By E.A. Jones
The most recent quantity of lawsuits within the sequence initiated by means of Marion Glasscoe in 1980 stocks with its predecessors a centred concentrate on the English mystical authors and the reception in their continental contemporaries in medieval England. whilst, it bears witness to the diversity of disciplinary methods - literary, old, theological, paintings old - that are at present bearing fruit in study at the medieval mystical tradition.The 13 papers contain new paintings on Julian of Norwich, Margery Kempe, the Cloud-author and the thirteenth-century anchoritic texts; texts attached with Syon Abbey and the Bridgettines; and the reception of Ruusbroec, Eckhart and the continental holy girls in England. one of the topics explored are the spirituality of the spiritual orders; gender, category and mystical discourse; the theological precision of mystical language, and the translatio of the continental mystics into English cultural forms.Contributors: DENISE N. BAKER, ALEXANDRA BARRATT, SUSANNAH MARY CHEWNING, MARLEEN CRE, VASLERIE EDDEN, VINCENT GILLESPIE, DAVID GRIFFITH, A.ANNETTE GRISE, ANN M. HUTCHISON, LIZ HERBERT MCAVOY, KARL HEINZ STEINMETZ, ANNIE SUTHERLAND, NAOE KUKITA YOSHIKAWA.
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Additional resources for The Medieval Mystical Tradition in England: Papers Read at Charney Manor, July 2004 (Exeter Symposium VII) (Vol 7)
38 It is significant, however, that the English Carthusians did translate Ruusbroec, even if the translated material suggests that both De calculo and the Ornatus were approached with criticism as well as admiration. The Carthusians of Herne, who played an important role in the preservation of Ruusbroec’s works, collected all the documents in the Gerson–Schoonhoven debate about Ruusbroec and the Brulocht. 39 That Gerson’s criticism was not taken – by the Carthusians of Herne and their English brethren – to be a condemnation of Ruusbroec’s works, but as a possible reading of them, testifies to the Carthusians’ spiritual independence.
Ille tunc sapiens homo more apis ad dona cuncta et ad omnes dulcedines, que uel quas umquam sentiit, cum consideratione, cum ratione et cum discretione uolabit, et ad omne bonum quod deus sibi umquam largitus est. Et cum sagitta caritatis et intime considerationis debet notare et probare omnem ipsius consolationis et ipsorum bonorum multiplicitatem. Et super nullo flore donorum debet quiescere, sed totus oneratus cum gratiarum actione et laude in illam unionem ubi cum deo quiescere et habitare in unione desiderat, reuolare.
739–47. For the Latin see De calculo 106/12–108/4. Sargent points out that this passage can be found in the Heneage manuscript. Sargent, ‘The Heneage Manuscript’, p. 557. 26 ‘Amore’ is a Heneage reading. See Sargent, ‘The Heneage Manuscript’, p. 553. The Treatise of Perfection and The Chastising of God’s Children 29 infynytenesse, bot we maye not reche it, and for burnynge impacyence of loue we may not forsake oureselfe. (Treatise 250/32–251/2)27 In the following passage, the translation does not have the sentences in which God’s touching of the soul is described.