Repozitórium index

A szenvedés titok is. Szenved az istenkáromló és az igaz is. Jézus sem fedte fel annak okát, hogy az a jeruzsálemi ember miért született vakon. Azt viszont felfedte és számtalanszor példázta, hogy mit kell tenni a szenvedőkkel. Aki pedig felkarol bármely nyomorúságba esett embert, abban Isten hatalma cselekszik. Ez a mi felkarolásunk ugyanaz az a felkaroló, vigasztaló, testet lelket gyógyító csodatett, amelyet Isten tett és tesz. Az itt közölt írás, amely egy előadás kibővített és szerkesztett változata, a szkólékobrótosz (σκωληκόβρωτος) néven ismert betegség kérdéskörébe enged betekintés kanonikus bibliai, A Makkabeusok második könyve, Josephus Flavius írásai, a rabbinikus források és a Jób testamentuma apokrifus könyv alapján.

In his 1583 ritual entitled Agendarius, which was innovative in many respects in comparison to its Hungarian predecessors, Bishop Miklós Telegdi of Pécs, the administrator of the diocese of Esztergom, added sample-like sermons to the rituals of the administration of the sacraments accompanying the great turning points of life (viz. baptism, confirmation, wedding etc.). He was presumably guided chiefly by pastoral considerations. For the second edition of 1596 (published after Telegdi’s death), the editors added a second funeral sermon, clearly intended for a more educated, urban audience – judging from the scholarly Latin quotations and the general tone. A comparison of the structure and content of the two speeches provides useful conclusions as to what the ecclesiastical authorities of the time considered advisable to preach at the time of death to mourners lacking basic schooling and what to the more learned audience.

My study approaches Unitarian sermon literature from the perspective of church discipline. There are several reasons for this: 1) Historical records of reception are scarce because in the early modern age, only a handful of Unitarian sermons could be published. 2) it was uncommon among Unitarian preachers to use theoretical works (ars concionandi/praedicandi) until the end of the 17th century, they learned instead by observing the written and oral practices of their colleagues. 3) Because of the medium of the manuscript, most early modern Unitarian sermons did not survive beyond the 17th–18th century. Therefore, in our exploration of the rules and ideals of sermon literature as well as the attitudes of followers, preachers, and schoolmasters to the genre, we are forced to rely on inferences based on the norms, especially the offences recorded in (ecclesiastical) court protocols.

25. Szegedi Nemzetközi Biblikus Konferencia
Coetus Theologorum
A Kolozsvári Protestáns Teológia konferenciája a Heidelbergi Káté 450 éves jubileuma alkalmából
Díszdoktorkat avattak a Debreceni Református Hittudományi Egyetemen
A Kolozsvári Protestáns Teológia és a Gyulafehérvári Római Katolikus Kar és Papnevelő Intézet tanárainak szimpóziuma

Psalm-singing in the Community of Therapeutae Based on De vita contemplativa by Philo of Alexandria. The Therapeutae’s ascetic devotion is characterized not only by searching the scriptures, meditation and prayer but also by singing of hymns and psalms. Hymns were composed by the principals of the community, they were those who taught the community members to sing them and they continually enriched the hymnal with new ones. The Essenes’ and Therapeutae’s psalm-singing indicates first of all the common Old Testament origin. However these religious communities had different self-identity from that of the normative Jews and this identity required for a special psalm-poetry to be accomplished. The Therapeutae’s psalms remind us of the church psalm-tradition characterized, just like the Essene hymns, by responsive singing and refrains.