Book contents
- Frontmatter
- Contents
- List of Illustrations
- 1 Introduction: Bodies, Fluidity, and Change
- PART 1 TRANSFORMATIVE AND MANIPULATIVE TEARS
- 2 Where Did Margery Kempe Cry?
- 3 Elusive Tears: Lamentation and Impassivity in Fifteenth-century Passion Iconography
- 4 Catherine’s Tears: Diplomatic Corporeality, Affective Performance, and Gender at the Sixteenth-century French Court
- PART 2 IDENTITIES IN BLOOD
- 5 Piers Plowman and the Blood of Brotherhood
- 6 Performative Asceticism and Exemplary Effluvia: Blood, Tears, and Rapture in Fourteenth-century German Dominican Literature
- 7 “Bloody Business:” Passions and Regulation of Sanguinity in William Shakespeare’s Macbeth and King Lear
- PART 3 BODIES AND BLOOD IN LIFE, DEATH, AND RESURRECTION
- 8 Saintly Blood: Absence, Presence, and the Alter Christus
- 9 The Treatment of the Body in Anatomy Lesson of Dr. Nicolaes Tulp
- 10 Augustine on the Flesh of the Resurrection Body in the De fide et symbolo: Origen, Manichaeism, and Augustine’s Developing Thought Regarding Human Physical Perfection
- Select Bibliography
- Index
6 - Performative Asceticism and Exemplary Effluvia: Blood, Tears, and Rapture in Fourteenth-century German Dominican Literature
Published online by Cambridge University Press: 20 November 2020
- Frontmatter
- Contents
- List of Illustrations
- 1 Introduction: Bodies, Fluidity, and Change
- PART 1 TRANSFORMATIVE AND MANIPULATIVE TEARS
- 2 Where Did Margery Kempe Cry?
- 3 Elusive Tears: Lamentation and Impassivity in Fifteenth-century Passion Iconography
- 4 Catherine’s Tears: Diplomatic Corporeality, Affective Performance, and Gender at the Sixteenth-century French Court
- PART 2 IDENTITIES IN BLOOD
- 5 Piers Plowman and the Blood of Brotherhood
- 6 Performative Asceticism and Exemplary Effluvia: Blood, Tears, and Rapture in Fourteenth-century German Dominican Literature
- 7 “Bloody Business:” Passions and Regulation of Sanguinity in William Shakespeare’s Macbeth and King Lear
- PART 3 BODIES AND BLOOD IN LIFE, DEATH, AND RESURRECTION
- 8 Saintly Blood: Absence, Presence, and the Alter Christus
- 9 The Treatment of the Body in Anatomy Lesson of Dr. Nicolaes Tulp
- 10 Augustine on the Flesh of the Resurrection Body in the De fide et symbolo: Origen, Manichaeism, and Augustine’s Developing Thought Regarding Human Physical Perfection
- Select Bibliography
- Index
Summary
THE DOMINICAN MYSTICS of fourteenth-century Germany are usually viewed as distrustful of ascetic practices and affective expressions of religious devotion. Understood to be characteristic of this trend is the earliest vernacular treatise which Meister Eckhart (ca. 1260– 1328) composed for the Dominican brethren of Erfurt, where the famed mystic and theologian was prior from 1294 to 1303, in which the fraternity is instructed to avoid excessive attention to religious works and practices (uebunge, in Mittelhochdeutsch). In these Reden der unterscheidunge (“Counsels on Discernment”), delivered to the brothers as part of the spiritual instruction that accompanied their nightly meal, the Meister outlines his doctrine of “detachment” (abgescheidenheit) or “letting be” (gelâzenheit). The truly detached, for Eckhart, are those who, in “living without a why,” deny their own wills and seek union with the pure ineffable Godhead in the ground of their souls by avoiding all attachments. The Meister, in the Reden, thus opines that:
People say: “O Lord, how much I wish that I stood as well with God, that I had as much devotion and peace in God as others have, I wish that it were so with me!” Or “I should like to be poor,” or else, “Things will never go right for me till I am in this place or that, or till I act one way or another. I must go and live in a strange land, or in a hermitage, or in a cloister.” In fact, this is all about yourself, and nothing else at all. This is just self-will, only you do not know it or it does not seem so to you.
It was impossible, the Meister believed, to achieve union with divinity when locked into a pattern of egoistical devotions and ascetic practices. For God himself is neither “this” nor “that” and cannot be approached through particular ways. To attempt to do so, Eckhart claims, is like wrapping God in a mantle and shoving him beneath a bench. Ultimately, Eckhart preaches, those committed to outward displays of penitential and pious devotion may appear perfect, but inwardly they are nothing more than ignorant donkeys.
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- Information
- Fluid Bodies and Bodily Fluids in Premodern EuropeBodies, Blood, and Tears in Literature, Theology, and Art, pp. 93 - 112Publisher: Amsterdam University PressPrint publication year: 2019