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Suárez-Nani, T. (1992). Philosophie- und theologiehistorische Interpretationen der in der Bulle von Avignon zensurierten Sätze. In H. Stirnimann, & R. Imbach (Eds.), Eckhardus Theutonicus, homo doctus et sanctus: Nachweise und Berichte zum Prozess gegen Meister Eckhart (pp. 31-96). Fribourg: Universitätsverlag Freiburg. Tauler, J. (1543). Des erleuchten D. Johannis Tauleri, von eym waren Euangelischen leben, Götliche Predig, Leren, Epistolen, Cantilenen, Prophetien. Köln: Jaspar von Gennep. Tauler, J., & Eckhart, M. (1521). Joannis Tauleri des heligen lerers Predig, fast fruchtbar zuo eim recht christlichen leben. Basel: Adam Petri. Taylor, M. C. (1984). Erring: A Postmodern A/Theology. Chicago: The University of Chicago Press. Tepl, J. v. (1984). Der Ackermann aus Böhmen. (G. Hahn, Ed.) Darmstadt: Wissenschaftliche Buchgesellschaft. Tertullian. (1959). Disciplinary, Moral and Ascetical Works. (R. Arbesmann, E. J. Daly, & E. A. Quain, Trans.) New York: Fathers of the Church, Inc. (2006). The Martyrdom of Polycarp. In The Apostolic Fathers in English (M. W. Holmes, Trans.). Grand Rapids: Baker Academic. Thijssen, J. M. (1998). Censure and Heresy at the University of Paris (1200-1400). Philadelphia: University of Pennsylvania Press. Thomas, R. (1989). Die Neuordnung der Schulen und der Universität Leipzig. In H. Junghans, Das Jahrhundert der Reformation in Sachsen (pp. 120-124). Berlin: Evangelische Verlagsanstalt. Tomasic, T. M. (1988). The Logical Function of Metaphor and Oppositional Coincidence in the Pseudo-Dionysius and Johannes Scottus Eriugena. The Journal of Religion , 68 (3), 361-376. TRE. (19YY). Article. In G. Krause, & G. Müller, Theologische Realenzyklopädie (Vol. XY). Berlin: Walter de Gruyter. Turner, D. (2008). Dionysius and some Late Medieval Mystical Theologians of Northern Europe. Modern Theology , 24 (4), 651-665. Turner, D. (1995). The Darkness of God: Negativity in Christian Mysticism. Cambridge: Cambridge University Press. Underhill, E. (1949). Mysticism: A Study in the Nature and Development of Man's Spiritual Consciousness. London: Methuen & Co. Völker, L. (1972). Gelassenheit': Zur Entstehung des Wortes in der Sprache Meister Eckharts und Seiner Überlieferung in der nacheckhartschen Mystik bis Jacob Böhme. In F. Hundsnurscher, & U. Müller (Eds.), 'Getermpert und gemischet': für Wolfgang Mohr zum 65. Geburtstag (pp. 281-312). Göppingen: Verlag Alfred Kümmerle. Völker-Rasor, A. (Ed.). (2000). Frühe Neuzeit. München: Oldenbourg Verlag. Vajta, V. (Ed.). (1974). The Gospel and the Ambiguity of the Church. Philadelphia: Fortress Press. Valla, L. (1962). Laurentii Vallensis viri tam graecae quam latinae linguae peritissimi in Latinam Noui testamenti interpretationem ex collatione Graecorum exemplarium Adnotationes apprime utiles. In L. Firpo, Opera Omnia. Torino: Bottega d'Erasmo. Vandiver, E., Keen, R., & Frazel, T. D. (2002). Two Contemporary Accounts of Martin Luther. (E. Vandiver, R. Keen, & T. D. Frazel, Trans.) Manchester, New York: Manchester University Press. 280
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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
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efer to Greek and Hebrew, the bibli
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argues that there cannot be more th
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dicitur una.” 616 The stress that
Page 233 and 234: Weigel suggests will allow the soul
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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 and 280: MacCulloch, D. (2010). Christianity
Page 281 and 282: Payne, R. J. (Ed.). (1981). Meister
Page 283: Schindling, A., & Ziegler, W. (1990
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