Talk:John of Ruusbroec
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This article should be filed in Wikipedia under the main heading of "Jan van Ruysbroeck", NOT "John of Ruysbroeck".There is no entry in Wikipedia for "Lewis from Beethoven", but instead the artist's real name of "Ludwig van Beethoven" is used.So why is "Jan van Ruysbroeck" being anglicised?This is offensive to the history and culture of Flanders.— Precedingunsigned comment added by106.69.134.250 (talk)03:58, 29 March 2015 (UTC)[reply]
The Catholic Encyclopedia article and some other sources give his year of birth as 1293; theNew Schaff-Herzog Encyclopedia of Religious Knowledge gives it as 1294. I changed the opening summary to say born "1293 or 1294".
The section on his works probably needs editing for NPOV. --Jim Henry 19:36, 15 Feb 2005 (UTC)
Place of death is best described by theNew Schaff-Herzog Encyclopedia of Religious Knowledge. It says he died at an "Augustinian monastary of Groenendael (2 m. s.e. of Brussels)." If some sources say Groenendael and others say Brussels, they are probably both right by now. Groenendael was the monastary and I assume Brussels has grown up around it (or its former location) by now. In fact, Ruysbroe(c)k (4 m. s.e. of Brussels according to the resource above), where he was born may be part of Brussels now too??? Can anybody familiar with the area give a definitive answer?
I tried to merge the two articles:John of Ruysbroeck andJan van Ruysbroek (scholar). If others find it adequate, please make the "Jan" article a redirect.Liblamb18:32, 5 August 2005 (UTC)[reply]
Its interesting that Jan preached against the Free Spirit Heresy as in essence much of what he is described as saying here is similar to their message. I suppose the key difference was, of course, that Jan believed the intimate relationship with God spoken of by the Free Spirits could be achieved through the established structure of the Church while the Free Spirits did not.ThePeg15:25, 30 January 2007 (UTC)[reply]
Jan's philosophy, according to Prof Thom Mertens of the Ruusbroecgenootschap of Antwerp University, was slightly more complicated than the God-Man-God outline here: in Section 2.4 of his notes to the 2006 Lannoo edition (ISBN 90-209-6786-X) of The Spiritual Tabernacle, he draws out Ruusbroek's explication of why he deviates from the Exodus description as a prefiguration of human spiritual development, in his Vitorine Realist thinking establishing the Christian virtues (the roof of the Tabernacle) as the keystone of their supports (its walls), which only become evident later, based on the general Victorine thinking of exegesis in the metaphore of a building, a literal foundation (in this instance, the reality of Moses' Tabernacle) supporting walls of typological meaning (figurative of the New Testament correspondance with the Old Testament Covenant) capped by an anagogical roof (a predestinative syllogism in the fulfilment of the three Covenants of Noah, Moses and the Pentecost in the Apocalypse), the whole being coloured by the moral interpretation. It is here that Jan establishes his key importance in the doctrines of Christian triumphalism, restoring Jesus' claims to spiritual leadership in a symbolism which will not long thereafter be adopted by Pope Eugene IV in his victory over the Papal Council as giving him ultimate authority. Now, how do we say this which does not tread on somebody's NPOV, given that this is the root of one of the greatest-ever bigotries on record?Jel16:33, 21 October 2007 (UTC)[reply]
His mother installed herself at very short notice in a béguinage near the cathedral. There was only one such, the Hospice Terarken, which depended on the Clutinck family, the leading Brussels Aldermen - the others were quite a distance away. This hospice was established in 1226 by Reynaldus Clutinck, for 12 poor women, and survived until 1792 or thereabouts. It is eminently likely that it inspired his 12 Béguines work, and also the Tabernaculum. We know independantly that the Clutinck family had good relations with the Lords of Ruysbroek, their neighbours, witnessing several deeds for them: Groenedael was also Clutinck land. The van Coudenberg family were almost certainly a cadet branch of the Clutincks, who owned the entire Coudenberg! Furthermore, it would have been extremely unlikely for a serf to have been able to run away like that: this is why the Duke authorised the monastery so easily, they were Nobility, not serfs. But of all dates to set up a cloister, just as the Black Death arrives must have been one of the roughest...
Antwerp University has recently set up an entire School with a Professor and around a dozen specialist Doctors and researchers specialising in his works and times, and it is entirely possible some very controversial - but justified - aspects of his work will start appearing on the Dutch Wiki site: readers should check there frequently.Jelmain15:55, 24 February 2007 (UTC)[reply]
I'm trying to get an article started on Heilwige Bloemardinne and have run into a problem that people who pass this way may be able to solve. In the section of Oliver Davies' bookThe Rhineland Mystics which deals with Ruysbroeck he says, "She was certainly known to Ruysbroeck for he quotes her inThe Twelve Beguines." This seems unlikely and perhaps the author has another of Ruysbroeck's writings in mind? Can any one suggest which one? It seems plausible that Ruysbroeck would use her actual words to epitomise the views he wished to expose as false and it would be nice to think one could get some small window on what Heilwige actually said or wrote.Coxparra (talk)12:08, 21 April 2009 (UTC)[reply]
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