No, but we are different. Tonpa Sherab treated men and women in the same way, he passed on his teachings to both men and women and that is why we nuns are on equal footing with the monks, quite unlike the Buddhists.' The Bön religion is often seen as a part of the Tibetan Buddhism but its bond is actually far more complex and has its own origin in the history of Tibet. The role of women worshipping in Bön and Tibetan Buddhism, is quite different. And although there are studies on Buddhist nuns, there is hardly any research available on nuns in the Bön tradition. This pioneering study vividly portrays the nuns of the Redna Menling monastery in Dolanji (India), the headquarters of the Bön religion, in exile. It focuses on the developments of the Bön in exile, the specific context in which Bön nuns live and how the monastic tradition takes shape. It provides interesting insights into the monastic community in exile, the historic context of the Bön religion as well as the personal motives to become a nun.
No, but we are different. Tonpa Sherab treated men and women in the same way, he passed on his teachings to both men and women and that is why we nuns are on equal footing with the monks, quite unlike the Buddhists.' The Bön religion is often seen as a part of the Tibetan Buddhism but its bond is actually far more complex and has its own origin in the history of Tibet. The role of women worshipping in Bön and Tibetan Buddhism, is quite different. And although there are studies on Buddhist nuns, there is hardly any research available on nuns in the Bön tradition. This pioneering study vividly portrays the nuns of the Redna Menling monastery in Dolanji (India), the headquarters of the Bön religion, in exile. It focuses on the developments of the Bön in exile, the specific context in which Bön nuns live and how the monastic tradition takes shape. It provides interesting insights into the monastic community in exile, the historic context of the Bön religion as well as the personal motives to become a nun.
In De conversione Indorum et gentilium, the Dutch theologian Johannes Hoornbeeck offers a Protestant view on the world of global heathenism. In a strictly academic, systematic way he designs a missionary approach that is as innovative as it is orthodox.
Recent research in early modern print media and the early enlightenment have dramatically changed the way we look at the Dutch Republic in the later seventeenth century. For a long time, this was an underresearched area. Interdisciplinary approaches now demonstrate how a dense, varied, and for its time, technically advanced media landscape managed to involve intellectuals, politicians and craftsmen in debates on current issues. Based on a small corpus of enigmatic satirical prints, so far overlooked by art historians and historians of religion alike, this book explores how polarization between theological schools during the reign of stadholder William III triggered, necessarily covert, debates on the shortcomings of early modern Churches that prepared the way for a more enlightened religious culture.
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