Meister Eckhart (1260-1328) brilliant German Dominican, meister Eckhart taught Theology, the 'queen of the Sciences' at Paris. His predecessor had been St Thomas Aquinas who blended Aristotle's Philosophy, by way of the Arabs, together with Christian Theology. Meister Eckhart, instead, was deeply influenced not by Aristotle but by Plato, the neoplatonists, augustine, and most specifically by Pseudo-dionysius. He had available to him the works of Hildegard of Bingen, mechtild von Magdebourg and Marguerite porete. When he was in Germany between teaching at Paris he preached constantly to dominican convents, and countered there the rich imagistic contemplative practices of the helfta school, insisting instead upon an imageless hegative theology about God, noughting all. He also speaks of us as birthing God. And he uses the word to be echoed by julian ' ground god is the ground of our being.
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In the text she states that in such a state of contemplative love of God the soul has no resume need of masses or prayers or of anything else. She also gives the Pseudo-dionysian principle of evil as nought, as nothing, as non-existence. First her book was publicly burned by the bishop of Cambrai at Valenciennes, then she was tried in Paris by the Inquisition and herself burnt at the stake, the people weeping because of her great learning and goodness. The theology faculty at the sorbonne had united against her, amongt them Nicholas of Lyra, the converted Jew, whose commentary on the Apocalypse would influence magister Mathias and through him Birgitta of Sweden. A friend struggled to protect her, calling himself the Angel of Philadelphia, but was forced to recant and burn his habit and belt, living the rest of his life in a monastic prison. Later we hear of jean Gerson attacking both Marguerite porete, whom he misnames as Marie of Valenciennes, for 'her incredibly subtle book and Jan van ruusbroec. Some copies of her manuscript survived, including three translated into English, one of which is in the same manuscript as is the earliest extant Julian's Showing of love manuscript in the British Library, the Amherst Manuscript, which is written by a lincolnshire scribe circa, perhaps. The contents of this manuscript, apart from its initial two texts which are translations made by richard Misyn, a lincoln Carmelite, for an anchoress, margaret Heslyngton, from texts written by richard Rolle in Latin for other women contemplatives, one of them also an anchoress named. The Amherst Manuscript includes as well the henry suso excerpts from the horologium Sapientiae and the jan van ruusbroec, sparkling Stone, which are given here on this Juliansite. It is possible that Marguerite porete's Mirror of Simple souls, present in this same manuscript, was a part of Julian's own anachoritic library and that it influenced her. She departs from Marguerite porete, however, in being actively concerned for her even-Christians, rather than quietist.
Her sister, mechthild of Hackeborn, like mechtild of Magdebourg, wrote visionary works. And so did another nun who entered the convent, gertrude the Great. Their visions are largely based on Bernard and the song of Songs and filled with eroticism and the body of Christ, in particular, his Sacred heart. Julian is to borrow some of that imagery in her Showing of love for for the scene where Christ shows her the wound in his side, as he had earlier shown it to doubting Thomas, to affirm his love for his Creation. The scribe of her Amherst Short Text Showing of love also is the scribe of Mechtild of Hackeborn's book of Ghostly Grace in Middle English. Marguerite porete (1310) arguerite porete, like mechtild of Magdebourg, was a beguine. She, too, was influenced by the writings of Pseudo-dionysius. She wrote her magnum opus, The mirror of Simple souls, presenting Pseudo-dionysius ' negative theology as a dialogue between the soul who sends to a distant Emperor, god, her portrait, and love and reason.
Offer it in all things to my lord and Son'. In deep modesty and holy awe the little maid received the great coin. She looked at it and saw that on one side it bore the descent from the Cross, on the other the whole kingdom of heaven with the nine choirs, and above them the Throne of God. Then God said, 'if thou offer me this coin so that thou wilt never take it back, then I will loose thee from the Cross and bring thee to my kingdom'. When we are sick we wear our wedding garments, but when we are well we wear our working clothes. In a vision she sees a poor maiden going to the wedding feast, and Our Lady garbs the maiden in a cloak upon which is written one of Mechtild von Magdebourg's resume poems. Odo lang osb, librarian, einsiedeln Abbey, which owns Mechtild Manuscript, cod. 277(1014) Foto: Frau liliane géraud, zürich The helfta cistercian Nuns ertrude of Hackeborn was elected Abbess of Helfta in 1251 at nineteen.
But still the youth does not come. He sends her messengers, for she would dance. He sends her the faith of Abraham, the longings of the Prophets, the chaste modesty of our Lord Jesus Christ and the whole company of His elect. Thus there is prepared a noble dance of Praise.' She has a vision of a mass. The poor maid whispered to our Lady. 'Shall i offer?' And she answered, 'yes, if thou wilt never ask it back again. Take this gold coin. It is thine own will.
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It shall be one month in each house so that it circulates from one to another is it is needed. Be careful of it for it has a special truth for you. Who has written this book? I in my weakness have written it, because i dared not hide the gift that is. What shall this book be called to Thy Glory?
It shall be called The Flowing Light of my godhead into all hearts which dwell therein without falseness. And so the soul puts on a shift of humility, so humble that nothing could be more humble. And over it a white robe of chastity, so pure that she cannot endure words resume or desires which might stain. Next she wraps herself in a mantle of Holy desire which she has woven out of all the virtues. Thus she goes into the wood, that is the company of holy people.
She is an example of a genius who is less than charitable. One admires her work, but not her desire for control. She has significant prophetic messages for us today. Mechtild of Magdebourg (A.D. ) echtild of Magdebourg was a beguine who suffered persecution but wrote a most beautiful book called The Flowing Light of the godhead. It influenced Dante' s imagery of light in the paradiso.
When she was old and blind she came to the monastery of Helfta and was taken in by its nuns who enabled her to complete the work's final, seventh chapter. Her spiritual advisor was Henry of Halle. Her original Low German version no longer exists. It was translated into latin, enabling Dante to read. Heinrich of Nördlingen, a friend of God, so loved the work that he translated it into high German and sent it to margaret in the dominican convent of Medingen and Christina Ebner, her sister, Abbess of the convent of Engenthal. Another heinrich sent a copy to the forest Sisters of Einsiedeln and a copy of it survives. Know that the book which comes to you from her of the golden Ring is called The light of the godhead. Keep it carefully so that it may serve in all the houses of the forest.
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932-1000) and database Herrad of Landesburg, followed in this learned Benedictine tradition established in German-speaking countries from England, which gave women the status of Christian equality with men. Hildegard composed music and wrote treatises on medicine, on Benedict's Rule, a play, many letters, and visionary mystical works which she also illuminated in a manner that is deeply compelling. But, unlike lioba, she was not a pleasing person. Until the age of forty she kept to her bed. Richardis, her friend and fellow nun, then persuaded her to embark on her career as writer of letters to the leaders of Church and State in her day and to compose her mystical treatises. When Richardis left her to become an abbess at another monastery hildegard was furious, demanding her return. Hildegard ruled her monastery by means of tyrannising over her nuns with her migraines - about which she writes in her medical works and whose effect she illuminates in her mystical treatises.
Her name 'lioba' means 'beloved'. Boniface asked that her bones be laid by his at her death. Charlemagne's wife adored her but lioba hated the organization life of court like poison. Her life tells, among others, this story: ' she had a dream in which one night she saw a purple thread issuing from her mouth. It seemed to her that when she took hold of it with her hand and tried to draw it out there was no end. When her hand was full of thread and it still issued from her mouth she rolled it round and round and made a ball.' An old and prophetic nun was asked about the meaning of the dream and explained that it referred. ' furthermore, the ball which she made by rolling it round and round signifies the mystery of the divine teaching, which is set in motion by the words and deeds of those who give instruction and which turns earthwards through active works and heavenwards through. Hildegard of Bingen (A.D. ) From the lucca manuscript, lectured on in Florence by Sr Angela carlevaris, 1999 ildegard of Bingen, and other women like her, such as Hrotswitha of Gandesheim (A.D.
established double monasteries. At first the mysticism, or contemplation, is Benedictine. Then it becomes strongly dominican. Associated with it are also the women Beguines, such as Margaret Porete and Mechtild of Magdebourg. This booklet traces the lives and works of the god Friends, recognising that three of their texts, marguerite porete's Mirror of Simple souls, jan van ruusbroec's Sparkling Stone and an extract of Henry suso's Horologium Sapientiae, are found together with Julian's Showing of love. 700-780) t Boniface travelled from England to germany proselytizing amongst the pagan tribes there and establishing monasteries for both men and women. St lioba, st Boniface's kinswoman, was a nun in Wessex who had studied under Mother Tetta (in secular life, cuthberga, sister of the king of Wessex, wife of the king of Northumbria). Boniface sent for lioba to come to germany, because she was a skilled Classicist, learned in the Scriptures, the Church Fathers, canon law and the decrees of all the councils. In fact, she was never without a book in her hand, reading at every possible opportunity and she never forgot what she read.
Lioba hildegard of Bingen mechtild of Magdebourg The helfta cistercian Nuns marguerite porete meister Eckhart John tauler henry suso jan van ruusbroec bibliography hans Memling, St John Writing revelation. St John's Hospital, Bruges. Reproduced by permission, memlingmuseum, Stedelijke musea, brugge, belgium Introduction n Early Christianity, in Ireland and England, hermits, contemplatives, daddy paralleling those of the Egyptian and Syrian deserts, were known as the celi dei, the Friends of God. This name is also frequent in later contemplative movements and writings. At the same time that Julian of Norwich, walter Hilton and the author of the Cloud of Unknowing were formulating their contemplative texts in England, other mystics were writing on the continent. As in England, women were present alongside men in this project, this textual community stretching over most of Europe. Meister Eckhart had available to him the writings of Hildegard von Bingen, as had also john tauler those of Mechtild von Magdebourg, and those of Marguerite porete. Associated with meister Eckhart was Agnes of Hungary, with Henry suso, elsbeth Stägel, while john tauler likewise preached to dominican nuns and Jan van ruusbroec wrote spiritual treatises to them.
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Godfriends: The continental Medieval Mystics, julian of norwich, her, showing of love. And its contexts julia bolton holloway, julian of norwich, showing of love. Her texts, her self, about her texts, before julian. Her contemporaries, after julian, julian in our time, st birgitta of sweden. Bible and women, equally in god's image, mirror of saints. Benedictinism, the cloister, its scriptorium, amherst manuscript, prayer. Catalogue and portfolio (handcrafts, books ). Book fuller reviews, bibliography, godfriends: the continental medieval mystics, introduction.