Pub Date : 2004-12-31DOI: 10.2143/OGE.78.2.2022762
M. Duque
Another aspect of the multiplicity of traditions integrated in a Spanish mystical text is the presence of various lexical levels, corresponding to diverse cultural traditions. In her contribution "Formal classical language in Saint John of the Cross's lexical selection", Mancho Duque analyzes the semantics and etymology of the lexicon of the Cdntico espiritual, tracing its origin or comparing it to other contemporary Spanish writers and poets, inspired by classical Latin poetry. She analyzes Sanjuanist neologisms that serve to enhance the poetic quality of language. Learned words as nemoroso, amaro and austro are situated in their linguistic and cultural tradition and their literary reverberations. The important word abisal, long considered to be a neologism of the Latin abyssas, is also situated in the tradition. Franciscan Bernardino de Laredo had used it previously in his mystical writings. This study may be of valuable consideration for translators of the Spanish mystic.
{"title":"De roi van het geleerde taalgebruik in de woordkeuze van de H. jan van het Kruis","authors":"M. Duque","doi":"10.2143/OGE.78.2.2022762","DOIUrl":"https://doi.org/10.2143/OGE.78.2.2022762","url":null,"abstract":"Another aspect of the multiplicity of traditions integrated in a Spanish mystical text is the presence of various lexical levels, corresponding to diverse cultural traditions. In her contribution \"Formal classical language in Saint John of the Cross's lexical selection\", Mancho Duque analyzes the semantics and etymology of the lexicon of the Cdntico espiritual, tracing its origin or comparing it to other contemporary Spanish writers and poets, inspired by classical Latin poetry. She analyzes Sanjuanist neologisms that serve to enhance the poetic quality of language. Learned words as nemoroso, amaro and austro are situated in their linguistic and cultural tradition and their literary reverberations. The important word abisal, long considered to be a neologism of the Latin abyssas, is also situated in the tradition. Franciscan Bernardino de Laredo had used it previously in his mystical writings. This study may be of valuable consideration for translators of the Spanish mystic.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"25 1","pages":"224-243"},"PeriodicalIF":0.0,"publicationDate":"2004-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68169811","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2004-12-31DOI: 10.2143/OGE.78.3.2028812
J. Engen
The new Prolegomena to the works of Geert Grote permit us to consider the nature of his writings and their reception. He was best known by far for his attack on priests with companions. His sermons have come down to us only in so far as they were captured in "sayings" or transformed into tractates. The crucial center of his apostolate lay in his letters and responses, which should be treated and presented as a complex whole to get at his active reforming presence in his society. The edition of the socalled "Contra turrim" is superior to the previous edition by Post but still does not reconstruct the work in its original form, as a legal response to an unjust episcopal law. Master Geert defended dut clients or friends from an automatic sentence of excommunication attached to any failure or refusal to support the cathedral building-fund. They had, it appears, given monies, probably ill-gotten gain or usurious profits, to a local charity instead, and Grote defends their actions as just within the laws of Christ and conscience, impugning, along the way, clerical greed and pomp manifest in raising monies by coercion for the building of sumptuous churches.
{"title":"The Writings of Master Geert Grote of Deventer, Deacon (1340-84)","authors":"J. Engen","doi":"10.2143/OGE.78.3.2028812","DOIUrl":"https://doi.org/10.2143/OGE.78.3.2028812","url":null,"abstract":"The new Prolegomena to the works of Geert Grote permit us to consider the nature of his writings and their reception. He was best known by far for his attack on priests with companions. His sermons have come down to us only in so far as they were captured in \"sayings\" or transformed into tractates. The crucial center of his apostolate lay in his letters and responses, which should be treated and presented as a complex whole to get at his active reforming presence in his society. The edition of the socalled \"Contra turrim\" is superior to the previous edition by Post but still does not reconstruct the work in its original form, as a legal response to an unjust episcopal law. Master Geert defended dut clients or friends from an automatic sentence of excommunication attached to any failure or refusal to support the cathedral building-fund. They had, it appears, given monies, probably ill-gotten gain or usurious profits, to a local charity instead, and Grote defends their actions as just within the laws of Christ and conscience, impugning, along the way, clerical greed and pomp manifest in raising monies by coercion for the building of sumptuous churches.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"78 1","pages":"345-368"},"PeriodicalIF":0.0,"publicationDate":"2004-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68169924","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2004-12-31DOI: 10.2143/OGE.78.2.2022758
Lieve Behiels, Miguel Norbert Ubarri
{"title":"Nederlandse bronnen van de Spaanse mystiek uit de Gouden Eeuw","authors":"Lieve Behiels, Miguel Norbert Ubarri","doi":"10.2143/OGE.78.2.2022758","DOIUrl":"https://doi.org/10.2143/OGE.78.2.2022758","url":null,"abstract":"","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"109 1","pages":"131-136"},"PeriodicalIF":0.0,"publicationDate":"2004-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68169790","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2004-12-31DOI: 10.2143/OGE.78.2.2022760
Otger Steggink, O. Carm
During his stay in the Catalonian Benedictine abbey of Montserrat, Inigo of Loyola encountered a community of monks under a spiritual renewal directed by the abbot Garcia de Cisneros. In 1500 Cisneros had written his Exercitatorio de la vida espiritual, inspired on Gerard Zerbolt van Zutphen's treatise De spiritualibus ascensionibus, and the Rosetum of Jan Mombaer. From the Exercitatorio came later an abridged version Compendio de exercicios espirituales, which was used as a handbook for pilgrims. With a convincing argumentation, Steggink demonstrates that this second abridged treatise would inspire the renowned Spiritual Exercises of the future Saint Ignatius of Loyola. He presents plausible arguments about the relationship between Dutch Modem Devotion and Ignatian Spanish spiritualities.
{"title":"Iñigo lópez de loyola, de pelgrim van montserrat uit het baskenland, en de moderne devotie","authors":"Otger Steggink, O. Carm","doi":"10.2143/OGE.78.2.2022760","DOIUrl":"https://doi.org/10.2143/OGE.78.2.2022760","url":null,"abstract":"During his stay in the Catalonian Benedictine abbey of Montserrat, Inigo of Loyola encountered a community of monks under a spiritual renewal directed by the abbot Garcia de Cisneros. In 1500 Cisneros had written his Exercitatorio de la vida espiritual, inspired on Gerard Zerbolt van Zutphen's treatise De spiritualibus ascensionibus, and the Rosetum of Jan Mombaer. From the Exercitatorio came later an abridged version Compendio de exercicios espirituales, which was used as a handbook for pilgrims. With a convincing argumentation, Steggink demonstrates that this second abridged treatise would inspire the renowned Spiritual Exercises of the future Saint Ignatius of Loyola. He presents plausible arguments about the relationship between Dutch Modem Devotion and Ignatian Spanish spiritualities.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"78 1","pages":"184-193"},"PeriodicalIF":0.0,"publicationDate":"2004-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68169802","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2004-12-31DOI: 10.2143/OGE.78.2.2022759
Eulogio Pacho
Eulogio Pacho exposes in depth the historical relations between the spiritual literature of the Late Middle Ages in the Low Lands, and the Spanish spiritual literature of the Golden Age. His paper "The Spirituality of the Low Lands: foundational elements of Classical Spanish Spirituality" provides a well documented systematic revision that describes and analyzes the journey of Northern European spirituality into Golden Age Spain. It provides information about publication, distribution and reception of Flemish works (or Flemish inspired ones) in Spain, about texts often fully or partly translated into Latin or Spanish, or merely serving as inspiration for other Spanish works. The publication and distribution in Spain of the whole or part of Ruusbroec's works receive special attention in this historical revision, especially in trying to discover whether or not Saint John of the Cross (frequently compared and related to Ruusbroec, Suso and Tauler) could in fact have had direct access to his works.
{"title":"Nederlandse kiemen in de klassieke Spaanse spiritualiteit","authors":"Eulogio Pacho","doi":"10.2143/OGE.78.2.2022759","DOIUrl":"https://doi.org/10.2143/OGE.78.2.2022759","url":null,"abstract":"Eulogio Pacho exposes in depth the historical relations between the spiritual literature of the Late Middle Ages in the Low Lands, and the Spanish spiritual literature of the Golden Age. His paper \"The Spirituality of the Low Lands: foundational elements of Classical Spanish Spirituality\" provides a well documented systematic revision that describes and analyzes the journey of Northern European spirituality into Golden Age Spain. It provides information about publication, distribution and reception of Flemish works (or Flemish inspired ones) in Spain, about texts often fully or partly translated into Latin or Spanish, or merely serving as inspiration for other Spanish works. The publication and distribution in Spain of the whole or part of Ruusbroec's works receive special attention in this historical revision, especially in trying to discover whether or not Saint John of the Cross (frequently compared and related to Ruusbroec, Suso and Tauler) could in fact have had direct access to his works.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"78 1","pages":"137-183"},"PeriodicalIF":0.0,"publicationDate":"2004-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68169796","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2004-12-31DOI: 10.2143/OGE.78.3.2028809
J. Goossens
This paper has been wrtitten on the occasion of my delayed reading of J. Le Goff's book La naissance du purgatoire, and makes some commentaries on it. Le Goff's linguistic argument, the first occurrence of the abbreviated name purgatorium, is not convincing as to an absolute dating of the origin of purgatory between 1170 and 1180. The word purgatorium is a substantivized ellipsis from the attributive part of a nominal group ignis purgatorius (and variants). However, the first occurrence of such an ellipsis is no proof of the simultaneous origin of the reality expressed by it. Moreover, Dutch vagevuur, German Fegefeuer, which were written down shortly after the above-mentioned decade, are no translations of the ellipsis, but of the word group preceding it. In the third part of his book, Le Goff devotes much attention to the exemplum literature and hagiography from and about the Liege-Brabant area. My paper provides corrections and supplements to it. Especially a few vitae of mulieres religiosae illustrate the early anchoring of purgatory in the religious life of this area, presumably especially with women. They further elaborate the representation of it, and give it a more concrete form than the texts discussed by Le Goff. It does not only concern literature in Latin here, but also early versions of it in Middle Dutch verse epics, about Christina Mirabilis and Lutgardis (even two about the latter). An early transitional text is the legend of St Servatius, which was still translated/adapted in Middle Dutch and High German verses in the 12 th century.
{"title":"De doorbraak van het vagevuur in de Middelnederlandse en Middellatijnse letterkunde van het Luiks-Brabantse gebied","authors":"J. Goossens","doi":"10.2143/OGE.78.3.2028809","DOIUrl":"https://doi.org/10.2143/OGE.78.3.2028809","url":null,"abstract":"This paper has been wrtitten on the occasion of my delayed reading of J. Le Goff's book La naissance du purgatoire, and makes some commentaries on it. Le Goff's linguistic argument, the first occurrence of the abbreviated name purgatorium, is not convincing as to an absolute dating of the origin of purgatory between 1170 and 1180. The word purgatorium is a substantivized ellipsis from the attributive part of a nominal group ignis purgatorius (and variants). However, the first occurrence of such an ellipsis is no proof of the simultaneous origin of the reality expressed by it. Moreover, Dutch vagevuur, German Fegefeuer, which were written down shortly after the above-mentioned decade, are no translations of the ellipsis, but of the word group preceding it. In the third part of his book, Le Goff devotes much attention to the exemplum literature and hagiography from and about the Liege-Brabant area. My paper provides corrections and supplements to it. Especially a few vitae of mulieres religiosae illustrate the early anchoring of purgatory in the religious life of this area, presumably especially with women. They further elaborate the representation of it, and give it a more concrete form than the texts discussed by Le Goff. It does not only concern literature in Latin here, but also early versions of it in Middle Dutch verse epics, about Christina Mirabilis and Lutgardis (even two about the latter). An early transitional text is the legend of St Servatius, which was still translated/adapted in Middle Dutch and High German verses in the 12 th century.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"78 1","pages":"265-291"},"PeriodicalIF":0.0,"publicationDate":"2004-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68169904","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2004-02-01DOI: 10.2143/OGE.78.1.2005679
S. Folkerts
This article deals with the Vita Christinae Mirabilis of Thomas of Cantimpre. Christina Mirabilis (or 'the Astonishing') was one of the religious women of the thirteenth-century Low Countries of whom saints' lives were written. These saints' lives contained various common topoi, but Thomas of Cantimpre has left out of the vita of Christina one important topos. Whereas almost all other religious women were associated with bridal mysticism, Christina nowhere was presented as a bride of Christ who passively underwent the mystical union with her Groom. Instead, Thomas underlines the more active aspects of Christina's piety. She acted as a motherly religious authority: she heard the general confession of the count of Loz (who called her his mother) and admonished sinners to do penance. She served as a role model for clergymen, who could learn from her how to behave as a good religious leader. Also, she was an imitator of Christ by means of suffering for the souls of sinners in purgatory. Christina's behaviour was similar to that of the cistercian lay brother Arnulf of Villers, who tortured himself for the sake of his fellow human beings as well. Vitae of religious women like Christina should be compared to vitae of male counterparts more often than has been done so far. The Vita Christinae Mirabilis was translated in Middle Dutch twice, but both translations have not been studied profoundly so far.
{"title":"Een vrome vrouw als voorbeeld voor geestelijken. Christina de Wonderbare van Sint-Truiden","authors":"S. Folkerts","doi":"10.2143/OGE.78.1.2005679","DOIUrl":"https://doi.org/10.2143/OGE.78.1.2005679","url":null,"abstract":"This article deals with the Vita Christinae Mirabilis of Thomas of Cantimpre. Christina Mirabilis (or 'the Astonishing') was one of the religious women of the thirteenth-century Low Countries of whom saints' lives were written. These saints' lives contained various common topoi, but Thomas of Cantimpre has left out of the vita of Christina one important topos. Whereas almost all other religious women were associated with bridal mysticism, Christina nowhere was presented as a bride of Christ who passively underwent the mystical union with her Groom. Instead, Thomas underlines the more active aspects of Christina's piety. She acted as a motherly religious authority: she heard the general confession of the count of Loz (who called her his mother) and admonished sinners to do penance. She served as a role model for clergymen, who could learn from her how to behave as a good religious leader. Also, she was an imitator of Christ by means of suffering for the souls of sinners in purgatory. Christina's behaviour was similar to that of the cistercian lay brother Arnulf of Villers, who tortured himself for the sake of his fellow human beings as well. Vitae of religious women like Christina should be compared to vitae of male counterparts more often than has been done so far. The Vita Christinae Mirabilis was translated in Middle Dutch twice, but both translations have not been studied profoundly so far.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"78 1","pages":"3-22"},"PeriodicalIF":0.0,"publicationDate":"2004-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68169267","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2004-02-01DOI: 10.2143/OGE.78.1.2005682
G. D. Baere
The MS Amsterdam, UvA, I E 31 contains an anonymous mystical sermon on the verse 'Nupcie facte sunt in Chana Ghalilee' (Jo. 2,1). It is copied immediately after the complete text of Ruusbroec's treatise Een spieghel der eeuwigher salicheit and breaks off at the bottom of the last page of the MS. In addition, the last surviving pages of the text are severely damaged. Still, the text is worth publishing on account of its daring mystical content and its polemic hue. The introduction to the edition points to Ruusbroec's influence on the author and indicates some similarities with the treatise Vanden XII dogheden. The text's most striking stylistic devices are mentioned and illustrated. Some characteristics of the language allow us to situate the text in eastern Brabant.
MS阿姆斯特丹，UvA, E 31包含了一个匿名的神秘布道的诗句“nuupcie facte sunt in Chana galilee”(约2,1)。它是在Ruusbroec的论文《espieghel der eeuwigher salicheit》全文之后立即复制的，在ms的最后一页底部断开，而且最后几页的文本严重受损。尽管如此，由于其大胆的神秘内容和论战的色彩，这本书还是值得出版的。该版本的介绍指出了鲁斯布鲁克对作者的影响，并指出了与范登十二dogheden论文的一些相似之处。文中提到并说明了最引人注目的文体手法。语言的一些特征使我们能够将文本定位在布拉班特东部。
{"title":"De mystieke preekNupcie facte suntin handschrift Amsterdam, UvA, I E 31","authors":"G. D. Baere","doi":"10.2143/OGE.78.1.2005682","DOIUrl":"https://doi.org/10.2143/OGE.78.1.2005682","url":null,"abstract":"The MS Amsterdam, UvA, I E 31 contains an anonymous mystical sermon on the verse 'Nupcie facte sunt in Chana Ghalilee' (Jo. 2,1). It is copied immediately after the complete text of Ruusbroec's treatise Een spieghel der eeuwigher salicheit and breaks off at the bottom of the last page of the MS. In addition, the last surviving pages of the text are severely damaged. Still, the text is worth publishing on account of its daring mystical content and its polemic hue. The introduction to the edition points to Ruusbroec's influence on the author and indicates some similarities with the treatise Vanden XII dogheden. The text's most striking stylistic devices are mentioned and illustrated. Some characteristics of the language allow us to situate the text in eastern Brabant.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"78 1","pages":"50-80"},"PeriodicalIF":0.0,"publicationDate":"2004-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68169756","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2004-01-01DOI: 10.2143/OGE.78.3.2028811
R. Faesen
The 'divorce' of spirituality and theology was already in full swing in the thirteenth century. The initial reactions to this separation in the Low Countries by one of the dialogue partners, namely mystical spirituality, show that this mystical spirituality did have a specific 'theo-logy'. The expression 'As a lover with his beloved' (Ida of Nijvel) serves to typify the manner with which thirteenth century Middle Dutch mystical literature speaks of the knowledge received by the mystic concerning God and the life of God. It is a form of knowledge that is received and understood in the reciprocal experience of love between God and the human person. This likewise implies an awareness of who or what the human person is in essence: not a closed off entity that enjoys the limited capacity to turn its gaze towards a distant Other, but rather an unrestricted openness towards love, Love in the absolute sense of the word, such that the one beloved can dwell in the Other.
{"title":"As a lover with his beloved : The reaction of the earliest forms of Middle Dutch mysticism to the separation of theology and spirituality","authors":"R. Faesen","doi":"10.2143/OGE.78.3.2028811","DOIUrl":"https://doi.org/10.2143/OGE.78.3.2028811","url":null,"abstract":"The 'divorce' of spirituality and theology was already in full swing in the thirteenth century. The initial reactions to this separation in the Low Countries by one of the dialogue partners, namely mystical spirituality, show that this mystical spirituality did have a specific 'theo-logy'. The expression 'As a lover with his beloved' (Ida of Nijvel) serves to typify the manner with which thirteenth century Middle Dutch mystical literature speaks of the knowledge received by the mystic concerning God and the life of God. It is a form of knowledge that is received and understood in the reciprocal experience of love between God and the human person. This likewise implies an awareness of who or what the human person is in essence: not a closed off entity that enjoys the limited capacity to turn its gaze towards a distant Other, but rather an unrestricted openness towards love, Love in the absolute sense of the word, such that the one beloved can dwell in the Other.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"78 1","pages":"329-344"},"PeriodicalIF":0.0,"publicationDate":"2004-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68169913","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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