Ons Geestelijk Erf最新文献_第3页

Het Sint-Agnesklooster en de Moderne Devotie 圣艾格尼丝修道院与现代奉献

Ons Geestelijk Erf Pub Date : 2010-03-31 DOI: 10.2143/OGE.81.1.2049255

K. Goudriaan

{"title":"Het Sint-Agnesklooster en de Moderne Devotie","authors":"K. Goudriaan","doi":"10.2143/OGE.81.1.2049255","DOIUrl":"https://doi.org/10.2143/OGE.81.1.2049255","url":null,"abstract":"The monastery of Saint Agnes at Arnhem rooted in the fifteenth-century reform movement of the Devotio Moderna. The central question of this contribution concerns the extent to which the spiritual renewal occurring in this monastery in the middle of the sixteenth century may be accounted for by impulses from within the Devotio Moderna. In the first part, the institutional and personal ties with the Modern Devotion are investigated. From approximately 1459 onwards, the inhabitants lived as regular canon-esses according to the rule of Saint Augustine. They are called moniales (nuns), which makes it likely that at least part of them used to sing the Latin office. The monastery was not incorporated in the Chapter of Windesheim as a full member, which did not prevent it from receiving pastoral care by regular canons belonging to the Chapter. In the beginning of the sixteenth century confessors used to come from Albergen (Twente), and from the last decads of this century onwards from Gaesdonck (Lower Rhine region): so much was known already. It now appears that in the years around 1560 a significant role has been played by Nicolaas van Diepenbroick, a confessor originating from the monastery of Bethlehem in the city of Zwolle. Bethlehem was one of the members of the Chapter of Windesheim that maintained strict regular observance right through the sixteenth century. Moreover, it possessed an important library, nothing of which is left now, unfortunately. Diepenbroick succeeded in ending a crisis that had put community life in the monastery of Saint Agnes in jeopardy. The second part of this article focuses on texts produced by authors from within the Devotio Moderna and circulating in the monastery. The number of such texts is rather modest, but the contexts in which they have been handed down, are interesting. A first group of texts is found in three manuscripts, which, together with a fourth one, were copied in and for the monastery around the year 1470. The general content of these manuscripts focuses on the building up of life in community and on the acquisition of monastic virtues. They belong to the period immediately following the adoption by the sisters of Saint Agnes of the rule of Saint Augustine. The texts originating within the Devotio Moderna and copied in the middle of the sixteenth century are of a definitely more mystical nature. Tentatively, some of the manuscripts containing them may be brought in connection with the restauration period under the guidance of Nicolaas van Diepenbroick. © Ons Geestelijk Erf. All rights reserved.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"81 1","pages":"17-37"},"PeriodicalIF":0.0,"publicationDate":"2010-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68171572","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

The three births of Christ and the Christmas liturgy in **the Temple of our soul**, **the Evangelical pearl** and the **Arnhem mystical sermons** 基督的三次诞生和在我们灵魂圣殿的圣诞节礼拜仪式，福音派的珍珠和阿纳姆的神秘布道

Ons Geestelijk Erf Pub Date : 2010-01-01 DOI: 10.2143/OGE.81.1.2049259

R. Faesen

引用次数: 0

"For which we are created:" The Image of God as the Fundament for Deification in the Arnhem Mystical Sermons “我们为之被造:”阿纳姆神秘布道中神的形象作为神化的基础

Ons Geestelijk Erf Pub Date : 2010-01-01 DOI: 10.2143/OGE.81.1.2049258

Ineke Cornet

引用次数: 0

The Arnhem Mystical Sermons in Context. Introduction 上下文中的阿纳姆神秘布道。介绍

Ons Geestelijk Erf Pub Date : 2010-01-01 DOI: 10.2143/OGE.81.1.2049254

Ineke Cornet, K. Schepers

引用次数: 1

Tussen de doornen pluk ik de rozen 我在荆棘之间摘玫瑰

Ons Geestelijk Erf Pub Date : 2009-12-31 DOI: 10.2143/OGE.80.4.2047111

L. V. Beek

引用次数: 1

A Dutch Translation of The Life of Adam and Eve 《亚当和夏娃的生活》荷兰语译本

Ons Geestelijk Erf Pub Date : 2009-12-31 DOI: 10.2143/OGE.80.4.2047112

Bob Miller

引用次数: 0

Sinte Gregorius seet... Sinte Gregorius看到。。。

Ons Geestelijk Erf Pub Date : 2009-09-30 DOI: 10.2143/OGE.80.3.2045816

Mathilde van Dijk

{"title":"Sinte Gregorius seet...","authors":"Mathilde van Dijk","doi":"10.2143/OGE.80.3.2045816","DOIUrl":"https://doi.org/10.2143/OGE.80.3.2045816","url":null,"abstract":"The adherents of the Devotio Moderna regarded the Church Fathers as reliable guides in their search for true piety, which they defined as the imitation of Christ. This article discusses the role of one of the most important among them, Gregory the Great, and takes its point of departure from the surviving texts that were ascribed to him in the convent of Saint Agnes at Maaseik. The purpose is to study how these regular canonesses used Gregory in their education, how they appropriated his work and constructed him as a valuable helper in their search for spiritual perfection. The Maaseik collection contains both authentic and none- authentic work, such as the prayer Te adoro in crucem. Several manuscripts contain larger excerpts or dicta, amongst others in the Middle Dutch copy of Gerard Zerbolt of Zutphen's De spiritualibus ascensionibus. In addition, the regular canonesses at Maaseik owned a complete Middle Dutch version of Gregory's Homiliae in Evangelia. As far as modem devouts like the sisters at Maaseik were concerned, Gregory's work was a part of the Divine Truth, like the other Church Fathers' texts. Therefore, they felt free to link quotations from his work to quotations from other Church Fathers, in order to reach a meaningful interpretation, which would help them in their search for spiritual perfection. They focused on specific texts such as the Moralia in Job and the Homiliae in evangelia or parts thereof, which, in their view, provided the best advice for imitation of Christ. They loved Gregory because of the practical orientation of his work. Furthermore, in many ways he suited their spirituality, for instance in his stress on performative aspects of piety. At the same time it is clear that they interpreted him in order to be able to follow his lead in their context of a cloistered convent, for instance by practicing active charity primarily among their fellow sisters. Furthermore they enhanced certain elements in his work, such as his representation of the Christ as food.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"80 1","pages":"142-170"},"PeriodicalIF":0.0,"publicationDate":"2009-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68170831","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Een oude spiegel voor nieuwe maagden 新处女的旧镜子

Ons Geestelijk Erf Pub Date : 2009-09-30 DOI: 10.2143/OGE.80.3.2045817

S. Corbellini

引用次数: 2

Ubertino da Casale and the Devotio Moderna Ubertino da Casale和Devotio Moderna

Ons Geestelijk Erf Pub Date : 2009-09-30 DOI: 10.2143/OGE.80.3.2045818

S. Mossman

{"title":"Ubertino da Casale and the Devotio Moderna","authors":"S. Mossman","doi":"10.2143/OGE.80.3.2045818","DOIUrl":"https://doi.org/10.2143/OGE.80.3.2045818","url":null,"abstract":"The Arbor vitae crucifixae of the Franciscan Spiritual Ubertino da Casale († c. 1330), a compendious life of Christ in five books, enjoyed a very substantial transmission in the late medieval Low Countries, but — significantly — not elsewhere in northern Europe. The first part of this study presents a conspectus and analysis of the manuscript transmission of the Arbor vitae in the Low Countries and, for purposes of comparison, in the German-speaking regions, both in Latin and in Dutch (and Low German) translation. This expands the known transmission of the work by a factor of about two. The Latin text is shown to have circulated almost exclusively amongst the Canons Regular of the Windesheim Congregation, and surprisingly to have been scarcely known in the Franciscan order. There was no complete translation into any vernacular language, but in Dutch translation it was transmitted in excerpt to constitute four main types of new textual forms: prayers, shorter texts concerning Mary, spiritual exercises, and texts on the interior suffering of Christ. It also served as an important source for the composition of Dutch-language lives of Christ. The second part of the study examines the reasons for the particular interest in the Arbor vitae in the milieu of the Devotio Moderna. The spiritual exercises set out in the prologues to the work, and which are then used to structure the fourth book (on Christ's Passion), are shown to be precisely congruent with the specific forms of methodical meditation developed in the early years of the movement. Ubertino's understanding of the suffering of Christ as a primarily interior, life-long phenomenon, to which much attention is given in the fourth book and to which the reader is specifically directed in the work's prologues, is shown to accord with a novel approach to Christ's sufferings in the works of Gerard Zerbolt van Zutphen, one of the most important writers of the first generation of Modem Devout. It is then proven that the Arbor vitae was the immediate source both in this respect and in terms of mystical theology for the De passione Domini of Jan van Schoonhoven (written 1404-07), the figure responsible for introducing the spirituality of Groenendaal into the Devotio Modema. The third part of the study provides a conspectus of all works from the Low Countries of the period c. 1410 — c. 1520 known to draw upon the Arbor vitae. This demonstrates a somewhat wider knowledge of the work in the later period, notably in Carthusian circles. A final contrast is offered to the warm reception of the Arbor vitae in the Low Countries, in the form of Jean Gerson's criticism of precisely those aspects of the work which attracted the most positive attention amongst the Modern Devout.","PeriodicalId":39580,"journal":{"name":"Ons Geestelijk Erf","volume":"80 1","pages":"199-280"},"PeriodicalIF":0.0,"publicationDate":"2009-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68170391","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 2

Naar voorbeeld van de vaders 以父亲为榜样

Ons Geestelijk Erf Pub Date : 2009-09-30 DOI: 10.2143/OGE.80.3.2045815

M. V. Dijk

引用次数: 0