{"id":2313,"date":"2016-09-17T12:27:21","date_gmt":"2016-09-17T12:27:21","guid":{"rendered":"https:\/\/pulseofministry.md\/ro\/?post_type=articles&p=2313"},"modified":"2024-06-06T10:19:59","modified_gmt":"2024-06-06T10:19:59","slug":"sabbatarianism-in-transylvania-xvi","status":"publish","type":"post","link":"https:\/\/pulseofministry.md\/ru\/sabbatarianism-in-transylvania-xvi\/","title":{"rendered":"Sabbatarianism in Transylvania XVI"},"content":{"rendered":"

Promoters of the sabbatarian ideas in the sixteenth century transylvania and the impact of their ideas in the social, political and religious transylvanian environment<\/strong><\/span><\/h2>\n


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Abstract<\/strong><\/span><\/h3>\n


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In this study regarding the promoters of the sabbatarian ideas in the sixteenth century of Transylvania, we will present the persons who are associated with the historical beginnings of the sabbatarian ideas and who have led to the apparition of the sabbatarian movement in Transylvania, taking over the antitrinitarian movement ideas and concepts of Miguel Servet and Fausto Sozzini. Therefore, we mention Johann Sommer, Jacob Paleologus, Adam Neuser, Matthias Glirius and others which introduced their ideas in Transylvania, where it were taken by various local people, such as: the unitarian bishop Francisc D\u00e1vid, the aristocrat landowner Andreas E\u0151ssi, the chancellor Simon P\u00e9chi, who have consolidated and developed these sabbatarian ideas, reaching that in a relatively short period of time, around 50-60 years (1570-1628), the number of the sabbatarian belivers from Transylvania to reach approximately 25000 persons. <\/strong><\/p>\n

Keywords<\/strong>:<\/span> sabbatarians, sabbatarian concepts and ideas, reforming concepts, european, social-political and religious transylvanian environment.<\/p>\n


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Introduction<\/strong><\/span><\/h3>\n


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This present study[1]<\/sup><\/a> desires to show how certain ideas that preoccupied the minds of the European thinkers, ideas regarding the necessity of the seventh-day Sabbath sanctification, respectively Saturday, entered in the social, political and religious environment of the sixteenth Transylvania century, constituting ultimately a religious group, with a significant number of believers, which has integrated into the Transylvanian religious landscape.<\/p>\n

From the moment when Christianity and Judaism were separated, the concept of “judaization” became an accepted term in the Middle Ages and Renaissance, and also in the contemporary literature. A typical supporter of this concept, full of emotion, interpreted in a variety of ways, was Matthias Vehe-Glirius, which referring to “Judaization” was referring specifically to the acceptance of the doctrine concerning the seventh-day Sabbath as weekly day of rest, also by the Christians.<\/p>\n

The persons who are associated with the historical beginnings of the sabbatarian ideas and who have led to the apparition of the movement and then of the sabbatarian religious group in Transylvania, taking over the anti-trinitarian movement ideas and concepts of the time, especially of Miguel Servet and Fausto Sozzini in this part of Eastern Europe, were: Johann Sommer, Jacob Paleologus, Adam Neuser, Matthias Glirius, Francisc D\u00e1vid, Andreas E\u0151ssi, Simon P\u00e9chi and others alongside with them. [1] They introduced their ideas in Transylvania, where it were taken by various local people who have consolidated and developed the assumpted sabbatarian ideas, reaching that in a relatively very short period of time, of 50-60 years, the number of the sabbatarian belivers in Transylvania to reach approximately 25000 persons. The sixteenth century Europe exponents of the sabbatarian ideas, who have strrugled to spread these ideas also in Transylvania, have contacted certain educated people from the religious, social or political environment, wrote some books in which they presented their new sabbatarian views and concepts, or presented some conferences on specific topics, in the Transylvanian academic environment. They entered into discussions with simple people regarding religious matters.<\/p>\n


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The Promoters of Sabbatarian ideas in Transylvania<\/strong><\/span><\/h3>\n


<\/p>\n

The persons who have facilitated permeation of the Sabbatarian ideas in the sixteenth Transylvania century were scholars Johann Sommer, Jacob Paleologus, Adam Neuser, Matthias Vehe-Glirius.<\/p>\n

Johann Sommer<\/em> (1542-1574) born in Germany [2], educated and formed in a humanistic spirit, influenced by Erasmus and Castellion thinking, [3] was one of the great predecessors of the theological thinking of Francis D\u00e1vid bishop from Transylvania. Johann Sommer enters into the service of John Jacob Despot-Voda Eraclid [4], a moldavian of greek origin, ruler of Moldavia (1561-1563), who facilitated the spreading of Protestantism in Moldavia, founding in 1563 an European school, the School from Cotnari (Schola Latina) [5], under the leadership of the magistrate Johann Sommer. Through this school the ruler proposes to initiate a period of protestant education in Moldova, intending to expand the ideas of protestantism across entire Moldova, eventually making Moldova a protestant state. This intention of the ruler however created a state of hostility, both from the Church side and also from the country’s political representatives side. After the tragic death of the moldavian ruler, victim of a plot, Sommer runs in Transylvania, looking for shelter, first in Brasov and then in Cluj. Excellent teacher of classical languages, he \u200b\u200bwas employed in Cluj in 1565, and soon after in Bistrita in 1567, and finally again in Cluj in 1570. Since he wasn’t a fanatically lutheran, he approached the antitrinitarian ideas and helped Francis D\u00e1vid bishop to develop his antitrinitarian doctrinal concepts, and then the unitarian ones. [6] Very active and very sharp in the public conferences, Sommer vehemently attacked catholicism regarding the doctrine of immortality of the soul and even protestantism regarding the trinitarian doctrine. Johann Sommer wrote about how the population was willing to accept some changes in the religious field. Thus, regarding romanians, he wrote about them as being “a nation exceedingly desirous of changing and transformations…” [7], observing in them the possibility of accepting the renewing ideas of the protestant reform. Johann Sommer’s principal work was “Methodical doubt<\/em>“, book that only existed in a single copy. In his book entitled “Refutatio scripti Petri Caroli<\/em>” he gathered a large number of historical and philological arguments to reject the Trinity doctrine affirmations, introduced within the christian faith, he said, by some converted pagans. [8] He failed to take his ideas forward as he fell victim to the plague and died in 1574, but his work, in which he presented its ideas, lasted on, influencing the minds of many scholars.<\/p>\n

Jacob Paleologus<\/em> (1515-1585) native of Chios Island from Greece, dominican monk in Italy, being several times imprisoned by the Inquisition because of his heretical views, had an essential contribution to the penetration of some protestant ideas in Transylvania. In 1559 he succeeded to run to Transylvania, where he received an invitation from the unitarian bishop Francis D\u00e1vid to express his opinion about the denial of Jesus Christ\u2019s divinity. Certainly, through him the doctrine of Jesus non-adherence entered into Transylvania. [9] Prolific in writings, Jacob Paleologus published several literary works attacking the fundamental dogmas of traditional Christianity. His book entitled De discrimine Veteris et Novi Testamenti<\/em> develops the idea that there is no difference between the hebrews and christians. In his work De tribus gentibus<\/em> he preached that there is a possibility of salvation for other people than jews and christians, but his most voluminous book was Catechesis Christiana dies XII<\/em>, which was completed in Cluj in the year 1574 and which intended to entrust the antitrinitarianism the mission to complete the Reform also in Transylvania. In the work De Christo cognomine<\/em> he noted that the term that refers to the name of “Christ<\/em>” designates any individual installed in his dignity through anointment. Jacob Paleologus had the intention to publish another critical translation of the Bible in favour of the Unitarians in order to apply the rational criticism of the Bible. Politically conservative, Paleologus was faithful to the principle of Church and State separation and follower of the doctrine of bellum justum, jus gladii<\/em> and of the sibian Magistrate. Good friend of G. Biandra, J. Sommer and the noble family Gerendi, who lived near Sibiu, Jacob Paleologus defended the ideology of bishop Francis D\u00e1vid. After publishing his apology and the apology of Francis D\u00e1vid bishop, at Bale in 1581, he was arrested in Moravia, and then he died as a martyr of Unitarianism, burned on stake on March 22, 1585 in Rome. [10]<\/p>\n

Adam Neuser<\/em> (1530-1576) was a German reformed preacher who had to run from Heidelberg because of his ideas, considered to be heretical. This reformer was a supporter of M. Servet and Faustus Sozzini\u2019s radical concepts, gathered in their works which circulated clandestinely among the students of the University of Heidelberg. Neuser was captivated by the islamic doctrine and confered great importance to the teaching of the Old Testament. To force the convertion to the antitrinitarian movement, Neuser wrote to the Sultan, asking him to conquer Germany, assuring him of the antitrinitarian support in Europe. He was, however, revealed by the authorities and the Koran Latin translation he made was held as evidence against him. He was imprisoned but managed to escape towards the free Eastern Europe, running to Poland and then to Transylvania, reaching Cluj in 1572. He was arrested during a trip in Turkey, saving his life only by converting to Islam. He died in Turkey in 1576. [11] Some researchers, such as A. Pirn\u00e1t, L.M. P\u00e1kozdy and Rob\u00e9rt D\u00e1n assumed that the ideas of Adam Neuser and Matthias Vehe-Glirius stayed at the origin of the theological concepts development that led to the Sabbatarian movement in Transylvania. [12]<\/p>\n

Matthias Vehe-Glirius<\/em> (1545-1590). Matthias Vehe (called \u2013 Glirius or the Jewish Doctor from K\u00f6ln, Nathanaele Eliano, Maathias Elia, or Dietrichus Dorschius, etc.) was presented by professor Robert Dan as the author of the Sabbatarian religion doctrine in Transylvania. In his latest work, Robert Dan presents Vehe-Glirius\u2019 book, Mattaniah<\/em>, published by Glirius, somewhere in Germany (probably in K\u0151ln) around 1580. This book of Matthias Vehe-Glirius contains his main arguments regarding the validity of the Old Testament\u2019s teaching and keeping the biblical Sabbath of the seventh day of the week for Christians. Professor Robert Dan\u2019s conclusion is that sabbatarian religion was created and started in Transylvania as a result of Glirius\u2019 book and that it would represent another form of the reforming activities of the sixteenth century. Glirius\u2019 book was so disputated in the past that all its originals and copies were destroyed by the official churches, united against radical forms of innovation (the Catholic Church and the official Protestant Churches) so that it disappeared from libraries long ago. [13] However, remained undamaged the copies offered to particular persons.<\/p>\n

G.E. Lessing, in his work regarding the history of Heidelberg, records the presence of Matthias Vehe-Glirius at Heidelberg in 1570 and draws attention on his activity as a radical thinker. Antal Pirnat and L.M. Pakozdy comments him, Jan Tazbir identifies him in Poland. R\u00f3bert D\u00e1n has the honour to discover in 1975 the book Mattaniah<\/em> by Matthias Vehe-Glirius during some researches he made at the University Library from Utrecht, Holland. The work Mattaniah<\/em> is found there under quota T.oct. 117\/-6 (it is considered that another copy would exist at K\u0151ln University library). [14]<\/p>\n

About the man Matthias Vehe-Glirius, the most that is known about him, comes especially from his contemporary critics and disparagers. Matthias Vehe-Glirius is presented by them as an enigmatic figure, as the Hebrew Doctor, having exteremely radical views, but in the same time as being a profound connoiseur of the Bible, written in the original languages, as an honest man, devoted to the cause of christianity or as a pious man. Particularly, his main book Mattaniah<\/em> gives his enemies the reasons to label him such epithets as \u201ekike\u201d, \u201esabbat\u0101rian\u201d, \u201edangerous heretic\u201d, \u201eantichrist\u201d, \u201edetestable man\u201d. Matthias Vehe-Glirius was born in the middle of 1550s, at Ballenberg, South Germany, in a humble family (his father was a miller), is baptized Roman Catholic, attends primary and secondary school in Konighafen, at calvinists (meanwhile, the Land Pfalz converted to Calvinism together with the Prince). In August 29th<\/sup>, 1561, enters at the Calvinist University in Heidelberg and attends, as an itinerant student, other universities from Germany (Rostock, Tubingen, and later on in Wittenberg and K\u0151ln). [15]<\/p>\n

During that time, appears in Land, at the University and in the Church, the dispute regarding the discipline: the Dispute between disciplinarians<\/em> and antidisciplinarians<\/em>, between the conservative religious party of disciplinarians (following the pattern of the similar one in Geneve) which claimed that the Church Council is superior to the Prince Council, and the religious moderate opposition party (antidisciplinarians\u2019 party), which was looking for protecting the political rights of the Prince and the City Council. The first one (the conservative party) was led by clerks headed by Zuleger, the second one was led by laity, headed by Erastus, Christophorus Probus (chancellor of the Land) and favoured by the Bishop Johann Sylvanus. After graduating university, Matthias Vehe-Glirius is appointed, in January 28th<\/sup>, 1567, as Sylavanus\u2019 deacon, meanwhile being disciplinary moved to Laudenburg, near Kaiserslautern. Meantime, the radical antidisciplinarian ideas (launched in particular by M. Servet\u2019s works, De restitutione\u2026<\/em> and other works from Poland, Lithuania and Transylvania, spread in the University of Heidelberg by foreign students), get results. After studying these works, a number of calvinist pastors (Johann Sylvanus, Adam Neuser, Jacob Suter) are suspected of adopting the radical concepts of M. Servet. [16]<\/p>\n

Events precipitated during the Imperial Diet session, held in Speyer in 1570. A conspiracy, made up of Sylvanus, Neuser and Suter, to which adhers the young deacon Matthias Vehe-Glirius, [17] plans the emigration in Transylvania, which was under the Ottoman suzeranity. At that moment, Transylvania was ruled by an unitarian Prince, principality in which only the accepted religions were enjoying the most religious freedom. Under the pretext of a trip to Speyer, to see an elephant brought with great sacrifices from the East to entretain the audience, the group made up by Sylvanus-Neuser-Vehe leaves to Speyer in the 9th<\/sup> of July 1570 at dawn, to secretly deliver a letter (signed by Sylvanus) from the German unitarian sympathizers to Giorgio Biandrata (the doctor of Prince Ioan Sigismund Z\u00e1polya and promoter, together with Bishop Francisc D\u00e1vid, of the Unitarianism) through G\u00e1spar Bekes, the emissary of Transylvania to Speyer. In that letter Dr. Biandrata was asked to intercede with the Transylvanian authorities to allow their staying in Transylvania; in exchange for the right to reside freely in the principality of Transylvania, Sylvanus and his people offered to contribute in preaching unitarianism among the Germans living in areas under Turkish suzeranity. In the letter, Sylvanus says, among other things, that \u201cI recently wrote a book in our language<\/em> (i.e. German, not Latin s.n.) about the only God and Mediator… we hope that this teaching to be spread by us in many areas inhabitated by Germans.<\/em> (He refers to the Saxon population in Transylvania s.n.) \u2026Other brothers with solid studies in Hebrew and Greek are joining me<\/em> (he refers to others, not only to Neuserand Vehe) and are ready to go wherever you send them\u2026<\/em> I gave them to read the Unitarian book of Jacob Suter, entitled \u201cDe Trinitate\u201d<\/em>, (published 1568, in Transylvania) printed by you in Alba Iulia, a book they fully agree with\u2026\u201d<\/em> In the letter he also reminds Vehe: \u201cI also gave Matthias Vehe to read the book\u2026and I wrote him\u2026 to come with Neuser, in Transylvania\u2026\u201d<\/em>. After he reviews the Unitarian theology, Johann Sylvanus commits also the imprudence to further write that through their future activity in Transylvania \u201cthe teaching will be wonderfully seeded and will praise and honour the Prince, and will favour our Germans<\/em> (Transylvanian Saxons) and our Italians<\/em> (Biandrata was Italian!) even his Highness the Turkish Emperor will be hailed by the Germans\u2026\u201d <\/em>[18]<\/p>\n

Arrived in Speyer, the three manage to hand the letter to G\u00e1spar Bekes, the delegate of the Prince of Transylvania, but the people of the Pfalz Church (Calvinist) find out about it and they demand the emissary of Transylvania to hand them the compromising document. Under these circumstances, G\u00e1spar Bekes gives them the letter that reaches to Emperor Maximilian who sends it to the Prince of Pfalz Land to proceed accordingly. The Prince of Pfalz wanted to condone the letter and not act accordingly, but the Church Council overrides the authority of the Prince, ordering the house searching of Sylvanus and Neuser (in Neuser\u2019s house the church people find, among the compromising documents, also his manuscript with the Latin translation of the Koran) and are pleased that they can demonstare now how dangerous the antidisciplinarians are: they not only promote unknown ideas of calvinism, but they are also traitors of the motherland! After a series of arrests, imprisonments (in the famous tower \u201cSeltenlar\u201d) and trials (1572), Sylvanus is sentenced to death by decapitation (the sentence being executed on December 23rd<\/sup>, 1572), Adam Neuser is helped to escape and runs away in Transylvania, at Cluj, in the circle of Bishop Francisc D\u00e1vid. From here he goes to the Turkish occupied territories where he adopts the Islamic creed and dies at Istanbul, in 1576. Jacob Suter and Matthias Vehe-Glirius are released in August 1572, with the condition to renounce proselytism and to accept the final expulsion from Pfalz. Matthias Vehe-Glirius and Jacob Suter will go in 1573 at Wittenberg where they will enroll the Faculty of Theology on March 18th<\/sup>, 1573. Both will disregard the conditions of release (the convertion to proselytism) and thus they will be considered guilty and put on prosecution for arrest and trial by the authorities of Pfalz. They will live hence as fugitives, hiding under different names, and they will continue their activity as free thinkers, promoters of the Radical Reformation. Matthias Vehe-Glirius stays in K\u00f6ln between 1573 and 1577 when is expelled. [19]<\/p>\n

At the University of K\u00f6ln, Matthias Vehe-Glirius attends Johannes Isaak\u2019s (Jew converted to Christianity) university courses of Hebrew Linguistics. Through Isaak he will get in touch with the Hebrew exegesis p\u0219at<\/em> and dra\u0219<\/em> type, developed in the works of medieval hebrew commentators Joseph Albus and D\u00e1vid Kimhi. In K\u0151ln, Matthias Vehe-Glirius enters in contact with the Jewish community from around the town and does some services to Jews (attendants in town), participating together with them to their religious celebrations (of which the Pesah<\/em> particularly impresses him and finds out that the Afikomen<\/em> is the Bread of the Messiah). After the Hebrew language studies he familiarizes with the Hebrew literature and initiates himself in the Mosaic biblical exegesis. Matthias Vehe-Glirius gives private lessons, as to maintain himself and does some small business for the same reason, getting to have at his disposal a printing house. Here, under an assumed name, Matthias Vehe-Glirius prints most of his books, very likely also his monumental work Mattaniah<\/em> in 1581 (without indicating the year and place, perhaps for reasons of personal security). In 1577 he is expelled from K\u00f6ln, but he continues to live clandestinely among the jews outside the city, (as, for example, in the house of Rabbi Jochan Treves from K\u00f6nigswinter). In order to survive, Matthias Vehe-Glirius will become an illegal publisher, will publish his own works but other\u2019s books too, will travel and spread his Sabbatarian ideas in Transylvania. From here he runs in Poland, Lithuania, where he works along with the great Lithuanian humanist, biblical translator, philosopher, sociologist, historian, educator and reformer, partisan of the Radical Reformation, Simon Budny, afterwards he will work in the Lublin area, in the Palatinate of Rava, and remains at the Court of Stanislaw Gostompski until 1589. He will return to Germany, but in 1589, in Marburg, he and his followers are prosecuted. He is caught and imprisoned in Holland and left to die in the prison tower of Gretzyl, (Greete) on December 21, 1590. [20]<\/p>\n

A day after his death, the Court chronicler, Elsenius, will note in his diary: \u201eMatthias Vehe, a servetian and arian villan, who was a great scholar in Latin, Greek and Hebrew languages and knew many things from the rabbis died in the tower of Greete… He didn\u2019t eat pork, he was much alike the Jews in many things. Finally, thanks God, he died in Greete and was burried in a place of shame<\/em> (\u201c\u00een loco inhonesto begraven\u201d)<\/em>. The day afterwards, the same chronicler notes in his diary that \u201cthe Church Council (calvin) from Gretzyl, burnt all Vehe\u2019s books and manuscripts\u201d<\/em> (probably all books but one from Utrecht, or others scattered who knows where s.n.). [21] This brief notice of the court chronicler about him, sketches in a few words the essential aspects of his religious education, culture and practice, but also the fact that he was considered so dangerous that all his books were burnt. Precisely his monumental book Mattaniah<\/em> made a religious revolution in Transylvania.<\/p>\n


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The impact of the theological concepts of Matthias Vehe-Glirius\u2019 Mattanyah in the religious environment of the time<\/strong><\/span><\/h3>\n


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The book of the theorist and theologian Matthias Vehe-Glirius, entitled Mattanyah<\/em>, published in 1578, has embraced his theological ideas, ideas that were different from all previous protestan doctrines. Matthias Vehe-Glirius started in his study from the results of the rabbinic exegesis studies of some redoubtable hebrew scholars, results which he mixed with the concepts of the New Testament about Messiah, [22] showing that redemption is not just for the hebrew people, but also for anyone who fulfills the will of God. He showed that in God\u2019s plan is the intention of human redemption, whether it\u2019s hebrew or not. The jewish religion was not supposed to be a national one, but one of all people, a universal religion.<\/p>\n

In his philosophical-religious study of the jewish medieval religion, he concluded that no new pledge that would take the place of the Old Testament was not made between man and God. The mosaic law remained valid even after the apperance on the stage of history of Jesus the Messiah and also after the death of the apostles. Matthias Vehe-Glirius claims that the Nazarene was chosen by God, however he was not a priest but a martyr. His contemporaries did not recognized the Messiah in Him, that is why he could not fulfill his mission. The faith in Him during his lifetime brought slavation, but His martyrdom did not lead to the salvation of mankind. This would happen only if God would send him to earth again and his reign of thousand of years would begin. Until then he has no influence on the course of humanity, waiting passively, the next mission to be entrusted.<\/p>\n

According to Matthias Vehe-Glirius, Jesus gave himself the assignment of making stronger the mosaic law. Consequently, the law contains the set out principles, which best express the intention, or the actual and explicit will of God. The evangelists and the apostles, he said, could not write an inspired work and their books are, for this reason, only of historical value, with the exception of the Book of Revelation which is a truly prophetic book about the second coming of Jesus. Other books of the apostles contain the beauty on this earth and the beauty of future life.<\/p>\n

This theological theory, somewhere on the border between Christianity and Judaism, found a number of disciples (followers) in various parts of Europe in the late sixteenth century, but essentially, it remained an amusement for the small circles of intellectuals. In Transylvania, however, the situation was completely different. Following the activity of Matthias Vehe-Glirius from Transylvania between 1578-1579, there appeared a movement known as the sabbatarian movement, which had a profound effect on the history of literature and culture. The ethnic conditions from Transylvania, its uncertain political future and the presence of various antitrinitarian ideological doctrines, combined to create favorable conditions for this theological concept, entyrely new, to develop into a spiritual guide regarding the issues of the world and their improvement.<\/p>\n


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The activity of Matthias Vehe-Glirius in Cluj in Transylvania<\/strong><\/span><\/h3>\n


<\/p>\n

In Cluj, in Transylvania, Matthias Vehe-Glirius arrives in the second half of October, of the year 1578, coming from Poland, after a rich theological and missionary activity and stays in Cluj, in the capital of Transylvania until he is expelled from there because of the new ideas, sabbatarian ideas that he tried to introduce in the academic background of Cluj. [23] Regarding the arrival in Cluj of this great theologian, there are two hypotheses regarding Matthias Vehe-Glirius\u2019 route from Germany to Transylvania. The first hypothese says, according to the colophony from Mattaniah<\/em>, that in the year past since his expulsion from K\u00f6ln, 1577, till his arrival in Transylvania, Matthias Vehe-Glirius would have been printed his work Mattaniah<\/em> in K\u00f6ln, Germany, then he would have taken it to Dansenberg (near Kaiserslautern, Pfalz) [24] and afterwards, would have gone in northern Gremany, at Rostock, from where he would have sailed to Poland, and from Poland he would have arrived in Transylvania, in Cluj. [25] The other hypothesis claims that his main work, Mattaniah<\/em>, was finished in Germany, at Dansenberg and sent to his friends from K\u0151ln, and his journey to Poland would have been done on land not by sea, as the first hypothesis claimed. Anyway, regardless of the path he would have followed, once arrived in Transylvania, Matthias Vehe-Glirius had at least one copy of his work Mattaniah<\/em> with him, copy that after his expulsion from Transylvania, he left in Cluj. At Cluj, as special guest of bishop Francisc D\u00e1vid, Matthias Vehe-Glirius helds an intense missionary public activity. [26] About the presence of Matthias Vehe-Glirius in Cluj, Faustus Socinus also reminds in a later made story. [27] Faustus Socinus, [28] a leading ideologue of Unitarianism [29], was also invited in Transylvania, in Cluj by the royal court physician, Dr. Giorgio Biandrata [30], to mediate in the theological conflict between the old unitarians (adorantists, with their representant Giorgio Biandrata) and the radical unitarians (non-adorantists, headed by Bishop Francisc D\u00e1vid). At the theological disputes which took place in the Bishop Francisc D\u00e1vid house in Cluj, the ideolog Matthias Vehe-Glirius was introduced as a devout propagator of the non-adorantism ideas and concepts, as well as J. Palaeologus and Johann Sommer. Faustus Socinus affirms that Matthias Vehe-Glirius was reserved in the theological disputes and never answered directly the questions. [31]<\/p>\n

The Jesuit monk Antonio Possevino, in his report, made after researches in the case of Bishop Francisc D\u00e1vid, mentions Matthias Vehe-Glirius, writing about him: \u201ethe wagging of Jews by Glirius\u201d<\/em>, \u201c\u2026un Mathia Glirio tutto dato al Giudaismo\u2026\u201d<\/em>, who \u201efilled D\u00e1vidis head with gravely errors (di perniciosissimi errori\u201d<\/em>). [32] The same monk Antonio Possevino presents us the theoretician Glirius working as a teacher at the College of Cluj. Another opponent of Glirius, the Polish Wilkowski writes about him in 1583 that his ideas had a strong impact both in Poland and also in Transylvania, having even more knowledge in regard of the Sabbatarian ideas than the unitarian bishop Francisc David. Thereby Wilkowski relates the fact that: \u201cIt is known how many people have been dishonored and infected by Matthias Vehe-Glirius in Poland and Transylvania, who was able to degrade himself and his disciple Ferenc D\u00e1vid till Judaization\u201d<\/em>. [33]<\/p>\n

Due to his knowledge, in Transylvanai, in Cluj, the Town Council offered Matthias Vehe-Glirius the chair of the Unitarian college. According to the tradition of that time, Matthias Vehe-Glirius held an inaugural lesson called Declamantiucula contra Praedestinationem Neotericorum<\/em>, in Latin language, in front of a large audience, such as students, teachers and also the representatives of the city, with the theme: Against predestination, inaugural and demostrative lesson in the same time, through which he proved the perfect mastery of theological argumentation based on the knowledge of hebrew biblical exegesis. In this theological inaugural presentation, Matthias Vehe-Glirius, on account of the much disputed theological and philosophical issue of predestination, dogma that was denied by the anti-trinitarians, but with a fine theological sharpness, on behalf of \u201cthe first theologians and the the ancient sages\u201d, highlights a thesis from Talmud. In fact, the theoretician Matthias Vehe-Glirius was reffering to his entire theological concept in this regard. In the interpretation of biblical texts, Matthias Vehe-Glirius brings in the theological foreground the priority of accepting the teachings from the Old Testament, along with the conception that the New Testament is related in an organic way to the Old Testament, and basically reaches all those theological questions that stired the political and religious Transylvanian background, around the year 1578. Even outside the academic society, the theoretician Matthias Vehe-Glirius made himself very easily listened by people, speaking to them into their houses, on the streets and squares. As a result of the deterioration of the stability of Bishop Francisc D\u00e1vid position, at the sinod from February 14, 1579, the Town Council from Cluj dismisses Matthias Vehe-Glirius. On his departure, before going to Germany, where he will activate other 11 years, Matthias Vehe-Glirius leaves a copy of his book Mattaniah<\/em>, in Cluj, book that will continue to influence the Transylvanian theological background. [34]<\/p>\n

The first two stages of the Transylvanian Sabbaraianism development were related to the activity of some local erudits belonging, mostly, to the Hungarian nation and culture from Transylvania. In the first stage are noteworthy: Andr\u00e1s E\u00f6ssi (Unitarian nobleman) Andr\u00e1s Erd\u00f6di (excommunicated Unitarian preacher), J\u00e1nos Gerendi (nobleman, politician) [35], Farkas Kornis (nobleman, military commander), Miklos Bogati Fazakas (poet, Unitarian theologian, author of theological writings) [36], Benedek \u00d3v\u00e1ri (Unitarian minister), and in the second stage of the Sabbatarianism development, particularly, the multilingual scholar Simon P\u00e9chi, fromer chancellor of Transylvania. All of them were called by Luk\u00e1cs Trausner as Glirius Transylvanian brothers <\/em>(\u201c\u2026fratrum Transylvanorum<\/em>\u201d). [37] From this statement emerges the fact that all of them were inspired by the ideas and works of Matthias Vehe-Glirius, whose work was continued, after his expulsion from Transylvania, by a group of Transylvanian scholars. All of them, in a total or partial approach, founded their Sabbatarian concepts on the innovative ideas brought into Transylvania particularly by Matthias Vehe-Glirius.<\/p>\n

Regarding the impact of the Sabbatarian ideas brought in Transylvania there are multiple sources of information. But most of the information concerning the begginings of the Transylvanian Sabbatarianism are given by the Italian Jesuit monk Antonio Possevino [38], who the prince Gabriel Bathori calls during the year 1583-1584 to make a religious enquiry regarding the radical unitarians activity, [39] followers of the unitarian bishop Francisc D\u00e1vid and who were denounced by doctor Giorgio Biandrata that broke the new Transylvanian Law against the religious innovations (1572). This law did not allow anyone the right to subsequently bring any dogmatic religious improvement, so there were to remain valid and recognized only four religious denominations in Transylvania, namely: the roman-catholic religion, the lutheran religion, the calvinist religion and the unitarian religion. Dr. Giorgio Biandrata has put on the account of Bishop Francisc D\u00e1vid [40] a number of innovative religious ideas, which in fact were not his but of Matthias Vehe-Glirius and which after Bishop Francisc D\u00e1vid\u2019s death [41] and after Glirius expulsion from Cluj became major ideas in the establishment of the dogmatic creed of the ultraradical group called sabbatism (Sabatarianism). This fact is discovered and presented in a  scientific study by professor R\u00f3bert D\u00e1n who proves with convincing arguments that the 16 charges or dogmatic degree of imputation against Francisc D\u00e1vid spread by Dr. Giorgio Biandrata, to compromise the Bishop, were falsely attributed to bishop Francisc D\u00e1vid, the ideas belonging actually to the theoretician Matthias Vehe-Glirius. [42]<\/p>\n

Zsilinszky Mih\u00e1ly says that the followers of the bishop D\u00e1vid Francisc Sabbatarian ideas were called \u201ejews\u201d, namely \u201esabbatarians\u201d. [43]         <\/p>\n

From the report of monk Antonio Possevino we discover that the innovator ideas propagated by Matthias Vehe-Glirius, the Sabbatarian ideas, were well known not only in the erudit circles but also in the entire urban society of the time, even in villages. In 1580, the poet and theologian Miklos Bogati Fazakas, Matthias Vehe-Glirius\u2019 succesor at the Unitarian college of Cluj, writes the first local theological sabbatarian work entitled De Lege thesis XX<\/em>, work in which the theological issue approached is the one included in Matthias Vehe-Glirius\u2019 Mattaniah<\/em>, and in which Bogati argues why we can not speak of \u201efreedom towards the law\u201d, why all the commandments of the Old Testament, that are not commented or are not dealt with implicitly or explictly in the New Testament, must be regarded by all christians as being actual or compulsory (the moral law, health laws, keeping the Sabbath, interdiction to eat beef from strangled cattle, interdiction to eat pork, etc.). For proper understanding and compliance of the Holy Scriptures and of the commandments it is necessary, he says, that the rabbinic experience to be taken as a model in the christian living. [44]<\/p>\n

Miklos Bogati Fazakas\u2019 theological view was taken over, in the early 1580s, by the scholar Gerendi J\u00e1nos [45], a Transylvanian noble, the leader of the Transylvanian political opposition, follower of the ideas of Jacob Paleologus and protector of all those with ideological sabbatarian views, for which the Jesuits declared him the founder of Sabbatarianism (\u201c\u2026quo Sabbatariorum secta coepit\u2026\u201d), <\/em>his followers calling themselves Gherendists (\u201csectatores ejus dicti sunt Gerendistae<\/em>\u201d). A few years later information appear about the one who became the Sabbatarian group strategist, namely the noble landowner E\u00f6ssi Andr\u00e1s (Andreas E\u00f6ssi). About the noble E\u00f6ssi Andr\u00e1s, documents of the time say: \u201e… around 1588 lived a noble man at Szent Erzseb\u00e9t named Andr\u00e1s E\u00f6ssi, who was said he had read the Bible so much that he extracted from it the Sabbatarian religion and drove everyone out of their minds with it, showing even to the most common ones the appropriate texts of the Sacred Scripture (\u201clocus\u201d) and explaining them how the Bible was tampered by people. Regarding the Second Coming of Jesus, E\u00f6ssi preaches (inspired, of course, by Glirius) that Christ is also awaiting in Heaven, at the right hand of the Father, to come for the second time and reign in Jerusalem.\u201d <\/em>[46]<\/p>\n

The fact that the ideas of the theoretician Matthias Vehe-Glirius had such impact in the Transylvanian religious environment, so that he was followed after his disappearance by an important group of the intellectual elite of Transylvania, and they created a state of religious effervescence that produced a religious movement, which in the end turned into a new religion in the Transylvanian religious scene. The noble E\u00f6ssi Andr\u00e1s, the Sabbatarian community ideologist, in a writing declares that the Sabbatarian ideology was extended in Transylvania after Johannes Sommer\u2019s death, in 1574, by Matthias Vehe-Glirius and his religion was followed by those, who have been called \u201eSabbatarians\u201d, and this religion places the Old Testament before the New Testament, and salvation by faith is limited to the Apostolic period. E\u00f6ssi Andr\u00e1s predicts an earthly reign of Jesus Christ, exactly as it was presented in the book of Matthias Vehe-Glirius Mattaniah<\/em> and in the theses composed by Faustus Socinus. [47] Bog\u00e1ti Fazakas Mikl\u00f3s, after his assignment in the place of Matthias Vehe-Glirius, at the College of Cluj in 1580, has won the noble Gerendi J\u00e1nos with his ideas. They in turn will gain other scholars of the time, such as Andr\u00e1s E\u00f6ssi, Andr\u00e1s Erd\u00f6di, Farkas K\u00f3rnis, \u00d3v\u00e1ri Benedek with their Sabbatarian ideas. E\u00f6ssi Andr\u00e1s develops Matthias Vehe-Glirius theology, in a literary form: through sermons, prayers and sung poems. Matthias Vehe-Glirius, who arrived in Transylvania from Germany, can be worthily considered to have been the Apostole of the Sabbatarian ideas in Transylvania. [48] His ideas can be found in the Sabbatarian religion dogma in Transylvania.<\/p>\n


<\/p>\n

Causes that facilitated the Sabbatarian ideas permeation in Transylvania<\/strong><\/span><\/h3>\n


<\/p>\n

The first promoters of the Sabbatarian movement in Transylvania have already declared through the years 1580-1590, that they have proposed to fully adopt the principles and social ideals they found in the Scriptures of the Old Testament. They didn’t sow any difference between the validity of the Jewish concept about God, the mandatory material world of the ritual prescriptions and of the legal concept, of the ethnic rules or calendar rules, established by the books of Moses. The ideological system developed and as a result, it soon found its way to the szeklers, a Hungarian ethnic group whose social and moral concepts were based on the equality and freedom of the individual, and whose community conserved elements of the ancestral tribal organisation of the free sheperds. The new ideology spread by the sabbatarians supported the aspirations and the rights claimed by szeklers for many centuries, through analogies towards revelation and divine laws. This being one of the reasons for which the Sabbatarian movement became so popular among them. At the same time, these typical ideological analogies have not created impediments to other possibilities. Obviously, not all of the szeklers became followers of the new religious movement.<\/p>\n

                  Another important condition in the spreading of the sabbatarianism was the fact that the anti-trinitarian group had a stable and well organised church in the principality of Transylvania.<\/p>\n

                  The inhabitants of the villages and towns have got acquainted with the literary polemics between the different streams of the Reform. The religious polemics between trinitarians and anti-trinitarians continued freely in front of the congregations belivers of their church. Moreover, in contrast to other European countries, there were no jewish communities in Transylvania and therefore the sabbatarianism basic dogma, with the observing of the things shown in the Scriptures of the Old Testament, leaded to a certain state of novelty, interest and beatitude of the new. [49]<\/p>\n


<\/p>\n

The beginnings of the Sabbatarian religious movement in Transylvania and its recording by the chroniclers of the time<\/strong><\/span><\/h3>\n


<\/p>\n

About the existence of the \u201csabbatharian\u201d or \u201csabbatarian\u201d christians on the Romanian regions, especially in Transylvania, wrote also Mihail Kog\u0103lniceanu, speaking about the \u201csabbatharian\u201d christians who \u201cbelive in the jewish law<\/em>\u201d. He said: \u201dThe Hungarians do not all follow a single law, but they are coulped in four or five laws, some are called Calvinists, others Lutherans, others Calangio which are named in their own language… the right law\u2026 others are called sambatasi who follow the Jewish law<\/em>.\u201d [50]<\/p>\n

The chronicler Grigore Ureche offers himself the same information when he speaks about \u201csabbatharians\u201d who follow the Jewish law<\/em>\u201d. [51] Both quotes reffer to the same Sabbatarians. According to Grigore Ureche (1590-1647) and Mihail Kog\u0103lniceanu (1817-1891) we found them in the northern parts of Moldavia, where they took refuge during the persecutions and were reported as a \u201estrange religion\u201d in the view of the Romanian people.<\/p>\n

In Kohn Samuel\u2019s opinion, [52] the expert on the Transylvanian Sabbatarianism of the 19th<\/sup> century, the waiting of the Second Coming of Christ and the establishment of the Millenium on Earth, along with the Sabbath guarding, is one of the fundamental dogma of the Sabbatarians. Matthias Vehe-Glirius was also one of those who were wainting for the Second Coming of Jesus Christ. In his publications, the unitarian preacher \u00d3v\u00e1ry Benedek [53] explains further the teaching consequence of the waiting for the second coming.  People should live a pure and holy life, moulded on the Ten Commandments, waiting in this way, the advent of a better, divine world.<\/p>\n

The one who brought the sabbatarian ideas in Transylavania, is considered by specialists to be Matthias Vehe-Glirius from Germany. R\u00f3bert D\u00e1n, one of the few specialists of the Sabbatarian phenomenon, describes him and summarizes as follows: \u201dThrough the publications of E\u00f6ssi and \u00d3v\u00e1ry the teachings of Vehe got to be known in the shortest time to the most remote corners of Transylvania, mainly but not exclusively among the hungarians. In the late 1580s, the Sabbatism included all the followers of Bog\u00e1ti and Gerendi\u2019s religion. At the middle of the next decade, he makes members in Cluj, in other Transylvanian cities, in all social classes. Many of the city clergy, unsatisfied nobles become members of the sect. In the second half on the 1580, it is reported to the Prince the intense propaganda and the extending of the \u201eJewish\u201d sect (the Bog\u00e1ti \u2013 Gerendi grouping) and of the \u201eSabbatists\u201d sect (the E\u00f6ssi grouping). In the Diet (The Nation Assembly) from April 16th<\/sup>, 1595 are only mentioned the Sabbatists, Bog\u00e1ti had died meanwhile and Gerendi had gone into exile. When Michael the Brave occupied Transylavania in 1600, he established a new order by which the punishment of the Sabbatists and the seizure of their property was provided. At his command, in 1600 occured the burning of the entire literature inspired by Vehe-Glirius and developed by E\u00f6ssi and his hungarian colleagues. The measures taken by Michael the Brave could not stop the dashing development of this extemely popular sect, the spreading of Vehe-Glirius ideas continuing until the late \u00b420s of the new century, as the main form of theological opposition in Ardeal. In 1625, Simon P\u00e9chi, E\u00f6ssi\u2019s adopted son, former Chancellor of Transylavania under Prince Gabriel Bethlen, remoulds the Sabbatist movement guiding it to the rabbinical resources, complementing it with new sabbatist liturgical elements and expanding its philosophical foundation. This \u201ereformed\u201d Sabbatism survives for 350 years in the mountainous regions of Transylvania[2]<\/strong><\/sup><\/a>, <\/em>[54] despite the persecution waves that descended upon it. In the summer of 1944, the last representants of the sect were taken forcibly by the nazists in concetration camps where most of them received the martyrdom…\u201d.<\/em> [55] \u201eThe former deacon from Kaiserslautern (Matthias Vehe-Glirius, s.n.) could never imagine that the principles set forth by him during his few months of staying in Cluj will survive for centuries. He arrived in Transylvania as fugitive, to meet Francisc D\u00e1vidis, the author of those books through which he was converted from calvinism to unitarianism. Vehe was able to collect the unitarian writings threatened to perish and to publish them (some of them in Basel) in the last years of his life. Glirius received the unitarianism from the Transylanians, while the Transylanians them have learned the Sabbatianism from Glirius<\/em>.\u201d [56]<\/p>\n

After the death of Francisc D\u00e1vid, there was a scission among the unitarians from Transylvania. Andr\u00e1s E\u00f6ssi (\u2020 1599), a szekler noble, extremely rich, from Szent Erzsebet (Odorhei land), deeply studying the Sacred Scripture, reached to the personal belief that the weekly day of worship or rest ordained by God is Saturday, not Sunday, as other Christians celebrated. Following his discovery, regarding the day of worship on Saturdays, he and those who have shared his views and dogmatic belief, on the day of weekly worship, parted from the unitarians and founded an independent religious group, called at that time the \u201dSabbatarian Group\u201d. At first, this new religious group included the nobleman Andr\u00e1s E\u00f6ssi, his friends and the unitarians who joined his ideas and were willing to separate from the unitarians. Later, however, the Sabbatarian Group, will include among them believers from other religions, both free men and serfs.<\/p>\n

Documents of the time confirm this and say about E\u00f6ssi Andr\u00e1s that: \u201d… around 1588 lived in Szent Erzseb\u00e9t a noble named Andr\u00e1s E\u00f6ssi, who was said he had read the Bible so much that he extracted from it the Sabbatarian religion with which he drove many out of their minds, showing even to the most common ones the appropriate texts of the Sacred Scripture (\u201clocus\u201d) and explaining them how the Bible was tampered by people. Regarding the second coming of Jesus, E\u00f6ssi teaches (inspired, of course, by Glirius) that Christ is also awaiting in Heaven, at the right hand of the Father, to come for the second time  and to reign in Jerusalem.\u201d<\/em> [57]<\/p>\n

From all the information we have and taking into account the above mentioned, we can say that the pioneers of the sabbatarian movement in Transylvania were first Bog\u00e1ti Fazakas Miklos, Gerendi J\u00e1nos, Andr\u00e1s E\u00f6ssi, \u00d3v\u00e1ri Benedek, Farkas Kornis and Andr\u00e1s Erd\u00f6di. The Sabbatarian ideas and concepts will be carried on in particular by Andr\u00e1s E\u00f6ssi and Bog\u00e1ti Fazakas Miklos, later on Simon P\u00e9chi become the ideologist and organizer of the Sabbatarians. What is interesting and noteworthy is the fact that the sabbatarian religious group, without receiving an established creed, brought from elsewhere, even if there were some ideas that had entered in Transylvania through Matthias Vehe-Glirius, however, the sabbatarianism developed here on transylvanian land, where they organised, where the doctrine was established and where they created a noteworthy literature for that time.<\/p>\n

About all these mentors of the transylvanians Sabbatarianism, namely: Bog\u00e1ti Fazakas Miklos (poet, unitarian theologian, author of theological writings), Gerendi J\u00e1nos (noble, politician), Andr\u00e1s E\u00f6ssi (unitarian noble), Andr\u00e1s Erd\u00f6di (excommunicated unitarian preacher), Farkas Kornis (noble, military commander), \u00d3v\u00e1ri Benedek (unitarian preacher), and also about Simon P\u00e9chi, later on former chancellor of Transylvania, Lukacs Trausner calls them the transylvanian brothers<\/em> of Matthias Vehe-Glirius. [58] Thereby, it is recognized that the Sabbatarian ideas were brought into Transylvania by Matthias Vehe-Glirius. [59]<\/p>\n

About Matthias Vehe-Glirius and his influence on Francisc D\u00e1vid and on other famous men of the Transylvanian spirituality, the Catholic monk Antonio Possevino also wrote: \u201e\u2026 long time ago, in Transylvania, a certain Mathia Glirio lived, fully indulged in Judaism, who coming from Poland… had crammed the mind of Francisc David with the most dangerous errors, these passing equally on others, he returned to stir them more.\u201d <\/em>[60]<\/p>\n

After we were familiarized with the premises of Sabbtarianism, [61] namely with all those factors which have explained its formation and will make its later history easily to be understood, we note that the actual history of sabbatarianism goes through three stages. We are clearly making the difference between the development, the flowering and the decline of this religious group. According to this differentiation methods, the sabbatrianism history divides into three unequal periods of time. The first period<\/em> which presents the sabbatarianism on a clearly religious position, period extending between 1580-1621, namely from the establishment of the new religion until the political failure of the main chancellor P\u00e9chi Simon. [62] The second period<\/em>, in which sabbatarianism holds a position more and more inclined to judaism, expands between 1621-1638, that is from the political failure of P\u00e9chi Simon until the so called \u201eComplanatio from Dej\u201d, [63] namely the Sabbatarians\u2019 Lawsuit <\/em>from Dej. The third period<\/em>, in which the sabbatarians really encouraged the jewish religion, includes a period of time longer than two centuries, between 1638-1869, that is from the \u201eComplanatio from Dej\u201d until the public passing over of the sabbatarians to the Jewish faith. In the first two, summing up only 58 years, sabbatarianism is full of life, expands and produces an extensive literary activity, and in the third period, although long, over two centuries, contrary to the other two periods, the sabbatarians go through a maintenance period, and then through a decline and extinction one. [64]<\/p>\n

<\/p>\n

Conclusion<\/strong><\/span><\/h3>\n


<\/p>\n

The radical theological ideas of Miguel Servet and Fausto Sozzini also reached Eastern Europe, in Transylvania, through several erudits of the time, important representatives of the Radical Reformation of the sixteenth century Europe, namely by: Johann Sommer, Jacob Paleologus, Adam Neuser, Matthias Glirius. Their ideas were taken over by the local personalities of Transylvania, like: bishop Francisc D\u00e1vid, nobleman Unitarian landowner Andreas E\u0151ssi, chancellor Simon P\u00e9chi, the excommunicated Unitarian preacher Andr\u00e1s Erd\u00f6di, nobleman and politician J\u00e1nos Gerendi, nobleman and military commander Farkas Kornis, poet and Unitarian theologian Miklos Bogati Fazakas, Benedek \u00d3v\u00e1ri, and others who developed the Sabbatarian ideas, reaching out to form in less than 50 years a religious movement that gathered 25000 belivers. The Sabbatarianism, as a religious movement, lasted in Transylvania for 400 years (1580-1980), and then disappeared from the Transylvanian religious scene.<\/p>\n

<\/p>\n

REFERENCES<\/strong><\/span><\/h3>\n


<\/p>\n

[1] D\u00e1n R\u00f3bert, Humanizmus, reform\u00e1ci\u00f3, antitrinitarizmus \u00e9s a h\u00e9ber nyelv Magyarorsz\u00e1gon, Budapest, Akad\u00e9miai Kiad\u00f3, 1973, pp.214-228; Rezi Elek, Szerv\u00e9t Mih\u00e1ly \u00e9s az erd\u00e9lyi unitarizmus, in KM, 2003, 109, nr. 3-4, pp.167-175; Caccamo Domenico, Eretici italiani in Moravia, Polonia, Transilvania. Studi e documenti, Firenze-Chicago, 1970,  pp. 156-158.<\/p>\n

[2] A. Pirn\u00e1t, Die Ideologie der Siebenb\u00fcrger Antitrinitarier in den 1570-er Jahren, in der \u201e\u0170bersetzung von Edith Roth\u201c, Verlag der ungarischen Akademie der Wissenschaften, Budapest, Akad\u00e9miai Kiad\u00f3, 1961, p. 175; Wallace, Robert. Antitrinitarian biography; or, Sketches of the lives and writings of distinguished antitrinitarians; exhibiting a view of the state of the Unitarian doctrine and worship in the principal nations of Europe, from the reformation to the close of the seventeenth century: to which is prefixed a history of Unitarianism in England during the same period, London, E. T. Whitfield, 1850, vol. 1, pp. 390-392; Antal Pirn\u00e1t, Arisztoteli\u00e1nusok \u00e9s antitrinit\u00e1riusok, Budapest, Helikon, 1971, pp.  363-392.<\/p>\n

[3] Johann Seivert, Nachrichten von Siebenb\u00fcrgischen Gelehrten, Pressburg (Bratislava), Weber und Korabinstischen Verlage, 1785, p. 404; Czir\u00e1ki Zsuzsanna, Az erd\u00e9lyi sz\u00e1szok t\u00f6rt\u00e9nete. Erd\u00e9lyi sz\u00e1sz irodalomt\u00f6rt\u00e9net, Koz\u00e1rmisleny, Imedias Kiad\u00f3, 2006; Joseph Trausch, Schriftsteller Lexikon der Siebenb\u00fcrgischen Deutschen, III, Kronstadt G\u00f6tt, 1871, pp. 219-324; Dr. G\u00e1l Kelemen, A kolozsv\u00e1ri Unit\u00e1rius Kollegium tortenete (1568-1900), Cluj, 1935; Hermann Schuller, Reges Hungarici, in Johannes Sommer, Leben und Werken eines s\u00fcdost deutschen Humanisten,  in \u201eVierteljahrschrift”, t. 64 1941, pp. 38-61, 126-135, 205-234; St. B\u00eers\u0103nescu, Schola Latina de la Cotnari, Bucure\u015fti, 1957, pp. 91-112; A. O\u0163etea, Der Antitrinitarische Humanist Johann Sommer und seine T\u00e4tigkeit in Klausenburg, in \u201eRenaissance und Humanismus in Mittel und Osteuropa, Berlin, 1962, t. 2, p. 4960; Bern. Capesius, Sie f\u00f6rderten den Lauf der Dinge, Deutsche Humanisten auf dem Boden Siebenb\u00fcrgens, Bucure\u015fti, Editura pentru literatur\u0103, 1967, pp. 283-325;<\/p>\n

[4] Adina Berciu-Dr\u0103ghicescu, O domnie umanist\u0103 \u00een Moldova. Despot-vod\u0103, Bucure\u0219ti, Ed. Albatros, 1980; Johann Sommer, Vita Jacobi Despotae Moldavorum Reguli descripta a Johanne Sommero Pirnense edita sumptibus Illustris et Generosi Domini Emerici Forgach Baronis a Gymes, Equitis aurati, comitis in Trinchin etc. Adiectae sunt eiusdem auctoris De Clade Moldavica Elegiae XV quibus etiam Historia Despotica continetur. Una cum explicatione quorundam locorum in hoc Sommeri scripto, et commentatiuncula brevi De Walachia et rebus Walachicis Petri Albini Nivemontii Historiog. Saxo. et Profess. in Acad. Witebr. (Witebergae), Per Haeredes Johannis Cratonis, pp. 15-87, in C\u0103l\u0103tori str\u0103ini despre \u0162\u0103rile Rom\u00e2ne, vol. II, Bucure\u015fti, Ed. \u015etiin\u0163ific\u0103, 1970, pp. 257-268.<\/p>\n

[5] S. B\u00e2rs\u0103nescu, \u015ecoala Latin\u0103 de la Cotnari, Ia\u015fi, 1957, pp. 91-112; Valentin Talpalaru, Academia de la Suceava \u015fi Schola latina de la Cotnari \u2013 un proiect cultural European, Ia\u015fi, Editura \u201eOpera magna\u201d, 2010; Johann Sommer, Vita Jacobi despotae Moldavorum, Wittenberg, 1587; Pirn\u00e1t Antal, Tanulm\u00e1ny\u00e1val, Budapest, 1987; Bitskey Istv\u00e1n, Irodalomt\u00f6rt\u00e9neti K\u00f6zlem\u00e9nyek, Budapest, 1989, nr. 5-6, pp. 717-720.<\/p>\n

[6] J. K\u00e9nosi T\u00f3zs\u00e9r; Uzoni Foszt\u00f3, Unitrio \u2013 Ecclesiastica Historia Transylvanica, vol. IV\/2, Budapest, Balassi Kiad\u00f3, 2002, p. 615; J. F. G. Goeters, \u201eArianismus\u201d, in Pf\u00e4lzisches Kirchenlexikon, G\u00f6ttingen, 1962, vol. I, pp. 107-109.<\/p>\n

[7] C\u0103l\u0103tori str\u0103ini despre \u0162\u0103rile Rom\u00e2ne, vol. II, Bucure\u015fti, Ed. \u015etiin\u0163ific\u0103, 1970, p. 259; Daniel Barbu, coord., Firea Rom\u00e2nilor, Bucure\u015fti, Ed. Nemira, 2000, p. 16.<\/p>\n

[8] L. M. P\u00e1kozdy, Der siebenb\u0171rgische Sabbatismus, Franz Delitzsch-Vorlesungen 1969, Stutgart, Berlin, K\u0151ln, Mainz, Verlag W. Kohlhammer, 1973, pp. 17-18; D\u00e1n R\u00f3bert, Matthias Vehe-Glirius: Life and Work of a Radical Antitrinitarian with his Collected Writings, Budapest-Leiden, 1982, pp. 239-398; Bal\u00e1zs Mih\u00e1ly, A Kolozsv\u00e1ri Unit\u00e1rius Koll\u00e9gium, 1135. Sz\u00e1m\u00fa k\u00e9zirat\u00e1r\u00f3l, in \u201cIrodalomt\u00f6rt\u00e9neti K\u00f6zlem\u00e9nyek\u201d, 2002.  nr. 5-6, pp. 568-579.<\/p>\n

[9] J. K\u00e9nosi T\u00f3zs\u00e9r; Uzoni Foszt\u00f3, Unitrio \u2013 Ecclesiastica Historia Transylvanica…, p. 616: Keser\u0171 B\u00e1lint, Vall\u00e1si ellenz\u00e9ki t\u00f6rekv\u00e9sek a magyar k\u00e9s\u0151-renesz\u00e1nszban, k\u00e9zirat, Szeged, 1973, pp. 205, 324; D\u00e1n R\u00f3bert, P\u00e9chi Simon Vil\u00e1gk\u00e9p\u00e9nek elemei \u00e9s forr\u00e1sai, in \u201eMagyar Tudom\u00e1nyos Akad\u00e9mia\u201d, 1973, nr. 22, p. 89;<\/p>\n

[10] D\u00e1n R\u00f3bert, Matthias Vehe-Glirius: Life and Work of a Radical Antitrinitarian with his Collected Writings, Budapest, Akade\u0301miai Kiado\u0301, 1982, pp. 128-129; L. Szczucki, K\u00e9t XV, Sz\u00e1zadi eretnek gondolkod\u00f3 (Jacobus Paleologus \u00e9s Christian Franken), Budapest, Akad\u00e9miai Kiad\u00f3, 1980; Wallace Robert, Antitrinitarian biography; or, Sketches of the lives and writings of distinguished antitrinitarians; exhibiting a view of the state of the Unitarian doctrine and worship in the principal nations of Europe, from the reformation to the close of the seventeenth century: to which is prefixed a history of Unitarianism in England during the same period, Vol. 3., London, E. T. Whitfield, 1850; Sand Christoph, Bibliotheca antitrinitariorum, 1684, Reprint, Instytut Filozofii i Socjologii Polskiej Akademii Nauk, Biblioteka pisarzy reforma cyjnych, Varsoviae, Panstwowe Wydawnictwo Naukowe, 1967, vol. XVI, p. 316; L.M. P\u00e1kozdy, Der siebenb\u0171rgische Sabbatismus…, pp. 18-20. A. Pirn\u00e1t, Die Ideologie der Siebenburger Antitrinitarier in den 1570-er Jahren…, p. 116; see also Lech Szczucki, edit., W kregu myslicieli heretickich, Wroclaw, Warsawa, Krakow, Gdansk, 1972, pp. 229-244.<\/p>\n

[11] Burchill Christopher J., The Heidelberg Antitrinitarians, \u00een S\u00e9guenny, Andr\u00e9 (ed.), \u201cBibliotheca Bibliographica Aureliana CXX. Bibliotheca Dissidentium. Repertoire des non-conformistes religieux\u201d, tom. XI, Baden-Baden & Bouxwiller, Editions Valentin Koerner, 1989, pp. 85-118; Otto Thelemann, Neuser and die Antitrinitarier in der Kurpfalz, in \u201eEvangelisch reformierte Kirchenzeitung\u201c, nr. 20, 1870, pp. 34-46, 238-255; Valentin Ernst L\u0151scher, Historie Neuseri and Sylvani Abfalls vom Christlichen Glauben, in \u201eUnschuldige Nachrichten von alten and neuen theologischen Sachen… auff das Jahr 1702\u201d, Leipzig, 1705, pp. 571-575.<\/p>\n

[12] A. Pirn\u00e1t, Die Ideologie der Siebenburger Antitrinitarier in den 1570-er Jahren…, p. 117.<\/p>\n

[13] D\u00e1n R\u00f3bert, Matthias Vehe-Glirius: life and work of a radical antitrinitarian, with his collected writings, Budapest, Akade\u0301miai Kiado\u0301, 1982, pp. 10-38, 264-268; D\u00e1n R\u00f3bert, \u201cMatthias Vehe-Glirius \u00e9s D\u00e1vid\u201d, in Kereszt\u00e9ny Magvet\u0151, 2001, 107, nr. 1-2, pp. 3-25; Faustus Socinus, De Jesu Christo invocatione Disputatio, Rakoviae, 1616, pp. 801\u2013803; G.G., Zeltner, Historia Crypto-Socianizmi, Lipsiae, 1729, p. 353; Rescius S., De Atheismis et Phalarismis, Neapoli, 1596, pp. 353, 396; D\u00e1n R\u00f3bert, Az erd\u00e9lyi szombatosok \u00e9s P\u00e9chi Simon, Budapest, Akade\u0301miai Kiado\u0301, 1987, p. 22; Burchill Christopher J., The Heidelberg Antitrinitarians, in S\u00e9guenny, Andr\u00e9, edit., \u201cBibliotheca Bibliographica Aureliana CXX. Bibliotheca Dissidentium. Repertoire des non-conformistes religieux\u201d, tom. XI, Baden-Baden & Bouxwiller, Editions Valentin Koerner, 1989, pp. 125-152 ; Dan R\u00f3bert, The works of Vehe-Glirius and early sabbatarian ideology in Transylvania, Budapest, Akade\u0301miai Kiado\u0301, 1975, pp. 87-94.<\/p>\n

[14] D\u00e1n R\u00f3bert, Matthias Vehe-Glirius: life and work of a radical antitrinitarian, with his collected writings\u2026, pp. 35-47; Idem, \u201eMatthias Vehe-Glirius \u00e9s D\u00e1vid\u201d, in Kereszt\u00e9ny Magvet\u0151, 2001, 107, nr. 1-2, pp. 3-25.<\/p>\n

[15] Antal Pirnat, Die Ideologie der Seibenburger Antitrinitarier in den 70-ger Jahren…, p. 172; Christopher J. Burchill, The Heidelberg Antitrinitarians. Bibliotheca Dissidentium 11, ed. Andr\u00e9 S\u00e9guenny,  Baden-Baden, Editions Valentin Koerner, 1989, p. 127; D\u00e1n R\u00f3bert, Matthias Vehe-Glirius: life and work of a radical antitrinitarian, with his collected writings\u2026, pp. 32-48;  Idem, Az erd\u00e9lyi szombatosok \u00e9s P\u00e9chi Simon\u2026, p. 22.<\/p>\n

[17] Werner Seeling, \u201eJohannes Sylvan, Matthias Vehe and Justinus Beinhardt als Pfarrer in Kaiserslautern (1566-1570)\u201c, in Bl\u00e4tter f\u00fcr pf\u00e4lzische Kirchengeschichte, nr. 34, 1965, pp. 133-145.<\/p>\n

[18] Mircea Valeriu Diaconescu, \u201eP\u0103zirea Sabatului \u00een Ardeal. Contribu\u0163ii la studiul istoriei biserice\u015fti moderne\u201d, \u00een Sabatarienii transilv\u0103neni, nr. 1, Bucure\u015fti, 1999, p. 28.<\/p>\n

[19] Ibidem, pp. 28-29.<\/p>\n

[20] D\u00e1n R\u00f3bert, Matthias Vehe-Glirius: life and work of a radical antitrinitarian, with his collected writings\u2026, pp. 1-11; Mircea Valeriu Diaconescu, P\u0103zirea Sabatului \u00een Ardeal. Contribu\u0163ii la studiul istoriei biserice\u015fti moderne, \u00een \u201eSabatarienii transilv\u0103neni\u201d…, p. 29; D\u00e1n R\u00f3bert, Az erd\u00e9lyi szombatosok \u00e9s P\u00e9chi Simon\u2026, pp.22-25; Christopher J. Burchill, The Heidelberg Antitrinitarians. Bibliotheca Dissidentium 11, ed. Andr\u00e9 S\u00e9guenny, Baden-Baden, Editions Valentin Koerner, 1989, pp. 130-131.<\/p>\n

[21] Mircea Valeriu Diaconescu, P\u0103zirea Sabatului \u00een Ardeal. Contribu\u0163ii la studiul istoriei biserice\u015fti moderne, \u00een \u201eSabatarienii transilv\u0103neni\u201d…, p. 29;<\/p>\n

[22] D\u00e1n R\u00f3bert, Az erd\u00e9lyi szombatosok \u00e9s P\u00e9chi Simon…, p. 26.<\/p>\n

[23] Christopher J. Burchill, The Heidelberg Antitrinitarians. Bibliotheca Dissidentium 11…, p. 160.<\/p>\n

[24] Daniel Ludwig Wundt, Grundri\u00df der pf\u00e4lzischen Kirchengeschichte, Heidelberg, 1796, pp. 55-57; Carl B\u00fcttinghausen, Pf\u00e4lzische Historische Nachrichten, 1783, vol. I,  p. 23; Stephan Alexander W\u00fcrdtwein, Bibliotheca Moguntina, Augsburg, 1787, p. 201; Daniel Ludwig Wundt, \u201eVersuch einer Geschichte des pf\u00e4lzischen Arianismus\u201c, in: Magazin f\u00fcr die Kirchengeschichte des Kurf\u00fcrstenthums Pfalz , Heidelberg, vol. I., 1789, pp. 88-154.<\/p>\n

[25] J. Knox-Zeman, The Anabaptists and the Czech Brethren in Moravia, Den Hag, 1968, p. 419.<\/p>\n

[26] D\u00e1n R\u00f3bert, The works of Vehe-Glirius and early sabbatarian ideology in Transylvania, Budapest, Akademia Kiado, 1975, pp. 87-94.<\/p>\n

[27] Wilbur Earl Morse, A Bibliography of the Pioneers of the Socinian-Unitarian Movement in Modern Christianity, in Italy, Switzerland, Germany, Holland. Sussidi eruditi, vol. 1. Rome, Edizioni di storia e letteratura, 1950, pp. 1-80; Przipcovius, Samuelis, Vita Fausti Socini Senensis, Bibliotheca Fratrum Polonorum, Eleuthropoli, 1692, Vol. 9, pp. 417-425.<\/p>\n

[28] Earle E. Cairns, Cre\u015ftinismul de-a lungul secolelor. O istorie a Bisericii Cre\u015ftine, Dallas, Tx., BEE International, 1992, pp. 300-301; Andrei O\u0163etea \u015fi colab., Istoria Rom\u00e2niei, vol. II., Bucure\u015fti, Ed. Academiei, 1962, pp. 1034-1035; Przipcovius Samuelis, Vita Fausti Socini Senensis, Bibliotheca Fratrum Polonorum, Eleuthropoli, 1692, Vol. 9, pp. 417-425; Hillar Marian, From the Polish Socinians to the American Constitution, in \u201cA Journal from The Radical Reformation. A Testimony to Biblical Unitarianism\u201d, Vol. 3, No. 2, 1994. pp. 22-57; Stanislas Kot, Socinianism in Poland. The Social and Political Ideas of the Polish Antitrinitarians, translated by Earl Morse Wilbur, Boston, 1957, p. XXII; Otto Fock, Der Socinianismus nach seiner Stellung in der Gesamtentwicklung des christlichen Geistes, Kiel, 1847, pp. 200-239.<\/p>\n

[29] Friedrich Samuel Bock, Historia antitrinitariorum maxime Socianismi et Socinianorum, ex fontibus recensetur, K\u00f6nigsberg, 1774, I, pp. 970-973; Wilbur Earl Morse, A History of Unitarianism. Volume 1: Socinianism and Its Antecedents. Volume 2: In Transylvania, England, and America, Cambridge, Harvard University Press, 1945-52; Otto Fock, Der Socinianismus nach seiner Stellung in der Gesamtentwicklung des christlichen Geistes…, pp. 28-239.<\/p>\n

[30] Antonio Rotondo,  Studi e Ricerche di Storia Ereticale Italiana del Cinquecento, I, Torino, Edizioni Giappichelli, 1974, pp. 10-584; Malacarne, Commentario delle Opere e delle Vicende di G. Biandrata, Padova, 1814; The Italian Reformation of the Sixteenth Century and the Diffusion of Renaissance Culture: a Bibliography of the Secondary Literature (Ca. 1750-1997), compiled by John Tedeschi in association with James M. Lattis; with an historiographical introduction by Massimo Firpo, Modena, Panini, 2000 (Strumenti \/ Istituto di studi rinascimentali, Ferrara); LXIII, 1000-1047; M. Rosa, Per la storia religiosa e della chiesa in Italia trail ‘500 e il ‘600: studi recenti e questioni di metodo, in \u201cQuaderni storici\u201d, 5, 1970, n. 15, pp. 673-758; M. Rosa, Religione e societ\u00e0 nel Mezzogiorno tra Cinque e Seicento, Bari, De Donato, pp. 150-197.<\/p>\n

[31] B\u00e9la Varga, D\u00e1vid Ferenc \u00e9s az unit\u00e1rius vall\u00e1s, Budapest, Magy. Unit. Egyh., 1979, p.164; John C. Godbey, Early Transilvanian Antitrinitarianism, 1566-1571: From Servet to Palaeologus, by Mihaly Balazs, translated by Gy\u00f6rgy Nov\u00e1k, Bibliotheca Dissidentium scripta et studia 7, Baden-Baden, Editions Valentin Koerner, 1996, pp. 8-38; D\u00e1n R\u00f3bert, \u201eA P\u00e9csi Disputa\u201d, in Irodalomt\u0151rt\u00e9neti K\u0151zlem\u00e9nyek, an LXXX, (1976), nr. 1, pp. 1-14; Faustus Socinus, Die Jesu Christo invocatione. Disputatio, Rakow, 1595, praef. 5; Abraham Calov, Socinismus Profligatus, h.e. errorum Socinianorum luculenta Confutation, Wittenberg, 1652, pp. 8,23; Keser\u0171 B\u00e1lint, Vall\u00e1si ellenz\u00e9ki t\u00f6rekv\u00e9sek a magyar k\u00e9s\u0151-renesz\u00e1nszban, k\u00e9zirat, Szeged, 1973, pp. 205,324;  D\u00e1n R\u00f3bert, Matthias Vehe-Glirius. Life and Work of a Radical Antitrinitarian with his Collected Writings\u2026, p. 134. <\/p>\n

[32] Antonio Possevino, Transilvania, 1584, Budapest, A. Veress (ed.), 1913, pp. 30-46, 104, 136, 139; Idem, Atheismi, Lutheri, Melanchtonis, Calvini\u2026 arianorum et ministrarum Transsylvanorum cum thesibus Francisci Davidis\u2026 refutati, Vilnae, 1586. fol. 62b\u201363a; Ch., Sand, Bibliotheca Antitrinitariorum, 2nd., Ed. Lch Szczuczki, Varsoviae,  1966, p. 57; Idem, Kereszt\u00e9ny Magvet\u0151, XLIX, 1912,  pp. 209\u2013211;<\/p>\n

[33] D\u00e1n R\u00f3bert, Matthias Vehe-Glirius. Life and Work of a Radical Antitrinitarian with his Collected Writings\u2026, pp. 135-140;<\/p>\n

[34] A Transylvanian pilgrimage, December 5, 1999, A Sermon by Dr. Judit Gell\u00e9rd, at Norwell, MA; G\u00e9za Sz\u00e1vai, Sz\u00e9kely Jeruzs\u00e1lem, Budapest, PONT Kiad\u00f3, 2000, pp. 15-75; John C. Godbey, Early Transilvanian Antitrinitarianism, 1566-1571: From Servet to Palaeologus…, p. 8; Antonio Possevino, Transsilvania, 1584…, pp. 136-145; Mircea Valeriu Diaconescu, \u201eP\u0103zirea Sabatului \u00een Ardeal. Contribu\u0163ii la studiul istoriei biserice\u015fti moderne\u201d, \u00een Sabatarienii transilv\u0103neni…, p. 30; D\u00e1n Robert, Az erd\u00e9lyi szombatosok\u2026, p.59.<\/p>\n

[35] Antal Pirn\u00e1t, Arisztoteli\u00e1nusok \u00e9s antitrinit\u00e1riusok: Gerendi J\u00e1nos \u00e9s a kolozsv\u00e1ri iskola, Helikon, 1971, pp. 363-392.<\/p>\n

[36] D\u00e1n, R\u00f3bert, Bog\u00e1ti Fazekas Mikl\u00f3s, Kereszt\u00e9ny Magvet\u0151, 1976; Zov\u00e1nyi Jen\u0151, A k\u00e9t Bog\u00e1ti Fazekas Mikl\u00f3s, EPhK, 1935. pp.  82\u201386; Schiller Istv\u00e1n, Bog\u00e1ti Fazekas Mikl\u00f3s \u00e9lete \u00e9s vall\u00e1sos t\u00e1rgy\u00fa k\u00f6lt\u00e9szete, Budapest, 1915; D\u00e9zsi Lajos, Bog\u00e1ti Fazekas Mikl\u00f3s \u00e9lete \u00e9s k\u00f6lt\u0151i munk\u00e1ss\u00e1ga, Budapest, 1895; Borb\u00e9ly Istv\u00e1n, Bog\u00e1ti Fazekas Mikl\u00f3s zsolt\u00e1rford\u00edt\u00e1sa, EPhK 1914. pp. 1\u201316; Schulek Tibor, Az els\u0151 magyar bibliogr\u00e1fi\u00e1r\u00f3l, ItK, 1957, pp. 372\u2013375.<\/p>\n

[37] L. M. Pakozdy, Der Siebenburgische Sabbatismus…, pp. 15-97.<\/p>\n

[38] Antonio Possevino, De sectorum nostri temporis atheismis liber, Cologne, 1586, p. 54 a; Idem, Bibliotheca selecta… de ratione studiorum, Rome, 1593, vol. I, p. 366.<\/p>\n

[39] Imre Gell\u00e9rd, “Truth liberates You”. The message of Transylvania’s first unitarian bishop Francis David, transl. Gell\u00e9rd Judit, Chicago, Ca., Center for Free Religion, 1990, pp. 95-104.<\/p>\n

[40] Gyallay Domokos, D\u00e1vid Ferenc b\u00facs\u00faz\u00e1sa. T\u00f6rt\u00e9nelmi sz\u00ednj\u00e1t\u00e9k 1 felvon\u00e1sban, Kolozsv\u00e1r, 1929, Minerva, 1929, pp. 2-16.<\/p>\n

[41] Ferencz J\u00f3zsef, J\u00f3zan Mikl\u00f3s, In memoriam Francisci Davidi. Founderand first bishop of the unitarian church of Hungary. 1510-1910. A leaflet to the fourcentenary celebration at D\u00e9va,  Budapest, 1910,  pp. 2-14.<\/p>\n

[42] D\u00e1n R\u00f3bert, Matthias Vehe-Glirius\u2026, pp. 24-35; Antal Pirnat, Die Ideologie der Seibenburger Antitrinitarier in den 70-ger Jahren…, pp. 172,178. Defensio Francisci Davidis. Basileae, 1581, pp. 251-273; Studia nad Arianiznem, Warszawa, 1959, pp. 491-526; Documenta Romana Historiae Societatis Jesu in regnis olim corona Hungariae unitis, II. Romae, 1965, pp. 353-357; V\u00e1laszuti Gy\u00f6rgy, P\u00e9chi Disputa, 1588, Ms. Quart. Hung. 313. fol. 42, p. 143;  D\u00e1n R\u00f3bert, A \u201eP\u00e9chi Disputa\u201d Itk, LXXX, 1976, pp. 1-14; Bal\u00e1zs Mih\u00e1ly, A szek\u00e9r \u00e9s az \u00f6k\u00f6r: Adal\u00e9k a baranyai antitrinitarizmus t\u00f6rt\u00e9net\u00e9hez = P\u00e9cs a t\u00f6r\u00f6k korban, P\u00e9cs, 1999, p. 267; D\u00e1vid Ferenc<\/a>, Az egy Attya Istennec \u00e9s az \u0150 \u00e1ldot Szent Fianac, az Iesvs Christvsnac Istens\u00e9g\u00e9rol igaz vall\u00e1st\u00e9tel, a Prophetac \u00e9s Apostoloknac ir\u00e1sinac igaz folly\u00e1sa szer\u00e9nt irattatott, 1621, (M.D.LXX.I), pp. 5-6; D\u00e1n R\u00f3bert, The Works of Matthias Vehe-Glirius and Early Sabbatarian Ideology in Transsilvania\u2026,  pp. 24-35.<\/p>\n

[43] Zsilinszky Mih\u00e1ly, A magyarhoni protest\u00e1ns Egyh\u00e1z t\u00f6rt\u00e9nete…, p. 120.<\/p>\n

[44] Nagy Szab\u00f3 Ferenc, Kr\u00f3nik\u00e1ja. Erd\u00e9lyi T\u00f6rt\u00e9nelmi Adatok. I. kiad. Kolozsv\u00e1r, 1855, p. 29; A k\u00f6zn\u00e9p k\u00f6r\u00e9ben is \u00e9rdekl\u0151d\u00e9st kelt\u0151 teol\u00f3giai k\u00e9rd\u00e9sekr\u0151l \u00e9s vit\u00e1kr\u00f3l Esze Tam\u00e1s: A debreceni disputa,  in  \u201eStudia et Acta\u201d, Budapest, 1969. pp. 451-460.<\/p>\n

[45] Pirn\u00e1t Antal, Gerendi J\u00e1nos \u00e9s E\u00f6ssi Andr\u00e1s, in \u201eIrodalomt\u00f6rt\u00e9neti K\u00f6zlem\u00e9nyek\u201d, 1970, p. 683.<\/p>\n

[46] Mircea Valeriu Diaconescu, P\u0103zirea Sabatului \u00een Ardeal. Contribu\u0163ii la studiul istoriei biserice\u015fti moderne, \u00een \u201eSabatarienii transilv\u0103neni\u201d…, pp. 29-30.<\/p>\n

[47] D\u00e1n R\u00f3bert, The Works of Matthias Vehe-Glirius and Early Sabbatarian Ideology in Transsilvania, Akade\u0301miai Kiado\u0301, 1975,  pp. 87-94; Zbigniew Ogonowski, Socynianizm a Oswiecenie…, pp. 341-342; Bal\u00e1zs Mih\u00e1ly, A szek\u00e9r \u00e9s az \u00f6k\u00f6r: Adal\u00e9k a baranyai antitrinitarizmus t\u00f6rt\u00e9net\u00e9hez = P\u00e9cs a t\u00f6r\u00f6k korban, P\u00e9cs, 1999, p. 267; Otto Fock, Der Socinianismus nach seiner Stellung in der Gesamtentwicklung des christlichen Geistes…, pp. 238-239; D\u00e1n R\u00f3bert, Az Erd\u00e9lyi Szombatosok \u00e9s P\u00e9chi Simon…, pp. 11-26.<\/p>\n

 [48] Earl Morse Wilbur, A Bibliography of the Pioneers of the Socinian-Unitarian Movement in Modern Christianity, in Italy, Switzerland, Germany, Holland. Sussidi eruditi, vol. 1. Rome, Edizioni di storia e letteratura, 1950, pp. 5-78; Sand Christoph, Bibliotheca antitrinitariorum, 1684, Reprint, Instytut Filozofii i Socjologii Polskiej Akademii Nauk, Biblioteka pisarzy reforma cyjnych, Varsoviae, Panstwowe Wydawnictwo Naukowe, 1967. vol. XVI, p. 316.; Robert Wallace, Antitrinitarian biography; or, Sketches of the lives and writings of distinguished antitrinitarians; exhibiting a view of the state of the Unitarian doctrine and worship in the principal nations of Europe, from the reformation to the close of the seventeenth century: to which is prefixed a history of Unitarianism in England during the same period, Vol. 3., London, E. T. Whitfield, 1850; George Huntston Williams, The Radical Reformation. 3d ed. Sixteenth Century Essays and Studies, vol. 15. Kirksville, Mo., Sixteenth Century Journal Publishers, 1992, pp. 1313-1382; A Transylvanian pilgrimage, December 5, 1999, A Sermon by Dr. Judit Gell\u00e9rd, at Norwell, MA;  Earl Morse Wilbur, A History of Unitarianism. Volume 1: Socinianism and Its Antecedents. Volume 2: In Transylvania, England, and America. Cambridge: Harvard University Press, 1945-52; Dan R\u00f3bert, The works of Vehe-Glirius and early sabbatarian ideology in Transylvania. Budapest, Akade\u0301miai Kiado\u0301, 1975, pp. 88-94; G\u00e9za Sz\u00e1vai, Sz\u00e9kely Jeruzs\u00e1lem…, pp. 15-75;  Bal\u00e1zs Mih\u00e1ly, A szek\u00e9r \u00e9s az \u00f6k\u00f6r: Adal\u00e9k a baranyai antitrinitarizmus t\u00f6rt\u00e9net\u00e9hez = P\u00e9cs a t\u00f6r\u00f6k korban…, p. 267;<\/p>\n

[49] \u201eThe Transylvanian Sabbatarians and Simon P\u00e9chi\u201d, in  D\u00e1n R\u00f3bert, Az erd\u00e9lyi szombatosok \u00e9s P\u00e9chi Simon, Budapest, Akade\u0301miai Kiado\u0301, 1987, pp. 317-320; D\u00e1n R\u00f3bert, Az erd\u00e9lyi szombatosok \u00e9s P\u00e9chi Simon…, pp. 32-34.<\/p>\n

[50] M. Kog\u0103lniceanu, Cronicele Rom\u00e2niei sau Letopise\u021bele Moldovei \u0219i Valahiei, I-III, Bucure\u0219ti, 1872-1874, p. 412; http:\/\/cercetatiscripturile.intercer.net\/article.php?id=7095<\/a>, 05.02.2014,12,45.<\/p>\n

[51] Grigore Ureche, Letopise\u0163ul \u0162\u0103rii Moldovei…, p. 124. http:\/\/cercetatiscripturile.intercer.net\/article.php?id=7095<\/a>, 05.02.2014,12,45.ftp:\/\/ftp.logos.md\/Biblioteca\/_Colectie_RO\/4grigore_ureche-letopisetul_tarii_moldovei.pdf<\/a>., 05.02.2014, 12, 45.<\/p>\n

[52] Kohn S\u00e1muel, A szombatosok. Tortenetetuk, dogmatikajuk es irodalmuk, Budapest, Athenaeum Kiad\u00f3, 1889, pp. 2-36.<\/p>\n

[53] L. M. Pakozdy, Der siebenb\u0171rgische Sabbatismus, Franz Delitzsch-Vorlesungen 1969, Stutgart, Berlin, K\u0151ln, Mainz, Verlag W. Kohlhammer, 1973, pp. 50-65.<\/p>\n

[54] I. Szacsvay, S. Kicsi, Eine schone, lebendige Tradition \u2013 Siebenburgen…, pp. 75-80.<\/p>\n

[55] D\u00e1n R\u00f3bert, Matthias Vehe-Glirius. Life and Work of a Radical Antitrinitarian with his Collected Writings\u2026,  pp. 10-39.<\/p>\n

[56] Ibidem, pp. 140-145.<\/p>\n

[57] Mircea Valeriu Diaconescu, op. cit., p. 29; Kov\u00e1cs Andr\u00e1s, Az erd\u00e9lyi szombatoss\u00e1g nyom\u00e1ban, Pallas-Akad\u00e9mia K\u0151nyvkiad\u00f3, 1999, p. 58.<\/p>\n

[58] L. M. Pakozdy, Der Siebenburgische Sabbatismus…, pp. 15-97.<\/p>\n

[59] G\u00e9za Sz\u00e1vai, Sz\u00e9kely Jeruzs\u00e1lem, Budapest, PONT Kiad\u00f3, 2000, pp. 15-75;  A Transylvanian pilgrimage, December 5, 1999, A Sermon by Dr. Judit Gell\u00e9rd, at Norwell, MA.<\/p>\n

[60] Antonio Possevino, Transilvania, Cartea a IV-a, cap. 8 \u00eentitulat: Alte gre\u015feli \u015fi erezii ale celor din Transilvania cu privire la slujbe \u015fi la taine, cf. C\u0103l\u0103tori str\u0103ini despre \u0162\u0103rile Rom\u00e2ne, Maria Holban (red. resp.), vol. II, Bucure\u015fti, Ed. Enciclopedic\u0103, pp. 573-574.<\/p>\n

[61] D\u00e1n R\u00f3bert, Az Erd\u00e9lyi Szombatosok \u00e9s P\u00e9chi Simon…, pp. 27-47. See: Zomborin\u00e9 P\u00e1ncz\u00e9l, Anik\u00f3, Szombatos dallamok a n\u00e9pi eml\u00e9kezetben, in Dank\u00f3, Imre; K\u00fcll\u0151s, Imola (eds.), \u201eM\u00f3dszerek \u00e9s t\u00f6rt\u00e9neti adatok\u201d,  in Vall\u00e1si n\u00e9prajz, III., ELTE Folklore Tansz\u00e9k, Budapest, 1987, pp. 382-441.<\/p>\n

[62] B\u00e9la Varjas, R\u00e9gi magyar koltok t\u00e1ra, XVIII sz\u00e1zad. 5., Szombatas \u00e9nekek, Budapest, \u00c1kademiai kiad\u00e1, 1970, p. 6; Sz\u00e1vai G\u00e9za, Ierusalimul Secuiesc, Budapest, PONT Kiad\u00f3, 2008, p. 231; C. Scott Dixon, Dagmar Freist, Mark Greengrass (edit.), Living with Religious Diversity in Early-Modern Europe, Farnham, Ashgate Publishing Limited, 2009, pp. 81-108.<\/p>\n

[63] Szil\u00e1gyi S\u00e1ndor, A d\u00e9si complanatio es a szombatosok kiirt\u00e1sa 1638-ban, Magyar Polg\u00e1r, 1884, p. 171.<\/p>\n

[64] I.-G. Rotaru, D. I. Opri\u015f and B. Ro\u015fca N\u0103st\u0103sescu, O istorie a adventismului de ziua a \u015faptea din Rom\u00e2nia: premise de la c\u0103derea \u00een p\u0103cat la prima vestire a \u00eentreitei solii, Bucure\u015fti, Casa de Editur\u0103 \u201eVia\u0163\u0103 \u015fi S\u0103n\u0103tate\u201d, 2009, pp. 184-193.<\/p>\n

[1]<\/sup><\/a> The material presented in a sparing form within The 2nd International Virtual Conference on Advanced Research in Scientific Areas (ARSA 2013) <\/em>Slovakia, December 2-6, 2013.<\/p>\n

[2]<\/sup><\/a> Near Sovata. The village with the Hungarian name B\u00f6z\u00f6d\u00fajfalu, or B\u00f6z\u00f6d \u00dajfalu, namely Bezidul Nou.<\/p>","protected":false},"excerpt":{"rendered":"

Promoters of the sabbatarian ideas in the sixteenth century transylvania and the impact of their ideas in the social, political and religious transylvanian environment Abstract In this study regarding the promoters of the sabbatarian ideas in the sixteenth century of Transylvania, we will present the persons who are associated with the historical beginnings of the […]<\/p>","protected":false},"author":19,"featured_media":2312,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[16],"tags":[38],"post-author":[72],"class_list":["post-2313","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-history","tag-en","post-author-ioan-gheorghe-rotaru"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/posts\/2313","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/users\/19"}],"replies":[{"embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/comments?post=2313"}],"version-history":[{"count":1,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/posts\/2313\/revisions"}],"predecessor-version":[{"id":3468,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/posts\/2313\/revisions\/3468"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/media\/2312"}],"wp:attachment":[{"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/media?parent=2313"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/categories?post=2313"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/tags?post=2313"},{"taxonomy":"post-author","embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/post-author?post=2313"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}