Kierkegaard's reception of German vernacular mysticism: Johann Tauler's sermon on the feast of the exaltation of the Cross and "Practice in Christianity"
The role of the image in the third part of Practice in Christianity suggests that Kierkegaard was inspired by Meister Eckhart's and Johann Tauler's account of detachment (Entbildung). I argue that Kierkegaard was not only indirectly influenced by Tauler through the works of the Pietistic w...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor & Francis
[2019]
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| In: |
International journal of philosophy and theology
Year: 2019, Volume: 80, Issue: 4/5, Pages: 443-464 |
| Standardized Subjects / Keyword chains: | B
Tauler, Johannes 1300-1361
/ Reception
/ Kierkegaard, Søren 1813-1855, Indøvelse i christendom
/ Jesus Christus
/ Picture
/ Discipleship of Christ
/ Kenosis
|
| IxTheo Classification: | CB Christian life; spirituality KAF Church history 1300-1500; late Middle Ages KAH Church history 1648-1913; modern history KDB Roman Catholic Church KDD Protestant Church NBF Christology |
| Further subjects: | B
Meister Eckhart
B Detachment B Anti-Climacus B Education B dying-to B Imitatio Christi B Image B Kenosis |
| Online Access: |
Presumably Free Access Volltext (Resolving-System) |
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| 520 | |a The role of the image in the third part of Practice in Christianity suggests that Kierkegaard was inspired by Meister Eckhart's and Johann Tauler's account of detachment (Entbildung). I argue that Kierkegaard was not only indirectly influenced by Tauler through the works of the Pietistic writers, but also directly inspired by Tauler's sermons. Particularly striking are similarities to a sermon that was included in the Tauler edition owned by Kierkegaard: the second sermon on the Feast of the Exaltation of the Cross. A comparison of the texts shows how both Tauler and Kierkegaard criticize the mental images their contemporaries hold of Jesus Christ. Both stress the importance of existential kenosis, which they describe as Entbildung of the intellect and the will, and which is an essential part of following Christ in his abasement. Furthermore, they analyze inadequate attempts to imitate Christ in a similar manner. Even though Kierkegaard and Tauler differ with regard to the ontological implications of Entbildung, the ethical implications are the same: one should not retreat from the world, but rather turn to it with a selfless attitude. | ||
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