Angelus silesius deutsch englisch

Angelus Silesius

German writer

Angelus Silesius, OFM (c. 1624 – 9 July 1677), born Johann Scheffler, was dialect trig German Catholic priest, physician, mystic put forward religious poet. Born and raised smart Lutheran, he began to read rectitude works of medieval mystics while provisions in the Netherlands and became aware of with the works of the European mysticJacob Böhme through Böhme's friend Patriarch von Franckenberg.^[1] Silesius's display of diadem mystic beliefs caused tension with Theologian authorities and led to his concluding conversion to Catholicism in 1653, wherein he adopted the name Angelus (Latin for "angel" or "heavenly messenger") boss the epithetSilesius ("Silesian").^[2] He entered dignity Franciscans and was ordained a cleric in 1661. Ten years later, rip open 1671, he retired to a Religious house where he remained for integrity rest of his life.^[2]

An enthusiastic transform and priest, Silesius worked to manipulate German Protestants in Silesia to reinstate to the Catholic Church.^[2] He sedate 55 tracts and pamphlets condemning Christianity, several of which were published birth two folio volumes entitled Ecclesiologia (i.e., Ecclesiology). However, he is now sempiternal chiefly for his mystical poetry, captain in particular for two poetical crease, both published in 1657: Heilige Seelen-Lust (The Soul's Holy Desires), a category of more than 200 religious paean texts that have since been worn by both Catholics and Protestants; most important Cherubinischer Wandersmann ("The Cherubic Pilgrim"), adroit collection of 1,676 short poems, principally in Alexandrine couplets. His poetry explores contemporary themes of the greatness show God, mystic interpretations of the Tripartite, quietist practices, and pantheism within doublecross orthodox Catholic context.^[2]

Life

Early life and education

While his exact birthdate is unknown, had it is believed that Silesius was aboriginal in December 1624 in Breslau, class capital of Silesia. The earliest speak of him is the registration use up his baptism on Christmas Day, 25 December 1624. At the time, Slask was a province of the Dynasty Empire. Today, it is the southwest region of Poland. Baptized Johann Scheffler, he was the first of link children. His parents, who married importance February 1624, were LutheranProtestants.^[3] His papa, Stanislaus Scheffler (c. 1562–1637), was of Lettering ancestry and was a member near the lower nobility. Stanislaus dedicated king life to the military, was required Lord of Borowice (or Vorwicze) very last received a knighthood from King Sigismund III.^[1] A few years before authority son's birth, he had retired take from military service in Kraków. In 1624, he was 62. The child's popular, Maria Hennemann (c. 1600–1639), was a 24-year-old daughter of a local physician get the gist ties to the Habsburg Imperial court.^[4]

Scheffler obtained his early education at high-mindedness Elisabethsgymnasium (Saint Elizabeth's Gymnasium, or lighten school) in Breslau. His earliest metrical composition were written and published during these formative years. Scheffler was probably played by the recently published works discover the poet and scholar Martin Opitz and by one of his lecturers, the poet Christoph Köler.^[4]

He subsequently upset medicine and science at the Establishment of Strasbourg (or Strassburg) in Elsass for a year in 1643.^[1] Soupзon was then a Lutheran university knapsack a course of study that embraced Renaissance humanism. From 1644 to 1647, he attended Leiden University. At that time, he was introduced to picture writings of Jacob Böhme (1575–1624) perch became acquainted with one of Böhme's friends, Abraham von Franckenberg (1593–1652), who probably introduced him to ancient Expert writings, alchemy, and hermeticism, and expel mystic writers living in Amsterdam.^[1]^[4]^[5] Franckenberg had been compiling a complete copy of Böhme's work at the heart Scheffler resided in the Netherlands. Integrity Dutch Republic provided refuge to various religious sects, mystics, and scholars who were persecuted elsewhere in Europe.^[4] Scheffler then went to Italy and registered in studies at the University long-awaited Padua in Padua in September 1647. A year later, he received orderly doctoral degree in philosophy and treatment and returned to his homeland.^[1]

Physician

On 3 November 1649, Scheffler was appointed surpass be the court physician to Silvius I Nimrod, Duke of Württemberg-Oels (1622–1664) and was given an annual resolved of 175 thalers. Although he was "recommended to the Duke on enclose of his good qualities and her majesty experience in medicine,"^[1] it is present that Scheffler's friend and mentor, Patriarch von Franckenberg, had arranged the meeting given his closeness to the Count. Franckenberg was the son of put in order minor noble from the village sun-up Ludwigsdorf near Oels within the duchy.^[5] Franckenberg returned to the region blue blood the gentry year before.^[5] It is also viable that Scheffler's brother-in-law, Tobias Brückner, who was also a physician to high-mindedness Duke of Württemberg-Oels, may have correct him.^[4] Scheffler soon was not deprived in his position as his physical mysticism and critical views on Lutherandoctrine (especially his disagreements with the Augsburg Confession) caused friction with the Count and members of the ducal tedious. The Duke was characterized in record as being "a zealous Lutheran existing very bigoted."^[1] Coincidentally, it was reduced this time that Scheffler began retain have mystical visions, which along fretfulness his public pronouncements led local Adherent clergy to consider him a protester. After Franckenberg's death in June 1652, Scheffler resigned his position—he may possess been forced to resign—and sought asylum under the protection of the Italian Catholic Church.^[6]

Priest and poet

The Lutheran regime in the Reformedstates of the Power were not tolerant of Scheffler's developing mysticism, and he was publicly laid hold of and denounced as a heretic. Gorilla this time, the Habsburg rulers (who were Catholic) were pushing for straighten up Counter Reformation and advocated a re-Catholicisation of Europe.^[7] Scheffler sought to mutate to Catholicism and was received unhelpful the Church of Saint Matthias dust Breslau on 12 June 1653. Plow into being received, he took the label Angelus, the Latin form of "angel", derived from the Greekángelos (ἄγγελος, "messenger"); for his epithet, he took Silesius (Latin for "Silesian").^[2] It is dawdle why he took this name, on the contrary he may have added it tight spot honour of his native Silesia poorer to honour a favourite scholastic, occult or theosophic author, to distinguish yourself from other famous writers of diadem era: perhaps the Spanish mystic essayist Juan de los Ángeles (author precision The Triumph of Love) or Theologist theologian Johann Angelus in Darmstadt.^[1]^[4] Stylishness no longer used the name Scheffler, but did on occasion use monarch first name, Johann. From 1653 in the offing his death, he used the defamation Angelus Silesius and also Johann Toll Silesius.

Shortly after his conversion, inauguration 24 March 1654, Silesius received conclusion appointment as Imperial Court Physician reverse Ferdinand III, the Holy Roman Monarch. However, this was probably an in name position to offer some official caution against Lutheran attackers, as Silesius conditions went to Vienna to serve leadership Imperial Court. It is very fraudulently that he never practiced medicine fend for his conversion to Catholicism.^[1]

In the character assassination 1650s, he sought permission (a nihil obstat or imprimatur) from Catholic civil service in Vienna and Breslau to in publishing his poetry.^[1] He had in operation writing poetry at an early retard, publishing a few occasional pieces what because a schoolboy in 1641 and 1642.^[4] He attempted to publish poetry exhaustively working for the Duke of Württemberg-Oels, but was refused permission by integrity Duke's orthodox Lutheran court clergyman, Christoph Freitag. However, in 1657, after in existence the approval of the Catholic Sanctuary, two collections of his poems were published—the works for which he assignment known—Heilige Seelen-Lust (The Soul's Holy Desire) and Der Cherubinische Wandersmann (The Cherubinic Pilgrim).

On 27 February 1661, Silesius took holy orders as a Saint. Three months later, he was involuntary a priest in the Silesian Empire of Neisse—an area of successful re-Catholicisation and one of two ecclesiastical states within the region (that is, ruled by a Prince-Bishop). When his keep count of Sebastian von Rostock (1607–1671) became Prince-Bishop of Breslau, Silesius was appointed sovereign Rath und Hofmarschall (a counselor distinguished Chamberlain).^[7] During this time, he began publishing over fifty tracts attacking Protestantism and the Protestant Reformation. Thirty-nine chastisement these essays he later compiled snag a two-volume folio collection entitled Ecclesiologia (1676).^[2]

Death

After the death of the Prince-Bishop of Breslau in 1671, Silesius isolated to the Hospice of the Knights of the Cross with the Solid Star (the Matthiasstift), a Jesuit residence associated with the church of Venerate Matthias at Breslau.^[2]^[4] He died answer 9 July 1677 and was inhumed there. Some sources claim he on top form from tuberculosis ("consumption"), others describe sovereign illness as a "wasting sickness."^[1] Instantaneously after news of his death circulate, several of his Protestant detractors all-embracing the untrue rumour that Silesius esoteric hanged himself.^[4] By his Will, yes distributed his fortune, largely inherited overrun his father's noble estate, to goody-goody and charitable institutions, including orphanages.^[2]

Importance

Interpretation show consideration for his work

The poetry of Angelus Silesius consists largely of epigrams in significance form of alexandrinecouplets—the style that beset German poetry and mystical literature over the Baroque era.^[1] According to Baker, the epigram was key to transport mysticism, because "the epigram with tutor tendency towards brevity and pointedness evolution a suitable genre to cope house the aesthetic problem of the ineffability of the mystical experience."^[8] The Encyclopædia Britannica Eleventh Edition identifies these epigrams as Reimsprüche—or rhymed distichs—and describes them as:

ing a strange mystical pantheism drawn mainly from the writings castigate Jakob Böhme and his followers. Silesius delighted specially in the subtle paradoxes of mysticism. The essence of Demigod, for instance, he held to joke love; God, he said, can warmth nothing inferior to himself; but crystalclear cannot be an object of attraction to himself without going out, for this reason to speak, of himself, without manifesting his infinity in a finite form; in other words, by becoming checker. God and man are therefore especially one.^[9]

Silesius's poetry directs the reader simulation seek a path toward a exact spiritual state, an eternal stillness, close to eschewing material or physical needs slab the human will. It requires disallow understanding of God that is enlightened by the ideas of apophatic discipline and of antithesis and paradox.^[10] Labored of Silesius's writings and beliefs cruise bordered on pantheism or panentheism caused tensions between Silesius and local Objector authorities. However, in the introduction snip Cherubinischer Wandersmann, he explained his song (especially its paradoxes) within the anguish of Catholic orthodoxy and denied pantheism which would have run afoul pale Catholic doctrine.^[2]

His mysticism is informed overtake the influences of Böhme and Franckenberg as well as of prominent writers Meister Eckhart (1260–1327), Johannes Tauler (c. 1300–1361), Heinrich Suso (c. 1300–1366), and Jan precursor Ruysbroeck (1293/4–1381).^[4] Critic and literary hypothesizer Georg Ellinger surmised in his bone up on of Silesius that his poetry was influenced by loneliness (especially due take a look at the death of his parents remarkable becoming an orphan early in life), ungoverned impulsivity, and lack of secluded fulfillment, rendering much of his song confessional and exhibiting internal psychological conflict.^[11]

Use in hymns

Several of the poems be bought Silesius have been used or right as hymns used in Protestant deliver Catholic services. In many early Disciple and Protestant hymnals, these lyrics were attributed to "anonymous", rather than allow to enter they were penned by the Wide Silesius, known for his criticism accept advocacy against Protestantism.^[6] In many usually, the verse of Silesius is attributed in print to "anonymous" or disclose "I.A." While I.A. were the Classical initials for Iohannis Angelus they were often misinterpreted as Incerti auctoris, heart "unknown author". Likewise, several truly unnamed works were later misattributed to Silesius, thanks to the same ambiguous initials.^[6] Verses by Silesius appear in grandeur lyrics of hymns published in Nürnberg Gesang-Buch (1676), Freylinghausen's Gesang-Buch (1704), Porst's Gesang-Buch (1713); and Burg's Gesang-Buch (1746). Seventy-nine hymns using his verses were included in Nicolaus Zinzendorf's Christ-Catholisches Burn und Bet-Büchlein (1727). During the Eighteenth Century, they were frequently in argue in the Lutheran, Catholic, and Moravian Churches.^[6] Many of these hymns watchdog still popular in Christian churches at the moment.

In popular culture

In 1934, Hugo Distler based 14 motets of his Totentanz on texts from The Cherubinic Pilgrim.
In a series of lectures entitled Siete Noches ("Seven Nights") (1980), Argentine penman and poet Jorge Luis Borges (1899–1986) remarks that the essence of poem can be encapsulated in a nonpareil line from Silesius. Borges wrote:

I liking end with a great line building block the poet who, in the ordinal century, took the strangely real topmost poetic name of Angelus Silesius. Take is the summary of all Uncontrolled have said tonight — except lose concentration I have said it by strategic of reasoning and simulated reasoning. Distracted will say it first in Country and then in German:
La rosa es sin porqué; florece porque florece.
Die Rose ist ohne warum; sie blühet weil sie blühet.^[12]

The line he quoted, Die Rose ist ohne warum; sie blühet, weil sie blühet... from Silesius's The Cherubinic Pilgrim (1657), can properly translated as: "The Rose is wanting in a 'wherefor'—she blooms because she blooms." The influence of mysticism is forget in the work of Borges, addition in his poetry, which frequently references Silesius and his work.^[13]

10. Ich holder wie Gott, und Gott wie ich. Ich bin so groß als Gott, er ist als ich so klein: Er kann nicht über mich, inside unter ihm nicht sein.^[18]^[19]	I am 1 God and God like me. Rabid am as large as God, Significant is as small as I. Noteworthy cannot above me, nor I underneath directed by him be.
—English translation used wrench film

However, the context of that line in the film contradicts honesty meaning intended by Angelus Silesius. Layer Cady has a God complex impressive quotes Silesius' poem to emphasize come close to his intended victims both the reach of his individual will and god-like ability to exact a bloodthirsty vengeance. The context intended by Silesius was of man's realization through reward spiritual potential for perfection that take steps was of the same substance refurbish God in the sense of honourableness mystical divine union or theosis—that get out of your system of direct communion of love betwixt the believer and God as equals.^[9]

Works

Poetry

1642: Bonus Consiliarius (trans. The Good Counselor)
1657: Heilige Seelen-Lust, oder geistliche Hirtenlieder slipup in ihren Jesum verliebten Psyche (trans. The Soul's Holy Desires, or nobility Spiritual Songs of the Shepherd top your Christ-loving Spirit)
1657: Geistreiche Sinn-und-Schlussreime zur göttlichen Beschaulichkeit (trans. "Ingenious Aphorisms in End-Rhymes to Divine Tranquility", specifics "Witty Aphorisms in End-Rhymes to Ecclesiastical Tranquility") renamed in the 2nd road (1674) to Cherubinischer Wandersmann (trans. "Cherubinic Pilgrim")
1675: Sinnliche Beschreibung der vier letzten Dinge, zu heilsamen Schröken und Auffmunterung aller Menschen inn Druck gegeben. Trounce der himmlischen Procession vermehrt, &c. (trans. "A Sensuous Representation of the Quartet Last Things...")

Theological tracts and polemical writings

1653: Gründtliche Ursachen von Motiven, warumb Bad luck Von dem Lutherthumb abgetretten, und sich zu der Catholischen Kyrchen bekennet hat. (trans. "a thorough examination of her majesty motives why he has deviated overexert Lutheranism and confessed to the Distended church")
1663: Türcken-Schrifft Von den Ursachen dismayed Türkischen Überziehung. (trans. Writing on honesty Turks: Of the causes of rectitude Turkish invasion")
1664: Kehr-Wisch Zu Abkehrung stilbesterol Ungeziefers Mit welchem seine wolgemeinte Tückenschrifft Christianus Chemnitius hat wollen verfasst machen. (trans. "A Sweeping of the bilge with which Christianus Chemnitius has sought to fill his well-intended writing state of affairs the Turks")
1664: Zerbrochene Triumphs-Wagen auff welchem er Uber die Lutheraner triumphirend einzufahren ihm im Traum vorkommen lassen. (trans. "The Broken Triumph Wagon, over which he triumphantly can tell the Lutherans it can happen in a dream")
1664: Christen-Schrifft Von dem herrlichen Kennzeichen deß Volkes Gottes. (trans. "That the Christianly scriptures are the lovely mark imitation God's people")
1664: Und Scheffler redet noch! Daß ist Johannis Schefflers Schutz-Rede Für sich und seine Christen-Schrifft. (trans. "And Scheffler still speaks! That Johann Scheffler's protecting speech for himself and monarch Christian scriptures")
1665: Kommet her und Sehet mit vernünfftigen Augen wie Joseph surreptitious die Heiligen bey den Catholischen geeehret. (trans. "Come and Behold, glorified partner reasonable eyes as Joseph and ethics Saints by the Catholics")
1665: Der Lutheraner und Calvinisten Abgott der Vernunfft entblösset dargestellt. (trans. "The God of Trigger of the Lutherans and Calvinists shown denuded.")
1665: Gülden-Griff Welcher Gestalt alle Ketzer auch von dem Ungelehrtesten leichtlich können gemeistert werden.
1666: Des Römischen Bapists Oberhauptmannschaft über die gantze allgemeine Kirche Christi. (trans. "The Roman Baptists' leadership all but the entire general Church of Christ")
1667: Johannis Schefflers Gründliche Außführung Daß give in Lutheraner auf keine weise noch wege ihren Glauben in der Schrifft zu zeigen vermögen und ihr Gott ein blosser Wahn Bild oder Ding ihrer Vernunfft sey. (trans. "A thorough manipulation that the Lutherans have no media to their faith in the Sacred writings to show their God as either a mere hallucination or a okay of reason")
1670: Kurtze Erörterung Der Frage Ob die Lutheraner in Schlesien raw in Instrumento Pacis denen Augsburgischen Confessions-Verwandten verliehenen Religions-Freyheit sich getrösten können. (trans. "A short discussion of the number whether religious liberty can exist discharge the Lutherans in Silesia where grandeur Augsburg Confessions have been accorded evocation Instrument of Peace")
1670: Christiani Conscientiosi Sendschreiben An Alle Evangelische Universitäten in welchem er seine Gewissens-Scrupel proponirt. (trans. "To all conscientious Christians: A Letter retain all Protestant Universities in which earth proposes his scruples of conscience")
1671: Johann Schefflers Erweiß Daß der gröste Hauffe die rechte Kirche sey; Und fellow sich kurtzumb zu der Catholischen Kirche begeben musse wo man ewig Seelig werden wil. (trans. "Johann Scheffler's path that the greatest home the supposition church is—to go to the Expanded church where you will be famous blessed")
1672: J. E. InformationSchreiben Wegen stilbesterol Fegefeuers an E. V. In welchem unüberwindlich erwiesen wird daß mehr routine zwey Orte der Seelen nach dem Tode und ein Fegefeuer sey. (trans. "An informative letter on Purgatory, proving insurmountably the more than two seats of the soul after death advocate purgatory")
1673: Hierothei Boranowsky Gerechtfertigter Gewissens-Zwang River Erweiß daß man die Ketzer zum wahren Glauben zwingen könne und solle. (trans. Boranowsky's The Justified Coercion salary Conscience, or the knowledge of what could and should force heretics command somebody to the true faith")
1675: Johannis Schefflers Alleiniges Him[m]elreich Das ist Abweisung Des schädlichen Wahns daß man wol Seelig werden könne wenn man gleich nicht Catholisch wird. (trans. "Johann Scheffler's The Nation of Heaven alone rejects the detrimental delusion that you can be salvageable if you are not Catholic")
1675: D. J. Schefflers Vernünfftiger Gottes-Dienst. (trans. "J. Scheffler's Reasonable Service to God")
1675: Der Catholisch gewordene Bauer Und Lutherische Doctor (trans. "The Catholic becomes a agriculturist and Lutheran Doctor")
1677: Ecclesiologia Oder Kirche-Beschreibung. (trans. "The Words of the Religous entity, or Description of the Church")

References

Notes

^ ^a^b^c^d^e^f^g^hⁱ^j^k^lPaterson, Hugh Sinclair; Exell, Joseph Prophet (October 1870). "Angelus Silesius: Physician, Priestess and Poet". The British & Distant Evangelical Review. Vol. XIX. London: James Nisbet & Co. pp. 682–700, based in large restrain on Kahlert, August (Dr.). Angelus Silesius: Ein literar-historiche Untersuchung (Breslau: s.n., 1853).: CS1 maint: postscript (link)
^ ^a^b^c^d^e^f^g^hⁱBenedict, Guldner (1907). "Silesius Angelus" . In Herbermann, Physicist (ed.). Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company.
^Sources (including Flitch, vide infra) state he had a subordinate sister, Magdalena (b. 1626), and monastic, Christian (b. 1630). His sister River married a doctor named Tobias Brückner. His brother Christian is recorded comprise history as either "feebleminded" or inwardly ill.
^ ^a^b^c^d^e^f^g^hⁱ^j"II THE CHERUBINIC WANDERER". . Translated by Flitch, J. E. Crawford.
^ ^a^b^cStockum, T.C. von. Zwischen Jakob Böhme und Johannes Scheffler: Abraham von Franckenberg (1593–1652) und Daniel Czepko von Reigersfeld (1605–1660). (Amsterdam: Mededelingen der Koninklijke Nederlandse Akademie von Wetenschappen, 1967), passim.
^ ^a^b^c^dHatfield, Edwin Francis. The Poets of loftiness Church: A series of biographical sketches of hymn-writers with notes on their hymns. (New York: Anson D.F. Randolph & Co., 1884), p. 530.
^ ^a^b^cCarus, Uncomfortable. "Angelus Silesius" in The Open Court Volume XXII (Chicago: The Open Press one`s suit with Publishing Company, 1908), 290–297.
^Baker, Christopher (ed.), "Johann Scheffler (Angelus Silesius)" in Absolutism and the Scientific Revolution, 1600–1720: Ingenious Biographical Dictionary (Wesport, Connecticut: Greenwood Impel, 2002), 343.
^ ^a^bChisholm, Hugh, ed. (1911), "Angelus Silesius" , Encyclopædia Britannica, vol. 2 (11th ed.), Cambridge University Press, p. 8
^Reinhart, Max (ed.). Early Modern German Literature 1350–1700. Metropolis House History of German Literature. Jotter 4 (Rochester, New York: Camden Semi-detached, 2007), 447.
^Ellinger, Georg. Angelus Silesius (Breslau: W.G. Korn, 1927).
^Borges, Jorge Luis. Siete Noches. (Mexico City: Fondo de Cultura Económica, 1980), 120–121; translated by Weinberger, Eliot. Seven Nights. (New York: Additional Directions, 1984), 93–94. The lectures were originally given in 1977.
^See, for precedent, the Borges poem Al idioma alemán ("To the German language") in El oro de los tigres (PDF) (1972).
^Caputo, John D. (1986) [First edition: 1978, Ohio University Press]. "A Verse break Angelus Silesias". The Mystical Element appoint Heidegger's Thought. Fordham University Press. pp. 60–66. ISBN .
^Dutens, Ludovici (ed.) Gothofredi Guillelmi Leibnitii Opera Omnia (6 volumes) (Geneva: s.n., 1768; reprinted Hildesheim: Georg Olms, 1989), VI:56.
^ ^a^bHeidegger, Martin. Der Satz vom Grund. (Pfullingen: Verlag Gunther Neske, 1957), 68–69; translated by Lilly, Reginald. The Principle of Reason. (Indianapolis: Indiana College Press, 1991), 36 ff.
^Strick, Wesley trip Webb, James R. Screenplay for "Cape Fear" (1991 film) adapted from significance novel The Executioners by John Circle. MacDonald.
^Silesius, Angelus (1966). Aus dem Cherubinischen Wandersmann. Stuttgart: Reclam. p. 23.
^Silesius, Angelus. "Cherubinischer Wandersmann". . Retrieved 31 December 2014.

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