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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.

In the field of homiletics, one of the most intriguing questions is the dynamics of the text-pastor-preacher triad. It is notable that these constituent elements are often more amenable to individual scrutiny than when examined collectively. What constitutes the text? Who embodies the role of the preacher? And what precisely characterises the sermon? In contemporary discourse, we possess a clearer understanding of these components than ever before. This paper undertakes an analysis of the homiletic approach pioneered by Wilfried Engemann, particularly his formulation of "competent homiletics". Engemann’s approach delves into the constituent elements with greater granularity and nuance, thereby endeavouring to apprehend the intricate relationship among them with utmost precision. Furthermore, this essay underscores the essential prelude to the text-pastor-preacher triad, namely the hermeneutical text-author-reader triangle. It is imperative to recognise that the dynamics and efficacy of the former are significantly influenced by the operation of the latter. Given due consideration to this factor, this paper presents a model of scriptural interpretation that holds the potential to catalyse significant creative processes within the pastoral practice of preaching. The potential applications of this model will be explored within the context of The First Letter of Peter.

The study was prepared for the 360th anniversary of the publication of the so-called Várad-Bible. In the context of the Hungarian New Testament translations of the 20th century, it examines the unique interpretations of László Ravasz’s translation published in 1971, as well as the in his commentaries to the New Testament given in Bible study groups within the church. The present research focuses mainly on chapters 17–18 of the Book of Revelation.

The Second Epistle of Peter makes an important, and in some ways unconventional con-tribution to our understanding of biblical eschatology. The main message of the Epistle is clear: this world must be destroyed by fire so that “new heavens and a new earth may take its place”. In the New Testament, only Revelation speaks so clearly about the cosmic consequences of the Day of the Lord. However, the statement about the great final conflagration raises literary, text-critical and theological questions. In this study we will approach these questions by considering the context in which the Epistle was written and by exploring the theological thread to which the motif of the final conflagration belongs.

In this paper I examine the first collection of sermons of László Ravasz, published by him between 1903–1910 in several journals, such as the Református Szemle, the Protestáns Prédikátori Tár, the Protestáns Szemle, and later in his book entitled Ez ama Jézus. These sermons stage the first steps of Ravasz in the field of homiletics and preaching, being influenced and inspired by well-known Western European preachers, as well as his Transylvanian mentors. His preaching from this period testifies to the influence of liberal theology, but he also brings in new and original perspectives into the content, structure and style, furnishing some long-term perspectives for the Hungarian Reformed preaching.

For centuries, the position of the biblical text in the preaching of the church has been determined by the Reformed principle of Sola Scriptura. Preaching starts with the Bible and ends with it. The theories of Thomas G. Long and Wilfried Engemann point out that it is insufficient and inadequate to limit the biblical preaching of the church to this observation. What is needed are theories that give a contemporary and professional interpretation of biblicism as a homiletical category and that expose the paradigm shifts behind the pathos of Sola Scriptura. The synthesis has sought to present theologians who, with clarity and proper reflection, will help us interpret the paradigm shifts. The German Wilfried Engemann considers the homiletical triangle of text-preacher-congregation in the context of life lived by faith, and the American Thomas G. Long in the context of the encounter with Jesus. Engemann provides the preacher with a homiletic map, like an online Google map indicating the current road information: where to expect road repairs, traffic jams, direction extensions, etc. From Long, we get more of a “kerygmatic homiletics”, i.e. a compass instead of a map. Engemann’s concepts are more elegant, differentiated and original, Long’s are more prosaic, expansive and embedded. Both approaches are “lamps shining in a dark place” standing on the table of the contemporary preacher, who must be able to navigate both with compass and map until “the day dawns and the morning star arises in your hearts” (2 Pt 1:19).

1 Peter 3:18–22 is one of the strangest and most difficult texts of the Scriptures. The paraenesis addressing the unjustly suffering Christians in Asia Minor is amended by a confession of faith. The pericope testifies that the death, resurrection, ascension and redemption of Christ has much broader spatial and temporal implications than one might think at first. This article aims to mark the exegetical and theological coordinates of the mysterious encounter between Christ and the souls in prison. Three questions will be explored: Who are these souls? What did Christ preach them about? When did the encounter take place?

This article engages in an ethical analysis of 1-2Peter. In these epistles the Christians of Asia Minor receive relevant and actualized ethical message. The ethical teaching of the Petrine letters is not presented in a distilled manner, because what is at stake here is not simply an ethical exigency but the very nature of the relationship between God and humans, God and the believer. In the case of 1Pt, the focus is on submissiveness and doing good especially in times of suffering, experiencing the power of the (epistemological) turn: from intuition to imitatio Christi. As for 2Pt, we find this Relationship embedded in the tension between effort and participation.

On the occasion of the 100th anniversary of the Reformed Church District of Király- hágómellék, this paper examines the work of alliances within the church (Women’s Alliance, Men’s Alliance, Youths’ Alliance, etc.), with special focus on the social and diaconal work. The paper builds on articles, reportages, footages, and shorter studies of the Reformátusok Lapja (Reformed Magazine), published by the celebrating church district. A synthesis of the available data reveals the difficulties involving the organisation of these alliances and the limited results achieved. 

Translated by Fazakas Enikő, Kovács Zoltán, Kun Lajos, Némedi Gusztáv, Oláh Attila. A Debreceni Református Hittudományi Egyetem Gyakorlati Teológiai Tanszéke, Debrecen 2001, 132. old.

In this paper I present a thorough examination of Laszló Ravasz’s publications from the period 1901–1903, when he was a student of the Protestant Theological Seminary and the State University of Cluj/Kolozsvár. In this period, he shows signs of uncertainty whether to become a Reformed minister or a journalist, novelist, or critic. This period of life of a student is typically characterised by an interest in almost everything. He writes more than forty poems, short novels, theatrical critics, but most often he relates about the student life in the magazine Kolozsvári Egyetemi Lapok. He attempts to follow well-known journalist of his time. His descriptive writings demonstrate how good a writer he was already in the early years of his career.

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

In this paper I present an in-depth analysis of the writings of László Ravasz from the period 1903–1906. During this period, he graduated from the Protestant Theological Institute, the State University at Kolozsvár/Cluj, and spent a year of PhD research in Berlin. He started publishing in the journal Erdélyi Protestáns Lap mostly in the domain of religious studies. He still adheres to the liberal wing of theology, but in this period, he slowly starts to shift towards the so-called value theology, a much modern way of the long-standing liberalism.

This paper discusses the necessity of dialogue about the topic of creation among theology, philosophy and natural sciences. I argue that philosophy has a bridge-building role between theology and natural sciences. I aim to show why the mediation of philosophy cannot be neglected, and why a holistic approach in such an important theme as creation is necessary. I shall also invoke the ideas of László Ravasz (1882–1975) and point out that the synthesis which he argued for in his scientific papers is still useful today.

At the dawn of the 20th century, the young László Ravasz began to rethink the main principles of Hungarian Reformed homiletics. His program was basically stimulated by the so- called “value-theology”, inspired by the Neo-Kantian philosophy. In this paper I examine his homilethical method by analysing his Christmas sermons. I scrutinize the rhetorical situation, the chosen biblical texts, the structure, the content, and the illustrations of the sermons. I conclude that half century later, we can still learn from Ravasz’ views.

Before the Barthian theology questioning the significance of rhetorics for homiletics has come to influence Hungarian Reformed theological thinking, László Ravasz (1882—1975) had emphasised the importance of aesthetical experience in preaching. Decades long the influence of Karl Barth remained one of the most determining factors in the Hungarian Reformed preaching tradition. Nowadays when the theory of Gerhard Schulze about social experience is increasingly gaining acceptance in several domains of social sciences, the Hungarian reformed theological thinking is again interested in using rhetorics as a helpful tool for homiletics. In this study I search for the significance o f rhetorics for homiletics.

In 1907 László Ravasz (1882—1975) came to lecture in practical theology at the Hungarian Reformed Theological University in Kolozsvár. Being only 25 years old, he felt the need for fresh theological thinking in this domain. As a student of both philosophy and theology, he developed his skills in both directions. His mentor in philosophy was Károly Höhnt, who enormously influenced his thinking from the mo-Kantian philosophical perspective. In 1906 Ravasz wrote a PhD thesis about Schopenhauer’s aesthetics. A year later he drafted his Introduction topractical theology, Fis habilitation thesis. This work exposes the influence of neo-Kantianism, transforming the philosophical thesis into a so called value-theology.
In 1915 he published his main work, the Homiletics, which appears to be a useful handbook even according to today’s standards. In this study I analyse both the philosophical and aesthetical thinking of Ravasz, searching for answers to the following questions: To what extent did neo­ Kantianism influence his practical theological theory? Why did he consider aesthetical values so important for practical theology? I attempt to demonstrate that his practical theology is rooted in neo-Kantian philosophy and aesthetics. This study aims to commemorate the centenary of Homiletics, as well as the 40th anniversary of Ravasz’ death.