Download Vergleichende Analyse der Entstehungstheorien von Häresie in by Philipp-Michael Hebel PDF

By Philipp-Michael Hebel

Essay aus dem Jahr 2009 im Fachbereich Theologie - Historische Theologie, Kirchengeschichte, word: keine, Ruhr-Universität Bochum, Veranstaltung: Theorien und Ansätze der Religionswissenschaft, Sprache: Deutsch, summary: In diesem Essay werden die Theorien und Vorstellungen zweier Autoren und Religionswissenschaftler zum Thema der Entstehung der Häresien in der christlichen faith im späten Mittelalter vorgestellt und sowohl auf Unterschiede als auch auf Gemeinsamkeiten hin untersucht. Dazu werden zunächst die Vorstellungen von Christoph Auffarth zu diesem Thema zusammenfassend erläutert und anschließend mit denen von Daniel Boyarin verglichen.

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Extra resources for Vergleichende Analyse der Entstehungstheorien von Häresie in der christlichen Religion im späten Mittelalter von Christoph Auffarth und Daniel Boyarin

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He had no training as a carpenter yet when he came to put the door together—and it was panelled—a knife could not be inserted into its joints. This is a good result of mindfulness. We are told in the commentaries that the Buddha spoke his discourse on the Foundations of Mindfulness in the land of the Kurus (around modern Delhi) because the people there were diligent in applying mindfulness to their everyday lives. Here is an Calm and insight 26 incident that illustrates this point. …In that land of the Kuru people, the four classes—bhikkhus, bhikkhunis (nuns), laymen and laywomen, generally were earnest by nature in the application of the Foundations of Mindfulness to their daily lives.

Whenever the wholesome factors of mind such as effort, mindfulness and wisdom to investigate become dominant, unwholesome mental states fade away. Unwholesomeness cannot stand in the face of wholesome mental states, just as darkness however long it has dwelt in a cave instantly vanishes when a light is brought in. Wholesome states of mind are stronger than the unwholesome. It is for this reason that training oneself in Dhamma is possible. The last method should only be used when the other four have failed to dislodge powerful unwholesome thoughts.

This way of contemplation used alone requires an alert and attentive mind for only ‘bare bones’ of mental states are mentioned in the Discourse, the most important being the two contrasted groups of roots. There is no other information given by the Buddha about this contemplation so aside from the rather few people who will be able to practise in this way, it will be best to use this method just when necessary. Either during meditation or during daily life if one is mindful enough, one may, if troubled by one of the unwholesome roots, say to oneself ‘Mind with greed…with aversion…with delusion’ according to what has arisen.

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