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The goal of the article is an attempt to follow the reaction of mendicant communities to the events connected with Luther’s theses. This problem is presented based on the example of monasteries in Royal and Teutonic Prussia. As the final date of the study the author chose the year 1526. Besides the perspective of the institutional history of particular orders the problem is also presented from the point of view of ordinary monks and their individual decisions and motivations.
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Aleksander Krasiński settled down in the Duchy of Moscow where he converted into Orthodox denomination. Bazyli, Aleksander’s son, was also an Orthodox, just like his father. He returned to Poland and on 22 June 1667 he requested for the Polish Parliament to grant him the status of an exile. Bazyli’s son, Tomasz Krasiński, Stolnik – Pantler of Ciechanów, was most probably an Orthodox, just as his father and grandfather were. Mikołaj Krasiński, the son of Tomasz decided to convert to Calvinism. We know about the Calvinist denomination of Mikołaj Krasiński from baptism records maintained in the Evangelical Reformed parishes in Słuck and in Ostaszyn. These baptism registers were then transferred to the archives of the Synod of the Evangelical Reformed Church in Wilno (Vilnius). We have an almost absolute certainty that Mikołaj initiated the Calvinist branch of the Krasińskis of Ślepowron coat of arms. Descendants of the Krasińskis’ Calvinist branch were Jan Krasiński, born around 1728, and Bogusław Krasiński, son of Mikołaj, born around 1729. Another descendant of the Krasińskis’ Calvinist branch was Tomasz, son of the Starost of Homel. One of the most outstanding representatives of the Calvinist branch of the Krasiński family is the Count of Walerian Skorobohaty Krasiński (1795–1855).
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The sacramental priesthood is a special participation in the mission of Christ. Ordained priests - bishops and priests, serve in the Church in persona Christi Capitis. This particular mission has a threefold character: prophetic, priestly and royal. The service of the sacramental priesthood is also expressed in acting in persona Ecclesiae. In fulfilling their mission, priests depend on Christ, the Church and their own bishop, and the place of their ordinary ministry is the particular Church and the parishes that make it up. This article outlines the essence of priesthood at the priesthood level and the relational nature of priesthood ministry to Christ, the Church and the diocesan bishop.
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In this paper I examined one of the effects of László Ravasz’s theological thinking, namely the development of his spiritual life and its impact on his position as a scholar of theology. Due to the limitations of the scope of this paper, I present the lesser known views of Ravasz’s work on mission. Among others, John R. Mott’s lecture in Cluj-Napoca provides clues that the young Ravasz approached the tasks of pastoral ministry, preaching, dissemination of the gospel, theological education in a modern and relevant manner. This approach was not perfect, but it helped to bring about a new impetus for the Hungarian Protestant worldview that was stuck in rationalism and liberalism and for Protestant theology in general to start off towards the dialectical theology. Ravasz was an authentic representative of this transition.
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Conference-Report: Septuaginta-konferencia a Kolozsvári Protestáns Teológiai Intézetben (Balogh Csaba)
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The rejection of the Ottomans under the walls of Vienna in 1683, followed by a series of successive victories of the House of Habsburg, opened wide for the Austrians the road to Transylvania, an autonomous principality then under Turkish suzerainty. Formally perfected by the peace of Karlowitz, from 1699, the translation of the levers of power to the new authorities encountered great difficulties, the Transylvanian „states“, mostly Calvinist, not being willing to give up so easily the previous privileges. In these circumstances, the only solution for changing the existing political relationship remained to increase the number of Catholics in Transylvania; and this could be achieved only by the union with Rome of the majority Romanian population, an act perfected in the well-known way in Vienna, in 1701. The opponents of this union, however, were not long in coming; among the opponents were, from the beginning, the Romanians from Hunedoara, especially those from the villages around Dobra.
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The actual paper raises the problems that are placed at the crossways of the social sciences and theology. In this paper, the author’s own ethnographic research on the hermetic, orthodox and inaccessible Old Order Amish community living in the state of Pennsylvania in the United States is concisely reconstructed. The background for considerations is the pandemic of the Covid19 contagious disease caused by the SARS CoV2 coronavirus announced by the World Health Organisation on March 11, 2020. This historic event changed the world and reconstructed the existing social and political order. It caused rapid changes of a global nature. It happened almost all over the world. One of the few places the pandemic (or even knowledge of it) has not reached is the Old Order Amish community. The text describes mechanisms and strategies that effectively protect the described community from the outside world and its influence.
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The document The Cape Town Commitment: A Confession of Faith and a Call to Action document is one of the significant documents of evangelical Christianity that briefly addresses many important topics. One of such topics is discipleship. This article traces the theme of discipleship in the document and offers a theological reflection on the content and form of discipleship for contemporary evangelical Christianity. After introductory remarks and first part where the topic of discipleship in the document is addressed, in continuation, the article offers a theological reflection on the topic of discipleship. Hence, the second part discusses content and form of discipleship, while the third part explains the importance of discipleship arguing that discipleship (Matthew 28) is the channel through which God realizes the return of the original creational blessing that was promised to Abraham in Genesis 12. In the conclusion it is pointed out that if we want to take seriously the topic of discipleship from The Cape Town Commitment, the following is needed: a) to understand that discipleship is not after-school or extracurricular activity but a channel through which God wants to spread his redemptive blessing to all nations; b) in our local churches and academic institutions we need to return teaching by example, because various church or educational activities are part of the discipleship, but they are not a supplement for teaching by example; c) to redeem the term „Christian“ in a way that this term is only used for those who are „disciples.“
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Ledán M. István: A halál mint álom. Az újszövetségi álomeszkatológia az ókori görög sírfeliratok tükrében. Témavezetői bemutatás és értékelés (Peres Imre)
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Dolgozatunkban arra a kérdésre kerestük a választ, hogy miért és milyen értelemben használja az Újszövetség az alvók, elaludtak, illetve az alvás képét a halottakra, illetve a halálra? Ez általános, közhelyszerű(nek tűnő) kép, amely nemcsak az ókori Keleten, a görög–római kultúrában, hanem feltehetően minden nemzeti mitológiában megtalálható, ezért könnyen arra a megállapításra juthatunk, hogy az Újszövetség is közhelyszerűen, minden különösebb teológiai intenció nélkül használja.
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This overview of Melanchthon’s dialectic is far from being complete. He continues to present the rules of scientific thinking and the theoretical and practical methods. But the short survey, which covers the essence of his scholarly view, shows a clear intention and effort on his behalf to “domesticate” the classical (pagan) science of thinking in view of their adoption by the Protestant churches. He believed that by doing so, he was advancing the science of the Word, as far as the preparation to the church service is concerned. He was aware that the classical scholarship of humanism could improve Protestant theology, which was to become more erudite, while enriching church sermons with more depth and substance. The overview also shows Melanchthon’s deep commitment to pedagogy, and his concern to be useful to both his students and pastors by elaborating on and strengthening the specific Christian theology of the century. By this he inscribed his name forever into the memory book of the Protestant science and pedagogy.
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Conference-Report: Consultation and Evaluation Workshop with the Representatives of the Reformed Church District of Transylvania about the Theological Training and Curriculum (Balogh Csaba)
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The current study aims to investigate the procedure of metaphorical creativity in the Gospel of John, using the “living bread” linguistic metaphor as a case study. The article is structured into three main sections. Following a brief introduction, the first section deals with the conceptual metaphor theory which serves as the methodological framework of the analysis; the second section carves out the background and textual analysis of the “living water” and “living bread” metaphors; and the third section demonstrates the interaction of the two metaphorical networks and points to the main argument that “living bread” was created through and stimulated by the well-known conventional metaphor “living water” in the conceptual system of the Gospel.
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