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Author. (1980). Title. In K. Ruh (Ed.), Die deutsche Literatur des Mittelalters Verfasserlexikon (Vol. 2). Berlin: Walter de Gruyter. Bürger, T. (Ed.). (1996). Deutsche Drucke des Barock 1600-1720 (Vol. 3). München: K.G. Saur. Backus, I., Bedouelle, G., Shillenn, R. E., & Hobbs, R. G. (2005). Bible. (H. J. Hillebrand, Ed.) From The Oxford Encyclopedia of the Reformation (e-reference edition): www.oxford-reformation.com/entry?entry=t172e0145.s0002 Baer, M. D. (2010). The Dönme: Jewish Converts, Muslim Revolutionaries, and Secular Turks. Stanford: Standord University Press. Beierwaltes, W. (1987). Eriugena redivivus: Zur Wirkungsgeschichte seines Denkens im Mittelalter und im Übergang zur Neuzeit. Heidelberg: C. Winter. Bernstein, P. L. (1996). Against the Gods: The Remarkable Story of Risk. New York: John Wiley and Sons. Bewes, T. (2010). Reading with the Grain: A New World in Literary Criticism. differences: A Journal of Feminist Cultural Studies , 21 (3), 1-33. Bibliothèque Nationale. (1986). Imprimeurs & libraires parisiens du XVIe siècle: Ouvrage publié d'après les manuscrits de Philippe Renouard (5th Edition ed.). Paris. Blair, A. (2010). Too Much to Know: Managing Scholarly Information Before the Modern Age. New Haven: Yale University Press. Boethius. (2000). De Consolatione Philosophiae Opuscula Theologica. (C. Moreschini, Ed.) München, Leipzig: K.G. Saur Verlag. Boethius. (1999). The Consolation of Philosophy. (P. G. Walsh, Trans.) Oxford: Clarendon Press. Bonner, G. (1970). Augustine as Biblical Scholar. In The Cambridge History of the Bible: From the Beginnings to Jerom (pp. 541-563). Cambridge: Cambridge University Press. Bourderon, R. a. (1988). Histoire de Saint-Denis. Toulouse: Editions Privat. Braaten, C. E., & Jenson, R. W. (1998). Union with Christ: The New Finnish Interpretation of Luther. Grand Rapids, MI: William B. Eerdmans Company. Burrell C.S.C., D., & Moulin, I. (2008). Albert, Aquinas, and Dionysius. Modern Theology , 24 (4), 633-649. Caputo, J. D. Mysticism and Transgression: Derrida and Meister Eckhart. In H. J. Silverman, Derrida and Deconstruction (pp. 24-38). New York: Routledge. Caputo, J. D. (2007). What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church. Grand Rapids, MI: Baker Academic. Casarella, P. (2008). Cusanus on Dionysius: The Turn to Speculative Theology. Modern Theology , 24 (4), 668-678. Catania, F. J. (1980). 'Knowable' and 'Namable' in Albert the Great's Commentary on the Divine Names. In F. J. Kovach, & R. W. Shahan, Albert the Great: Commemorative Essays (pp. 97-128). Norman, OK: University of Oklahoma Press. Centre d'études supérieures spécialisé d'histoire des religions de Strasbourg. (1963). La mystique rhénane: colloque de Strasbourg (16-19 mai 1961). Paris: Presses Universitaires de France. Chapman, J. (2004). System failure: Why governments must learn to think differently. Retrieved 2012 йил 20-November from Demos: http://www.demos.co.uk/publications/systemfailure2 268
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Page 1 and 2:
MYSTICISM & CONFESSIONAL CONFLICT I
Page 3 and 4:
ABSTRACT This dissertation investig
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INTRODUCTION • ES IST DIR NICHT B
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mostly undisturbed by his Lutheran
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yet have signalled his assent with
Page 11 and 12:
in a context where action is expect
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Protestant Mysticism: Not a Contrad
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interest, 31 and praised the Theolo
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one can observe the texture of the
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discourse and reasoned debate, or t
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with fragments of Eckhart and Taule
Page 23 and 24:
Dionysius and Eckhart (for differen
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movement, but also profound shifts
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schools, as well as universities wh
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allowed them to cooperate effective
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made clear, would result in dismiss
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and in these external dealings, the
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same laws of physics, but while the
Page 37 and 38:
Tertullian’s De Fuga in Persecuti
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as a martyr. Moreover, Holy Scriptu
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Alternatively, the so-called four-f
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tzeyger und unterrichter ist ynn di
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fellow Lutherans in studying books
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provoked into action unnecessarily,
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masses for the dead (for instance)
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traditional proof texts about the o
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positive understandings of indiffer
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insofar as their imperfection is ra
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Of these forms of indifference, I f
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to Dionysius’ authority. Two grou
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PART I • VALENTIN WEIGEL AND MEIS
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investigating his early modern read
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was a devilish heretic to others (
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his neglect of Eckhart. 158 For ins
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“unheilvolle Kompliziertheit”).
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and Jerome (wearing what looks like
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title page, as mentioned above, des
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of a respectable though not fanatic
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himself, but rather cultivated part
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church that Luther, Melanchthon and
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kan”), and specifically the role
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soul become convinced that nothing
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that salvation can be attained thro
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more importantly, a theology that a
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Mit Recht der Meister genannt: Mode
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These role-reversal dialogues were
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As this chapter has shown, Eckhart
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philosophers from Hegel and Schopen
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CHAPTER 2 • GELASSENE GELASSENHEI
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the relationship between Tauler and
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e “as it was when it was not.”
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Eckhart agree that spiritual povert
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one-of-a-kind thing, or the best ki
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einvaltig stille), an uncreated lig
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e as free of willing and desiring a
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nestling inside the soul, but rathe
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Gelassenheit, das ist, das er nicht
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(necessarily inferior) knowledge pr
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context is that he picks up on Eckh
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he begins to steer the discussion a
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further proof for Weigel’s theory
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understood that the mind cannot pos
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wait in stiller Gelassenheit, recei
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truth as an educated theologian or
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ungewisser”) and finds that his f
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die Blinden an ein ander gehetzett,
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gesagett das ist er selber und ist
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Gelassenheit for the Bible, which i
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that the kind of Gelassenheit Weige
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indifference that allows Weigel to
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teacher. 366 However, the turning p
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Weigel gives the passage an unexpec
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Murren”)—and they do this “in
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and all the more so since he saw li
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the strength of the intellectual re
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CHAPTER 3 • DIONYSIUS, WHOEVER HE
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demonstrated for Eckhart, I will de
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destroyer that Dionysius is most of
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ears good news to the church.” 39
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points out, with a purification, a
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served as cornerstones in defences
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(Acts 17: 15-34), one of the skepti
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to make the interpretation of these
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Outside the universities, Dionysius
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defiled the “sacred things” by
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other leaders of the Protestant Ref
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valorization of hierarchy per se in
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as well as the with the arguments u
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freedom, but rather obedience. 468
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The primary piece in the compilatio
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It is hardly surprising that Cochla
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it does during the Council of Trent
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for a hierarchical church, seizing
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the ancient teaching”) that “be
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Dionysiacum. For Lefèvre d’Étap
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Aristotle would have been glad to h
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enlightens all great thinkers in ev
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offered Dionysius to the Gelehrtenr
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nine distinct editions of Dionysius
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editions of Greek and Latin classic
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(Turin), and is a reprint of Lefèv
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presses in Spain (his first publica
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growing body of evidence suggesting
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Weigel concludes that, precisely be
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apart, he suggested that true Chris
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and so did not dwell on the fact th
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Names, as the title suggests, is ba
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animals, through plants and non-liv
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of being.” 580 As we will see lat
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(“God is a rock”) or even a neg
Page 221 and 222: This is admittedly a nonsensical as
Page 223 and 224: compositions, most likely dating to
Page 225 and 226: Dionysius to show that, just as God
Page 227 and 228: efer to Greek and Hebrew, the bibli
Page 229 and 230: argues that there cannot be more th
Page 231 and 232: dicitur una.” 616 The stress that
Page 233 and 234: Weigel suggests will allow the soul
Page 235 and 236: saving sacraments by means of which
Page 237 and 238: Melanchthon’s Defence of the Augs
Page 239 and 240: alternative—namely prayer. 643 We
Page 241 and 242: Dionysius writes that the summit of
Page 243 and 244: leibet er illimitatus.” 658 Weige
Page 245 and 246: work, Weigel had written explicitly
Page 247 and 248: Luther did not ever use the exact p
Page 249 and 250: as opposed to an office-holder, an
Page 251 and 252: writing. By calling his Layman der
Page 253 and 254: Others are loyal to mere men (the P
Page 255 and 256: zuerzeigen einen rechtschaffen vnd
Page 257 and 258: and ceremonial ones at that. 694 Th
Page 259 and 260: himself returning gloriously from H
Page 261 and 262: all being. In relinquishing any cre
Page 263 and 264: improve appearances but, because it
Page 265 and 266: than resolve it, because the proble
Page 267 and 268: parcels God, who by rights is supre
Page 269 and 270: Appendix • The Works of Valentin
Page 271: BIBLIOGRAPHY Abad, J. M. (1999). Th
Page 275 and 276: Eckhart, M. (1993). Werke I (Vol. 1
Page 277 and 278: Israel, A. (1888). M. Valentin Weig
Page 279 and 280: MacCulloch, D. (2010). Christianity
Page 281 and 282: Payne, R. J. (Ed.). (1981). Meister
Page 283 and 284: Schindling, A., & Ziegler, W. (1990
Page 285 and 286: Verkamp, B. J. (1975). The Limits u
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