By Wybren Scheepsma
Within the final many years of the fourteenth century a brand new non secular stream arose within the northern Low international locations, the so-called glossy Devotion, which had a massive effect upon spiritual lifestyles in Europe, and wasparticularly well-liked by girls. previously there was no research of the ladies who performed a component within the move, yet this ebook seeks to fill the space via a case examine of the bankruptcy of Windesheim and the magical and spiritual texts its sisters produced, commonplace of the feminine non secular adventure of the fashionable 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 historic info. even if the ladies have been all desirous about bettering spiritual lifestyles 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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Extra resources for Medieval Religious Women in the Low Countries: The Modern Devotion', the Canonesses of Windesheim, and their Writings
Zerbolt recommends three means that lead to self-knowledge: independent soul-searching, admonishment by others and confrontation of the passions of the soul. Armed with the new self-knowledge the believer sets course once and for all down the path to Jerusalem. By means of all manner of spiritual exercises he tries both externally and internally to emulate Christ. 84 Although asceticism held the dominant position in the spiritual beliefs of the Modern Devotion, there did exist a mystical undercurrent.
Such is the case, for instance, with Gerd Nyehof, who went to Diepenveen with his wife. 13 A medieval convent was a microcosm of society in which numerous tasks and functions of both an administrative and domestic nature had to be carried out by the members of the community. 15 If the need arose a suitable nun could be drawn from another convent. 16 Every year the prioress offered her resignation to the Chapter General. If she was old or ill or for some other reason unfit – Daya Dierkens (†1491), prioress of Diepenveen from 1472–8, for example, was too strict – then the prioress could be replaced 11 12 13 14 15 16 One example from Bethanië in Mechelen: in 1503 prioress Liesbeth van Bergen (†1503) was entombed with high funerary honours in a grave beneath the choir (Kroniek Bethanië, 1503), in which her legal sister Helena van Bergen had already been buried, at fifteen years of age, in 1480 (Kroniek Bethanië, 1480).
Reinald IV also founded the Windesheim convent of Bethanië at Arnhem. Weiler 1985, 403–12; cf. Rehm 1985, 212–24 on the German sisterhouses. 1 is the eminent status of Zweder van Rechteren, Jutte van Ahaus and Elsebe Hasenbroecks from Diepenveen. CM 4 is concerned with the lay sisters. For background on the lay sisters see the articles in Elm 1980a and Degler-Spengler 1984. 32 ASPECTS OF LIFE IN THE CONVENT The constitutions make absolutely no mention of these members of the cloister, yet it seems clear that they comprised a considerable portion of the community.