Journal index

Gaal György542 -- 580

Antonina de Gerando descends on her father’s side from a French noble family, on her mother’s side from the famous Count Teleki family. In this second respect, she was the third educator following her grandmother’s sister (Teréz Brunswick) and her mother’s sister (Blanka Teleki). She studied in France and there she obtained her teacher’s degree. In 1873 she moved to Budapest, where she started to teach in private girls’ schools. In 1880 she was invited to head the newly opened Higher School for Girls from Cluj/Kolozsvár. She directed this school for 32 years. Originally the school was under the jurisdiction of the town council, being overtaken by the state in 1892. In 1900 it moved into the modern school building near the Central Park. All the daughters of the cultured Cluj/Kolozsvár families studied in this school. The beloved headmistress shared some particular ideas, like educating by love and not by using punishments. She got retired in 1912 and died in 1914.
This study presents de Gerando’s activity as a teacher, as the head of her school, her pedagogical ideas, as well the schoolbooks written by her (Mathematics, French, Latin, Music, Pedagogics, Housekeeping).
She also published many translations.

Református Szemle 109.5 (2016)Research articleChurch history
Kozák Péter663 -- 690

Paul Tillich reinterpreted Christology along the lines of the method of correlation. We need to ask whether this gigantic enterprise has indeed succeeded in preserving Christianity in its original form. I attempt to prove that a significant discrepancy exists between orthodox and Tillichian theology, especially with respect to dealing with the issue of the historical Jesus, the use of ontological concepts and “incarnation”. I therefore set forth the following observations: 1. Tillich mistakenly sets the reality of faith against fides historica and restricts the latter to just one dimensionless point. 2. The ontological concepts employed by Tillich contain contradictions and are unable to adequately express the infinite, qualitative differences between Christ and other human beings. 3. Tillichian Christology misinterprets the dogma of Chalcedon and is a modern, ontological version of Nestorianism.

Református Szemle 109.6 (2016)Research articleSystematic theology
Kolumbán Vilmos József55 -- 67

The Arminianist doctrine concerning predestination as well as Cocceius' theology of the covenant, which intended to dilute the inflexibility of the Dordrecht decisions, kept the Dutch theology of the seventeenth century in fever, causing serious problems even during the first half of the eighteenth. The Hungarian adepts of these doctrines were Sámuel Nádudvari, József Makfalvi, András Huszti, Ferenc Csepregi Turkovics and György Verestói, who, after their return home, began to disseminate the teaching, which differred from the confessions of the Transylvanian Reformed Church. The lawsuit and legal process concerning doctrinal errors, however, was initiated and carried out only in the case of Huszti, Nádudvari and Makfalvi. Whilst Csepregi and Verestói could easily clear their names of any suspicion of heterodoxy, the other three theologians (Huszti, Nádudvari and Makfalvi) did not take this opportunity, which ultimately caused an irreparable break in their careers.

Református Szemle 109.1 (2016)Research articleSystematic theology, Church history
Szűcs Ferenc, Juhász Tamás267 -- 278

Nachdem der Generalkonvent der Ungarischen Reformierten Kirche am 11. November 2015 eine Erklärung betreffend die europäische Flüchtlings- und Migrationsfrage verabschiedet hat, befasste sich auch der Synodalrat der Reformierten Kirche in Rumänien in seiner Sitzung am 26. November 2015 mit diesem Problem. Der Synodalrat beschloss, in dieser Frage eine öffentliche Debatte zu eröffnen. Nach deren Abschluss wird die Synode um Stellungnahme gebeten. Zum Einstieg veröffentlichen wir die genannte Erklärung des ungarisch-reformierten Generalkonventes, sowie je einen Beitrag der Theologieprofessoren i. R. Juhász Tamás und Szűcs Ferenc.

Református Szemle 109.3 (2016)Source editionSystematic theology
Papp György523 -- 541

The closing part of this study presents the most important dichotomic and trichotomic anthropological models from the era of Reformation (Erasmus, Calvin, Bullinger, the Confessio Helvetica Posterior, the Heidelberg Catechism, István Szegedi Kis) and provides a synthesis of the anthropological view of 20th century theology (Karl Barth, Wolfhart Pannenberg, Oscar Cullmann, Jenő Sebestyén, István Török, Botond Gaál, and others). The conclusion to the historical presentation is followed by an inquiry into the possibilities to apply the results of the anthropological investigations to other fields of theology.
Keywords: theological anthropology, dichotomy, trichotomy, body, soul, spirit, Erasmus, Cal­ vin, Bullinger, Heidelberg Catechism, Barth, Pannenberg.

Református Szemle 109.5 (2016)Research articleSystematic theology
Kulcsár Árpád646 -- 662

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.

Református Szemle 109.6 (2016)Research articlePractical theology
Visky Sándor Béla37 -- 54

This paper concludes that within the moral philosophy of Jankélévitch, the problem of forgiveness is ambiguous; or rather the author has an ambiguous attitude towards forgiveness.His point of view also has shortcomings that are due to the deficiencies of his metaphysics, his anthropology, his image of God and his interpretation of death. The God of Jankélévitch is creative energy, eternal acting goodness and love, but it is not a person and does not personally know its creations. It does not rule, does not enter into a covenant, does not bring redemption at the cost of its own heartbreak, does not judge sins and does not forgive them, does not speak, does not give commandments, does not conquer death, does not resurrect the dead, and does not offer eternal life. So the imperative of forgiveness is not — cannot — be supported by faith.

Református Szemle 109.1 (2016)Research articleSystematic theology
Pálfi József419 -- 433

The Women’s Alliance of the Királyhágómellék Reformed Church District was established eighty five years ago, on 3 September 1931, 11 years after the formation of this Hungarian church body geographically covering the western part of today’s Romania. Besides providing a historic background with unique details, our study pays a tribute to the devotion and immense work of the Reformed women on behalf of the Church. The Women’s Alliance has played a most important missionary role within the Királyhágómellék Reformed Church District.

Református Szemle 109.4 (2016)Research articleChurch history
Visky Péter257 -- 266

Die Wirklichkeit der göttlichen Stimme schafft im Verkünder des Wortes, der dem Wort vollständig ausgehändigt ist, unauflösbare Spannung, die nicht einmal eine sachgemäße Ausle­gung auf der Kanzel auflösen kann. Fünfhundert Jahre nach der Reformation konnten wir Prediger es sogar als Provokation auffassen, die wir das Ereignis von dem Handeln Gottes er­ warten. Das Ziel der Predigt, als Ereignis, ist jedes Mal Gott im Alltag zu erleben. Die Erwar­tung —das Ereignis —die Erfahrung, dieser Dreier drückt gut die Geschichte des Ereignisses der Predigt aus. In diesen drei Schritten wird ausgedrückt was Gott tut, was mit dem Men­schen geschieht, und wie der handelnde Mensch auf Gottes Tun reagiert.

Református Szemle 109.3 (2016)Research articlePractical theology
Kolumbán Vilmos József191 -- 201

The scholarly literature on Protestant education agrees that the delimitation of the main principles of the public educational system of the reformed congregations is strongly related to the name of Philipp Melanchton. The “preceptor of Germany”, as he came to be known, considered that the aim of education is to assume personal responsibility. Defining the purpose of reformed education in Transylvania was postponed to the 17th and 18th centuries, when the public educational system searched for its own rationales. The current study presents a short historical overview of this period.

Református Szemle 109.2 (2016)Research articleChurch history
Kulcsár Árpád506 -- 522

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.

Református Szemle 109.5 (2016)Research articlePractical theology
Fodor Ferenc613 -- 645

Am Beginn des Aufsatzes (1) wird der Begriff „Toleranz“ im kurzen geschichtlichen Kontext vorgelegt und Unterschied gemacht zwischen inhaltlicher und formaler Toleranz. Nachher wird die Toleranz in den Religionen des Alten Orients —im religionsgeschichtlichen Kontext —geschildert (2—3). Im folgenden Abschnitt (4) wird die heute als Toleranz verstandene zwischen­ menschliche Verhaltensweise vorgestellt. Im 5. Kapitel wird der Begriffunter dem Titel „Der Fremde in Israel,“ nachher (6) „Israel in der Fremde“ dargestellt. Im letzten Abschnitt (7) wird das Thema kurz zusammengefasst.

Református Szemle 109.6 (2016)Research articleOld Testament
Bognárné Kocsis Judit18 -- 36

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.

Református Szemle 109.1 (2016)Research articlePractical theology
Papp György401 -- 418

This article is concerned with the question of dichotomy and trichotomy of the human person. Following an earlier semantic analysis of biblical terms (published in Református Szemle 105.3 (2015)), the present paper introduces the reader into the significance of theological anthropology for the most important authors of the Early Church.

Református Szemle 109.4 (2016)Research articleSystematic theology
Geréb Zsolt710 -- 711Református Szemle 109.6 (2016)ReviewOld Testament, New Testament
Ledán M. István247 -- 256

In his epigrams, Gregory of Nazianzus time and again speaks about the dead ones as sleepers. In this paper we examine the Greco-Roman and biblical background of this well-known ‘sleeping of death’-theme, and we conclude that the sleeping of death in Gregory’s usage is nothing more than an eschatologically neutral literary platitude.

Református Szemle 109.3 (2016)Research articleNew Testament, Antiquity studies
Visky Sándor Béla169 -- 190

This paper concludes that within the moral philosophy of Jankélévitch, the problem of forgiveness is ambiguous; or rather the author has an ambiguous attitude towards forgiveness. His point of view also has shortcomings that are due to the deficiencies of his metaphysics, his anthropology, his image of God and his interpretation of death. The God of Jankélévitch is creative energy, eternal acting goodness and love, but it is not a person and does not personally know its creations. It does not rule, does not enter into a covenant, does not bring redemption at the cost of its own heartbreak, does not judge sins and does not forgive them, does not speak, does not give commandments, does not conquer death, does not resurrect the dead, and does not offer eternal life. So the imperative of forgiveness is not —cannot —be supported by faith.

Református Szemle 109.2 (2016)Research articleSystematic theology
Kustár Zoltán477 -- 505

Der Aufsatz behandelt die theologischen, hermeneutischen und wissenschaftsgeschicht­lichen Grundfragen der Bibelexegese. Warum bedarf die Bibel einer Interpretation, und warum soll sie wissenschaftlich sein? Nach diesen Fragen wird die historisch-kritische Exegese defi­niert, sie als die weithin geeignetste Methode für die Auslegung von biblischen Texten aufge­zeigt und die Rolle der strukturalistischen, leser-zentrierten und adjektivischen Methoden auf das Feld der Homiletik zugewiesen. Nach der Klärung der Unterschiede zwischen Exegese und Predigt(schreiben) stellt der Aufsatz die theologischen Grundlagen einer positiven Beziehung zwischen historisch-kritischer Exegese und christlichem Glauben vor. Schlüsselwörter: Heilige Schrift, biblische Hermeneutik, Bibelexegese, Exegese des Alten Tes­taments, Exegetische Methodenlehre, Inspiration, Fehlbarkeit/Unfehlbarkeit der Schrift.

Református Szemle 109.5 (2016)Research articleOld Testament
Geréb Zsolt7 -- 17

In diesem Beitrag möchte ich auf folgende Frage eine Antwort geben: In welchem Masse hat der Briefschreiber des Epheserbriefes (ein Schüler von Paulus) den Hauptgedanken von Paulus aus dem Römerbrief 3,21—30, bzw. dem Galatherbrief 2,15—21 bezüglich der Rechtfertigung des Menschen durch Gottes Gnaden bewahren? Anders: Welche Wirkungsgeschichte hat die soteriologische Lehre des Paulus in den deuteropaulinschen Briefen, besonders im Brief an die Epheser?

Református Szemle 109.1 (2016)Research articleNew Testament
Pluhár Gábor370 -- 400

In the background of the increasingly popular group dynamics one should be aware of the loosening ties within the communities of the modern society. The essence of a small group is that it enables special, experimental and interpersonal learning. Their efficiency as live, open systems can be measured in the existential change of the personality. In our analysis we examine cases of adaptation to the church life at the level of complex ecclesial communal events.Studying the Bible in small groups is a genuine heritage of the Reformation, although it had taken centuries to be considered socially relevant. According to the pastoral-psychiatric practices, the most proper “social sphere” of repentance as the existential spiritual change of the personality is provided by the Bible-study groups. Group-phenomena such as group-cohesion, altruism, wholeness, dynamic balance can be matched very well to the spiritual qualities of the church as a unity of the living body of Christ. Group dynamical process will facilitate a live and fresh ecclesial life. Church services as moderated large-groups are to provide social integration for the Christians through concentric circles. Through the internalisation of a consensus-able dialogue-culture the ecclesial communities would be enabled to formulate a community model based on the love of Christ. To assign proper place of dialogic Bible study, the importance of groups should be increased within the system of church services and complex ecclesial occasions.

Református Szemle 109.4 (2016)Research articlePractical theology