1,721,339 research outputs found
The wild, wide oneness : aspects of the soul and its relationship with God in Pseudo-Hadewijch
No full textThis contribution focuses on a cycle of Middle Dutch mystical poems that have not been researched extensively hitherto but which are, nevertheless, of great importance in the development of Middle Dutch mystical literature. The series was initially published in Jozef Van Mierlo’s first critical edition of Hadewijch’s works in 1912, but his later research convincingly demonstrated that Hadewijch did not write them.1 Therefore, the anonymous author is known as “PseudoHadewijch.” The series of poems consists of two distinct sets with different literary forms.2 They are difficult to date, but they were presumably written in the late thirteenth or early fourteenth century. They were transmitted in only four manuscripts, of which two belonged to the Charterhouse of Herne.3status: Publishe
Conclusion: Anthropological lessons for the Twenty-First Century from Middle Dutch mystical literature?
No full textJesuit spirituality in the Low Countries in dialogue with the older mystical tradition
No full textstatus: Publishe
"Happy for No Other Reason Except that He Is Out of Himself": Love, the Structure of the Human Person and the Christian Mystical Tradition
No full textstatus: Publishe
Ubi caro mea glorificatur, gloriosum me esse cognosco:Deification in John of Fécamp (c. 990-1078)
No full text“Poor in ourselves and rich in god”:Indwelling and non-identity of being (wesen) and suprabeing (overwesen) in John of Ruusbroec
No full textIt is assumed that John of Ruusbroec began his literary activities in approximately 1335-1338.1 In this period, mystical literature was confronted with considerable challenges as a result of the condemnation of a number of statements from Eckhart’s work (1329) and the condemnation of Marguerite Porete (1310).2 Ruusbroec was undoubtedly familiar with both these cases.3 It appears that Ruusbroec intended fundamentally to rethink a number of difficulties, and that he attempted to valorize the radical union with God in a period in which it was becoming increasingly unclear how best to conceive of this union. It is striking that to this end, Ruusbroec never employed polemics, but he sought to rethink the central issues. One such central issue may be found in his analysis of what he calls the wesen of the human person. The way he analyses this aspect, namely in relation to the overwesen, is decisive in discovering how he rethinks the problem of the union with God. Ruusbroec realized that the misunderstanding of the condemned texts concerned precisely this issue, and through meticulous formulation, he attempted to solve this misunderstanding
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