A Magyar Református Egyház istentiszteleti rendtartása. Front Cover. A Magyar Református Egyházak Tanácskozó Zsinata, – Magyarországi Református. A korai, nyomtatásban vagy feljegyzésekben megmaradt liturgiák és istentiszteleti rendtartások elsősorban a teljes, azaz úrvacsorás keresztyén istentisztelet. Reformátusok a kegyelem trónusánál. A magyar református istentisztelet megújulásának teológiai alapelvei, Kálvin Kiadó.

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The deep understanding of the passing time together with the consciousness of irrefutable continuity is the real proof of memory.

In our study — for this time concept — we adopted the term: All these are present in the church services. The first is a deep-rooted theoretical work aimed to be accepted istentisztepeti all communities, with lots of theological compromises, while the second is a superficial, hastily made work which provoked controversy in the church, thereby creating division liturgically as well among the Hungarian reformed congregations, resulting in the legitimacy of multiple practices. The liturgical order is mostly influenced by the social environment, therefore we grouped the answers of the pastors into four categories, rendtartx villages, smaller towns, larger towns and Budapest.


On the contrary, all liturgies of Christianity bind together two timelines. The emotional and social aspect characterizes the worship.

However, it was found that there is a constant demand for a unified church service. The present-day practice goes even further, rating liturgy as renndtarts seemingly unimportant component of worship. At renstarts present time istentisztleti change the liturgically diverse practice of the Hungarian Reformed Church ought not to be ruled by an external regulation, but only after due consideration of these fundamental theological questions.


In contrast, the congregations in Budapest wished to create new rites in a number of cases, with countless variations. In most instances only the church regulations are discussed in the community. Summary The diversified state of the liturgical customs of the service in the Hungarian Reformed Church is common knowledge and subject of varied public concern.

However, two small ustentiszteleti wished either to eliminate all regulations, or to have strictly confirmed order of ceremonies. The first — usually called the Ravasz-book of common worship was prepared between andthe second, linked to Tibor Bartha, between and The aim of the present study is to find an approach for an objective view of the present situation of the liturgy as practised by the Hungarian Reformed Church.


Among the theological issues resolved by the founding fathers in the 16th century the liturgical aspects were of secondary importance considering the special primary task of establishing the reformation itself.

The feast of Paschal Lamb and the Lords Supper are the best istenriszteleti to demonstrate the presence of God, leading us to renew and conserve the ceremonies.

They invent their own liturgy. Inthe church leadership, preparing the book of common worship, conducted a nation-wide survey covering all congregations. Concurrently the pastors disregard the istentisateleti in which the liturgy appears, in other words, for individual considerations there is no practical order of worship An important factor is the emotional and social imprinting of the church service.

The diversified state of the liturgical customs of the service in the Hungarian Reformed Church is common knowledge and subject of varied public concern.


In general, there are two books of common worship in use. The understanding of the migration of the church services between these different timelines can help us celebrate the presence of God in the church services. We can do rentdarts by binding them with memory, with a repetition of rites, or with eschatological foresight.

In and we asked pastors of the reformed congregations about their ceremonial practices. The time concept which originated from the protestant way of thinking in the 17th and 18th century England, deeply influenced the modern concept of time.

This comparison raised the question what the passing of time does to influence liturgy.

In the larger towns the power of the traditions is present, but they are also eager to find new ways. Liturgically, the fundamental aim of village churches appears to conserve the heritage.

The replies received indicated that the majority of pastors were satisfied with their customs of liturgical practice. The practice overrides in most instances the theological point of view. In the present study, we have reconsidered the details of this questionnaire and compared it as far as possible with the results of the survey. The church services cannot be the subjects of this spectacle.