By Wybren Scheepsma
Within the final many years of the fourteenth century a brand new spiritual flow arose within the northern Low international locations, the so-called glossy Devotion, which had a huge effect upon spiritual lifestyles in Europe, and wasparticularly well liked by ladies. previously there was no examine of the ladies who performed an element within the circulate, yet this publication seeks to fill the space via a case learn of the bankruptcy of Windesheim and the paranormal and spiritual texts its sisters produced, general of the feminine religious adventure of the trendy Devotion. the writer analyses texts by means of such vital canonesses as Salome Sticken, Alijt Bake and Jacominje Costers, putting them within the context of everyday life within the convent; the nameless sisterbook of the biggest convent at Diepenveen additionally proves a wealthy resource of ancient info. even if the ladies have been all considering bettering spiritual existence of their convents, their methods of doing so are proven to have diversified dramatically, resulting in clash with either different individuals of the convent, and the male leaders of the bankruptcy; major during this regard is Bake's imaginative and prescient of a magical spirituality, which finally resulted in her ejection from the convent and exile. BR> WYBREN SCHEEPSMA teaches Dutch language on the Hogeschool Leiden.
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Additional resources for Medieval Religious Women in the Low Countries: The Modern Devotion', the Canonesses of Windesheim, and their Writings
Only when one has managed, starting from this fundamental attitude, to achieve purity of heart (puritas cordis) can one also experience the pouring in of divine grace (which takes place constantly within man). This joyous encounter with God was for Gerlach Peters the very essence of the inner life. 88 Hendrik Mande had to overcome resistance from his fellow brothers at Windesheim who had their doubts about his visionary talent. 90 Suspicion of the unverifiability of the mystical experience and fear of the emergence of heretical ideas shape this spirituality.
26v–27v. See Rudolf Dier van Muiden (cf. 4, n. 82) in his Scriptum (ed. Dumbar 1719, 70; cf. Kühler 1914, 102–3). In CM 2, a separate paragraph is devoted to practically all of these offices. 2; cf. van Dijk 1986, 309–25. DV, f. 252r and D, f. 62a; mentioned are Jeruzalem in Utrecht and a convent in Brabant. 17 Finally if the situation threatened to get out of hand, there was the option of placing the prioress on non-active status at the annual visitation. This happened to Alijt Bake in 1455. It was of the utmost importance to have a prioress who had the trust of the community.
6 We know of a few familiarissen by name from the convent of Bethanië in Mechelen, but it is inconceivable that they served as ‘craftswomen’. 5). Finally, there were also female laborours living in the Windesheim convents, also referred to as lekenzusters or lay sisters. 9 Even the working sisters, it would seem, could possess religious literature of their own. The status bestowed upon a sister – ‘nun’, ‘lay sister’ or ‘donatrix’ – was inextricably tied to medieval class awareness. 2). When her mother Elisabeth approached Johannes Brinckerinck for a place in Diepenveen for her second daughter, Griete, she was seriously disappointed.