Református Szemle 108.4 (2015)

Diese Studie will die Beziehung zwischen den Begriffen a IKETES und THERAPEUTES und Therapeutés, die im griechischen Titel obengenannten Werkes von Philon von Alexandrien zu finden sind, erörtern. Der Autor prüft Eizelheiten jener Werke von Philon, wo diese zwei Begriffe als Wortpaare Vorkommen und gelangt zur Schlußfolgerung, daß sie mit dem Einhalten Gottes Gesetzes, mit wahrer Gottesfurcht und mit dem Dienste Gottes in Zusammenhang sind.Ein Leben mit solchem Verhalten kann sich am besten in der priesterlichen Lebensweise entfalten, und das bindet sich ans Suchen göttlichen Schutzes und an seinen Dienst. In dem Werk: De vita contemplativi beschriebene Lebesweise der in Ägypten lebenden (essener) Therapeuten ist ein eliter, priestlicher Dienst: Wer Gott wirklich ehren will, sei derjenige ein Levit, bzw. „Proselit“, der muß sich von seiner früheren Lebensweise und den irdischen Sachen trennen. Die in dem obengenannten Titel als Ergänzung figurierende Bezeichnung: Iketwv steht im Einklang mit dem Namen und der Lebensweise der Therapeuten. Diese priesterliche,elite Lebensweise ist die eigenartige Form einer Flucht zu Gott.

For many people the church is a place of refuge and solace, a place where they may feel comfortable and closer to God. But for some the church represents a mirror of their personal failures, and a reminder of the fact that they are „not good enaught.” While for many, belief in God is a way of overcoming anxiety and turning to God is a valuable tool for gaining strength against anxiety disorders, for some people church could be a place that creates fear or gives way to thoughts that end up in anxiety or panic attack. While panic attacks may occur during church service or other church activities, this article offers a presentation of crisis intervention with a special focus to panic attacks. After that we continue with discussions on the issue of panic at pastoral visitations.

In this study I intend to describe and introduce critically three basis approaches of Christianity, exclusivism, inclusivism and pluralism to other world religions and at the same time throw light on issues of interreligious dialogue and the problem of comparative theology. Having completed this task the paper deals with the novelty and fresh approach introduced by George Lindbeck a post liberal theologian and his approach will also be critically evaluated. It will be argued although Lindbeck’s cultural-linguistic model is useful for interreligious dialogue but it is a kind of repetition of the old liberal argument which also maintained the uniqueness of Christianity albeit in different mode than orthodox or traditional theology.

Interethnic conflicts are never the consequence of religious differences, they are always generated by the politics. However, diversity in Christian traditions makes the impression that these problems are real and rational, and the only solution for them, the radical one could be: nationalism and homogenization of citizens. Below we will follow how revolutionary events in 1848 influenced the “private life” of churches in the Hungarian Kingdom of that time.

Count Miklós Bánffy (1873—1950) writer, politician, actor, the organizer of cultural life in Transylvania between the two World Wars, was the principle overseer of the Transylvania Reformed Church District between 1928—1948. After the Second World War, in 1949, he obtained the permission to travel to his wife in Hungary. He died on July 6, 1950 in Budapest. The funeral speech was held by bishop László Ravasz. His remains were transported from the cemetery of Budapest, Farkasrét, to the family crypt at the Házsongárd cemetery of Kolozsvár (Cluj) in 1976. His place of burial received a first memorial plaque in 2000. Another plaque was placed inside the crypt in front of his urn in 2014.