A Lesser Known and Hotly Debated Hagiographic Episode in the Life of St. John of Damascus

Author(s): Caius Cutaru / Language(s): English / Issue: 4/2021

The present study presents a lesser-known hagiographic episode from the Greek Life of St. John of Damascus, which deals with the cutting of the saint’s hand by Caliph ʻUmar II following woven intrigues at the Byzantine court of Emperor Leo III Isaurus and the miracle of its sticking back by the Mother of God during a sleep following the intense prayer of the Syrian father. This episode is a controversial one, being harshly disputed and denied by many specialists, who do not give it any scientific value due to an obvious anachronism; when St. John of Damascus began the fight against iconoclasm – after 726, the year when Leo III took the first iconoclastic measures, the Syrian Father was no longer governor of the Caliphate of Damascus court, but a monk at St. Sava Monastery near Jerusalem.

A mágia szerepe az ókori Rómában

Author(s): Zsuzsanna Hoffmann / Language(s): Hungarian / Issue: 1/2011

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A magyar sámánizmusról – röviden

Author(s): Vilmos Voigt / Language(s): Hungarian / Publication Year: 0

A magyar teológiai liberalizmus jellemzői filozófia-teológiai megközelítésből

Author(s): Ábrahám Kovács / Language(s): Hungarian / Issue: 1/2011

This study intends to show the main traits of Hungarian liberal theology in the 19th century with a view to throw light upon its stance regarding the doctrines of the church. This work seeks to sketch out the characteristics of liberal theological ideas through the analysis of five major topics. The first theme deals with the issue concerning the pursuit of a real and accept-able theological enterprise, i.e. how liberal theology rearticulated what theology is, thereby un-intentionally contributing to the emergence of Science of Religion. This meant a drifting away from the field of traditional Protestant theology. Second, the work describes the radically different approaches of the traditional and modern, that is, liberal theological trends from the aspect of philosophy of religion. Third, we define the liberal theological concept regarding the fabric of religion, and then present its impact on ecclesiology which resulted in a fairly broad understanding of what the church really was. This ecclesiological departure from traditional theology is certainly a unique feature of liberalism. Its spirit transplanted a different anthropology into the church, by deifying the human being. Finally, the optimist view concerning reason is analysed, a commonly shared liberal opinion since the Enlightenment, which had readily professed faith as progress towards perfection.

A MAROSI REFORMÁTUS EGYHÁZMEGYE 1927. ÉVI KETTÉOSZTÁSA (A BEKECSALJAI REFORMÁTUS EGYHÁZMEGYE LÉTREJÖTTE)

Author(s): Árpád Róbert Berekméri / Language(s): Hungarian / Issue: 1/2017

The territory of the Reformed Diocese of Maros was modified in 1927, this being the second significant change in its history. In 1641, several parishes have left the diocese to form the Reformed Diocese of Görgény. The managing of a diocese, which by the first half of the 20th century represented 125 parishes, became a difficult task for the governing body. The idea of a territorial division came up in 1918, but only in 1922 was a decision made by the board of the Diocese. The lengthy splitting procedure, approved by the Board of Directors, ended on April 20, 1927, with the formation of the Reformed Diocese of Bekecsalja. Lajos Kolozsvári became the Dean of the new Church organization and Dr. László Dósa lawyer became the churchwarden. The Board of Directors rejected the appeal made against the election, and confirmed the new governing body of the Diocese on May 24, 1927. While the new diocese was not recognized by the Ministry of Culture and while neither the state nor the Board of Directors gave any aid for the settling in arrangements, the functioning of the diocese had to be managed through its own available budget.

A Marriage of Convenience: the Roman Catholic Church and Modernity in Nineteenth-Century Europe

Author(s): Maciej Janowski / Language(s): English / Issue: 02 (en)/2017

The paper examines the problem of Dechristianization and secularization in nineteenth-century Europe, with a special emphasis on the Roman Catholic Church’s ways of reacting to modernity. The first part deals with changes in religious attitudes, on individual and collective levels, in the midst of rapid social and intellectual changes that took place in the nineteenth century. The building of the modern secular state structures was among the most important factors weakening the position of the established churches.The second part of the paper deals with the Roman Catholic Church. The argument of the author is that the Church managed to come to terms with modernity and to escape secularization at the price of supporting modern radical nationalism in the early twentieth century. The Church, especially since the times of Pope Leo XIII, chose to embrace modernity in its conservative form as an alternative to the dominant rationalist-liberal type. It was, nevertheless, a modernity, and the transformations of the Catholic Church throughout the nineteenth and early twentieth centuries should be understood in terms of modernization (although unenthusiastic) rather than resistance to modernity. The problem of Catholic liberalism and the reasons for its rather moderate influence are also discussed.On the whole, Peter Berger was right in saying that ‘modernity is not necessarily secularizing; it is necessarily pluralizing’, that is it creates various possibilities of behaviour that can, but do not have to, lead to secularization.

A MEDIEVAL ISLAMIC CITY: CASE OF CORDOBA

Author(s): S. Evinç TORLAK,Tanzer ÇELIKTÜRK,Onur KULAÇ,Recep Arslan / Language(s): English / Issue: 2/2016

From Turkestan to Andalusia Spain, Medieval Islamic cities geographically occupied a wide area, and thus they had left their mark on the medieval era. Being one of these Islamic cities, Cordoba was seized by the Arabs in 711 and the first urbanization activities began upon moving the government centre from Seville to Cordoba. Later on, as the capital city of Andalusia Umayyad Dynasty, Cordoba became one of the most crucial cities of Spain in terms of science, art and trade. In this study, stating the features of medieval Western and Islamic cities, initially, the geographic, politic, economic and philosophic bases that took part in the establishment of the cities will be discussed and a specific focus will be made upon Cordoba city. Afterwards, information about the history, city layout and structure, city administration, socio-economic structure and cultural formation of Cordoba will be presented. This study reveals that Renaissance which is the main output of the European urbanization in medieval era cannot be considered apart from the administrative, socio-economic, cultural and architectural features of the Islamic cities within the context of Ibn Haldun’s thoughts.

A pogányság mint könyves vallás a kora-bizánci forrásszövegekben

Author(s): Anna Judit Tóth / Language(s): Hungarian / Issue: 3-4/2011

The last centuries of Antiquity represent a very unusual era in the history of religions: a great part of the Roman population was not Christian, and consequently, they should be considered as pagans, but every form of the ancient cults was prohibited, so the religion survived without any of its basic institutions. In the article, I examine on the examples of a Christian and a pagan author how these changes distorted their views about the old religion. The views of the Christian chronicler John Malalas can be summarized as follows: 1. paganism is a universal religion, there are no differences among the respective cults of the involved peoples. The name of this religion is Hellenism, and it originated from Persia and Egypt. 2. Malalas has a coherent theory about the genesis of religions: the cults of the kings (Euhemerism) and of the planets developed into the adoration of idols. 3. The alleged doctrines of paganism derive from theurgy and magic. 4. According to Malalas, most aspects of paganism are similar to Christianity: paganism has its own prophets (Hermes Trismegistus, Orpheus), dogmas, sacred writings and it has even its own heretics. Although the chronicle misrepresents the classical religions, its picture may seem less distorted from the perspective of the pagans of the 6th century. John Lydos, a contemporary of Malalas, is the last author who wrote complete books on the old religions. Although he was pagan, he shared a great part of his religious ideas with Malalas. For Lydus the core of the pagan Weltanschauung is Neoplatonism and Pythagorean mysticism-something that was legal in his age. Both authors are particularly interested in the secret names of planets, cities etc. They give a detailed description of the cosmic symbolism of the hippodrome. Both of them would admit that the ancient rituals were connected first and foremost with the worship of the celestial bodies. Lydus often cites Sibyllas and Chaldean prophecies-texts which were acceptable for the Christian chronicler as well.

A prédikátorok rendje a középkori Magyarországon

Author(s): Antal Molnár / Language(s): Hungarian / Issue: 2-4/2018

Az első 300 év Magyarországon és Európában. A Domonkos-rend a középkorban Szerk. Csurgai Horváth József Alba Civitas Történeti Alapítvány, Székesfehérvár, 2017. 335 old

A profán emberi és a szakrális környezet viszonya az ókortól a középkorig

Author(s): László Havas / Language(s): Hungarian / Issue: 1/2015

This study investigates how a healthy human environment was preserved in the past, both physically and mentally. The author introduces some famous Greek deities, who were responsible for health. From this varied palette is taken Heracles, who had an important role in creating valuable and safe human surroundings. Romulus and Caesar, two prime figures in the Roman world, are mentioned; they had magic powers over health, although they were mortal persons. The same nature was attributed to the Christian emperors of the Middle Ages, such as Charlemagne, Otto I, Henry II and the first Hungarian king, St. Stephen I. They all wanted to create the Heavenly Jerusalem on earth. One thing in common in these groups of deities, heroes and kings was that, as a thaumaturge and Christus medicus, they could possess healing and purifying abilities to improve their human environment.

A sas szerepe honfoglalóink hitvilágában

Author(s): István Fodor / Language(s): Hungarian / Publication Year: 0

A Sociological Analysis of Islamic Revolutionary Movement of 7th Century Ce

Author(s): Farid Bin Masood / Language(s): English / Issue: 3/2018

Although the modern sociology has its roots in positivistic epistemology, in alternative discourses, pre-Comte literary figures and other social figures are considered sociologists by many due to their work and writings regarding society. Prophet Muhammad can also be studied by many as a sociologist in the light of the divine book he presented and his sayings. A sociological analysis of the revolution that was brought about in the 7th century Arabia is performed in this research in the light of his quotes and the book, Quran. Herbert Blumer and others suggested the steps of social movement, in the same way, eight steps of revolution are suggested in this analysis of revolution that are; (i) Emergence and propaganda of revolutionary idea / ideology, (ii) Organization and Integration of the members of the movement, (iii) Training of the members, (iv) Passive resistance with patience, (v) Agitation or active resistance, (vi) Armed or Physical conflict/ Direct Confrontation, (vii) The establishment of a system/ Institutionalization, and (viii) Outward expansion/ Export of the revolution . Study of other revolutions in the history can easily be reduced to these stages and these stages can easily be replicated in other cases.

A Széchényi-szentségmutató

Author(s): Zsolt Sipos / Language(s): Hungarian / Issue: 02/2018

A szeretet köteléke

Author(s): Péter Molnár / Language(s): Hungarian / Issue: 08/2018

A Szilágyság hovatartozása a kora újkori református egyházkormányzat tükrében

Author(s): István Szabadi / Language(s): Hungarian / Issue: VI/2019

The reformed dioceses formed in Kraszna and Middle-Szolnok counties became part of the Tiszántúli Reformed Church District in the 16th century (until then their territories belonged to the Bishopric of Transylvania). Because legally it remained part of Transylvania, it was also under the effect of the ecclesiastical laws of Transylvania, and remained there in the 18th centuries, too, in the time of the Habsburg Gubernium. These laws created much favourable conditions for the Protestants in practicing their cult. For this, the whole 18th century was marked by the endeavours of the Protestants from Sălaj to become part of Transylvania not only legally, but in terms of ecclesiastical administration, too, a goal achieved only in the 19th century after a long period of struggles.

A szónok költő és az istenapparátus

Author(s): János Nagyillés / Language(s): Hungarian / Issue: 2/2009

A typical characteristic of the epic technique of Lucanus is the lack of the god apparatus. In the last century several explanations on this phenomenon were born. Many of them do not really speak about the lack of the god apparatus, but rather about the way the author uses in this transcendent aspect of the epic narrative rather the totally impersonal fatum, sometimes philosophically (fortune), sometimes Fortune as a divinity instead of the traditional gods. Modern theories explain the phenomenon with the novelty of Lucanus’ poetic perspective. The lack of the god apparatus though is only one of those symptoms which all can be interpreted via rhetoric work methods, meeting the rules of rhetoric narratio.

A TANÍTVÁNYSÁG ÁRA

Author(s): Lészai Lehel / Language(s): Hungarian / Issue: 2/2017

The gospels inform us that following the calling of Jesus, the disciples forsook their trade, their homes, and the members of their families. In brief, they left everything behind, what they lived from and for. Jesus says very clearly that following him is only possible, if the one called denies himself and takes his cross up. On the other hand, he promises that he who forsakes his house, or brothers, or sisters, or parents, or children or fields for him will receive a hundred times as much in this present age, with persecution, and later, eternal life as a reward. In Mt 19,28 (cf. Lk 22,29-30, where they receive the promise of the kingdom too), Jesus promises the twelve disciples that they will sit on thrones and that they will judge Israel. If someone leaves his fortune, but sticks to his trade, he can still hope to regain his possessions. The return to a forsaken trade was difficult (Jn 21,2-3), if possible. After leaving possessions and occupation, the forsaking of one’s family follows. This is more difficult, because it demands the undoing of ties of blood which are deeply rooted in humanity. Jesus does not stop here. He goes even deeper in the question of self-giving and self-denial of the nominees for discipleship. Someone, though with a heavy heart, in difficulties could give up everything and everybody who is outside of him, but Jesus asks the utmost here, the called person’s life. Jesus had two kinds of disciples. On one hand, there were those who obeyed the calling and immediately left everything and followed him. On the other hand, others accepted him as their Master and Saviour, but they stayed at home, in the midst of their families and in possession of their properties. These two groups are called the wandering and the sedentary disciples. For the twelve disciples, following Jesus includes the break with the old connections, with those material or family bonds, because the disciple starts an entirely new relationship with Jesus, as their teacher. In the light of 1Cor 9,5, the questions about a radical break with occupations, possessions and families remains open, since Paul mentions that the apostles and Peter took their wives on their mission trips with them. One possible explanation is that when Jesus called the twelve disciples, they had to break with everything which defined their earlier life and follow him this way. On the other hand, there were disciples who served Jesus and his followers with their material goods. After the death and resurrection of Jesus, a different situation pertained, and then the married apostles carried out their service together with their wives. The fact that when the disciples left their wives and children, they were not the only ones to suffer, but so were their relatives, whom they left on their own for a while (until Easter). Another possible explanation could be formed, if we discuss this question in the light of 1Cor 7,29–31 where Paul speaks of a symbolic break.Jesus calls the disciples, and the Twelve breaks with everything what determined their former lives, and follow their master. Their life is characterized by poverty and wandering, while they experience miracles in the company of Jesus. They continue the mission after the death and resurrection of their master. After a while, it starts a process of becoming petty bourgeoisie, during which the second generation of disciples stop wandering and leaving behind possessions, and they live as sedentary disciples in their families.

A természetfeletti kommunikáció műhelye

Author(s): Gábor Klaniczay / Language(s): Hungarian / Issue: 3-4/2019

Pócs Éva: Népi vallás és mágia Közép-Kelet-Európában. Válogatott tanulmányok II. L’Harmattan – PTE Néprajz – Kulturális Antropológia Tanszék, Budapest, 2018. 764 oldal, 6990 Ft Éva Pócs (ed.): The Magical and Sacred Medical World. Cambridge Scholars Publishing, Newcastle upon Tyne, 2019. 525 oldal, $ 119.95 Éva Pócs (ed.): Body, Soul, Spirits and Supernatural Communication Cambridge Scholars Publishing, Newcastle upon Tyne, 2019. 487 oldal, $ 119.95

A Tibetan offering ritual to Dayan Degereki, a Mongolian local deity

Author(s): Róbert Török / Language(s): English / Issue: 1/2009

In this article an offering text written in Tibetan by Mongolian monks will be presented. The Tibetan text is given in Latin transcription accompanied by an English translation and a few preliminary notes. This Buddhist text was dedicated to Dayan Degereki, a Mongolian deity, who appears, due to religious syncretism, once as a fertility god and a guarding spirit of the shamanic initiations, once as a protector deity of the Buddhist law. This text forms the backbone of my PhD dissertation to be submitted soon, which will offer an analysis of the present text in a wider context of religious syncretism.

A VALLÁSTANÁR ÖNISMERETIÉS SPIRITUÁLIS KOMPETENCIÁJA

Author(s): Gabriella Márta Gorbai / Language(s): Hungarian / Issue: 1/2018

The Self-knowledge and Spiritual Competence of the Religion Teacher. The person and the interpretation of profession of the religion teacher is one of today’s central problems. Theological competence, discussion and dispute competence, developmental psychology-diagnostic competence, and pedagogical competence are all linked to the religion teacher’s competence profile. However, this study only aims at discussing self-knowledge and spiritual competencies. Self-knowledge has two pivotal aspects from the religion teacher’s point of view: on one hand, the teacher’s own development of personality, knowing themselves aids forming a positive relationship with the pupils, which is the bedrock of the effective transfer of information, and on the other hand, by transmitting personality development methods achieved through personal experience, the religion teacher offers a device for developing self-knowledge to the pupils. Discussing the spiritual competence is relevant, because the religion teacher has to be ready for regular introspection in front of God in the personal religious life, and also, for a continuous growth in faith.