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In der Kirchenmusikgeschichte obengenannter Kirche knüpfen sich drei Daten zu je einer Orgel: 1534, 1765, 1913. Diese drei Jahreszahlen sind von verschiedenen Stilen und Zeitaltern, sich wechselnden kirchengeschichtlichen Ereignissen und von veränder-lichen materiellen Möglichkeiten umflochten. Auch das Ideal der Kirchenkunst war inständiger Umwandlung, gleich wie das Schicksal der Kirchen Europas. Schon sind auch die Geschehnisse eines vergangenen Jahrhunderts hinter uns, seit diese allerjügste Orgelin dieser mehr als halbes Jahrtausend alten Kirche gebaut worden ist. Vielleicht wird esuns gelingen eine solche Analyse zu vollenden, die uns in der Kenntnis der Vergangenheit, zu authentischen Ergebnissen und zu einem korrekten Blick in die Zukunft führt. Die Geschichte der Klausenburger Kirchengänger, deren Anhänglichkeit zu ihrer Kirche, Liturgie und zur jeweiligen Orgel ihrer Kirche seit vielen Jahrhunderten besteht, soll ein Beispiel sein für die kommenden und hoffenden Generationen.
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Káté és katekézis
The Reformed Church in Transylvania implemented the practice of confirmation in 1810,after a lengthy process of preparation. Summarising the previous experiments, bishop János Abats compiled a confirmation liturgy and a catechism as a private initiative. He presented this plan to the relevant ecclesiastical authorities, and after multiple debates within the synod, it was finally accepted and implemented by the synod in Szárazajta.
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Ein fast vollständiges Exemplar des vor 375 Jahren in Gyulafehérvár (Alba Iulia/Karlsburg)gedruckt erschienenen, altprotestantisch-reformierten liturgischen Gesangbuches wird in der ungarischen Stadt Nagykőrös aufbewahrt. Es ist eines der erhalten gebliebenen wenigen Gradualbü-cher im Karpatenbecken, das Fürst Georg Rákóczi I. der reformierten Kirchengemeinde dieser Stadt kurz nach der Erscheinung im Jahre 1637 schenkte. In diesem Beitrag stellen wir detailliert die Geschichte des Graduals bis auf unsere Tage dar, wie sie sich aus unseren schriftlichen Quellen erschließen lässt. Im zweiten Teil geht es um unsere aktuellen liturgischen und kirchenmusikalischen Fragen, die im Hinblick auf das reiche Erbe des Christentums und der Reformation be-handelt werden.
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Die Studie berichtet von der Ausgrabung der Kirche des untergegangenen mittelalterlichen Dorfes Henye in der Gemarkung von Tamási im Kom. Tolna, östlich der Stadt, an der Hauptverkehrsstraße 61. Von der mittelalterlichen Geschichte der Siedlung wissen wir kaum mehr als über die ihren adeligen Beinamen nach dem Dorf erhaltende gemeinadelige Familie Henyei Tiburc, deren Mitglieder in der Beamtenschaft des Kom. Tolna vom Ende des 14. bis zum Anfang des 16. Jahrhunderts mehrfach auftauchen; die Kirchgemeinde des Dorfes erwähnt im Mittelalter einzig die Pápaer Zehntliste von 1332–35. Henye war mit kürzeren Unterbrechungen bis zum Ende der Türkenbesetzung bewohnt. Ein geringer Überrest seiner Kirche war am Anfang des 19. Jahrhunderts noch sichtbar. Die Verdichtung von im spätmittelalterlichen Fundmaterial an der Stelle der Siedlung vorkommenden Stücken, die als Ausnahmen in der Keramik der Umgebung gelten können (Boden eines kleinen Topfes aus weißem Material; dicker, grauer Topfrand aus Graphitmaterial; gegliederter Rand eines großen Topfes; zwei Ecken einer schalenförmigen Ofenkachel; zwei rotbemalte Krugfragmente), kann mit dem Gutszentrum der besagten Adelsfamilie in Zusammenhang gebracht werden. Ebenfalls als Seltenheit gilt eine 8,5 cm lange, aus Kupferblech gebogene spätmittelalterliche Buchspange und ein quadratisches Kupferblech mit gepreßter Verzierung, das ein Kleider-, Jungfernkranz- oder -gürtelschmuck sein konnte.
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The paper defines the rhetoric of ’cultural struggle’ (Kulturkampf) on the basis of an analysis of Hungarian anti-clerical pamphlets published between 1867 and 1895. It shows that in the course of the fight for the separation of church and state, the authors of such texts also mobilized the example of the Protestant confessions, along an idealized conception of Protestantism, in their argumentation against the Roman Catholic Church. The citation of idealized Protestant features became as integral to the argumentation of anti-clerical authors of the Catholic confession as to that of the Protestants.
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Die Klagelieder sind Bestandteil der Gesänge der Karwoche und sie sind wichtige Gesänge des mit Warten und Buße gefüllten Triduum Sacruums. Heute ist das Singen der Lamentationes fast nur im röm.-kath. Bereich üblich. In früheren Jahrhunderten gehörten sie aber auch zur Liturgie der reformierten Kirche. Das beweist einerseits die Tatsache, dass die Blätter der Exemplare des Großen Graduals in Klausenburg und Debrecen, die ich persönlich untersucht habe, am Seitenrand ziemlich abgenützt sind. Anderseits beschäftigen sich viele (Visitations-) Protokolle der Landeskirche mit dem Vortrag der Lamentationes in der Karwoche. Leider entfiel der Liturgie dieser Brauch in der späteren Entwicklung der reformierten liturgischen Praxis wegen der persönlichen Meinung etlicher Pfarrer und Kantoren. Damit gerieten bedauerlicherweise auch reichere, spezifisch ungarische Melodien, die von den lateinischen Vorlagen abwichen, in Vergessenheit. Für jede lateinische Melodie gab es vier ungarische Varianten.
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After the Battle of White Mountain (1620), Czech and Moravian refugees settled down in Lower and Upper Hungary and found their way mostly to the Hungarian Lutheran Church. The intellectual élite of the Protestant immigrants introduced a lot of cultural traditions in Hungary. One of these is the very printing of funeral sermons in the so-called Biblical Czech language, that is, the language of Kralice Bible. Twenty-one titles, containing forty-one funeral sermons, were printed in Hungary in Biblical Czech in the period of 1637–1711. Quoting of and telling stories about the emblematic-iconic founders of the Lutheran Church play an important role in shaping the Lutheran identity as fashioned in the sermons of these prints. The present paper’s aim is to discuss the usage of citations from and exempla about the protagonists of the German Lutheranism in this corpus of funeral sermons, and to examine the common and personal features of denominational identity tightly related to these elements.
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The “Great Archives” of the Reformed Parish of Marosvásárhely have a long history. The Reformed Church was always concerned with the preservation of important documents since the period of the Reformation, and this interest intensified over the 17th and 18th centuries. The church archives, as a place of document preservation, appeared only at the end of the 18th century, amidst difficult times. After several attempts to reorganise and find a suitable place for them, the Archives were moved into the basement of the Cobblers’ Bastion, and in 1961 to their final place, created for this purpose. For preserving and caretaking of these valuable documents, several names can be mentioned, but we would like to highlight expressly those of Lajos Ditső, Elek Farkas, József Tóthfalusi and dr. Elek Farczády. The aim of this study is to present and draw attention to this often neglected, yet very valuable collection.
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After World War II many questions were raised by the „generation of sons” to their fathers regarding the war. There was an urgent need to cope with the past somehow. In this past elaboration the voice of the victims was worth to listen to and forgiveness of the aggressors became a major question of the society. This article was born from a study of western forgiveness-discussions and presents the Hungarian forgiveness-ethos after the end of the Great War and the big changes of 1989. More precisely it presents some of the reasons why the subject of forgiveness was lacking in Hungarian reformed theology. Shortly after the trauma of the Great War pax sovietica arrived. There was no time to distance oneself enough from the harms of the previous period and to raise and develop a public discussion on subjects like forgiveness and reconciliation because new traumas had to be faced.There was no time to cope with the past of the war, and there was no possibility (because it was not allowed) to speak out those harms until the end of the communist regime.Due to the special geopolitical situation of Eastern Europe, the isolation from western theology and with country-borders divided, Hungarian reformed theology has developed into two different directions. In Hungary the “theology of the serving church” became the unison voice of the church, while in Transylvania, building on the foundation of “new reformation theology”, a special Word-theology was born and developed into a pan-homiletic direction. Homiletics became the crown of theological studies, and every study of theology (historical, biblical, systematic and practical) had to offer some results for preaching.
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Nyolcvanöt esztendeje alakult meg a Királyhágómelléki Református Egyházkerület Nőszövetsége
The Women’s Alliance of the Királyhágómellék Reformed Church District was established eighty five years ago, on 3 September 1931, 11 years after the formation of this Hungarian church body geographically covering the western part of today’s Romania. Besides providing a historic background with unique details, our study pays a tribute to the devotion and immense work of the Reformed women on behalf of the Church. The Women’s Alliance has played a most important missionary role within the Királyhágómellék Reformed Church District.
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One of the greatest Romanian ‘organization’ that has the highest roots in history than any others, Romanian Orthodox Church, provided many actions for the political and economic lives, but also improved and developed different and new strategies for a better management to a high level. During the past twenty years, the decisions taken in the religious area had a huge impact over the political arena, even if it was wide open or out of see actions. The European Union and the enlargement were seen also like political and economic strategies, but in fact it was just another objective that the Church had to accomplish.
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II. Az ÁBSZ megfigyelési prioritásai
During the Communist regime, in the sixties of the 20th century, the Protestant Theological Seminary started the student exchange program with churches and institutions from the Western part of Europe, mainly the Dutch Reformed Churches. It was in 1968 when the first Dutch couple came to spend one study year in the Seminary. After them students have been arriving each year until the end of the eighties. Coming from a capitalist, “unfriendly” country, the Dutch students have always been watched at by the Securitate (Secret Police) very carefully. Many informers were recruited from among the Reformed pastors as well as seminary professors to control the whole study process of the foreigners. The documents included into this paper are perfect samples of how the Secret Police usually acted
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Népiskolai reformjavaslatok
The scholarly literature on Protestant education agrees that the delimitation of the main principles of the public educational system of the reformed congregations is strongly related to the name of Philipp Melanchton. The “preceptor of Germany”, as he came to be known,considered that the aim of education is to assume personal responsibility. Defining the purpose of reformed education in Transylvania was postponed to the 17th and 18th centuries, when the public educational system searched for its own rationales. The current study presents a short historical overview of this period.
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It is a well known fact that the Communist government has always wanted to gain control over the churches in Romania after the State Department for Cults was established in 1949.The Department suffered several changes during the first two decades of its existence, but its purpose remained the same, i.e. that in close collaboration with the secret police to keep the Churches of the whole country under severe control. In one of the documents issued by the Securitate (the Secret Police) in January 1966 the Secret Police declares that the Department is like a trusteeship to all the churches in Romania, through which the government establishes the contact with the churches and exercises its church policy. The document that follows presents the intention of the Securitate to attain more power within the Cluj-Kolozsvár Theological Seminary and to unite the two Hungarian Reformed Church Districts in Transylvania.
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The purpose of the Communist regime has always been to abolish the Church, due to the fact that its ideology is totally different from the teaching of the Gospel. The Secret Police, as a handy tool of the Communist Party, was the perfect institution to carry out this plan. The present document demonstrates the intense action which has been taken by the Securitate with the clear intention first to join the two Hungarian Reformed Church Districts of Romania, and then to obliterate it entirely.
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