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.
Read Online or Download Vergleichende Analyse der Entstehungstheorien von Häresie in der christlichen Religion im späten Mittelalter von Christoph Auffarth und Daniel Boyarin PDF
Similar religious studies & reference books
Whereas the safety of public photo in political, company, and famous person rhetoric has been largely studied, spiritual picture fix has been principally overlooked. Divine Apology considers the original situations dealing with spiritual figures short of restoring their reputations by means of interpreting a mix of historic and modern defenses provided by way of quite a few figures and teams.
Within the Frankfurt tuition on faith, Mendieta has introduced jointly a variety of readings and essays with the intention to make to be had the numerous and much-needed, contribution of the thinkers of the Frankfurt institution at the faith.
The religion of Scientists is an anthology of writings through twenty-one mythical scientists, from the sunrise of the clinical Revolution to the frontiers of technology at the present time, approximately their religion, their perspectives approximately God, and where faith holds--or doesn't--in their lives in gentle in their dedication to technological know-how.
Within the old close to East, while the gods detected gross impropriety of their ranks, they subjected their very own to trial. while mortals suspect their gods of wrongdoing, have they got the correct to place them on trial? What lies at the back of the human activity to impose ethical criteria of habit at the gods? is that this attempt an act of conceitedness, as Kant prompt, or a method of preserving theological discourse sincere?
- Sharing Sacred Spaces in the Mediterranean: Christians, Muslims, and Jews at Shrines and Sanctuaries
- The A to Z of Taoism
- Realism and Religion: Philosophical and Theological Perspectives
- Women, Religion and Education in Early Modern England
- Protestants and Pictures: Religion, Visual Culture, and the Age of American Mass Production
- God?: A Debate between a Christian and an Atheist (Point Counterpoint)
Extra resources for Vergleichende Analyse der Entstehungstheorien von Häresie in der christlichen Religion im späten Mittelalter von Christoph Auffarth und Daniel Boyarin
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.