A „NAGY FELSÓHAJTÁS ZSOLTÁRA”. A ZSOLT 124 MAGYARÁZATA

Author(s): Zoltán Kustár / Language(s): Hungarian / Issue: 1/2019

The study examines Psalm 124, one of the greatest gems of the biblical psalm-poetry. After briefly expounding the metre, the genre and the poetic structure, the author dates the poem, analyzes the role of the Psalm in its immediate literary context, and provides linguistic, formal, tradition-historical and theological analysis passage by passage. The author regards the Psalm as one of the post-exilic impressions of the Zion theology along with the collection of Psalms 120–134 which was formed around 400 BCE. Regarding the form of the poem, it is masterfully structured. Traces of later adaptations and additions cannot be proven unequivocally. The theological specialties of the poem are the articulation of the preventive providence of God, the thanksgiving and the consistent trust toward the God of Israel. The Psalm fits in well with the collections of Psalms 123–125 and Psalms 123–130, where the preceding Psalm of lament continues with the themes of thanksgiving and teaching, and goes further toward the theme of salvation of the end times.

A mágia szerepe az ókori Rómában

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

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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 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 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.

A VILÁGKÉP ÉS A VILÁGSZEMLÉLET MEGKÜLÖNBÖZTETÉSE A VALLÁSPEDAGÓGIÁBAN

Author(s): Dávid Németh / Language(s): Hungarian / Issue: 1/2019

In the field of practical theology from a Christian pedagogical perspective we have to make a clear distinction between world picture (describing empirical reality) and worldview (determining personal affection to the first one). While the science based world picture tends to be as objective representation of our actual world as is could be, the worldview is hermeneutical system based upon principles, ideas and values. In most cases, mixing up these two notions cause tensions between faith and natural science. In order to clarify some points of differentiation and also reference to each other, this study investigates the two notions in the context of religious education.

A vingai katolikus bolgárok hagyományai

Author(s): Boris Ronkov / Language(s): Hungarian / Issue: 2/2018

A ZENE HATÁSA AZ ÉRTELMI ÉS AZ ÉRZELMI INTELLIGENCIÁRA

Author(s): Lajos Király / Language(s): Hungarian / Issue: 1/2019

This study analyses the effect of music on aesthetic and emotional intelligence. Since creativity also means healing creation at the same time that implies digging deeper and transcendence as well, we would like to talk about the therapeutic effects of music with an intercommunication outlook. Some state that musicality is inborn and coded into our genes, which we call talent that can be further developed and transferred to the following generation. According to others, musicality and the ability to play and sing is not merely a matter of genetics but also the social and cultural background the individual grew up in is very important. We shall see that there are cultures in which music is the sole instrument with which the individual can adapt into the respective culture. Many deem that music is the “peak of human intellect and emotionality”, and that is why many studies were published in the second half of the 20th century about its effects on intellectual and emotional development. In what follows, we shall also talk about the debated Mozart effect, the biological basis of music and the stimulation of logical thinking. By music, the help, the counselor, the attender, the priest have a tool with which they can positively influence cognition, the expression of feelings, the development of creativity, whilst „the effects of the expansive transfer prevails through the intellectual, emotional and motivational changes”. But for all that, we must be familiar with the effects of music on intellectual and emotional intelligence.

ABACS MÁRTON ÉS ZALÁNYI LÁSZLÓ VITÁJA ÉS A HIT ARTIKULUSAI

Author(s): Vilmos József Kolumbán / Language(s): Hungarian / Issue: 1/2018

The Dispute between Márton Abacs and Laszló Zalányi and the Principles of Faith. Disputes regarding economic issues, like the one that lasted from spring until the autumn of 1751 was not unique events in the history of the Reformed church in Transylvania. The influential and respected Abacs family had numerous conflicts with their contemporary of church dignitaries. When their personal interests and demands need¬ed, the members of the Abacs family did not take into account anyone or anything. They reached their goals using less legal methods. Abacs Márton junior became a priest of Torda (Turda) taking advantage of the support of the wealthy nobility of Torda (Turda), and as a “devoted brother” he also tried to obtain another congregation of the city for his brother. Besides the economic dispute with Zalányi László, it was also a Reformed dogmatic conflict between the two. Abacs accused Zalányi of apostasy of the Reformed faith, but later, as a former student with theological education gained in Kolozsvár (Cluj-Napoca), managed to clarify his religious position. Their dispute reached the Consistory, where they soon remedied their divergences on economic issues. However, in order to investigate Zalanyi’s supposed apostasy, a broader analysis of the Consistory was needed. On this occasion, the Bishop of the Reformed Church emitted an interesting document of dogmatic history, called the Fundamental Articles of Faith. The document clearly demonstrated that in the middle of the 18th century the official position of the Reformed Church was still based on the official doctrines of Orthodox Protestantism. It denied the idea of free will, human goodness, and sustained the idea of original sin.

Abdal Musa’nın “Dağların Taşların Yürümesi” Kerametinin Zaman, Mekân ve Eşya Sembolizmi Bakımından Değerlendirilmesi

Author(s): Aynur Koçak,Serdar Gürçay / Language(s): Turkish / Issue: 94/2018

This study examines the miracle of the March of Stones and Mountains found in Abdal Musa Velâyetnâmesi in terms of time, space and object. Sufism which appeared in the 9th century is the foundation of sufi school in the 15th century. As a result of narrating and recording the miracles and supernatural states of school’s leading personalities, the genre of hagiography (menâkıbnâme or velâyetnâme) came to shape. In Alevi–Bektashi tradition, these works took the name of hagiography in 15th century in the Anatolian field. The holy man also known as Abdal Musa Sultan, as a member of Hacı Bektaşi Velî –one of the Ahmed Yesevi dervishes– is a Turkish eren who lived in the 14th century. In the preparation of this document, the main source is Abdal Musa Velâyetnâmesi translated into Latin alphabet by Abdurrahman Güzel, published in 1999. In the first part of the study, the terms of menâkıbnâme and velâyetnâme are covered also brief information about Abdal Musa is given. The second section involves the concepts of time, space and object by naming them the three factors and mentioned about the chained nature of these factors. In the third section the analysis of the miracle according to the three factors begins. Later on, the symbols are analyzed following the order they are located in the text. Furthermore, beside the traditions of Alevism and Bektashi, Anatolian and certain international cultures are also used in the evaluation of the symbolic meanings. In the last segment of the analysis several symbols are compared to each other. Abdurrahman Güzel’s text of the miracle and the variants of Abdal Musa are given at the end of the appendix study.

ABDÜLHAMÎD EL-FERÂHÎ VE EMİN AHSEN EL-ISLÂHÎ’NİN GELİŞTİRDİKLERİ KUR’AN TEFSİRİ METODOLOJİSİ

Author(s): Ismail Albayrak / Language(s): Turkish / Issue: 4/2001

Abd al-Hamîd al-Farâhî and his pupil Amîn Ahsan al-Islâhî are two significant figures concerning Qur’anic studies in the Indian subcontinent. Although Farâhi did not write any complete commentary on the Qur’an, Islâhî, who followed and developed his mentor’s principles of interpretation, did write a complete commentary which is called Tadabbur-i Qur’an. This article tries to describe and analyse their methodology in the interpretation of the Qur’an and discusses the their general approaches to the Qur’anic surahs. Although there are differences between these two exegetes, it must be said that the methodology they developed is very original. Both treated the Qur’anic surahs as a coherent unit, therefore they grouped them into different subsections. They found a specific theme in each section and subsection. Nonetheless, there is a one major theme in each surah and surah groups which they called amûd. More interestingly, they saw in the Qur’anic surahs not only thematic but also structural unity. Despite the originality of their approach, it is important to note that there are some problems which wait to be solved.