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Löser, F. (2111). Meister Eckhart: Leben, Werke, Lehre, Überlierferung. In F. Löser, Meister Eckhart in Augsburg: Deutsche Mystik des Mittelalters in Kloster, Stadt und Schule (pp. 8-23). Augsburg: Universitätsbibliothek Augsburg. Löser, F. (1992). Nachlese: Unbekannte Texte Meister Eckharts in bekannten Handschriften. In V. Mertens, & H.-J. Schiewer, Die deutsche Predigt im Mittelalter (pp. 125-149). Tübingen: Max Niemeyer Verlag. La Bibliothèque nationale. (1986). Imprimeurs & Libraires Parisiens du XVIe siècle: Fascicule Cavellat, Marnef & Cavellat (Vol. 3). Paris: Bibliothèque Nationale. Lamoen, F. v. (2007). Mit dem Auge des Geistes: Hintergründe zu den Übersetzungen des Abraham Willemz van Beyerland. In T. Harmsen, Jacob Böhmes Weg in die Welt: Zur Geschichte der Handschriftensammlung, Übersetzungen und Editionen von Abraham Willemsz van Beyerland (pp. 133-168). Amsterdam: In de Pelikaan. Lampe, G. W., Leclercq, D. J., Smalley, B., vam Dijk, S. J., & Rosenthal, E. I. (1969). The Exposition and Exegesis of Scripture. In G. W. Lampe (Ed.), The Cambridge History of the Bible: The West from the Fathers to the Reformation (pp. 155-279). Cambridge: Cambridge University Press. Lauterwalt, M. (1553). Ein bedencken: Was zu halten sey, von des erleuchten Herren Doctor Johannis Taulers (seliger gedechtnis) Offenbarun. Wittenberg: Veit Creutzer. Leclercq, J. (1987). Influence and noninfluence of Dionysius in the Western Middle Ages. In D. t. Areopagite, Pseudo-Dionysius: The Complete Works (pp. 25-32). Mahwah, NJ: Paulist Press. Lieb, M., Mason, E., & Roberts, J. (Eds.). (2011). The Oxford Handbook of the Reception History of the Bible. Oxford: Oxford University Press. Lovejoy, A. O. (1942). The Great Chain of Being: A Study of the History of an Idea. Cambridge: Harvard University Press. Lubac, H. d. (1993). Exégèse médiévale: les quatre sens de l'écriture. Paris: Desclee de Brouwer. Lubac, H. d. (1993). Exégèse médiévale: les quatre sens de l'écriture. Paris: Desclee de Brouwer. Luhmann, N. (2005). Risk: A Sociological Theory. (R. Barrett, Trans.) New Brunswick, NJ, London: Aldine Transaction. Lund, E. (2002). Documents from the History of Lutheranism, 1517-1750. Minneapolis: Fortress Press. Lund, E. (Ed.). (2002). Documents from the History of Lutheranism: 1517-1750. Minneapolis: Fortress Press. Luscombe, D. (1988). Denis the Pseudo-Areopagite in the Middle Ages from Hilduin to Lorenzo Valla. Fälschungen im Mittelalter: Internationaler Kongress der Monumenta Germaniae Historica, München, 16.-19. September 1986 , 1 . Hannover: Hahnsche Buchhandlung. Luther, M. (1957). Martin Luther on The Bondage of the Will. (J. I. Packer, & O. Johnston, Trans.) London: James Clarke & Co., Ltd. Luther, M. (2005). Martin Luther's Basic Theological Writings (2nd Edition ed.). (T. F. Lull, Ed.) Minneapolis: Fortress Press. Müller, H.-J. (2004). Irenik als Kommunikationreform: Das Colloquium Charitativum von Thorn 1645. Göttingen: Vandenhoeck & Ruprecht. Müntzer, T. (2010). Briefwechsel. Leipzig: Evangelische Verlagsanstsalt Leipzig. 274
MacCulloch, D. (2010). Christianity: The First Three Thousand Years. New York: Viking. MacCulloch, D. (2003). Reformation: Europe's House Divided, 1490-1700. London: Allen Lane. Maclean, I. (2009). Learning and the Market Place: Essays in the History of the Early Modern Book. Leiden: Koninklijke Brill. Mager, I. (1980). Aufnahme und Ablehnung des Konkordienbuches in Nord-, Mittel- und Ostdeutschland. In M. Brecht, & R. Schwarz, Bekenntnis und Einheit der Kirche: Studien zum Konkordienbuch (pp. 271-302). Stuttgart: Calwer Verlag. Magnus, A., & Aquinas, T. (1988). Albert and Thomas: Selected Writings. (S. Tugwell, Ed., & S. Tugwell, Trans.) Mahwah, NJ: Paulist Press. Martin, J. J. (1993). Venice's Hidden Enemies: Italian Heretics in a Renaissance City. Berkeley: University of California Press. Massaut, J. (1985). Thèmes ecclésiologiques dans les controverses antiluthériennes de Josse Clichtove: ordre, pouvoir, hiérarchie. In B. Chevalier, & R. Sauzet, Les Réformes: enracinement socio-culturel (pp. 327-335). Paris: Éditions de la Maisnie. Massaut, J.-P. (1974). Critique et tradition à la veille de la Réforme en France. Paris: J. Vrin. McGinn, B. (Ed.). (1986). Meister Eckhart: Teacher and Preacher . Mahwah: Paulist Press. McGinn, B. (1994). The Growth of Mysticism. New York: Crossroad Publishing Company. McGinn, B. (2005). The Harvest of Mysticism in Medieval Germany (1300-1500) (Vol. IV). New York: The Crossroads Publishing Company. McGinn, B. (2001). The Mystical Thought of Meister Eckhart: The Man from Whom God Hid Nothing. New York: The Crossroads Publishing Company. McGinn, B. (2002). 'Vere tu es deus absconditus': The Hidden God in Luther and Some Mystics. In O. Davies, & D. Turner, Silence and the Word: Negative Theology and Incarnation (pp. 94-114). Cambridge: Cambridge University Press. Meister Eckhart Deutsche Predigten: Eine Auswahl. (2001). Stuttgart: Philipp Reclam. Merckius, A. (1620). Trewhertzige Warnung fürm Weigelianismo, Darinn angezeigt Grund und Ursach / Worbey und warumb man den Weigelianischen Schwarmgeist, für irrig und verdampt erkennen und halten. Halle: Peter Schmidt. Metzger, M. (1985). Le constitutions apostoliques (Vol. 1). Paris: Editions du Cerf. Michener, R. T. (2007). Engaging Deconstructive Theology. Burlington, VT: Ashgate Publishing Company. Miernowski, J. (1998). Le dieu néant: théologies négatives à l'aube des temps modernes. Leiden: Koninklijke Brill. Mieth, D. (2004). Meister Eckhart: Mystik und Lebenskunst. Düsseldorf: Patmos Verlag. Milem, B. (1996). Suffering God: Meister Eckhart's Sermon 52. Mystics Quarterly , 22 (2), 69-90. Minnis, A. J. (2009). Translations of Authority in Medieval English Literature: Valuing the Vernacular. Cambridge: Cambridge University Press. Mojsisch, B. (1983). Meister Eckhart: Analogie, Univozität und Einheit. Hamburg: Felix Meiner Verlag. 275
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MYSTICISM & CONFESSIONAL CONFLICT I
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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
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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
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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
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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
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This is admittedly a nonsensical as
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compositions, most likely dating to
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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 and 272: BIBLIOGRAPHY Abad, J. M. (1999). Th
Page 273 and 274: Chenu O.P., M.-D. (1968). In M.-D.
Page 275 and 276: Eckhart, M. (1993). Werke I (Vol. 1
Page 277: Israel, A. (1888). M. Valentin Weig
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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