RELIGIOUS ENCYCLOPEDIA
Hungary Hunnius
kept intact their nationality until the present day. The church was granted religious freedom in 1557, and became independent under the rule of the prince of Transylvania, and kept its autonomy when Transylvania was united with Hungary in 1848. It has one theological academy.
At first the teachings of Luther spread among the Magyar, the German and the Slavonic population
of Hungary; but with the appearance
2. Reformed of Calvinism almost all the Magyars
Church, ranged themselves under the banner
of the Reformed confession, and this division of Protestantism was carried out from 1561 to 1591 ; it was fully completed by synods summoned for that purpose (in Transylvania in 1564, in the region of the Tizra in 1567). Since 1841 proposals have been made for union, but with almost no results. The constitution and organization of the Reformed Church were settled by the synods of 1623 and 1646. The details of the organization have been arranged lately by three general synods (1881; 1891-92; 1904-07). The church is divided into five districts (each under the rule of a bishop) : the Cis-Danubian (formed 1544; see at Kunszentmiklos); the Trans-Danubian (formed 1591; see at Komarom [Komorn]) ; the Cis-Tibiscan (formed 1572; see at Miskolcz); the Trans-Tibiscan (formed 1559; see at Debreczen) ; and the Transylvanian (formed 1564; see at KolozsvaY [Klausenburg]). The church numbers 57 consistories, 2,030 congregations with 1,981 pastors and 188 associate pastors, and 2,452,773 communicants. There are five theological academies. The Hungarian Reformed Churches have shown great sympathy for the Alliance of the Reformed Churches holding the Presbyterian System, which they finally joined in 1905. Both the Lutheran and the Reformed Church maintain various domestic missions.
Most of the Unitarians are in Transylvania. They date from 1566 (religious freedom guaranteed in
1568; full equality with other churches 3. Other in Hungary granted in 1848) . They Bodies, have a bishop, whose seat is at Kolozs-
var, nine deans, and 113 congregations with 109 pastors and a theological academy. The church has been largely supported by the English and American Unitarians. The Unitarians are mostly Magyars. Since the Revolution of 1848 a new sect has arisen chiefly among the lower classes, the Nazarites or " followers of Christ." Their religion seems to be a mixture of that of the Plymouth Brethren, the Baptists, and the Mennonites. The Baptists first appeared in Hungary in 1874; their first church was in Budapest. They were recognized by the State in 1905. [This recognition involved some measure of State aid, which some were unwilling to accept, and controversy and a schism arose. A mission from the English branch of the Baptist World Alliance in 1907 succeeded in settling some of the difficulties. The Baptists now number about 16,000. a. h. n.]
In Hungary in 1904 there were 3,415,587 children of school age, of whom 2,657,263 were actually attending school. There were 17,866 schools, of which 1,921 were State schools, 2,804 communal, 375 private, and 12,766 church (5,280 Roman Catholic,
1,991 Greek Catholic, 1,756 Greek Oriental, 1,362 Lutheran, 1,863 Reformed, 36 Unitarian, and 478 Jewish). There were 31,678 teachers. There were 89 normal schools with 10,362 students. There were 199 high schools in 1904, of which 63 were State schools, 11 communal, 4 private, and 121 church. There were 3,953 professors and 6,304 scholars. There are three universities: at Budapest, with 328 professors and 6,586 students; at Kolozsvar (Klausenburg) , with 110 professors and 1,925 students; and at Zagrab (Agram), with 83 professors and 1,055 students. (K. Rbvesz.)
Bibliography: Most of the literature is in Magyar, cf. Hauck-Herzog, RE, xx. 235. Consult further: E. Horn, Organisation religieuse de la Hongrie, Paris, 1906; P. Bod, Hist. Hungarorum eccl., ed. L. W. E. Rauwenhoff and C. Szalay, 3 vols., Leyden, 1888-90; V. Krasinski, Religious Hist, of the Slavonic Nations, London, 1851; E. L. Godkin, Hist, of Hungary and the Magyars, ib. 1853; Hist, of the Protestant Church in Hungary to 1850, ib. 1854; V. Franknoi, Papst Innocenz XI. und Ungarns Befreiung von der Turkenherrschaft, Feriburg, 1902; G. Bartok, A reformdtus egyhdzak presbyteridlis szervezete, Kolozsvart. 1904; A. Kiss, Tbrok Pal elete, Budapest, 1904; J. Schrodl, " History of the Pressburg Evangelical Church Community " (in Hungarian), Presburg, 1906; M. Zsilinszky, A magyar protestans egyhaz tortenete, Budapest, 1907; W. B. Bovill, Hungary and the Hungarians, London, 1908; Protestans Kepes Napldr (annual Protestant calendar).
HUNNIUS, hun'ni-us, AEGIDIUS: Lutheran theologian; b. at Winnenden (7 m. n.e. of Stuttgart) Dec. 21, 1550; d. at Wittenberg Apr. 4, 1603. He went rapidly through the preparatory schools of Wiirttemberg, and studied from 1565 to 1574 at Tubingen. In 1576 Jacob Heerbrand recommended him as professor to the University of Marburg, where Hunnius exerted himself to do away with all compromises and restore Lutheran orthodoxy. He gained many adherents, and the consequence was a split in the State Church of Hesse which finally led to the separation of Upper and Lower Hesse. The cardinal point of all controversies was the doctrine of ubiquity which Hunnius maintained in his writing De persona Christi. Bartholomaus Meier, one of Landgrave William's theologians, replied, but could not prevail against Hunnius' learned eloquence. In 1592 Hunnius removed to Wittenberg. In the electorate of Saxony, Calvinism had made great headway under the elector Christian, but his successor, Duke Frederick William, desired to introduce Lutheran orthodoxy, and for this purpose called the Swabian theologians, among them Hunnius, to Wittenberg. Immediately after his arrival he was made member of a committee on visitation, instituted for the purpose of purifying the country from Calvinism. For the same purpose he was called into other German territories, as, for instance, into Silesia by Duke Frederic of Liegnitz. Hunnius was the most able representative of the Swabian theology of Brenz, and consequently of the doctrine concerning the majesty and omnipresence of Christ as man. But he advanced the Lutheran cause also in reference to other doctrines, and his influence is traceable in the development of Lutheran dogmatics after his time. The later doctrine concerning the authority of Holy Scripture is based upon Hunnius' Tractatus de maiestate, fide, autoritate et certitudine sacra scriptures. In the same way he established the orthodox Lutheran doctrine of
Hunnius
Hunting: Among the Hebrews