„…Enyém a föld, ti csak jövevények és zsellérek vagytok nálam…”

Milyen formában birtokolhatta Izráel népe az Ígéret Földjét?

Author(s): Péter Jenei / Language(s): Hungarian Issue: 3/2014

In Israel’s theological understanding the idea that YHWH is a God, who makes promises, is a rather central element. Among the numerous promises of YHWH there is none as influential to Israel’s self-understanding as the promise of the occupation of the land of Canaan. The theme of the Promised Land is prominent from the beginning to the end of the Old Testament theological thought. The development of the theology of the Promised Land in the Old Testament – from promise to inheritance and from losing to regaining it – raises the relevant question: In what sense was the promise of the Land fulfilled in the Old Testament? Or to put it another way: In what sense did the ancient Israelites inherit the Promised Land? The purpose of this paper is to study the topic of the promise of the Land from a historical, source-critical point of view, in order to understand the development and changing theological perspectives in this central theological theme of the Old Testament.

„…ER SELBST WOLLTE IM DUNKEL WOHNEN.“ (1 KÖN 8,12): GOTTES WOHNEN IN JERUSALEM AUS DER PERSPEKTIVE DER GESCHICHTLICHEN ÜBERLIEFERUNGEN IN SAMUELIS UND REGUM

Author(s): Constantin Oancea / Language(s): German Issue: 1/2015

The belief that God dwells in the Temple was the fundamental assertion of the Zion Theology in pre-exilic Jerusalem. Such a conception, often stated in psalms and exemplary reflected in Ps 46 and Isaiah 6, enjoyed not only positive but also critical reaction in the writings of the Old Testament. After an incursion into Early Christian literature about Jerusalem, this paper analyses how the conception about God’s dwelling in Jerusalem is reflected in Samuel (1 Sam 4-6; 2 Sam 6; 2 Sam 7) and Kings (1 Kgs 8).

„…HOGY EGYEK LEGYENEK, MINT MI” – AZ EGYSÉG KÉRDÉSE

Author(s): Sarolta Püsök / Language(s): Hungarian Issue: 2/2019

2019 is the Year of unity in the Hungarian Reformed Church since 10 years ago, when the Hungarian Reformed Churches on 22 May expressed their unity by accepting a common constitution. In the era of Reformation, in the 16th century the young reformed church of the Hungarian territories was divided in three parts. The Western region was brought under the rule of the Habsburg Empire, in the Eastern territory the independent Principality of Transylvania emerged and the biggest “third” of the former kingdom, the part in the middle was conquered by the Ottomans. The first common organizational structure for the whole Hungarian Reformed Church was possible only in 19th century, following the Austro-Hungarian Compromise of 1867. The developing of the first constitution was finished in 1881, in Debrecen. After the two World Wars the Hungarian Reformed people lived not only in Hungary, but with a sudden political move they were citizens of Austria, Slovakia, Romania, Ukraine, Serbia, Croatia and Slovenia. In the latter century there have arisen significant Hungarian Reformed communities also in distant lands, not only in the traditionally Hungarian region. The Consultative Convent prepared a common liturgy and hymnal beyond the harmonization of reformed church law, which is a considerable result for the songs are important factors of unity.The disgregation / fragmentation is an old problem of humanity and of Christianity. The alternative is the koinonia, the true communion with God and with fellows. This study has its purpose in seeking possibilities to realize unity between people, the fellows in Jesus Christ.

„…hogy megteljék az én házam.”

Author(s): Lehel Tunyogi / Language(s): Hungarian Issue: 3/2013

Two passages are discussed in this essay: Proverbs 8 and Luke 14:15–24. The loving heart of Wisdom pulsates at the centre of Proverbs 8: “I love them that love me;and those that seek me early shall find me.”

„Áldott népem, Egyiptom…”

Ézsaiás 19,16-25 és az ószövetségi univerzalizmus problémái

Author(s): Csaba Balogh / Language(s): Hungarian Issue: 1/2012

Isaiah 19,16-25 is an intriguing text in the Old Testament with a generous view on non-Israelite nations. The open-hearted universalism of this passage is often brought in connection with the eschatological expectations of the Israelite community in the Persian or Hellenistic periods. However, a closer analysis of some particular details of this text (vv. 18, 19 and 23) reveals that the picture of the future in Isa 19,16-25 is more deeply rooted in (pre-exilic) history than previously thought. This view of the future, expressed in thoroughly historical terms, shows profound awareness of the Assyrian view of the world. YHWH, the God of Israel, exerts his dominion in an indirect manner, by means of the great power of the prophet’s era, Assyria, the creation of YHWH’s hands (v. 25), to whom Egypt with all other nations is subdued (v. 23). The text has close connections with the history of the 7th century B.C., especially the era of King Manasseh of Judah, who—to believe the testimony of non-biblical texts—was actively engaged in shaping the co-ordinates and defining the power zones of a world under Assyrian control.

„és köntösödre sorsot.”

A bőrruha értelmezései az antik gnosztikus és korai keresztény hagyományokban

Author(s): Csaba Ötvös / Language(s): Hungarian Issue: 3-4/2011

According to the Mosaic account the Lord God made for Adam and his wife garments of skin and clothed them (Gen 3,21). The interpretation and meaning of the garments of skin was much disputed in the early Christian centuries. This paper concentrates on the first part of the reception history of this biblical verse in the early Christian literature and the Gnostic tractates from Nag Hammadi. In the centre of the investigation is an argument drawn from the polemical writings – which is the identification of the garments of skin with the physical body of the created man – and I made an attempt to explore its place and context in the controversies between the Christian and Gnostic traditions, on the one hand, and among the several different Christian traditions, on the other. At first, I look for this argument in the Church Fathers’ polemical works to reconstruct the point of view of contemporary Fathers (Irenaeus and Clement of Alexandria) on the Gnostics’ opinion. In the second main part, I turn to the primary sources but because of the absence of any reference to biblical verses, the scope of research has had to be extended to cover not only the terminology but also the concepts in the Gnostic mythological theologies concerning the body of the earthly man (the body created by the archons and the clothing metaphor). Last, I sketch the place and development of the aforementioned theme in the controversy against Origen and the Origenian tradition in the Christian theology. On the basis of the results of this short exploration, the identification of the garments of skin with the physical body can be regarded as a recurrent topos in the Christian polemical literature. At first it appeared in the controversy against the Valentinian authors in the heresiological literature but later it fulfilled a similar function against Origen’s and the Origenian interpretation. The examined concepts entail questions about created man’s nature, but these questions are preceded by another, namely, the question of being able to see God.

„Ímhol jő az álomlátó! ...meglátjuk, mi lesz az ő álmaiból.” (1Móz 37,19–20)

Author(s): Zoltán Literáty / Language(s): Hungarian Issue: 6/2013

Fifty years ago a speech was delivered. in Washington, in the shadow of the Lincoln Memorial by Martin Luther King in front of more than 200 thousand people that ultimately came to move the whole American society. The context and the speech co-here in an excellent way. In this paper, first I highlight the theological and political context of this speech, and then I give a rhetorical analysis of this address. The impact of the speech was huge. The American people have chosen I have a dream the best rhetorical address of the last century.

„Örül az igaz, mikor látja a bosszút, mikor lábát a gonoszok vérében mossa”. Az úgynevezett bosszúzsoltárok a נקם szemantikájának fényében

Author(s): Szabolcs Ferenc Kató / Language(s): Hungarian Issue: 6/2014

In der Psalmenforschung stößt man auf die Bezeichnung der Rachepsalmen. Jedoch muss klargestellt werden, dass diese Bezeichnung keine gattungskritische Einordnung darstellt. Sie steht für eine thematische Gruppierung derjenigen Psalmen, in denen das Thema der Rache und Vergeltung vorkommt und die die Vorstellung mit gewaltigen Bildern assoziieren. Auf die-se Weise werden auch solche Stücke des Psalters als Rachepsalmen eingeordnet, die die Wurzelנקם gar nicht verwenden. In der vorliegenden Studie werde ich nach einer kurzen Skizzierung der Semantik der atl. Rache überprüfen, inwiefern die Rache als theologischer Hintergrund der sog. Rachepsalmen zu verstehen ist, insbesondere bei Psalmen, bei denen die Wurzel נקם nicht auftaucht. Unter den Belegen von נקם findet man solche Passagen, die eine gesteigerte emotionale Ladung der Rache nahelegen und zeigen, dass in dem Vorgang der Rache solche Gefühle wie Eifer, Zorn, Grimm mit hineinspielen. Dieser emotionale Überschuss des Verbes kann zusammen mit dem mythischen, altorientalischen Bild des Feindes der Schlüssel zum Verstehen dieser Psalmen sein, in dem die Rachepsalmen einen sicheren Ort für das Auslebender Gefühle und den Ruf nach Gerechtigkeit darstellen: das Gespräch mit Gott. Die Einzelexegese der Rachepsalmen soll aufzeigen, dass diese bitteren Gebete für Gerechtigkeit in einem engen Zusammenhang mit dem Talio-Prinzip stehen und die gewaltigen Bilder dessen Durchsetzung darstellen, wobei die Bilder selbst als Elemente der Dichtung und der mythischen Rede über den Feind aufzufassen sind.

„Świadectwo” (‘ēdût) w kapłańskiej koncepcji sanktuarium i przymierza

Author(s): Janusz Lemański / Language(s): Polish Issue: 27/2015

The theological meaning of the word ‘ēdût, which is used in the priestly narrative about the construction of the Tent of Meeting, has long been a topic of debate. A synchronic analysis allows us to see in it “two stone tablets”, a kind of artifact which Moses puts into the Ark and which is not to be seen again. It symbolizes and brings to mind all the words of God passed on by Moses at Sinai. On other hand, diachronic analysis allows us to think that the idea of the Ark did not belong to the priestly strata of PG but rather was added later (PS). It has also been suggested that in P originally the Ark was called the Ark of Meeting and then the Ark of Testimony (the connection between j‘d and ‘dwt → ‘d). In its original form, the narrative about the Ark might have suggested the traditional role of the object: it symbolized the presence of God and was understood as the footstool of His invisible throne, where the treaty was kept. Later, the concept of the place of meeting with God was transferred to the Ark-cover (kappōret), and ‘ēdût (Testimony) became the symbol of the covenant stipulations. In the final phase it came to mean the two stone tablets with the Decalogue.

„Świat to ciało Boga”. Granice metafory z punktu widzenia doktryny katolickiej

Author(s): Anna Maliszewska / Language(s): Polish Issue: 1/2016

„Świat jako ciało Boga” jest metaforą rozwijaną na gruncie teologii feministycznej.Niniejszy tekst stara się zbadać tę metaforę przez pryzmat nauczania Kościoła katolickiego. W tym celu mierzy się z pytaniem o właściwe rozumienie relacji pomiędzy Bogiem a światem, rozumienie Wcielenia, natury człowieka.Artykuł próbuje również ukazać założenia, na jakich budowana jest metafora„świat to ciało Boga” oraz nazwać błędy, do jakich może prowadzić, nie zapominając przy tym o jej pozytywnych stronach.

„Święte” pomniki w pejzażu Polski po 1989 roku

Author(s): Kazimierz Ożóg / Language(s): Polish Issue: _/2013

The text presents the monuments dedicated to saints, priests and martyrs erected in Poland in the public space. The year 1989, apart from the economic, social and cultural changes, brought about essential modifications in monuments. This so-called catching up resulted in, among others, “the explosion” of the monuments of John Paul II as well as other works related with the sacrum. These were the figures and monuments of local God’s servants, the beatified and saints, patrons and other clergymen associated with a given place. After 1989, one can notice the return of the patrons into, for example, town heraldry. Their significance for local history and culture is accentuated more than before. In the collection under analysis, one can find both the monuments which are the figures of saints: Michael, Lawrence or saint Martin (horse monument in Odolanów) as well as the images of native saints: Adalbert, Bruno from Querfurt, Hedwig of Silesia. The objects which are more known are bigger; they are often of poor artistic quality. The examples include Jesus Christ in Świebodzin or the collection of sculpting stations making up the Beskidzka Calvary in Radziechowy. What is also noteworthy is the fact that the memory of local priests, sometimes martyrs, is also revived. Some of them, however, are amateur works. Another problem is connected with the situations in which those moments come into being quite fast, in which the transparency of procedures, good taste or law and required permits are not well taken care of. The examples of the Cracow monuments of Piotr Skarga (in pl. św. Marii Magdaleny) or John Paul II (in Wawel Castle) are good cases in point. The last part of the text pertains to the symbol of the cross, employed in monuments (the examples are the Millennium Monument in Kołobrzeg as well as the Papal monument erected in pl. Piłsudskiego in Warsaw).

„Üldöztetünk, de el nem hagyatunk; tiportatunk, de el nem veszünk.” Hősök, mártírok, áldozatok a XX. századi magyar reformátusságból’ című tudományos konferencia

Author(s): Zalán Bognár / Language(s): Hungarian Issue: 2/2011

„В шепите на Демир Баба“ – наблюдения при премиерата на един нов фестивал

Author(s): Hyulia Ahmed / Language(s): Bulgarian Issue: 18/2019

The first celebration of contemporary art in the heart of Ludogorie, called “In the Hand of Demir Baba” – literature, music, theater and “something else”, added a new event in the festival calendar of Bulgaria. Organized by young people with the ambition to promote local cultural heritage and disprove the general view of the lack of interesting and entertaining events outside the capital, the festival, as a pilot, promises more meetings with Demir Baba and asks to become an annual event for sharing culture and meeting with interesting people from all over the country.

„Думи“ и „слово“ в латинската християнска литература на IV–V в

Author(s): Rosen Milanov / Language(s): Bulgarian Issue: 2/2018

The greatest and most important works of Latin Christian literature date back to IV–V cc. These works are a result of the specific Christian conception of man and the world. In the present paper I explore the attitude of the Christian writers towards the world and its words, towards the verbal communication and the ancient non-Christian literature. The genres and kinds of the Christian literature, as well as its subjects, are also considered. Тhe highest, eternal meaning of the Christian sermon is explained.

„Задушница“ в системе болгарских народных обычаев

Author(s): Valentina Vasseva / Language(s): Russian Issue: 19/2011

The paper presents in detail and on a territorial principle the specificities of the custom of the Bulgarians connected with All Souls’ Day. It involves commemoration of deceased relatives, which is performed every year on specific days at their graves. The author claims that the custom is a relict of the cult of the dead and that it plays a concrete social role, being performed at the cemetery where all deceased individuals from a certain territorial community are buried. The custom is assumed to have a dual nature. On the one hand, it is part of the burial rites and can be perceived as their continuation, in functional terms the custom is close to calendar rites and in most cases it is characterised by the spirit and specificities of the festive cycle to which it is attributed. A specificity of the Bulgarian All Souls’ Day is the abundance of food in honour of the dead and the food served at the feast.

„Зборник. Средновековна уметност 3. Музеj на Македониjа”

Author(s): Ivanka Gergova / Language(s): Bulgarian Issue: 3/2002

„Наша пресвета смрт“: Феномен култа Свете Смрти у Мексику

Author(s): Radmilo Košutić / Language(s): Serbian Issue: 4/2016

Сврха овог рада је да у кратким цртама представи учење и развој култа Свете Смрти као и да укаже на интересовање антропологије и религиологије за овај феномен што доприноси бољем разумевању ове занимљиве теме. То никако није исцрпна студија о том питању, већ само полазна тачка за даља, свеобухватнија и интердисциплинарна истраживања. Култ Свете Смрти је све више популаран, не само у Мексику већ и у суседним земљама, попут Гватемале, Салвадора и САД. Култ Свете Смрти представља друштвени феномен кога тек треба систематски изучавати, тим пре што је такав синкретистички религијски систем веома омиљен међу мексичким подземљем: дилерима дроге, уличним продавцима, таксистима, продавцима пиратерије, децом улице, проституткама, џепарошима, криминалним бандама као и убицама.

„Славянские книги“ и папское благословение: о чем рассказывают (и о чем умалчивают) Пространные Жития Константина-Кирилла и Мефодия

Author(s): Cristiano Diddi / Language(s): Russian Issue: 57-58/2018

The article takes as a starting point the account about the “Slavic books” (книгы словенскыѥ –Vita Constantini 17:5) brought to Rome by the Slavic apostles Cyrill and Methodius, and their blessing by Pope Adrian II. By “Slavic books,” scholars usually mean loosely defined “liturgical books” that could reasonably be identified with the Slavonic Gospel (словѣньское евангелиѥ) mentioned in Vita Methodii 6:1. The liturgical books referred to in VC, however, still remain undefined, as it remains unclear who completed their translations, when and where. In an attempt to answer these questions, the author considers some passages from the Lives of the Slavic apostles with explicit references to “books,” and “letters.”Careful reexamination of the vitas’ entire manuscript tradition cannot support the assumption that, after his arrival in Moravia, Constantine continued to engage in translation activities. Taking up a proposal advanced in the past by other scholars, the article assumes that, instead of translating some undefined “liturgical texts” (VC 15:2 вьсь црк҃овныи чинь прѣложь/прїимь), Constantine “transferred”, “transcribed”, and “fixed” in Slavic letters texts that had already been translated (by the way, different passages of VC mention Constantine’s dispute with the Latin and Franco-Germanic clergy that related not so much to the translation of books as to the Slavic letters – see VC 15 and 16). For a more precise identification of these translations, the article briefly reexamines the literature produced by Irish and Frankish missionaries in the dioceses of Salzburg, Regensburg, Freising, Passau during the 7th and 8th centuries, as well as translations made by the Frankish clergy in the 9th century. The interpretation proposed in this article fits well with the Pope’s willingness to bless books written in Slavonic, since the practice of translating [essential Christian] texts into local languages served a well-established and long-standing missionary program, one that aimed far beyond the Slavs of Moravia. Through this politics, the papacy could regain control of territories that had previously been under the jurisdiction of Rome, yet had meanwhile fallen under the control of the Franks.In conclusion, the author challenges us to reread the Cyrillo-Methodian sources afresh, without any theoretical nor ideological bias, keeping in mind that these texts are primarily literary and ideologically inflected works, not historical sources.

„Слово за Благовещение“ (BHG 1145n) във Владиславовия панигирик oт 1479 г.

Author(s): Kameliya Hristova-Yordanova / Language(s): Bulgarian Issue: 104/2019

The author makes a diplomatic edition of the medieval Slavonic translation of the Homily on the feast of the Annunciation (ascribed to St. John of Damascus) as attested in Vladislav the Grammarian’s manuscript dated 1479 (kept in Rila Monastery, no. 4/8). She characterizes the orthography of this copy and discusses the following features of the translation: the compound words and possessive pronouns as well as the names (epithets) of the Theotokos.

„Що нещо е църквата?“ или отново за формирането на конфесионалната идентичност

Author(s): Albena Hinkova / Language(s): Bulgarian Issue: 5-6/2015

The article focuses on the problems of religious and national identity, as well as on the ways and means of their formation through periodic printing in the 1850s and 1860s. The analysis is influenced by Eric Erisson’s ideas of identity-building and typology proposed by Manuel Castells. The majority of the empirical textual material concerns issues of the struggle for an autocephalous Bulgarian church during the Revival, which implies a wider involvement of the problems and conceptual tools of theology and church history. The author uses the theoretical basis of literary history and the history of journalism. The conclusion is that the cultural attributes of confessional identity are based mostly on the idea of equality