I was born and raised in Transylvania, where two significant influences shaped me from an early age. On one hand, I have long admired how this small region became the birthplace of the world’s first proclaimed act of religious freedom (1568, Torda). I have always been inspired by how, despite the persecutions of the 16th century, the heart of Transylvania could become a kind of fairy garden: a land where diverse nations and faiths were welcomed with openness, free thought was encouraged, and peaceful coexistence was possible. This made Transylvania both intellectually and spiritually vibrant, which has always amazed me.
Another defining part of my background, both then and now, is my Unitarian heritage. Its history is rich with courage and humanity, and with people whose example still inspires me today. As I learned more about the essence of Transylvanian Unitarianism, I felt increasingly drawn to it, which eventually led me to apply to the renowned Unitarian High School in Kolozsvár.
Moving to another city and becoming a dorm student at the János Zsigmond Unitarian High School opened the world to my 14-year-old self. Inspired by the renowned predecessors who had studied there, in one of Transylvania’s earliest high schools, I began to work on my self-discipline and consistency, and to engage more deeply with every subject before me.
Among them, biblical studies soon became the most precious to me, taught by an exceptional teacher who encouraged me to take part in the national Olympiad in biblical studies for high-school students. Following his advice, I was fortunate enough to place first nationally twice and second twice.
During those years, the school’s motto–the home of muses and virtues–sharpened my awareness of the importance of nurturing both knowledge and morality. This influence gradually strengthened the childhood vision I had of one day becoming a theologian.
The Protestant Theological Institute of Cluj-Napoca instantly became the center of my world. I have been blessed with two colleagues who became like brothers to me throughout this journey. The same sense of closeness developed with several professors who taught us how to both preserve tradition and, at the same time, explore new and uncharted questions.
It was also during this period that I took the first steps of my academic journey: starting projects and research, and presenting them at the National Scientific Students’ Associations Conference, where I was honored with several awards and distinctions over the years.
Bringing with me an unquenchable thirst for uncovering the unknown parts of history, I devoted my Bachelor of Arts in Theology thesis at the Protestant Theological Institute of Cluj-Napoca to research in Ecclesiastical History under the supervision of Professor Sándor Kovács. Thanks to his guidance and through archival work, five previously unknown sources were uncovered, offering new insights into the life of György Felvinczi, a seminary student and poet from the late 17th century.
This newly revealed material allowed us to challenge several earlier claims and redirect the research toward more accurate conclusions. The experience equipped me with valuable expertise in library and archival research, as the thesis was largely based on the sources unearthed.
After completing my Bachelor’s degree, I felt a deeper calling emerge. Biblical studies had always been my favorite part of theology, yet I had long been hesitant to delve into it. It was then that Professor Szabolcs Czire reached out with guidance and encouragement, urging me to pursue my highest aspirations. Inspired by his invaluable work in Historical Jesus research and by my own desire to explore the core of Unitarian theology grounded in the historical Jesus, I began a disciplined program of self-improvement to prepare myself for this field.
Professor Czire became the supervisor of my Master’s thesis, through which I had the opportunity to develop the skills essential for biblical scholarship: studying ancient languages, practicing exegesis, and engaging more deeply with the Bible through various hermeneutical lenses. My thesis evolved into an exegetical and hermeneutical study of the Parable of the Unjust Steward (Luke 16:1–8), often regarded as one of Jesus’ most puzzling parables. By incorporating the latest insights from memory theory, considered paradigm-shifting both methodologically and conceptually in parable research, I was able to illuminate a previously unexplored dimension of the text.
Since then, my passion for studying the historical Jesus has remained steadfast, continually shaping and inspiring my daily work.
Thanks to an extraordinary turn of fortune, I had the opportunity to pursue a year of study in the Netherlands for a second Master’s degree. During the first week of the academic year at the Protestant Theological University, when I met Professor Annette B. Merz, I could hardly believe it was real. I had known her name for a long time, as her work with Gerd Theissen had been part of my undergraduate course material for many years. Realizing that I was now in the same place as someone whose research I had studied and deeply admired left me in awe. I could never have imagined that I would one day have the opportunity to work with her. Yet she graciously agreed to supervise my thesis despite her extremely busy schedule, proving herself to be a professor of remarkable generosity and dedication.
Under Professor Merz’s supervision, I was able to continue my work in Historical Jesus research and broaden it to an international horizon. At her encouragement, I undertook a study on the relationship between the historical Jesus and real slaves, a question that, to my knowledge, had not been examined before. Her guidance in shaping this topic and her mentorship throughout the process were invaluable.
Working on slavery and the historical Jesus, I sought through my thesis to move beyond a discourse that fails to take seriously the multidimensional oppression of real slaves. I argued that the challenge is not only to acknowledge the known real slaves in the Gospels but also to shed light on the invisible ones, whose unheard voices and unseen bodies deserve to be brought to light. The history of research shows that scholars have left several questions not merely unanswered but largely unaddressed about the real slaves around the historical Jesus, who may be hidden between the lines of the Gospel narratives. In this respect, our duty is clear.
It was during the writing of my MTheol thesis that I realized how closely my topic aligns with current strands of Historical Jesus research. I therefore put effort into situating it more explicitly within the field and building connections across it. Several international conferences, including SBL, EABS, and BTNS, gave me the opportunity to present my findings and vision for this subfield, and to become part of this scholarly conversation and movement.
I am enormously grateful to Professors James Crossley, Robert J. Myles, and Brandon Massey, who have been exceptionally welcoming and encouraging. Being an early-career scholar is always challenging, and I am deeply thankful to these mentors for their time, generosity, and dedication to my development. It is thanks to them that my path has broadened considerably. As I continued to engage with the work of the Next Quest, I also realized that its agenda raises other important questions, ones I have long been interested in and would be worth pursuing in the future.
One of the most intensively discussed topics in the Next Quest for the Historical Jesus is the social history of scholarship. Building on my passion for the field and my earlier work, I decided to pursue this question for my PhD. Never in my wildest dreams did I imagine that this would become possible at the world’s most renowned university. The immeasurably high costs of such an endeavour, however, also seemed impossible to meet. It was then that the Kereki Fund of the General Assembly of the Unitarian and Free Christian Churches awarded me a scholarship covering both tuition fees and living costs, allowing this dream to come true. And yet the topic proved significant enough for me to receive an offer of admission as well.
In October 2025, I began my DPhil at the Faculty of Theology and Religion, University of Oxford, under the supervision of Professor Andrew Atherstone. My research, inspired and driven by the Next Quest, focuses on the social history of scholarship. I aim to explore both the external social, cultural, political, and economic factors and the internal academic and institutional dynamics that shaped Jesus research in the late 19th century, particularly from the perspective of the radical thinkers of the period, especially the Unitarians. Through this project, I am also interested in examining the reception history of this study.
My journey of study and career would not have been possible without the unconditional support of the people around me. I feel deeply grateful to the professors, mentors, peers, and colleagues who have stood by me along the way.
István Pap, Hajnal Székely, Miklós-Botond Szász, Emese Bodor, Zsolt Solymosi, Tünde Selyem, Botond Cserei, Mária Rácz, Márta Popa, József Lehel Karácsonyi, Alpár Attila Szilágyi, Norbert Ferenc Jónás, Elek Rezi, Botond Péter Koppándi, Sándor Kovács, Tódor Csaba, Szabolcs Czire, Enikő Ferenczi, Réka Szaló, Béla Botond Jakabházi, Csilla Lakatos, Beatrix Bíró, Albert Nijboer, Annette Merz, Martin Stoutjesdijk, Barry Hartog, Marjo Korpel, Theo Boer, Lieve Teugels, Paul Sanders, Erika Meijers, Eric Olsman, Joseph Bosko Bangura, Geert van Klinken, Samuel Martins, James Crossley, Robert J. Myles, Brandon Massey, Wolfgang Grünstaudl, Justin Meggitt, Zsolt Elekes, Brigitta Barothi, István Kovács, Liz Slade, Simon Bland, Claire MacDonald, Tobias Tanton, Jane Shaw, Andrew Atherstone, Helen Mason, Ant Howe, Derek McAuley, Ágnes Fazakas, and my one and only Ilka.
