Ferenc Dávid

Source: Wikipedia, the free encyclopedia.
The native form of this personal name is Dávid Ferenc. This article uses Western name order when mentioning individuals.
Ferenc Dávid
Protestant Reformation[1]
Radical Reformation[1]
Main interests
Unitarianism[1]

Ferenc Dávid (also rendered as Francis David or Francis Davidis; born as Franz David Hertel, c. 1520 – 15 November 1579) was a

Protestant Reformation.[1] He disputed the mainstream Christian doctrine of the Trinity, believing God to be one and indivisible.[1]

Studying

Calvinist bishop in the Principality of Transylvania. Throughout his career as a Christian theologian and professor, Dávid learnt the teachings and practices of the Roman Catholic and Magisterial Protestant churches, but later rejected several of them and came to embrace Unitarianism.[1]

Life

Early life

Ferenc Dávid was born in Kolozsvár,

Kolozsvár where several religious and scientific books were made in Hungarian and German.[4]

Ferenc Dávid was raised

University of Frankfurt an der Oder
) where he became a Catholic parson.

Lutheranism

In 1542 the

Cluj Napoca
, Romania).

On 1 June 1557 the

Lutheran
religion.

Calvinism

In 1559 he entered the

Prince of Transylvania
. The prince allowed him to research in the royal library and to work in the royal court on his theological theses.

Unitarianism

After the

John II Sigismund Zápolya
and became his own doctor. Biandrata co-operated with Ferenc Dávid on theological works.

Dávid's discussion of the

humanist views of Michael Servetus and Giovanni Valentino Gentile
.

Together with

Servetus's Christianismi Restitutio. But in 1578 the collaboration broke up as Biandrata was charged with immorality. An important difference between the views of the two theologians was that Ferenc Dávid became a nonadorant
which meant that he renounced the necessity of invoking Christ in prayers.

Working in the royal court, he convinced the prince about his point of view on religion, so that

Gyulafehérvár (today Alba Iulia
, Romania) to propagate the religion.

Edict of Torda (1568)

The aim of his life as Ferenc Dávid wrote was 'the restoration of the pure Christianity of Jesus' which meant for him the search for the truth in the whole freedom of thought. So he sought to persuade the prince,

John II Sigismund Zápolya
and several people in important positions to reach an agreement between the opposite sides of the religious debate. His attempts were successful.

Between 6 and 13 January 1568 on the Diet of Torda the assembled representatives of the

Calvinist and the Unitarian. This order can be seen as the first law for the 'freedom of religion'. In the three lawful nations of Transylvania, the four lawfully allowed religions could have an ecclesiastical, political and public law system under the Constitution of the Principality of Transylvania. From that moment on, the constitution enacted the equal rights of the three nations and the four religions.[7]

Prison and death

Memorial monument of Ferenc Dávid on his death place in Deva, Romania

In 1571,

Faustus Socinus, upon Blandrata's request, was unsuccessful. Ferenc Dávid was sentenced to life imprisonment in Déva, Principality of Transylvania (today Deva
, Romania), and died there in 1579. The ruins of the prison site in the city now hold a memorial for him.

Lukas Trauzner

After the death of Ferenc David, Lukas Trauzner, his son-in-law, wrote together with Miklós Bogáti Fazekas, Bernard Jacobinus (father of

Kolozsvár until his death.[12]

Beliefs

Christology

Scholars still have to address fully Ferenc Dávid's Hungarian works for a satisfactory assessment of his beliefs.[13]

Invocation controversy

In his early years as a Nontrinitarian, Dávid supported prayer to Christ, as can be seen in his answer to Péter Melius Juhász, the Refutatio scripti Petri Melii ('Refutation of the writings of Péter Méliusz', Alba Iulia, 1567).[14] In his later years Dávid adopted the radical, nonadorant view of Jacob Palaeologus, that Christ should not be invoked in prayer, but that prayer should be directed only to God the Father.[15] According to Ferenc David, Jesus is understood as a human being.[16]

Virgin birth

After leaving Calvinism, Dávid adopted the view of

Laelio Sozzini that the existence of Christ began when he was conceived by the Virgin Mary through the operation of the Holy Spirit.[14] By 1578, it would appear that Dávid had come to adopt the view that Jesus was the literal son of Joseph.[17] However some historians dispute this and argue that he believed in the virgin birth until the day of his death[18][page needed]. Certainly these skeptical views were not held by the Unitarian Church of Transylvania in his lifetime,[19] nor included in the later Hungarian Unitarian statement of faith of David's successor Mihály Lombard de Szentábrahám.[20] Such views were, however, held by sympathizers of the Polish Symon Budny.[21]

Controversy

His main antagonists in public disputations were the Calvinist leader

Giorgio Blandrata
.

Personal life

He married twice. The name of his first wife is unknown, she died in 1570 in

Kolozsvár.[22] This marriage lasted from 1572 just two years.[23]
He had four children:[24]

Influence

Influence in Hungary and Transylvania

After his death Dávid came to be counted as, and honoured as, the first in the line of Hungarian Unitarian bishops based in Kolozsvár (Cluj). His writings continued to be published, and other recollections written down and collected, up to the time of Mihály Lombard de Szentábrahám.[27]

Influence of Ferenc Dávid in England and America

English-speaking Unitarianism was largely unaware of Dávid. Most of the Unitarian writings which came via Amsterdam to England were of authors of the

Bibliotheca Fratrum Polonorum quos Unitarios vocant (or "Library of the Polish Brethren called Unitarians") of which Locke, Voltaire and Newton owned copies. The works of Dávid and György Enyedi's were not reprinted in the 17th century. It was the visit of Sándor Bölöni Farkas
to Britain and America from 1830 to 1832, which made English speaking Unitarians aware of the continued existence of Hungarian Unitarians - and following that, of the legacy of Ferenc Dávid.

The Unitarian Universalist author John A. Buehrens (1989)[28] attributes to Ferenc Dávid the statement, "We need not think alike to love alike". The phrase is cited also in Our Historic Faith by Mark W. Harris[29] and in the 1993 Unitarian Universalist Hymnal Singing the Living Tradition in reading #566, which is a compilation of quotes by David, compiled by Rev. Richard Fewekes,[30] but the source for this is not given in either case. The phrase is given in no source prior to Buehren's book. In an article published by UU World, "Who Really Said That?" Peter Hughes claims that there is no evidence that Dávid actually said this. He attributes the quote to Methodist founder John Wesley, who asked in a sermon on “Catholic Spirit,” “Though we cannot think alike, may we not love alike?”[31]

Works

Works of Dávid, and of the Unitarian Church.

  • 1550 Elegia, Scripta ad Eximium D. Franciscum, I. V. Doctorem, ac Vicarium Ecclesiae Albensis in Transsylvania… Maecenatem suum semper colendum.
  • 1555 Dialysis Scripti Stancari Contra Primum Articulum Synodi Szekiensis, qui de doctrina controvertitur, conscripta. Cluj-Napoca, 1555.
  • 1556 Responsum ministrorum Ecclesiae Colosvariensis ad scripta varia Martini a Calmancha in Causa Coena Domini edita Colosvarini. Anno 1556. die 25. Julii.[32]
  • 1557 Consensus Doctrinae De Sacramentis Christi Claudiopoli, 1557.
  • 1558 Acta Synodi Pastorum Ecclesiae Nationis Hungaricae in Transylvania… Anno 1558. in oppido Thorda celebratae. U. ott, 1558.
  • 1559 Az Vrnac Vaczoraiarol Valo közenséges keresztyéni vallas. Colosvarot, 1559.
  • 1559 Defensio Orthodoxae Sententiae de Coena Domini (Kolozsvár), 1559.
  • 1556 Scriptum Francisci Davidis anno Domini 1566. (Lampe, Hist. Eccl. Hungar. 152–154. l.)
  • Ejudem Francisci Davidis Responsio ad Argumenta, quibus Hypostasin Spiritus Sancti Petrus Caroli stabilivit. (Lampe, Hist. Eccl. Hungar. 154–158. l.)
  • 1566 Propositiones in Disputatione Albensi coram Regia Maiestate a D. Georgio Blandrata et Francisco Davidis propositae Limitationi Ministrorum, qui ex Ecclesiis Hungaricis Disputationi interfuerunt. Kolozsvár, 1566.
  • 1566 Catechismus Ecclesiarum Dei in natione Hungarica per Transilvaniam. Claudiopoli, 1566.
  • 1566 Disputatio prima Albana seu Albensis, habita 1566. 24. Febr. U. ott, 1566.
  • 1567 De Falsa et Vera Vnius Dei Patris, Filii, et Spiritvs Sancti Cognitione Libri Dvo. Albae Juliae, 1567.
  • 1567 Rövid Magyarazat mikeppen az Antichristvs, az igaz Istenről valo tudomant meg homalositotta… Albae Juliae, 1567.
  • Rövid Utmutatás az Istennec igeienec igaz ertelmere, mostani szent Haromsagrol tamadot vetélkedesnec meg feytesere es itelesere hasznos es szükseges, Albae Juliae, 1567
  • Refvtatio Scripti Petri Melii, quo nomine Synodi Debrecinae docet Johoualitatem, et trinitarium Deum Patriarchis, Prophetis, et Apostolis incognitum. Albae Juliae, 1567.
  • Demonstratio Falsitatis Doctrinae Petri Melii, et reliquorum Sophistarum per Antitheses una cum refutatione Antitheseon veri et Turcici Christi, nunc primum Debrecini impressarum… Albae Juliae (1568.)
  • Refutatio Propositionum Petri Melii non inquirendae Veritatis ergo sed ad contendendum propositarum, ad indictam Synodum Varadinam 22. Augusti Anno 1568.
  • Theses Thordae Disputandae ad XIII Diem Nouembris, et in Synodo Varadina die 22. Augusti publicatae. U. ott. (Névtelenűl.)
  • Literae convocatoriae ad Seniores Ecclesiarum Svperioris et Inferioris Pannoniae ad indictam Synodum Thordanam ad tertium Marty diem, additis Thesibus ibidem disputandis. U. ott, 1568.
  • Aequipollentes ex Scriptura Phrases de Christo Filio Dei ex Maria Nato Figuratae... U. ott, 1568.
  • Antithesis Pseudochristi cum vero illo ex Maria Nato. U. ott, 1568.
  • Az Szent Irasnac Fvndamentamabol vött Magyarazat az Jesus Cristusrol es az ő igaz istensegeről. U. ott, 1568.
  • De Mediatoris Jesv Christi hominis Divinitate, Aequalitateque libellus. U. ott, 1568.
  • Brevis Enarratio Dispvtationis Albanae de Deo Trino, et Christo Dvplici coram Serenissimo Principe, et tota Ecclesia decem diebus habita. U. ott, 1568.
  • De Regno Christi Liber primus. De Regno Antichristi Liber secundus. Accessit Tractatus de Paedobaptismo, et Circumcisione. U. ott, 1569.
  • Propositiones Francisci Davidis ex Ungarico Sermone in Latinum conversae et in eadem Synodo Varadiensi (Ao 1569.) exhibitae.[33]
  • Az Váradi Disputacionac avagy vetelkedesnec, az egy Attya Istenről es annac Fiaról, az Jesus Cristusról és a szent Lélekről igazán valo elő számlalássa. Kolozsvár, 1569.
  • Első Resze az szent irasnac külön külön reszeiből vöt predicaciocnac az atya istenről, ennek kedig az ő fiaról az Ihesvs Christvsrol, es az mi öröcseguncnec peczetiről az szent lelekről. Gyula-Fehérvár, 1569.
  • Refutatio Scripti Georgii Maioris, in quo Devm trinvm in personis, et vnvm in Essentia: Vnicvm deinde eius Filium in persona, et duplicem in naturis, ex lacunis Antichristi probate conatus est. (Kolozsvár), 1569.
  • Könyvetske Az igaz Kerestyéni Keresztségről, es a Pápa Antichristusnac Maymozássaról... Kolozsvár, 1570.
  • Responsio Pastorum ac Ministrorum Ecclesiarum in Transsylvania, quae vnvm Deum Patrem Christi Jesum Christum filium Dei crucifixum vnvmqu. amborum spiritum confitentur. U. ott, 1570.
  • Az Egy ő magatol való Felséges Istenről, es az ő igaz Fiarol, a Nazareti Jesusrol, az igaz Messiasrol, A szent irásból vöt vallástéttel. U. ott, 1571.
  • Az egy Attya Istennec, es az ő aldot szent fianac, az Jesus Christusnac Istenségekről igaz vallastéttel... U. ott, 1571.
  • Literae Convocatoriae, una cum Propositionibus in Synodo Vasarhellyina disputandis ad diem XX. Mensis Septembris, hujus Anni 1571. U. ott.
  • Libellus Parvus, XXX Thesibus Blandratae oppositus, in quo disseritur Jesum Christum vocari nunc non posse Deum, cum non sit verus Deus... U. ott, 1578.
  • Confessio Francisci Davidis de Jesu Christo quam ex carcere exhibuit. Regnicolis, paulo ante mortem Thordae, in Transylvania, in conuentu regni 17. April. Anno 1570.
  • Isteni dicsiretek, imádságos és vigasztaló énekek. (1575)[34]

Literature

  • KERESZTÉNY MAGVETÕ - ÚJABB ADATOK DÁVID FERENC CSALÁDJÁRÓL ÉS NEMZETISÉGÉRŐL - Series 78 /Part 1 (1972.)[24]
  • Dr. György Boros - Dávid Ferenc theológiája.[16]

References

  1. ^
    ISBN 978-0-943549-83-5
    .
  2. ^ Francisc Palt - Frámin-íárile soc-iale ?i religioase din Cluj in jurul anului 1570. Anuarul Inst. de Istorie Cluj, (1962), 28.
  3. ^ Elek Jakab - Kolozsvár története II.(Budapest, 1888), 294
  4. ^ 1579. Diary of the judge and townsman
  5. ^ de:Unitarische Kirche Siebenbürgen#cite ref-1
  6. ^ hu:Unitárius vallás
  7. ^ http://szekelyivadekok.tripod.com/erdely_35.html
  8. ^ [Kanyaró Ferenc - Bogáthi zsoltárai az árulók és üldözők ellen. (Ker. Magvető, 1902)]
  9. ^ [Jakab E. Kolozsvár története II, 302]
  10. ^ [ 1601 maius 19: „Consul igitur cum quibusdam aliis, inter quos erat Lucas Trausnerus, vitae suae consulere volent negato ipsis salvo conductu iter ingredicentur domum versus; remansit tunc Bornemisza Boldisar, donex impetrato pro se et omnibus mercatoribus salvo conductu et ipse cum universis mercibus prins arrestatis est liber dimissus". v.ö. Quellen etc. V. 304.]
  11. ^ [ Jakab Elek - Kolozsvár története, II. 384: N. Iorga - Documente privind istoria románilor culese de Endexin de Hurmuzaki Buc. 1913. XV/2, 803: Ehrenfeste, wohlweise Herrn Richter, Geschwaeren des Rats, sampt der Altschaft und der ausserwelter Gemein ... Datum ex castris, die 20 iuni 1603. Euer ehrvest-dienstwilliger und treuer Freindt Lucas Trauzner]
  12. ^ [Jakab Elek, Kolozsvár története. II. 388.]
  13. Palaeologus
    1996 Page 27
  14. ^ a b Andrews, James Ferenc Dávid and the search for Bible truth in Transylvania 2010 Lulu
  15. ^ "Dávid, however, having an inquisitive mind, was much more inclined to pioneer in fresh fields than to rest content in those already won, and he was open to the stimulating influence of able and independent scholars teaching in the school at Kolozsvár.... Before coming to Kolozsvár [Jacobus Palaeologus] had been one of the leaders in the non-adorantist movement in Poland; and according to Socinus he had been the first of all to teach in Poland 'the very wicked and detestable view that Christ should not be adored or invoked.' It will be remembered that just before this time this question had been very hotly discussed among the Polish Brethren, and that the majority in Little Poland, following the leadership of Paulus and Czechowicz, had adopted the conservative view, rejecting that of Budny and Palaeologus. Knowledge of this controversy will of course have reached Biandrata, who kept in touch with the brethren in Poland; while at Kolozsvár Palaeologus no doubt found a sympathetic ear in Dávid as he laid before him the view that he had unsuccessfully advocated in Poland." E. M. Wilbur, A History of Unitarianism (Cambridge, 1952), p. 64.
  16. ^ a b "dfteologiaja". Archived from the original on 2016-03-28. Retrieved 2017-11-30.
  17. ^ This can be seen in his exchange of letters with Fausto Sozzini (De invocatio Disputatio [1578-79]). "They agreed that Jesus as fully human was also mortal. Socinus, however, believed in the conception of Christ through the Holy Spirit and in the virgin birth of Jesus the Saviour. It is quite likely that Dávid, as in Thesis I prepared by Biandrata, had come to hold that Jesus was the son of Joseph and thereby the descendant of King David" (George H. Williams, "The Christological Issues between Francis David and Faustus Socinus during the Disputation on the Invocation of Christ, 1578-1579," in Antitrinitarianism in the Second Half of the 16th Century [Budapest: Akademiai Kiado, 1982], p. 298). "In Transylvania Bishop Francis David repudiated the doctrine of the virgin birth and refused to worship Christ" (Chambers's Encyclopaedia [1968 revision p. 103]).
  18. ^ Bibliotheca dissidentium 26. Hungarian Antitrinitarians 4. Ferenc David Mihály Balázs and translated into English by Dr. Judit Gellesz.
  19. ^ Earl Morse Wilbur, A History of Unitarianism (Cambridge, 1952), p. 67
  20. ^ Summa Universae Theologiae Christianae secundum Unitarios (1787) (add page no.).
  21. ^ Bibliotheca dissidentium 13. Antitrinitaires polonais II: Szymon Budny, Zdzislaw Pietrzyk. Pierre Statorius, par Jacek Wijaczka. Christian Francken, Adam Matuszewski 1991
  22. ^ [Hans Petri, Johannes Sommer, ein sáchsischer Humanist und Teologe des 16 Jahrhunderts, Siebenbürgische Vierteljahrschrift, 58, 1935. 300—301. 1574: Moritur Caspar Heltai hoc ipso anno et Ioannes Somme r Pirnensis. v.ö, Gyulafi Lestár feljegyzései, Magya r Tört. Emlékek-Írók, Bpest, 1894. 14.]
  23. ^ [Kanyaró Ferenc - Dávid Ferenc családja. Ker. Magvető. 34, (1899) 330—333.4]
  24. ^ a b c http://epa.oszk.hu/02100/02190/00096/pdf/KM_1972_01_030.pdf [bare URL PDF]
  25. ^ [Eugen von Trauschenfels - Deutsche Fundgruben zur Geschichte Siebenbürgens. Neue Folge. (Kronstadt, 1860)]
  26. ^ [Die Matrikel der Universitat Basel. Herausgegeben von Hans Georg Wackernagel II. Band (1532—1601) (Basel, 1956)]
  27. ^ "Unitarius.hu". unitarius.hu. Retrieved 15 April 2019.
  28. ^ Buehrens Our chosen faith: an introduction to Unitarian Universalism
  29. ^ Unitarian Universalist Origins: Our Historic Faith by Mark W. Harris Archived 2006-08-22 at the Wayback Machine
  30. ISBN 1-55896-260-3
    .
  31. ^ "Beloved quotes produced by the UU rumor mill". UU World Magazine. 17 September 2012. Retrieved 15 April 2019.
  32. ^ Archiv des Vereins für siebenb. Landesk. N. F. II. 1857. 249. Schwarz K.; Jakab Elek
  33. ^ Lampe, Histor. Eccl. Reform. in Hung. et Transylv. p. 228–230
  34. ^ Ism. Keresztény Magvető VI. 94–107. I. V. Nagy János.

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