The diversified state of the liturgical customs of the service in the Hungarian Reformed Church is common knowledge and subject of varied public concern. The aim of the present study is to find an approach for an objective view of the present situation of the liturgy as practised by the Hungarian Reformed Church. Among the theological issues resolved by the founding fathers in the 16th century the liturgical aspects were of secondary importance considering the special primary task of establishing the reformation itself. The present-day practice goes even further, rating liturgy as a seemingly unimportant component of worship. In 2010 and 2012 we asked 250 pastors of the reformed congregations about their ceremonial practices. The replies received indicated that the majority of pastors were satisfied with their customs of liturgical practice. However, two small groups wished either to eliminate all regulations, or to have strictly confirmed order of ceremonies. The liturgical order is mostly influenced by the social environment, therefore we grouped the answers of the pastors into four categories, namely villages, smaller towns, larger towns and Budapest. Liturgically, the fundamental aim of village churches appears to conserve the heritage. In contrast, the congregations in Budapest wished to create new rites in a number of cases, with countless variations. In the larger towns the power of the traditions is present, but they are also eager to find new ways. The practice overrides in most instances the theological point of view. The emotional and social aspect characterizes the worship. Concurrently the pastors disregard the community in which the liturgy appears, in other words, for individual considerations there is no practical order of worship An important factor is the emotional and social imprinting of the church service. In most instances only the church regulations are discussed in the community. They invent their own liturgy. However, it was found that there is a constant demand for a unified church service.
In general, there are two books of common worship in use. The first – usually called the Ravasz-book of common worship was prepared between 1908 and 1931, the second, linked to Tibor Bartha, between 1950 and 1985. The first is a deep-rooted theoretical work aimed to be accepted by all communities, with lots of theological compromises, while the second is a superficial, hastily made work which provoked controversy in the church, thereby creating division liturgically as well among the Hungarian reformed congregations, resulting in the legitimacy of multiple practices.
In 1968, the church leadership, preparing the book of common worship, conducted a nation-wide survey covering all congregations. In the present study, we have reconsidered the details of this questionnaire and compared it as far as possible with the results of the 1968 survey. This comparison raised the question what the passing of time does to influence liturgy.
The passing time and it’s subjective aspects are basically the most important factors which determine and describe modern society. The time concept which originated from the protestant way of thinking in the 17th and 18th century England, deeply influenced the modern concept of time. In our study – for this time concept – we adopted the term: time of spectacle.
The church services cannot be the subjects of this spectacle. On the contrary, all liturgies of Christianity bind together two timelines. We can do this by binding them with memory, with a repetition of rites, or with eschatological foresight. All these are present in the church services. The feast of Paschal Lamb and the Lords Supper are the best examples to demonstrate the presence of God, leading us to renew and conserve the ceremonies.
The deep understanding of the passing time together with the consciousness of irrefutable continuity is the real proof of memory. The understanding of the migration of the church services between these different timelines can help us celebrate the presence of God in the church services. At the present time to change the liturgically diverse practice of the Hungarian Reformed Church ought not to be ruled by an external regulation, but only after due consideration of these fundamental theological questions.