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Journal articles on the topic 'Reformed Church in Transylvania'
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1
Püsök, Sarolta. "To Serve with Words, Letters and Deeds - The First Stage of the Református Család (Reformed Family) Magazine’s Publication (1929-1944)." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (December 20, 2020): 107–26. http://dx.doi.org/10.24193/subbtref.65.2.06.
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" The study firstly addresses the crisis period, which made the creation of the periodical necessary. The first issue was published in 1929, but our time travel to understand the era needs to take us back at least to the 19th century since the roots of the crisis can be found there: the defeat of the Hungarian Revolution of 1848; the worker optimism following the 1867 Austro-Hungarian Compromise, which, in addition to spectacular results, further deepened the economic and ethnic gap between the various strata of the population; the people-centred, fickle ideological basis of theological liberalism; the horrors of World War I, the Republic of Councils of Hungary, the Treaty of Trianon. The second main topic outlines one of the successful areas of crisis management, i.e. the domestic mission aspirations unfolding in the Transylvanian Reformed Church District: the role of theology professors, Vécs Society, associations mobilizing certain strata of church members, and related press releases and press products. The third chapter presents the first release period of Református Család from 1929 to 1944: objectives of the periodical, columns, readers, editors-writers. Keywords: the Hungarian Reformed community in Transylvania, crisis period, home/domestic mission, Transylvanian Reformed Women’s Association (1928–1944), Református Család periodical (1929–1944)."
2
Gudor, Botond. "The Reformed College of Alba Iulia - Sárospatak." Annales Universitatis Apulensis Series Historica 26, no. 1 (December 15, 2022): 17–72. http://dx.doi.org/10.29302/auash.2022.26.1.2.
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The exiled college of Sárospatak had a significant influence on the educational and ecclesiastical history of Transylvania during the 44 years it was active in Alba Iulia, between 1672 and 1716. The college of Alba Iulia - Sárospatak was one of the first schools in Transylvania to include weekly teaching of English classes in its curriculum. The students of the College introduced the festive liturgical services (raising funds for subsistence through service called legatio), still practiced today by theologians in Reformed areas. After being expelled from Alba Iulia as well, the students and professors of the College raised the lower school (particula) of Târgu Mureș to the rank of Illustrious College. At the in the late seventeenth and early eighteenth century, the College became one of the main advocates for resistance to, and then a victim of, the Transylvanian Counter-Reformation. The 44 years during which the College was active in Alba Iulia show us the image of an institution that, against all vicissitudes, redefined itself, adapting and rebuilding from the ground up. Many students of the College of Alba Iulia - Sárospatak were employed as teachers in the area around the city’s borders, but some preferred to occupy parishes around the hometown of Patak (Hungary). These students expressed their gratitude to supportive patrons among the nobility by educating their children. The ever-growing number of local schools was a sign that the task of education in the Țara Vinului had become a well-mastered asset of the College. Students of the College occupied the positions of parish priests in the neighbouring communities of Șard, Vințu de Jos, Săliște, Ighiu, Cricău, Hidrifaia, Vurpăr and Făgăraș, often located on the domains of the Teleki, Barcsai and Bethlen families. Some graduates left for other opportunities in Upper Hungary or Transylvania. The life of the particula in Făgăraș, previously linked to the College of Aiud, later became dependent on the College of Alba Iulia. Our study comprehensively analyses the decades of Reformed education in Alba Iulia in order to gain a detailed perspective on the process of loss of educational and ecclesiastic buildings that once belonged to the Reformed Church and to the student community of the College.
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Benkő, Levente. "A Narrow Breathing Space. The Issue of Prisoners in Bishop János Vásárhelyi’s Correspondence between 1944 and 1945." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (December 20, 2020): 13–32. http://dx.doi.org/10.24193/subbtref.65.2.01.
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"In his study, the author focuses on analysing how the issue of war prisoners and of Reformed civilians dragged away from their homes is presented in the corre-spondence of Bishop János Vásárhelyi, the leader of the Reformed Church District of Transylvania. He also discusses the steps the bishop could take to obtain the re-lease of the captives. The author lists a number of examples illustrating the measures implemented in September 1944 at first by the Hungarian military authorities leaving northern Transylvania and then by the Romanian and Soviet military authorities marching in and whisking along Hungarian ecclesiastical personalities and also members of the congregation. One can find out from the study the efforts Bishop János Vásárhelyi made to convince the Hungarian authorities to release the members of Romanian Greek Catholic and Orthodox high clergy they had in their custody, and afterwards how he attempted to obtain the release of the Reformed Church’s clergymen, teachers, and professors and also of one of his family members imprisoned by the Romanian authorities in Romanian lagers. Furthermore, the study points out the fact that in that period many Hungarians who were transported to the Soviet Union in large prisoner trains via Kolozsvár/Cluj asked for help too, and the bishop tried to help within the narrow margins and with the few means that he had. Keywords: Bishop, János Vásárhelyi, World War II, Reformed Church District of Tran-sylvania, prisoner, Groza."
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Horváth, Levente. "The Ambiguous Beginnings of the Modern Mission Movements in the Reformed Church of Transylvania Between 1895 and 1918." Perichoresis 19, no. 1 (March 1, 2021): 3–15. http://dx.doi.org/10.2478/perc-2021-0001.
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Abstract This study looks at the ways how the Reformed Church encountered the new modern mission movement in Transylvania with the arrival of Dr. Béla Kenessey and Dr. István Kecskeméthy to the newly established Reformed Theological Seminary at Cluj in 1895. By the time being, some theologians expressed grave concerns about the dangers of theological liberalism to the Confessions. The paper argues that these young professors, touched by the mission movement and revival also sought to encompass those who had an evangelistic fervor to reach unbelievers and to serve those people in their personal and social needs. As a result, Christian Covenant was established in 1896, with official recognition in 1903 as the Christian Endeavor. It is hoped to unfold the major shifts regarding the attitudes to mission in the Reformed Church of Hungary and throw lights on ambiguous beginnings of mission movements.
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Lányi, Gábor. "A Károli Gáspár Református Egyetem megalapításának története." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 68, no. 2 (December 30, 2023): 179–205. http://dx.doi.org/10.24193/subbtref.68.2.12.
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The History of the Foundation of Károli Gáspár Reformed University. Plans to found a Hungarian Reformed university in Transylvania were conceived during the reigns of princes Gábor Bethlen (1622) and Ákos Barcsai (1658, then at the initiative of János Apáczai Csere), but unfortunately external circumstances prevented the establishment of such a university. At the end of the 18th century, the idea was raised again in Pest (József Vay, 1796). However, the circumstances made it only possible to establish a joint Evangelical-Reformed theological faculty (Pál Török, Theological Academy of Pest, 1855). In 1993, under the more favourable conditions of the regime change, the longed-for university could be founded, with the merger of the Theological Academy and the Teachers’ College of Nagykőrös and the establishment of a faculty of humanities in Budapest. Our study presents the circumstances, processes, debates, and key personalities behind the founding of the university 30 years ago. Keywords: Theological Academy of Pest, Károli Gáspár University of the Reformed Church in Hungary, Bishop Loránt Hegedűs, Christian higher education, history of the Reformed Church in Hungary
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Klein, Christoph. "The Reformer Johannes Honterus and Orthodoxy: “Early Ecumenism”." Review of Ecumenical Studies Sibiu 9, no. 3 (December 1, 2017): 445–51. http://dx.doi.org/10.1515/ress-2017-0030.
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Abstract On the occasion of the commemoration of 500 years since the Reformation, this article, entitled “Reformation and Orthodoxy”, calls attention to the personality of Johannes Honterus (1497-1549), the Lutheran reformer of the Evangelical Church of the Augsburg Confession in Transylvania, and reviews his relationship to Orthodoxy, a relationship which may be referred to as “Early Ecumenism”. Johannes Honterus, one of the most important personalities of the Transylvanian Saxons, was an outstanding scholar who had studied in Vienna, Krakow, Regensburg and Basel. He became the founder of the first school and the first publishing house in Brasov (Kronstadt), and – as Senior Pastor – was the reformer of his native town and eventually all of Transylvania (1547). Honterus had close contacts to Christian-Orthodox Romanians from surrounding areas, and in his publishing house not only Latin, Greek and German textbooks were published, as well as the two most important works about the Reformation in Brasov and the whole of Transylvania, but also – about 1540 –, among others, the so called Christian-Orthodox „Edition of Nilus“, with extracts from the Greek Patristic Literature by Evaragius Ponticus, Gregory of Nazianz and Thalassus. His dialogue with Orthodox visitors to his town inspired his work for the Lutheran Reformation among the Transylvanian Saxons. From 1556 to 1583, Honterus had in his publishing house the most important Orthodox publisher of the 16th century, Deacon Coresi. This “early ecumenism” became the basis for the well-known tradition of religious tolerance in Transylvania.
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Péter, István. "A Pitești-i Református Egyházközség első tíz évének demográfiai adatsorai a halálozási anyakönyvek tükrében." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 281–304. http://dx.doi.org/10.24193/subbtref.66.2.14.
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Abstract. Demographic Data of the First Ten Years of Existence of the Pitești Reformed Church in the Light of the Official Death Registries. In the last three centuries, many Hungarians in Transylvania went to work and live in the southern part of the Carpathians. At first, they went just for seasonal work, but later they become permanent migrants. They founded new Reformed parishes and schools in the new locations. We have data on the population of Pitești from 1844, when Sándor Ürmösy described the ethnic and confessional composition of the town for the first time, and he mentions 1,500 Hungarians in Pitești. As result of the Reformed missionary work, the first Reformed churches were established in the most important towns of old Romania in the mid-19th century. The documents of those times reveal to us data on the demographic, confessional, and ethnic composition of the population. In this study, I attempted to find the most important data on the first ten years in the life of the Pitești Reformed community linked to its members’ age of death, cause of the death, and occupation. Keywords: mission, Pitești, Reformed Church, old Romania, official death registries
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Nagy, Péter. "A „per viam instantiae” perek az erdélyi református házassági jogban." DÍKÉ 5, no. 1 (September 1, 2021): 16–28. http://dx.doi.org/10.15170/dike.2021.05.01.02.
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This article aims to analyse the “per viam instantiae” cases in the matrimonial jurisdiction of the Reformed Church in Transylvania. Until the introduction of civil marriages in 1895, denominations had the right to declare the marriage of their members in Transylvania in the second half of the nineteenth century. All this time, in the motherland, these cases fell under the jurisdiction of civil courts, and the canon law did not recognise the dissolution of marriage. Therefore, it was easier to get divorced in Transylvania than in the other parts of the Austro-Hungarian Empire. Due to this difference between the rules in the field of matrimonial law, the matrimonial courts of the protestant churches were the goal and an opportunity for the people who wanted to get divorced.
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Lupescu Makó, Mária. "Family Archives in the 16th Century. The Mikola Family Archive." Studia Universitatis Babeș-Bolyai Historia 66, no. 1 (February 2022): 47–77. http://dx.doi.org/10.24193/subbhist.2021.1.02.
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"In April 1573, after the death of the head of the family, Ferenc Mikola, the elders of the Mikolas gathered in Someşeni to take over the family archive from his widow. The action carried out according to the custom, but also to the legislation of the country took place in the presence of witnesses, later a proving act being issued. The present study aims to investigate the process of handing over the noble family archives in Transylvania from the end of the Middle Ages and during the sixteenth century. In this context, the ways of keeping and ordering the charters during the researched period, as well as the circumstances of the formation of the noble family archives will be examined. The focus will be on the presentation of a case study, that of the Mikola family archive. Starting from the charter issued in April 1573, we shall briefly present the Mikola family, their family archive, but also the witnesses of the archive’s transmission. Among the latter, we shall pay a special attention to Ferenc Dávid, the parish priest of Cluj and superintendent. The second title carried by the religious reformer shall provide the opportunity to reflect on the formation of the Reformed and Unitarian Churches in Transylvania. Keywords: Mikola family, family archives, Mikola archive, preservation of the charters, Transylvania, 16th century, Unitarian Church. "
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Sárközi, Gabriella. "Magyarországi diákok az angol és skót egyetemeken (1789-1914)." Acta Papensia 7, no. 1-2 (2007): 101–20. http://dx.doi.org/10.55954/ap.2007.1-2.101.
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The topic of my research is the Hungarian students at the universities of England and Scotland in the modem age (1789-1914). In this topic, prof. emer. George Gömöri carried on research-work on Hungarian students in England and Scotland (16—17th century) and there are other researchers and historians who are concerned with making scientific investigations on H ungarian and Transylvanian students abroad like Richard Hörcsik and Agnes Simovits. Moreover, regarding to the Transylvanian Unitarians: Elisabeth Zsakó and Andrew Kovács have to be mentioned. My research includes the studies of students from the Hungarian Kingdom and from Transylvania. I burrowed in sources and I collected references and trying to find all of the H ungarian students who studied in England and Scotland during the long 19th century. First of all I examined the matriculation books of Oxford and Cambridge which contain facts about the students’ birth-places, nationality or their origin, the date of entry, and their fathers' name. I also checked the registers of the colleges in w hich I found the same data. Furthermore, I burrowed in the documents of the H ungarian Protestant church districts, especially the documents of foreign affairs and of the educational administration. I also searched through the annual reports of Universities. After all I completed my data from different encyclopedias, like Pallas, Szinnyei's or Révai's. During the long 19th century 13 English and 4 Scottish universities existed. I found H ungarian and Transylvanian students in 4 English universities and in all the Scottish ones. Altogether there were 226 students. A couple of them studied in more universities. In England: 138. In London: 70, in Cambridge: 32, in Oxford: 30, in Manchester: 1, the target universities of 5 students are unknown. In Scotland: 101. In Edinburgh: 91, in Aberdeen: 5, in Glasgow: 3, in St. Andrew's: 2. (I mention that during my research I found 2 other Hungarian students who studied in Belfast.) Before 1860 we can't talk about the flow of students, according to my research there were only 10 students. 1 have to emphasize that my research has not been finished yet, consequently the num bers may change in the future. Studying in England and in Scotland wouldn't have been possible without the foreign or the home scholarships and foundations. I found that the greater part (more than 50 per cent) of the students who studied in England and in Scotland, traveled and studied with the assistance of English and Scottish foundations. More than 80 of the Hungarian students learnt theology at the Neu> College in Edinburgh, where a foundation was founded in 1863 for H ungarian and Czech reformed theological students; which granted 50 pounds per capital for 2 people from both of the countries in every year. Another foundation existed for Transylvanian Unitarians by the Manchester New College which institute was situated in London, than in 1889 it moved to Oxford. This college welcome 20 Transylvanian Unitarians who studied theology, pedagogy and other arts. For Transylvanian Unitarian women there was another scholarship - so-called the Sharpefoundation - in London at the Charming House School, which made possible for 16 Transylvanian women to study different studies in England between 1892 and 1914. Besides these foreign foundations there were H ungarian ecclesiastical relief funds which helped students who would have liked to study in England and Scotland. I found Szalapfoundation among the documents of the Trans-Danubian Church District. In other church districts there were other aids about 200 korona/crowns per capital and in special cases the church district awarded 400 crowns to a student to cover his travel expenses. In H ungary there were other foundations at the universities to maintain the students who wanted to study in England. After having finished their studies in Hungary, the medical students could gain experiences in England with the Benc-travelling-scholarship and w ith the Schordann-scholarship. In the early years of the 20th century medical students studied at the universities of England and Scotland for 2 years in general. Tor engineers there was the Abraham Ganz scholarship which made the way free to England. Furthermore, I found a Joseph Ferenc jubilee scholarship, it was the foundation of the city of Budapest which made possible for students to study abroad, especially in London. Besides these, other state-foundation existed for students. The religious distribution of the students is the following: Reformed: 100, Unitarian: 38, Catholic: 6, Jew: 8, Evangelical: 4. It can be ascertained that the greater part of the students were reformed and Unitarian who according to my research studied theology at the universities of England and Scotland. Regarding the origin of the students, more than 22% came from Transylvania. The 50% of the Transylvanians chose London as a destination. It is worth examining what kind of jobs they took and what kind of articles and books they wrote in connection with their English and Scottish studies after they had returned from England or from Scotland. The majority became teachers and pastors. First of all they examined the educational system of England and Scotland, secondly they saw the renewal of the Free Church of Scotland so they played an important role in the changes of the Hungarian Reformed Church. For instance the new institution whereas priests are working in prisons came from Scotland too. Owing to the fact that there were H ungarians who studied medical science in England, they acquainted H ungary with new scientific achievements. Those who became the m asters of English language found employment in diplomacy or they became interpreters and translators. As a result of their works, the writings of Darwin, John Stuart Mill and Shakespeare could be read in Hungarian. Those who got job in connection with politics or law, examined the Anglo-Saxon system of law and the English parliamentarism. They wrote books about the comparison of the H ungarian and English system of government, also about the international law ... etc. A m ong the Hungarian engineers Andrew Veress w ho finished his studies in England took part in building the first Romanian railway. What is more, the botanist, paleontologist and mineralogist Elek Pávai Vajna, who originated from Transylvania, studied natural sciencies in England. O n top of all, the famous Asia-scientist Aurel Stein studied in England too. Thanked to other students who were engaged in horticulture the English style of parks became know n in H ungary. As a conclusion I w ould like to summarise my experiences. The revealed data shows that the m ajor part of Hungarian students who studied in England and Scotland, were Reformed theological men students w ho studied with the aid of foreign foundations after 1860. W ithout a scholarship it was hard to get to England and Scotland, because of the distance and the other reason w as that the University of Cambridge and Oxford w ere elite schools and too expensive for Hungarians. In these schools the members of H ungarian aristocratic families could study like Ziehy s, Batthyány's, Esterházy's and Festetics’s. Thanked to their foreign studies the Hungarian students brought back the new scientific achievem ents and knowledge from England/Scotland w hich led to the modernization and scientific renewal of Hungary.
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Fichtner, Paula Sutter, and Graeme Murdock. "Calvinism on the Frontier 1600-1660: International Calvinism and the Reformed Church in Hungary and Transylvania." American Historical Review 106, no. 5 (December 2001): 1900. http://dx.doi.org/10.2307/2692915.
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BULBUK, Dr Márton István. "THE RESTORATION OF THE REFORMED CHURCH OF AITON 2018–2020 CASE STUDY, CONDITION SURVEY BY FACILITY CONDITION INDEX." International Journal of Engineering Technologies and Management Research 7, no. 6 (June 20, 2020): 102–16. http://dx.doi.org/10.29121/ijetmr.v7.i6.2020.695.
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The professional restoration of an initially Catholic, and then, after an 18th-century reconstruction, Reformed, single-tower church of medieval origin, having mixed walls and an eclectic roof structure, following two consecutive, incorrect interventions.
The technical condition of listed buildings is the indicator of their general structural condition. To assess errors and damage, I have compiled a new method that includes a sample to follow, as well as damage assessment tables, recommended procedures, and calculations. This calculation method shows the structural condition of listed buildings and the value of the approximate restoration costs. I present this procedure through the presently ongoing survey and restoration process of a listed building in Aiton, near Cluj-Napoca, Transylvania.
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QARAMAH, Mihail K. "CONSIDERAȚII DESPRE REFORMA LITURGICĂ ROMÂNEASCĂ DIN SEC. AL XVII-LEA: MOLITFELNICUL DE LA BĂLGRAD." Revista Românească de Studii Axiologice 3, no. 4 (January 27, 2022): 51–71. http://dx.doi.org/10.26520/rrsa2022.3.4.51-71.
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This paper discusses the place of the Romanian Euchologion printed in 1689 at Bălgrad (today Alba Iulia, Romania) in the liturgical reform of the Orthodox Church of Transylvania during the 17th c. The author aims to establish that the apparition of the Euchologion of Bălgrad was not only the product of Calvinist Reformation, which insisted on the translation of the liturgical orthodox texts into the vernacular language, but also the result of the liturgical reform undergone by the Orthodox Church of Wallachia. After a summary presentation of the context of liturgical reform in the Romanian Church during the 17th century, the author offers a brief comparison of the contents of the Euchologion of Bălgrad and the Slavonic Trebnik printed at Câmpulung (Wallachia) in 1635, which inaugurated the domination of the Ruthenian liturgical practice in the Church of Wallachia, as an effect of the church reform supported by Metropolitan Peter Mohyla of Kiev. The comparison led to the conclusion that the former was mostly a Romanian translation of the latter, with some adaptations, which reflect either local usages or changes caused by the dynamic of the liturgical practice. The apparition of the Euchologion of Bălgrad aimed the correction and standardization of the byzantine-slavic rite in Transylvania and the initiation of the faithful through the translation of euchological texts into the vernacular. Its large circulation through manuscript copies until the 19th century demonstrates the value of this book in the liturgical life of the Romanian Orthodox Church of Transylvania.
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Nagy, Péter. "The Hierarchy of the Grounds for Divorce in Transylvanian Reformed Marriage Law in the Second Half of the 19th Century." DÍKÉ 6, no. 1 (December 28, 2022): 91–103. http://dx.doi.org/10.15170/dike.2022.06.01.06.
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This study aims to analyse the hierarchy of the grounds for divorce in Transylvanian reformed marriage law. It focuses not only on Peter Bod's Marriage Law, but also analyses in detail the practice of marriage courts of Transylvanian Reformed Church. This paper will attempt to determine the reasons and aspects that led to the development of the order of divorce and to present the system of grounds for divorce. It study the practice at the end of the 19th century.
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Kovács, Lóránt. "A historical survey of the Corunca Castle, Romania, based on the military survey maps and present-day measurements." Acta Universitatis Sapientiae, Agriculture and Environment 7, no. 1 (December 1, 2015): 123–28. http://dx.doi.org/10.1515/ausae-2015-0011.
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Abstract Corunca is situated at 4.5 km SE from Târgu-Mureș, near the Salt Stream, the Bozeni Stream, and the Vațman Stream. Its area is inhabited from ancient times. Both prehistoric and Roman findings were reported to have been found within the village boundaries. Its neighbouring medieval village, Sárvári, perished in the 16th century, while Kisernye was devastated by Turkish troops in 1661. The settlement was first recorded in 1332 as Korunka. The Reformed Church was built between 1769 and 1778, while its spire dates from 1793. The earlier church was surrended by high protective walls, which were demolished in 1769. The extremely ruinous castle with its neoclassical façade and a couple of neighbouring farm buildings appear on the left side of the European route E60 travelling from Târgu-Mureș to Sighișoara. Today, this is a barren place, although once it was surrounded by a grove the size of 120 cadastral acres [2]. During the reign of John Sigismund Zápolya, Prince of Transylvania and ruler of a part of the Kingdom of Hungary, the village belonged to Thomas Mihályfy. The castle was ravaged in 1562 by the revolted Szeklers. After the fall of the Mihályfy family, the Chancellor of Transylvania, Farkas Kovacsóczi owned the estate, which later came down to the Tholdalagi family. The Tholdalagi family belongs to one of the great magnate families of Transylvania, with nicknames deriving from Ercea and Iclod, but originating from Toldal, Mureș County, Romania – their ancient demesne from the 16th century. Mihály I. Tholdalagi (1580–1673), one of the wisest diplomats in the Principality, reshaped the original building to an impressive castle in the 1630s, whose size and adjoining buildings are described in the Inventory dating from 1680. The first members of the Tholdalagi family came to Transylvania from Hungary. According to the family traditions, and also mentioned in their Certificate of Count, their ancestor is the extinguished Alaghi family member, András, who obtained Toldalag settlement together with its neighbouring Ercse in 1453; hence the nickname “Ercsei”. Thus, Mihály Tholdalagi’s parents were Balázs from Gáldtő and Borbála Bessenyei [1].
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Elekes, Tibor, Ferenc Szilágyi, and Attila Meleg. "Possibilities of Utilizing Historical Heritage for Tourism in Alba Iulia/Gyulafehérvár and Its Surroundings Nowadays." Papers in Arts and Humanities 3, no. 1 (July 27, 2023): 118–28. http://dx.doi.org/10.52885/pah.v3i1.122.
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Our present study focuses on Alba/Fehér County located in the southwestern part of historical Transylvania. In recent decades, many cultural values have been renewed in the area of Alba/Fehér County in the Mureş/Maros Valley. The studied area has favorable natural and socio-geographic features and a varied history. Its historical and cultural center is Alba Iulia/Gyulafehérvár and the Castle of Alba Iulia/Gyulafehérvár.
The secular and ecclesiastical buildings and monuments of the castle are the cultural achievements of the Roman era, the Kingdom of Hungary, the Principality of Transylvania, the Habsburg Empire, the Austro-Hungarian Monarchy and Romania after World War I. Before 1990, it was mostly possible to visit memorial sites and monuments related to Romanian history. The university founded in 1991 to commemorate the historic event in Alba Iulia/Gyulafehérvár on December 1st 1918 uses some parts of the buildings on the castle grounds. The cultural values restored between 2013-2015 with the support of the European Union were integrated into the tourist offer. The Habsburg period of the city's history is described illustratively. The cathedral of the Roman Catholic Bishopric of Transylvania, founded in 1009, preserves the ecclesiastical, historical and architectural values of several centuries.
Nowadays, it is not possible to visit the building of the Reformed Academy located in the castle, the priceless Batthyaneum library, as well as the remains of the 10th-century church. Making them accessible to visitors would significantly increase the tourist facilities and possibilities of the city and the region.
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S. Lackovits, Emőke. "Az úrvacsora Kalotaszentkirályon : (Néprajzi jellegzetességek a szentség kiszolgáltatásával kapcsolatban)." Acta Papensia 7, no. 3-4 (2007): 243–60. http://dx.doi.org/10.55954/ap.2007.3-4.243.
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The Reformed (Calvinist) Church knows two sacraments – Holy Communion and Baptism – which provide a basis for the religious life of reformed people. The study, on the basis of researches carried out in Kalotaszentkirály, Transylvania at the beginning of 1980s, 1990s and 2000, describes what Holy Communion means in the lives of the residents. The first Holy Communion in the lives of the young villagers was preceeded by confirmation that was taken after the age of 16. Girls were allowed to wear párta (girl's headdress) after one year of confirmation. Holy Communion was served six times a year and before each occasion there was a one-week penitential period. The members of the community prepared for the Holy Communion through lenting and participating in penitential services. Both men and women were dressed up when taking Holy Communion. During the lenten period and on Good Friday it was suitable to appear in black. The distribution of Holy Communion was regulated by a strict order following age, sex, marital status. Elder men and women were followed by younger generations, married couples came before those engaged. The bread and wine left was eaten and drunk by the pastor and the lay leaders. There was a custom originating from the Middle Ages according to which the participants of the Holy Communion gave special offerings that was donated to the pastor. Participants took part in an afternoon thanksgiving service as well.
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Sîntiuan, Mioara, Maria Tonca, Dana Benkara, Emanuel Nicula-Andreica, and Ioan Butnariu. "Restaurarea a douăzeci de casete pictate ale tavanului bisericii reformate din Vechea." Anuarul Muzeului Etnograif al Transilvaniei 30 (December 20, 2016): 332–41. http://dx.doi.org/10.47802/amet.2016.30.19.
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The present paper describes the state of conservation of 20 wooden painted panels belonging to an 18th century painted coffered ceiling broght to life by Lőrinc Umling the Elder (1751). The Transylvanian Museum of Ethnography has in its heritage 47 such painted panels which comprise the ceiling of the former Reformed Church from the village of Vechea, Cluj County. Most painted ceilings with identified authors belong to the three generations of painter-carpenters from the Umling family, whose members have worked for more than a half a century (1742-1794) in Hungarian Reformed Churches throughout the territory of the nowadays counties of Cluj, Sălaj and Bistrița-Năsăud. The specific techniques and materials used for the completion of the 20 wooden panels, together with the degradations forms of the wooden supportand those of the painted layers they carry are revealed above in the article, leading to the selection by the museum specialists of the proper restoration steps to be taken on. The complexity and the high volume of the needed operations (adding the time pressure urged by the deadline of this restoration work), imposed as necessary the team work of several museum professionals.
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Wien, Ulrich A. "Flucht hinter den „Osmanischen Vorhang“. Glaubensflüchtlinge in Siebenbürgen." Journal of Early Modern Christianity 6, no. 1 (April 26, 2019): 19–41. http://dx.doi.org/10.1515/jemc-2019-2001.
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Abstract The article deals with several periods and phenomena of migration to Transylvania behind the “Ottoman curtain” and its impacts between the first half of the sixteenth to the midst of the eighteenth century. In the fifteenth and sixteenth century the mental, political and confessional diverted or inhomogeneous frame conditions preordained the region as an area which was open minded for heterogeneous thinking, experiments and individuals or groups. Especially the dominance of the Ottoman Empire in the Balkans enabled adopting the reformation without Habsburg renitancy as a laboratory for religious heterogeneity. First, we notice that the later Reformer of Braşov (Johannes Honterus) imported the German Reformation to Transylvania after the end of his political exile in several centres of Reformation. After an expulsion order by the Habsburg King Ferdinand I, the Wittenberg minded reformer Paulus Wiener from Ljubljana (Slovenia) settled in Sibiu and became in 1553 the first superintendent and fortified the reform. Italian deviant preachers travelled through the realm of Queen Isabella Jagiellonica and King/Prince János II Zsigmond Szápolyai. After expulsion from Poland because of antitrinitarian ideas, the court physician Giorgio Biandrata tried to establish an open-minded protestant country. Freedom of preaching the gospel without hierarchical control – perhaps the aim of a Unitarian established regional church in the Principality – opened the border for antitrinitarian thinkers who had flown from Heidelberg, Italy and other parts of Europe. In the seventeenth century – in the 30 years’ war – the Calvinist Gábor Bethlen founded an ambitious university Academy in Alba Iulia and offered resort to Calvinist professors of central Europe. At the same time (1622), the Diet of Transylvania provided refuge to Hutterites (handcrafters called Habaner) from Moravia to settle in Transylvania – interdicting mission. Their Anabaptist behaviour attracted 130 years later some of the “Transmigrants” who were expelled by the counterreformation minded Charles VI and Maria Theresia from Austrian, Styria and Carinthian underground Protestants. About 3000 persons were exact relocated to the “heretic corner” of the conquered province of Transylvania – the former Ottoman vassal – where the Habsburgs had to respect the Basic Constitutional Law (by the Diploma Leopoldinum) including religious freedom of 1595. The religiones receptae were Roman-catholic, Lutheran, Calvinist and Unitarian, but also the “tolerated” Rumanian-orthodox churches. There has to be some research to the question of Ottoman-Christian interplay, motives and strategies of the heteronomy of the estates and the problem whether the non-absolutistic governance and policy was an advantage.
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Louthan, Howard. "Graeme Murdock. Calvinism on the Frontier, 1600–1660: International Calvinism and the Reformed Church in Hungary and Transylvania. Oxford: Clarendon Press, 2000. Pp. 376." Austrian History Yearbook 34 (January 2003): 332–33. http://dx.doi.org/10.1017/s0067237800020634.
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Naphy, W. G. "Calvinism on the Frontier, 1600-1600: International Calvinism and the Reformed Church in Hungary and Transylvania. By GRAEME MURDOCK (Oxford: Clarendon P., 2000; pp. 359. 48)." English Historical Review 116, no. 469 (November 1, 2001): 1223–24. http://dx.doi.org/10.1093/ehr/116.469.1223.
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Kozma, Zsolt. "Identity, Denomination and Nationality." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (December 20, 2020): 215–28. http://dx.doi.org/10.24193/subbtref.65.2.12.
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"Identity pins down accurately who individuals are in relation to God, society, and themselves. God’s statement about Himself (His self-identity) in the Bible “I am who I am” can guide us to find our own “I am who I am”, definitely taking into account the analogia relationis rather than the analogia entis. The constant domi-nant of our human identity as God’s identity as well is that we stay humans despite all circumstances, but its features (“our qualities”) are variable. We are only interested in two of the many identity features: our denomination and our Hungarian ethnici-ty, which are “only” features, but as such they have been decisive. In the 20th centu-ry, we, as Reformed Protestants and Hungarians, got under the burden of the polit-ical and ecclesiastical consequences of the two world wars. Our faith required that the church and the Hungarians did not lose their identity features from the per-spective of the communities and individuals. During the interwar period (1920–1944) and during the totalitarian regime (1945–1989), we, Transylvanian Re-formed Protestants, had one single duty to fulfil: clarify our relationship vis-à-vis the political authority in such a way as to remain disciples and a disciple church without which we are not the ones who we must be. In his prayer, Jesus does not ask the Fa-ther to take all of his followers out of this world (meaning society) but rather to de-fend them from evil (John 17:15). How can we fulfil it? Our yes/no answer is the issue of gratitude towards God and penitence before Him. Keywords: the content of identity, energy of the protective spirit, dominant church, non-democratic church, valve system."
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Mout, M. E. H. N. "GRAEME MURDOCK, Calvinism on the Frontier 1600-1660. International Calvinism and the Reformed Church in Hungary and Transylvania [Oxford Historical Monographs]. Clarendon Press, Oxford 2000, xiii + 359 pp. ISBN 0198208596. £53." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 82, no. 1 (2002): 202–4. http://dx.doi.org/10.1163/002820302x00436.
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Hsia, R. Po-chia. "Calvinism on the Frontier 1600-1660: International Calvinism and the Reformed Church in Hungary and Transylvania. By Graeme Murdock. Oxford: Clarendon Press. 2000. Pp. xiv + 359. $80.00. ISBN 0-19-820859-6." Central European History 35, no. 4 (December 2002): 593–95. http://dx.doi.org/10.1017/s0008938900001886.
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Ocker, Christopher. "Calvinism on the Frontier, 1600–1660: International Calvinism and the Reformed Church in Hungary and Transylvania. By Graeme Murdock. Oxford Historical Monographs. Oxford: Oxford University Press, 2000. xiv + 359 pp. $80.00 cloth." Church History 72, no. 1 (March 2003): 203–5. http://dx.doi.org/10.1017/s0009640700097110.
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Maag, Karin. "Calvinism on the Frontier, 1600-1660: International Calvinism and the Reformed Church in Hungary and Transylvania. By Graeme Murdock. Oxford Historical Monographs. Oxford: Oxford University Press, 2000. xiii, 359 pp. Notes. Bibliography. Index. Table. Map. $80.00, hard bound." Slavic Review 60, no. 3 (2001): 625–26. http://dx.doi.org/10.2307/2696843.
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Nešpor, Zdeněk R., Martina Hornofová, and Marek Jakoubek. "Čeští nekatolíci v rumunském Banátu a v Bulharsku." Lidé města 1, no. 2/2 (September 1, 1999): 66–88. http://dx.doi.org/10.14712/12128112.4018.
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The issue of Czech emigration to the present-day Romanian Banat and a secondary emigration of a part of Banat Czechs into Bulgaria was comprehensively studied by the Czech, especially post-war, etbnography. However, the research largely omitted a major ethno-differentiating and ethno-preserving factor of this enclave, namely its religious anchoring. The presented study is trying not only to fill the gap, but also to show the vital importance of religious feelings for the life of Banat and Bulgarian Czechs. So far, Banat Czechs have only been studied as a whole, as participants in emigratlon (most scholars agree on their economíc and social motivation) in the early 1820s when they reportedly left for work to Banat as timber men. However, this concept is evidently wrong as it only refers to the Catholic part (majority) of settlers, originating from southwest Bohemia. The non-Catholic part of the Banat Czechs, the founders and later inhabitants of the village of Svatá Helena (Sfinta Elena), originating from the centre of east Bohemia, arrived in Banat sooner and for a different reason. It was their religious exclusivity. They were descendants of the "east Bohemian tolerance sectarianism," a popular religious movement whích arose after the Tolerance Decree was issued in 1 781. It can be described especially with a stress on ascetic religious practice and negative self-definition toward the Catholic as well as both recognised Protestant churches. As a "third party," not recognised by the state, a part of the tolerance sectarians were sent to Banat and Transylvania in the 1780s and later, in the 1820s, they were joined by other co-religionists from Bohemia. It was them who founded Svatá Helena, the first Czech settlement in Banat. Only some years later Czech Catholics, too, started to move to Banat, founded further settlements and also moved to Svatá Helena in the 1840s. However, the non-Catholic part of Svatá Helena maintained its sectarian character; strict separation of the Catholic and non-Catholic parts of the village is typical of the village during the whole of its existence. However, the originally ascetic nature of the non-Catholic community gradually lost its grip on some inhabitants. This development provoked a controversial reaction by most of the community, which was strengthened by the arrival of preachers of the free reformed church in the 1880s and 1890s. Further religious development of Svatá Helena will be the subject of Part II of the presented study.
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HOTSON, HOWARD. "Calvinism on the frontier 1600–1660. International Calvinism and the Reformed Church in Hungary and Transylvania. By Graeme Murdock. (Oxford Historical Monographs.) Pp. xiv+359 pp. incl. 1 map and 1 table. Oxford: Clarendon Press, 2000. £48. 0 19 820859 6." Journal of Ecclesiastical History 54, no. 2 (April 2003): 319–89. http://dx.doi.org/10.1017/s0022046903427243.
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Luka Ariko Ekitala. "Relevance of the Reformed Church Polity Principles: An Analysis of the Constitution of the Reformed Church of East Africa (RCEA)." Editon Consortium Journal of Philosophy, Religion and Theological studies 1, no. 1 (July 31, 2021): 27–53. http://dx.doi.org/10.51317/ecjprts.v1i1.243.
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This paper drawing to the foundations of both Presbyterian and Reformed church polity principles, evaluates the constitution of the Reformed Church in East Africa providing a proposed church order for the future of RCEA. The distinctiveness of church law is that it must also derive from the Bible what entails Christ’s will for His church and then implement it for contemporary times (Coertzen, 1998, p. 7). In Church and Order, A Reformed Perspective the principles of Reformed Church law and church government are exclusively and extensively treated as well as the historical development of Reformed church government and the practice of the subject as part of the theological curriculum.Presbyterianism negates that all church power vests in the clergy: that the apostolic office is perpetual, and that each individual Christian congregation is independent. It is upon this principle that RCEA was born having adopted the Constitution of the Presbyterian Church of East Africa (PCEA) in 1963 prompted by the government’s requirement to be registered as an organization. However, whether the Reformed Church in East Africa (RCEA) is Reformed or Presbyterian in its government is a question to be discerned.
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Faber, Ryan. "Dort, Doleantie and Church Order." STJ | Stellenbosch Theological Journal 6, no. 2 (January 22, 2021): 235–52. http://dx.doi.org/10.17570/stj.2020.v6n4.a10.
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This article attends to the relationship between minor and major assemblies as prescribed by the foundational principles of Reformed church polity proposed by Mary-Anne Plaatjies-Van Huffel. It reviews the limited autonomy of local congregations and the authority of broader assemblies in the Church Order of Dordrecht (1618/19), the touchstone of Dutch Reformed church polity. It considers the challenge to historic Reformed church polity posed by the ecclesiology of the Doleantie, a secession from the Nederlandse Hervormde Kerk (NHK) in 1886 under the leadership of Abraham Kuyper. Finally, it evaluates a contemporary church order (of the United Reformed Churches in North America), that explicitly codifies Doleantie ecclesiology. The church order fails to embody the principles of Reformed church polity set forth by Plaatjies-Van Huffel. This article concludes that it cannot be considered a Reformed church order.
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Wethmar, C. J. "Die NG Kerk en Gereformeerdheid: Gestalte en uitdagings." Verbum et Ecclesia 23, no. 1 (September 6, 2002): 250–56. http://dx.doi.org/10.4102/ve.v23i1.1251.
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The Dutch Reformed Church and the Reformed tradition: expression and challenges In this article a brief analysis is presented of the manner in which the Reformed tradition finds expression in die Dutch Reformed Church in South Africa. Such an analysis presupposes answers to the questions why such an attempt is necessary and what the identity of the Reformed tradition is. These answers are suggested in the first two sections of the article. The third section contains the envisaged outline of the manner in which the Dutch Reformed Church represents the Reformed tradition. This leads to the conclusion that the contribution which this church could strive to make to the church scene in South Africa is to promote the combination of the faith dimensions of knowledge, experience and obedience which is characteristic of the Reformed tradition.
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Groenendijk, Leendert F. "The Reformed Church and Education During the Golden Age of the Dutch Republic." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 53–70. http://dx.doi.org/10.1163/187607505x00047.
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AbstractFrom the very first, the Dutch Reformed Church addressed the issue of education. If the people were to be confessionalized in a Reformed direction, then the place to start was with the young. Its greatest concern was to ensure elementary education for boys and girls in the vernacular. The Reformed primary schools were expected to impart reading and writing skills, and, above all, to instill the Reformed faith by means of school catechization. The Reformed Church continually urged the government to banish all "papist" schools and to appoint only Reformed teachers. This essay discusses two major opportunities (namely, the Synod of Dort and the Treaty of Munster) to strengthen the positions of the Reformed schools and of the Reformed Church in the seventeenth-century Dutch Republic. For several reasons the Reformed "public" Church never became the church of all. School catechization was in all probability not the hoped-for popularizer of the Reformed faith.
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Ferkov, Klaudiia-Stefania. "FORMATION OF THE REFORMED CHURCH DISTRICT WITHIN SUBCARPATHIAN RUS." Scientific Herald of Uzhhorod University. Series: History, no. 1 (44) (June 27, 2021): 119–27. http://dx.doi.org/10.24144/2523-4498.1(44).2021.232463.
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The article expresses the author’s attempt to outline the process of organizational and institutional design of the Reformed Church District within Subcarpathian Rus. It is noted that the Hungarian Reformed communities of the region found themselves isolated from the Reformed Church leaders after the First World War. That uncertainty negatively affected the overall tone of the Hungarian population, despite its religious affiliation. Two camps originated among the Reformed Church activists who remained on the territory of the newly formed Czechoslovakia concerning the future of the Reformed dioceses of Subcarpathian Rus. Some, including the newly elected Bishop Zinke, considered the possible alignment of the Transcarpathian dioceses to the Slovak Prytysyn Church District. Others argued for the separation and formation of an independent church district within Subcarpathian Rus. The Government circles “encouraged” that suggestion. The process of arranging the Reformed Church District within Subcarpathian Rus began almost after Saint-Germain and Trianon and ended only in 1923. As noted by the author, the relationship between the Reformed Church and the state remained complex and tense. The state did not openly restrict the autonomous rights of the church. However, several problems remained unsolved and caused conflicts: the issues of church officials’ and teachers’ citizenship, payment of congrues and promised state subventions, church school status, the language of instruction in church schools, national and religious affiliation of church school students, etc. The government was also dissatisfied with the candidacy of B. Bertok, the elected bishop of the Reformed Church of Subcarpathian Rus. For almost a decade (1932), the authorities de jure recognized the status of the Reformed Church District of Subcarpathian Rus but failed to admit Bertok’s status as the elected church head.
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Coertzen, Pieter. "The Dutch Reformed Church." Nederduitse Gereformeerde Teologiese Tydskrif 54 (July 18, 2013): 30. http://dx.doi.org/10.5952/54-0-287.
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Van Wyk, Barry. "Kerkbegrip en kerkorde." STJ | Stellenbosch Theological Journal 6, no. 3 (January 8, 2021): 141–70. http://dx.doi.org/10.17570/stj.2020.v6n3.a4.
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Church concept and church order: a comparative study between the four Afrikaans reformed churches in South AfricaThis article is about the church concept and church order as formulated by churches of Reformed offspring, especially since the Reformation. To be more specific: since the day when Martin Luther voiced his disgust in the church of his days in public on 10 December 1520. Church concept and church order is a Scriptural debate because both follows from a Christological ecclesiology.The second part of the article compares the church orders of the churches in South Africa with themes typically inherent to church orders of Reformed standing. This includes themes like the offices of the church, church discipline, as well as matters related to being anti-hierarchical and anti-independentistic with reference to the Reformed churches.
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Tömösközi, Ferenc. "A református elemi iskolák helyzete a Komáromi Református Egyházmegyében, az 1920–30-as években." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 305–38. http://dx.doi.org/10.24193/subbtref.66.2.15.
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Abstract. The situation of the Reformed elementary schools in the Reformed Diocese of Komárom in the 1920s–1930s. The present study provides an insight into the history of the Reformed church schools of the Reformed Diocese of Komárom in the territory of Czechoslovakia between the two world wars. Following geopolitical changes after 1920, the church school network had to be reorganized, which posed completely new challenges to the minority Reformed Church. Subsequent to presentation of the major school laws, the development of the diocesan school network is discussed. After the reorganization, teachers had to face a lot of grievances from state officials, which had a direct and indirect impact on both teachers and the educational policy of the Reformed Church. After outlining the problems of textbooks for use in schools, the diocesan schooling of the two decades under review is summarized. Keywords: Reformed Church, schools, school network, teacher, textbook
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Strauss, Piet. "Die Nederduitse Gereformeerde Kerk en die Republiek van die Oranje-Vrystaat: Hooflyne van ’n kerk-staatverhouding, 1854-1902." New Contree 76 (November 30, 2016): 20. http://dx.doi.org/10.4102/nc.v76i0.129.
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A close relationship existed between the Dutch Reformed Church in the Orange Free State and the Republic of the Orange Free State during the existence of the latter in 1854-1902. This was due to a shared worldview and the fact that more than 80% of the voters of the Republic were members of a Dutch Reformed congregation. It has been said that the Dutch Reformed Church in the Free State was a state-church. Although it benefited in the circumstances, the Dutch Reformed Church remained independent and undominated by the government. An own approach could be seen in the thinking, resolutions and actions of the Dutch Reformed Synod in the Free State. Close ties between this church and state were visible in their formal and informal contact. The government supported the Dutch Reformed Church in the Free State spiritually and financially and the latter influenced the policies and actions of the Free State Government. Both institutions held great respect for each other.
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Paas, Stefan, and Hans Schaeffer. "Reconstructing Reformed Identity." Journal of Reformed Theology 8, no. 4 (2014): 382–407. http://dx.doi.org/10.1163/15697312-00804004.
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Recently some Reformed denominations have embarked on church planting in the major cities in the Netherlands. This was done mainly for evangelistic reasons. From a quantitative perspective this project has been rather successful. However, many of the new churches deviate in some respects from official doctrines and practices of their denominations, as a consequence of contextualization. This has provoked some protest, leading to the failure in at least one case of instituting a new church plant as a full member of one of these Reformed denominations. In this article we add research data to this experience, demonstrating that this is not an isolated discussion. Moreover, we use this experience as a point of departure for an ecclesiological discussion about the continuous reformation of the church. The conclusion is that church planting is an occasion for ecclesial reconstruction with a view to mission, and we make some suggestions how this should happen.
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Koffeman, Leo J. "‘Ecclesia Reformata Semper Reformanda’ Church Renewal from a Reformed Perspective." Review of Ecumenical Studies Sibiu 7, no. 1 (April 1, 2015): 8–19. http://dx.doi.org/10.1515/ress-2015-0002.
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Abstract With a view to the theme of Church renewal, this article explores the role of a wellknown and popular phrase in the Reformed tradition within Protestantism, i.e. ecclesia reformata semper reformanda (‘the reformed Church should always be reformed’). Is this a helpful slogan when considering the pros and cons, the possibilities and the limitations of Church renewal? First, the historical background of this phrase is described: it is rooted in the Dutch Reformed tradition, and only in the twentieth century was it widely recognized in Reformed circles. Against this background the hermeneutical problem, linked with the principle of sola Scriptura, is presented, and put into an ecumenical perspective: the Church as grounded in the gospel. Finally, the article focuses on Church polity as an important field of renewal, taking into account Karl Barth’s interpretation of this phrase. From this perspective, a balanced and ecumenical approach of Church renewal is possible.
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Smit, D. J. "Confessing church today?" Acta Theologica 43, no. 1 (June 30, 2023): 193–210. http://dx.doi.org/10.38140/at.v43i1.7393.
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Confessing church today? The article responds to the question from Reformed ecumenical circles regarding what it could mean to be a confessing church today. It revisits Karl Barth’s influential contributions to the same discussion during the 1920s and for several decades after that. It calls to mind some major claims from Barth’s authoritative paper for the ecumenical Reformed world in 1925 on the question of whether the Reformed community needed a general confessional document – a proposal in regard to which he strongly rejected both the possibility and the desirability. It then traces the legacy of these claims through the reception history of the Theological Declaration of Barmen, the Confession of Belhar and the Accra Covenant on Justice and the Ecology, and thereby suggests possible answers to the original question.
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Van den Belt, H. "De kerk slopen of renoveren? De vrijmaking van de plaatselijke kerken bij de oprichting (1906) en de doorstart (1909) van de Gereformeerde Bond." Theologia Reformata 62, no. 1 (March 1, 2019): 7–26. http://dx.doi.org/10.21827/5c5c4b8be2d72.
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Soon after the start in 1906 the ‘The Reformed League for the Liberation of the Dutch Reformed Churches,’ experienced a deep crisis. By 1909 the League, however, remade itself under the name ‘The Reformed League for the Promotion and Defence of Truth in the Dutch Reformed Church,’ a change often interpreted as a conscious shift away from the Doleantie and Abraham Kuyper’s ecclesiology. This article argues that in 1909 the Reformed League only renounced the appeal to political power for the liberation of the churches, an appeal that Kuyper was unhappy with. During its formative period the ecclesiology of the Reformed League emphasized the local congregations as the true confessional church, an emphasis that made its position within the Dutch Reformed Church vulnerable
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Theron, J. P. J. "Met die oog op genesingsdienste in die Nederduitse Gereformeerde Kerk." Verbum et Ecclesia 12, no. 1 (July 18, 1991): 92–108. http://dx.doi.org/10.4102/ve.v12i1.1032.
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Towards healing services in the Dutch Reformed Church The position of the Dutch Reformed Church in South Africa with regard to the world wide recovery of the Church’s healing ministry is discussed. Features of liturgical healing services of other denominational churches are utilised to develop a model for the Dutch Reformed Church in Initiating this kind of public ministry.
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Perkins, Harrison. "Ussher and Early Modern Anglicanism in Ireland." Unio Cum Christo 8, no. 2 (October 1, 2022): 111. http://dx.doi.org/10.35285/ucc8.2.2022.art9.
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This essay argues that the Church of Ireland in the early modern period was a Reformed expression of Anglicanism by investigating a few events in the life and ministry of James Ussher, the Archbishop of Armagh. First, it looks at Ussher’s contributions to the Church of Ireland’s burgeoning Reformed identity by recounting his debate with a well-known Jesuit theologian, which substantiated his vigorously Protestant outlook, and his involvement in composing the Irish Articles of 1615. Second, it looks at how he later attempted to defend Reformed theology in the Church of Ireland from Arminianizing impositions from the Church of England. Finally, it presents an upcoming release of Ussher’s never-before- published lectures in theology, which provide a fresh perspective on his Reformed identity. KEYWORDS: James Ussher, Reformed Conformity, Irish Articles, Church of Ireland, Irish Protestantism
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Harpster, Donald E. "The Reverend Joseph F. Berg: Revivalism, the Protestant Crusade, and the Mercersburg Movement." Pennsylvania History: A Journal of Mid-Atlantic Studies 91, no. 2 (2024): 127–64. http://dx.doi.org/10.5325/pennhistory.91.2.0127.
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ABSTRACT The Reverend Joseph F. Berg was pastor of First German Reformed Church in Philadelphia from 1837 to 1852. He was a revivalist in the tradition of Charles G. Finney. In addition, he was an active participant in the Protestant crusade against the Roman Catholic Church. His anti-Catholic sermons and writings contributed to the emotional atmosphere that culminated in the Philadelphia Riots of 1844. The faculty of the German Reformed Church Seminary in Mercersburg, Pennsylvania, was composed of Philip Schaff and John W. Nevin. Berg accused Schaff and Nevin of having “Romanizing Tendencies” in their writings, which resulted in heresy trials. He left the German Reformed Church to become a minister in the Dutch Reformed Church in Philadelphia. Later, he became the Professor of Polemic and Didactic Theology at the Dutch Reformed Seminary in New Brunswick, New Jersey.
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Strauss, Pieter. "Die Nederduitse Gereformeerde Kerk, kerkorde en onderwys." Koers - Bulletin for Christian Scholarship 81, no. 2 (October 31, 2016): 27–34. http://dx.doi.org/10.19108/koers.81.2.2256.
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The Dutch Reformed Church, church order and education. From the first church order of the General Synod of the Dutch Reformed Church in 1962, it has formulated stipulations for the church and education. In this regard the Dutch Reformed Church is unique among reformed churches. The wording of this article has changed over the years, but the main content has remained the same. The Dutch Reformed Church supports Christian education as a church, but also recognizes the competence of education authorities to finalise education standards and programmes. In 1962 the order of the Dutch Reformed Church on education also stated that the church would work on the Protestant character of the Afrikaner people. From 1990 onwards these words were omitted. The church nevertheless feels that education will allways be imbricated in a certain culture. In synodical resolutions in recent times the Dutch Reformed Church has recognized the calling of the South African state to subsidize all education enterprises that meet certain purely educational standards. Vanaf sy eerste kerkorde in 1962 koester die Algemene Sinode van die Nederduitse Gereformeerde Kerk die ideaal van nie-kerklike Christelike onderwys. Met sy kerkordelike bepalings oor die kerk en onderwys, is die Nederduitse Gereformeerde Kerk uniek onder gereformeerde kerke. Die bewoording van hierdie artikels het deur die jare verander, maar die hoofsaak het dieselfde gebly. Die Nederduitse Gereformeerde Kerk steun Christelike onderwys vanuit sy kerklike hoek, maar erken die interne bevoegdheid van onderwysinstellings om onderwysinhoude en standaarde te finaliseer. In 1962 het sy kerkorde bepaal dat die Nederduitse Gereformeerde Kerk hom beywer vir die Protestants-Christelike karakter van “ons volk”, die Afrikanervolk. Die uitsondering van “ons volk” is sedert 1990 egter weggelaat ten gunste die erkenning van alle kulture in die onderwys. In sinodebesluite van die afgelope tyd ondersteun die Nederduitse Gereformeerde Kerk die standpunt dat die Suid-Afrikaanse staatsowerheid onderwys alle lewensbeskoulik gerigte instansies subsidieer.
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Nagy, Kornél. "Between Lwów and Rome: Armenians in Transylvania and Armenian Catholic Archeparchy of Lwów (1681-1691)." Lehahayer 10 (December 19, 2023): 77–104. http://dx.doi.org/10.12797/lh.10.2023.10.03.
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In 1988, the renowned Polish-Armenian church historian Gregorio (Grzegorz) Petrowicz published a book in Italian about the history of the Armenian Catholic Archbishopric (1686-1954) in Lwów (Lemberg; now Lviv, Ukraine). In his book, he dedicated a subchapter to the church-union of Armenians in Transylvania in the late 17th century, principally based on the documents kept at the Historical Archive of the Sacred Congregation for the Propagation of Faith (Sacra Congregatio de Propaganda Fide) in Rome. At the same time, the scholarship has analyzed this book critically during the past two decades, and unfortunately, his subchapter proved to be very sketchy and poorly elaborated. His argumentations, however, regarding the history of the Armenians in Transylvania were based upon old, obsolete books published in the 19th and 20th centuries. Therefore, my article also deals with this problem from an ecclesiastical-historical perspective concerning the church-union of the Armenians in Transylvania. Furthermore, my study also aims primarily at analyzing the role of the Armenian Catholic Archiepiscopacy in Lwów in creating the process of the church-union of the Armenians in Transylvania in the years 1681- 1691. With regards to the methodology of my article, it is mere critical analysis focusing upon the incomplete as well as newly discovered manuscript sources kept in archives in Armenia, Austria, Hungary, Italy, Romania, and the Vatican.
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van den Broeke, Leon. "Non-Geographic Classes? Reformed Geography." Journal of Reformed Theology 7, no. 1 (2013): 51–68. http://dx.doi.org/10.1163/15697312-12341276.
Full textAbstract:
Abstract The Reformed Church in America is wrestling with an interesting question in ecclesiology and church order: is there a place within the church for so-called non-geographic classes. Non-geographic classes are classes which are not formed around a geographic regional principal, but by agreement in theological perspective or a peculiar way that a congregation is shaped. The question central to this article is then: is there a place in Reformed churches for non-geographical classes? In answering this question, the following will be considered: a similar proposal from the Gereformeerde Bond in the Netherlands Reformed Church in 1998; the geographic-regional principle; the Walloon Classis; the Classis of Holland; the Reformed Church in America; Flying, diocesan and titular bishops and finally a conclusion.
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Awad, Najeeb. "Where is the Gospel, What Happened to Culture? The Reformed Church in Syria and Lebanon." Journal of Reformed Theology 3, no. 3 (2009): 288–306. http://dx.doi.org/10.1163/187251609x12559402787074.
Full textAbstract:
AbstractThis paper is an attempt to address the question of gospel culture relationship from a Near Eastern perspective. Given the identity crisis challenge that the Reformed church of Syria and Lebanon is facing today, this paper discusses the following questions: is the gospel message, which is being enunciated by the Near Eastern Reformed ancestors of the American missionaries, applicable or not to the region's cultural and societal identity? Why are there features of conflict between the Reformed Near Eastern church's beliefs and values and the surrounding Christian cultural setting? Is this the responsibility of the missionaries or of the local, Arabic speaking Reformed church? These questions are answered by exposing two contemporary challenges that burden the Reformed church in the Near East. The first one is the relationship of the Reformed church to the theological and spiritual heritage of Eastern Christianity. And the second one is the relation of the Reformed ecclesial order, which is congregational and democratic in nature, to the Eastern ecclesial and social structure, which is hierarchical and autocratic in nature.
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Botha, C. J. "Die stand van die Gereformeerde kerkreg." Verbum et Ecclesia 14, no. 1 (September 9, 1993): 1–7. http://dx.doi.org/10.4102/ve.v14i1.1271.
Full textAbstract:
The stance of Reformed church polityThe author deals with the resistance against the study of church polity and stresses its necessity. He sketches the development in Protestant church polity, and then investigates the fact that the confessions function as the paradigm for a particular church. The problem with the reformed confessions is that they are based on sixteenth century exegesis. Consequently there is a growing rift between church polity and the Biblical disciplines. He argues for a debate on the issue of the reformulation of the reformed confessions, and that Mt 28:18-20 be the Scriptural "sitz im leben" of church polity and not 1 Cor 14:40.
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Borchardt, C. F. A. "Die Nederduitse Gereformeerde Kerk en die Suid-Afrikaanse Raad van Kerke." Verbum et Ecclesia 8, no. 1 (July 17, 1987): 1–19. http://dx.doi.org/10.4102/ve.v8i1.960.
Full textAbstract:
The Dutch Reformed Church and the South African Council of Churches The General Missionary Conference which was founded in 1904 became the Christian Council of South Africa in 1936. In 1940 a founder member, viz. the Transvaal Synod of the Dutch Reformed Church withdrew from the council. In 1968 a change of name to the South African Council of Churches reflected a deeper involvement in social and political matters and it gradually also became more representative of the black Christian point of view. Despite various invitations, the Dutch Reformed Church has not rejoined the Council and relations have been very strained, but at its last synod in 1986 the Dutch Reformed Church decided that informal discussions could be held.