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The Margaret Chapel at Maria Medingen As a Theatrum Sacrum: the Baroque Concept of Medieval Holiness
The Margaret Chapel at Maria Medingen as a Theatrum Sacrum: The Baroque Concept of Medieval Holiness LEONARD P. HINDSLEY Immediately after the death of the mystic writer Margaret Ebner on June 20, 1351, the Dominican nuns of the monastery of Maria Medingen had a stone effigy erected over her tomb in the monastic chapter room. Striking in its mendicant simplicity and medieval severity, the carved representation portrays the body of the mystic nun in repose, her finger pointing to a crucifix placed on her chest with the accompanying words "Jesus Christus" carved in high relief. The crucifix symbolizes Margaret's imitation of Christ's sufferings. The Sacred Name, as the text of her favorite mantric prayer, symbolized her joyful contact with Christ the Beloved. This artistically simple and symbolic carving of a holy woman contrasts remarkably with the setting created for the tomb effigy when the monastery was completely rebuilt beginning in 1718. The prioress, Maria Magdalena vom Stein zum Rechtenstein, gave charge of the reconstruction of the entire monastery to Dominikus Zimmermann ( 1685-1766)! The new construction transformed the Margaret Chapel into a Theatrum Sacrum suitable to glorify Margaret Ebner by displaying her holiness of life in a series of ceiling frescoes and in the painting above the altar. The startling contrast between the simplicity of the medieval tomb effigy and the Baroque splendor of the renovated chapel leads one to wonder if these two differing artistic portrayals of Margaret Ebner signify different concepts of holiness. I believe that any answer to this question will require a detailed comparison of the artistic representations as they appear to us. -
TWEOLOGISCHES Katholische Monatsschrift Begründet Von Wilhelm Schamoni Jahrgang 34, Nr
G 6892 TWEOLOGISCHES Katholische Monatsschrift Begründet von Wilhelm Schamoni Jahrgang 34, Nr. 7 Juli 2004 INHALT JOACHIM KARDINAL MEISNER Joachim Kardinal Meisner Über einige Aspekte des Katholikentages Über einige Aspekte des Katholikentages in Ulm 394 Josef Spindelböck in Ulm Von den Zielen des Menschseins 395 Ulrich Nersinger Der Katholikentag in Ulm ist vorbei. In der Berichterstattung Selig- und Heiligsprechungen in der katholischen Kirche 403 sowohl in den Printmedien, wie in den elektronischen, wurde Josef Overath und wird sehr unterschiedlich geurteilt. Jetzt ist auch Zeit, Mel Gibsons „Die Passion Christi" und Anna Katharina Emmerick 409 sich gewisse Vorgänge und Aussagen noch einmal vor Augen Uwe Michael Lang zu halten. Abstand bringt manche Dinge näher. „Ich will dich an mich ziehen" 419 So sind beispielsweise die Reaktionen des Vorsitzenden Martin Walter O.P. der Deutschen Bischofskonferenz, Karl Kardinal Lehmann, Ein betrachtendes Gebet aus dem Mittelalter 423 und des Präsidenten des Zentralkomitees der deutschen Walter Hoeres Katholiken, Professor Dr. Hans Joachim Meyer, auf die sach- Welt-Mythos und Schöpfungsglaube 435 lich begründete Kritik am 95. Deutschen Katholikentag in Ulm durch den Erzbischof von Bamberg, Dr. Ludwig Schick, BUCHBESPRECHUNGEN sehr aufschlussreich. Annelle Funke Die für den Katholikentag Verantwortlichen scheinen nicht W. Hoeres: Der Weg der Anschauung 441 einmal eine Nacht über das kritische Wort von Erzbischof P. Eberhard M. Löcher OFM Conv. Schick geschlafen zu haben, denn das würde ihnen geholfen P. Zahner: Franz v. Assisi begegnen 442 haben, eine anständigere Antwort zu finden als die des Pro- Impressum 443 fessors Meyer, dem Bamberger Erzbischof „eine Sehhilfe zu Alexander Desecar verschreiben". B. Lang: Der biblische Gott 444 Wenn dann noch der Vorsitzende der Bischofskonferenz, Reinhard Dörner wie die Internet-Agentur „Kath.net" berichtet, zur Kritik sei- G. -
Verzeichnis Der Mitarbeiterinnen Und Mitarbeiter
Verzeichnis der Mitarbeiterinnen und Mitarbeiter Ruth Albrecht: Makrina Marc-Aeilko Aris: Richard von St. Victor; Deutinger, Martin J. R. Armogathe: Descartes, Rene; Pascal, Blaise Irena Backus: Basilius von Cäsarea Michael Basse: Ailli, Pierre d'; Biel, Gabriel; Cajetan, Thomas; Durandus de Sancto Porciano; Hermann, Rudolf; Kilwardby, Robert; Lanfrank von Bec; Nikolaus von Lyra; Petrus Lombardus; Thomas von Aquin; Thomasius, Gottfried; Wessel Gansfort, Johann Michael Baumann: Alsted, Johann Heinrich; Beza, Theodor; Comenius, Johann Amos; Gomarus, Franciscus; Keckermann, Bartholomäus; Ramus, Peter; Sozini, Fausto; Turrettini, Jean Alphonse; Valdes, (Petrus); Vermigli, Petrus Martyr Klaus Beckmann: Schleiermacher, Friedrich; Hengstenberg, Ernst Wilhelm Guido Bee: Hippolyt von Rom; Abraham a Sancta Clara; Angelus Silesius; Salz- mann, Christian Gotthilf; Chesterton, Gilbert Keith Matthias Behrens: Johannes vom Kreuz; Bodelschwingh, Friedrich von Matthias Benad: Bodelschwingh der Ältere, Friedrich von Reinhard von Bendemann: Wrede, William; Nestle, Eberhard Christian Bendrath: Hooker, Richard; Stählin, Wilhelm Silke-Petra Bergjan: Grotius, Hugo; Sernler, Johann Salomo Helga Bergmann: Malebranche, Nicolas; Jurieu, Pierre; La Rochefoucauld, Fran- c;:ois VI, duc de; Bayle, Pierre; Bossuet, Jacques-Benigne Sigurd Bergmann: Söderblom, Nathan Michael Bergunder: Barratt, Thomas Ball Angelika Berlejung: Dalman, Hermann Gustaf; Wolf[, Hans Walter Heinz Berthold: Firmicus Maternus Dorothea Betz: Reuchlin, Johannes Wolfgang Bienert: Epiphanius von Salamis -
5.Diplomarbeit Korrektur Fertig
DIPLOMARBEIT / DIPLOMA THESIS Titel der Diplomarbeit / Title of the Diploma Thesis „Mutterschaftsmystik. Die unio mystica durch mütterliche Liebe und Fürsorge.“ verfasst von / submitted by Larissa Enter, BA angestrebter akademischer Grad / in partial fulfilment of the requirements for the degree of Magistra der Philosophie (Mag.phil.) Wien, 2017 / Vienna, 2017 Studienkennzahl lt. Studienblatt / A 190 333 299 degree programme code as it appears on the student record sheet: Studienrichtung lt. Studienblatt / Lehramtsstudium UF Deutsch / UF Psychologie und degree programme as it appears on Philosophie the student record sheet: Betreut von / Supervisor: Ao. Univ.-Prof. Mag. Dr. Lydia Miklautsch Antiplagiatserklärung Hiemit erkläre ich, dass ich die vorliegende Arbeit selbstständig verfasst habe; dass ich keine anderen Quellen und Hilfsmittel als die angegebenen benutzt habe; und dass die Stellen der Arbeit, die aus anderen Werken, insbesondere auch aus elektronischen Medien, übernommen und eingearbeitet wurden, sorgfältig durch Angabe der Quelle als Entlehnung kenntlich gemacht worden sind. Wien, am 12.05.2017 Larissa Enter, BA Vorwort Die Beschäftigung mit mystischen Texten des Hoch- und Spätmittelalters, unter einem gendertheoretischen Gesichtspunkt, sehe ich als meinen Beitrag zur literaturwissenschaftlichen Betrachtungsweise frauenspezifischer Themen. Mutterschaft als zentraler Moment ist Grundlage und Ausdruck der, in Bildern übermittelten, Erlebniswelt charismatisch begabter Frauen. Damit stelle ich bewusst feministisch anklingende -
Templar Talk 5
The Knights Templar V Continuation of Mystical Traditions Andrew Linnell Under the Surface History of the Templars • Templars at a time when illness beset Christianity – Great Schism. Christendom split between East & West. – Roman families had put “their man” in as the pope – St. Franc is ar ises to “re bu ild my c hurc h” – penances sold, r ic h go t bes t pews – Slaughter of the Heretics. Manichaeists, Persian Nestorians, Paulicians • Banning of the Aristotelians for being too close to the heretics – Ecumenical councils to define and dogmatize the faith and to justify the slaughter – Destruction of the Cathars (followed debates) 1020-1233 • Rise of Dominicans and Inquisition. “First Crusade” was internal. • Rise of the Templars as a healing force – Hugues de Payens was himself or was educated by Grail Knights • Council de Troyes 1128. Chretien de Troyes: Perceval, the Story of the Grail 1181-91 • Templar craftsmen assured their freedom from religious and political powers – Devotion: to Mystery of Golgotha (mission: healing of Europe) • No longer my blood but Christ’s blood in me • Fearlessness and strengg(th in battle (10% were battle worth y) – Military wing in middle east • International banking, building/architecture, commerce, built roads – No famines in western Europe during the 200 years of Templar prominence • Awakening of European Intelligence: Aristotelianism to Albertus Magnus to Thomas Aquinas and Roger Bacon – Some of Plato brought back earlier by Charlemagne - Chartres – Compare to Islamic Spain in 12th –15th centuries -
Christ and Jesus
The Knights Templar VI Summary Andrew Linnell Review • Talk 1 – Historical big picture – Heretic streams that flowed into the Templars – Political forces at work in the years leading up to and during the 200 years of the Templars • Talk 2 – Christmas theme, Florentine art , Madonnas • Talk 3 – Baptism and Initiation: What did this mean? •Talk 4 – Temp pasadlars and th e F oudgoounding of Am ecaerica • Talk 5 – Summary, tying it all together – Understanding the Initiates, Greeks, Gnostics, heretics – Influence of the Templars on Western society – What about today? Can one find the Spiritual World again? Questions for Tonight Why did the Knights Templar exist? What did they accomplish? What are the Mysteries? • What is Spirit? • What is Soul? • What is Life? • Wha t is Ma tter? • Who are You? Where do You come from? Why are You here? • What is the Human Being? What does “Oh Man, Know Thyself! ” mean? Deeper Theme Tonight: What is Man? • Constantly evolving (so are Heavenly beings) – Implies reincarnation • 3-fold Soul – Thinking, Feeling, and Willing – Related to the three Hierarchies – Skeletal structure • Head – sphere (thinking) •Rhythmical – lemniscate ((g)feeling) • Limbs – radial (willing) • 4-fold Human Members – Human: From Heavens to Earth , backbone vertical – Animal: With the Earth, backbone horizontal – Plant: From Earth to Heavens, backbone vertical – Matter: Earth ’s image of Heavens Knights Templar Outer “Secrets” • Wisdom, Beauty, Strength/Virtue – Astral, Life (or Etheric) Body, Physical Body • In itia tion Process – Outer: 3 degrees of craftsman: apprentice, journeyman, master – Inner: Multiple levels (unknown). Begun with kissing one’s hierophant and spitting on the image of the cross. -
Madersperger
Madersperger Machatschki, Felix (Karl Ludwig), osterr.¨ Mineraloge, Mackenroth, Gerhard, Sozialwissenschaftler, * 22. 9. 1895 Arnfels bei Leibnitz (Steiermark), * 14. 10. 1903 Halle, † 17. 3. 1955 Kiel. † 17. 2. 1970 Wien. Mackensen, August von, Militar,¨ * 6. 12. 1849 Leipnitz Mache, Heinrich, osterr.¨ Physiker, * 27. 4. 1876 Prag, (Kr. Wittenberg), † 8. 11. 1945 Burghorn (Kr. Celle). † 1. 9. 1954 Wien. Mackensen, Fritz, Maler, * 8. 4. 1866 Greene (heute zu Macheiner, Eduard, osterr.¨ kath. Theologe, Erzbischof Kreiensen), † 12. 5. 1953 Bremen. von Salzburg, * 18. 8. 1907 Fresen / Seetal, † 17. 7. 1972 Salzburg. Mackensen, Georg, Verleger, * 14. 9. 1895 Munster,¨ † 24. 2. 1965 Braunschweig. Machek, Anton, osterr.¨ Maler, Graphiker, * 1774 Podlaschitz (Kr. Chrudim), † 18. 11. 1844 Prag. Mackensen, Otto, Ingenieur, * 14. 5. 1879 Holzminden / Weser, † 10. 2. 1940 Jena. Macheleid, Georg Heinrich, Fabrikant, * 16. 10. 1723 Cursdorf /Thuringer¨ Wald, † 7. 3. 1801 Schaala bei Mackensen, Wilhelm Friedrich August, Philosoph, Rudolstadt. * 4. 4. 1768 Wolfenbuttel,¨ † 14. 8. 1798 Kiel. Macher, Matthias, osterr.¨ Mediziner, Schriftsteller, Macklot, Johann Michael, Buchhandler,¨ Drucker, * 8. 1. 1793 Oisnitz (Steiermark), † 27. 6. 1876 Graz. * 2. 11. 1728 Frankfurt/Main, † 10. 6. 1794 Karlsruhe. Machlup, Fritz, bis 1940 M.-Wolf, Nationalokonom,¨ Mackowsky, Hans, Kunsthistoriker, * 19. 11. 1871 * 15. 12. 1902 Wiener Neustadt (Niederosterreich),¨ Berlin, † 18. 7. 1938 Potsdam. † 30. 1. 1983 Princeton (New Jersey, USA). Macquire von Inniskillen, Johann Sigismund Graf, Machold, Joseph, osterr.¨ Maler, Illustrator, * 24. 12. 1824 osterr.¨ Militar,¨ * 1710/11 Ballymacelligot (Grafschaft ¨ Bennisch (Osterr.-Schlesien),¨ † 1. 7. 1889 Wien. Kerry, Irland), † 12. 1. 1768 Troppau (Osterr.-Schlesien). Machold, Reinhard, osterr.¨ Politiker, * 11. 11. 1879 Macrander, Johann Friedrich, Orgelbauer, * um 1670 Bielitz (Osterr.-Schlesien),¨ † 6. -
“Acute Melancholia” Amy Hollywood, Harvard University September 18, 2007
A Prefatory Note to “Acute Melancholia” Amy Hollywood, Harvard University September 18, 2007 The question posed by the organizers of this symposium is a crucial one, in large part because most people will think the answer is obvious. Yet whether that obvious answer is ‘yes’ or ‘no’ depends entirely on who is answering the question and what they take the terms “critique” and “secular” to mean. Many within the US academy, I think, will find the question redundant, presuming that critique is defined in terms of its secularity and vice versa. For those who presume that critique is always the critique of something, that this something is associated with a putatively unquestioned authority, and that religion is, in its very nature, grounded in an unquestioned and unquestioning appeal to such an authority, critique and secularity are mutually interdependent phenomena. One might even push this a step further and suggest that, for those who would answer the question with an unqualified ‘yes,’ the appeal to any authority other than reason is always, in some way, religious. From this perspective the transmutation of physical force into authority has been called “theological” or “mystical,” and hence has been seen as participating in the irrational logic of the religious. (Whether this is a good, bad, or simply inevitable is currently the subject of heated debate.) There are those, then, who insist – often very loudly – that critique is antithetical to religion, given the putative rationality of the former and irrationality of the later. To these -
P. Anton Maria Schwartz Die Herz-Jesu-Verehrung Als Quelle Seines Geistlichen Lebens
DIPLOMARBEIT P. Anton Maria Schwartz Die Herz-Jesu-Verehrung als Quelle seines geistlichen Lebens verfasst von Johann Fleischmann angestrebter akademischer Grad Magister der Theologie (Mag.theol.) Wien, 2013 Studienkennzahl lt. Studienblatt: A 011 Studienrichtung lt. Studienblatt: Katholische Fachtheologie Betreuerin / Betreuer: Univ.-Prof. Dr. Marianne Schlosser Inhaltsverzeichnis Einführung ................................................................................................................... 3 1. ... Geschichtliche Entwicklungen .............................................................................. 7 1.1. Biblische Wurzeln der Herz-Jesu-Verehrung ............................................. 7 1.1.1. Das Alte Testament ................................................................................. 8 1.1.2. Das Neue Testament ............................................................................. 13 1.2. Entwicklung an ausgewählten Beispielen ................................................. 17 1.2.1. Die Väterzeit ......................................................................................... 17 1.2.2. Frühmittelalter (bis 1250) ..................................................................... 21 1.2.3. Hochmittelalter (1250-1350) ................................................................. 23 1.2.4. Spätmittelalter (1350-1500) .................................................................. 28 1.2.5. Frühe Neuzeit ....................................................................................... -
Dissertation Combined Nov. 25
Copyright by Alexandria N. Kotoch 2014 The Dissertation Committee for Alexandria N. Kotoch certifies that this is the approved version of the following dissertation: Seeing is Behaving: Frau Welt and the Fürst der Welt, Art and Moral Messages in the Rhineland ca. 1300 Committee: Joan A. Holladay, Supervisor Jeffrey Chipps Smith Martha G. Newman Louis A. Waldman Charlotte A. Stanford Seeing is Behaving: Frau Welt and the Fürst der Welt, Art and Moral Messages in the Rhineland ca. 1300 by Alexandria N. Kotoch, B.A.; M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin December 2014 Acknowledgements I owe an enormous debt of gratitude to my advisor, Joan A. Holladay, on completion of this dissertation. I have benefited greatly over the years from her guidance, encouragement, and expertise. I am deeply grateful for her insight, critical questions, and meticulous editing through different stages of my research and writing, all of which helped bring this dissertation to fruition. It has been a privilege to work with her and have her as a scholarly mentor. I also extend enormous gratitude to my dissertation committee, Jeffrey Chipps Smith, Martha G. Newman, Louis A. Waldman, and Charlotte A. Stanford, for the thoughtful comments, suggestions, and questions that they supplied throughout this project. A number of sources provided generous financial support for the research and writing of this dissertation. Fellowships from the DAAD (The German Academic Exchange Service) and the Gerda Henkel Foundation supported extensive periods of research abroad, and the Mellon-CES Dissertation Completion Fellowship supported me during the final stages of writing and editing. -
The Ascetic Measure: a New Category for the Philosophical Analysis of Self-Inflicted Pain As an Expression of Love for God
religions Article The Ascetic Measure: A New Category for the Philosophical Analysis of Self-Inflicted Pain as an Expression of Love for God Roni Naor Hofri School of Philosophy, Tel Aviv University, Tel Aviv 6997801, Israel; [email protected] Abstract: The paper identifies the measure of pain monastic Christian ascetics in medieval central Europe inflicted on themselves to express the right measure of love for God. I ask whether the measure of pain had significance; whether a ratio existed between the measure of pain ascetics experienced and the measure of love they expressed; how self-inflicted painful acts enabled the epistemic achievement of expressing the right measure of love for God; what made the right measure such; and what was the difference between ascetics and martyrs regarding the measures of pain and love respectively. Providing answers to these questions, unaddressed in existing studies, is the main Citation: Naor Hofri, Roni. 2021. contribution of this paper. While addressing them, I present a new category, the category of measure, The Ascetic Measure: A New Category for the Philosophical for philosophical analysis of the old religious phenomenon under discussion. This category allows Analysis of Self-Inflicted Pain as an me to demonstrate that the measure of pain had significance and that there was an adequacy ratio Expression of Love for God. Religions between the measure of pain monastic ascetics experienced and the measure of love they expressed. 12: 120. https://doi.org/10.3390/ It also lets me argue that the right measure of pain for expressing their love for God, following His rel12020120 example, was the exposure of blood, regardless of its quantity. -
Changing Conceptions of Childhood
PART I Changing Conceptions of Childhood Childhood, according to the seventeenth-century French cleric Pierre de Bérulle, ‘is the most vile and abject state of human nature, after that of death’.1 It is tempting to agree – not least as an antidote to all the sentimental nonsense surrounding the supposedly pure and innocent child of the Victorian era. Such extremes serve to remind us that childhood is a social construct, which changes over time and, no less importantly, varies between social and ethnic groups within any society. As noted above, it is always tempting to think in terms of a ‘natural’ and indeed universal child, whose path to development is largely determined by its biological make-up. Biology does of course play a part in the psychological as well as the physical development of a child. The psychologist Jerome Kagan informs us that the most important biological influences spring from the maturation of the central nervous system structures during the first dozen or so years of life. These permit the emergence of motor and cognitive abilities such as walking, speech and self-awareness. At the same time, Kagan takes the now-familiar line that experience counts as well as biology.2 Any idea of a purely ‘natural’ child becomes difficult to sustain once it is realized that children readily adapt to their own particular envi- ronment, the product of assorted historical, geographical, economic and cultural forces. To the extent that human beings can construct their own nature, as Nicholas Tucker recently noted, one might anticipate varying outcomes in what passes for childhood in differ- ent societies.