Ons Geestelijk Erf最新文献

英文中文

Het Sint-Agnesklooster en de Moderne Devotie 圣艾格尼丝修道院与现代奉献

Q4 Arts and Humanities

Ons Geestelijk Erf

Pub Date : 2010-03-31 DOI: 10.2143/OGE.81.1.2049255

K. Goudriaan

The monastery of Saint Agnes at Arnhem rooted in the fifteenth-century reform movement of the Devotio Moderna. The central question of this contribution concerns the extent to which the spiritual renewal occurring in this monastery in the middle of the sixteenth century may be accounted for by impulses from within the Devotio Moderna. In the first part, the institutional and personal ties with the Modern Devotion are investigated. From approximately 1459 onwards, the inhabitants lived as regular canon-esses according to the rule of Saint Augustine. They are called moniales (nuns), which makes it likely that at least part of them used to sing the Latin office. The monastery was not incorporated in the Chapter of Windesheim as a full member, which did not prevent it from receiving pastoral care by regular canons belonging to the Chapter. In the beginning of the sixteenth century confessors used to come from Albergen (Twente), and from the last decads of this century onwards from Gaesdonck (Lower Rhine region): so much was known already. It now appears that in the years around 1560 a significant role has been played by Nicolaas van Diepenbroick, a confessor originating from the monastery of Bethlehem in the city of Zwolle. Bethlehem was one of the members of the Chapter of Windesheim that maintained strict regular observance right through the sixteenth century. Moreover, it possessed an important library, nothing of which is left now, unfortunately. Diepenbroick succeeded in ending a crisis that had put community life in the monastery of Saint Agnes in jeopardy. The second part of this article focuses on texts produced by authors from within the Devotio Moderna and circulating in the monastery. The number of such texts is rather modest, but the contexts in which they have been handed down, are interesting. A first group of texts is found in three manuscripts, which, together with a fourth one, were copied in and for the monastery around the year 1470. The general content of these manuscripts focuses on the building up of life in community and on the acquisition of monastic virtues. They belong to the period immediately following the adoption by the sisters of Saint Agnes of the rule of Saint Augustine. The texts originating within the Devotio Moderna and copied in the middle of the sixteenth century are of a definitely more mystical nature. Tentatively, some of the manuscripts containing them may be brought in connection with the restauration period under the guidance of Nicolaas van Diepenbroick. © Ons Geestelijk Erf. All rights reserved.

阿纳姆的圣阿格尼斯修道院起源于15世纪的现代宗教改革运动。这一贡献的核心问题是，16世纪中叶发生在这座修道院的精神复兴在多大程度上可能是由“现代奉献”(Devotio Moderna)内部的冲动造成的。在第一部分，制度和个人关系与现代奉献考察。大约从1459年开始，根据圣奥古斯丁的规定，这里的居民以普通修女的身份生活。她们被称为moniales(修女)，这使得她们中至少有一部分人可能曾经唱过拉丁语的“办公室”。修道院并没有被纳入Windesheim章节作为一个正式成员，这并不妨碍它从属于该章的正规教规接受教牧关怀。在16世纪初，忏悔者通常来自阿尔伯根(特温特)，从本世纪最后几十年开始，来自盖斯顿克(下莱茵河地区):已经知道了这么多。现在看来，在1560年左右，来自兹沃勒市伯利恒修道院的忏悔者尼古拉斯·范·迪彭布罗克(Nicolaas van Diepenbroick)扮演了一个重要的角色。伯利恒是温德斯海姆分会的成员之一，该分会在16世纪一直保持着严格的常规仪式。此外，它拥有一个重要的图书馆，不幸的是，现在已经没有了。迪彭布罗克成功地结束了一场危机，这场危机使圣艾格尼丝修道院的社区生活处于危险之中。本文的第二部分着重于作者在《现代祈祷》内部创作并在修道院流传的文本。这类文本的数量相当有限，但它们流传下来的背景却很有趣。第一组文本是在三份手稿中发现的，这三份手稿和第四份手稿是在1470年左右为修道院抄写的。这些手稿的总体内容集中在社区生活的建立和修道院美德的获得上。他们属于时期后立即采用的规则的圣奥古斯丁的圣阿格尼斯的姐妹。源自《现代祈祷》的文本，在16世纪中期被复制，显然具有更神秘的性质。暂时地，一些包含它们的手稿可能会在尼古拉斯·范·迪彭布罗克的指导下与修复时期联系起来。©Ons Geestelijk Erf。版权所有。

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引用次数: 0

The three births of Christ and the Christmas liturgy in **the Temple of our soul**, **the Evangelical pearl** and the **Arnhem mystical sermons** 基督的三次诞生和在我们灵魂圣殿的圣诞节礼拜仪式，福音派的珍珠和阿纳姆的神秘布道

Q4 Arts and Humanities

Ons Geestelijk Erf

Pub Date : 2010-01-01 DOI: 10.2143/OGE.81.1.2049259

R. Faesen

引用次数: 0

"For which we are created:" The Image of God as the Fundament for Deification in the Arnhem Mystical Sermons “我们为之被造:”阿纳姆神秘布道中神的形象作为神化的基础

Q4 Arts and Humanities

Ons Geestelijk Erf

Pub Date : 2010-01-01 DOI: 10.2143/OGE.81.1.2049258

Ineke Cornet

引用次数: 0

The Arnhem Mystical Sermons in Context. Introduction 上下文中的阿纳姆神秘布道。介绍

Q4 Arts and Humanities

Ons Geestelijk Erf

Pub Date : 2010-01-01 DOI: 10.2143/OGE.81.1.2049254

Ineke Cornet, K. Schepers

引用次数: 1

Tussen de doornen pluk ik de rozen 我在荆棘之间摘玫瑰

Q4 Arts and Humanities

Ons Geestelijk Erf

Pub Date : 2009-12-31 DOI: 10.2143/OGE.80.4.2047111

L. V. Beek

引用次数: 1

A Dutch Translation of The Life of Adam and Eve 《亚当和夏娃的生活》荷兰语译本

Q4 Arts and Humanities

Ons Geestelijk Erf

Pub Date : 2009-12-31 DOI: 10.2143/OGE.80.4.2047112

Bob Miller

引用次数: 0

Sinte Gregorius seet... Sinte Gregorius看到。。。

Q4 Arts and Humanities

Ons Geestelijk Erf

Pub Date : 2009-09-30 DOI: 10.2143/OGE.80.3.2045816

Mathilde van Dijk

The adherents of the Devotio Moderna regarded the Church Fathers as reliable guides in their search for true piety, which they defined as the imitation of Christ. This article discusses the role of one of the most important among them, Gregory the Great, and takes its point of departure from the surviving texts that were ascribed to him in the convent of Saint Agnes at Maaseik. The purpose is to study how these regular canonesses used Gregory in their education, how they appropriated his work and constructed him as a valuable helper in their search for spiritual perfection. The Maaseik collection contains both authentic and none- authentic work, such as the prayer Te adoro in crucem. Several manuscripts contain larger excerpts or dicta, amongst others in the Middle Dutch copy of Gerard Zerbolt of Zutphen's De spiritualibus ascensionibus. In addition, the regular canonesses at Maaseik owned a complete Middle Dutch version of Gregory's Homiliae in Evangelia. As far as modem devouts like the sisters at Maaseik were concerned, Gregory's work was a part of the Divine Truth, like the other Church Fathers' texts. Therefore, they felt free to link quotations from his work to quotations from other Church Fathers, in order to reach a meaningful interpretation, which would help them in their search for spiritual perfection. They focused on specific texts such as the Moralia in Job and the Homiliae in evangelia or parts thereof, which, in their view, provided the best advice for imitation of Christ. They loved Gregory because of the practical orientation of his work. Furthermore, in many ways he suited their spirituality, for instance in his stress on performative aspects of piety. At the same time it is clear that they interpreted him in order to be able to follow his lead in their context of a cloistered convent, for instance by practicing active charity primarily among their fellow sisters. Furthermore they enhanced certain elements in his work, such as his representation of the Christ as food.

“现代信仰”的信徒认为教父们是他们寻找真正虔诚的可靠向导，他们将虔诚定义为模仿基督。本文讨论了其中最重要的角色之一，格列高利大帝，并从马塞克的圣艾格尼丝修道院的幸存文本中得出了他的观点。目的是研究这些正规的女圣徒如何在他们的教育中使用格列高利，他们如何挪用他的作品，并将他构建为一个有价值的助手，在他们寻求精神上的完美。马塞克的藏品既有真迹，也有非真迹，比如祈祷文《十字架上的阿多罗》(The adoro in crucem)。一些手稿包含更大的摘录或口述，其中包括热勒德·泽博尔特(Gerard Zerbolt)对祖特芬(Zutphen)的De spiritualibus ascensionibus的中世纪荷兰语副本。此外，马塞克的普通女圣徒拥有一本完整的中世纪荷兰语版格列高利在Evangelia的《圣歌》。对于像马塞克修女这样的现代虔诚信徒来说，格列高利的著作是神圣真理的一部分，就像其他教父的著作一样。因此，他们随意地将他的作品中的引文与其他教父的引文联系起来，以达到有意义的解释，这将有助于他们寻求精神上的完美。他们专注于特定的文本，如《约伯记》中的《摩拉利亚书》和《福音》中的《训诫书》或其中的部分内容，在他们看来，这些文本为模仿基督提供了最好的建议。他们喜欢格里高利，因为他的工作注重实际。此外，他在很多方面都符合他们的精神，比如他强调虔诚的表演方面。同时，很明显，她们对他的理解是为了能够在她们的隐修院里跟随他的领导，例如，主要是在她们的姐妹中间实行积极的慈善。此外，他们还加强了他作品中的某些元素，比如他把基督描绘成食物。

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引用次数: 0

Een oude spiegel voor nieuwe maagden 新处女的旧镜子

Q4 Arts and Humanities

Ons Geestelijk Erf

Pub Date : 2009-09-30 DOI: 10.2143/OGE.80.3.2045817

S. Corbellini

The article aims at reconstructing the production and the diffusion of the Middle Dutch text Spieghel der maechden, a late fourteenth-century translation of the twelfth-century treatise Speculum virginum. Research shows that the manuscripts containing the Spieghel der maechden circulated in the first years after the translation mainly in communities of tertiaries associated to the Chapter of Utrecht. The treatise, which promoted an enclosed life for female religious, was probably used in the spiritual education of tertiaries. More specifically, the Spieghel der maechden served as an instrument of formation in the process of claustralization of communities following the third rule of Saint Francis. The relevance of the text in the organization of spiritual life in convents of tertiaries is evidenced by the explicit reference to the Spieghel der maechden in the Informieringheboeck der jongen (1510-1512) written by Jan de Wael, confessor of the convent of tertiaries St. Agnes in Amersfoort. In the Informieringheboeck, the Spieghel der maechden is described as an instrument in the formation of novices and in the preparation to claustral life.

本文旨在重建中世纪荷兰语文本Spieghel der maechden的生产和传播，Spieghel der maechden是14世纪晚期对12世纪专著《窥镜》(Speculum virginum)的翻译。研究表明，包含《明镜》的手稿在翻译后的头几年主要在与乌得勒支分会有关的高等学校社区中流传。该论文提倡女性教徒的封闭生活，可能用于高等院校的精神教育。更具体地说，spiegel der maechden在遵循圣方济各第三条规则的社区封闭过程中充当了形成工具。在阿默斯福特圣艾格尼丝修女院的告解师Jan de Wael所写的《Informieringheboeck der jongen》(1510-1512)中，明确提到了《Spieghel der maechden》，这证明了文本在修女院精神生活组织中的相关性。在informieringheeck中，Spieghel der maechden被描述为新手形成和准备隐居生活的工具。

引用次数: 2

Ubertino da Casale and the Devotio Moderna Ubertino da Casale和Devotio Moderna

Q4 Arts and Humanities

Ons Geestelijk Erf

Pub Date : 2009-09-30 DOI: 10.2143/OGE.80.3.2045818

S. Mossman

The Arbor vitae crucifixae of the Franciscan Spiritual Ubertino da Casale († c. 1330), a compendious life of Christ in five books, enjoyed a very substantial transmission in the late medieval Low Countries, but — significantly — not elsewhere in northern Europe. The first part of this study presents a conspectus and analysis of the manuscript transmission of the Arbor vitae in the Low Countries and, for purposes of comparison, in the German-speaking regions, both in Latin and in Dutch (and Low German) translation. This expands the known transmission of the work by a factor of about two. The Latin text is shown to have circulated almost exclusively amongst the Canons Regular of the Windesheim Congregation, and surprisingly to have been scarcely known in the Franciscan order. There was no complete translation into any vernacular language, but in Dutch translation it was transmitted in excerpt to constitute four main types of new textual forms: prayers, shorter texts concerning Mary, spiritual exercises, and texts on the interior suffering of Christ. It also served as an important source for the composition of Dutch-language lives of Christ. The second part of the study examines the reasons for the particular interest in the Arbor vitae in the milieu of the Devotio Moderna. The spiritual exercises set out in the prologues to the work, and which are then used to structure the fourth book (on Christ's Passion), are shown to be precisely congruent with the specific forms of methodical meditation developed in the early years of the movement. Ubertino's understanding of the suffering of Christ as a primarily interior, life-long phenomenon, to which much attention is given in the fourth book and to which the reader is specifically directed in the work's prologues, is shown to accord with a novel approach to Christ's sufferings in the works of Gerard Zerbolt van Zutphen, one of the most important writers of the first generation of Modem Devout. It is then proven that the Arbor vitae was the immediate source both in this respect and in terms of mystical theology for the De passione Domini of Jan van Schoonhoven (written 1404-07), the figure responsible for introducing the spirituality of Groenendaal into the Devotio Modema. The third part of the study provides a conspectus of all works from the Low Countries of the period c. 1410 — c. 1520 known to draw upon the Arbor vitae. This demonstrates a somewhat wider knowledge of the work in the later period, notably in Carthusian circles. A final contrast is offered to the warm reception of the Arbor vitae in the Low Countries, in the form of Jean Gerson's criticism of precisely those aspects of the work which attracted the most positive attention amongst the Modern Devout.

圣方济各会的《耶稣受难书》(约1330年)是一本简明的基督生平书，在中世纪晚期的低地国家流传甚广，但在北欧其他地方却没有流传。本研究的第一部分对低地国家和德语区的vitae手稿传播进行了概述和分析，并以拉丁语和荷兰语(和低地德语)翻译进行了比较。这就把已知的功的传递量扩大了大约两倍。拉丁文文本被证明几乎只在温德斯海姆会众的《正典》中流传，令人惊讶的是，在方济各会中几乎不为人所知。没有任何本地语言的完整翻译，但在荷兰语翻译中，它被摘录为四种主要类型的新文本形式:祈祷，关于玛丽的简短文本，精神练习，以及关于基督内心痛苦的文本。它也是组成基督的荷兰语生活的重要来源。研究的第二部分探讨了在现代宗教环境中对青叶树特别感兴趣的原因。在作品的序言中列出的精神练习，然后用于构建第四本书(关于基督的苦难)，被证明与早期运动中发展起来的有系统的冥想的具体形式完全一致。乌伯蒂诺对基督受难的理解主要是一种内在的，终身的现象，这在第四本书中得到了很多关注，读者在作品的序言中也得到了特别的指导，这与杰拉德·泽博尔特·范·祖特芬的作品中对基督受难的一种新颖的理解是一致的，他是第一代现代虔诚派最重要的作家之一。然后证明，在这方面和神秘神学方面，vitae是Jan van Schoonhoven(写于1404-07年)的De passione Domini的直接来源，这位人物负责将Groenendaal的灵性引入Devotio Modema。研究的第三部分提供了1410年至1520年期间低地国家所有已知的利用青藤的作品的概貌。这表明在后期，特别是在卡尔萨斯的圈子里，对工作有了更广泛的了解。最后的对比提供了在低地国家的热情接待，在让·格森的形式，正是这些方面的工作吸引了最积极的关注在现代虔诚的批评。

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引用次数: 2

Naar voorbeeld van de vaders 以父亲为榜样

Q4 Arts and Humanities

Ons Geestelijk Erf

Pub Date : 2009-09-30 DOI: 10.2143/OGE.80.3.2045815

M. V. Dijk

引用次数: 0

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全部化学•材料生命科学医学物理工程技术环境•农林材料科学地球科学法学管理学化学环境科学与生态学计算机科学教育学经济学农林科学人文科学生物学数学物理与天体物理心理学综合性期刊其他工业工程理学历史学农学文学信息工程

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全部 ACS Publications Elsevier ieeexplore Springer The Royal Society of Chemistry Wiley

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Ons Geestelijk Erf

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