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Monfasani, J. (1987). Pseudo-Dionysius the Areopagite in Mid-Quattrocento Rome. In J. Hankins, J. Monfasani, & F. Purnell Jr., Supplementum Festivum: Studies in Honor of Paul Oskar Kristeller (pp. 189-219). Binghamton, NY: Medieval & Renaissance Texts and Studies. Mystical Theology: The Glosses by Thomas Gallus and the Commentary of Robert Grossetests on De Mystica Theologia. (2003). Leuven: Peeters. Neander, M. (1581). Theologia Bernhardi ac Tauleri in illis Tenebris Pontificiijs singulari ac magno spiritu Monachorum. Eisleben: Urbanus Gusius. Neander, M. (1581). Theologia Bernhardi ac Tauleri in illis Tenebris Pontificiijs singulari ac magno spiritu Monachorum. Eisleben: Urbanus Gusius. New Interpreter's Bible (Vol. 8). (1994-2002). Nashville: Abingdon Press. Newman, J. O. (2000). The Intervention of Philology: Gender, Learning, and Power in Lohenstein's Roman Plays. Chapel Hill, NC: University of North Carolina Press. Newman, J. O. (2000). The Intervention of Philology: Gender, Learning, and Power in Lohenstein's Roman Plays. Chapel Hill: University of North Carolina Press. Nieden, M. (2006). Die Erfindung des Theologen: Wittenberger Anweisungen zum Theologiestudium im Zeitalter von Reformation und Konfessionalisierung. Tübingen: Mohr Siebeck. Norton, F. J. (1966). Printing in Spain 1501-1520. Cambridge: Cambridge University Press. Oberman, H. (1986). The Dawn of the Reformation: Essays in Late Medieval and Early Reformation Thought. Edinburgh: T. & T. Clark. O'Connell, S. (2006). From Most Ancient Sources: The Nature and Text-Critical Use of the Greek Old Testament Text of the Complutensian Polyglot Bible. Fribourg and Göttingen: Academic Press Fribourg and Vandenhoeck & Ruprecht. O'Daly, G. (1981). Dionysius Areopagita. In G. Krause, & G. Müller, Theologische Realenzyklopädie (Vol. 8, pp. 772-780). Berlin: Walter de Gruyter. Odermatt, F. (2008). Der Himmel in Uns: Das Selbstverständnis des Seelsorers Valentin Weigel (1533-1588). Bern: Peter Lang. Olin, J. C. (1990). Catholic Reform: From Cardinal Ximenes to the Council of Trent 1495-1563. New York: Fordham University Press. Olson, O. K. (2002). Matthias Flacius and the Survival of Luther's Reform. Wiesbaden: Harrasowitz Verlag. Opel, J. O. (1864). Valentin Weigel: Ein Beitrag zur Literatur- und Culturgeschichte Deutschlands im 17. Jahrhundert. Leipzig: T. O. Weigel. orthodoxy, n. (June). Retrieved 2013 йил 18-July from OED Online: http://www.oed.com/view/Entry/132809?redirectedFrom=orthodoxy Otto, H. (2003). Vor- und frühreformatorische Tauler-Rezeption. Heidelberg: Gütersloher Verlagshaus. Ozment, S. E. (1969). Homo Spiritualis: A Comparative Study of the Anthropology of Johannes Tauler, Jean Gerson and Martin Luther (1509-16) in the Context of their Theological Thought. Leiden: E. J. Brill. Ozment, S. E. (1973). Mysticism and Dissent: Religious Ideology and Social Protest in the Sixteenth Century. New Haven: Yale University Press. Ozment, S. (1980). The Age of Reform (1250-1550): An Intellectual and Religious History of Late Medieval and Reformation Europe. New Haven: Yale University Press. 276
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Page 1 and 2:
MYSTICISM & CONFESSIONAL CONFLICT I
Page 3 and 4:
ABSTRACT This dissertation investig
Page 5 and 6:
INTRODUCTION • ES IST DIR NICHT B
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mostly undisturbed by his Lutheran
Page 9 and 10:
yet have signalled his assent with
Page 11 and 12:
in a context where action is expect
Page 13 and 14:
Protestant Mysticism: Not a Contrad
Page 15 and 16:
interest, 31 and praised the Theolo
Page 17 and 18:
one can observe the texture of the
Page 19 and 20:
discourse and reasoned debate, or t
Page 21 and 22:
with fragments of Eckhart and Taule
Page 23 and 24:
Dionysius and Eckhart (for differen
Page 25 and 26:
movement, but also profound shifts
Page 27 and 28:
schools, as well as universities wh
Page 29 and 30:
allowed them to cooperate effective
Page 31 and 32:
made clear, would result in dismiss
Page 33 and 34:
and in these external dealings, the
Page 35 and 36:
same laws of physics, but while the
Page 37 and 38:
Tertullian’s De Fuga in Persecuti
Page 39 and 40:
as a martyr. Moreover, Holy Scriptu
Page 41 and 42:
Alternatively, the so-called four-f
Page 43 and 44:
tzeyger und unterrichter ist ynn di
Page 45 and 46:
fellow Lutherans in studying books
Page 47 and 48:
provoked into action unnecessarily,
Page 49 and 50:
masses for the dead (for instance)
Page 51 and 52:
traditional proof texts about the o
Page 53 and 54:
positive understandings of indiffer
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insofar as their imperfection is ra
Page 57 and 58:
Of these forms of indifference, I f
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to Dionysius’ authority. Two grou
Page 61 and 62:
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
Page 87 and 88:
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
Page 95 and 96:
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
Page 157 and 158:
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
Page 205 and 206:
growing body of evidence suggesting
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Weigel concludes that, precisely be
Page 209 and 210:
apart, he suggested that true Chris
Page 211 and 212:
and so did not dwell on the fact th
Page 213 and 214:
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
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compositions, most likely dating to
Page 225 and 226:
Dionysius to show that, just as God
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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 and 278: Israel, A. (1888). M. Valentin Weig
Page 279: MacCulloch, D. (2010). Christianity
Page 283 and 284: Schindling, A., & Ziegler, W. (1990
Page 285 and 286: Verkamp, B. J. (1975). The Limits u
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