Református Szemle 117.3 (2024)

The mission of our churches is to proclaim the good news of the Bible amidst the belligerent atmosphere of the 21st century. According to the teachings of the New Testament, peace cannot be achieved through diplomatic procedures or military tactics, but only through God’s grace. The author of the Epistle, a disciple of Paul, emphasises both aspects of peace: reconciliation among people and between humanity and God. The author adopts a hymnic form to highlight that Jesus Christ’s death on the cross ended the enmity between the sons of Israel and the Gentiles who had been baptized in the name of Christ.

In his article, Yohanna Katanacho discusses the relationship between Israeli Jews (both indigenous and settlers) and other indigenous people classified as foreigners. His thoughts focus on the issue of equal ownership of the country. He believes that Jews originally owe their land to God’s covenant, specifically his love and mercy, rather than their military successes. Implicitly, his writing echoes the Deuteronomic declaration that the people received the land from the Lord as a dwelling place. He derives the legal basis for the possession of the land from the Book of Ezekiel (33:23–29). In his argument, he rejects the classification of non- Jewish citizens as second-class citizens, a categorisation imposed by politics. As a reassuring solution, the author proposes the introduction of ethnic and religious multiculturalism.

This paper provides a concise introduction to Korean Buddhism, Confucianism and Neo-Confucianism, examining their relationship with Protestant Christianity, which emerged on the Korean Peninsula in the 19th century. Initially, the main aspects of Buddhism are discussed. The paper briefly highlights the contributions of Hungarian, Korean and other international researchers on the topic. It aims to identify the key points through which the relationship between Buddhism and Protestant Christianity can be explored.

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.