In this study we present papers and theses of students submitted in church history, in response to teachers’ assignments at the Faculty of Theology in Kolozsvár/Cluj between 1898 and 1944. These works were closely related to the history teaching church history at the Faculty, being intended to promote independent scientific research and talent management. During the period analysed here, a total of twenty-six works in church history were completed as fulfilments of the thirty-four assigned topics.
After presenting the youth of Anna Teleki in Part I. of our study, in this second part, we deal with her marriage to Simon Kemény. Count Anna Teleki married Br. Simon Kemény Jr in 1801, who had previously studied at the University of Göttingen with his fellow student, Farkas Bolyai. Simon Kemény later remained Bolyai’s friend and spiritual companion. The young couple lived in Marosvásárhely (Târgu Mureş), Apanagyfalu (Nușeni) and in Csombord (Ciumbrud) in Lower-Alba county.
The concept of “the Other” seems crucial for Bonhoeffer’s dealing with human reality. While he addresses this question by applying traditional terms, at the same time, Bonhoeffer intends to broaden the significance of these terms through different means: he either reads the biblical text simply theologically, or he provides a larger theological frame for his purposes. Either way his intention is the same: to present a Christologically oriented understanding of the “Other”, the individual.
This study attempts to sketch the biblical and Christian ethical dimensions of collective crime by analysing biblical texts and terminology relevant to the topic. The definition and critique of collective crime was born in Germany in the aftermath of political, philosophical and legal debates after the second world war.
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.
Educating the children in Christian faith has always been a high priority and necessity in the church. Teaching them the confession was the core of the educational process. The religious education was started by parents at home. They must have had sufficient religious knowledge to teach the basics to their children. This was called private catechetical education. In addition to this, the church also provided a deeper, so-called public confessional education to the children.
John Calvin was devoted to restore the sanctity of the Genevan townsfolk, by which he understood the practical fulfilment of God’s Law, the Ten Commandments. To be sure, his primary intention was to exert an influence on the texture of daily life of the Genevan population. He delivered sermons and published-edited commentaries in order to establish his new theological ethics, and marital reforms concerning the adequate moral life of a Christian family.
The present writing discusses analytically Sándor Fazakas’s book entitled We have sinned… The church in the context of historical and social sins. It is known that in the darkest decades of the last century, the Christian churches were in the focus of different totalitarian oppressing regimes. Under these conditions it seemed to be impossible and/or senseless to interpret questions of social and private sins from the viewpoint of church organisations, church leaders, or laic believers.
This paper discusses three Hebrew gratulatory poems from the corpus of so-called carmina gratulatoria hebraica composed by 17th century Hungarian peregrines in Franeker (Holland). It introduces the genre and context of this type of poems.