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libraries and cloisters. It was in pursuing his particular devotion to Tauler th<strong>at</strong> he<br />

discovered Eckhart, as a predecessor to Tauler. He was aware <strong>of</strong> Eckhart’s reput<strong>at</strong>ion as a<br />

heretic, but dismisses this—given <strong>the</strong> mistrustful and accus<strong>at</strong>ory <strong>at</strong>titude he observed and<br />

deplored in his fellow Christians <strong>at</strong> <strong>the</strong> time—as an indic<strong>at</strong>ion th<strong>at</strong> Eckhart’s books were<br />

spiritually improving (“gar nutzlich, alle tage zu lesen und zu behalten).” 161<br />

Th<strong>at</strong> Sudermann came to Eckhart via his enthusiasm for Tauler is perhaps no<br />

gre<strong>at</strong> surprise, given how Eckhart’s sermons came to be circul<strong>at</strong>ing by <strong>the</strong> sixteenth<br />

century. First <strong>of</strong> all, a number <strong>of</strong> Eckhart’s sermons circul<strong>at</strong>ed under Tauler’s name. 162<br />

Secondly, <strong>the</strong> chief source <strong>of</strong> Eckhart’s writings after <strong>the</strong> advent <strong>of</strong> printing was as a sort<br />

<strong>of</strong> appendix to a large edition <strong>of</strong> Tauler’s sermons, printed in Basel in 1521 and reprinted<br />

only a year l<strong>at</strong>er, presumably due to its success, in 1522. (This edition is generally<br />

referred to as <strong>the</strong> Baseler Taulerdruck, and I will refer to it as such even though my<br />

interest in it is Eckhart’s contribution.) Although <strong>the</strong> sermons in <strong>the</strong> third part are<br />

<strong>at</strong>tributed to Eckhart by name, his name does not appear on <strong>the</strong> title page. In o<strong>the</strong>r words,<br />

<strong>the</strong> composition <strong>of</strong> this edition would mean th<strong>at</strong> readers would approach Eckhart only via<br />

Tauler.<br />

Unfortun<strong>at</strong>ely, as Josef Quint, one <strong>of</strong> Eckhart’s early editors, notes, <strong>the</strong><br />

transmission <strong>of</strong> Eckhart’s sermons is extraordinarily complic<strong>at</strong>ed (he describes it as an<br />

161 Daniel Sudermann, quoted in Degenhardt, 92. Sudermann also composed hymns inflected by Eckhartian<br />

ideas th<strong>at</strong> can be seen from <strong>the</strong> titles alone. One is entitled “Hör mein Seel, hast kein warumb!”, ano<strong>the</strong>r is<br />

called “Mensch versenk dich in deinem Nicht”. Degenhardt, 96. On Sudermann and Eckhart, see also<br />

Pieper, 56.<br />

162 In <strong>the</strong> 15 th and 16 th century printed editions, Sermons 2, 6, 8 and 9 (Sermons 101-104 in <strong>the</strong> critical<br />

edition) were in fact by Eckhart but were printed under Tauler’s and not in <strong>the</strong> section <strong>of</strong> Eckhart sermons.<br />

“Eckhart, Meister”, Killy Liter<strong>at</strong>urexikon, 2 . Auflage, Band 3, 186. See also Henrik Otto, Vor- und<br />

frühreform<strong>at</strong>orische Tauler-Rezeption, (Heidelberg: Gütersloher Verlagshaus, 2003), 24.<br />

64

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