Journal index

Theosis or its concept is perhaps less known to the Western Protestant trained theologian. Even to the Transylvanian Reformed theologian and pastor living at the meeting point of East and West it would be of value to get to know this characteristic teaching of the Eastern Orthodox Church. In our study, we describe the formation of the doctrine of deification, its dogmatic background, its development, and some of its elements, whilst searching for the answer to the question of whether there is any connection with the Reformed Church.

Luther, at the dawn of the Reformation, still struggling with monastic guilt, confused humility with self-depreciation, but he already sensed the secret of the mirifica commutatio, the so-called “miraculous exchange”, so prominent in the later works of the Reformers. This process is also evident in his letters, for in the synaesthetic ensemble of perception, the recognition of the certainty of his own knowledge of the sonship of God leading to a high self-esteem prepares the theological way that leads to a beautiful and crystal-clear vision of theologia crucis – the potential of renewal, of reformation, is brought as it were “within earshot”. Faith is of hearing, and hearing is of the Word of God – understanding this Pauline dictum, he recognizes that in the miraculous exchange of God’s ear we can replace our own uncertain hearing, so that in return we can finally hear and receive not only him but also each other.

What responsibilities do Protestant pastors in 21st -century Transylvania fulfill, and how should theological education adapt to meet these needs? To address these questions, the Protestant Theological Institute of Cluj-Napoca and the Institute of Religious Studies initiated a research project aimed at mapping the duties and roles of ministers within the region. The initial phase of the study involved in-depth interviews with Protestant leaders and ministers representing a variety of congregational backgrounds across Transylvania. This paper presents preliminary insights and syntheses findings from these interviews, providing direct quotations that illustrate the diversity and complexity of pastoral tasks. Building on these interviews, a comprehensive questionnaire will be distributed to a broader group of Protestant ministers. The second phase of this research is expected to yield a nuanced understanding of pastoral responsibilities within the Protestant churches, with attention to regional, generational, and congregational etc. differences. The outcomes of this research are anticipated to contribute to the evolution of a modern theological curriculum that aligns more closely with current pastoral realities and supports churches in refining their missional strategies.

István Téglás (1853–1915) is a well-known and recognised researcher in archaeology, but his work in pedagogy, which was his original profession, has received little attention so far. Using Téglás’s school inspection notes and drawings from Turda-Arieş county, we will focus solely on the situation and condition of the Romanian denominational schools, taking into account the Hungarian educational policies and legislation of that time. In our study, we aim to contribute to the body of Hungarian history of education and minority policy at the turn of the 19th–20th centuries through microhistorical source publication, striving to provide additional qualitative knowledge.

In our study, we examined the ancient Greco-Roman liberality-ethos from the Hellenistic to the early imperial period. By examining the terminology of gift-giving and liberality in the ancient Greek world and the New Testament, we can discover quite a lot of analogies between the Greco-Roman philosophical ideals of liberality and the theological basis of giving in the New Testament. But despite the fact that, in terms of principles, we can discover a number of analogies between the Greco-Roman conception of liberalitas or εὐεργεσία and the theological basis of giving in the New Testament, it is the differences that are crucial. It is not the quantitative analogies but the qualitative differences that are decisive. It is particularly significant that liberality (giving) in the Greco-Roman world, respectively in the New Testament have quite different orientations, since they have different target groups in mind. It would therefore be difficult to argue convincingly that Christian liberality (giving) has its origins in the Greco-Roman ethos of liberalitas.

In my study, I aim to demonstrate, through two examples, how the study of New Testament texts can become an engaging exercise that enhances our understanding of the author’s thought. By examining the story of the Akedah (31:12–32:13), which holds immense significance in Jewish tradition and a passage from the book of Ben Sirach, I seek to bring us closer to an understanding of the teachings found in the Letter of James and Paul’s writings in 1 Corinthians.

In the 19th century, the need to understand the past became increasingly prominent. However, archaeology as an independent science was not yet established. This is important to emphasise because the literature often describes Gábor Téglás as an “enthusiastic dilettante” in archaeology, as there was no such training available at Hungarian colleges, and it was still in its infancy at foreign academies. Flóris Rómer studied humanities, while Henrik Finály studied engineering, mathematics, physics, and ancient literature at the University of Vienna. Arnold Ipolyi also did not start his archaeological work as a trained archaeologist. However, Ipolyi, Rómer and Finály did everything they could to educate themselves as soon as the opportunity arose. Téglás, on the other hand, rigidly refused to do so and did not keep pace with the methodology, scientific results and broader context of discoveries in the now independent science of archaeology. As a result, the new, now professionally trained generation of archaeologists took his work less and less seriously. Téglás made lasting contributions with his geological and mining studies, as he also obtained a qualification in geology alongside his humanities studies. Nevertheless, he contributed to the establishment of Hungarian archaeology with his 355 writings on archaeological subjects.

The new ecumenical Hungarian Bible translation project began in 2017, following guidelines established by the Vatican Dicastery for Promoting Christian Unity and the Bible Societies. This translation effort involves both Catholic and Reformed experts and has received approval from the Hungarian Catholic Bishops’ Conference. The project is characterised by a novel approach, where biblical scholars from philological, exegetical, and theological perspectives refine the base text prepared by the stylist. The goal is to enhance understanding for readers without a theological background by using shorter sentences and focusing on larger text units. Additionally, the project aims to avoid or clarify theological “technical terms” that are less known or have lost their meaning today.

In searching for the core of Heinrich Bullinger’s theology, various approaches have been given, the most appropriate being “communion with God” (Peter Opitz). However, it is better to understand his theology not in a circular model with one core point, but rather as an ellipse with two focal points: God and man, respectively, Christ and the Church, which are related to each other. Therefore, his theology is essentially what I would call a “relational theology”. This, too, manifests in his ecclesiology. The epithets taken from tradition and the biblical metaphors with ecclesial connotations are strictly related to Christ, thus demonstrating the communal and participatory character of his ecclesiology. This is not only evident in relation to the Roman church but also to the Lutheran church. His relational theology is essentially dynamic and pastoral which, therefore, still can be fruitful for the churches standing in the tradition of the Second Helvetic Confession, such as the Hungarian church. 

This is a follow-up to my study published in the previous issue of this journal. The concise concept of bibliotherapy encapsulates its fundamental principles: healing through literature. The method’s positive outcomes have spurred a resurgence in research, training and practical application in recent decades. In Hungary, this approach has yielded fruitful results, diversifying traditional psychological sessions and other forms of individual and group support, making it more accessible to those who may have hesitated to seek help otherwise. I envision a similar surge in the practice of congregational pastoral care if we establish a fresh framework for individual and group discussions through this method. This paper delves into the potential avenues for achieving this goal.

The Barth-Brunner debate is one of the significant moments of the Protestant theological history in the 20 th century. The replica-exchange of the two outstanding figures of dialectical theology in 1934 not only includes the theological centres of gravity of Karl Barth and Emil Brunner, but also gives insight into the sparkling theological and spiritual atmosphere of the 1930s. Brunner’s interpretation reveals a specific version of natural theology, while Barth, in the spirit of New Reformation Theology, expresses his position in terms of the authority of the Word. In this essay until we explore the content of some points of the debate, we also briefly reconstruct the circumstances of its origin, as well as we mention its history and evaluation in Transylvania.

Suffering is a mystery. Both the blasphemer and the righteous suffer. Jesus himself did not reveal the reason why the man in Jerusalem was born blind (Jn 9). But he did reveal, and gave countless examples, of what to do with those who were suffering. And whoever takes up any person who has fallen into misery, in him the power of God is at work. Our embracing of others is the same act of comforting and healing of body and soul miracle that God has done and is doing. This paper, which is an expanded and edited version of a lecture, discusses the disease known as scolecobrothos (σκωληκόβρωτος) in the biblical and some extra-biblical sources (2 Maccabees, the writings of Josephus Flavius, Rabbinic sources and the Apocryphal book of the Testament of Job).

This presentation advocates for the revival of theology as a craft, specifically by teaching theological students the craft of a theologian. To achieve this, it raises three questions: 1. What is the artisan mentality compared to the peasant mentality? 2. How should theology be understood as a craft, and how can it be taught as such? 3. Is it even permissible to pursue theology as a craft? In conclusion, it draws several insights: the theologian we increasingly need is a true artisan who continually learns, is willing to retrain to provide the best for the congregation; who becomes humble by projecting themselves and their theology; and who, while respecting the traditions of the fathers and the lives of Christian people, is ready to purify the Gospel from the sterile explanations of bygone eras and proclaim it as eternal truths.

After the Treaty of Trianon, the Transylvanian Reformed Church found itself in a completely new and unprecedented situation. In the years following the change of empires, there was an ideological search not only in literature and public life but also within the church. The intellectual elites of Hungarian Transylvania, including the leaders, theological professors, and ministers of the Reformed Church, significantly contributed to this quest, with their reflections and thoughts still holding significant content and influence today. The aim of this study was to explore the publications that appeared between 1920 and 1944, placing them within a framework of intellectual and church history, and presenting them chronologically to depict the national worldview of the contemporary Reformed intellectuals. At the beginning of the study, we examined the concepts of Transylvanism and public service. Subsequently, we delved into the intellectual search of the 1920s and discussed the national existential issues and ideas based on the writings of the 1930s. Finally, we explored the emerging novel national worldview after 1940.

The study begins with the homiletical exegesis of 2 Corinthians 8:7–9. In the first major section, preparatory elements take centre stage. Throughout the exploration of the pericope's historical, exegetical, and theological dimensions, we delve into the relationship between Paul and the Corinthians, the collection for Jerusalem and theological motifs such as incarnation and offertory. The homiletical exegesis is followed by an outline for a Christmas sermon. The final points of the study provide additional perspectives and illustrations for shaping the worship service.

The concise concept of bibliotherapy encapsulates its fundamental principles: healing through literature. The method’s positive outcomes have spurred a resurgence in research, training and practical application in recent decades. In Hungary, this approach has yielded fruitful results, diversifying traditional psychological sessions and other forms of individual and group support, making it more accessible to those who may have hesitated to seek help otherwise. I envision a similar surge in the practice of congregational pastoral care if we establish a fresh framework for individual and group discussions through this method. This paper delves into the potential avenues for achieving this goal.

The pastoral training and professional workshop named “Spirituality and Mission in the Church” held its conference titled “Spiritual Hunger 7.0” on March 2, 2023, at the Ráday House in Budapest. The topic of this was the problem of pastoral care. Márton Járay reported on the results of a survey conducted among Lutheran ministers in Hungary in his presentation titled “The Lost Shepherd - Lessons from a Pastoral Research”.

Nowadays, we often come across the concept of secularization. What did it mean in the past, and what does it mean today? This study explores the question, clarifies the terminology, outlines the brief history of the process, examines the biblical understanding of the phenomenon, identifies theological misconceptions, and sheds light on the possibilities, challenges, and tasks for Christian congregations within the process of secularization.