have to be closed. Bishop János Vásárhelyi did not want this to happen. Therefore, to maintain the continuity in the southern part of the Transylvanian Reformed Church, he decided to create a provisory committee, with the duty of leading this part of the church. The Committee had its center in Nagyenyed, and the dean of the Gyulafehérvár Diocese, Ferenc Nagy has been appointed vice bishop. The duty of this committee was to keep contact with the Romanian authorities, to supervise the religious and educational activities of the church, and to preserve the Reformed Church with all the means. Creating this provisory committee was the best choice the bishop could made. As it later turned out, the committee had to lead the southern part until April 1945, when the Transylvanian Church has been reunited. The provisory status of the committee had been preserved until 1945, because the Romanian authorities did not allow the creation of a new Church District, and no bishop has been elected. The existence of the committee was crucial in preserving the Reformed Calvinist communities in Southern Transylvania. The following study has three parts. The first part deals with the circumstances of the Second Dictate of Vienna, the second part presents the consequences of the Dictate on the life of the Transylvanian Reformed Church, and the circumstances of the creation of the provisory committee, and the third part is a historical source, the first report of vice bishop Ferenc Nagy to bishop János Vásárhelyi. This source is very important, because it is a true testimony of the struggle that was awaiting the Reformed followers in Southern Transylvania during WW2.
More...
The study continues to present the life of the Transylvanian Reformed Church after the Vienna Award (several studies on this topic have been published in this journal in 2008). The laws regarding state of siege were applied on Romania during the whole period of the 2WW. Citizens’ rights to free assembling, traveling or to use their own language were severely restricted in these years. These restrictions have caused the Reformed Church of Transylvania a great disadvantage, because church-life was almost diminished. Only regular sermons and no other types of meetings could beheld, pastors were not allowed to visit their followers, no charity or educational events could be organized, and even administrative meetings were totally banned. Regulations regarding the traveling of citizens resulted that dean could not visit the pastors of their dioceses, and the vicar of the church had also his serious mobility restrictions. Hungarian language has been banned from official and phone conversations, it could not been used in regular mail, or in denomination of localities. The laws regarding state of siege have diminished pluralism and democracy and made place for Antonescu’s fascist dictatorship, which has also affected the Hungarian population of Romania and the Reformed Church.
More...
After the end of the First World War the leaders of the traditional Hungarian Churches of Transylvania, in response to the new political situation, united their forces to defend their common interests against Romanian state policy. The Interconfessional Committee was officially founded on the 24th of June 1920, at the initiative of Gusztáv Majláth, Roman Catholic bishop of Alba-Iulia. Among the founders there were the leaders of the Reformed, Unitarian and Lutheran Churches. Since the Committee represented at the same time the advisory board of the Hungarian National Party concerning educational issues, it aimed at finding solutions to the problems of confessional education which continued to suffer from extensive censorship,tens of schools being annually closed, especially in the period of so-called liberal governments.In addition to the problem of education, the Committee reached decisions not only regarding economical and cultural but also social issues, which were valid for all signatories. Another role of this organism was that to distribute equitably the secret funds received annually from Hungary, through which, among others, the Hungarian state would help confessional education. In this context it is worth mentioning that under the coordination of the Hungarian National Party, the Committee repeatedly presented various petitions to the League of Nations,through which it protested against the persecution of minorities and of their confessional and secular organizations by the Romanian state.The Interconfessional Committee did not cease its activity after the Vienna Treaty in 1944 and during the first years after the war, but when confessional schools were nationalised in 1948, the Committee lost its influence and importance.
More...
Calvin wished to change the structure of his first catechism (1537/1538), which explained the Ten Commandments before the Apostles’ Cred. Having recognised that his first catechism was too difficult for children, Calvin rewrote his text. He arranged the Geneva Catechism (1542) in questions and answers in an effort to simplify doctrinal complexities. His second Catechism displaced all other Reformed catechisms until 1563, the year when the Heidelberg Catechism appeared. In 1563 the bishop of Debrecen, Péter Méliusz, translated the Confession of Geneva into Hungarian. The text was also translated into Italian (1551 and 1556), Spanish (1550), English (1556), German, Dutch, Greek and Hebrew. The second Hungarian translation was made by István Zilahi in 1695 and was edited by Miklós Misztótfalusi Kis. Finally, in 1907 Sándor Czeglédy prepared a new translation of its text. The La maniere d’interroger les enfants qu’on veut recevoir a la Cene de notre Seigneur Jésus Christ and Das Genfer Konfirmationsformular von 1553 are very important catechetical instruments.
More...