Search
Search Results
1 - 8 of 8 items
-
Bihari fazekasközpontok termékei a bihari református egyházközségekben
101-124Views:0There were several pottery centres in the historical Bihar county region, all of which look back at a long line of history. However, it is difficult to create a valid picture of the pottery of former centuries, since very few dishes remained in the collections of museums, the place and time of preparation of which is known. Therefore, the vessels of the Lord’s table play a crucial role regarding the research of ceramics, because as they are unique decorative pots, in most cases, their makers left their name, date and place of making on them. These pieces of data might mean a starting point to determine the origins of other pottery without a date, such as the products of the so far little researched pottery centres of Bihar with a long history. In my study, I analyse the vessels of the Lord’s table that were made for the parishes of Bihar in the olden pottery centres of Bihar: Belényes, Mezőtelegd, Oradea, Marghita and Salonta. -
Református lelkészek jövedelmei Zemplén megyében a 18–19. század fordulóján
73-85Views:1The income of priests and teachers in Hungary became important for the state power when it wanted to impose tax even upon privileged groups that had up until then been exempt from state burden. Joseph II’s plan could eventually not be realized because of the resistance of the nobility, there had been attempts to demolish even the sheets of cadastral research. However, it turns out from the fragments preserved in Zemplen county that the Calvinists had 143 cadastral acres and 666 square feet of self-managed land. The census measuring the income of the different layers of society estimated the income of Calvinist priests to be 1515 Rhenish Guldens.The income of priests can be divided into 3 main groups: they had allowances determined in monetary terms (payment, stole, deposit interest), they had crop yield (mostly cereals, wine, cattle, hay, wood), and the villagers also owed agricultural work to their priest. Sometimes even the holder of the settlement contributed to the catering of the churchof the village, the priest, or the preacher (with produce). Although the censuses of priest income primarily showed the crop yield – according to the actual benefits –, with a fewexceptions, it was recalculated to cash. Comparing the data in the two censuses, it can be seen that, in most cases, the ploughland included in the cadastral research meant only part of the parochial land that the ecclesiastical tracking kept account of on the side of priests or teachers. Similarly, only part of the ecclesiastical income was allowed to be included in the tracking made in 1800. This was because it soon turned out that the income of priests could not necessarily be included in either of the income categories contained in the tracking, so they needed to be tracked in different ways (most often exactly stating their type and extent). The incomes stated in the two censuses were in most cases the same, supporting the authenticity of the resources. It can be considered a curiosity that out of the 46 Calvinist priests mentioned in the 1800 tracking, there are 36 names with the note “Does not have anything”, which of course verified the fact that they were not possible to be added to categories, rather than that there was income deficit. Even though the data contained in the two resources are not the same in every respect, they more or less supplement each other, so the research cannot ignore either of them. -
A lévai református templom lerombolása Szilágyi Sámuel levele alapján
57-71Views:0During the period of the Counter-Reformation, religious tension manifested even in connection with the ownership of churches. After the publication of the Carolina Resolutio II. in 1734, the taking away of churches was on the rise. This meant, for instance, in thecase of Győr, Pápa, Tata, Léva, Balassagyarmat and Fülek, that the official reason was that these settlements lost their identity as fortresses after the expulsion of the Turks. Even before the 18th century, the city of Léva experienced lots of religious conflicts. The ducal branch of the Esterházy family wanted to control the privileged city by jurisdiction, because of which the relationship between the lordship and the population was tense. Certain religious disagreements also occurred in the debate. The Calvinist Church of Léva was confiscated in 1719, and worship was banned. However, this was renewed, and the preacher of the time was cleared out only in 1739. The church, the school, and the building of the preacher’s house remained under the control of the congregation, they were demolished in 1740. I present these events through a letter written by Sámuel Szilágyi, the Protestant Hungarian agent of Vienna, on 16th July, 1740. From Szilágyi’s letter, it becomes clear that the events that happened in Léva becamenation-wide known. The notorious start of the demolition of the church in Léva wasmost probably initiated by the fall of part of the wobbly fence around the church in May 1740. The fence was restored by the Calvinists. This was considered an innovation by the administrator of Duke Esterházy, called Ferenc Birovszky, who, with a hundred odd of his men, cut the whole fence on 16th of the same month. The bell was tolled by the Calvinists, which was followed by quarrel and even a fight. The Calvinists interpreted this whole event the violation of the imperial decree about their religious freedom. After the incident, they took the opportunity to go into the church, toll the bells and hold a mass, although only singing and praying from a book, and without a preacher. This was no wise step in this extremely tense situation. First, they were interdicted by the judge of the county, and then by the deputy-lieutenant. The Calvinists’ answer was that they sent ambassadors to Vienna, and they were waiting for the imperial reply. The church, the school and the parsonage – together with the belfry – was demolished on 17th June 1740, the bell was taken and everything was confiscated by the men of the administrator. The Calvinist presented the letter of defence of Charles III in vain, even the noble received harsh atrocity and imprisonment. The present study uses archive resources to show what was it – on the local level – that had been behind such an event. Here, it seems that not the priests of the Catholic Church, but the administrator of the Catholic squire was who had initiated the events. -
A református Debrecen hétköznapjai (1693–1715)
45-56Views:1In my study, primarily based on the city’s magistrate reports, I aim to present how the administrative body of the city guarded the population in Debrecen around the turn of the 17th–18th centuries, being careful to be living a moral life that God likes. I include, but do not limit to the following in my enumeration: what tools they had and what penalty those faced that left the path considered right. I emphasize instances from the same sources that explain how belief and religion was present in people’s everyday life. In the introduction, I recall what role the city’s former preacher, Péter Méliusz Juhász played int he establishment of the moral rigor. -
„a hol a borból pénzelnek az emberek” A hegyközszentimrei református eklézsia és a bor kapcsolata a 19. század első felében
5-22Views:1Our study explores the multifaceted relationship between the material life of the local viticulture/wine growing in the historical wine region of Érmellék (and Berettyó) and the Reformed parish of Hegyközszentimre. In particular, an examination of the surviving data sets of guardian accounts shed light on the primary, and even almost exclusive, role of wine in church taxation as well as in the salaries of contemporary pastors, school rectors, and girls’ teachers, not least the ecclesia’s own farming. -
Nyíregyháza és az Eperjesi Kollégium kapcsolata 1753 és 1848 között
19-37Views:1Many of the pastors and teachers of the Lutheran Slovak congregation, who comprised
more than 2/3 of the population of the rebuilt Nyíregyháza, studied in Eperjes, from
where they brought with themselves not only knowledge, but life philosophy and perspective, as well. Some of the local children also became Eperjes students.
Mostly urban intellectuals and craftsmen carrying different functions enrolled their sons
into the College, which also was a Lutheran-Reformed intellectual-social centre. They
gained the lower and higher level knowledge, and made acquaintances with the children
of the noble families of the region, which meant fruitful opportunities for the city for
later times, as those children later became influential potentates in administration, politics, and social life. The inhabitants of Nyíregyháza considered the College of Eperjes their own, which
they thought of as a professional guide, a helper of their education, therefore they supported it with money, as well as farm produce.
1 - 8 of 8 items
Database Logos
Issues by Year
2026