Systematic theology

The congregations of the Reformed Church District of Királyhágómellék and Transylvania replaced the older hymnbooks twenty years ago. The replacement of 1921 hymnbook, previously used in the Partium region, and of the 1923 hymnbook used in Transylvania, opened a new chapter in the church singing practice. When comparing the origin and style layer of the songs in the two hymnbooks, the difference is striking, especially with respect to the 19th century melodies and the amount of 18–19th century ad notam songs in the 1921 hymnbook.

In the early period of the Reformation, this multifaceted radical movement divided the Protestantism into two theological camps. To magisterial reformers (Zwingly, Luther, Calvin), the task of the reformation was not only to remove impurities but to maintain continuity. Anabaptist reformers, on the other hand, saw the task of the reformation as a necessity for a new church modelled not on Catholicism before Boniface (as Luther considered) but on the church before Constantine, or even on the New Testament.

This paper focuses on the early period of the reformer’s ministration, who was a very learned teacher, pastor and theologian at Geneva and Strasbourg. In these places he implemented his theological and ethical convictions against the destructive works of the Anabaptist radicals.

The present study examines from the perspective of dogmatics Eduard Böhl’s book entitled Christologie des Alten Testamentes oder Auslegung der wichtigsten Messianischen Weissagungen published in 1882. The study deals mainly with the introductory chapter. E. Böhl, professor of Reformed Systematic Theology at the Protestant Theological Faculty in Vienna from 1864 to 1899, was strongly influenced by the theological vision of H. F. Kohlbrugge (1803–1875), a Reformed pastor from Elberfeld, Germany.

Nach einem Vierteljahrhundert seit den gesellschaftlich-politischen Umwälzungen Ost- Mittel-Europas im Jahre 1989 sind die ungarischsprachigen reformierten Kirchen der Region immer noch vor die Frage gestellt: Mit welchen weitreichenden Konsequenzen ist zu rechnen, wenn die Verantwortung für die Geschichte und für die moralisch-sittliche Schuld erwähnt wird? Eine Reduktion der Schuldfrage auf die Feststellung, dass Kirchenleitende, Pfarrerinnen und Pfarrer bzw. kirchliche Mitarbeiter zu ihren persönlichen Taten (d.h.