The state and Protestant Churches in Hungary in 1948 – 1989

The purpose of the article is to characterize the activities of the largest and most influential Protestant churches in Hungary: Reformed (Calvinist) and Lutheran (Evangelical). These religious denominations along with the Catholic denomination belong to the so-called historical churches of Hungary. The chronological framework is the following: 1948 – the year of the communist regime’s rapid attack on the political, economic, educational activities of the Reformed and Lutheran churches and the signing of a compromise cooperation agreement with them, which lasted until 1990. 1989 – the liquidation of the State Administration for Churches, socio-political transformation in Hungary, which resulted in gaining absolute freedom. Based on Hungarian historiography, the relations between the Protestant churches and the state during the reign of Janos Kadar (1956 – 1988), called by Hungarian researchers the Kadar era, and are analyzed. It was Janos Kadar, the leader of the “soft dictatorship”, who managed to turn the Hungarian People’s Republic into “the funniest barracks in the socialist camp”. The background for the successful policy of the Hungarian government after the revolutionary events of 1956 was the achievement of social harmony, including through great tolerance and flexibility in the religious sphere. The article notes that representatives of the Reformed and Lutheran churches did not take an active part in the preparations for the events of 1956, but pastors and congregations supported the revolution. It is stressed that the relations with the Protestant denominations were settled specifically during the 50s of the twentieth century; the authorities managed to turn part of the clergy into their allies. Based on the analysis of the scientific literature, it is identified that relations were compromise in the 60s and 70s of the twentieth century, as the leadership of the Reformed and Lutheran churches helped the government to pursue the policy of the Popular Front in the struggle for socialism. Owing to it, no one was persecuted for their religious beliefs. In the 1980s, the state’s influence on historical churches gradually weakened, and processes leading to socio-political transformation in the late 1980s started, and as a result, churches in Hungary gained absolute freedom.

Theological Empowerment of Lay Leaders: A Citizen Science Project in Switzerland and Austria

The present research project addresses the question of how the theological literacy and agency of volunteer church leaders can be fostered so that cooperative church leadership can be achieved. The Protestant Churches of the Canton of St. Gallen (Switzerland) and Austria, together with the Centre for Church Development of the University of Zurich, designed a participatory research process. The aim was to increase the communicative and participative competence of volunteers. Together, through a creative and discursive process, the foundations, educational processes and tools necessary for theological empowerment were developed with the volunteer church leaders. The cooperative project combines research and practice in the sense that practitioners were actively involved in generating, evaluating and discussing the data. In addition, in this project we found ways to continue participatory research – for example through online discourse formats – and thus not lose the essence of such research in times of covid-19.

For the Life of the World: Appreciation and Critique

There are many things in For the Life of the World ( FLOW) 1 that deserve mention, gratitude, and praise from a Protestant theological ethicist, many things that the Protestant churches might learn, emulate, and modify in light of their own commitments about salvation, sacrament, and union with God. I mention three. I conclude by considering the view of moral tragedy that FLOW assumes. In recent years, several Protestant ethicists have been tempted to endorse a similar view. I offer reasons for Christians of all kinds to resist this temptation.

The Action Chrétienne en Orient: From Missionary Society to Fellowship of Churches

The Action Chrétienne en Orient was founded in 1922 in order to bring relief among displaced Christians, especially Armenians, in Syria. It also supported the displaced Protestant communities in their ecclesiastical, educational and medical work. In structure the ACO resembled other Protestant missionary societies, but it had some unique features such as its trans-European character. At the time of the decolonization, the work of the ACO changed as the local Protestant churches took charge and the ACO devolved its responsibilities. In the postcolonial period the ACO gradually embraced a missiology that was focused on partnership. This led to the formation of the ACO Fellowship, a communion of churches and mission agencies.

Church Planters

Starting a new organization is a risky business. Most startups fail; half of them do not reach the five-year mark. Protestant churches are not immune to these trends. Most new churches are not established with denominational support—many are actually nondenominational—and, therefore, have many of the vulnerabilities other infant organizations must overcome. Research has revealed that millions of Americans are leaving churches, half of all churches do not add any new members, and thousands of churches shutter their doors each year. These numbers suggest that American religion is not a growth industry. Yet, more than 1,000 new churches are started in any given year. What are the forces that move people who might otherwise be satisfied working for churches to the riskier role of starting one as a religion entrepreneur? In Church Planters, sociologist Richard Pitt uses more than 125 in-depth interviews with church planters to understand their motivations. First he uncovers themes in their sometimes miraculous, sometimes mundane answers to the question “Why take on these risks?” Then he examines how they approach three common entrepreneurial challenges—recognizing opportunities, marshaling resources, and framing success—in ways that reduce uncertainty and lead them to believe they will be successful. The book combines their evocative stories with insights from research on commercial and social entrepreneurship to explain how these religion entrepreneurs come to believe that their organizational goals must be accomplished, that those goals are capable of being accomplished, and that they would accomplish those goals over time.

A Multi-Level Analysis of Risky Streets and Neighbourhoods for Dissident Republican Violence in Belfast

This paper uses graph theoretical measures to analyse the relationship between street network usage, as well as other street- and area-level factors, and dissident Republican violence in Belfast. A multi-level statistical model is used. Specifically, we employ an observation-level random-effects (OLRE) Poisson regression and use variables at the street and area levels. Street- and area-level characteristics simultaneously influence where violent incidents occur. For every 10% change in the betweenness value of a street segment, the segment is expected to experience 1.32 times as many incidents. Police stations (IRR: 22.05), protestant churches (IRR: 6.19) and commercial premises (IRR: 1.44) on each street segment were also all found to significantly increase the expected number of attacks. At the small-area level, for every 10% change in the number of Catholic residents, the number of incidents is expected to be 4.45 times as many. The results indicate that along with other factors, the street network plays a role in shaping terrorist target selection. Streets that are more connected and more likely to be traversed will experience more incidents than those that are not. This has important practical implications for the policing of political violence in Northern Ireland generally and for shaping specific targeted interventions.

Interference of state authorities in the internal affairs of religious organisations in 1917–1928 (on the example of Orthodoxy and Protestantism)

Using the example of the Orthodox and Protestant churches, the process of interference by state authorities in the internal affairs of religious organisations in 1917–1928 is considered. The mechanisms of influence on believers, clergy and the leadership of these structures are analysed. It is determined that the main pressure was exerted to obtain, including public, support for all decisions of state bodies concerning domestic and foreign policy. It is established that the authorities planned to reduce the number of parishioners of the canonical Russian Orthodox Church by granting preferences to other confessions and religious movements, as well as its fragmentation by inspiring schisms. An attempt to transfer the management of the Orthodox Church formed by state bodies in a group of clergy in a non-canonical way has been studied.

Religion and Public Conflict in the Post-COVID Era: The Case of Protestant Churches in South Korea

Governments have attempted to contain the COVID-19 outbreak with a variety of regulations, including social distancing, facemask mandates, or limits on gatherings. South Korea was concerned by the “supercluster” case of a sectarian religious organization in February 2020. Since then, some Protestant churches have periodically caused cluster infections showing antagonism against health authorities. First, we traced all 2020 cluster cases and identified their denominational characteristics. We then utilized the 2020 CISJD data and conducted a series of multivariate regressions to answer the research question, “What causes differences among denominations in attitudes toward public disease control and in-person service attendance?” Results indicated that Protestants affiliated with liberal churches were more likely to follow public disease control guidelines and less likely to attend in-person religious services during the COVID-19 pandemic as compared with individuals from other denominations. Protestants affiliated with moderate, conservative, and fundamentalist churches tended to share antagonism toward public disease control, while cherishing in-person community rituals. This research highlights social implications of public conflict in Korea, where many Protestant churches have emphasized the significance of traditional worship services, claiming the constitutional right of religious freedom, while the majority of citizens, religious and non-religious, disagree with such exclusive claims against public safety.

A „per viam instantiae” perek az erdélyi református házassági jogban

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.