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Journal articles on the topic 'Marguerite Porete'

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Published: 4 June 2021
Last updated: 21 February 2023

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1

Briguglia, Gianluca. "Marguerite Porete. 1310-2010." RIVISTA DI STORIA DELLA FILOSOFIA, no. 1 (March 2011): 157–60. http://dx.doi.org/10.3280/sf2011-001008.

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2

Sargent, Michael G. "The Annihilation of Marguerite Porete." Viator 28 (January 1997): 253–80. http://dx.doi.org/10.1484/j.viator.2.301079.

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3

MOMMAERS, P. "La transformation d'amour selon Marguerite Porete." Ons Geestelijk Erf 65, no. 2 (September 1, 1991): 89–107. http://dx.doi.org/10.2143/oge.65.2.2017665.

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4

Nogueira, Maria Simone Marinho. "Aniquilamento e descriação: uma aproximação entre Marguerite Porete e Simone Weil." Trans/Form/Ação 42, spe (2019): 193–216. http://dx.doi.org/10.1590/0101-3173.2019.v42esp.11.p193.

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Resumo Neste artigo, pretendemos abordar o pensamento de duas mulheres (duas filósofas francesas) por meio dos conceitos de aniquilamento (anientissement), que encontramos em Le mirouer des simples ames de Marguerite Porete († 1310), e descriação (decréation) que aparece em Pensateur et grace de Simone Weil (1909-1943). Também usaremos a obra de Weil La connaisance surnaturelle composta pelos Cahiers d’Amérique e Notes ècrites à Londres, onde ela faz referência ao livro de Marguerite Porete. Deste modo, apresentaremos, num primeiro momento, a mística de Marguerite Porete, focando no conceito de aniquilamento. Depois, num segundo momento, mostraremos um pouco da mística de Simone Weil por meio do conceito de descriação. A partir deste segundo momento, já iremos traçando alguns paralelos para mostrar a semelhança entre a mística das duas pensadoras que se refletirá no terceiro momento deste artigo, onde apresentaremos Weil como leitura de Le mirouer des simples ames.
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5

Valette, Jean-René. "Marguerite Porete et la confrontation des discours." Cahiers de recherches médiévales et humanistes, no. 23 (June 30, 2012): 273–89. http://dx.doi.org/10.4000/crm.12839.

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6

Marczuk, Barbara. "«Vrayment voicy de plaisans fous»: la folie dans le théâtre profane de Marguerite de Navarre." Renaissance and Reformation 38, no. 4 (January 1, 2002): 33–49. http://dx.doi.org/10.33137/rr.v38i4.8837.

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This study shows that the dialectics of wisdom and folly, which owes a great deal to the relativization of reason in Renaissance culture, undergoes an original development in Marguerite de Navarre’s “secular” theater. While in these plays Marguerite uses figures of folly which inscribe themselves in the tradition represented by the late-medieval wordly fool, or Erasmus’s wise fool, she also creates the figure of the spiritual fool, who draws from both divine science and mystical ecstasy. The protagonists of four of Marguerite’s plays, Le Mallade, L’Inquisiteur, Trop, Prou, Peu, Moins, and the Comédie jouée au Mont de Marsan (written between 1535 and 1547), embody spiritual folly to an increasingly sublime degree, from the docta ignorantia up to mystic rapture. This exceeds, however, not only Erasmus’s conception but also that of the spiritual influences on the queen (Guillaume Briçonnet, Marguerite Porete) and appears to be her own invention, by means of which she expresses the most radical spiritual aspirations of a soul in search of God.
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Do Amaral, Maria José Caldeira. "Espírito, Liberdade e Mística em Nicolas Berdiaev e na Mística Feminina Cristã Medieval - DOI 10.5752/P.1983-2478.2014v10n17p62." INTERAÇÕES 10, no. 17 (August 31, 2015): 62–78. http://dx.doi.org/10.5752/p.1983-2478.2015v10n17p62.

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ResumoNeste artigo vamos desenvolver “um diálogo” entre espírito, mística e liberdade com base nos conceitos de Nicolas Berdiaev e nos relatos de Mechthild von Magdeburg e Marguerite Porete. O objetivo essencial é uma aproximação do sentido da mística da liberdade constituído no pensamento filosófico de Berdiaev e a expressão na mística feminina medieval cristã, na tentativa de apontar para o caráter supra confessional da experiência mística. A articulação das concepções filosóficas de Berdiaev e a hermenêutica de relatos das experiências de Deus nos quais a alma experimenta a verdadeira liberdade, na linguagem de Mechthild e, torna-se nada, na linguagem de Marguerite, sustentam os limiares de sentidos da espiritualidade humana e seus desdobramentos na perspectiva da experiência cristã. A consideração principal, nesse diálogo, é sustentar a dinâmica espiritual do conceito de liberdade a partir de alguns fragmentos da vida e obra dessas mulheres místicas medievais em consonância com o teor dos argumentos de Berdiaev, que desconstrói, assim como elas, o dualismo ontológico entre a alma humana e Deus, postulado pela teologia tradicional. Palavras Chave: Nicolas Berdiaev. Mechthild von Magdeburg. Marguerite Porete. Lliberdade. Mística. AbstractIn this article we will be developing a dialogue between spirit, mystic and freedom in Nicolas Berdiav, Mechthild von Magdeburg and MargueritePorete concepts.The essential intent is suggest an approach dealing with the sense of the mystic freedom within Berdiaev’s philosophical thought and the expression of Medieval Christian Female Mystic in an attempt to point these concepts far removed from an exclusively confessional character of mystic experience. The Berdiaev’s philosophical conception and the account of the hermeneutics of the experience of God that the soul experiences through the genuine freedom in Mechthild’s language and where the same soul becomes nothing for Marguerite’s language, both support the course’s entrances of the human spirituality meanings and the its signification coming from a Christian perspective. The prime reason to consider this dialogue is to investigate the concept of freedom present in spiritual dynamic, from these medieval women’s life and their literary production, that agree with Berdiaev’s attempt to distance herself from onthological dualism between the human soul and God, postulated by traditional theology. Keywords: Nicolas Berdiaev. Mechthild von Magdeburg. Marguerite Porete. Freedom. Mystic.
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8

Marinho Nogueira, Maria Simone. "Marguerite Porete: a mística como escrita de si." Revista Graphos 22, no. 3 (December 17, 2020): 76–90. http://dx.doi.org/10.22478/ufpb.1516-1536.2020v22n3.54125.

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Quando se fala em escrita de si na literatura, normalmente o foco de análise dos estudiosos são os escritores modernos ou contemporâneos. Dificilmente se aborda o tema a partir de autores medievais e, principalmente, a partir da literatura de autoria feminina na Idade Média. Posto isso, neste artigo, o objetivo geral é pensar, a partir de O Espelho das almas simples, de Marguerite Porete, a literatura mística de autoria feminina como escrita de si. O principal texto do artigo, como já dito, é o texto poretiano, subsidiado pelos estudos sobre a escrita de si – Foucault (1992), Lejeune (1994), Klinger (2007), Gomes (2004), Dalcastagné (2005) – e para o tema da mística como não-lugar será utilizado Certeau (2015), embora, naturalmente, outros estudos – sobre Marguerite Porete, a escrita de si, a mística, a literatura de autoria feminina – se façam presentes no decorrer do texto. O Espelho das almas simples é aqui lido sem preconceitos, como um texto escrito por uma mulher na Idade Média e considerado, dentre outras possíveis interpretações, como uma escrita de si e como o seu não-lugar é o lugar que lhe é próprio, pois, afinal, é o lugar de onde a escritora francesa fala.
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CANASLAN, Eylem. "A Forgotten Figure of Philosophical Theology: Marguerite Porete." fe dergi feminist ele 13, no. 1 (June 10, 2021): 155–64. http://dx.doi.org/10.46655/federgi.946998.

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10

Lichtman, Maria. "Negative Theology in Marguerite Porete and Jacques Derrida." Christianity & Literature 47, no. 2 (March 1998): 213–27. http://dx.doi.org/10.1177/014833319804700205.

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11

Fabre, Isabelle. "En estrange païs : la nostalgie de l’âme chez Marguerite Porete." Romanica Cracoviensia 22, no. 4 (December 16, 2022): 335–43. http://dx.doi.org/10.4467/20843917rc.22.030.16195.

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En estrange païs: The nostalgia of Ideal in Marguerite Porete’s work In her Mirror of Simple Souls, Marguerite Porete († 1310) aims at paving the way for the annihilated soul to find its ideal self back in the mystical union with God. However, by doing so, she also draws on the feeling of nostalgia by heralding the discrepancy between the usual state of the soul, where it stands forlorn and bereft of the source of its longing, and its state of fulfillment where words are no longer relevant. Hence the Mirror as a speculative tractate builds on a rich literary imagery – images of mountains and valleys, of sea and rivers and sunshine, depicting a country of life vs one of estrangement, as well as a sense of lost time that cannot be recovered – to embark its readers on a spiritual journey while making them aware of the shortcomings of ordinary language.
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12

Carson, Anne. "Dekreacja. Wypowiadanie Boga: Safona, Marguerite Porete i Simone Weil." Teksty Drugie 5 (2017): 219–38. http://dx.doi.org/10.18318/td.2017.5.15.

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13

Skårup, Povl. "La langue duMiroir des simples âmesattribué à Marguerite Porete." Studia Neophilologica 60, no. 2 (January 1988): 231–36. http://dx.doi.org/10.1080/00393278808588004.

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14

Kocher, Suzanne. "Marguerite de Navarre's Portrait of Marguerite Porete: A Renaissance Queen Constructs a Medieval Woman Mystic." Medieval Feminist Newsletter 26 (September 1998): 17–23. http://dx.doi.org/10.17077/1054-1004.1698.

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15

Babinsky, Ellen L. "Christological Transformation in The Mirror of Souls, by Marguerite Porete." Theology Today 60, no. 1 (April 2003): 34–48. http://dx.doi.org/10.1177/004057360306000104.

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This essay explores Marguerite Porete's Mirror of Simple Souls, which offers a powerful portrayal of the soul's transformation into her exemplar, Jesus Christ. First, it outlines Porete's portrayal of the trinitarian relation of the faculties of the soul. Next, it explores the contours of the christological themes of the transformation of the soul. Finally, it shows that the goal of the text itself is the reader's transformation. Porete's designation of Jesus Christ as exemplar highlights the energy that drives the soul's transformation and constitutes the transforming nature of the text.
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16

Odebiyi, Ashley. "Mechthild of Magdeburg, Hadewijch of Brabant, and Marguerite of Porete." Medieval Feminist Forum 55, no. 2 (May 26, 2020): 146–69. http://dx.doi.org/10.17077/1536-8742.2223.

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17

Brown, Elizabeth A. R. "Jean Gerson, Marguerite Porete and Romana Guarnieri. The Evidence Reconsidered." Revue d'Histoire Ecclésiastique 108, no. 3-4 (July 2013): 693–734. http://dx.doi.org/10.1484/j.rhe.1.103799.

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18

Sean L. Field. "The Inquisitor Ralph of Ligny, Two German Templars, and Marguerite Porete." Journal of Medieval Religious Cultures 39, no. 1 (2013): 1. http://dx.doi.org/10.5325/jmedirelicult.39.1.0001.

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19

Castellani, Marie-Madeleine. "Marguerite Porete et Le Miroir des �mes simples et an�anties." Nord' N�71, no. 1 (2018): 9. http://dx.doi.org/10.3917/nord.071.0009.

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20

Mariani, Ceci Maria Costa Baptista, and Maria José Caldeira do Amaral. "A mística como crítica nas narrativas de mulheres medievais." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 86 (December 17, 2015): 85. http://dx.doi.org/10.19176/rct.v0i86.26041.

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O místico afirma a presença de Deus pela experiência que o alcança a partir de um processo de negação que possibilita a ele se libertar de todas as afirmações que pretendem enquadrar a Deus. Os textos místicos vão se constituir por narrativas de processos, caminhos, itinerários onde se fala do trabalho humano de busca desse Deus absolutamente transcendente que vindo a eles num encontro surpreendente, se revela muito maior do que seu pensamento é capaz de pensar e do que sua vontade é capaz de querer. Essa dialética que é fundamentalmente crítica - vai demonstrar a grande tradição mística que se desenvolve ao longo da história do cristianismo - faz ver o limite da condição humana e a impossibilidade que ela tem de abarcar o mistério inconcebível e “indisponível” que é Deus. Chama a atenção para a importância da humildade, virtude que é percebida como garantia de nobreza. Faz perceber que sem o reconhecimento da própria miséria não se abre espaço para a penetração de Deus. Essa crítica leva a uma grande liberdade e uma disposição livre ao amor. Entre os melhores testemunhos dessa vivência mística estão as narrativas de mulheres medievais, relatos apaixonados desse processo crítico de ascese para o encontro direto com Deus.Essa comunicação é um estudo, realizado através de metodologia bibliográfica e exploratória, sobre a potencialidade crítica da mística a partir das narrativas de mulheres medievais: Marguerite Porete e Mechthild de Magdeburg. Essas mulheres fazem parte do agrupamento espiritual das Beguinas. Movimento que se desenvolveu como alternativa de vida religiosa leiga na Renânia e Países Baixos. Marguerite Porete, mística e teóloga medieval, viveu entre a segunda metade do século XIII e início do século XIV. Procedente do Condado de Hainaut, cidade Valenciennes, região do Reno. A grande herança deixada por Marguerite Porete foi um livro, Le miroir de âmes simples e anéanties. Mechthild de Magdeburg, mística alemã, da Baixa Saxonia, nascida em 1210, entra na Beguinagem de Magdeburg em 1230. Desde criança é favorecida por revelações divinas e entre os anos 1250 e 1264, a conselho de seu diretor espiritual, escreve suas revelações, a obra que chega até nós com o seguinte título: Das fliebende Licht der Gottheit.
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Souillac, Geneviève. "Charisme et prophétisme féminins: Marguerite Porete et le Miroir des simples âmes." Australian Journal of French Studies 35, no. 3 (September 1998): 261–78. http://dx.doi.org/10.3828/ajfs.35.3.261.

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Carson, A. "DECREATION: How Women Like Sappho, Marguerite Porete, and Simone Weil Tell God." Common Knowledge 8, no. 1 (January 1, 2002): 188–203. http://dx.doi.org/10.1215/0961754x-8-1-188.

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23

Gomes de Lima, Emanuelle Valéria, and Maria Simone Marinho Nogueira. "MARGUERITE PORETE E A ESCRITA DE SI: ENTRE A LITERATURA E A FILOSOFIA." Revista Ideação 1, no. 42 (December 17, 2020): 396. http://dx.doi.org/10.13102/ideac.v1i42.5007.

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A Igreja, o Judiciário, o homem, ocuparam, desde os primórdios, os ambientes institucionais, sociais, literários e filosóficos. E, por isso, tentaram, por extenso período, evitar que mulheres ocupassem os mesmos espaços e cargos, sendo, portanto, negligenciadas em suas habilidades e, da mesma forma, silenciadas em seus lugares de fala. Apesar disso, algumas mulheres na Idade Média transgrediram essas vontades e subverteram a ordem do mundo naquele momento. É o caso de Marguerite Porete, mulher e escritora, autora da obra O espelho das almas simples e aniquiladas e que permanecem somente na vontade e no desejo do Amor, desobedecendo os ditames do campo literário/filosófico/teológico medieval ao escrever para que outras mulheres pudessem entender outra perspectiva que não apenas a da instituição Igreja que, naquela época, muitas vezes demonstrou colocar a instituição acima dos preceitos de Deus. Dito isso, o presente artigo analisa, na obra supracitada, através de uma revisão bibliográfica, o discurso da personagem Alma, a fim de verificar até que ponto as marcas linguísticas da memória retomam uma escrita de si.
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24

Lu, Huanan. "Marguerite Porete et l’enquête de 1323 sur le béguinage Sainte-Élisabeth de Valenciennes." Revue du Nord 440, no. 3 (February 8, 2022): 451–85. http://dx.doi.org/10.3917/rdn.442.0451.

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Acosta-García, Pablo, and Anna Serra Zamora. "Apophatic Mountains: Poetics of Image in Marguerite Porete and John of the Cross." Viator 48, no. 1 (January 2017): 253–74. http://dx.doi.org/10.1484/j.viator.5.115322.

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Mariani, Ceci Baptista. "MARGUERITE PORETE, UM CORPO QUE SE FEZ ESPELHO DE DEUS - Estudo sobre o problema da inacessibilidade do transcendente e do ideal de inalterabilidade na obra mística de Marguerite Porete: Le miroir des âmes simples e anéanties." Veritas (Porto Alegre) 48, no. 3 (December 30, 2003): 427. http://dx.doi.org/10.15448/1984-6746.2003.3.34811.

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Este estudo aprofunda o sentido da experiência relatada por Marguerite Porete, mistica medieval, condenada como herética e queimada em 1310, acusada de ultrapassar e transcender as Escrituras, errar nos artigos da fé e dossacramentos e dizer palavras contrárias e prejudiciais. No entanto, ela traz uma contribuição importante para o pensamento filosófico-teológico e literário, na medida em que levanta questões e articula respostas sobre o problema da inacessibilidade do transcendente. O aniquilamento é o seu tema, perigoso para um tempo em que o ideal era a salvação de si próprio, perigoso também parao tempo atual, fundado no humanismo e, nessa medida, detido no eu.
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27

Robertson, Elizabeth. "The Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete, and Meister Eckhart.Amy Hollywood." Speculum 74, no. 2 (April 1999): 432–34. http://dx.doi.org/10.2307/2887087.

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Wiseman, James A. "Meister Eckhart and the Beguine Mystics: Hadewijch of Brabant, Mechthild of Magdeburg, and Marguerite Porete ed. by Bernard McGinn, and: Marguerite Porete: The Mirror of Simple Souls trans. by Ellen L. Babinsky." Catholic Historical Review 82, no. 3 (1996): 552–53. http://dx.doi.org/10.1353/cat.1996.0205.

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29

Acosta-García, Pablo. "De los espejos, el fénix y la mujer seráfica: imágenes platónicas del alma en las obras de Marguerite Porete, Hadewijch van Brabant y Mechthild von Magdeburg." Cuadernos del CEMyR, no. 28 (2020): 11–26. http://dx.doi.org/10.25145/j.cemyr.2020.28.01.

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The main focus of this essay is the study of the image of the mirror in the works of religious women from the 13th and 14th centuries (Mechthild von Magdeburg, Hadewijch van Brabant and Marguerite Porete), especially regarding the Platonic tradition which links this image with the soul. I will examine fragments of their literary work in order to discuss some physiological, anthropological and theological preconceptions implied in the use of the mirror-image, especially those developments concerning self-knowledge and deification (theosis). Additionally, I analyze the relationships between the mirror and the “mystique courtoise,” particularly with the theme of the Fountain of Narcissus
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Lerner, Robert E. "The Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete, and Meister Eckhart. Amy Hollywood." Journal of Religion 78, no. 1 (January 1998): 113–14. http://dx.doi.org/10.1086/490135.

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Miller, Tanya Stabler. "The Beguine, the Angel, and the Inquisitor: The Trials of Marguerite Porete and Guiard of Cressonessart." Medieval Feminist Forum 50, no. 1 (January 12, 2015): 127–29. http://dx.doi.org/10.17077/1536-8742.1989.

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Moraes, S. S. "Análise Hermenêutica Ricoeuriana: A Questão de Gênero em Le Mirouer des Simples Âmes de Marguerite Porete." Revista Ártemis 19, no. 1 (July 30, 2015): 19–25. http://dx.doi.org/10.15668/1807-8214/artemis.v19n1p19-25.

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Woods, Jean M., and Peter Dronke. "Women Writers of the Middle Ages: A Critical Study of Texts from Perpetua to Marguerite Porete." Comparative Literature 39, no. 4 (1987): 368. http://dx.doi.org/10.2307/1771099.

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García Acosta, Pablo. "Follow the Light." Eikon / Imago 3, no. 2 (September 20, 2014): 51–76. http://dx.doi.org/10.5209/eiko.73397.

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In this article we compare the language of light used by Dante Alighieri with the one used by his “heretical” contemporary Marguerite dicta Porete (†1310) to express the final contact- vision of God. We will analyze both authors’ use of the images of light, of the gradual ascent and of the knot, placing their books in the context of the theological doctrines concerning the visio Dei in the 14th century. This will allow us to posit the authors’ shared eschatological background based on the conception of God as a visible being who radiates his love and knowledge through the created universe. In conclusion, we will discuss the visual and narrative strategies these authors employed in order to express a relationship with the divine, focusing on the historical heterodox implications of the Commedia and the Mirouer.
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Carson, Anne. "Decreation." Common Knowledge 25, no. 1-3 (April 1, 2019): 204–19. http://dx.doi.org/10.1215/0961754x-7299306.

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This essay in both literary criticism and negative theology treats three widely diverse cases of women who “had the nerve to enter a zone of absolute spiritual daring.” The three cases are of the poet Sappho (in seventh-century Greek antiquity), the mystic Margarite Porete (in fourteenth-century France), and the philosopher Simone Weil (in twentieth-century France). Each of them underwent “an experience of decreation, or so she tells us.” Decreation, which is Simone Weil’s coinage, is here defined as “an undoing of the creature in us—that creature enclosed in self and defined by self. But to undo self one must move through self to the very inside of its definition.” The audacious, unconventional spirituality of these women led society to “pass judgments on the authenticity” of their “ways of being.” Weil has been termed “neurotic, anorectic, pathological, sexually repressed or fake” by many readers of both her work and the biographies written about her. Marguerite Porete was condemned at trial for being not only a heretic but also a pseudo-mulier—a “fake woman”—while “Sappho’s ancient biographers tried to discredit her seriousness by assuring us she lived a life of unrestrained and incoherent sexual indulgence.” These women, however, “know what love is,” namely “the touchstone of a true or a false spirituality,” and each of them finds a means of “telling God.”
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Newman, Barbara. "Meister Eckhart and the Beguine Mystics: Hadewijch of Brabant, Mechthild of Magdeburg, and Marguerite Porete. Bernard McGinn." Journal of Religion 76, no. 3 (July 1996): 477–79. http://dx.doi.org/10.1086/489819.

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Wilson, Katharina M., and Peter Dronke. "Women Writers of the Middle Ages: A Critical Study of Texts from Perpetua (+203) to Marguerite Porete (+1310)." Modern Language Studies 17, no. 3 (1987): 83. http://dx.doi.org/10.2307/3194740.

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38

Bynum, C. W. "Women Writers of the Middle Ages: A Critical Study of Texts from Perpetua ( 203) to Marguerite Porete ( 1310)." Modern Language Quarterly 46, no. 3 (January 1, 1985): 326–29. http://dx.doi.org/10.1215/00182702-46-3-326.

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39

García Acosta, Pablo. "Marginalia olvidados y tradición manuscrita francesa y latina en Le Mirouer des simples ames de Marguerite Porete." Anuario de Estudios Medievales 44, no. 1 (June 30, 2014): 413–31. http://dx.doi.org/10.3989/aem.2014.44.1.13.

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40

Marin, Juan. "Annihilation and Deification in Beguine Theology and Marguerite Porete's Mirror of Simple Souls." Harvard Theological Review 103, no. 1 (January 2010): 89–109. http://dx.doi.org/10.1017/s0017816009990320.

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In 1309 ecclesiastical leaders condemned as heresy Marguerite Porete's rejection of moral duty, her doctrine that “the annihilated soul is freed from the virtues.”1 They also condemned her book, the Mirror of Simple Souls, which includes doctrines associated decades earlier with a “new spirit” heresy spreading “blasphemies” such as that “a person can become God” because “a soul united to God is made divine.”2 In his study, The Heresy of the Free Spirit, Robert E. Lerner identifies these two doctrines of annihilation and deification as characteristic of the “free spirit” heresy condemned at the 1311 Council of Vienne. The council claimed that this heresy's sympathizers belonged to an “abominable sect of certain evil men known as beghards and some faithless women called beguines.”3 Lerner found that this group was composed of a disproportionate number of women, including Marguerite Porete. Many of the men were also involved with the group of pious laywomen known as beguines.4 Lerner shows that among those charged with heresy, many sympathized with a “ ‘free-spirit style’ of affective mysticism particularly congenial to thirteenth century religious women.”5 He suggests that beguines in particular radicalized affective spirituality into what he calls an “extreme mysticism.”6 Here I wish to follow Lerner's suggestion that we ought to search for the roots of Porete's doctrines among the beguines. I will argue that distinctive doctrines of annihilation and deification sprouted from a fertile beguine imagination, one that nourished Porete's own distinctive and influential ideas in the Mirror of Simple Souls.7 It is among the beguines that we find the first instance in Christianity of a women's community creating an original form of theological discourse.
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LACHAUSSÉE, G. "L'influence du 'Miroir des Simples Ames anéanties' de Marguerite Porete sur la pensée de l'auteur anonyme du 'Nuage d'Inconnaissance'." Recherches de Théologie et Philosophie Médiévales 64, no. 2 (December 12, 1997): 385–99. http://dx.doi.org/10.2143/rtpm.64.2.525886.

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42

Makowski, Elizabeth. "Sean L. Field. The Beguine, the Angel, and the Inquisitor: The Trials of Marguerite Porete and Guiard of Cressonessart." American Historical Review 118, no. 5 (November 25, 2013): 1586. http://dx.doi.org/10.1093/ahr/118.5.1586.

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43

Melson, Nathan. "The Beguine, the Angel, and the Inquisitor: The Trials of Marguerite Porete and Guiard of Cressonessart by Sean Field." Comitatus: A Journal of Medieval and Renaissance Studies 44, no. 1 (2013): 264–67. http://dx.doi.org/10.1353/cjm.2013.0029.

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44

Otten, Willemien. "Christianity’s Content: (Neo)Platonism in the Middle Ages, Its Theoretical and Theological Appeal." NUMEN 63, no. 2-3 (March 9, 2016): 245–70. http://dx.doi.org/10.1163/15685276-12341422.

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The development of medieval Christian thought reveals from its inception in foundational authors like Augustine and Boethius an inherent engagement with Neoplatonism. To their influence that of Pseudo-Dionysius was soon added, as the first speculative medieval author, the Carolingian thinker Johannes Scottus Eriugena (810–877ce), used all three seminal authors in his magisterial demonstration of the workings of procession and return. Rather than a stable ongoing trajectory, however, the development of medieval Christian (Neo)Platonism saw moments of flourishing alternate with moments of philosophical stagnation. The revival of theTimaeusand Platonic cosmogony in the twelfth century marks the achievement of the so-called Chartrian authors, even as theTimaeusnever acquired the authority of the biblical book of Genesis. Despite the dominance of scholastic and Aristotelian discourse in the thirteenth century, (Neo)Platonism continued to play an enduring role. The Franciscan Bonaventure follows the Victorine tradition in combining Augustinian and Dionysian themes, but Platonic influence underlies the pattern of procession and return — reflective of the Christian arc of creation and salvation — that frames the thought of Thomas Aquinas. Echoing the interrelation of macro- and microcosmos, the major themes of medieval Christian Platonic thought are, on the one hand, cosmos and creation and, on the other, soul and self. The Dominican friar Meister Eckhart and the beguine Marguerite Porete, finally, both Platonically inspired late-medieval Christian authors keen on accomplishing the return, whether the aim is to bring out its deep, abyss-like “ground” (Eckhart) or to give up reason altogether and surrender to the free state of “living without a why” (Marguerite), reveal the intellectual audacity involved in upending traditional theological modes of discourse.
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Hexter, Ralph. "Women Writers of the Middle Ages: A Critical Study of Texts from Perpetua (203) to Marguerite Porete (1310). Peter Dronke." Speculum 62, no. 1 (January 1987): 131–33. http://dx.doi.org/10.2307/2852581.

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Crawford, Paul F. "The Beguine, the Angel, and the Inquisitor: The Trials of Marguerite Porete and Guiard of Cressonessart by Sean L. Field." Catholic Historical Review 102, no. 1 (2016): 155–57. http://dx.doi.org/10.1353/cat.2016.0070.

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47

Firnhaber-Baker, J. "The Beguine, the Angel, and the Inquisitor: The Trials of Marguerite Porete and Guiard of Cressonessart, by Sean L. Field." English Historical Review 129, no. 538 (June 1, 2014): 690–91. http://dx.doi.org/10.1093/ehr/ceu111.

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MIR, ANITA. "FLUIDITY IN STILLNESS: A READING OF HADEWIJCH'S STROFISCHE GEDICHTEN/POEMS IN STANZAS." Traditio 73 (2018): 179–211. http://dx.doi.org/10.1017/tdo.2018.11.

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That women felt and men thought has long been the predominant lens through which medieval Christian writing has been analyzed. The work of the religious women vernacular theologians, or Beguines, who emerged across North Europe from the twelfth to the thirteenth centuries has therefore often been dismissed as affective mysticism. Recent scholarship has begun to re-appraise this work and re-evaluate its place within the Christian tradition. This paper looks at the work of Hadewijch, a thirteenth-century mystical poet from Brabant in the Netherlands who, though less well known than other Beguines such as Hildegaard of Bingen and Marguerite Porete, may, as John Arblaster and Paul Verdeyen argue, “rightly be called the greatest poetic genius in the Dutch language.” It is probable that her work was not widely known during her lifetime (not, that is, directly), but research is strengthening the argument that her theology was transmitted via the works of John of Ruusbroec. This paper will attend both to Hadewijch's poesy and her theology and ask what the dynamic structure in her verse — its shifts of perspective, gender perspective, and non-linear narrative — might lead us to grasp about her theology.
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Poor, Sarah. "Amy Hollywood, The Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete, and Meister Eckhart. University of Notre Dame Press, 1995." Medieval Feminist Newsletter 23 (March 1997): 59–62. http://dx.doi.org/10.17077/1054-1004.1386.

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Sheerin, Daniel. "Women Writers of the Middle Ages: A Critical Study of Texts from Perpetua (+203) to Marguerite Porete (+1310) by Peter Dronke." Studies in the Age of Chaucer 8, no. 1 (1986): 179–83. http://dx.doi.org/10.1353/sac.1986.0015.

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