Pub Date : 1999-01-01DOI: 10.2143/OGE.73.2.2003350
R. Faesen
A comparison of the Middle Duch text of Seven manieren van minne by Beatrice of Nazareth and the Latin paraphrase of this text in the Vita Beatricis shows that the biographer tried to avoid as much as possible expressions which refer to the mystical experience as a direct and passive experience of the presence of God. On the other hand, it is striking that the same author is presenting such experiences in the life of Beatrice and that, against the contemporaneous theological trends, he explicitly argues in favour of the possibility of such experiences. The reason for this contrast is probably that the biographer makes a sound distinction between holiness and mysticism. In his Vita Beatricis he depicts a holy life, worthy to be imitated. He affirms that mystical experiences were certainly real in the life of Beatrice, but they were free gifts of God. The biographer thus tries to discourage the reader from thinking that mystical experiences necessarily belong to a holy life, and should be imitated.
{"title":"Mystiek en hagiografie. Hoe behandelt de anonieme auteur van de Vita Beatricis het verschijnsel mystiek","authors":"R. Faesen","doi":"10.2143/OGE.73.2.2003350","DOIUrl":"https://doi.org/10.2143/OGE.73.2.2003350","url":null,"abstract":"A comparison of the Middle Duch text of Seven manieren van minne by Beatrice of Nazareth and the Latin paraphrase of this text in the Vita Beatricis shows that the biographer tried to avoid as much as possible expressions which refer to the mystical experience as a direct and passive experience of the presence of God. On the other hand, it is striking that the same author is presenting such experiences in the life of Beatrice and that, against the contemporaneous theological trends, he explicitly argues in favour of the possibility of such experiences. The reason for this contrast is probably that the biographer makes a sound distinction between holiness and mysticism. In his Vita Beatricis he depicts a holy life, worthy to be imitated. He affirms that mystical experiences were certainly real in the life of Beatrice, but they were free gifts of God. The biographer thus tries to discourage the reader from thinking that mystical experiences necessarily belong to a holy life, and should be imitated.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"73 1","pages":"97-110"},"PeriodicalIF":0.0,"publicationDate":"1999-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68166595","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 : 1998-09-01DOI: 10.2143/OGE.72.3.2003369
J. A. Aelst
The writings of Sister Bertken (1426/27 - 1514) are usually considered in the context of her life as a recluse. Several aspects of the received view of Bertken need to be reconsidered in the light of archival evidence. For example the archives show that the bishop of Utrecht did not follow one of the general rules concerning inclusion which prescribe a probationary period in a convent of six years before the inclusion was effected, but rather devised his own rules. Accordingly it is even possible that Bertken went into solitary seclusion without a probationary period and if she was tested in a convent before the inclusion, she may in fact have stayed there for less than six years. Moreover, there is no substantial evidence that she spent this possible probationary period in the Utrecht Jerusalem Convent as is stated as fact in recent studies. It has been conjectured that her illegitimate birth as the daughter of a canon shaped the feelings of guilt that she expresses in her works. However it is known that being an illegitimate child was a highly accepted state at the end of the Middle Ages. Her self-accusations can better be interpreted as expressions of compunction, that was a common practice in the spiritual movement of the Modern Devotion.
{"title":"Het leven van Suster Bertken : Kanttekeningen bij de recente beeldvorming","authors":"J. A. Aelst","doi":"10.2143/OGE.72.3.2003369","DOIUrl":"https://doi.org/10.2143/OGE.72.3.2003369","url":null,"abstract":"The writings of Sister Bertken (1426/27 - 1514) are usually considered in the context of her life as a recluse. Several aspects of the received view of Bertken need to be reconsidered in the light of archival evidence. For example the archives show that the bishop of Utrecht did not follow one of the general rules concerning inclusion which prescribe a probationary period in a convent of six years before the inclusion was effected, but rather devised his own rules. Accordingly it is even possible that Bertken went into solitary seclusion without a probationary period and if she was tested in a convent before the inclusion, she may in fact have stayed there for less than six years. Moreover, there is no substantial evidence that she spent this possible probationary period in the Utrecht Jerusalem Convent as is stated as fact in recent studies. It has been conjectured that her illegitimate birth as the daughter of a canon shaped the feelings of guilt that she expresses in her works. However it is known that being an illegitimate child was a highly accepted state at the end of the Middle Ages. Her self-accusations can better be interpreted as expressions of compunction, that was a common practice in the spiritual movement of the Modern Devotion.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"72 1","pages":"262-272"},"PeriodicalIF":0.0,"publicationDate":"1998-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68166266","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 : 1998-09-01DOI: 10.2143/OGE.72.3.2003370
R. V. Dijk
{"title":"Titus Brandsma en de bestemming van deBibliotheca Neerlandica Manuscriptavan Willem de Vreese(vervolg)","authors":"R. V. Dijk","doi":"10.2143/OGE.72.3.2003370","DOIUrl":"https://doi.org/10.2143/OGE.72.3.2003370","url":null,"abstract":"","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"72 1","pages":"273-292"},"PeriodicalIF":0.0,"publicationDate":"1998-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68166347","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 : 1998-09-01DOI: 10.2143/OGE.72.3.2003368
U. Hascher-Burger
Cet article est consacre a des chants religieux emanant du courant de la Devotio Moderna et relevant de la mystique nuptiale basee sur le Cantique des cantiques et l'Apocalypse de Jean. L'A. presente la mystique nuptiale et etudie plus particulierement cinq chants latins qui proviennent de manuscrits de la Devotio Moderna et contenant des metaphores propres a cette mystique, combinees dans ces chants d'une maniere nouvelle. Il montre comment ces chants entraient dans la pratique de la Devotio Moderna.
{"title":"Zwischen Apokalypse und Hohemlied : Brautmystik in Gesängen aus der Devotio Moderna","authors":"U. Hascher-Burger","doi":"10.2143/OGE.72.3.2003368","DOIUrl":"https://doi.org/10.2143/OGE.72.3.2003368","url":null,"abstract":"Cet article est consacre a des chants religieux emanant du courant de la Devotio Moderna et relevant de la mystique nuptiale basee sur le Cantique des cantiques et l'Apocalypse de Jean. L'A. presente la mystique nuptiale et etudie plus particulierement cinq chants latins qui proviennent de manuscrits de la Devotio Moderna et contenant des metaphores propres a cette mystique, combinees dans ces chants d'une maniere nouvelle. Il montre comment ces chants entraient dans la pratique de la Devotio Moderna.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"72 1","pages":"246-261"},"PeriodicalIF":0.0,"publicationDate":"1998-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68166812","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 : 1998-06-01DOI: 10.2143/OGE.72.2.2003372
Xianglong Zhang
Jan van Ruusbroec's Spiritual Espousals takes its four-steps framework from a phrase in the Gospel of Matthew (25:6): See,/ the Bridegroom cometh,/ go out/ to meet Him. The final stage, meeting Him (Christ), is not merely the goal of the previous three, but also the subtlest point that both attracts and challenges any Christian mystic experience and thinking. As Paul Mommaers says: The culmination of this initial stage is what Ruusbroec calls ontmoet or meeting. Not only is this term the key to the entire Espousals from the first page to the last; it is the heart of the mystical experience he has described in some ten other works. Everything he has written, literally everything, hinges on this notion of meeting. This article will approach three aspects of the meeting in the Brabant mystic's masterpiece and at the same time try to comprehend the unique character of his spiritual world.
{"title":"The meeting in Ruusbroec's Spiritual Espousals","authors":"Xianglong Zhang","doi":"10.2143/OGE.72.2.2003372","DOIUrl":"https://doi.org/10.2143/OGE.72.2.2003372","url":null,"abstract":"Jan van Ruusbroec's Spiritual Espousals takes its four-steps framework from a phrase in the Gospel of Matthew (25:6): See,/ the Bridegroom cometh,/ go out/ to meet Him. The final stage, meeting Him (Christ), is not merely the goal of the previous three, but also the subtlest point that both attracts and challenges any Christian mystic experience and thinking. As Paul Mommaers says: The culmination of this initial stage is what Ruusbroec calls ontmoet or meeting. Not only is this term the key to the entire Espousals from the first page to the last; it is the heart of the mystical experience he has described in some ten other works. Everything he has written, literally everything, hinges on this notion of meeting. This article will approach three aspects of the meeting in the Brabant mystic's masterpiece and at the same time try to comprehend the unique character of his spiritual world.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"72 1","pages":"154-163"},"PeriodicalIF":0.0,"publicationDate":"1998-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68165643","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 : 1998-06-01DOI: 10.2143/OGE.72.2.2003374
J. Reynaert
During the second half of the fifteenth century a new interest in mysticism manifested itself among the religious women in the convents of the Netherlands. On the whole this interest was canalised - by confessors and other clerical guides - towards those parts in the mystic writings of Eckhart, Tauler, Ruusbroec etc. which could be considered as safe for the humble and obedient nun, whose spiritual life was supposed to take place within the bounds of monastic organisation. As far as late medieval women are known to have written their own new mystic texts, they were mainly concerned with confirming or reforming the existing monastic spirituality. In this respect the two sixteenth century autographs in the Ghent manuscript University Library Ms. 1359 (which are edited here) are exceptional. Their author (probably a nun in a Brabantine convent) - daringly, but also quite hopelessly and, as it appears, often correcting or deleting her own writing - tries to put into words a synthesis of the inward and outward aspects (inkeer, uutkeeren) of a truly grand mysticism in the tradition of Ruusbroec.
{"title":"Tussen 'bloeticheit' en 'verdoemnisse' : een merkwaardige laatmiddeleeuwse mystieke autograaf (Gent UB, Hs. 1359, fol. 79r°91r°, 106r°-113v°)","authors":"J. Reynaert","doi":"10.2143/OGE.72.2.2003374","DOIUrl":"https://doi.org/10.2143/OGE.72.2.2003374","url":null,"abstract":"During the second half of the fifteenth century a new interest in mysticism manifested itself among the religious women in the convents of the Netherlands. On the whole this interest was canalised - by confessors and other clerical guides - towards those parts in the mystic writings of Eckhart, Tauler, Ruusbroec etc. which could be considered as safe for the humble and obedient nun, whose spiritual life was supposed to take place within the bounds of monastic organisation. As far as late medieval women are known to have written their own new mystic texts, they were mainly concerned with confirming or reforming the existing monastic spirituality. In this respect the two sixteenth century autographs in the Ghent manuscript University Library Ms. 1359 (which are edited here) are exceptional. Their author (probably a nun in a Brabantine convent) - daringly, but also quite hopelessly and, as it appears, often correcting or deleting her own writing - tries to put into words a synthesis of the inward and outward aspects (inkeer, uutkeeren) of a truly grand mysticism in the tradition of Ruusbroec.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"72 1","pages":"173-189"},"PeriodicalIF":0.0,"publicationDate":"1998-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68166509","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 : 1998-06-01DOI: 10.2143/OGE.72.2.2003371
S. Deblaere
Direct and passive experience of God: such one may define as the essential character of Christian mysticism. However, one must see in this definition not the end result of systematic or deductive thought but more simply the description, reduced to its most basic summary, of the experience that the mystics relate. One will note that this descriptive definition is very near the one proposed by Fr. J. Marechal in his Studies in the Psychology of the Mystics.
{"title":"Christian mystic testimony","authors":"S. Deblaere","doi":"10.2143/OGE.72.2.2003371","DOIUrl":"https://doi.org/10.2143/OGE.72.2.2003371","url":null,"abstract":"Direct and passive experience of God: such one may define as the essential character of Christian mysticism. However, one must see in this definition not the end result of systematic or deductive thought but more simply the description, reduced to its most basic summary, of the experience that the mystics relate. One will note that this descriptive definition is very near the one proposed by Fr. J. Marechal in his Studies in the Psychology of the Mystics.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"72 1","pages":"129-153"},"PeriodicalIF":0.0,"publicationDate":"1998-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68165448","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 : 1998-06-01DOI: 10.2143/OGE.72.2.2003377
G. D. Baere
When Geert Lernout (UIA - Universiteit Antwerpen) asked me to say something about Andre Lefevere's collaboration on the edition of Ruusbroec's complete works, I willingly agreed, warning that I was not a specialist neither in translation science nor in English. So I feel a bit marginal in this company, at least as a scholar, not as a human being. I shall simply tell the story of our collaboration, its context and especially our struggle with one of Ruusbroec's treatises, ″The Sparkling Stone. But first a very short introductory note: who was Ruusbroec? He was a writer of treatises on mystical life, living in the fourteenth century in and around Brussels. Throughout the centuries he has been one of the most translated Dutch writers.
Pub Date : 1998-06-01DOI: 10.2143/OGE.72.2.2003373
H. Kienhorst, M. Kors
L'article est consacre a l'etude codicologique d'un fragment nouvellement decouvert du Spieghel der eeuwigher salicheit de Jan van Ruusbroec. Il est etabli qu'il s'agit probablement d'une copie directe du manuscrit de Groenendaal datant de 1360-1380. Les copies de ce manuscrit apparaissent comme des temoins de la facon dont les oeuvres de Ruusbroec ont ete propagees durant la seconde moitie du XVeme siecle. Le manuscrit D est le seul qui ne depende pas directement de Groenendaal. L'origine du fragment est recherchee.
本文致力于对Jan van Ruusbroec新发现的Spieghel der eeuwigher salicheit片段的编纂学研究。据确定，这可能是1360-1380年格伦达尔手稿的直接副本。这份手稿的副本证明了Ruusbroec的作品在15世纪下半叶是如何传播的。手稿D是唯一一个不直接依赖于格伦达尔的手稿。正在寻找碎片的来源。
{"title":"Fragment van een onbekend Ruusbroec-verzamelhandschrift","authors":"H. Kienhorst, M. Kors","doi":"10.2143/OGE.72.2.2003373","DOIUrl":"https://doi.org/10.2143/OGE.72.2.2003373","url":null,"abstract":"L'article est consacre a l'etude codicologique d'un fragment nouvellement decouvert du Spieghel der eeuwigher salicheit de Jan van Ruusbroec. Il est etabli qu'il s'agit probablement d'une copie directe du manuscrit de Groenendaal datant de 1360-1380. Les copies de ce manuscrit apparaissent comme des temoins de la facon dont les oeuvres de Ruusbroec ont ete propagees durant la seconde moitie du XVeme siecle. Le manuscrit D est le seul qui ne depende pas directement de Groenendaal. L'origine du fragment est recherchee.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"72 1","pages":"164-172"},"PeriodicalIF":0.0,"publicationDate":"1998-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68165700","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 : 1998-06-01DOI: 10.2143/OGE.72.2.2003375
S. Faesen
In April 1998 a meeting dedicated to the theme of Christian Mystical Experience' was organised at the Peking University (Beijing Daxue) in collaboration with the Ruusbroegenootschap. First we discussed a definition of mystical experience. A presentation was given of a new way of reading the Song of Songs by Bernard of Clairvaux and William of Saint-Thierry, by means of which they interpreted more explicitely the mystical experience as an experience of love. Next, we looked more closely at John of Ruusbroec and his teaching, especially by taking the structure of his Spiritual Espousals as a key for the understanding of his love-mysticism. In a third step, we focussed on the descriptions given by Ruusbroec of natural mysticism (in contrast with mysticism as a meeting with the Other). Attention was given both to his positive appreciation and his criticism. The Chinese participants of this session raised a number of important topics, which will be discussed in a next issue. The cooperation is continued in a number of translation projects that contain mystical texts as well as secondary literature about mysticism.
{"title":"Jan van Ruusbroec in Beijing","authors":"S. Faesen","doi":"10.2143/OGE.72.2.2003375","DOIUrl":"https://doi.org/10.2143/OGE.72.2.2003375","url":null,"abstract":"In April 1998 a meeting dedicated to the theme of Christian Mystical Experience' was organised at the Peking University (Beijing Daxue) in collaboration with the Ruusbroegenootschap. First we discussed a definition of mystical experience. A presentation was given of a new way of reading the Song of Songs by Bernard of Clairvaux and William of Saint-Thierry, by means of which they interpreted more explicitely the mystical experience as an experience of love. Next, we looked more closely at John of Ruusbroec and his teaching, especially by taking the structure of his Spiritual Espousals as a key for the understanding of his love-mysticism. In a third step, we focussed on the descriptions given by Ruusbroec of natural mysticism (in contrast with mysticism as a meeting with the Other). Attention was given both to his positive appreciation and his criticism. The Chinese participants of this session raised a number of important topics, which will be discussed in a next issue. The cooperation is continued in a number of translation projects that contain mystical texts as well as secondary literature about mysticism.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"35 1","pages":"203-216"},"PeriodicalIF":0.0,"publicationDate":"1998-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68166558","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：