They cover a chronology and biography, his sources and influences: Ratio Fidei and Fruitio, his mystical theology and theological mysticism, William on the soul, the renewal of the Whole Man, the Trinity's glorifying embrace: concientia, his eucharistic theology, and his legacy: progress toward Trinitarian participation in the Unio Mystica in
Johannes Tauler's sermons.
The sermons of
Johannes Tauler are mentioned most frequently as the source of Muntzer's theology, but Goertz also notes the influence of Meister Eckhardt, Heinrich Seuse, and the Theologia Deutsch.
In particular, the Rhineland mystics (Meister Eckhart,
Johannes Tauler, and Heinrich Suso) believed in the mystic's need to remain quiet in order to listen to God, but they also believed in the incredible power of the spoken and written word.
En su lugar se habrian radicalizado aun mas las tesis espiritualistas de algunos medievales, con un sesgo claramente milenarista al modo de Joaquin de Fiore, como al menos anteriormente tambien habria ocurrido en los casos del Maestro Eckhart (1260-1328), el Doctor iluminado
Johannes Tauler (1300-1361) o el autor anonimo de la Teologia alemana, o en menor medida, en los protestantes espirituales mas moderados como Karlstadt (1486-1541) o Thomas Muntzer (1489-1525), o en los propios teologos protestantes oficiales, Sebastian Franck (1499-1552), Hans Denck ([cruz]-1553), Caspar Schweckfeld (1489-1561) o Hans Buenderlin ([cruz]-1553).
This prayer is answered in a dream vision by Johannes Tauler, the fourteenth-century Alsatian mystic, who will subsequently be Becker's spiritual mentor.
The lion gets angry and the situation is getting dangerous, when the singing voice of Johannes Tauler intervenes, feeding the word 'conscience' into the dispute.
Another visit from Johannes Tauler ('Die Erleuchtung', II/2, 287-94) puts him on his way to his mother's and Hilde's Christian belief.
Eric Lund traces the ambivalent reception of
Johannes Tauler in Lutheran circles.
Eric Lund's examination of Lutherans' selective use of the ideas of the fourteenth-century mystic
Johannes Tauler provides important insight to the Reformation in medieval perspective, so important to the early scholarship of Ozment.
Hamburger aptly examines a commentary, "The 'Various Writings of Humanity':
Johannes Tauler on Hildegard of Bingen's Liber Scivias." With the second essay, Niklaus Largier further incorporates the notion of performance in his essay: "Scripture, Vision, Performance: Visionary Texts and Medieval Religious Drama." The fifth and final Part, "Word, Image, and Technology," positions the examination of intermediality in a late medieval and early modern context.
His sources are to be found in the traditions of medieval mysticism (Meister Eckhart,
Johannes Tauler, the Theologia Germanica), Renaissance philosophy (Nicholas Cusanus and Paracelsus), and Reformation-era radical theologians (Sebastian Franck, Andreas Karlstadt, Caspar Schwenckfeld).
He covers Quakers and the mystical tradition, Robert Barclay and John Cassian, Sara Lynes Grubb and Jeanne Guyon: quietists among Quakers, Caroline Stephen and
Johannes Tauler, Rufus Jones on Jacob Boehme, and Teresina Rowell Havens and Buddhist mysticism.
