德国神秘主义对16世纪德国宗教异议者的吸引力——神秘书籍及其读者的人生故事

IF 0.3 0 RELIGION
U. Bubenheimer
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引用次数: 0

摘要

摘要本文探讨了神秘文本的接受与读者的生活故事之间的关系:是什么环境促使个人或群体寻求神秘文学?这些文本是如何影响读者未来的生活轨迹的?在维滕贝格宗教改革的最初几年,人们发现了经过充分研究的例子。路德发现了德国神秘主义的文本,安德烈亚斯·博登斯坦·冯·卡尔斯塔特使用Gelassenheit的范畴反映了脱离宗教、社会和家庭关系的必要性。社会无家可归不仅是新教持不同政见者的问题,也是天主教少数群体的问题。例如,图林根州的本笃会前任威廉·利斯特曼(Wilhelm Listemann)在1525年他的修道院世俗化时不得不流亡。在这种情况下,他获得了约翰内斯·陶勒的讲道。宗教分裂的一个长期影响是新教和天主教持不同政见者之间形成了新的联盟,他们发现神秘文学是一种共同的普世资源。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Appeal of German Mysticism to Religious Dissenters in Sixteenth-Century Germany: Mystical Books and the Life Stories of Their Readers
ABSTRACT This essay discusses the relationship between the reception of mystical texts and the life stories of their readers: What circumstances motivated individuals or groups to seek out mystical literature? How did these texts impact their readers’ future life trajectories? Well-researched examples are found in the early years of the Wittenberg Reformation. Luther discovered the texts of German mysticism, Andreas Bodenstein von Karlstadt reflected the need for detachment from religious, social and family ties using the category of Gelassenheit. Social homelessness was not only a problem of Protestant dissenters, but also for Catholic minorities. For example, Wilhelm Listemann, Benedictine prior in Thuringia, had to go into exile when his monastery was secularized in 1525. In this situation he acquired the sermons of Johannes Tauler. A long term effect of the religious schism was the formation of new alliances between Protestant and Catholic dissenters discovering mystical literature as a common ecumenical resource.
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