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The aim of our study is to examine the designation “Calvinist” in the works of Hungarian Reformed theologians of the early modern age. Theologians mostly formulated their views on this subject within disputes with Roman Catholics. The Roman Catholics accused the Protestants of following the teachings of the reformers rather than those of Christ. The Calvinists consistently brought their church in connection with Christ. They rejected to call the church Calvinist mainly because of dogmatic considerations, claiming the primary place to Christ’s role in the redemption. Reformed theologians stressed that they did not receive baptism in Calvin. In the course of these disputes, they referred to the First letter of the Apostle Paul to the Corinthians. From a church historical viewpoint, it was a key issue to settle whether Calvinist churches originated in Christ or in Calvin – the latter involving accusations of innovation and heresy. With the appearance of István P. Czeglédi (1619–1671) a tactical shift can be witnessed. A number of theologians conditionally accepted the attributive use of the designation “Calvinist”, while others continued to reject it.

We are always seeking for the sense of the life, for ourselves and for the place in our family and community. Religion shows a new way to us, according to Jesus Christ’s principles. The son of God not only created a religion, but gave us an example how to live, and sacrifice himself for us. Sándor Karácsony reckons religion as a spiritual behavior, the base of our social contacts. We have to see into our lives and character according to the message of Jesus Christ. The right and appropriate personality can be evolved by individual training.

The views of Sándor Karácsony about religious education can be clearly discerned from his writings. The main task of reformed pedagogy is to activate continuously the divine notions in this continuously changing world. Protestant teachers must accomplish their daily work according to the Gospel of Christ. The Hungarian Reformed Church was a so-called “church of schools” for hundreds of years. This means that even between WWI and WWII it owned more schools than churches. The number of Reformed schools is significant even today. Sándor Karácsony claims that only Reformed people and communities are able to maintain Reformed schools by people who “are ready to serve and sacrifice themselves” for this cause (Karácsony, Sándor: A magyarok Istene. Széphalom Könyvműhely, Budapest 2004, 172).