ISSN (Print): 1582-0661 | ISSN (Online): 3057-9139 Frequency: 1 issue per year Publication fees: none Studia Theologica Transsylvaniensia (StThTr) is a peer-reviewed, open-access journal of theology. Founded in 2000, it publishes original research articles and critical book reviews across the full range of theological disciplines, while also welcoming contributions from related fields that engage substantively with theological questions. Drawing on the multicultural and multi-confessional context of Transylvania, the journal fosters ecumenical, interdisciplinary, and international scholarly dialogue across the Christian tradition. The journal is published by L’Harmattan Publishing House, Budapest, on behalf of the Roman Catholic Theological Seminary of Alba Iulia and in cooperation with the Faculty of Roman Catholic Theology of Babeș–Bolyai University, Cluj-Napoca. ⮕ Find out more
The Saint Elisabeth Hospital in Kolozsvár in the 17–18th Centuries (1670–1789)
Starting with the Middle Ages institutionalized care for the poor and the appearance of hospitals became a clear sign of urban development. This was the case in medieval and early modern Kolozsvár also. When the city had lost its status as a free royal city in 1665 all the institutions administered by the local counsel underwent a series of changes. These changes did not leave unaffected the hospitals either. By the time Kolozsvár regained her lost privileges in 1712 out of the three medieval hospitals, only one was still operating, the Saint Elisabeth. Right around this time Catholicism started to regain some of its former status in Kolozsvár shattered by the reformation and it became once more the crown’s favored religion. This change in status led to the repossession and reorganization of formerly catholic institutions and properties in the city, chief among them the hospital of Saint Elisabeth.
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The Virtual Reality Show of the Postmodern Don Quijote’s Old Horse or The Tilting at Windmills of the Virtual Reality for Human Accomplishment
*]:pointer-events-auto R6Vx5W_threadScrollVars scroll-mb-[calc(var(--scroll-root-safe-area-inset-bottom,0px)+var(--thread-response-height))] scroll-mt-(--header-height)" dir="auto" data-turn-id="a081e640-cea2-4928-bad7-ef5087598325" data-testid="conversation-turn-1" data-scroll-anchor="false" data-turn="user"> *]:pointer-events-auto [content-visibility:auto] supports-[content-visibility:auto]:[contain-intrinsic-size:auto_100lvh] R6Vx5W_threadScrollVars scroll-mb-[calc(var(--scroll-root-safe-area-inset-bottom,0px)+var(--thread-response-height))] scroll-mt-[calc(var(--header-height)+min(200px,max(70px,20svh)))]" dir="auto" data-turn-id="request-WEB:6713062d-7004-4587-a4f2-189b0b02262f-0" data-testid="conversation-turn-2" data-scroll-anchor="false" data-turn="assistant"> Our world is changing—and that is undoubtedly a good thing. Virtual reality is increasingly influencing the real world as well. In many areas, this is highly beneficial (for example, in industry, medicine, the military, as well as in ordinary, everyday/private contexts such as bank transfers, online shopping, and chatting). However, VR also conceals many dangers. Human beings move within these new spheres of life and are—often involuntarily—not merely influenced by the illusions of this world, but fundamentally transformed by them. Virtual violence creates a dangerous pseudo-reality. Our society is full of simulated realities. It is a constant struggle between appearance and being, in which appearance itself becomes being. Yet virtuality is not everything, and not everything is virtual. There exists a reality that determines all things—the “most real reality” (Hans Küng)—which we call God. The reality of God may be silenced, but it cannot be completely destroyed. Sooner or later, the life of illusion cries out for this reality—for the reality that addresses and fulfills being. Virtual reality cannot bring human beings to fulfillment. Thus, VR reveals itself to be like Don Quixote’s scrawny horse—incapable of ever leading being to its (ultimate) fulfillment—and its striving for the (eternal) happiness of humanity proves to be a hopeless, futile battle against windmills.
This study examines the theological and phenomenological dimensions of beauty, with particular reference to Dietrich von Hildebrand’s aesthetics. It argues that beauty is not merely an aesthetic category but a deeply personal and narrative event that reveals transcendence and truth. The paper places special emphasis on the Christian reinterpretation of classical beauty through the Christ-event, especially the beauty manifested in the crucifixion. By connecting value experience, narrativity, and theological hermeneutics, the study highlights the cultural and philosophical significance of beauty in contemporary Christian thought.
The Iconographic Representation of György Fráter’s Assassination
This study examines the iconographic representations of György Fráter (George Martinuzzi), with special attention to the visual depictions of his assassination. It identifies four main types of Martinuzzi iconography: portraits, representations of historical actions, apotheotic images, and scenes of his murder. Particular focus is given to the works of Kálmán Istókovits, especially his 1947 fresco in the Central Seminary of Budapest and related sketches and paintings preserved in the Siklós Castle Museum. The analysis highlights the artistic significance of these lesser-known works and contributes to a broader understanding of Martinuzzi’s visual legacy in Hungarian art history.
Balázs Csíky: Serédi Jusztinián, Magyarország hercegprímása
Review of Serédi Jusztinián, Magyarország hercegprímása, by Balázs Csíky (Budapest: MTA–PKKE Fraknói Vilmos Római Történeti Kutatócsoport, 2018).
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József Marton, ed.: Márton Áron: Alkalmi beszédek 3.
Review of Márton Áron: Alkalmi beszédek 3., edited by József Marton (Csíkszereda: Pro-Print Könyvkiadó, 2019).
“«Youth» Does Not Exist: There Exist Only Young People, Each with the Reality of His or Her Own Life” (CV 71)
Die Kirche, die Zeichen der Zeit sucht, muss die Ansichten der Jugendlichen und sogar ihre Kritik sammeln, um sich nicht zu sehr auf sich selbst zu konzentrieren, sondern vor allem über Jesus Christus nachzudenken (CV 39). In dieser Studie versuchen wir, durch fünf halbstrukturierte Interviews mit jungen Erwachsenen, die versuchen, die Frage zu beantworten, warum diese Altersgruppe in den heutigen kirchlichen Gemeinschaften weniger wahrscheinlich ist, individuelle Stimmen abzugeben.
The Official Gazette of the Transylvanian Franciscan Province of Saint Stephen (1930-1936)
The Transylvanian Franciscan Way - the Official Gazette of the Order (1930-1936) (Az Erdélyi Ferencesek Útja – A Rendtartomány Hivatalos Közlönye), in its time, its standard, its content and its varied subject matter, rightly served its purpose of informing the members of the Provincia. In the 20th century, research on Franciscan (folk) missions in Transylvania is based on a particularly valuable source in the Newsletter from the Provincial, which is updated with the latest mission news.
The Report of the Association of Missionary Priests from Transylvania on Its Annual Activity (1929-30)
P. Lukács Mansvét ferences atya az 1930. július 11-én megtartott Egyházmegyei Papok Missziós Egyesületének évi rendes közgyűlésén elhangzó beszédének teljes terjedelmű jegyzőkönyve.
The Protocols / the Protocols’ Extracts of Transylvanian as well as Alba Iulia’s Cathedral Chapter Between 1937-1938
Jegyzőkönyvek és jegyzőkönyvi kivonatok az 1937–1938-as évekből az erdélyi-fehérvári székeskáptalan üléseiről, amelyek által betekintést nyerhetünk a gyulafehérvári egyházmegye történetében számottevő intézmény működésén keresztül a püspökség anyagi gondjairól, éppen Márton Áron püspökségét megelőző korszakban.
Lo storico e pubblicista Tófalvi Zoltán si occupa preponderentemente delle conseguenze transilvane della rivoluzione e lottadi liberazione del 1956 d’Ungheria e delle vittime dei movimenti anti-regime della stessa regione. I suoi dati sono stati raccolti in parte nei documenti diarchivio. Nei suoi libri però ci sono moltissime affermazioni e conclusioni infondate. Nel 2007 Tófalvi ha scritto un libro su Szoboszlai Aladár, ex parroco neldistretto di Arad, condannato a morte e giustiziato con l’accusa di congiuracontro l’ordine costituito. Nel 2015 ha pubblicato uno studio piuttosto lungo sul parroco Pálfi Géza, morto in circostanze sospette. Kuszálik Péter ha scrittola rassegna critica di questo libro. (Vedi: Studia Theologica Transsylvaniensia, n. 2 / 2015) Tófalvi nel 2019 ha pubblicato un nuovo libro in cui i due preti – Szoboszlai e Pálfi – sono ricordati come vittime degne di beatificazione del regime comunista. L’attuale critica di Kuszálik Péter si basa sui seguenti punti: 1. non ci sipuò affidare a dati inesatti in un quesito così importante 2. non spetta aglistorici (bensì al vescovo competente) avere l’iniziativa della beatificazione.
Who was the Confessor of Cardinal Mindszenty at the American Embassy in Budapest (1956–1971)? Part I.
Cardinal Mindszenty was “guest” of the American Legation in Budapest (after October 1966 Embassy) for about 15 years. In this time his contacts with the outside world were restricted, so it is of fundamental importance to know, who was the person who regularly visited him as Confessor, i. e. a Catholic Priest from the nearby. The actuality of the case is proved by the interest of the hagiographs, who hypothetise the person of Fr. Marcell Marton, OCarm, his ancient counsellor. In this essay – the first part as we examine the published sources – we prove that this hypothesis is not serious, and there is a lot of American diplomatic sources who prove that the Confessor is identified in the person of Mgr. Ferenc Városi, the brother of Can. István Városi, the Parish Priest in Budapest, until 1969, and Fr. Gyula Tátrai, OFM in the last months of his stay until September 28th, 1971.
The Trusted Person of Bishop Áron Márton: Imre Sándor
Sándor Imre (1893–1956) is the Martyr priest of the Transylvanian Diocese; he was the most trusted person of Bishop Márton Áron. Besides the path he chose to teaching and priesthood and his writings and editorial work in journals, he also dedicated his life to educate the faithful in the Diocese of Alba Iulia. In 1931, Bishop Mailáth G. Károly was appointed Director of the Roman Catholic Community in Transylvania. Sándor Imre was responsible for the Transylvanian Catholic religious self-consciousness during his four-year mandate.In 1934, in the spirit of Actio Catholica, he was given the opportunity to lead, between 1934 and 1939, one of the most populous parishes of the Alba Iulia bishopric, namely, Odorheiu Secuiesc. Following the consecration of Márton Áron as Bishop, he called Sándor Imre to his residence and ordained him as Vicar. Following the second decision taken in Vienna, in 1940, he was given the highest assignment of confidence, i.e., he became the Episcopal Governor of the Diocese of Alba Iulia in Hungary. When this assignment ended (1945), Márton Áron ordered him again to Alba Iulia. Throughout, Sándor Imre was a loyal associate of the confessor Bishop of Transylvania. For, his ecclesial conduct, Sándor Imre also followed his bishop in prison and, on the 29th of February 1956, he froze to death in the cruel conditions of the Râmnicul Sărat penitentiary.
Theological Education of Today and Tomorrow
The world has changed in many aspects in recent decades, and this has impacted on high education too. Theological faculties as parts of tertiary education need to face new challenges created by the postmodern society. The present study addresses this issue by presenting both the major challenges and the possible solutions of how to overcome them. In my view, the challenges faced by theological faculties are basically three: the relationship between theology and sciences, the place of theology as a discipline at the universities, and the role of theology in pastoral work. It will be argued that to answer the challenges posed by the changing world, theological education should be interdisciplinary, contextual, and authentic. In other terms, it should engage in dialogue with other disciplines and society while remaining faithful to its historical roots.
Péter Sas, ed.: A Kolozsvári Szent Mihály Egyházközség története, I-II. kötet.
Review of A Kolozsvári Szent Mihály Egyházközség története, I-II. kötet, edited by Péter Sas (Kolozs-Dobokai Főesperesi Kerület, 2014).
Es ist wichtig, dass die kirchliche Seelsorge auf die Bedürfnisse junger Erwachsener eingeht und ihnen sinngebende Muster vermittelt. Die Suchmentalität, die sie charakterisiert, sollte Raum lassen und Wege gehen. Diese Anerkennung motivierte die Wahl des Themas für unsere Studie. Um die Situation junger Erwachsener zu beleuchten, müssen wir die Merkmale dieser Altersgruppe aus einem psychosozialen Kontext heraus skizzieren und mit der theologischen Lehre unserer Zeit vergleichen. Wir versuchen dies im Lichte der Lehre von Papst Franziskus, der Dokumente der Synode der Diözese Gyulafehérvár und der Botschaft des Zweiten Vatikanischen Konzils.
The Katholikus Világ[= Catholic World] Magazine (1923−1946) and Its Entries Regarding the Franciscan Popular Missions
Katholikus Világ (Catholic World), a Christian educational monthly periodical was published in Cluj-Napoca (Kolozsvár) between 1923-1946. It was printed by the St. Bonaventure Press, belonging to the Franciscan Province of Transylvania named after St. Stephen. During it’s 8 years (July1923-July 1931), the magazine gave account of the order members’ missions.
A Report on the Popular Mission in Zetelaka, 22-29 November, 1937
Bartos Mihály esperes plébános 1937. január 20-án írt beszámolója a népmisszióról, amely a zetelaki Historia Domus 130−131. oldaláról lett kimásolva.
The Launch of the Dutch Loan and Those Responsible for It
Both the Saint Michael Parish of Cluj Napoca and the entire Diocese of Alba Iulia have been concerned for times with the issue of the loan taken out from the Netherlands. This issue was interpreted in different ways, it was divulged by both the Hungarian and Romanian press, and it also launched a public discussion. Yet, its exact background and focal point were unknown. In this study, I endeavour to present both the background and the protagonists of this delicate issue by exploring the contemporary documents. By taking out the Dutch loan the property of the parish was deposited as a mortgage. The real estate of the parish was administrated by both the parish priest—József Hirschler—and the trustees—Ferenc Nemes and Albert Váradi—with full responsibility.Dutch loan
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Ferenc Léstyán from Csíkszentkirály (1913–2008) – Sentenced to Death at the Age of 30
Durante la dittatura di Ion Antonescu, in Romania anche perreati minori i sospetti sono stati condannati a morte. Uno di quest è stato, Ferenc Léstyán, un prete romano cattolico nato a Csikszentkiraly, segretario personale del arcivescovo Áron Márton. Prima che la sentenza fosse emessanel luglio 1943, Ferenc Léstyán fuggì miracolosamente, fuggendo nella parte ungherese della Transilvania. Ha servito la sua Chiesa e il suo popolo per 65 anni dopo la sua condanna a morte. Oltre il suo ministero pastorale esemplare, si è impegnato in preziose attività di storia della chiesa e di storia culturale.
Who was the Confessor of Cardinal Mindszenty at the American Embassy in Budapest (1956–1971)? Part II
Cardinal Mindszenty was “guest” of the American Legation in Budapest (after October 1966 Embassy) for about 15 years. In this time his contacts with the outside world were restricted, so it is of fundamental importance to know, who was the person who regularly visited him as Confessor, i. e. a Catholic Priest from the nearby. The actuality of the case is proved by the interest of the hagiographs, who hypothetise the person of Fr. Marcell Marton, OCarm, his ancient counsellor. In this essay – the second part as we examine the unpublished sources– we prove that this hypothesis is not serious, and there is a lot of American diplomatic sources who prove that the Confessor is identified in the person of Mgr. Ferenc Városi, the brother of Can. István Városi, the Parish Priest in Budapest, until 1969, and Fr. Gyula Tátrai, OFM in the last months of his stay until September 28th, 1971.
Can Anyone who is Divorced and Remarried be Allowed to Sacrament? - According to Amoris Laetitia
All baptized person who is not forbidden by law may and must be admitted to holy communion. (can. 912) but others who obstinately persist in manifest grave sin, are not to be admitted to holy communion. (can. 915) The Pontifical Council for Legislative Texts in 24 June 2000, made a clarification related to can. 915. According to this text they are forbidden from receiving the Eucharist, those who are divorced and remarried. In this short article we would like to see, whether the law prohibits all divorced and remarried persons from receiving the sacraments or not? Reading the AL, it becomes clear that the apostolic exhortation is not contrary to the Church’s earlier teaching. If the Pope wanted to change the pastoral practice, he should have met two requirements: 1. he have to say it explicitly, 2. and the teaching should not to be contrary with the teaching of the church. The Church’s teaching clearly states that spouses can only have sex with their spouse, and if they deliberately and intentionally commit a deadly sin against this commandment, in order that the sin be released, they must repent. Repentance without sorrow is not repentance. The teaching of the Council of Trent clarified what he meant by this sorrow: “...the first is grief, which is the pain and hatred of the soul for the sin that they have committed, with the determination that they will not sin in the future.”
József Marton, ed.: Márton Áron hagyatéka 20. kt. (Levelek – 1.)
Review of Márton Áron hagyatéka 20. kt. (Levelek – 1.), edited by József Marton (Csíkszereda: Pro-Print Könyvkiadó, 2020).
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Parallels on the Horizon of Heroism Embedded in Martyrdom
Se c’affrontiamo la realtà del secolo XXI., possiamo confermare, che l’archetipo dell’eroe non vive più nella quella forma in cui fu abituato nei secoli precedenti. Nello questo studio, l’autore desidera a presentarci l’evoluzione dell’immagine dell’eroismo attraverso tre vari campi della scienza umana. Analizzando il prototipo dell’eroe antico dal punto di vista della letteratura antica, riconosciamo un essere umano, il quale fu colpito dalla gloria terrena, la corona di alloro posta sulla testa dell’uomo e l’apprezzamento del popolo. Possiamo dire con massima certezza, che quest’immagine fu conservato attraverso dei secoli nella storia della maggior parte dei popoli. Nella storia del popolo ungherese (nel secolo XVII. e XX.) c’è un aspetto molto speciale dell’eroismo, in cui la battaglia dell’eroe contiene in più un additivo teologico-nazionale per cui l’eroe entra nel santuario del popolo, mostrandoci la sua battaglia soprannaturale per la fede in liberta nazionale. Alla fine, se ci pensiamo profondamente sul termine del martirio, ci rivela l’assioma, che il martirio autentico si trova nel cristianesimo, dove la battaglia dei fedeli è per lo scopo divino, per la gloria eterna. Questa battaglia, la gloria divina non è più egoista, ma guarda alla fede sublime e divina, e quest’aspetto fu coerente in ogni secolo della Chiesa, in Transilvania anche. Analizzando la vita dei Dieci Martiri di Transilvania, possiamo confermare che l’essenza della loro eroicità è identico di quella dei primi martiri della Chiesa primitiva, cioè l’idea del martirio cristiano è costantemente lo stesso.heroism
The Hereditary Sale Agreement for the Radnóti Estate, Concluded on 7 February 1884, between Count Márk Bethlen and the Roman Catholic Status of Transylvania
Source: Archives of the Roman Catholic Status of Transylvania, Property Affairs 1815–1899, Fond 1, Box 1.
Comments on the Drama of Bodily Existence (1.)
This philosophical meditation on the drama of bodily existence and sexual identity intends to explain and complement the reflection of Ricardo Aldana, who considered these issues from the Communio-theology point of view represented by Hans Urs von Balthasar and Adrienne von Speyr. The main claim to be exposed and phenomenologically corroborated is that the horizon of correctly interpreting the phenomenon of bodily existence is an existential and dramatic encounter with the Trinitarian reality. The context of an adequate response to one’s unique and sexual bodily existence is predetermined by Mary’s “Fiat!” and Christ’s redemptive sacrifice; these two yeses to divine love created the possibility for a radical freedom to embrace creation when it comes to the gift of bodily existence. The dramatic nature of our fundamental relationship with the body is characterized in two steps: first, by analyzing the paradoxes of how the body is given to us; and second, by argu- ing that the drama of being exposed to bodily existence can lead us through bodily self-gift (sacrification) and care for the (bodily existing) other to the discovery and contemplative appreciation of the body.
The Beginnings of Legal Education in Eger: the Foglarianum
Anyone who examines the history of the city of Eger will inevitably meet the so-called “university idea” which caught fire in the 18th century but only became a reality in the 21st century. Eger not only plays an important role in the political history of the country, but also represents lasting values in its cultural history. One of this, doomed by the past, is its activity on law education which flourished between the 18th and 20th century, however, due to social and political changes, it suffered decline and eventually ceased to exist. The modernization aspirations of the Habsburg Empire, the tensions between national and imperial intentions, the social and political crises, the turning points towards the end of the 19th century, made possible a form of training that, despite political debates, supplied the legal and administrative task required by the state of that era to function. In this study, we explore the essential elements of 209 years, especially the early times, and place them in the historical process. The particular motive of the topic selection was the fact that the intention of the founder has been finally realized: Eger’s institution of higher education became a university and will hopefully receive the Catholic denotation one day.
Theological Argumentations, Religious Education, and Mystery Representation on the Franciscan Stage of Csíksomlyó in the 18th century (1.)
In the grammar school of Csíksomlyó (Șumuleu Ciuc), a Franciscan site of Marian pilgrimage in Transylvania, 104 school plays were produced by the pupils between 1721 and 1786. These were predominantly mysteries in the vernacular: Good-Friday Passions, Judgement-Day Dramas and the odd play for Corpus Christi Day or the Assumption. This annual tradition of education as well as pastoral care preserved the characteristics of mediaeval West European mysteries for the longest time and in the farthest geographical location. This paper addresses the question of how these mysteries presented theological or dogmatic facts as staged Poor Man’s Bibles, that is, theatrical catechesis. The first part examines the 106 types of New Testament scenes and their 71 Old Testament antitypes. The following Roman Catholic dogmas were staged in Csíksomlyó: the Trinity; the Creation of the World; the Fall of the Devils; the Fall of Humanity; the Incarnation of the Christ (the so-called Heavenly Trial, Proces de Paradis); the Immaculate Conception, Virginity, Assumption, and Intercession of the Virgin Mary (Maria Advocata); the doctrine of the Eucharist. The theological teachings were cast in the form of human and allegorical figures and presented by the grammar-school students to a numerous and predominantly illiterate audience on a three-level stage, in mother-tongue performances of illustrative verse, in a style adequately sacred as well as easy to comprehend.
Why was Áron Márton Ordained Bishop in Cluj Napoca?
Áron Márton was ordained bishop of Alba Iulia on 12 February 1939 in St. Michael’s Church in Cluj-Napoca, where he had been introduced as the new parish priest only three months earlier. Even today, the question of why his episcopal ordination took place in Cluj-Napoca and not in Alba Iulia remains unanswered. In the foreword of “Imacsokrok Márton Áron püspöknek a Gyulafehérvári Főegyházmegyei Levéltár gyűjteményében” (“Spiritual Bouquets to bishop Áron Márton in the Archdiocesan Archives of Alba Iulia”), published at the end of 2020, bishop emeritus Msgr. Dr. György Jakubinyi answered this question in one sentence: “The most probable reason for the episcopal ordination in Cluj-Napoca appears to be the attachment of the new bishop to the place of his previous pastoral activity,” that is, to Cluj- Napoca. In this study, I try to give a more detailed answer to the question of the place of Áron Márton’s consecration.
The Relationship between the Titular Church of Cardinal András Báthory, the Slavic Mission in Pannonia, and the Cult of Saint Hadrian
In the year 2019 were celebrated the thousand years of the founda- tion of the Zalavár Benedictine Monastery under the Patrocinium of Saint Hadrian the Martyr on the western shore of the Lake Balaton in Hungary, and this is an occasion to contemplate the significance of this place and of this heritage. Though the Abbey is not existent after 1950, its beginnings are more important in the Carolingian Empire, after the Avar Period, as the Salzburg Benedictine missionaries christianized the territory and as the Slavic Prince Pribina came under Carolingian rule. It was this time to found the first church of Saint Hadrian, a Martyr in Nicomedia in the times of Diocletian’s persecution and which relics were translated to Rome in the 5th or 6th Century. The cult became important in this Church, which building was identical with the Roman Curia, i. e. the Senate, and the consecration of this church on September 8th became the feast of the Saint in the Occident. This became a titular church and was the titular church of the Transylvanian Cardinal András Báthory, in the 16th century. Turning to Pribina, he gathered Saints Cyril and Methodius and their pupils in this church and against the opposition of the Archbishops of Salzburg, gained Pontifical permission of Pope Hadrian II to celebrate Christian liturgy in Slavic language in his Province and the nomination of Methodius to Metropolite of Pannonia. This early beginnings were important for the Hungarian christianization and explain why Saint Stephen the first King of Hungary received so easily the Roman blessings, i. e. the Holy Crown and the erection of the Metropoly of Esztergom in his kingdom. In medieval Hungary the name of the kingdom was alternating “Hungary” and “Pannonia”, in Christian inter- pretation “Pannonia Sacra”. This aspect could help to concile Slavic (e. g. Slovakian) and Hungarian interpretation of their common history. This history is living today in the use of the word “Church”, which originates of the Latin word “Castellum” (etymon of the city name “Keszthely” at the Lake Balaton), which is in the Western Slavic languages: “Kosciól” (Polish), “Kostel” (Czech and Slovak). In Polish means both as building and as gathering of people, in Czech and Slovak only as building. In Hungarian the use of the Latin word “templum” is rooted, as building. Common heritage of the ancient Roman word “Castellum”.