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A History of Women Philosophers pp 115–140Cite as

Mechtild of Magdeburg

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Part of the book series: A History of Women Philosophers ((HOWP,volume 2))

Abstract

In the thirteenth century the Saxon abbey of Helfta was preeminent for the learning and piety of its inhabitants.1 It boasted four great lights of religion and reform, whose fame and influence were wide spread: Gertrude and Mechtild of Hackeborn, Mechtild of Magdeburg and Gertrude of Helfta (Gertrude the Great) represent a considerable range of learning and devotion. The forty year rule of abbess Gertrude of Hackeborn (1251–1291) in particular was marked by zeal for the education of the nuns.2 In the latter part of her abbacy, there arose at Helfta the extraordinary flowering of mysticism for which it became so justly famed.

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Notes

  1. The bibliography for the monastery and its inhabitants is large, though comparatively little has been written in English until quite recently. For the most accessible summary in English, see Caroline Walker Bynum, “Women Mystics in the Thirteenth Century: The Case of the Nuns at Helfta,” in Jesus as Mother, pp. 173–86: Lina Eckenstein, Woman under Monasticism, pp. 328–53 remains valuable as an introduction. See Peter Dinzelbacker, “Europäische Frauenmystik des mittelalters. Ein Überblick”, pp. 21–22, for very useful recent bibliographic information on materials for the study of the women mystics. Note especially Gertrude Jaron Lewis, Bibliographie zur deutschen mittelalterlicher Frauenmystik (Berlin: forthcoming, 1989).

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  2. Eckenstein, p. 329.

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  3. Bynum, p. 175. Gertrude of Hackeborn lived c. 1220–1291, she ruled as abbess from 1251–1291.

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  4. An attempt has been made to reconstruct some of the details of daily life in the convent, based on the writings of Gertrude of Helfta. Sister Mary Jeremy, “’similitudes’...” in the Writing of Saint Gertrude of Helfta,” Medieval Studies 19 (1957) 48–54. She notes also that in the Peasants’ Rebellion of 1525, the books and manuscripts of Helfta were boiled in beer vats.

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  5. Sr. Mary Jeremy, p. 49.

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  6. Bynum, p. 175–76.

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  7. Bynum, p. 175.

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  8. See for example, Pierre Debongnie, “La Dévotion au coeur de Jésus,” Les Études Carmélitainés, (29) pp. 162–173. This devotion is the source of a large percentage of the extensive bibliography on Helfta; see, Bynum, pp. 133n, 177n. Mechtild of Magdeburg appears to have received the first mystical vision of the Sacred Heart, although the other nuns, Gertrude in particular are more prominent in elaborating the devotion. John Howard, “The German Mystic: Mechtild of Magdeburg,” p. 156n, p. 159.

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  9. Two names have survived, Bynum, p. 176; Eckenstein, p. 329.

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  10. Bynum, pp. 176, 180–81.

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  11. Bynum, pp. 173–74, 184–86.

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  12. Bynum, pp. 184–86. Cf. the reservations of Elizabeth Alvilda Petroff, Medieval Women’s Visionary Literature, pp. 210–11.

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  13. Bynum, p. 180.

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  14. Bynum, p. 177.

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  15. The best reconstruction of what can be gleaned from the writings is in Hans Neuman, “Beiträge zur Textgeschichte des ‘Fliessenden Lichts der Gottheit’ und zur Lebensgeschichte Mechtilds von Magdeburg.”

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  16. Howard, 153.

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  17. Our knowledge of beguine communities is still incomplete, but a good introduction is Ernest W. McDonnell, The Beguines and Beghards in Medieval Culture. Additional bibliography on beguines is found in Bynum, pp. 182–83n; she points out that we do not know whether Mechtild lived alone or in community, p. 208n.

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  18. Offenbarungen der Schwester Mechtild von Magdeburg oder Das fliessende Licht der Gottheit, ed., Gall Morel, 2.26, p. 52 (hereafter, Licht). The first numbers are book and chapter references.

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  19. A later death date (1297) is also proposed; see Petroff, p. 208n.

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  20. New Catholic Encyclopedia, s.v. “Mechtild of Magdeburg”.

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  21. Howard, p. 156nn.

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  22. Licht, 2.7, pp. 34–35; 3.1, p. 61.

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  23. Howard, p. 159; a summary of the issues about composition and the manuscript tradition is found pp. 154–57.

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  24. Howard, p. 154n.

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  25. Henry of Halle is sometimes thought to be an early translator, but proof is lacking. See Howard, p. 156n.

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  26. Howard, pp. 156–57.

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  27. On the translation see Neuman, “Beiträge”.

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  28. Mechtild prays for him and God promises his reward Licht, 2.16, p. 54. She calls him “my schoolmaster,” 7.3, p. 223. On the extent of the reorganization, see Neuman, “Beitrage,” pp. 214–16. There does remain a rough chrololgy, and some development is evident in the last book, which is less personal, more institutional. Alois M. Haas, “Die Strukture der Mystischen Erfahrung nach Mechthild von Magdeburg”.

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  29. Odo Egres, “Mechthild von Magdeburg,” pp. 29–31. Lucie Menzies, The Revelations of Mechthild of Magdeburg, pp. xxii, xxvi. Greta Lüers, Die Sprache der deutschen mystik des mittelalters im werke der Mechthild von Magdeburg, p. 33, Edmund Colledge, “Mechtild of Magdeburg,” pp. 160–61.

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  30. Howard, p. 156. On her use of dialog, see Hans Tillman, Studien zur Dialog bei Mechtild von Magdeburg, and Petroff, pp. 23–30.

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  31. Letter to Margaret and Christina Ebner, cited Menzies, p. xxiii.

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  32. Alois M. Haas, “Mechthild von Magdeburg, Dichtung und Mystik,” pp. 66–103. Peter Dronke cites her important contribution to creating a new subjectivity in devotional poetry, The Medieval Lyric, Hutchinson University Library. (London: Hutchinson & Co., 1968), pp. 78–85.

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  33. See respectively conception, Licht, 3.4, p. 65; 3.9, pp. 69–70; birth, 5.23, p. 148; dew, 1.13, p. 9; 1.22, p. 11; 1.44, p. 19; death, 5.32, pp. 164–65, Menzies trans, p. 157.

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  34. Menzies, p. xxviii; Howard, pp. 157–59. For courtly themes see Ernest Benz, “Über den Adel in der deutschen Mystik,” Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 14 (1936) 505–535; Elizabeth Wainwright-de Kadt, “Courtly Love and Mysticism,” pp. 50–61; on the theme of intoxication, Margot Schmidt,” ‘minne du gewaltige kellerin’: On the Nature of ‘minne’ in Mechthild’s Fliessendes Licht der Gottheit,” (hereafter “On the Nature”).

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  35. Lüers, pp. 213–18. Jeanne Ancelet-Hustache, Mechtilde de Magdeburg (1207-1282), pp. 311–13, 88–102.

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  36. See below, on Mechtild’s philosophical contributions, James C. Franklin, Mystical Transformations.

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  37. Although Le Goff acknowledges in passing the importance of the role of beguines in disseminating the doctrine of purgatory, he does not explore the possibility of their influence on confessors. Interest in purgatory is especially suitable for those who chose a middle way between a religious and secular life. Jacques Le Goff, The Birth of Purgatory, trans. Arthur Goldhammer (Chicago: University of Chicago Press, 1984). For Mechtild’s visions of heaven, see Licht, 3.1; 7.57; for hell, 3.21–22; and purgatory, 3.15; 3.17; 4.25; 5.8.

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  38. Licht, 2.3, p. 30. On the extent of her knowledge, Menzies, pp. xvii–iii; Neuman, “Mechthild von Magdeburg und die mittelniederlandische Frauenmystik,” pp. 231–32; Ancelet-Hustache, pp. 17–18.

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  39. Bynum, pp. 237–44, discusses Mechtild’s problems with authoritative roles and her view of powerlessness as a source of freedom and influence with God as well as a source of constraint and temptation in the world.

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  40. Licht, 2.26, p. 53; 4.2, p. 95.

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  41. Licht, 4.2, p. 95.

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  42. Licht, 2.24, pp. 47–48; 2.26, p. 53; 3.21, p. 84; 4.2, pp. 92–93.

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  43. On the difficulty of loving God while clinging to worldly wisdom, see, Licht, 2.19, p. 39; 2.23, p. 44; 3.3, p. 63; 4.3, p. 98; 7.43, p. 257. For Mechtild’s conception of herself as a teacher, see 3.1, pp. 61–62; 6.1, pp. 171–73; 7.8, p. 228; Bynum, pp. 235–36.

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  44. Licht, 2.26, pp. 52–53.

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  45. Licht, 5.12, p. 140.

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  46. Licht, 2.19, p.38; 3.1, pp.61–62; 4.13, p. 107; 6.43, p.215. Bynum discusses Mechtild’s anxiety over the assumption of masculine roles, and her sense of male and female roles, pp. 184–5, 228, 241–45. Cf. Petroff, pp. 23–24. For the view that the criticism refers to her use of masculine pronouns, see Howard, p. 155.

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  47. Howard, p. 155, cf. Licht, preface, p. 3; 4.2, p. 95; 4.13 p. 107; 5.32, p. 164; 5.34, p. 167; 7.8, p. 228; 7.21, p. 237.

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  48. Ancelet-Hustache, pp. 17–21, 27–28.

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  49. Ancelet-Hustache, pp. 14–15, 26–27; Liiers, pp. 36–39.

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  50. Neuman, “Mechthild von Magdeburg”. But cf. Frances Gooday, “Mechthild of Magdeburg and Hadewijch of Antwerp: A Comparison,” Ons Geestelijk Erf 48 (1974) 304–62.

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  51. Ancelet-Hustache, pp. 18, 27–28, 54–59.

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  52. Menzies, p. 1; Ancelet-Hustache pp. 12, 14–15, 21–25; Bynum, p. 235. References to Dominicans are frequent and may lie behind her use of dog imagery, but the possibility of strong Franciscan influences on Mechtild and other beguines should not be forgotten.

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  53. Ancelet-Hustache, pp. 24–25.

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  54. For a brief discussion of neoplatonic and albertist influences, see Étienne Gilson, History of Christian Philosophy in the Middle Ages, pp. 431–47.

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  55. See respectively, Emil Michael, cited Howard, n. 33, pp. 162–63, Ancelet-Hustache p. 13, Howard, p. 159.

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  56. Bynum, p. 178, cf. Petroff, pp. 210–11.

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  57. Ancelet-Hustache p. 3, Neuman, “Beiträge,” p. 176.

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  58. Howard, p. 157n, says she was unknown after the early fifteenth century, but Colledge, p. 170, mentions a sixteenth century nun who copied a prayer of Mechtild (5.35), and an early seventeenth century reference is cited by Margot Schmidt, “‘die spilende minnevlůt’ Der Eros als Sein und Wirkkraft in der Trinität bei Mechthild von Magdeburg,” p. 82n (hereafter “Eros”).

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  59. See for example a popular devotional work, Sue Woodruff, Meditations with Mechtild of Magdeburg, Sante Fe: Bear and Co., n.d.; Horst Laubner, Studien zum geistlichen Sinngehalt des Adjektivs im Werk Mechthilds von Magdeburg; Hans-Georg Kemper, “Allegorische Allegorese: Zur Bildlichkeit und Struktur mystischer Literature (Mechthild von Magdeburg und Angelus Silesius),” Formen und Funktionen der Allegorie, Symposium, ed., W. Haug (Wolfenbüttel: 1978), 90–125. Friedrich-Wilhelm Wentzlaff-Eggebert, Deutsche Mystik zwischen Mittelalter und Neuzeit, esp. pp. 47–59.

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  60. Wentzlaff-Eggebert, pp. 47–59; Bynum, pp.246–49nn; College, pp. 163–68.

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  61. Hans Neuman, “Mechthild von Magdeburg,” pp. 170–71; Kurt Ruh, Meister Eckhardt: Theologe. Prediger. Mystiker, (München, Verlag C.H. Beck, 1985), pp. 97–100, 192–94; Louis Cognet, Introduction aux Mystiques Rhéno-Flamands (Paris: Desclée et Cie), 1968, pp. 16–23; Emilie Zum Brunn et Alain de Libera, Maître Eckhardt, Métaphysique de Verbe et Théologie Négative, Bibliothèque des Archives de Philosophie, n.s. 42 (Paris: Beauchesne, 1984), pp. 51–58, 206–07; Herman Kunisch, Das Wort “Grund” in der Sprache der deutschen Mystik des 14. und 15. Jahrhunderts, diss. (Osnabrück: Gebr. Pagenkämper, 1929), pp. 91–102.

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  62. See for example, J.M. Clark, The Great German Mystics: Eckhart, Tauler and Suso (Oxford: Basil Blackwell, 1949), pp. 4–6, drawing on the work of Denifle and Grundmann.

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  63. Kurt Ruh, “Beginenmystik,” and “Meister Eckhardt und die Spiritualität der Beginen,” Perspectiven der Philosophie. Neues Jahrbuch bd. 8 (1982) 323–334. Reprinted in Kleinen Schriften II: Scholastik und Mystik im Spätmittelalter (Berlin: Walter de Gruyter, 1985). Peter Dinzelbacker, “Uberblick,” pp. 14–15, 16–17. Jean Leclercq, Francoise Vandenbroucke, Louis Boyer, The Spirituality of the Middle Ages, A History of Christian Spirituality, v. 2 (New York: The Seabury Press, 1982), 374–75, 384–85, 388, 449.

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  64. Franklin, p. 35.

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  65. Franklin, pp. 34, 35.

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  66. Franklin, pp. 34, 37.

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  67. Franklin, p. 166. On a similar transformation in connection with love in Augustine, see Étienne Gilson, The Christian Philosophy of St. Augustine, trans. L.E.M. Lynch, (New York: Random House, 1960), pp. 134–36, 162–63.

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  68. Franklin, p. 167.

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  69. Franklin, p. 167.

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  70. Franklin, pp. 169–70.

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  71. See above, n. 67. There is no evidence that Mechtild had Augustine in mind.

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  72. Lüers, pp. 249–53; Schmidt, “On the Nature,” and “Eros,” pp. 83–86; Franklin, pp. 90, 95–96 p. 90.

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  73. Even for Mechtild, there is stillness beyond motion. Franklin, pp. 95–97; Schmidt, “Eros,” pp. 83–85.

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  74. Licht, 6.22, p. 199; 6.31, pp. 205–06. pp. 180–81; it prefigures the love of the next world, 4.25, p. 120; 5.18–19, pp. 142–43; 7.7, pp. 225–26. Schmidt, On the nature, sees creation as mirroring the internal structure of the Trinity.

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  75. The structure of the present world is love. Licht, 5.35, pp. 168–69; 6.4–6.5, pp. 180–181; it prefigures the love of the next world, 4.25, p. 120; 5.18–19, pp. 142–43; 7.7, pp. 225–26. Schmidt, “On the Nature”, sees creation as mirroring the internal structure of the Trinity.

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  76. Licht, 3.1, pp. 55–62; 3.21–23, pp. 82–88; Purgatory is also seen as reflecting the love of the soul for God, God’s love for the soul, and the love of the living for the dead. Licht, 2.8, pp. 35–36; 4.25, pp. 119–120; 7.39, pp. 254–56; 7.55, pp. 268–70.

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  77. Licht, 2.22, pp. 42–43; 3.1, pp. 55–62.

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  78. Licht, 2.3, p. 29; 2.22, pp. 42–43; 4.14, pp. 107–108; 7.34, p. 247.

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  79. Licht, 4.2, p. 95.

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  80. Licht, 3.9, pp. 68–71; 4.28, p. 127; 6.15, pp. 191–92; 6.31, pp. 205–06.

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  81. Licht, 2.19, p. 40.

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  82. Licht, 1.44, pp. 18–22; 3.9, p. 69; 3.10, pp. 71–72; 4.12, pp. 103–04; 6.4–5, pp. 179–80.

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  83. Licht, 7.16, p. 270; 1.3–4, pp. 6–7; 1.22, pp. 11–12; 2.19, p. 39; 2.25, pp. 50–52; 3.9, pp. 68–71.

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  84. Licht, 1.23–24, pp. 13–14.

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  85. Licht, 1.22–24, pp. 11–13; 1.44, p. 21–22; 1.39–43, p. 18; 2.3, pp. 27–29; 6.1, p. 174; 6.31, p. 205.

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  86. The soul is created in love, as a nature, Licht, 1.3–4, pp. 6–7; it lives in love as in an element, 1.44, pp. 21–22; 3.9, pp. 68–70; its highest quality is love, 2.26, p. 53; God and the soul are united in love 2.3, pp. 27–29; 2.4, pp. 31–32; bound by love, 4.19, p. 114.

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  87. Schmidt, “Eros,” pp. 77–75, and “Elemente der Schau bei Mechthild von Magdeburg und Mechthild von Hackeborn. Zur Bedeutung der geistlichen Sinne,” pp. 124–25 (hereafter “Schau”). The formulation derives from Abelard. Kurt Ruh, “Die trinitarische Spekulation in deutschen Mystik und Scholastik,” Kleine Schriften II: Scholastik und Mystik im Spätmittelalter (Berlin: Walter de Gruyter, 1985), pp. 19–20.

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  88. Licht, 1.40–41, p. 18; 2.19, p. 38; 6.1, pp. 174, 176; 6.16, pp. 194–95; 6.31, pp. 205–06.

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  89. Licht, 7.1, p. 219, Menzies trans., p. 208; 5.6, p. 135.

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  90. Licht, 2.19, p. 38, Menzies trans., p. 41.

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  91. Licht, 4.5, p. 101.

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  92. Licht, 5.35, p. 168; 2.22, pp. 41–42; 3.9, pp. 68–71; 4.8, p. 102; 4.14, pp. 107–08; Bynum, pp. 233–34.

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  93. Licht, 5.16, pp. 141–42; 5.1, pp. 128–29; 5.1, pp. 128–29. Note the role of grace in repentance, 4.5–6, pp. 101–12; and in forgiveness, 5.19, p. 143.

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  94. Licht, 3.21–22, pp. 84–87; Bynum, pp. 231–33, 247.

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  95. Licht, 2.22, p. 43, 4.4, p. 108; 4.5–6, pp. 101–02.

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  96. Licht, 3.9, pp. 68–70; 4.14, p. 108; 5.29, p. 160; 6.13, pp. 187–88.

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  97. Licht, 6.31, p. 205; 6.13, pp. 187–88; 3.4, p. 65; 5.8, pp. 135–37.

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  98. Licht, 2.4, pp. 30–34; 6.16–18, pp. 193–95; 6.30–31, pp. 205-07; 7.61, pp. 273–74.

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  99. Licht, 7.31, p.244; 7.55, p.269; 6.4–5, pp. 179–88; 6.1, pp. 171–73; 6.41 pp. 214–15; 7.62, pp. 275–77; 3.2, pp. 62–63.

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  100. On God, Licht, 2.8, pp. 35–36; 3.15, pp. 77–78; 5.34, pp. 166–67; 6.6, pp. 181–82; 7.62, pp. 275–76. On the soul, 3.1, p. 61; 4.12, pp. 104–07; 7.33, p. 246; 7.55, pp. 268–29; 7.65, p. 280.

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  101. Licht, 4.12, pp. 106–07; 5.16, pp. 141–42.

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  102. Suffering as imitation and sharing with Christ, Licht, 5.2–3, pp. 130–31; 3.16, p. 78; 7.53, p. 267; 7.56, p. 270; as expiation, 2.7, pp. 34–35; 3.16–17, pp. 78–79; 5.2, p. 120; 6.31, pp. 205–06; 7.33–34, pp. 246–47; Bynum, p. 230–33.

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  103. Licht, 7.55, pp. 268–70; 5.11, pp. 138–40; 5.4, pp. 131–33; 5.26, p. 158; Franklin, pp. 38–9, 43–45, 45–47.

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  104. Licht, 2.4, p.32; 3.12, p.74; 7.55, p.270; 6.4,p. 180; 1.3, pp.6–7; 2.23, p.44.

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  105. Licht, 3.9, pp. 68–71; 5.16, p. 141.

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  106. Licht, 6.20, pp. 197–98; 5.4, pp. 131–33; 7.1, p. 219.

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  107. Licht, 1.3, pp. 6–7; 2.3, pp. 27–38; 7.7, pp. 225–26; 7.55, pp. 268–70.

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  108. Licht, 6.1, pp. 175–76; 3.5, pp. 66–67.

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  109. Licht, 6.1, p. 174; 3.9, p. 70; 4.14, pp. 108–09; 5.35, p. 168; 3.1, p. 58.

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  110. Colledge, p. 163, says the self is annihilated, but Mechtild seems to mean self-will, rather than personal identity is lost in God. Licht, 1.2, p.5; 1.22, pp. 11–12; 1.39–44, pp. 18–22; self will, 2.4, pp. 32–33; 2.3, p. 28. She uses images of exchange and equal measure, 2.23, p. 45; 4.15, p. 109; mixed fluids, 2.5–6, p. 34; 1.4, p. 7; illumination, 7.55, pp. 269–70. On the sense of self which Mechtild indicates by the term “grund”, see Hermann Kunisch, Das Wort “Grund” pp. 92–93, 100–02.

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  111. The soul is a friend and housewife with God, 3.1, pp. 59–60; 4.14, pp. 108–09; 7.3, pp. 222–23; but especially a lover, 1.44, pp, 23–25; 2.19, pp. 38–40; 2.22, p. 43; 2.25, pp. 49–52; 3.23, p. 88; Bynum, pp. 243–44.

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  112. Licht, 1.28, p. 15; 1.39–43, pp. 18–19; 1.44, pp.20–22; 2.23, p.44; 5.8, p. 140; 5.30, p. 161; 7.16, p. 232.

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  113. Licht, 1.39–44, pp. 18–22; 1.46, pp. 24–25; 2.25, pp. 49–52; 3.23, p. 88; 5.25, p. 157.

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  114. Licht, 7.1, pp.219–20.

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  115. Schmidt, “On the Nature.” See n. 71 above on union beyond motion and even knowledge; Licht, 1.2, p. 5; 1.44, p. 22; 3.24, p. 90; 3.1, pp. 58, 59–61; 4.12, p. 104.

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  116. Although Mechtild is a very sensual poet, she is not a nature poet; Lüers, p. 237, Howard, p. 157n.

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  117. Licht, 1.2, p. 5; 3.5, p. 66; 4.2, p. 94, 5.22, pp. 145–46. Franklin overemphasizes this negative aspect of the relation, pp. 58–63, 158–59.

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  118. Licht, 1.3, p. 6; 1.46, p. 24; 4.8, p. 102; 4.12, pp. 103–06. Cf. Franklin pp. 59–60, 37–42, 46–52.

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  119. Licht, 5.22, pp. 145–47; 6.6, pp. 180–81; 6.15, p. 189; 6.26, pp. 201–02; 6.30, p. 205.

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  120. See Ancelet-Hustache, pp. 87–102 for a discussion of the relation between ordinary and visionary experiences.

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  121. Licht, 6.31, pp. 205–06; 2.3, p. 28; 5.4, pp. 131–33.

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  122. Schmidt, “Schau”, cf. Pierre Doyère, “Sainte Gertrude et les sens spirituels,” Revue d’ascétique et de mystique 36 (1960), 434n.

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  123. Licht, 6.31, pp. 205–0; 5.22, pp. 145–46; 7.7, pp. 225–26.

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  124. Licht, 6.4–5, pp. 179–80; Menzies trans., p. 171.

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  125. Licht, 6.30, p. 205.

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  126. Licht, 2.1, p. 26; 2.22, pp. 42–43; 5.4, pp. 131–32.

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  127. Licht, 2.23, p. 44; 5.22, p. 130; 7.48, p. 264.

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  128. See above, nn. 42–43. Licht, 5.4, pp. 131–33; 7.8, p. 227 sums the journey to God through suffering, virtue, knowledge and love.

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  129. Licht, 7.47, p. 260.

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  130. Licht, 7.1, p. 219; 2.25, pp. 51–52. Mechtild remains much more concrete than Bernard, in whose view loving Christ’s humanity is still a carnal stage of love, cf. Sermons on the Song of Songs, XX.

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  131. Licht, 6.15, p. 191.

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  132. God addresses the soul through the senses, Licht, 5.4, pp. 131–33; 6.23, p. 200; 6.31, p. 205–06; they are active in both choice and uniting love, 5.11, pp. 139–40; 7.46, pp. 259–60; 4.3, p. 95; and in heaven, 2.3, pp. 28–29; 6.29, pp. 203–04.

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  133. Licht, 6.26, pp. 201–02; 1.26, p. 14; 5.21, p. 144.

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  134. Licht, 1.44, pp. 18–22.

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  135. Licht, 2.19, pp. 38–40.

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  136. Licht, 7.17, pp. 232–33; trans. Menzies, p. 221.

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  137. Licht, 5.11, pp. 139–40, 7.43, pp. 257–58; 1.21, p. 10.

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  138. Licht, 2.19, pp. 38–40; Menzies trans., pp. 43–44.

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  139. Licht, 4.3, pp. 95–98.

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  140. Licht, 6.4, pp. 179–80; 6.23, p. 200; 7.27, p. 241; 7.46, p. 260; 7.58, p. 272; 7.62, p. 276.

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  141. Licht, 4.18, p. 112; 5.23, p. 151; 7.3, p. 223.

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  142. Licht, 6.29, pp. 203–04; 2.15, p. 37; 2.19, pp. 39–40; 5.11, pp. 139–40; 7.14, p. 231; 7.17, p. 234.

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  143. Licht, 7.62, pp. 276–77; 7.11, p. 229; 6.41, pp. 214–15; 4.18, pp. 112–13; 7.32, p. 246; the recognition of God 4.4, p. 107.

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  144. Licht, 2.24, pp. 47–48, 6.15, p. 191; see n. 42 above.

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  145. Licht, 7.1, pp. 216, 219; 2.25, pp. 51–52; 4.14, pp. 108–09; 5.11, pp. 138–40.

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  146. Licht, 1.21, p. 42.

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  147. Licht, 6.14, pp. 188–89; 7.32, pp. 245–46; 7.65, pp. 280–81.

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  148. Licht, 6.15, p. 189; 3.7, p. 74; 7.7 pp. 225–27; 7.48–49, pp. 263–64.

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  149. Licht, 2.3, p. 28; 3.9, pp. 68–70. Schmidt, “On the Nature.”

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  150. Licht, 4.14, pp. 107–09; 6.29, p. 204.

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  151. Licht, 1.44, p. 20; 4.23, pp. 118–19; both are in heaven, 5.4, pp. 134–35; 2.3, pp. 28–29; 6.22, p. 199; 6.26, p. 202; 7.1, pp. 219–20.

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  152. Licht, 2.25, p. 48; 3.1; p. 56; 4.13, p. 107; 6.22–23, pp. 199–200; 6.36, p. 210; 7.59, pp. 272–73. Her metaphors of ineffability are particularly charming — see especially, 1.2, pp. 4–5, and 3.1, p. 60.

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  153. Licht, 2.3, p. 28; 3.1, pp. 60–61; 6.30, p. 205.

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  154. Licht, 6.19, p. 196; 5.5, p. 134; 6.7, p. 182; 7.36, pp. 249–51. In accord with the beguine way of life, obedience claims a slightly different place than in most monastic writers, not being focussed so directly on an immediate superior.

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  155. Chastity is generally viewed positively as dedication and single-mindedness rather than as a struggle against temptation and pollution; her attitude toward the married, the widowed and children is unfailingly tender and supportive. Licht, 1.44, p. 20; 3.1, pp. 57, 59–60, 61; 5.24, p. 155; 7.37, pp. 251–53.

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  156. Licht, 6.1–2, pp. 171–78; 4.17; pp. 110–11; 3.21, p. 86; 4.17, pp. 110–11; 5.35, p. 169.

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  157. Lüers, p. 69, Wainwright-de Kadt, pp. 53–54.

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  158. Licht, 5.23, p. 151; 6.1, pp. 171–723.

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  159. Licht, 5.22, pp. 145–46, 5.23, p. 151; 6.1, pp. 172–73; 7.2, p. 221.

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  160. Licht, 4.18–19, pp. 111–14, 5.22, pp. 145–46; 5.28, pp. 159–60; 7.17, p. 233; 7.32, pp. 245–46.

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  161. Licht, 7.36, pp. 49–51; 7.62, pp. 276–78.

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Authors
  1. Joan Gibson
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  1. University of Minnesota, USA

    Mary Ellen Waithe

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© 1989 Kluwer Academic Publishers

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Gibson, J. (1989). Mechtild of Magdeburg. In: Waithe, M.E. (eds) A History of Women Philosophers. A History of Women Philosophers, vol 2. Springer, Dordrecht. https://doi.org/10.1007/978-94-009-2551-9_6

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  • DOI: https://doi.org/10.1007/978-94-009-2551-9_6

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