¹ See in this connection Diet. Spirit, vol. I. 324-325; W. Preger, Geschiichte der deutschen mystik, Leipzig, 1874-1892, vol. II. pp. 3-306. In particular, Eulman Merswin (11382; cf. W. Preger, op. tit. vol. Ill, pp. 245-407); the ‘Friends of ^od’ (cf. Diet. Spirit, vol. I. 493-500). In the fifteenth century one again comes across the influence of the Ehenish 8chool in Nicholas of Cusa (|1464), who has remained famous for his attraction for the traditional Dionysian darkness and foil's denial of a necessary knowledge antecedent to or concomitant with contemplation. Another example is Henry Herp (see further on in this article).

² Ruusbroec-GeTwotschap III, 276-277. cf. P. A. Van de Walle, Is Ruusbroec pantheistic) in Ons Geestelijic Erf, vol. XII, 1938. pp. 359-391; vol. XIII, 1939, pp. 65-105.

³ P. A. Van der Walle, art. oit.; A. Combes, Essai sur la critique de Ruysbroeck Par Gerson, vols. I and II, published Paris 1945 and 1948. M. d'Asbeck (La mys- lique de Ruysbroeok l'Admirable. Un dcho du nio-platonisme au XlVe siecle, Paris, 1980, p. 287) exaggerates to the utmost the contrast between Ruysbroeck's experience and dogma.

⁴ of. Spiritual Nuptials, 3, 6.

⁵ Constitution Bcnedictus Deus of January 29th, 1336 (Denzinger-Banmvart, no. 530).

⁶ e.g. The Book of the Twelve Bequines. 28; Spiritual Nuptials, 3, 5; Mirror oj Eternal Salvation, 17.

⁷ Spiritual Nuptials. 2

⁸ We should add that besides this central conception of contemplation, Buysbroeck does know the corporal mystical phenomena. The second book of the Spiritual Nuptials (begeerend leven) places them in the course of the first phase of this stage; they are the experiences in den geest ( = in the spirit: revelations, intellectual vision); boven zichzelf and boven en den gest ( = above oneself, and above the spirit). although not absolutely out of oneself (rapture); and boven zichzelf ( = abovc oneself: sudden illuminations, the work of God himself); cf. 2, 24.

⁹ This division closely corresponds to that which Fr St Axters, O.P., has suggested for the publication of an anthology of his works: Moral life, spiritual life, divine life.

¹⁰ This ia sufficiently clear in England wilh Julian of Norwich (l412) and Margery Kempe (1438), and in Switzerland with St Nicholas of Flue (1487).

¹¹ cf. M.J. Cougar, O.P., art. Thiologie. Diet. Thiol. Cath. vol. XV, col. 411-13. 423-4. The division between scholastic theology and mystical theology occurred ‘particularly from the fifteenth century'.

¹² Cloud, eh. 8. One is particularly struck by the Cloud's esteem for certain techniques of contemplation, such as the repetition of a simple word: God, sin, love. The purpose of such repetition is to pierce the ‘cloud of unknowing'. There is a certain analogy between this process and the ‘aspirations’ recommended by Hugh of Balma in the thirteenth century, and by Henry Herp in the fifteenth. St Ignatius of Loyola did not despise such artifices (see M. Olphe-Gaillard, S.J., de Vusage cl de Vntilite des mithodes conlemplatives dans ic catholocosme, in Et. Carmelitaines, 1949 Technique et contemplation, pp. 69-76). It is superfluous to stress the connection of this process with that of orthodox hesychasm, from the eleventh to the fourteenth century (see A. Bloom, ibid., p. 49-67).

¹³ We do not intend to enter into the endless discussions as to the authorship of the Imitatio. It is recognised that the latest theory on this subject is that of Fr J. Van Ginneken, S.J., who traces the origins of the Imitationback to Gerard Groote himself, and considers Thomas as its editor, or simply its final compiler.

¹⁴ cf. G. Clamens, La divotion a Phumanite du Christ daus la spiritualite de Thomas d Kempis Lyon, 1931.

¹⁵ cf. J. Stelzenberger, Die mystik des Joannes Gerson, Breslati, 1928; J. L. Connolly, John Gnrson, Reformer and Mystic, Louvain, 1926.

¹⁶ To the extent that he has been called the ‘herald of Ruysbroeck'. Yet his Spieghel der Volkomenheit (ed. L. Verschueren, 2 vols., Antwerp, 1931) merely translates into subjective language Ruysbroeck's speculative teaching. His doctrine is dependent on his theocentric conception of the relationship between man and (rod. The essential, with the help of grace, is still union with God in knowledge and, above all, in love (a Franciscan characteristic), with as its necessary complement the fulfilling of the divine will, the ascent towards which is marked by progress in renunciation, the practice of the virtues and prayer. Like the Carthusian, Hugh of Balma (thirteenth century), but in a manner which is less affective, Herp gives an important place in prayer to ‘aspirations’ (toegheesten)—a preference which goes hand in hand with a certain distrust of spiritual consolations. The latter are neither the sign of perfection nor the guarantee of divine action. This does not prevent him from recognising, above the interior active, life and the contemplative life, a third life, ‘superessentially contemplative’ (ouerweselic), characterised by its gratuitousness and passivity. Note that the Franciscan primacy of love and of the imitation of Christ (exercitia Christi formalia) always retains its rights in this ascent, the framework of which recalls very closely that of Ruysbroeck.

¹⁷ cf. M. Alamo. Ci-ineroi (Garcia de) in the Diet. Spirit, vol. II, pp. 910-921.

¹⁸ cf. B. de Eos, Un maltre de sainte Therose, le Pere Francois d'Osuna, Paris. 1936; P. Groult, Les mystiques des Pays-Bds et la litteratnre mystique espagnole du XVI siecle. Lonvain. 1927.