DEC 7 1914 
 
 j^. 
 
 
 Division BX9460 
 SectioD -HTBZ. 
 
Professor Francis Balogh, 
 
 AT DEBRECZEN, HUNGARY 
 
History of the Reformed 
 Church of Hungary 
 
 5srof pfi(%5 
 
 v. 
 
 DEC 7 1914 
 
 FRANCIS BALOGH 
 
 Professor of Church History at the Theological Seminary at Debreczen, 
 
 Hungary. Condensed Translation by Rev. Louis Nanassy 
 
 of youngstown, o. 
 
 [Reprinted from the Reformed Church Review, July, 1906, 
 and April 1907] 
 
HISTOKY OF THE EEFORMED CHURCH 
 OF HUNGARY. 
 
 BY FRANCIS BALOGH, 
 
 Professor of Church History in the Theological Seminabt at 
 
 Debreczen, Hungary. Condensed Translation by the 
 
 Rev. Louis Nan assy. 
 
 § 1. The Division of the History of the Hungarian Reformed 
 
 Church. 
 
 This history is to be divided into two parts : 
 
 (a) The reception and victory of the Reformation from the 
 beginning until the fall of the dynasty of Prince Rakoczy 
 (1517-1660). 
 
 (6) The suffering state of the Church and the gradual re- 
 lease of the same from the fall of the dynasty of Rakoczy until 
 the present time (1660-1906). 
 
 PART FIRST. 
 
 I. The Beginning of the Reformation. 
 
 § 2. The First (Lutheran) Traces of the Reformation at 
 Buda; the First Measures Against It. 
 
 The ninety-five Theses of Luther caused an echo at Buda, 
 capital of Hungary. Margrave Brandenburg, the uncle and 
 military instructor of King Louis II., showed sympathy with 
 the new ideas ; in like manner the German lords, belonging to 
 the royal court, among whom was Pempflinger, with his daugh- 
 ter Catharine, courtlady to the queen. Even Mary, the young 
 queen, looked on with favor, when Luther arose against the 
 abuses, and she winked at the scourging of the pope and cardi- 
 nals by her preacher, Cordatus. But when he was accused by 
 
 1 
 
2 History of the Reformed Church of Hungary. 
 
 the internuncio, the queen was compelled to dismiss him from 
 office. Cordatus then went to Luther and from Wittenberg 
 sent John, his commissioner, to Hungary in order to spread 
 the writings of Luther. The Hungarians captured and 
 burned him at the stake, together with his books. 
 
 In spite of this dreadful event Cordatus returned to Buda in 
 1525, having confidence in the protection of the royal court, 
 and with Kreislinger, priest of Buda, began openly to proclaim 
 the Gospel. But both were captured and lodged in jail. 
 Although through the influence of the court Cordatus was set 
 at liberty, he had to leave Hungary forever. 
 
 Heiikel, the learned courtpreacher, who was called to fill the 
 place of Cordatus, also sympathized with the Reformation, but 
 sowed the seeds of the Gospel more cautiously than his pre- 
 decessor. He accompanied the queen to the imperial Diet of 
 Augsburg, in 1530, and there preached the spirit of the Gospel. 
 But Mary, by the request of Charles V., her uncle, had to dis- 
 charge her favorite priest. Ferdinand, her other uncle, also 
 endeavored to draw her away from the Reformation. But the 
 queen in her soul remained faithful to Luther, who being in- 
 formed of her attachment to the Reformation, forwarded to 
 her the translation of four psalms and a song in order to con- 
 sole her, after the fatal fall of her husband, Louis II. 
 
 Under the influence of Queen Mary and Margrave Branden- 
 burg the Reformation spread rapidly among the burghers of 
 Buda. The council of the city, as early as 1552, called 
 Speratus to be minister. He had been driven out of Vienna 
 on account of his evangelical teachings. In the high schools 
 scholars brought from abroad — like Grynajus, a friend of 
 Melanchthon and Windschemius — taught the principles of the 
 Reformation to the youth. 
 
 It was but natural that the heads of the Roman clergy arose 
 immediately and most vehemently against the Reformation, 
 which menaced their church to its foundation. They even 
 aroused the nobility, representing the bulk of the nation, headed 
 by Verhoczi, the famous la^vyer and supreme royal judge. He 
 
History of the Reformed Church of Hungary. 3 
 
 objected on grounds of patriotism to the Reformation of Ger- 
 man origin, and set himself against the German courtiers es- 
 pousing it. As the delegate of the king he was present at the 
 noted Diet of Worms (1521). He invited Luther to his table 
 and disputed ardently with him. He printed Monk Am- 
 broise's work written against the doctrines of Luther. He 
 wrote the preface to the same, in which he called upon Louis 
 11. , as fitting a valorous king, to exterminate the " Lutheran 
 contagion " from his dominion. The Diet of Buda in 1523, 
 being under the influence of Verboczi and Szapolyai, made a 
 law that the king as Catholic sovereign should punish all 
 Lutherans, their patrons and adherents, with decapitation and 
 confiscation. To the councils of the cities of Sopron and 
 Bartfa an ordinance was sent forbidding under j)enaltj the 
 reading of the books of Luther. Royal commissioners gath- 
 ered and burned the writings of Luther at Sopron. In con- 
 sequence of the resolution of Buda, Grynwus and Wind- 
 schemius were driven away from their chairs and became the 
 ornaments of schools in other lands (Grynseus at Basle, Wind- 
 schemius at Wittenberg). 
 
 The rage against the Reformation reached its highest point 
 at the riotous Diet of Rakos in 1525, the leader here being 
 Verboczi, the elected palatine. The fourth article passed here 
 ordered that every Lutheran be driven out of the country and 
 if any were found at any place, they might be captured and 
 burned not only by ecclesiastical, but also by laical persons. 
 For this law Pope Clement VII. honored the palatine with a 
 congratulatory letter. In consequence of the law passed at 
 Rakos the council of Buda burned one and Verboczi burned 
 eight Lutherans. 
 
 On account of these severe ordinances and cruel proceedings 
 the Reformation was indeed suppressed in the capital of 
 Hungary. In the beginning of the Turkish dominion the first 
 Protestant congregation and school were organized at Buda 
 and they existed till the recapture of the city (1686). With 
 the restitution of Christian supremacy they ceased again. Its 
 
4 History of the Reformed Church of Hungary. 
 
 church building, which had been laid in ruins under the siege, 
 was surrendered to the monks by King Leopold. The Re- i 
 formed Church was not reorganized at the capital imtil 1796. 
 
 § 3. The Extension of the Reformation from 1526 till 15Jf.l. 
 
 After the battle of Mohacs, in 1526, the nation could not 
 . agree as to the election of the new king and the country was 
 divided into two parts. Two kings were elected — the national 
 party elected John Szapolyai and the Hapsburg party Ferdi- 
 nand. Civil war broke out between the two parties and kings, 
 and amid the continual contest and struggle the Reformation 
 extended rapidly, because without outward oppression and 
 ^'iolence the people could freely receive the long expected tnith 
 of the Gospel. 
 
 At first both kings issued severe ordinances against the 
 i Reformation. King John menaced the Lutherans with con- 
 fiscation. In consequence of his orders pastor Nikolai and 
 teacher Gregori suffered martyrdom at the stake for their faith 
 (1527). 
 
 The ordinances of King Ferdinand sounded more strongly ; 
 the monks leaving the cloisters and taking wife were to be put 
 in jail ; those who rejected the veneration of Mary the Virgin 
 to be sentenced to death, as well as the ministers who admin- 
 istered the communion in both kinds; the building, in which 
 it happened was to be razed. But when both kings perceived 
 / that the Reformation was spreading without stoppage, as it 
 were the morning light, and that those nobles whom they 
 sorely needed to strengthen their royal power were becoming 
 converts to the purified religion : both failed to set themselves 
 energetically against the Reformation or to enforce the ordi- 
 nances. The kings were compelled to be patient and tolerant, 
 and so the magnates, nobles, cities and common people turned 
 over in crowds to the Protestant faith. 
 
 In the territory under Turkish dominion the individual was 
 allowed to follow his religious conviction. Even the Turks 
 were more favorable to the puritan Protestantism than to the 
 
History of the Preformed Church of Hungary. 5 
 
 Roman Catholics, whom they were inclined to class as idolaters 
 on account of their attitude as to the pictures and saints. 
 
 It was of great importance to the quick expansion of the 
 Reformation that, especially after 1530, the Hungarian youth 
 — even older men too — turned in great numbers to the uni- 
 versity of Wittenberg, where by immediate contact with the 
 Reformers they received a new spirit and view of the world and 
 became in Hungary the bold preachers of the same. From 
 1552 till 1560 the number of Hungarian students who heard 
 the words of the Gospel at Wittenberg amounted to nearly 
 fifteen hundred. Armed with science and faith, aglow with 
 apostolic enthusiasm, with courage to endure as martyrs, these, 
 teaching in the national language, became the greatest of the 
 Hungarian reformers and conquered the hearts of the lower 
 and the upper classes for the Reformation. 
 
 § 4. The First Patrons and Proclaimers of the Reformation. 
 
 The first patrons and proclaimers of the Reformation ap- 
 ])eared after the battle of Mohacs, the period being favorable 
 for the Reformation. At first only indulgence and good will 
 were shown toward the purified faith. We know only of Mar- 
 grave Brandenburg as openly Lutheran. He organized an 
 evangelical church at Simand. 
 
 Thurzo, the state-treasurer, later supreme judge, in his 
 testament, laid a foundation for the Lutheran congregation of 
 Locse, as well as for the support of those young men going to 
 the University of Wittenberg. Perenyi, the powerful lord of 
 Sarospatak, directly asked the king not to disturb him as a 
 good Christian. Under his protection the Gospel was pro- 
 claimed by SiklSsi. At the same time the other enthusiastic 
 soldier of the Reformation, Kopdcsi, a Franciscan prior, came 
 upon the scene and reformed the dominion of Perenyi. This 
 lord established a school at Sarospatak (1531), of which the 
 first professor was Kopacsi. Gdlszecsi, reformer at Gyula, 
 wrote the first hymnal (1536), and edited a catechism at Cra- 
 
6 History of the Reformed Church of Hungary. 
 
 cow (1538). His pupil was Patizi, whom Melanchthon recom- 
 mended to the protection of John Perenyi, lord-lieutenant of 
 Ugocsa. He was an excellent author of songs and books. 
 Ozorai, working in the county of Bekes, in his work on 
 " Christ and the Antichrist" (1535), was the first to throw 
 light in a literary way on the mind as to the essential differ- 
 ences existing between the Roman and the Protestant churches. 
 
 Beyond the Danube, Nddasdy, the palatine of the country, 
 was the most zealous and influential patron of the Reforma- 
 tion. He was the favorite counselor of King Ferdinand and 
 his delegate to the imperial Diet of Speier (1529). He 
 established a school at Ujsriget, for which Melanchthon 
 honored him with a laudatory letter. 
 
 To this school of Nadasdi was called Erdosi. This man of 
 evangelical spirit and great learning was the first to translate 
 the New Testament into Hungarian. His science was so well 
 reputed that he was appointed professor of the Hebrew langu- 
 age at the university of Vienna. 
 
 Eszehi, the founder of the school at Tolna, sowed the seeds 
 of the Reformation beyond the Danube. He was accused be- 
 fore the pasha of Buda, but, after having been well informed, 
 the pasha issued the famous order that the ministers be 
 allowed to preach the evangelical faith everywhere and to 
 everybody. 
 
 In the upper territory of Hungary, where the German 
 language was spoken, Lovcsdnyi, Quendel and Fischer spread 
 the Reformation. The reformers of Transylvania were 
 Heltai among the Hungarians and Honter among the Saxons. 
 The latter was called for his merits to be the Evangelist to 
 Transylvania. 
 
 In the country of King John, toward the end of his life, the 
 Reformation spread further and further. He was compelled 
 himself, when the pope did not support, but even excommuni- 
 cated him on account of his alliance with the Turks, and when 
 he was suspected with heresy, to take the longest step toward 
 the Reformation. The king himself provided a way of escape 
 
History of the Reformed Church of Hungary. 7 
 
 for Szegedi, who was about to he dragged to the pile by Bishop 
 Prater, because at the first dispute held at Segesvar (1538), 
 he had asserted that the mass and the administration of the 
 communion in one kind are contrary to the Gospel. 
 
 § 5. The Reformatory Career of Matthias Biro of Deva. 
 
 After the battle of Mohacs a favorable turn for the Protes- 
 tant cause was marked by the appearance of Biro, who was the 
 first Hungarian reformer with a general purpose. He was 
 bom at Deva and studied at Cracov/. On his return he be- 
 came monk. But the mechanical ceremonies did not answer 
 the world of his thought and feeling. Moved by the free 
 spirit, he took off his monastic gown and betook himself to the 
 University of Wittenberg in 1529. There he drank in the 
 words of Luther and Melanchthon, boasted of their confidence, 
 and imbibed the doctrines of the Reformation. Returning to 
 Hungary he devoted his life to the cause of the Reformation 
 and, like St. Paul, was willing to do and suffer everything for 
 the Gospel of Christ. 
 
 At first he labored at Buda and in its vicinity. He sum- 
 med up the evangelical doctrine in fifty-two articles, and 
 though these were read in manuscript only, they had great 
 influence in illuminating men's minds. His other pamphlet, 
 by which the Reformation was introduced, was on " The 
 Sleep of the Saints." 
 
 For his teaching King John captured the bold preacher and 
 put him in jail. But after having fortunately escaped, he 
 fled to Kassa, where the people welcomed him. Here too 
 persecution awaited him. The suffragan-bishop of Eger sent 
 his beadles by night and dragged him under escort to Vienna 
 in 1531. In vain the council of Kassa petitioned in his in- 
 terest. Bishop Faber, of Vienna, put him in fetters and set 
 him before an inquisitory court. Several times he was sum- 
 moned from prison and teased and terrified in order to lead 
 him from his conviction; but he scientifically defended his 
 standpoint and as a Hungarian citizen objected to the foreign 
 
8 History of the Reformed Church of Hungary. 
 
 and partial judges. Once Faber let him depart to his prison 
 with these words : " I would bless thee if thou wert a Chris- 
 tian." Biro replied : " I do not want thy blessing : God blesses 
 me." Finally by the intercession of the people of Kassa, he 
 was released from the prison and went to the court of Lord 
 Mdasdy, in Sarvar (1533). 
 
 In this quiet refuge Biro composed his reply to Szegedy, 
 monk of Nagy\'^arad, who, commissioned by Bishop Faber, un- 
 dertook to refute the theses of Biro and prepared an apology 
 for the veneration of the saints. Biro printed his work at 
 Cracow in 1537. But previously, in order to cure a disease 
 of his eyes and stomach, with the aid of Kadasdy he went to 
 JyTiirnberg, where he spent the winter with a fellow-minister, 
 whose friendship he had formed at Wittenberg. By request 
 he wrote the story of his imprisonment at Vienna, and in order 
 to make it understood to foreigners he prepared in Latin his 
 reply to Szegedi. It was translated later into German. From 
 ]!*Tiirnberg he visited Wittenberg a second time, and thence 
 took along a letter of Melanchthon addressed to ISTadasdy, in 
 which Melanchthon most warmly recommended him. 
 
 After his return to Hungary, because the bishop of Eger 
 intended to arrest him he fled abroad to Melanchthon. He, 
 wishing to help the persecuted Hungarian reformer, com- 
 mended him to Margrave Brandenburg, who lived at that time 
 near to Niirnberg. Not until 1543 could he return to 
 Hungary. He received ministerial office at Miskolcz but be- 
 fore the rage of the monks had to flee, and Dragfi took him 
 under his protection, beyond the Theis. Not long afterwards 
 (1545), Biro completed the course of life, which in his case 
 was full of adversities, but crowned with signal success. It is 
 not known with certainty where he died and where rest the 
 ashes of the great reformer. 
 
 § 6. The Conditions from ISJfO till 1555. 
 
 In the territory of King Ferdinand the hierarchy arose 
 more strongly against the Reformation and demanded legal 
 
History of the Reformed Church of Hungary. 9 
 
 measures. Several fanatic lords, growing bold, wreaked their 
 anger in horrible manner upon the proclaimers of the Gospel. 
 For instance, Lord-lieutenant Bebek pursued Fischer, the re- 
 former of Csetnek and having captured him cast him from the 
 precipitous promontory of a castle into the abyss. 
 
 But it was necessary to smite also the lords. First the 
 avenging rage turned toward Lord Perenyi. Accused of fed- 
 eration with the Turks, the king arrested and kept him in 
 prison until death. So the Eeformation was deprived of its 
 first pillar. The hierarchy, in order to check the protection of 
 the lords who patronized the Reformation, caused the king to 
 send orders to the captains that they should set themselves 
 against the proclaimers of the " heretic doctrines." Varadi, 
 archbishop of Esztergom, ordered the Protestant ministers to 
 be bound and dragged to Nagyszombat. When Charles V. 
 cut down the troops of the federation in Germany the people 
 turned yet more energetically against the purified doctrine. 
 The Diet of Pozsony in 1548 passed a law with the purpose of 
 bringing back the religion to the former state. It was ordered 
 by articles that " prelates might be elected from men adorned 
 with faith and knowledge, and who themselves should teach 
 the flock. They should commission deans, subdeans and other 
 persons whose duty was to teach the people; and to those, if 
 they were not sufficient, good preachers must be added." So 
 the attention of Ferdinand and of the country was turned by 
 the persecuted Protestantism to the cause of science and educa- 
 tion. In another order the states decided upon the eradication 
 of the heresy; according to the eleventh article the Anabap- 
 tists and Sacramentarians (so were called the followers of 
 Calvin) were to be driven away from the estates, and it was 
 not allowed to tolerate them within the limits of the country. 
 
 The Diet of 1550 repeated that the old religion was to be 
 restored and the heretics were to be persecuted. At the Diet 
 of Sopron in 1553 the Roman clergy would order that no 
 books be printed without their license, but jSTadasdi, the pala- 
 tine, prevented such a restriction of the liberty of the press. 
 
10 History of the Reformed Church of Hungary. 
 
 Transylvania, the other district under Queen Isabella, pre- 
 sented a different picture. Her chief counselor, Bishop Mar- 
 tinuzzi, flew into a passion, when Heltai proclaimed the Gospel 
 among the Saxons, but their political aid being wanted, he did 
 not dare to disturb them any more. So the Saxons came to be 
 devoted to the Refonnation. 
 
 However, where political causes did not hinder, Martinuzzi 
 was aroused with full severity against the purified faith. 
 JToticing that in his diocese there were reforaiers, he issued 
 an edict at the Diet of Debreczen (1545), that the Eeformed 
 ministers must not be endured. The Diet commissioned him 
 and Petrovics to take them into custody. But it was impos- 
 sible to stop the Reformation by violent means. It got so 
 strong within a short time that the Diet of Torda in 1548 was 
 satisfied with an order that the ministers must not leave their 
 places. 
 
 § 7, The Career of Sztdrai, the Reformer. 
 
 Michael Sztdrai was an educated monk who labored at 
 Sarospatak and later at Lasko. He translated the psalms into 
 Hungarian and with a sweet voice sang them before the people, 
 who not having heard them before, thronged in great numbers 
 to the singer. ^Vhile surrounded by a multitude he began to 
 explain in inflaming speeches that the mass, indulgence, cere- 
 monies, etc., were all human inventions and of no use. He 
 expounded the evangelical truths in a way so clear that his 
 hearers in large numbers left their priests and joined him. 
 His foes tried many times openly and secretly to get him out 
 of the way, but his loving followers protected " his smooth and 
 bald head." 
 
 In his triumphant reformatory tours he fought with the 
 Roman clergy for seven years; he penetrated to districts be- 
 yond the Drava and aroused so much enthusiasm that two 
 hundred congregations were organized within a short time. 
 
 After completing the tours he became pastor at Lasko. He 
 visited the congregations with the authority of a bishop, and 
 
History of the Reformed Church of Hungary. 11 
 
 ordained ministers for the new churches. Sztarai not only as 
 a preacher, but also as a popular author propagated the j^rin- 
 ciples of the Eeformation. He wrote the life of Archbishop 
 Cranmer and of Bishop Athanasius. With his stage play, 
 " The Mirror of the True Priesthood " — consisting of three 
 acts — he broke a new literary way. He also had it performed. 
 He wrote another play on " The Marriages of the Priests." 
 Sztarai was one of the greatest and most generally influential 
 reformers in Hungary. His character was as impetuous and 
 aggressive as that of Luther, to whose doctrine on the Lord's 
 Supper he remained faithful until death. In other doctrines, 
 however, he did not exhibit absolute attachment to Luther. 
 Thus, especially through the influence of Kiss, the churches 
 organized by him became flourishing Reformed congregations. 
 
 § 8. The Career of Stephen Kiss of Szeged, the Reformer. 
 
 In his character Kiss was like to the mild Melanchthon. He 
 was a professor, minister and literai-y author. This eminent 
 person of the Hungarian Reformation was born at Szeged in 
 1505. In mature years he acquired knowledge at the uni- 
 versities of Vienna and Cracow. He too was touched by the 
 breath of the free spirit and visited Wittenberg in his 37th 
 year, where he received the degree of doctor of theology 
 (1543). 
 
 After his return to Hungary Kiss began to labor at Csanad, 
 but the cruel lord of this town despoiled him of two hundred 
 books and drove him out of the city. So he set out for Gyula 
 and later to Czegled. As professor at the latter place he in- 
 troduced Melanchthon's theology into the school. Petrovics, 
 the chief captain of Temesvar, endeavored just at that time to 
 organize there a school of higher degree. With keen foresight 
 he invited Kiss to be a professor. In the town, as well as in the 
 vicinity, under the powerful protection of Petrovics and by the 
 zeal of Kiss, the cause of the Reformation received a great 
 impulse. But when tlie town went into the possession of King 
 Ferdinand, Kiss, together with the other ministers, was driven 
 
12 History of the Reformed Church of Hungary. 
 
 awaj. He started a second time to move around. Tur re- 
 ceived him in its school as a professor. Then he went to 
 Bekes, but here he was despoiled of his money and books by 
 robbers among the German troops, and was compelled to flee. 
 Then he removed beyond the river Danube and became a pro- 
 fessor at Tolna, and later a minister at Lasko. From the 
 boundary limit Kiss went to Kalmancsa. But his enemies ac- 
 cused him before the pasha of going over to the territory of the 
 neighboring kingdom to preach. The pasha lodged him in 
 jail at Szolnok and scourged him. The whole vicinity was 
 affected by the undeserved fate of the reformer. A delegation 
 started in his interest to Buda in order to release him. But 
 they were able to gain no more than the concession that he was 
 allowed to work in his room bound in chains. A woman 
 traveling through Szolnok was affected in her soul when she 
 saw the learned reformer in this miserable position. She, on 
 her deathbed, in tears, wrung from her husband a promise 
 that he would release the reformer. The man made good his 
 word and Kiss was taken out of the prison. 
 
 But in order to avoid further trouble Kiss left Kalmancsa 
 and removed to Raczkeve, to his last ministerial station. In 
 this territory he governed nearly thirty-five congregations — 
 which bowed before his knowledge — with the authority of a 
 bishop and ordained ministers. He raised the school of this 
 town to success and fame. He called as his assistant Skaricza, 
 born in Raczkeve, and directed his education. He loved him 
 as his own child, and helped him to go abroad. 
 
 Kiss was the most learned among the Hungarian reform- 
 ers. He cultivated poetry also. His works were written in 
 Latin, were published after his death, and were read through- 
 out Europe. His work against the Unitarians, entitled " De 
 Trinitate " was edited by Beza at Geneva. This great suc- 
 cessor of Calvin called him a " champion worthy of eternal 
 memory." His best read work, " The Mirror of the Roman 
 Popes," was published by his son at the cost of the burghers of 
 Raczkeve. His largest theological book, " Loci Communes," 
 
History of the Reformed Church of Hungary. 13 
 
 saw daylight at Basle (1585). It reached five editions and 
 was translated into German. Skaricza, his successor, gath- 
 ered and edited his biography. He published also Kiss' pic- 
 ture, which he had drawn. 
 
 § 9. The Organization of the Principality of Transylvania ; 
 the First Law Concerning Religious Liberty. 
 
 According to the jeering remarks of Archbishop Pdzmdny 
 the Hungarian Protestant Church was organized by two 
 Peters: Petrovics and Perenyi. Both were indeed powerful 
 pillars of the Reformation. Sad days came to the developing 
 Protestantism when Perenyi was imprisoned and Petrovics 
 was banished from the country. Transylvania especially suf- 
 fered very much from the conquering German troops. The 
 magistrates had to swear by calling on the names of the saints 
 and were obliged to persecute the followers of the reformed 
 faith. 
 
 Thus the persecuted Protestants cast a look toward Sigis- 
 mund John, the young son of King John, and urged the Turks 
 to restore his country. The Sultan replaced Perenyi in the 
 government of Temes. Perenyi waited for a favorable occa- 
 sion to start a movement in the interest of Sigismund John. 
 Indeed, at the Diet of Szaszsebes (1556), Sigismund was 
 elected prince of Transylvania. The diet declared against 
 the Roman king (Ferdinand). So the principality of Tran- 
 sylvania became independent and to Queen Isabella was in- 
 trusted the government till the full age of her son. 
 
 ^Next year the Diet of Torda, urged by Perenyi, added 
 to the laws the noble decree that everybody might follow the 
 faith which seemed to him right, and that no party might 
 dare to show disrespect or violence while disputing with 
 another. This was the first law for religious liberty in Eu- 
 rope, which came into existence as the beautiful revelation of 
 the free Hungarian spirit. This law was the crowning ac- 
 complishment of Perenyi, the champion of liberty. He 
 passed away in the very same year. 
 
14 History of the Reformed Church of Hungary. 
 
 II. The FoRMATioisr of the Reformatoby Movement. 
 
 § 10. The Beforyimtion of the Cities of Behreczen 
 and Nagyvdrad. 
 
 Dehreczen was already in the sixteenth century the most 
 populous and imposing city of the Hungarian Lowland. It 
 governed itself and elected its priests and magistrates. King 
 John donated it to Valentine Torok, his favorite adherent. 
 
 After Torok had fallen into a Turkish prison, his wife, 
 Catherine Pempflinger, lived at Debreczen. Her good will 
 toward the Reformation is testified to by a contemporary his- 
 torian in calling her " the Lutheran lioness." Trusting in 
 her protection Valentine Kovdcs was the first to proclaim the 
 purified faith at Debreczen. But the Diet of Debreczen 
 (1545), moved by Bishop Martinuzzi, menaced the reformers 
 with arrest and Kovacs removed from the city. 
 
 The Reformation found its zealous patron in the son of 
 Valentine Torok. Under his protection the Reformation of 
 the city made rapid progress. Rev. Raddn and school prin- 
 cipal Dezsi, a man of poetical inclination, publicly joined the 
 Reformation in 1549. Radan prayed in this manner in 
 his hymn to the " True Judge " : " From the great idolatry 
 {i. e., the veneration of the pictures) deliver us, for thy 
 name's sake." The Franciscan monks who had a monastery 
 and school at Debreczen, on account of the unfavorable condi- 
 tions, left Debreczen and their school came into the possession 
 of the city. In the autumn of 1551 Sztarai also appeared at 
 Debreczen; he held a conference, and with the assuring letter 
 of the Turkish pasha of Buda called and invited young minis- 
 ters to the territory which had been under the Turkish do- 
 minion. 
 
 At the council of Beregszasz in 1552 held under the pro- 
 tection of Petrovics, appeared also Radan, the reformer of 
 Debreczen. At that time Lord Torok allowed the Protestants 
 to enter into the possession of the cathedral named after St. 
 xindrew (the principal church of to-day), where since that 
 
History of the Reformed Church of Hungary. 15 
 
 time the Gospel has been proclaimed uninterruptedly. The 
 burghers from first to last accepted the corrected faith. 
 
 As the successor of the enthusiastic Radan, Kdlmdncsehi, 
 the favorite of Petrovics came to Debreczen. By him the 
 Reformation extended and developed in a definite Reformed 
 direction. Radan went to Beregszasz. But while preaching 
 there in the pulpit he was shot by a fanatical monk. 
 
 At Nagyvdrad the military bishop for a long time m.ade 
 impossible everything in the interest of the Reformation. He 
 drove out of the city Lippai, who had proclaimed here the 
 Gospel. But after the capture of the city by Varkocs, the 
 commander of Queen Isabella, the members of the chapter 
 emigrated to the territory of King Ferdinand. The state oc- 
 cupied the estates of the bishop and chapter, and the palace 
 of the bishop was remodeled to be the residence of the queen. 
 
 After the passing of the first law concerning religious liberty 
 the Protestant congregation was organized at once. The 
 monks removed from the city, the number of the Roman Catho- 
 lics decreased, and many of their priests were converted to the 
 Protestant faith. In the dominion of King John only eight 
 noble families remained faithful to the Roman Church. 
 
 Czegledi stood as first pastor at the head of the Protestant 
 Church of JSTagyvarad in 1557. By and by ISTagyvarad with 
 Debreczen became the metropolis of the Reformation of the 
 Lowland. 
 
 § 11. The First Messengers of the Strict Reformed Doctrine. 
 Martin Santa Kdlmdncsehi. 
 
 The Institutio, the fundamental work of Calvin, in Hun- 
 gary, as everywhere else, produced a great effect upon the 
 mind. It caught Devai, too, and afterward he became the first 
 messenger of the Helvetic Reformation. For this reason he 
 parted from his chief protectors, Nadasdi and Perenyi, who 
 remained Lutherans. Devai was accused by Stoeckel before 
 Luther (1544), who answered that he was not the one from 
 whom Devai learned the doctrine on the Lord's Supper. 
 
16 • Hhtory of the Reformed Church of Hungary. 
 
 On account of the death of Devai and the behavior of several 
 lords in protecting the Lutheran faith, the expansion of the 
 Reformed doctrine was rendered difficult. But it gradually 
 won men's souls. Fejertoi, court-secretary of King Ferdi- 
 nand, corresponding with Bullinger, wrote him in 1551 that in 
 spite of the oppression many of the Hungarians were verging 
 to the Helvetic view on the Lord's Supper. 
 
 At this juncture Kdlmdncsehi came upon the scene as the 
 pioneer of Calvinism. He had been a classmate of Devai at 
 Cracow. Some later hand, after his name in the register of 
 the university, noted the following : " He introduced the 
 first heresy of the Sacramentarians [it was the first sobriquet 
 of the Reformed] into Hungar}^" This very learned hu- 
 manist and canonist served as canon a i Gyulaf ehervar, but as a 
 judge, at the first disputation of Segesvar in 1538, spoke favor- 
 ably of the Reformation. Then he publicly joined Calvinism 
 and was president of the council held at Beregszasz (1552), 
 and was zealous for the administration of the Lord's Supper 
 from tables instead of altars. The council of Ovar in 1554 
 shows that many had become partisans of his view. Here 
 eighty-eight ministers were present; this council declared the 
 removal of pictures and altars to be the task of the magistracy. 
 
 Kalmancsehi was called from Beregszasz to Debreczen to fill 
 the place of Radan (1554). Here with his bold preaching he 
 gained the magistracy and took the altars, fonts and pictures 
 from the churches. This puritan innovation embarrassed the 
 protectors of the Reformation. Stoeckel inveighed severely 
 against Kalmancsehi and declared the adherents of the Re- 
 formed doctrine rebels against the country. In order to put a 
 stop to the extension of the Reformed faith, Lord Bathory con- 
 voked a new council at Erdod in 1555, where it was resolved in 
 form of decrees that the body and blood of Christ are really 
 present in the Lord's Supper ; the auricular confession is to be 
 continued ; and the proclaimers of the false doctrine should be 
 summoned before the court and lose their office. 
 
 In consequence of that decree the position of Kalmancsehi 
 
History of the Reformed Church of Hungary. 17 
 
 in Debreczen became dangerous. Again he joined Petrovics, 
 his powerful protector, who at that time started to free Tran- 
 sylvania. So Kalmancsehi introduced the Keformed concep- 
 tion also at Kolozsvar in 1556, where it began to be called a 
 " Hungarian religion," in contrast with Lutheranism, which 
 was accepted generally by the Saxons of Transylvania. 
 
 The pioneers of the Lutherans of that age — as pastor David 
 and superintendent Hebler — entered the lists immediately 
 with tongue and pen against the doctrine of Kalmancsehi. In 
 one year the contrast grew so sharp between the two denomina- 
 tions, that moved by Petrovics, this hero of great influence, the 
 first national council was convolved at Kolozsvar in 1557 in 
 order to discuss and clear the contested questions. Kalman- 
 csehi could not be present because he was dangerously sick, and 
 the final decision was made without him. A confession, en- 
 titled " Consensus doctrinse," in which the doctrines of Luther 
 were adopted and declared to be right, was prepared by the 
 majority. And to seduce the Hungarians and Szeklers from 
 the Reformed faith David was the first who was elected super- 
 intendent over the Hungarians. This unfavorable turn for 
 Calvinism was furthered by the deaths of Petrovics and 
 Kalmancsehi. 
 
 The Roman Catholics as well as the Lutherans most severely 
 condemned the doctrines of Calvin. The provost of Arad in 
 his statement called the doctrine of the non-presence of the body 
 of Christ in the host as taught by Kalmancsehi a " horrid 
 monster." The Lutheran Hebler characteristically called his 
 pamphlet, written to refute Kalmancsehi, " Medicinal Herb 
 for Insanity." 
 
 § 12. Foundation of the Reformed Church in the Territory of 
 Transylvania. — Melius. 
 
 The common agreement of the first national council held at 
 Kolozsvar in 1557 was sent to Melanchton for decision. Me- 
 lanchton in his letter approved of the conception of Luther. 
 Then the Diet of Gyulafehervar (1558) set itself openly 
 against the Reformed. By it the die was cast. 
 
18 History of the Refonned Church of Hungary. 
 
 In this critical period, Peter Tuhdsz, — a man of strong char- 
 acter, great learning and matchless energy, — stood at the head 
 of Calvinism at Debreczen. His name first appears in the 
 register of the University of Wittenberg in 1556. Here he 
 changed his name into the Greek (Melius), and afterward 
 used both alternately. Debreczen called him to be its pastor 
 and won over a great many of the Hungarian learned class and 
 nobility for Calvinism, and even set David to thinking. 
 
 At the conference of Nargyvarad (1559) Melius, with 
 David and the pastor at that place, set down in writing the 
 first Reformed confession on the true meaning of the Lord's 
 Supper. According to this the faithful ones receive the Lord's 
 body and blood not with mouth but with heart ; i. e., spiritually. 
 David printed this writing in the same year, and it was ac- 
 cepted by the Szeklers of Transylvania at the council of 
 Vasarhely. Then Melius, with his fellow ministers Szegedi 
 and Czegledi, meeting several times, made ready the first Hun- 
 garian Reformed Confession in Latin (1561). Next year 
 Melius was elected bishop by the Transtibiscan Reformed 
 people. 
 
 The confession of Melius which is called the Confession 
 of Debreczen was accepted also by the Reformed elements in 
 the Valley of Eger. (Here is derived the name, confessio 
 agrivalensis.) The congregations along the river Theis ac- 
 cepted at the council of Tarczal (1562) the confession of 
 Beza in a shortened and modified form. After a year the 
 congregations of Transylvania acted likewise at the council 
 which occurred at Torda (1563). Thus came into existence 
 the Confession of Tarczal-Torda (Compendium doctrinse 
 christianse). 
 
 By the influence of Melius and David the magnates of 
 Transylvania joined the Reformed faith in great number, — 
 even the young king himself. This extension prompted the 
 Saxo-Lutherans, together with Superintendent Hebler, to lay 
 complaint against the church of Debreczen before four German 
 universities. Melius took up his pen and in two Latin replies 
 defended the Reformed doctrines. 
 
History of the Reformed Church of Hungary. 19 
 
 In order to avoid the schism many conciliating councils were 
 held in Transylvania. The prince himself convoked the last 
 one, at Nagy-Enyed (1564). But, both parties failing to 
 yield, coexistence became impossible. The prince, after a 
 barren reconciliation, confirmed by law the liberty of the Re- 
 formed Church and appointed David to be minister to his 
 court and the first Reformed bishop of Transylvania. By it 
 the schism between the two Protestant Churches was made 
 final. 
 
 § 13. The Organization of the Reformed Church in the Terri- 
 tory of the Hungarian Kingdom and in the Turkish 
 Dominion. 
 
 In the territory of the Upper Theis, Perenyi was the most 
 powerful protector of the Lutheran doctrine. But his severe 
 demeanor could not lead the Calvinists from their view. 
 The classmate of Melius, minister and dean of Goncz, con- 
 voked a council in 1566, which, agreeing with the council of 
 Tarczal, accepted the Confession of Beza and the Catechism of 
 Calvin and rejected the popish host, this " perverse bread." 
 
 After the death of Perenyi the vicinity of Sarospatak also 
 gained freedom from the oppression. Czegledi, the minister 
 and dean of Sarospatak convoked the council of Sarospatak in 
 1568, which adopted the Reformed system of faith. 
 
 The ministers of tlie two sister denominations were at last 
 together in the Transdanubian district The storm broke out 
 while Beythe was the superintendent under the influence of 
 the " Formula Concordise," made in rigid Lutheran spirit, 
 which caused in Hungary, as in Germany, discordance instead 
 of the purposed union. 
 
 In order to conciliate the followers of Luther and Calvin, 
 Lord Nddasdy convoked a conference at Csepreg (1591). 
 The dispute occurred especially between the rigid Lutheran 
 Skulteti and Beythe, the latter inclining toward Calvin. 
 When Beythe noticed that the others intended to judge him he 
 left the conference indignantly. Then the Lutheran Nadasdy 
 
20 History of the Reformed Church of Hungary. 
 
 expressed his thanks to Skulteti, and after giving the victory 
 to the doctrines defended by Skulteti, ordered that the 
 " Formula Concordise " must be taught by the ministers in his 
 territory under penalty of losing their position. But the 
 schism did not become general. 
 
 The next year Pastor PatJmi of Papa published a small book 
 on the Lord's Supper and adopted in it the doctrine of Calvin, 
 upon which Beythe congratulated him. Skulteti, being ex- 
 cited by it, attacked Beythe passionately and refused to obey 
 him as his superintendent. But Beythe resigned his office, 
 and the Lutlierans organized themselves in 1598, taking the 
 " Formula Concordise " as the basis of their faith. Beythe re- 
 mained the superintendent of the Peformed element until 
 death (1612). 
 
 The "Formula Concordise " brought the sad consequence 
 that everybody who did not sign it was excluded from the 
 TT'iiiversity of Wittenberg. Later the Hungarian Reformed 
 youths went to the University of Heidelberg to increase their 
 knowledge. 
 
 In the Hungarian territory which had been under Turkish 
 dominion, the constructive minds of the Reformed Church 
 were Stephen Kiss and Skarica his pupil and successor. Su- 
 perintendent Veresmarti, agreeing with the latter, with his 
 participation held the council of Herczegszollos in 1576, where 
 about forty ministers were present. 
 
 § 13. Disputes with the Unitarians. 
 
 The Hungarian Reformed Church had scarcely attained an 
 independent existence when a new peril menaced it. The anti- 
 trinitarian doctrine was infiltrated into Hungary, promulgated 
 especially by Blandrata, a physician to the court, a man of 
 Italian origin. He gained the wavering and unsettled David 
 and, acting with him, developed zeal in the interest of Uni- 
 tarianism. 
 
 But the Reformed also entered the lists with full force 
 asrainst the destructive movement. Professor Kdrolyi and 
 
 *6 
 
History of the Reformed Church of Hungary. 21 
 
 Bishop Melius took up the great combat against David, "who 
 fought with transcending eloquence. At the council of Gyula- 
 fehervar (1566), where the prince also was present. Melius 
 won the victory. The prince conferred special honors upon 
 liim. But David continued fighting with tongue and pen. 
 Melius then convoked a council at Debreczen (1567), in which 
 ministers of seventeen Trans- and Cistibiscan classes were 
 present. Here the Second Helvetic Confession was adopted 
 and in contrast with the Unitarians they declared their views 
 with constant faith. The Short Confession of the Ministers 
 (Brevis confessio pastorum) was published in Latin and in 
 Hungarian. 
 
 The cohesion and organization of the Reformed manifested 
 at the council at Debreczen was needed so much the more be- 
 cause in the meantime the young prince also was won over to 
 Unitarianism. Joint debates were held at Gyulafehervar for 
 ten and at ivTagyvarad for six days and the young prince closed 
 the dispute with the declaration that in his country liberty 
 Avas to be prevalent in every respect. From that time the 
 Unitarians separated entirely from the Reformed and elected 
 David as their superintendent. 
 
 The ministers of the environs of Theis stood firm for the 
 doctrines of Calvin. Melius held another council at Csenger 
 in 1570 and invited also the pioneers of the Unitarians for a 
 decisive combat. But neither Blandrata nor David appeared. 
 The council prepared a confession which is a forcible expres- 
 sion of the doctrines of Calvin and at the same time a protesta- 
 tion against Unitarianism. The Confession of Csenger was 
 included also in the international collection of the Reformed 
 confessions. 
 
 The Unitarians got stronger and stronger. The Diet of 
 Marosvasarhely in 1571 declared the liberty of the Unitarian 
 religion. David did not stop with the Unitarian standpoint, 
 but went to the limit of Judaism, and for it died in jail. His 
 great rival, Bishop Melius died in 1572. 
 21 
 
22 History of the Reformed Church of Hungary. 
 
 The Unitarians were fortunate in occupying space in the 
 Turkish territory as well as in the Transdanubian district. 
 But after a while their number decreased and they preserved 
 themselves only in Transylvania and this is true of them to this 
 time. 
 
 § 14. Confessional Consolidation of the Hungarian Church. 
 
 Originally the Hungarian Protestant congregations — speak- 
 ing the Hungarian, German and Slovak languages — adopted 
 and followed the Confession of Augsburg, which was of great 
 authority. But in 1610 the " Formula Concordiae " was 
 adopted. 
 
 In spite of this extravagant Lutheran confession, on the one 
 hundredth anniversary of the Reformation the idea of uniting 
 the two denominations was discussed. The " Irenicum " of 
 Pareus was honored with a premium by Prince Bethlen and it 
 was translated into Hungarian by his pupil Samarjay in 1628. 
 But this ideal purpose was violently attacked by the Lutheran 
 Letenyei and thus the hope of union struck upon a reef. 
 
 The Reformed followed first the Variant Confession of 
 Augsburg. At tlie council of Debreczen (1567) the Second 
 Helvetic Confession, moved by Melius and his companions, 
 was adopted. The Reformed beyond the river Danube also 
 accepted it at the council of Komjath in 1623 and those along 
 the Danube in 1642. At last the national council at Szath- 
 marnemeti made it compulsory, and it became a common 
 symbol of the Hungarian Church. 
 
 The Catechism of Heidelberg was first adopted at the great 
 council of Debreczen (1567), which ordered that it be ex- 
 plained in the churches. The Reformed beyond the Danube 
 acted likewise. The national council occurred at Szatmar- 
 nemeti made it compulsory for three districts. 
 
 The first Hmigarian translation of the Catechism appeared 
 at Papa in 1577, tlie second one at Debreczen in 1604. In 
 1616 pastor Czene made a translation of the Second Helvetic 
 confession and it appeared at the cost of Lord-lieutenant 
 Rhedei; Princess Lordntfi edited the same in 1654. 
 
History of the Reformed Church of Hungary. 23 
 
 III. The Reformation in a Struggle for Existence ; 
 ITS Victory. 
 
 § 16, The Persecution of Protestantism in Hungary. 
 
 The aggressive campaign of the Roman prelates against the 
 Reformation began with Archbishop Oldh, who is called by 
 Roman Catholic authors the savior of the Hungarian Catholic 
 Church. At the council of Nagyszombat in 1560 he caused to 
 be instituted a Roman Catholic confession of faith. He set- 
 tled the Jesuits in Hungary (1561) and provided them with 
 the revenues of two provostships. He commissioned visitors 
 and gave them power to remove the Protestant pastors and 
 teachers who had not been ordained by a Roman Catholic 
 bishop. Many were summoned before the archbishop, and 
 others were set before an inquisitory court; for instance 
 Teacher Somogyi, who only after a long torture was released 
 from the prison. 
 
 Verancsics, the bishop of Eger and commander of the fort, 
 also set himself severely against the Protestants. He arrested 
 four ministers in his vicinity and released them only under 
 condition that they remove to a distance of one hundred miles 
 from the city. He called upon the Protestants of the garrison 
 to dismiss their past-ors, and when they failed to do so he ac- 
 cused them of being associated with the Turks. The royal 
 commissioners elicited the weakness of this charge. Huszdr, 
 the worthy and industrious reformer, also felt the persecuting 
 power of the prelates. 
 
 Bishops Draskovics and TeZegftZi manifested a great fervency 
 in defending the Roman Catholic faith. Telegdi pursued 
 especially Bornemisza, the reformer and superintendent of 
 Matyusfold. Telegdi was exceeded in oppressing Protestant- 
 ism by the powerful Draskovics, who as bishop and governor 
 of Croatia stifled the Reformation with iron hands. He not 
 only permanently settled the Jesuits, but secured the rich 
 provostship of Turocz for them. As the royal commissioner, 
 he ordered the common use of the Gregorian calendar and era. 
 
24 History of the Reformed Church of Hungary. 
 
 The persecution reached its highest point at the time of 
 Archbishop For^ac/?^ who, being the apostate son of a Protestant 
 lord, with the bigotry of a convert waged war against the 
 Eeformation. On his advice King Rudolf appointed General 
 Barhiano the governor of Tipper Hungary. He occupied the 
 cathedral of Kassa, which had been for fifty years in the pos- 
 session of the Protestants, with a military force, and sur- 
 rendered it to the chapter of Eger. He drove the Protestant 
 ministers from the city and forbade the Protestant worship. 
 Those who set themselves against his order he imprisoned or 
 laid under a contribution, and occupied the estates in the pro- 
 testing city. In vain the delegates of Kassa applied to the 
 king; they were not given an audience. Inquisition was or- 
 dered under the leadership of the violent Szuhay, bishop of 
 Eger. 
 
 A similar policy was pursued by Provost Pethe. On the 
 ground of a commission received from the king he drove the 
 Protestant ministers out of the thirteen towns of the Zips. He 
 occupied the Protestant churches and suriendered them to the 
 Roman priests. Throughout the territory of the kingdom the 
 persecution against liberty of conscience was everywhere the 
 order of the day. 
 
 § 17. The Persecution of Protestantism in Transylvania. 
 
 In Transylvania under the reigii of the Roman Catholic 
 Bdthoris there was a stronger reaction against the Reforma- 
 tion. The diet of 1579 consented to the settlement of the 
 Jesuits, and in 1581 they opened a high school at Kolozsvdr. 
 
 The Jesuits, getting strong in Hungary also, secretly laid 
 the scheme of uniting Transylvania with Hungary under the 
 Hapsburgs and of restoring the golden age of the Roman 
 Church on the ruins of Protestantism. This plan, which 
 menaced the independence of Transylvania, came to light, and 
 the Jesuits had to leave Transylvania. But soon they re- 
 turned, dressed in the disguise of canons, and were successful 
 in persuading Prince Sigismund to make alliance with King 
 
History of the Reformed Church of Hungary. 25 
 
 Rudolph against the Turks. This step, too, was directed 
 against the independence of Transylvania. The prince stifled 
 the Protestant lords with slaughter. The lords, excited by the 
 bloodshed, complied with the desire of the prince and set aside 
 the former decrees against the Jesuits (1595). In the same 
 year Sigismund surrendered Transylvania to King Rudolph 
 and removed to the principality of Oppeln, which he received 
 in exchange for Transylvania. 
 
 The harshest period ensued for Transylvania and for the 
 Protestants. King Rudolph sent General Bdsta into Transyl- 
 vania as a plenipotentiary, and he, surrounded by the Jesuits, 
 and following their suggestions, became the hero of the period 
 which has been called after his name. Even the fanatical 
 king himself supported him in annihilating the Protestants. 
 " We do not desire anything more zealously," he wrote in his 
 letter to Basta, " than to extinguish the godless heresy from 
 the country and to strengthen the orthodox Catholic faith." 
 The Jesuits waited for the serenity of a golden age ; the Protes- 
 tants were secretly sighing for a saviour. 
 
 § 18. Tlie First War for Religious Liberty. — BocsTcay. 
 
 Final destruction menaced the liberties of Hungary and 
 Transylvania. The foreign and mercenary troops of Basta 
 and Barbiano, by their spoliation, brought the people to beg- 
 gary. These troops even desecrated the resting places of the 
 dead. 
 
 The exasperation was increased in 1604 by the Diet of 
 Pozsony, which not only failed to alleviate the injuries of the 
 Evangelical lords, but inflicted new ones. "When twenty-one 
 articles were sent to the king for confirmation, he, in violation 
 of the plain provisions of the constitution, added the twenty- 
 second article. In his infamous article he declared that he 
 hoped to recognize a flourishing Roman Catholic faith as the 
 dominant religion also in Hungary, which was flooded by 
 heresies. Therefore he renewed the laws ordered by all his 
 predecessors against the Protestants. At the diet he marked 
 
26 History of the Reformed Church of Hungary. 
 
 those who were disputing in religious matters as disquieting 
 and disturbing elements. With this article the insult to the 
 constitution reached its culminating point. 
 
 At this critical time arose the defender of religious and 
 political liberties in the person of Stephen Bocskay. He was 
 the captain and lord lieutenant of Bihar and was called upon 
 to stand at the head of a movement inaugurated by Hungarians 
 who had fled into the territory under Turkish dominion. 
 Bocskay accepted the call and within a short time conquered 
 the whole of Upper Hungary. He summoned a diet at 
 Szerencs (1605), where the religious liberties both of the 
 Eoman Catholics and Protestants were declared and with 
 enthusiasm Rocskay was elected prince of Hungary and Tran- 
 sylvania. The pasha of Buda, commissioned by the Sultan, 
 offered him a crown and a political alliance. But he refused. 
 
 Grand Duke Matthias, brother of King Rudolph, perceiving 
 that the interests of the dynasty were in peril, entered into 
 negotiation through his delegates with Bocskay. After a long 
 discussion the representatives of the parties came to an agree- 
 ment in Vienna. The terms of the treaty were signed on 
 June 23, 1606. It was the important Peace of Vienna, the 
 fundamental scource of the liberty of the Hungarian Prot- 
 estant Church. King Rudolph signed it unwillingly, and 
 only at the request of Matthias; but the king pieced out the 
 first article, concerning religion, with a clause according to 
 which " the estates are allowed to have religious liberty in 
 the royal and market towns, but without violence to the Roman 
 Catholic religion." The original point of agreement being 
 deprived of its essence by this clause, Bocskay sent it back 
 without his signature. Then Matthias declared that the 
 clause was not added because of unfriendly intention, and 
 pointed out that it would be the duty of the next diet to resolve 
 the difficulties. 
 
 In the same year Prince Bocskay convoked the diet at 
 Kassa. At that time he was already sick unto death, but per- 
 sonally opened the diet. In his address he said : " The liberty 
 
History of the Reformed Church of Hungary. 27 
 
 of our faith, conscience and old laws is to be estimated higher 
 than gold." The estates accepted the terms of the agreement 
 with the following important reservations: (1) The liberty 
 of religion was to be extended to the villages also; (2) the 
 clause "without violence to; etc.," was to be set aside; (3) 
 the Jesuits were not allowed to live in the country, nor to have 
 estates. 
 
 The prince, together with the estates, signed these decrees 
 on December 22, 1606, and he died seven days later. He 
 was poisoned by his secretary, whom the excited multitude 
 massacred at the market of Kassa. 
 
 Bocskay was great in defeat as well as in success. The 
 former did not shake him ; the latter failed to carry him away. 
 He was an excellent soldier, a wise diplomat and humble 
 Christian. The achieving and securing of the religious 
 liberties of the Hungarian Protestant Church are connected 
 with his name. 
 
 After the death of Bocskay the king and those who were 
 about him used every effort to prevent the legitimation of the 
 agreement. The king appointed Forgdch, the most stubborn 
 enemy of Protestantism, to be archbishop of Esztergom, and 
 the pope hurried to excite him to greater action with the hat 
 of the cardinalate. " Better that Hungary perish than to 
 have religious liberty," he used to say. At that time Grand 
 Duke Matthias arose against his brother and compelled him to 
 resign. The Diet of Pozsony (1608) enacted into law the 
 first article of the peace of Vienna, and Matthias, who was 
 elected king of Hungary, assented to the important appendix 
 that the Protestants should be excepted from the supremacy 
 of the Roman Catholic bishops and be placed under their own 
 superintendents. In this article is the root of the Protestant 
 autonomy. 
 
 § 19. The Strengthening of the Roman Catholic Party. 
 
 The prelates protested against inscribing into the laws the 
 Peace of Vienna, but Pope Paul V. went yet further in de- 
 
28 History of the Reformed Church of Hungary. 
 
 daring bj a brevet that the prelates were not oblig-ed to hold 
 to the law of 1608. 
 
 After the death of Forgacs, the Jesuit Pdzmdny was ap- 
 pointed archbishop of Esztergom (1616). He was a son of 
 Reformed parents and had been converted to the Roman faith 
 in his thirteenth year. He was a pupil of Bellarmin and con- 
 sented with Khlesl, bishop of Vienna, in uttering the dictum 
 that " the divine power allows only one religion ; Christ can- 
 not have concord with Belial." Pazmany was a man of great 
 genius and of distinguished education. He began with zeal 
 the fanatical work of the Counter-Reformation. He issued 
 orders to occupy the Protestant churches. " Better that the 
 community perish, that the peasants leave it, than to let the 
 Protestants have the churches," Pazmany used to say fre- 
 quently. Directed by this principle, at the diet held in 1619 
 the Roman party succeeded in suppressing from the assuring 
 letter of the king the clause that religious liberty was allowed, 
 together with the use of the church buildings. According to 
 the dangerous explanation of Pazmany, the religious liberty 
 could not touch the right of the lords; therefore the Roman 
 Catholic lords were entitled to drive out the preachers of the 
 Gospel from the churches of the community and to put Roman 
 priests into them. This theory became a new curse of the 
 country. 
 
 The threat being dangerous the estates urged in vain to ex- 
 pel the Jesuits, who, however, remained, and their school at 
 Nagyszombat was frequented by five hundred pupils, among 
 them many Protestants. They lured and rewarded apostate 
 Protestants with honorable positions, estates and dignities. As 
 an author Pazmany reached a matchless effect with his polemic 
 work, entitled, " The Guide to Truth." 
 
 In the face of numerous and forcible conversions the Prot- 
 estants became desperate. During the thirty years' war 
 Ferdinand II. was crowned king of Hungary by Pazmany. 
 The young king had been a pupil of the Jesuits, and, imbued 
 with the greatest fanaticism, in his youth he made a pilgrimage 
 
History of the Reformed Church of Hungary. 29 
 
 to Loretto, to Mary's miracle-performing picture. Here lie 
 made a vow confirmed with oath that he would extinguish 
 heresy from his country even with the peril of his own life. 
 This vow he reaffirmed at Rome before the pope. He averred 
 many times that he would be willing to end his life with the 
 sword if he could abolish the heresy with his own life and if 
 he could cause every subject to return into the Roman Catholic 
 fold. From his hereditary provinces in Austria he banished 
 the Protestants. 
 
 But he failed to manage Hungary so easily. In the begin- 
 ning of his reign he convoked a diet in 1619, where he called 
 on the states to take up arms for the suppression of the Bo- 
 hemian revolution, which in spite of him gained strength. 
 But the Protestants insisted upon the restoration of their 
 churches. The palatine, on account of the hard times, for- 
 bade discussion of religious injuries, and Pazmany expressed 
 himself as follows : " It were better that the country be given 
 up to wolves and foxes than to heretics." The space between 
 the two parties was not to be crossed over. The questions 
 could be settled only by resort to arms and after the spilling 
 of much blood. 
 
 § 20. The Second War for Religious Liherty — Bethlen. 
 
 The oppressed Protestants applied to Gabriel Bethlen, 
 prince of Transylvania, who hurried with a deep religious 
 conviction and patriotic fervor to defend the religious and na- 
 tional liberties of the Hungarians. The Protestants of Upper 
 Hungary, nearly all the people, enthusiastically joined the 
 great movement whose motto was " the honor of God and the 
 liberty of the nation." The troops of Bethlen went quickly 
 forward. The town of Pozsony and the palatine did homage 
 to him, and the crown of the country went into his possession. 
 The diet convened in 1620 ordered religious liberty. Further, 
 it was added that the principal church should be in the pos- 
 sesion of that denomination to which the majority of the com- 
 munity belonged, and that defenders of religion should be 
 elected. The Jesuits were banished from the country. 
 
30 History of the Reformed Church of Hungary. 
 
 In the meantime the war went on. The king, being in 
 straitened circumstances, at last entered into negotiation with 
 Bethlen. But agreement was impossible because Bethlen 
 wanted to include in the peace his Bohemian and Moravian 
 allies and the delegates of the king protested and went away. 
 
 The break being complete, Bethlen was elected king of Hun- 
 gary. He accepted the crown, but, knowing the instability of 
 fortune, with foresight he postponed the coronation. How- 
 ever, he confirmed the laws. A favorable turn now set in 
 for the Roman party. The Bohemians were defeated by the 
 troops of King Ferdinand II. at the siege of Weissenberg 
 (1621). Thus peace was concluded between Bethlen and 
 Ferdinand II., at Nikolshurg on December 31, 1621. The 
 terms of the peace of Vienna were confirmed. The country 
 did not gain new rights, but the old ones were maintained in 
 their integrity by Bethlen, who was acknowledged by Ferdi- 
 nand II. as " prince of the Holy Roman Empire." Later he 
 was compelled twice to take up arms to defend the constitution 
 and Protestantism. 
 
 Bethlen was great as a commander, — he was victorious 
 forty-four times, — righteous as a prince, and tolerant and 
 magnanimous as a man. He was tenacious of his Reformed 
 religion, — he read through the Bible twenty-six times, — but 
 did not persecute those following other creeds. In his country 
 the Roman Catholics, the Lutherans, the Unitarians, the 
 Anabaptists and the Jews enjoyed undisturbed religious 
 liberty. He respected the missionary and literary zeal of 
 the Jesuits also. He helped ten schools, founded a Reformed 
 college at Gyulafehervdr and called in scholars of great fame 
 from abroad. 
 
 Bethlen died in his forty-ninth year (1629). He endured 
 a long sickness with wonderful resignation and with an un- 
 movable trust in God. In his last hour, when he could not 
 talk, he noted down these biblical words : " If God be for us, 
 who can be against us ? Nobody ; certainly nobody." 
 
History of the Refotined Church of Hungary. 31 
 
 § 21. The Third War for Religious Liberty — RdJcoczi I. 
 
 After the death of Bethlen, Archbishop Pdznidny and 
 Palatine Eszterhazy continued the Counter-Reformation more 
 ardently than ever. Many lords, following their example, 
 renewed the persecution of the Protestants. The new king, 
 Ferdinand III., followed in the old steps. After the death of 
 Pazmany (1637) he appointed Losi to be archbishop. Losi 
 in turn donated estates to the Jesuits. He even surrendered 
 them the Protestant church of Nagyszombat. 
 
 Under such circumstances began the Diet of Pozsony in 
 1637. The Protestants desired relief, but the palatine flatly 
 declared that he could not give back the churches at all, and 
 the peasants were compelled to follow the religion of their 
 lord. Then the Protestant estates appealed to the king. The 
 royal reply declared this proceeding of the Protestants to be 
 unusual and illegal. Finally the royal document refused to 
 take cognizance of the religious injuries. 
 
 The discontented Hungarians hoped again for assistance 
 from Transylvania to improve their position. Here George 
 Rdkoczi I. sat on the throne of the princes. He was a worthy 
 successor of Bethlen, whom he held as his example. He was 
 a wise, energetic governor, a Reformed prince of matchless 
 zeal and of rare piety. His motto was : " N'on est currentis, 
 neque volentis, sed miserentis Dei" (Rom. 9: 16). As 
 Bethlen had done, he went with preachers and Bibles every- 
 where. He was the shelter and bulwark of his church. 
 
 After he had captured Upper Hungary and his troops, 
 united with those of Foi'stenson, the glorious Swedish com- 
 mander, had menaced the hereditary provinces in Austria, the 
 terrified Ferdinand III. showed himself inclined to conclude 
 a peace. Thus came into existence the Peace of Linz in 1645. 
 
 According to this peace, (1) everybody was to follow his 
 religious conviction freely and without impediment, and was 
 to have the use of the church buildings, bells and cemeteries ; 
 (2) religious liberty was to be extended also to the peasants, 
 whom the lords were not allowed to compel to observe other cere- 
 
32 History of the Reformed Church of Hungary. 
 
 monies; (3) the Protestant ministers were not to be banished; 
 (4) the taking of the churches was to be stopped; (5) the 
 transgressors of the laws concerning religion were to be 
 punished. It was made the duty of the next diet to settle the 
 other questions and enact laws concerning religion. All this 
 happened at the Diet of Pozsonj in 1646. WTien the arch- 
 bishop protested against the articles, the king confirmed them 
 with a clause as follows : " The objection of the Roman clergy 
 and Roman Catholic laical persons will not be taken into con- 
 sideration, but will be invalid." 
 
 George Rakoezi I. died several days previous to the peace 
 of Westphalia. Hungarian Protestantism reached the cul- 
 mination of its political power during the reigns of Bethlen 
 and Rakoezi. 
 
 IV. Church Government. 
 
 § 22. The Origin of the Ecclesiastical Districts. 
 
 The Reformed Church of Hungary at the present time is 
 divided into five ecclesiastical districts, each being headed by a 
 bishop (sometimes called superintendent). The history of the 
 origin of the districts may be stated briefly as follows : 
 
 1. Transtihiscan Distnct. — A beginning was made in 1554 
 by the council of Ovdr. Originally it included both Luther- 
 ans and Reformed. The strict Reformed district was or- 
 ganized in 1562 and Melius was its first bishop. 
 
 2. Transylvania District. — The first district in Transyl- 
 vania was organized in 1553. It was Lutheran and Saxon. 
 The first bishop of the Hungarian Lutherans was David in 
 1556. But after he was converted to Calvinism he resigned. 
 He became the first bishop of the separated Refonned district 
 in 1564. When he again changed his religion (1567) the Re- 
 formed remained for a while without a bishop, but from 1577 
 the Transylvania district became permanent, with which the 
 Hungarian Lutherans also were afterward identified. 
 
 3. Cistihiscan District. — Originally the congregations in 
 this territory did not elect a bishop, but organized into four 
 
History of the Reformed Church of Hungary. 33 
 
 deaneries (classes) governed by deans, and the organization 
 was called " unio inter quattuor dioceses." In 1648 a per- 
 manent president was elected. But the united classes held 
 back from the episcopal government as late as 1735, when 
 Szentgybrgyi was the first bishop. 
 
 4. Cisdanubian District. — In this territory two superin- 
 tendencies existed formerly. About 1570 they were united 
 and Veresmarti was elected bishop. 
 
 5. Transdanuhian District. — This was formed from two 
 bishoprics: (1) The bishopric of Raba. Its first superin- 
 tendents governed the Lutherans and Eeformed. In 1612 
 Pathai was elected bishop of the separated Eeformed district 
 He was the first who organized consistories according to the 
 example of the churches of the Pfalz; (2) the bishopric of 
 Mdtyusfold. Here, too, the Lutherans and Reformed were 
 together. The Reformed district was organized in 1616, while 
 Czene was the bishop. 
 
 § 23. The Preshyterial Movement. 
 
 In the beginning only the congregations of Upper Hungary 
 were attached to the polity of the Genevan Church. The 
 others were under episcopal reign. 
 
 The news of the fight in England against Episcopacy 
 reached Hungary and Szilvdsujfalvi, professor, later pastor 
 and dean of Nagyvdrad first arose against the polity of the 
 bishops (1608). He asserted that there was no need of 
 bishops; that the episcopal office led to hierarchy. On ac- 
 count of his views he was declared " a disturber and inno- 
 vator." The council of Nagyvdrad removed him from office 
 and on request of Bishop Hoddszi a jury consisting of eccle- 
 siastical and laical persons sentenced him to jail. He suffered 
 in prison till Prince Bethlen mitigated his sentence to exile. 
 
 But not long after, the preshyterial movement was aroused 
 again with full force. Its head was Tolnai. He went to 
 study at Franekera and here was the pupil of Amesius. 
 Thence, together with ten Hungarian students, he went over 
 
34 History of the Reformed Church of Hungary. 
 
 to England, where the Scotch Presbyterians under the leader- 
 ship of Cromwell fought against the Roman Catholics and 
 Protestant Episcopalians. Tolnai and his companions formed 
 a union at London (1638), with the purpose of realizing the 
 presbyterial form of government in Hungary. 
 
 In the meantime under the influence of the foreign move- 
 ments, it was decided by the councils in Hungary that the 
 youth returning from abroad must talce an oath that they 
 would not introduce innovations in ceremonies, confessions and 
 government without the consent of a general council (1638). 
 
 After six years of study Tolnai returned from abroad and 
 held back from taking the oath. As professor and dean he 
 drew to himself a great party. At the council of Tokaj 
 (1646) he was accused and appealed his case to Prince Rakoczi 
 I., who convoked a national council at Szatmdmemeti on June 
 10, 1646, of which the president was Bishop Geleji of Transyl- 
 vania. Here Tolnai was found guilty and was removed from 
 office, together with his eight fellow ministers. Then thirty 
 decreees were passed in order to defend the authority and 
 rights of the episcopal polity. Further, Geleji was commis- 
 sioned to draw up ecclesiastical laws for the strengthening of 
 the church government. So came into existence the one hun- 
 dred canons of Geleji, which were inspired by the principles 
 of moderate episcopal government. Geleji acknowledged the 
 right of the presbyteries, but he did not hold that their organi- 
 zation would be apposite to the times. The prince and those 
 who were around him did not sympathize with Presbyterian- 
 ism, because the revolution of Cromwell beheaded King 
 Charles I. and abolished the kingship. The constitution of 
 the estates was also unfavorable to the democratic principles. 
 Presbyterianism was known in Hungary as the " English 
 spleen." 
 
 After the death of Tolnai, Medgyesi, minister of Sdrospaiak, 
 took up the flag of Presbyterianism. He edited a work on 
 '•' Elders governing the Church " (1650), defended the pres- 
 byterial government in contrast with the episcopal form, and 
 
History of the Reformed Church of Hungary. 35 
 
 suggested the idea of double presidency (clerical and laical) to 
 counterbalance the hierarchy. But the councils removed two 
 pastors who had taken the side of Medgyesi, and by the civil 
 magistracy put them in jail (1655). The ministers recanted 
 and were set at liberty. 
 
 Thus Presbyterianism was practically suppressed in Hun- 
 gary. After the death of Prince George Rdhoczi II. under 
 the weight of the blows which fell upon the country and Protes- 
 tantism, the Eeformed Church had to struggle for its existence. 
 The internal controversies were dropped, that all might take 
 up the war against the common enemy. Thus the government 
 of the bishops was fortified. 
 
II. 
 
 V. Schools. 
 
 § 24. Foundation of the Reformed Colleges. 
 
 1. The College of Sdrospatah. — Its first foundation was 
 laid by Lord Perenyi in the sixteenth century. Later 
 Susannah Lordntfy and her husband, Prince George BdJcoczy 
 I., became its patrons and had raised it to the height of its 
 prosperity. After the death of Lorantfy (1660) the col- 
 lege was confiscated by the Roman Catholic Sofie Bdthory. 
 She drove out the professors and students, who took refuge 
 in the college of Debreczen and later in Transylvania. So 
 the celebrated Rakoczy-college during her time remained 
 quiescent. 
 
 2. The College of Pdpa. — It was established by the aid of 
 the city by Lord Tor ok in 1531. In 1660 the soldiers of the 
 Roman Catholic Count Eszterhdzi captured it, and it re- 
 mained in their possession for a long time. 
 
 3. The College of Debreczen. — This college was founded 
 by the son of a lord named Peter in 1312 and was under the 
 care of the Franciscan monks. Under the Tbroks it became 
 Protestant. Helped by the funds of many princes and spared 
 
 36 
 
History of the Reformed Church of Hungary. 37 
 
 from external disturbances, it grew continually. In 1660 
 the college of Nagyvdrad was annexed to it. 
 
 4. The College of Gyulafehervdr-Nagyenyed. — In the 
 cloister of Gyvlafehervdr, left by the monks, Prince SigisvMwd 
 John organized a Protestant school in 1560. In 1622 Bethlen, 
 the great Reformed prince, raised it to a flourishing state. He 
 called in from abroad professors whose fame had spread over 
 Europe — such as Opitz, Kopisch, Alsted, Piscator, Bisterfeld, 
 Crispinus, Basir. In his will he remembered the school with 
 rich donations, by which the success of the college was secured 
 forever. In 1658 the school was burned by the Turks, and 
 by the ordinance of Prince A'pafi the college was transferred 
 to Nagyenyed, the center of his estates. Since 1662 the 
 Bethlen-college has continued here its glorious career, 
 
 VI. LiTBEATUEE. 
 
 § 25. Printing Houses. 
 
 The first printing was done by the reformers. The min- 
 isters, lords and cities rivaled each other in establishing 
 printers. There were twenty-five establishments in Hungary 
 in the sixteenth century. By the help of printing the Protest- 
 ant authors created such a literature that even the history of 
 secular literature calls the sixteenth century a " Protestant 
 period." 
 
 § 26. Bible Translations. 
 
 It was a merit of the Reformation that the Bible was made 
 a common book of the people. Of the reformers Erdosi was 
 the first who edited the New Testament in 1541. Heltai with 
 his three comrades intended to translate the whole Bible in 
 five volumes, but could edit only four volumes; the fifth did 
 not appear. Bishop Melius translated the New Testament 
 (1567) and some parts of the Old Testament. 
 
 The first complete Hungarian translation was published 
 through the efforts of Dean Edrolyi in 1590, with the aid of 
 Lords S. Bdthori and S. Rdkoczy. The tomb of Karolyi, 
 
38 History of the Reformed Church of Hungary. 
 
 which was in the church, where he served, was disturbed by 
 the Jesuits in 1695.* 
 
 Albrecht Molndr, who was errand boy for Karolyi and the 
 printers, was predestined to continue the work of Karolyi. 
 By the aid of Maurice of Hesse, in 1608, he printed the Bible 
 in a smaller and more convenient form. It was accepted 
 with great joy, and after four years had to be reprinted in 
 Oppenheim, where Molnar lived at that time. He edited in 
 addition to the Bible the psalms, the Catechism of Heidelberg 
 and a few prayers. 
 
 In 1638 Prince Eakoczy I. called upon the experts to revise 
 the translation of Karolyi, and the reprinting of the same in 
 ten thousand copies was planned. The plan was carried out 
 by the aid of the prince, lords and congregations. After the 
 fall of the Rakoczy-dynasty the Bible was printed abroad. 
 Before 1660 the whole Bible was published eight times, and 
 the New Testament seven times in Hungary. 
 
 § 27. Hymnals. 
 
 The first hymns were translations of the Latin songs, to- 
 gether with original pieces written by reformers and lords, 
 and some even by Prince Bethlen. The first hymnal was 
 edited by Reformer Gdlszecsi in 1538. The second was 
 printed by Reformer Hv^zdr in 1560. 
 
 They were superseded by the collection of Reformer Szegedi. 
 By 1590 it reached seven editions. Bishop Kovdcs of De- 
 breczen edited another collection in 1590, which in one hun- 
 dred and ten years reached thirty editions. 
 
 The most memorable hymnal was composed by A. Molnar. 
 Using the German translation of Lobwasser, he translated the 
 psalms with such a spirit and religious feeling that it is yet 
 the most precious spiritual bread of the Hungarian Reformed 
 people. With the aid of Frederick Y., elector of Pfalz, and 
 
 • At the third centennial commemoration of the printing of Kfirolyi'a 
 Bible the Hungarian Protestants, with great ceremony, unveiled a monu- 
 ment to his memory at Groncz, the place of his ministry. 
 
 18 
 
History of the Reformed Church of Hungary. 39 
 
 Maurice, elector of Hesse, he edited it in Hernborn in 1607. 
 Maurice, being fascinated with the Hungarian language, Mol- 
 nar wrote for him a Hungarian grammar in 1610. Molnar 
 also translated into Hungarian the Institutes of Calvin. His 
 psalms reached by 1708 thirty-five editions. 
 
 The most illuminated and the largest hymnal, the " Old 
 Gradual," was edited by Prince Rakoczy in 1636. It was the 
 composition of Bishops Dayha and Geleji. 
 
 The splendid period of the Hungarian Reformed Church 
 was closed by the Bible printed in 1660 and by the " Old 
 Gradual." Not long afterward the victims of the mourning 
 decade sang in tears the psalms of Molnar. 
 
 § 28. Historical, Dogmatic and Polemic Literature. 
 
 Church History, which needs a quiet investigation, found 
 only a few patrons in the feverish period of the Reformation. 
 Rev. Skaricza in 1585 vTrote the life of the Reformer Szegedi 
 under the title of " Vita Stephani Szegedini." Professor 
 Szildgyi related the history of the council of Szatmarnemeti 
 and the Tolnai-dispute on the form of Church government. 
 His " Series et Dispositio " did not appear in printed form. 
 
 The first dogmatic work was written by Reformer Biro 
 of Deva on " A Short Explanation of the Ten Commandments, 
 the Creed, the Lord's Prayer and the Seals of the Creed " 
 (1538). Its facsimile was edited by the Hungarian Academy 
 of Science in 1897. 
 
 Bishop Melius enriched the dogmatic literature with four- 
 teen works. His principal book is " The Foundation of the 
 Christian Doctrine " modelled after the work of Calvin. 
 
 Felegyhdzi also composed a dogmatic work : " Teaching of 
 the True Christian Religion." Bishop Gelei's principal work 
 is " The Secret of Sectrets," against the Unitarians. We find 
 also many catechisms written for children. 
 
 The leading author of polemic literature against the Roman 
 Catholics was Rev. Alvinczi of Kassa. His principal work 
 " Itinerarium Catholicum " could not be refuted by Arch- 
 bishop Pazmany. 
 
40 History of the Reformed Church of Hungary. 
 
 PART SECOND. 
 
 I. The Relation Between State and Church. 
 
 § 29. The Causes Which Led to the Extinction of the 
 Reformation in Hungary. 
 
 Till the middle of the seventeenth century Hungarian 
 Protestantism was a political power, saving the liberty of the 
 country, and it was thought that, under the shelter of treaties 
 and constitutional laws gained at a cost of much blood, a 
 period of peace and prosperity would set in. But the very 
 contrary happened. Protestantism became the victim of a 
 most horrible despotism, and it is a wonder that the country 
 also did not perish with it. 
 
 One of the causes which were instrumental in making the 
 period unfavorable for Protestantism was that the principality 
 of Transylvania, which was the confederate and principal 
 guard of Protestantism, lost its decisive power. Greorge 
 Rakoczy II. died in 1660 and his wife, converted to Roman- 
 ism, became a foe of the Protestants. 
 
 The other cause can be found in Leopold's accession to the 
 throne. Till his seventeenth year he had been educated by 
 the Jesuits to be a priest, and acknowledged the right of exist- 
 ence to Roman Catholicism only. So the clergy, which took 
 courage, and the Jesuits, who held the whole of Europe as in 
 an iron net, and the lords, who were directed by them, caused 
 the Reformation to plunge into mourning. 
 
 When the diet of Pozsony in 1662 was summoned the 
 Protestants, taking the opportunity, published their com- 
 plaints to the country. King Leopold answered that on ac- 
 count of political cases, the private cases (i. e., the religious 
 injuries) were to be omitted. When their sixth petition was 
 also refused they left the diet in a body. Thus the dove of 
 peace flew away. 
 
History of the Reformed Church of Hungary. 41 
 
 § 30. The Culminating Point in the Persecution. The 
 Mourning Decade. 
 
 The government trampled the laws under foot and caused 
 the darkest period, called the mourning decade. In order to 
 extinguish Protestantism a court (delegatum indicium extra- 
 ordinarium) was organized at Pozsony. It was opened in 
 1671 and continued for years to persecute the ministers. The 
 clergy and royal captains acted against the churches and 
 people. Provost Bdrsony took four thousand and Archbishop 
 Szelepcsenyi seven thousand souls into the Roman Church; 
 at the end of the decade they said openly : " There is no 
 Calvinistic magnate left in Hungary." 
 
 In its first session the court sentenced the members of the 
 Wesselenyirconspiracy, which was started by Roman Catholic 
 lords. The Jesuits thought that the time had come when the 
 Protestant ministers and teachers could be extinguished by 
 declaring their participation in the conspiracy. The minis- 
 ters of Pozsony and thirty-nine citizens were summoned and 
 sentenced to death on May 16, 1672. The ministers were 
 exiled and the citizens were released only at the intervention 
 of the Saxon elector. 
 
 The second citation took place on September 25, 1673, and 
 was greater in extent. Thirty-five ministers were called be- 
 fore the court and accused of inciting the people against the 
 king and of speaking of Roman Catholics as idolaters. Three 
 conditions were given for avoiding death: 1, exile from 
 Hungary; 2, resignation from the ministry; 3, abandonment 
 of their faith. 
 
 At the command of the king for the third time seven hun- 
 dred ministers were taken before the court, on March 5, 1674. 
 The sentence of death was promulgated on April 4th. Those 
 who wished to save their lives were compelled to sign one of 
 the three conditions. 
 
42 History of the Reformed Church of Hungary. 
 
 § 31. The Galley-slavery ; the Sympathy of Intelligent 
 
 Europe. 
 
 Ninety-four among those ministers and teachers who ap- 
 peared before the court of Pozsony in 1674 refused to sign 
 any reversal. They were imprisoned in six forts. Their 
 greatest tormentors were Bishop Kollonich and Jesuit Kellio. 
 Bound in heavy chains, and guarded by unsparing satellites, 
 they were not allowed to undress. Dry bread was their food 
 and rotten straw their bed. In consequence of the trials 
 and torments, lasting for eight months, three died in jail, 
 three escaped, and twenty-one went astray — leaving sixty-two 
 who remained true to their conscience. 
 
 They were sentenced to imprisonment for life. After an 
 imprisonment of one year forty-two were sent on the " sor- 
 rowful way " to ISTaples. Only thirty prisoners arrived there 
 and each of these was sold at a price of fifty gold pieces and 
 chained together two by two, they were placed in galleys for 
 the hardest servile work. Six of them died during the time 
 of their slavery. 
 
 For the wretched slaves the hearts of Christians in foreign 
 lands were touched with sympathy. Eight merchants of 
 Naples did not spare anything in order to mitigate their condi- 
 tion and to release them. Hamel, the delegate of the Holland 
 and Belgic states, addressed to King Leopold a petition 
 proving the innocency of the ministers. The elector of Saxony 
 and the English and Swedish kings through their delegates 
 favored the petition. The interference of Holland, which was 
 the confederate of Leopold against the French, was at last 
 successful. Ruyter, the admiral of the Dutch navy, released 
 them on February 11, 1676. Next day the confessors, sing- 
 ing psalms, went over from the penal vessels to the rescuing 
 boat of Ruyter, who received them very affectionately with 
 the following declaration: " Of all my victories not one has 
 caused me so much joy as the deliverance of Christ's innocent 
 ministers from this intolerable yoke." At that time twenty- 
 six survived. 
 
History of the Reformed Chmrch of Hungary. 43 
 
 The prisoners of the second delivery, numbering twenty, 
 were tormented with neck chains in the dark and narrow 
 prisons of Buccari. At the time of the deliverance their 
 number had decreased to six. In the interest of these a physi- 
 cian named Zaffi and the German minister of Venice wrote 
 letters and collected money for them. At last, through the 
 interference of Holland, they were released by King Leopold. 
 After their discharge one of them died, so, together with the 
 prisoners of ISTaples, thirty-one confessors arrived in Switzer- 
 land, the mountainous home of the Reformation. 
 
 Switzerland was the first to give a home to the homeless 
 ones. Professor Heidegger of Zurich and Professor Turretin 
 of Geneva started the crowning work of sympathy. The con- 
 fessors' condition was mentioned in the public prayers of the 
 Church, and the cities and congregations hurried in collecting 
 money for them. Their journey in that free country was 
 like a triumph ; at their arrival in the valley of Engadin the 
 Reformed population went before them in crowds and every- 
 body felt happy if he could touch their dress or could give 
 them anything. 
 
 On May 20, 1676, they arrived in Zurich. Here for 
 nearly one and one half years they enjoyed Christian hospi- 
 tality. Principal Hospinian employed artists to paint the 
 portraits of he Revs. Sellyei and Harsdnyi, and these are at 
 present in the library of Zurich. At the request of Professor 
 Hettinger Confessor Kocsi Csergo wi'ote in twelve chapters the 
 " N^arratio Brevis " of their slavery. 
 
 Not only Zurich, but the whole of Switzerland manifested 
 the warmest sympathy toward the Magyar confessors and col- 
 lected for them over twelve thousand florins. At last, under 
 the influence of Thokbly, who started a movement to defend 
 the liberties of the constitution and conscience, the diet of 
 Sopron (1681) allowed them to return to Hungary.* 
 
 * In the bicentennial commemoration of the galley-slaves (1876) a 
 memorial service was held in Debreczen. Rev. Ch. Rdcz wrote " The 
 Victims of the Court of Pozsony." A monument erected by Mrs. J. 
 Eegyi was unveiled in Debreczen between the college and principal 
 church in 1895. 
 
44 History of the Reformed Church of Hungary. 
 
 § 32. The Defeat of the Reformation with Political Force; 
 Two Fatal Decades (1681-1701). 
 
 At the diet of 8opron (1681) the Protestants presented a 
 petition, in which they related the facts. But they received 
 no attention, and so Protestant lords did not have part there- 
 after in the diet. The twenty-fifth and twenty-sixth articles 
 of that diet were enacted without their presence. The twenty- 
 fifth article confirmed the peace of Vienna, but " left the 
 rights of lords integral " and allowed the return of the exiled 
 ministers. This point was secured through the action of 
 foreign powers. The twenty-sixth article ordered that only 
 those churches which were built by Protestants and were not 
 consecrated by Romish ceremony should be given back to them. 
 That article designated two places in every county for new 
 churches. Those were the " loci inarticulati." 
 
 When Buda was recaptured from the Turks by the king's 
 troops (1686) the victory made the dynasty revengeful toward 
 the Protestants. A so-called " bloody court " was established 
 in Eperjes by Count Karaffa, and from the Protestant popula- 
 tion of that town twenty were decapitated. When their inno- 
 cence was proved the king stopped that fatal court at a request 
 from the palatine and from other sources. 
 
 Next year (1687) took place the diet of Pozsony. Accord- 
 ing to the twenty-first article the privileges of the diet of 1681 
 were maintained, but " only by the grace of the king." Thus 
 came caprice and grace in place of constitutional laws. After 
 the diet the persecution of the Protestants started anew. 
 Bishop Kollonich presented in Vienna his plan (Einrichtungs- 
 werk). It was his final purpose that "Hungary first must 
 be made a slave, then beggar, then Roman Catholic." Accord- 
 ing to the " Explanatio Leopoldina " (1691) only the Roman 
 faith, as the dominant religion, has right to free services every- 
 where; the Protestants could hold services at the twenty-two 
 specified places, but elsewhere they could have only private 
 services without a minister; the Roman Catholic festivals 
 
History of the Reformed Church of Hungary. 45 
 
 were to be observed by the Protestants also, who were com- 
 pelled to partake in the processions. This explanation of the 
 law, by which the Protestants were subjected to every kind of 
 persecution and oppression, was valid for a hundred years. 
 Kollonich, its author, became the archbishop of Esztergom. 
 
 In the meantime Transylvania lost its independence and 
 was placed under the government of Leopold, and Kollonich 
 began his function also in Transylvania. Urged by him, a 
 royal order was issued (ITOl) ; according to it all of the 
 ecclesiastical estates in the recaptured territory must be given 
 to the Roman Catholics; every lord as a patron must rein- 
 stall the Eomish priests in his estate; in the territory taken 
 back from the Turks and in the frontier towns the exercise 
 of the Roman Catholic faith only is allowed. The Protestant 
 Church faced indeed a disturbed and hopeless future. 
 
 § 33. The Reformation During the National War under the 
 Leadership of Francis Rdkoczy II. The Year of Hope. 
 
 The nation, left alone, took up arms, being convinced of the 
 manifold injuries which it had suffered. The Roman Cath- 
 olic Francis Rdkoczy II., who had avoided the axe of the 
 executioner by running away from jail, stood at the head of 
 the national army, and, receiving aid from the French king, 
 caused such a turn that the terrified government of Vienna 
 invited negotiations, but it struck upon a rock. 
 
 Joseph I., the new king, having a wider horizon, tried to 
 appease the desperate nation by discharging the hated Kolonich 
 from the government. Rakoczy, in order to continue the 
 negotiations, summoned the diet in Szecheny (1705), to which 
 the king also sent four delegates. Here Rakoczy was elected 
 " prince of the Hungarians confederating for the liberty of 
 the country " and took an oath that he would defend the three 
 recognized religions in their integrity. At his suggestion it 
 became a common agreement that the denominations would 
 settle in an amicable way the questions concerning the 
 churches. The paragraphs concerning religion were as fol- 
 
46 History of the Reformed Church of Hungary. 
 
 lows: 1, in cases of religion the right of the lords must be 
 estopped; 2, the church must be given to that denomination 
 which is in a majority in that place. In commemoration of 
 the interdenominational peace the prince coined a medal 
 whereon three persons together light the fire of the altar, in 
 order to symbolize " religious harmony fanned by the spirit 
 of liberty." The Jesuits, who were allowed to stay in the 
 country only in case of separation from the Austrian Jesuits, 
 started a movement against the articles drafted at Szecheny. 
 
 The prince replied to their pamphlet in the '' Answer of 
 Francis Rakoczy." This reply, discovering the intrigues of 
 the Jesuits, is matchless in Hungarian history. In it " God 
 let the truth to be told in a miraculous way by a Popish ad- 
 herent." The reply was not without effect; the Jesuits 
 were excluded from Hungary, which they named " Regnum 
 Marianum." 
 
 Because of the disturbing action of the Jesuits, and at the 
 request of the French king, the fatal step was taken : the diet 
 of Onod (1707) declared the Hapsburg dynasty to be de- 
 throned and the country to be free. In the meantime the 
 star of Rakoczy's chance had sunk. In his absence, and in 
 spite of his protest, his general agreed to the peace of 
 Szatmdmemeti (1711). Its provision concerning religion is 
 as follows : " The king will hold to the laws of the country 
 as to religion." 
 
 That peace was a signal for the victors. The Jesuits sud- 
 denly started such an unsparing persecution that the fleeing 
 people could gather to praiy and sing only on the fields, with- 
 out ministers, because their churches were taken from them. 
 The years of hope disappeared again for a very long time. 
 
 § 34. The Babylonian Captivity of the Church During the 
 
 Reigns of Charles III. and Maria Theresia 
 
 (1711-1781). 
 
 In the time of King Charles III. the Hungarians lived 
 
 through years of quiet oppression. The thirtieth article of the 
 
History of the Reformed CTwrch of Hungary. 47 
 
 diet of 1715 prohibited even complaints through the ecclesi- 
 astical magistracy. But the Roman Catholics gained new 
 forces. The king endowed the archbishop of Hungary with 
 the title of " the prince of the holy Roman Empire " ; he 
 reinstalled the Roman bishopric in Transylvania and sur- 
 rendered the Reformed college to the new bishop. The 
 "Royal Governmental Lieutenancy" was established (1723) 
 to hear all cases pertaining to education. Its members were 
 mostly Roman bishops, fanatical lords and servile nobles. 
 That Lieutenancy was called by a Roman bishop " the whip 
 for heretics." Indeed, with its endless ordinances, it stopped 
 the slightest activity; it forbade conversion to Protestantism, 
 and punished those who proselyted; Protestants were not 
 eligible to appointment to the magistracy. 
 
 The committee concerning religion, as ordered by the diet, 
 came together in 1721, its members being Roman Catholics 
 and Protestants, but failed to agree. The king issued the 
 " Carolina Resolutio " in order to prescribe the status of the 
 Protestants. Its contents were as follows: (1) The rights of 
 the lords were to be sustained (cuius regio, eius religio) ; (2) 
 the Protestant ministers could serve only in the specified 
 places; (3) matrimonial cases were to be put under the charge 
 of the Roman bishops, and mixed marriages could be per- 
 formed only by Roman Catholic priests; (4) the Protestants 
 were allowed to elect their own bishops, but their authority 
 was effectual only as to the moral life of the ministers and 
 baptism was under the supervision of Roman Catholic deans ; 
 (5) those who were converted to Protestantism were to be 
 punished with a severe penalty; (6) the Roman Catholic 
 festivals were to be observed externally by everybody and the 
 guilds were compelled to partake in the Romish processions; 
 (7) everybody taking an oflSce had to take an oath in the 
 names of the saints and of St. Mary ; (8) the Protestants were 
 allowed to have small primary schools and for high schools 
 a royal permission was necessary; (9) those suffering religious 
 injury were allowed to appeal to the king in a private, not 
 
48 History of the Reformed Church of Hungary. 
 
 corporate capacity." But the dominant party found that the 
 edict contained too much ease for the Protestants and Cardi- 
 nal Althan appealed to the pope to stop its publication. 
 
 !N^or was the situation of the Protestants improved under the 
 reign of Maria Theresia. A royal ordinance forbade the 
 Protestant ministry from teaching the doctrine that infants 
 that died without baptism could be saved. Biro, a Roman 
 bishop, in a pamphlet named Enchiridion, which was pub- 
 lished in German also, urged the burning of the Protestants. 
 In that century of enlightenment this pamphlet caused such 
 a shock that, at the interference of Englishmen and Prussians, 
 it was suppressed. The bishop of Pecs drove out of his diocese 
 the Protestant ministers and confiscated their churches. At 
 the demand of the pope's delegate societies with the purpose 
 of converting the Protestants were organized (Societies of St. 
 Joseph, St. Stephen and St Mary). At the breaking out of 
 the seven-years war the pope presented to Daun, the com- 
 mander, a consecrated sword and called upon him in a bull to 
 extirpate heresy as Satanic. 
 
 The situation of the Protestants became easier when the 
 ingenious Joseph was appointed by his mother to be governor. 
 He made a journey through his country; he visited the Re- 
 formed bishop in Debreczen and listened with love to him. 
 By his experiences he was convinced that the Jesuits were the 
 authors of the disturbances. " I know them " ; he wrote to 
 a French Minister of State in 17Y0, " they spread darkness 
 on the earth." At the time of their abolishment by Pope 
 Clement XIV. they had in Hungary eighteen schools, twenty 
 cloisters and eleven missionary stations. Their estates were 
 absorbed by the state into the " study fund " established by 
 Maria Theresia in 17Y5. 
 
 § 35. Emperor Joseph II. and the Decade of Tolerance. 
 The dawn of better days for the Protestant Church began 
 under Joseph II. He wished to put a stop to religious perse- 
 cution and intended to purify even Roman Catholicism. He 
 
History of the Reformed Church of Hungary. 49 
 
 wrote to his ambassador in Rome: "I hate superstition and 
 fanaticism . . . therefore I wish to abolish the cloisters; 
 lay priests should act and should proclaim the Gospel instead 
 of myths; enlightened priests must be educated, . . . then 
 after a century the whole people will be Christian." Among 
 his remarkable ordinances we find that without royal permis- 
 sion first obtained no papal bull was to be promulgated, and 
 that differences as to religion were to constitute no hinderance 
 in filling offices. 
 
 In 1781 he issued " the edict of tolerance." Its content 
 is as follows : " The Protestants are allowed to hold private 
 sei-vices everywhere in the country, and also public services 
 in those places where a hundred or more families are able to 
 build a church, parsonage and school, but the church must 
 be without steeple and bell and its door must not face the 
 street. On account of his religion no Protestant can be ex- 
 cluded from public office. Protestants can buy estates and 
 can engage in trade everywhere. I^o one is compelled to 
 take an oath which is contrary to his religion. Protestants 
 are not compelled to hear the mass or partake in the procession. 
 They can use the churches which have been in their possession 
 and can rebuild those which have been in ruins. If the 
 father is a Roman Catholic all the children must be educated 
 in his faith, but if the father is a Protestant, only the boys are 
 allowed to follow their father's religion. No priest can visit 
 protestants in sickness without a call. The Roman bishops 
 have no control over Protestant baptisms; the Protestant bis- 
 hops can visit their pastors." '' 
 
 The Protestants rejoiced over these ordinances but the 
 prince-archbishop doubted the right of the emperor to grant 
 religious liberty to the Protestants. Pope Plus VI. visited 
 the emperor personally at Vienna in order to move him to 
 withdraw his ordinances, but Joseph and his premier re- 
 mained inflexible and the pope departed without success. 
 
 Joseph issued otlier ordinances favorable to Protestantism. 
 But, chiefly on account of the dissatisfaction of the Roman 
 
50 Histm^y of the Reformed Church of Hungary. 
 
 Catholics, Joseph, before his death, withdrew his ordinances, 
 except the edict of tolerance. 
 
 § 36. The Evangelical Churches are Restored to a Constitu- 
 tional Basis. 
 
 Leopold 1 1. J, brother of Joseph II., was a wise and enlight- 
 ened king. In 1790 he declared that he was inclined to 
 strengthen the rights of the Protestants by laws passed by 
 the diet. Thus the royal court stepped out from the path of 
 despotism exercised since 1681. 
 
 His rescript addressed to the diet contained an expression 
 about the " religions recognized equally," and was objected to 
 by the clergy. A reply came from the king. It names the 
 Protestant religion as an " acknowledged religion " and the 
 word " equally " was omitted. It was accepted and enacted 
 by the diet as the tmenty-sixth article of 1791. Its content 
 is as follows: "(1) Everybody can freely follow his religious 
 convictions. (2) The services are public everywhere and the 
 lords are compelled to give properties for the churches, schools 
 and parsonages. (3) Nobody may be compelled to a cere- 
 mony which is contrary to his creed. (4) The Protestants 
 are under their ecclesiastical magistrates, and in accordance 
 with the previous concession of the king they may have gen- 
 eral synods also. ( 5 ) They are allowed to have schools and to 
 print their books, (6) Roman Catholic priests may not collect 
 taxes from Protestants. (7) The ministers of both creeds 
 may visit their own sick and prisoners. (8) Everybody may 
 be elected to office without regard to his religion. (9) The 
 Protestants are freed from taking oath in the name of St. 
 Mary or of the saints. (10) They may use their funds, (11) 
 Their matrimonial cases are to be settled by their ecclesi- 
 astical courts, and till they are organized the laical court is 
 to judge them, (12) They may use their estates and those 
 who take them must be punished by a fine of six hundred 
 florins. (13) Conversion to Protestantism is to be reported 
 to the king. (14) These rights are not to be extended to 
 
History of the Reformed Church of Hungary. 51 
 
 Dalmatia, Croatia and Slavonia. (15) Mixed marriages 
 are to be performed before Roman priests; if the father is a 
 Roman Catholic all the children, and if he is a Protestant only 
 the boys, shall follow his creed. (16) Every case originating 
 from mixed manages belongs to the Roman Catholic ecclesi- 
 astical court. (17) On Roman Catholic festival days the 
 Protestants are not allowed to do any noisy work." 
 
 This law, which claimed to make an " agreement to last 
 forever," and which provided that " the objection of the clergy 
 and of the several Roman Catholic lords was to be invalid 
 forever," closed the centennial period of oppression and in- 
 juries. 
 
 § 37. Ohstriictive Trials. The Enactment of the Law Con- 
 cerning Religious Liberty. 
 
 The Roman party under the reign of Francis I. (1792- 
 1835) attempted to turn the twenty-sixth article of 1791 from 
 its original meaning. The injuries increased day by day; 
 in 1799 the Protestants went to the king with complaints con- 
 taining sixty sheets. The third centennial anniversary of the 
 Reformation (1817) was observed with dismal prospects. 
 
 But in 1844 the situation was changed, and the Protestants, 
 helped by liberal Roman Catholics, succeeded in enacting the 
 third article. According to it: (1) Those who had been edu- 
 cated in the Protestant religion till their eighteenth year were 
 not to be questioned as to their religion; (2) mixed marriages 
 performed by Protestant pastors were to be valid; (3) Those 
 who wished to change to Protestants were obliged to notify 
 their former pastor in the presence of two witnesses, and in 
 four weeks the transfer was to be complete. 
 
 Then came the great events of the Hungarian war for inde- 
 pendence (1848-1849). In the twentieth article of the diet, 
 held in 1848, a law concerning religious liberty was passed. 
 This new and important law became the irrevocable founda- 
 tion of Protestant religious liberty. According to the second 
 section " perfect equality and reciprocity are extended to every 
 
52 History of the Reformed Church of Hungary. 
 
 denomination." The third section provides that the expenses 
 of every recognized denomination should be assumed by the 
 state. 
 
 The carrying out of this law was suspended during the out- 
 break of the national war for liberty. After the suppression 
 of this war there was a decade of new and penal trials which 
 threatened the stability of Protestantism and of the state itself. 
 
 § 38. A New Oppression. Fight against the " Patent." 
 
 Count Leo Thun, minister of education at Vienna, issued 
 a plan of Church government (1855) and called upon a few 
 Protestants to discuss it. But they replied that without a 
 commission from their ecclesiastical bodies they were not 
 able to decide. The synods also rejected the plan. 
 
 After a painful delay (1859) came the " Patent " with the 
 signature of Emperor Francis Joseph. It menaced the Pro- 
 testant autonomy at its very foundations. A meeting was sum- 
 moned by Rev. Balogh of Nagyszalonta in Debreczen, where, 
 at the motion of Rev. Emery Revesz of Dabreczen, the view 
 was accepted that " the Austrian dynasty has not received any 
 right either from God or from men by which it might inter- 
 fere in the government of the Reformed Church. ... It 
 is matchless in history, therefore the legal status preceding 
 1848 should be restored." 
 
 A new order practically suppressed the synods. Another 
 meeting was summoned in Debreczen in 1860. Rev. P. 
 Balogh was the president and Count Emery Degenfeld asso- 
 ciate-president. C. Tisza, who was later a premier, answered 
 the royal comissioner, who urged the closing of the meeting: 
 " Above all we owe obedience to the king of kings ; therefore 
 we cannot dissolve without abandoning our creed." 
 
 In the meantime Baron Yay called upon Rev. Revesz to 
 prepare a pamphlet to set right the situation of the Hungarian 
 Protestants before the world. It was translated into English 
 and was sent to the English ambassador at Vienna and to the 
 delegates of the greater Protestant powers. To the great sur- 
 
History of the Reformed Church of Hungary. 53 
 
 prise of everybody the government of Vienna yielded, and the 
 Patent was suspended on May 15, 1860. 
 
 § 39. The Gradvul Enforcement of the ReligioiLS Law of 
 
 1848. 
 
 After the coronation of Francis Joseph (1867) the follow- 
 ing laws were passed in order to define the relation of the 
 Reformed Church to the state and the other denominations: 
 
 The fifty-third article of 1868 say that the children of 
 mixed marriages shall follow the creed of their parents ac- 
 cording to their sex, and if one denomination receives aid from 
 the treasury of a community the other denominations existing 
 there shall be helped also, and in proportion. 
 
 The seventh article of 1885, under the premiership of the 
 Reformed Tisza, made three Protestant bishops and three gen- 
 eral curators, being the oldest in office, members of the Upper 
 House. 
 
 The thirty-first article of 1894 provided compulsory civil 
 marriage, which must precede the ecclesiastical blessing. 
 
 The thirty-second article of 1894 allowed the parents of 
 mixed marriages to make an agreement before their marriage 
 as to the religion of their futnire children. If they fail to 
 make the agreement before their wedding, the children follow 
 the creed of the parents, according to their sex. 
 
 The forty-third article of 1895 enacted the law under which 
 the individual is allowed to live without being a member of 
 any church, but the children in such families must be educated 
 in a recognized religion. 
 
 The thirty-eighth article of 1868 acknowledge the rights 
 of the denominations to maintain elementary schools. In 
 1875 the general pensions institution for teachers was ex- 
 tended to those teaching in denominational schools. 
 
 The thirtieth article of 1883 gives privileges to the 
 Churches to organize high schools, and their professors are 
 members of the National Pension Board for Professors. 
 
 The fortieth article of 1868 excused clergymen and theo- 
 
54 Histoi-y of the Reformed Church of Hungary. 
 
 logical students from partaking in the compulsory military- 
 exercises. 
 
 The sixteenth article of 1893 orders that the salary of a 
 denominational teacher shall be increased by the state to eight 
 hundred crowns, if the congregation is not able to pay so much. 
 
 The churches also receive aid from the state. The first 
 support was given in 1869 (65,000 florins for the Eeformed 
 Church), and the sum has increased since 1892. 
 
 The important fourteenth article of 1898 enacted the law 
 that the salary of clergymen acting in a legally acknowledged 
 denomination should be enlarged to eighteen hundred crowns 
 from the treasury of the state. Thus the third article of 1848 
 is gradually but continuously realized. 
 
 II. Chukch Government. 
 
 § 40. The Period Without a General Synod. 
 
 In the time of the persecution no regular synodical meet- 
 ings could be held. In the beginning of the eighteenth cen- 
 tury the idea became prevalent that the lords should come 
 to the support of the oppressed Church, In 1734 Lord S. 
 Patay invited several lords to his estate, and at this meeting 
 it was agreed that from the lay members a general curator 
 should be elected as an associate-president to the bishop and 
 there should also be chosen a curator to the dean in every 
 <;lassis. Further it was decided that the general curators and 
 bishops should come together annually for conference. (" In 
 unum convenient " — so is derived the " Conventus," a gov- 
 erning body of the Church.) 
 
 Because the creation of offices for lay persons in the Church 
 government was an irregular action, the clergy protested 
 against it. Thus began a fight lasting for one hundred years, 
 between the laity and clergy. 
 
 In Transylvania the form of government developed in a 
 different way. There, the Reformed Church being in a close 
 relation with the state, the supreme ecclesiastical body was 
 14 
 
History of the Reformed Church of Hungary. 55 
 
 the " Supremum Curatorium," consisting of five curators and 
 five clergymen (bishop, deans and ordained professors). 
 This body was transformed in 1709 to a " Supremum Con- 
 sistorium " with twenty-five clerical and twenty-five lay mem- 
 bers. It ordered that in every classis and large city a lay 
 curator should be elected. 
 
 §41. The General Synod of Buda {1791). 
 
 The relations between the clergy and the lay members were 
 disturbed when the General Synod of Buda was summoned, 
 where, in spite of the clergy's protest. Count J. Teleky was 
 elected president. A " Supremum Consistorium " was or- 
 dered here, as the highest governing body, its members to be 
 the bishops and general curators and its president a general 
 curator. The last point was obnoxious and was opposed by 
 the clergy. The synod decided that a consistory should be 
 organized in every congregation. This was a great and 
 permanent gain. But in organizing the consistories (presby- 
 terium) the patrons also were allowed a share in the govern- 
 ment of the Church. 
 
 It was further provided that the members of the classical 
 and synodical bodies should be equally chosen from the clergy 
 and the laity. The clergy was displeased with the decision 
 that the presidents were to be elected from the laity ; a bishop 
 could preside only in dogmatic and liturgical cases. It was 
 ordered that the General Synod meet every tenth year. But 
 the king, because of the dissatisfaction of the clergy, did not 
 confirm the decrees of that general synod. Thus the great 
 fight went on. 
 
 § 42. Continued Fight; the General Synod of 1881. 
 
 Bishop Benedeh declared that he would not accept the de- 
 crees of the illegal synod held at Buda, and appealed to the 
 king. By order of the king three " general conferences " were 
 summoned, and by them it was decided that a " general Con- 
 ventus " should be organized. Curator Pechy became its 
 
56 History of the Reformed Church of Hungary. 
 
 president. This Conventus, which was mentioned before as 
 the " Supremum Consistorium," received a new impulse after 
 the withdrawal of the " Patent." By one synod it was 
 moved (1867) that it be a plenipotentiary body, but the propo- 
 sition was rejected. 
 
 But everybody felt that the time had come when a legally 
 convoked general synod must be held. Prepared by the Con- 
 ventus, it was summoned at Debreczen in 1881, and repre- 
 sented the whole Church. Bishops Peter Nagy and General 
 Curator Baron !N^. Vay became the presidents. The law con- 
 cerning a " General Fund " was enacted. Under the in- 
 fluence of the enthusiasm manifested at the meeting men and 
 women offered more than 30,000 florins. The Conventus 
 was inserted into the constitution of the Church; the Synod 
 of Transylvania which was independent before, was united 
 with the other synods; compulsory laws for the five synods 
 were drawn, etc. 
 
 § 43. The General Synod of 1891-93. 
 
 At the capital of Hungary was held the second general 
 synod, the presidents being Bishops Bartholomew Kiss and 
 Gabriel Papp, and from the laity General Curators Baron 
 Nicolaus Vay and Coloman Tisza. In the name of the 
 Alliance of the Reformed Churches holding the Presbyterian 
 System Dr. Mathews welcomed the Hungarian Eeformed 
 Church. 
 
 The most important decrees are as follows: 
 
 1. Because the Synod of Transylvania is a part of the Gen- 
 eral Synod, the members of the General Synod must be elected 
 by the consistories in Transylvania also, and not by the 
 Synod, as had happened. 
 
 2. The large congregations are not to cast more votes than 
 six. 
 
 3. The members of the Conventus were to be elected by 
 the synods. 
 
History of the Reformed Church of Hungary. 57 
 
 4. The law concerning the election of pastors was to be 
 modified. 
 
 5. The " General Pension Fund " for the widows and 
 children of ministers was to be instituted by the next Con- 
 ventus. 
 
 6. Every body must contribute toward the " General Fund." 
 
 7. In matters which pertained both to the Reformed and 
 Lutheran Churches, a mixed committee was to be elected and 
 its Reformed members were to move propositions before the 
 Conventus. 
 
 8. An educational plan, based on the theory of the autonomy 
 of the Church, was accepted. The decrees were confirmed by 
 King Francis Joseph. 
 
 §44, Constitution and Organization of the Church. 
 
 The Church has the " consistorial-general synodical " form 
 of government; i. e., all its cases must be settled by its own 
 bodies, the lowest being the consistory and the highest the 
 general synod. 
 
 Every Reformed person must belong to a congregation. 
 The officers of the congregations are the pastor, teacher, cura- 
 tor and elders, and these form the Consistory (presbyterium). 
 The elders are elected for twelve years and in this proportion : 
 for 200 souls, 4; for 500, 8; for 1,000, 12; for 3,000, 24; 
 above 3,000 souls, 1 additional elder to every 1,000 adher- 
 ents. The president of the consistory is the pastor; without 
 him no meeting may be held. 
 
 The several associated congregations from the Classis 
 (tractus, senioratus), its members being the ministers and 
 counselors chosen from the laity and clergy, two teachers and 
 one professor representing the elementary and high schools; 
 the stated clerks and attorney are members ex officio. Its 
 presidents are the dean and the classical curator. 
 
 The several associated classes fonii the Synod (superin- 
 tendentia, district), its members being the deans and classical 
 curtors, the councilors elected from the clergy and laity, the 
 
58 History of the Reformed Church of Hungary. 
 
 delegates of the classes and the representatives of the high 
 schools and academies. Its presidents are the bishop and 
 general curator. It holds a meeting twice every year and 
 takes charge of the examination of candidiates for the min- 
 istry and for school positions, of ordination, etc. 
 
 The General Conventus is a body organized to settle affairs 
 pertaining to the whole Church, and represents the Church 
 during the interval of the general synods. Its members are 
 the bishops, the general curators and the representatives of the 
 synods — together 38. 
 
 The General Synod comes together every tenth year. The 
 sphere of its action is ecclesiastical legislation which pertains 
 to the articles of confession, government, liturgy, the election 
 of ministers, education, the ecclesiastical tax-system, the Gen- 
 eral Fund, etc. It has 116 members. 
 
 III. Schools. 
 § 45. The Condition of Schools, 1660-188 Jf. 
 
 After 1660 the Roman clergy, united with the despotic 
 government, endeavored to extirpate the Reformed schools, 
 which were called " the seeding grounds of the Church." Col- 
 lections were forbidden for schools. Queen Maria Theresa in 
 1763 stopped the issue of passes for students wishing to go 
 abroad. Books printed in Hungary or in foreign countries 
 were strictly censured by the Jesuits. 
 
 After such a proceeding the Board of Education of the 
 imperial court in Vienna issued the " Ratio Educationis " 
 (1777). It placed the Protestant schools under the suprem- 
 acy of royal district supervisions and made the German the 
 school language. The Reformed Church, led by Count L. 
 Telehy, went to Queen Maria Theresa with a petition (1777). 
 As late as 1791 tibe autonomy of the Protestant schools was 
 secured. 
 
 But in 1805 another " Ratio Educationis " was issued. It 
 was more adapted to the needs of the time and provided for 
 
History of the Reformed Church of Hungary. 59 
 
 teaching in Hungarian. When it was extended to the 
 Protestants, they declared that they were willing to accept 
 what they thought to be good in it, but because of their 
 autonomy it could not be enforced. In 1848 their rights were 
 secured, but in 1851 the " Organisations Entwurf " menaced 
 the Reformed schools with a final peril. Bishops S. Pap of 
 Debreczen issued pastoral letters and with money from vari- 
 ous sources saved the college at Debreczen. In 1856 another 
 imperial edict ordered the German language restored in the 
 schools. The Reformed Church protested again; in 1861 
 the " Entwurf " ceased to be enforced, and in 1884 the Church 
 constructed the present system on the basis of its autonomy. 
 
 § 46. Old and New Colleges. 
 
 1. The College at Sdrospatdk, whose professors and stu- 
 dents were expelled in 1671, was given back to the Reformed 
 people by Prince Rakoczy II. in 1704. But later they were 
 also disturbed by Jesuits and were compelled to apply to for- 
 eign Protestant powers. The college was enriched by large 
 funds and celebrated the third centennial anniversary of ita 
 existence (1860) with great festivals. 
 
 2. The College at Debreczen was spared from persecution. 
 In 1752 Queen Maria Teresa forbade the city to aid the col- 
 lege from its treasury. The Reformed people, headed by 
 Supreme Judge Domohos, started a collection and applied for 
 help to the brethren in Switzerland, Holland and England. 
 The " English Fund," established through the endeavors of 
 Archbi^op Harring of Canterbury and the bishops of the 
 English Church, is still in existence in London and the inter- 
 est therefrom goes to the college. In 1802 the city began 
 again to contribute to the support of the college; it has since 
 continued its aid and in 1896, when Hungary celebrated the 
 millenium of its existence, established four new chairs. 
 
 3. The College at Papa was reopened when its professor, 
 Kocsi Csergo, returned from galley slavery, but in 1752 the 
 whole estates of the congregation at Papa were occupied. 
 
60 History of the Reformed Church of Hungary. 
 
 Joseph II surrendered the college to its professors in 1783. 
 Though it was compelled to give up its department for candi- 
 dates for teaching and its law academy, it is still doing work 
 through a high school (gymnasium) and a theological semi- 
 nary. 
 
 4. The Theological Seminary at Budapest was established 
 in 1855 by the enthusiasm of many lords, and especially by 
 that of Bishop Torok. In the beginning it was a common 
 school for both Lutherans and Reformed, but later (1866) the 
 Lutherans withdrew. 
 
 5. The Theological Seminary at Kolozsvdr was established 
 in 1895 by the influence of Bishop D. Szdsz. It caused the 
 suspension of the seminary at Nagyenyed. 
 
 6. The " Lyceum, " of Mdramarossziget was enriched by the 
 funds of Count T. Butler. A law academy was added to the 
 high school in 1836. 
 
 IV. LiTEEATUBE. 
 
 § 47. Bibles and Hymnals. 
 
 The glorious period of the Hungarian Bible was closed with 
 that printed in Nagyvarad, 1661. After that time for many 
 years the Bibles were printed in Basle and Utrecht. A young 
 artist, named E". Kiss of Tothf alu, immigrated to Holland and 
 printed 4,000 copies at Amsterdam, 1685. But not all of 
 those could be taken into Hungary. 
 
 Rev. George KomAromi of Debreczen finished at that time 
 the revised translation of the Bible and it was edited at the 
 cost of the city of Debreczen in Leyda, 1718. But on their 
 arrival at the limits of Hungary they, like captives, were 
 put into custody. The city of Debreczen sent a deputation 
 to the king, who ordered that the books be surrendered to the 
 Protestants, but the Jesuits burned them in the yard of the 
 Roman bishop of Eger (1754). 
 
 The nineteenth century promised a brighter future. " The 
 British and Foreign Bible Society," established in 1804, 
 
History of the Reformed Church of Hungary. 61 
 
 having taken notice of the sad conditions, sent a delegate with 
 10,000 crowns to Hungary, and an institute was established 
 to spread the Bible. But in 1816 the establishment was sup- 
 pressed by the government. 
 
 Rev, A. Wimmer, a Lutheran pastor, with English aid 
 founded a printing house in Koszeg, in 1838. During ten 
 years 120,000 Bibles were printed here and circulated. But 
 the court of Vienna in 1851 closed the Bible-depots in Koszeg 
 and Budapest and confiscated the copies on hand. E. Millard, 
 the general agent of the Bible Society, was excluded from 
 Vienna; Wimmer fled abroad. The English ambassador at 
 Vienna declared the Bibles to be English property and de- 
 manded them. Thus they were exported from Hungary to 
 Berlin, where the Prussian king gave them protection. 
 
 After ten years the Bibles were allowed to be returned to 
 Hungary. Millard knocked at the door of the Burg at Vienna 
 (1861) and an edict permitted the spreading of the Holy 
 Writ Depots were established in Budapest, Kolozsvar and 
 Vienna. 
 
 The first step to renew the Hymnal was taken by the 
 Synod of Transylvania, which commissioned Bishops Bonyhai 
 and Szigeti with that work. The Hymnal was edited in 1744 
 and 1838. It is the Hymnal of Transylvania to-day. 
 
 The General Synod of Buda (1804), which represented the 
 other four synods, ordered the revisal of the Psalms, and the 
 new Hymnal was edited in 1808. Later on (1857) the re- 
 newal of the Hymnal was suggested. Under the presidency 
 of Rev. Fejes a " Tentative Hymnal " was composed, but it 
 was not accepted by the synods (1903). 
 
 § 48. Authors of Church History. 
 
 The preparation of the Church History was started in the 
 time of the persecution. The most memorable writers were: 
 
 1. Professor Pdrizpdpai wrote the " Rudus Redivivum " in 
 1684. It was reprinted in the " Miscellanea Tigurina Col- 
 lectio " in Zurich, 1723. 
 
62 History of the Reformed Church of Hungary. 
 
 2. Rev. Haner, a Lutheran pastor, edited the " Historia 
 Eeclesianim Transylvanicamin/' 1694. 
 
 3. Eev. P. Ember, urged by Jablonsky, a courtrpreacher of 
 Berlin, composed a historical work. Its manuscript went into 
 the possession of Professor Lampe of Utrecht, who edited it 
 under the name of " Historia Ecclesise Reformatse," 1728. 
 
 4. Rev. Peter Bod, the greatest writer of Hungarian 
 Church History, produced many writings. His principal 
 work, " Historia Hungarorum Ecclesiastica," in manuscript, 
 reached Professor Gerdes of Groningen and then the library 
 of Leyda, It was published by Professor Rauwenhoff of 
 Leyda (1888-1890). 
 
 5. Bishop Sinai's manuscript on the History of the Hun- 
 garian Church is in the library of the College of Maroa- 
 vasarhely. His " Sylloge actonmi publicorimi " was printed 
 in 1790. 
 
 6. Bishop E. Budai, while a professor at Debreczen, was 
 the first to write in the Hungarian language, 1807. 
 
 7. Bishop E. Toth also wrote in the national tongue (1808). 
 
 8. Rev. Bauhofer, the Lutheran pastor at Buda, composed 
 " Die Geschichte der Reformation in Ungam," which was 
 printed in Hambourg (1854) and translated into English. 
 
 9. Rev. Linberger, the Lutheran minister at Kesmark, 
 edited " Die Geschichte des Evangeliums in Ungam and 
 Sieben-Biirgen " in 1880. 
 
 10. Rev E. Revesz of Debreczen was one of the greatest 
 authors. He edited forty-eight historical works. 
 
 11. Finally the Church History of Professor Warga is to 
 be mentioned. It is very valuable. 
 
 V. Life. 
 
 § 49. Literature Society — Papers. 
 
 The social activity of the Hungarian Church has been 
 noticeable since the middle of the XIX. century. 
 
 As early as 1863 steps were taken to organize a Protestant 
 
History of the Reformed Church of Hungary. 63 
 
 Historical Literary Society. The present society was organ- 
 ized in 1890. Its purposes are the encouragement of Hun- 
 garian Theological literature and the speading of tracts among 
 the people. For many years its president was the late Hon. 
 Hegediis, Ex-minister of Commerce; its secretary is Professor 
 r. Szots of Budapest. The products of its action are the 
 "Protestant Eeview " (" Szemle "), its tracts (368,000 
 copies), many Monographs, Church Historical Repertories, 
 the " Domestic Treasury " (" Hazi Kincstar ") for families, 
 etc. 
 
 Church Papers also were started. The first was the 
 " Protestant Church and School Paper " established in 1842. 
 At the present time there are ecclesiastical organs at Budapest, 
 Sarospatak, Debreczen, Kolozsvar, and Papa. In Possony 
 the " Theological Organ " is edited quarterly and in Saro- 
 spatak the " New Magazine of Sarospatak." 
 
 The " Winter Paper " which with its popular contents is 
 published during the winter, was started by Rev. Csecsi with 
 three hundred readers; now it has a circulation of 15,000 
 copies under the editorship of Rev. Szabolcska. The " Free 
 Church " was established in 1884 by Rev. Charles Rdcz, and 
 the " Little Mirror," in a strong Evangelical spirit, by Pro- 
 fessor S. Kecshemethy in 1893. Rev. J. Szalay is the editor 
 of the " Christian Evangelist," a popular paper in the cause 
 of home mission work. The " Truthteller " was started by 
 Rev. Budai in 1899 ; its present editor is Professor J. S. 
 Szabo. The " Sunday " is edited by Rev. Vajda. For chil- 
 dren the " Sunray " and " Good News " have been published. 
 The " Awakener " is the organ of the Y. M. C. A. For 
 women the " Mustard Seed " and " Olive Branch " are 
 published. 
 
 § 50. Benevolent Societies. 
 
 Societies to exercise the work of Christian mercy and love 
 were established under the influence of the Scotch Mission. 
 The first missionaries of the Scotch Free Church (Revs. 
 
64 History of the Reformed Church of Hungary. 
 
 Smith and Wingate) arrived at Biida in 1841 and served 
 among the English-speaking laborers working in the construc- 
 tion of the chain-bridge. They were aided by Maria Doro- 
 thea, wife of the palatine. Their special purpose was to 
 preach the Gospel for the Jews. The despotic government of 
 1851 drove them out of the country; their school was defended 
 by the Eeformed congregation of Budapest. Under the 
 patronage of Bishop Tbrok a German Reformed Church was 
 organized in Budapest, and in 1878 the city gave building 
 lots and the Scotch erected a church and school. The later 
 missionaries, R. Konig and Dr. A. Moody, raised the school 
 to a flourishing state, the institution being visited by four 
 hundred and fifty children (half of these are Jews). It gives 
 free instruction, bible lectures, organized a Sunday school, and 
 spreads the Bible. Rev. J. Webster is the present missionary. 
 
 The National Protestant Orphanage was established by Rev. 
 Bauhofer and others in 1859. The first building was dedi- 
 cated in 1869 and began with forty-four orphans. Receiv- 
 ing new funds in 1877 it erected another building which gives 
 a home to a hundred orphans. Since that time it has been 
 enriched with additional funds. 
 
 The Home of Love in Kolozsvar was established by Bishop 
 D. Szdsz for orphans of professors and ministers; there is 
 another home at Uj Banovce, which was founded by Rev. 
 Keck. In Debreczen a citizen named Andrew Szabo provided 
 a fund for orphan students; it has grown to 126,000 crowns 
 and gives aid to the amount of 48,000 crowns annually. The 
 Maria Theresa Orphans Fund at Debreczen contributes 
 yearly 26,000 crowns to five hundred orphans. The Home of 
 Invalids at Debreczen takes care of one hundred and sixty- 
 two old men and women, who are incapable of work. Its 
 yearly help amounts to 24,000 crowns. 
 
 The Bethsaida is a Protestant hospital and deaconesses' 
 home, established in Budapest, 1866. At that time it con- 
 tained only two small rooms. Rev. R. Konig collected for 
 this institution in Scotland and America, Miss Mackishon and 
 
History of the Reformed Church of Hungary. 65 
 
 an American who withlield his name donated the first funds. 
 Then Scotch, Swiss, Holland, England and German, and other 
 free beds were establshed. The cty of Budapest donated the 
 lots and the German Church of Budapest sustains the institu- 
 tion, which was dedicated in 1880. During twenty-five years 
 9,101 sick were taken care of here. Sister Helm was the 
 first to begin to instruct the deaconesses. 
 
 The Reformed Good-Friday Society was organized by eight 
 zealous church members who came out from the church on the 
 Good Friday of 1893. Its purpose is to save the morally de- 
 fective children, or those who are about to be lost. Its home, 
 the " Elizabeth Home," was opened in 1904 and takes care of 
 fifty-eight children. 
 
 The Tabitha Society was organized in 1873 by Mrs. J. 
 Szekdcs in 1873. The members sew for the poor ones and 
 provide them with wood and coal in the winter. 
 
 The Susanna Lordntfy Society was started in 1892. Its 
 purposes are the practice of Christian love and the cultivation 
 of the moral life, especially among women. It has a " sewing 
 hour " every Monday, when the ladies listen to sermons ; it 
 makes preparation for Sunday school, distributes dresses, 
 arranges agapes, visits prisons, gives food to poor families, etc. 
 Such societies exist in many towns of Hungary. 
 
 In 1893 was organized the first Y. M. C. A. in Budapest by 
 Cruator A. Szilassy. After this example others were started; 
 that of Bekes, established by Rev. F. KecsJcemethy, has its 
 own home. 
 
 The Bethany Society was organized by Rev. A. Szaho of 
 Budapest. It aids the indigent ones, gives instruction in 
 Sunday Schools, engages colporteurs, etc. 
 
 After the many injuries suffered from Romanism, fairness 
 was manifested in a matchless way on the part of a Roman 
 Catholic lord toward Protestantism : Baron A. Balddcsi in 
 his will made the Protestant Churches his heirs. To-day the 
 fund is over 100,000 crowns; by it poor congregations, min- 
 isters and their widows and children are helped. 
 
66 History of the Reformed Church of Hungary. 
 
 § 51. Church Organization Among the Hungarians of 
 
 America. 
 
 Few Hungarians emigrated to the United States previous 
 to 1880, but since that year the number has been increasing 
 year by year. The first congregations of Hungarians were 
 organized by the Board of Home Missions of the Reformed 
 Church in the United States, and by the Presbyterian Church. 
 Those bodies took care of the Hungarian Protestant congrega- 
 tions until 1904, when the Reformed Church of Hungary sent 
 a delegate to the United States to check the division of the 
 Hungarians into two religious bodies and to unite them under 
 the supremacv of the Church of Hungary, But only a few 
 answered. They organized the Hungarian Classis as a part 
 of the Church of Hungary, Rev. Z. Kuthy being chosen dean 
 and Count Degenfeld being elected curator. In 1905 a Hun- 
 garian Classis was organized under the supremacy of the 
 Reformed Church in the United States, Rev, A. Csutoros being 
 chosen president. To-day there are about thirty-five Hun- 
 garian congregations under the care of the three organizations. 
 
Date Due 
 
"^656