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Új szempontok Szenci Molnár Albert Psalteriuma metszeteinek értelmezéséhez
134–151.Views:41Albert Szenci Molnár’s psalm book published in Herborn in 1607 is decorated with engraved illustrations, yet researchers of Szenci Molnár’s works so far have not examined these works, which also merit attention as this is the only edition of Psalterion that contains these illustrations. Szenci Molnár wanted his psalm book to fit into the intellectual environment of Germany; however, Rabe, the publishing house, gave him the opportunity to integrate the iconographic traditions into that context. Examples for that are the engraved illustrations of the pelican and the two horsemen, both of which were part of the publishing practice of Georg Rabe and Christoph Rabe; however, they were much more common in books published by Georg Rabe. The engravings, together with their textual descriptions, played a role in shapingSzenci Molnár’s identity as an author, particularly through their connection to the ethos of princely dedications, and to the construction of his heroic role as defender of the faith.
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Szenci Molnár Religio-emblémájának forrásai, változatai
82–109.Views:53The engraved print known as Igaz Vallás (True Religion), featuring a poem translated by Albert Szenci Molnár and an engraving by Dominicus Custos was published in Augsburg in 1606. This work is a variant of the 1576 Amsterdam print, which featured Beza’s poem translated into several different languages. The Dutch engraving was a portrayal of a protest against Spanish oppression. By 1606, Beza’s poem had a tradition that dated back for several decades. The prints published in Amsterdam and later in Augsburg placed the
allegorical female figure into specific historical and social circumstances, meanwhile the old versions had been of allegorical nature with the female figure engaging in discussion with the readers of the poem. The first versions pictured a female figure leaning on a cross, crushing death under her feet. From 1560 onwards, the allegorical engraving, a picture and poem together, was commonly used without a title and with titles, in protestant publications, confessions, psalms and in Bible editions; furthermore, it was used by German, French, Swiss and English printers as typographic insignia. The front cover of Szenci Molnár’s translation of Calvin’s work (Institutio Religionis Christianae, 1624) displayed a version of the picture significantly different from the ones before. It displayed only the allegorical female figure, and the translation of Beza’s poem was placed before Calvin’s text. Beza’s poem appeared in Latin
in the anthology by Georgius Carolides, Szenci Molnár’s patron in Prague. Péter Beregszászi Tóth’s collection of poems included the Hungarian adaptation of the old poem of complaints as a lament against protestant religious grievances of the seventeeth and eightteenth centuries. -
Szerkesztői előszó
3–11.Views:218This is a conference volume on the devotional literature of the period between the fifteenth and the eighteenth centuries. The conference was held in 2012 at the University of Debrecen, organised by the Research Group for Reformation and Early Modern Studies, in cooperation with several Hungarian universities and research institutes.
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A fiziko-teologizmus irodalmának hazai forrásai
227–274Views:396Our aim is to reimagine the Hungarian reception of physico-theology, demonstrating its significance in terms of the history of science and cultural science, and to present, with attention to other European sources and parallels, the cultural and literary process that leads us to the beginnings of the oeuvre of Mihály Fazekas and to the works of his contemporaries. We seek to obtain a deeper knowledge of the Hungarian and international sources of physicotheology in terms of the science of history in a Protestant environment in the 18th century, as well as of the first appearance of physico-theology in school education, scientific training and schools. In this endeavour, without attempting to be exhaustive, we have extended the sources to works of piety literature and liturgical literature. The scientific collections, manuscripts and printed materials of the Reformed College of Debrecen and the Reformed College of Sárospatak have been the subjects of this research, although western European sources have been used in the research as well. The principles of physico-theology were first widely introduced in Hungarian language in the works of Benjámin Szőnyi, followed by many of his contemporaries later on in the second half of the 18th century.
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Utószó: Recepció- és kutatástörténeti specimen
281–305.Views:233Western European scholars have widely examined early modern Protestant martyrology since the nineteenth century. German, French, English and Dutch scholars have achieved significant results by applying the cross confessional study of martyrology, a field of research denying strict disciplinary boundaries. In the context of various research projects on cultural memory (Das kulturelle Gedächtnis), recent studies on early modern martyrology have explored how martyrs were used as “sites” of religious and national memory (Erinnerungsorte, les lieux de mémoire), and how these persons were provided as “loci” for ritualized and political modes of remembrance (Erinnerungspolitik, Erinnerungskonkurrenz). This process of commemoration and oblivion also implies the fictionalization of the historical tradition, developed a Protestant culture of martyrs, and eventually created a special narrative of martyrdom. A few research projects have already started to systematically explore the construction of early modern martyrology as a mixture of different religious and national identities, with special attention to the anthropological aspects of the experience of suffering (Leidenserfahrung). The representations of early modern martyrs in several genres, stylistic registers and texts can help us to explore the reasons of their different roles in religious, national, and cultural memory.
Protestant martyrology was rejected by the members of the Catholic Church in the sixteenth and seventeenth centuries. This phenomenon was interpreted from a confessional perspective by Petrus Canisius, Laurentius Surius and by other Catholic authors. As a result of the persecution of Hungarian Protestants in the 1670s, several texts were written and published not only in Hungarian, but also in Latin, German, English, Dutch and French. While Hungarian researchers have not focused on early modern Protestant martyrology yet, the present volume tries to facilitate a deeper understanding of martyrdom as a cross confessional and cross-cultural phenomenon, as well as encourage further study.
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Consolatio és reprezentáció – mártírok vigasztalása Zürichben
161–188.Views:206Die ungarischen protestantischen Prediger kamen nach ihrer Befreiung im Mai 1676 nach Zürich. Hier wurden sie von Professor Johann Heinrich Heidegger und von den weltlichen und kirchlichen Würdenträgern der Stadt empfangen und begrüßt. Der Empfang und die Begrüßung waren Bestandteile eines großangelegten identitätsstiftenden Repräsentationsprozesses, in dessen Zentrum die märtyrologische Interpretation der Befreiung und die Konstruktion einer entsprechenden Erzählung standen. Letztere hatte viele Quellen: einerseits die internationale (schweizerische, niederländische, deutsche, englische und französische) politische und kirchenpolitische Öffentlichkeit, andererseits die europäische protestantische märtyrologische Tradition des 16. Jahrhunderts. Die befreiten ungarischen Galeerenhäftlinge wurden dementsprechend als die idealtypische Verkörperung des Märtyrertums betrachtet. Heidegger vermischt in seiner Rede die eschatologische Diktion (Erzählmodus) und kirchengeschichtlich-politische Argumente, letztere aus Bullingers Schrift De persecutionibus ecclesiae christianae (1573). Dies war eine der wichtigsten Quelle der westeuropäischen protestantischen Märtyrologie. Heideggers Schriften, Dissertatio de Martyrio und Consolatio Christiana S. Martyrum, erweitern durch ihre ungarischen Bezüge die Interpretation der Märtyrerthematik. Das Schicksal der Ungarn betrachtet er im Kontext der Beziehungen zwischen der schweizerischen und ungarischen Kirchengeschichte, indem er eine Parallele zwischen der Verfolgung der Urkirche und den späteren Verfolgungen zieht. Seine Schriften Consolatio und De Martyrio erlebten mehrere deutsche und französische Ausgaben. Diese verbreiteten die ungarischen Bezüge der Märtyrologie, die durch den Wiederruf des Edikts von Nantes (1685) verstärkt aktualisiert wurde. Der Autor zog Parallele zwischen den ungarischen und den französischen Protestanten, die wieder der Verfolgung ausgesetzt waren. All dies bewirkte, dass die Geschichte der ungarischen Galeerenhäftlinge in der breiten internationalen Öffentlichkeit in einem märtyrologischen Kontext erschienen war.
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Szerkesztői előszó
2–5.Views:391Although the construction of martyrdom has come to the forefront in recent international research on Protestantism, there are only a few Hungarian scholars who have already examined the early modern representations of different religious and national identities from this aspect. The articles collected in this volume aim at shifting the centre of Western research on early modern martyrdom towards the Carpathian Basin. We analyse the interconnections, patterns and differences of textual and visual representations of Protestant martyrdom, and explore how the various Western martyr traditions were interpreted and acculturated in early modern Hungary. This volume is based on a conference held in 2011 at the University of Debrecen, and organised by the Research Group for Reformation and Early Modern Cultural History, in cooperation with other scholars of several Hungarian universities. We participate in a collaborative research project, supported by OTKA and TÁMOP funds, in order to extend our understanding of early modern martyrdom.
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Johann Gerhard 18. századi hazai recepciójának néhány jellemzője
378–410.Views:292Die Meditationes Sacrae von Johann Gerhard hatten von 1616 bis 1804 zehn ungarische Übersetzungen. Die Übersetzer waren Boldizsár Zólyomi Perinna, Mihály Ács jun., Mátyás (Matthias) Bél, István Huszti Szabó, József Inczédy. Neben den Schriften von Johann Arndt war es das meistverbreitete Werk der pietistischen Erbauungsliteratur, ein „Bestseller der geistlichen Literatur”. Die Meditationes sacrae stehen in engem Zusammenhang mit den hervorragenden Autoren und Werken der Mystik. In der Forschung wurden vor allem die Zusammenhänge mit dem Wahren Christentum, mit Tauler und mit Bernhard von Clairvaux festgestellt, aber das Werk war auch eine wichtige Vorlage für die sich erneuernde Meditationsliteratur. Unter den deutschen Ausgaben des Werkes gibt es versifizierte Varianten mit Holzschnitten. In diesen Ausgaben wirkten Text und die Bilder der Embleme zusammen. Im Jahre 1745 erschien in Hermannstadt die Übersetzung von József Inczédy unter dem Titel Liliomok völgye (Tal der Lilien) mit zehn Holzschnitten. Diese Ausgabe kann als die reformierte Variante des genannten Werkes betrachtet werden. Die Themen der Meditationen folgten den Holzschnitten, in der Textgestaltung ist das anthropologische und sprachliche Instrumentarium der Mystik zu erkennen. Die Besonderheit der Übersetzung ist die gereimte Prosa, welche die Merkmale des Barocks aufweist. Die zehn Schnitte tauchen seit Mitte des 18. Jahrhunderts in den reformierten Kirchen Siebenbürgens als Bilder und Holzverzierungen (Kassettendecke, Kanzel, Empore, Bänke) auf. Dadurch verwandelte sich die pietistische Meditation: sie erhielt eine visuelle und didaktische Funktion in der Kirchgemeinde.