Ruling the Spirit. Claire Taylor JonesЧитать онлайн книгу.
It does not possess the underscheit to see the difference between underschidunge and underscheidenheit.
Lack of discernment is the root of all problems for the Nameless Wild One, because without underscheit there can be no order, and disorder is the root of all evil. Reversing the relationship posited by Stagel, the disciple explains that “swem underscheides gebristet, dem gebristet ordenunge, und waz ane reht ordenunge ist, daz ist böse und gebreste [whoever lacks discernment, lacks order. And whatever is without correct order is evil and defective].”85 The Nameless Wild One is not content with this and asks him how he defines order. The disciple responds, “ich heis daz ordenhaft, wenn alles daz, daz der sache zůgehörlich ist von innen ald von nút ussen underwegen blibet unangesehen in dem uswúrkenne [“orderly” is when everything that pertains to a matter, both interiorly and exteriorly, is not left out of consideration in carrying it out].”86 Order is not merely a matter of spiritual rectitude or correct devotional disposition. Order is completed in well-considered action, indeed in the performance of duty: that is, everything that pertains (zugehörlich ist) to a given circumstance. Order thus provides an important counterargument both to the charge of quietism and to the Nameless Wild One, who had argued that his unencumbered freedom (ledige friheit) authorized following his own inclination (můtwillen).
Tauler does not pair order and discernment as consistently as Seuse does, but he does define prudence as the ability to regulate, that is, order, one’s own behavior.87 In this vein, he mentions Bescheidenheit in several sermons as the crowning virtue or the highest faculty of the soul. For example, in a sermon on preparing for divine grace, Tauler wishes his audience to note “wie der heilige geist danne die obersten krefte zieret mit göttelichen tugenden, und wie dis mit der bescheidenheit sol als gericht und geordenieret werden [how the Holy Spirit decorates the highest faculties with divine virtues and how these should be regulated and ordered by prudence].”88 In several sermons Tauler expresses similar positions on the role of prudence in ordering both inner and outer works. In sermon Vetter 60h, for example, he asserts that three virtues are absolutely indispensable for spiritual perfection: humility, love, and prudence. He goes so far as to claim that anything without prudence is neither good nor pleasing to God.89 Just as the disciple explains to the Nameless Wild One that discernment orders one’s works and that disorder is evil, Tauler also exhorts his audience that prudence must order and govern virtuous practice.
Tauler takes up the issue of quietism and objections to outer works as well. In sermon Vetter 74 Tauler condemns those who believe that all outer works hinder spiritual perfection and that all inner contemplation advances it. Works of love are not inherently bad and distracting, but are only so if they become an end in themselves. Similarly, some are drawn astray by inner contemplation, because they stick to their devotional images “also der bere an dem honige [like a bear to honey].” Tauler counters that everything must be done in an orderly manner.
Nu us disen beden werken, usserlich und innerlich, ob sú mit ordenunge gewúrket sint, so wurt geborn daz edel luter gůt, die innerlich raste do man mit eime stillen swigende aller bilde und formen kummet in daz götliche vinsternisse, do man rastet und gebruchet mitime.90
Now from these two works, outer and inner, if they are done in an orderly manner, is born the pure, noble good, the inner peace where one comes through a quiet silence of all images and forms into the divine darkness where one rests and delights with him.
Tauler links this inner silence with Gelassenheit and the birth of God in the soul by referring here as well to Dum medium silencium, insisting that all works, both inner and outer, should foster this noble silence.91 Ordered practice entrains a disposition of virtue that, far from obstructing or distracting, furthers the pursuit of Gelassenheit.
In another sermon, Tauler uses the image of the Body of the Church to argue that each person is ordained to certain kinds of work, which one should not neglect in favor of contemplation. He accuses his audience of laziness in an amusing metaphor: “Nu wellent ir echt ledig sin. Es kumet sere von tragheit: ieklichs wil ein ouge sin und wellent alle schouwen und nút wúrken [So you want to be truly empty. That mostly comes from laziness: everybody wants to be an eye and to see and not to work].”92 Against the objection that duties (amt) cannot be ordained by God, because God would not impose hindrances to mystical union, Tauler argues that his audience has mistaken the cause of their dissatisfaction. “Was dir disen unfriden machet, das entůnt nút die werk, nein nút, es tůt din unordenunge, die du hast in den werken [What is causing you this distress is not the works, no, it is the disorder that you have in the works].”93 Order, however, is not miraculously obtained but must be developed through practice.94 Tauler concludes the sermon by asserting that even the discernment of spirits (underscheit der geiste) is not a divine gift, but an ability developed through trial. Those who have been tested and tormented by spirits have learned to know which are evil.95 Spiritual perfection, therefore, can only be attained through orderly works, both inner and outer. Far from hindering Gelassenheit, orderly works prepare the soul.
Order Within the Order
A closer look at Tauler’s use of ordenunge shows that he links orderliness, not only etymologically but also conceptually, to the Dominican order in particular and further to any religious order in general. As I have just established, ordenunge in external works is not simply something that results from divinely granted prudence or the achievement of Gelassenheit. Orderliness constitutes a set of difficult practices with manifold variations, all of which are meant to foster the internal order that culminates in Gelassenheit. The best place to practice order, Tauler assures, is in an order.
Dis meinent und diseme dienent alle die wisen und alle die werg und übungen die wir hant in unserm heilgen ordene, und alle andere ordenunge … das er in uns hochgezit mache und wir mit ime habent ein unbekumberten grunt, der nút inne enhabe denne Got luterlichen.96
All the methods and all the works and practices that we have in our holy order and in all other orders intend and serve this … that He make a feast day in us and that we have with him an untroubled ground that has nothing in it but God alone.
In consonance with Tauler’s injunction not to wait for God to endow one with virtue, this passage concisely presents Tauler’s formulation of the usefulness of a Rule. Contrary to Zekorn’s dismissive statement that Tauler sees no value in the order’s precepts,97 Tauler states explicitly here that one observes the order to prepare the ground of the soul for the divine feast. Hochgezit must not be mistranslated as “wedding,” since the term referred to any special liturgical feast. Although the connotation of bridal mysticism remains, the hochgezit is first and foremost a period of intensified liturgical activity. Fulfilling the obligations of the order produces an ordered ground, in which God himself can celebrate his own liturgy.
Heinrich Seuse also considers pursuance of the order’s statutes as one of the requisite tasks for the quickest path to Gelassenheit. In a letter to a spiritual daughter, perhaps also Stagel, Seuse claims that his own personal experience has led him to the conclusion that nothing better serves mystical fulfillment than renouncing all things. However, he qualifies this renunciation by describing what kinds of outer practices it entails.
Ich han nach miner wise vil gestudieret und vinde nút nehers, denne daz sich ein mensche wislich und ordenlich allen dingen, als verre er mag, entsage … und dar zů höret stille swigen und hoch betrahten, wenig wort und vil strenger werk … sinen orden strenklich halten.98
I have studied much in my own way and find nothing quicker than that a person renounce all things wisely and in an orderly way, insofar as he is able … this includes silence and high contemplation, few words and much hard work … strictly observing one’s order.
We will see this celebration of strict observance of the order echoed in the sisterbooks. Although Seuse uses vocabulary associated with Gelassenheit and mystical un-becoming (that is, entsagen/renunciation and the quickest path), he also immediately reminds the reader that this mystical renunciation does not take the form of inactivity or quietism. Seuse encourages not