Nach dem Ersten Weltkrieg wurde 1923 die Verfassung des neuen Großrumäniens akzeptirt. Im Königreich Rumänien gehörten 95 % der Bevölkerung der orthodoxen Kirche an. Das Wachstum der neuen Territorien brachte Spannungen zwischen den Kirchen und der Orthodoxen Kirche mit sich. Das neue Grundgesetz mit einer Reihe von diskriminierenden Maßnahmen legitimierte die Möglichkeit der Aushöhlung aller Minderheitenvölker und gab der herrschenden Nation die Möglichkeit, missbräuchliche und minderheitenvernichtende Maßnahmen im Sinne ihrer nationalen politischen Strategie durchzusetzen.
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In meinem Vortrag möchte ich der Frage nachgehen, welche Vorstellungen sich im Judentum über das Jenseits von Körper und Seele entwickelt haben. Die Frage ist deshalb spannend, weil davon auszugehen ist, dass dieses Problem für das Judentum dort grundsätzliche Bedeutung erlangt, wo es mit dem im Hellenismus verbreitete dichotomen Menschenbild begegnete. In der Vorlesung werde ich zwei dominante Typen unterscheiden.
In our increasingly alienated modern world, the number of people struggling with mental health issues continues to grow—children and young people are no exception. There is an ever-growing need for the presence and work of helping professionals—such as pastors and religion teachers—in supporting the mental well-being of those they are connected to.
This paper discusses findings from ethnographic work on individual religious experiences and communal language in the Dutch context. After briefly illustrating the Dutch ecclesial and societal context, the paper then focuses on the (in)effability of religious experiences from a systematic-theological perspective. Some empirical findings from the fieldwork, conducted in a liberal Christian community, will be shared.
Creation or Kingdom serves for the context of the imago Dei and of ’Menschenbild’? Can we perceive creation as a whole in which symbol and reality are conjoined, or we should propose rather that symbol and the Kingdom of God are conjoined? Can we understand not the real, but the Kingdom as an entity which actualizes itself through the symbolic? Isn’t true that imitatio Christi is not about imitating Christ, but following Christ in his own ’body-context’?
The revitalization of the Reformed Church in Timișoara under Pastor László Tőkés illustrates the role of religious renewal as a catalyst for political revolution. Amid systemic repression by the Ceaușescu regime, Tőkés fostered spiritual and civic awakening, transforming a marginalized community into a center of resistance. This case highlights how religious institutions, through revitalization and community mobilization, can act as agents of profound political change.
Interwar Romania mostly ignored the Reformed Church, but after 1945 the regime branded it subversive, nationalized its schools and charities, and forced leaders to balance collaboration with covert resistance. Under tight surveillance clergy kept Hungarian identity alive through small acts of defiance; pastor László Tőkés’ refusal to yield his Timișoara pulpit ignited the 1989 revolution. Therefore, the Church’s story is central to understanding how Romanian society outlasted totalitarian rule.
No holy book has ever given rise to, let alone provided the basis for, any conflict, let alone war. However, although war and religion have always been extremely contradictory phenomena, they have been able to intertwine and support each other countless times. Every religion, regardless of the content of its teachings, becomes completely identical to all other religions when it enters into the dangerous game of inciting, justifying, or serving politics.
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