Richard role

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Richard Rolle von Hampole (Latin Richardus Rollus , Richardus Eremita or Richardus Hampolensis ; * around 1290/1310 in Thornton-le-Dale , Ryedale , North Yorkshire ; † September 29, 1349 in Hampole , Metropolitan Borough of Doncaster , South Yorkshire ) was a English hermit and author of contemplative writings. He wrote works in Middle Latin and Middle English . As a writer, he became one of the most influential English teachers of spirituality in the late Middle Ages .

Life

Little is known about Rolles life. The dating approaches for his birth vary between 1290 and 1310. He came from a family of the lower nobility. Apparently his father, William, was not very wealthy. When he was around 13 or 14 years old, his parents sent him to Oxford for training . He was supposed to study philosophy and theology at the university there , probably at University College . However, his dissatisfaction with university operations and a spiritual experience resulted in a radical reversal. At the age of 18 or 19 he broke off his studies and returned to his homeland in northern England to live as a hermit, initially on the property of his patron John de Dalton, a neighbor of his father's. In doing so, he followed the example of Francis of Assisi , whose ideal of poverty he shared. But he did not join any religious order and apparently did not follow any recognized monk or hermit rule. Since he saw his spiritual experience as a manifestation of the presence of God, he considered himself entitled to give religious instruction according to his convictions. Evidently he was offended by his appearance; According to him, he had numerous opponents and envious people who mocked and blackened him and cast doubt on his sincerity.

In the beginning, Rolle changed his whereabouts several times in the wilderness. For a long time he moved into a cell near Ainderby Steeple, Hambleton (near Northallerton ). Finally, he took over the spiritual care of the Cistercian nuns of the priory Hampole at Doncaster , but that does not necessarily mean that he exercised there an official function. A close friendship connected him with his pupil Margaret Kirk (e) by, who was initially a nun in Hampole and later was locked in a hermitage as an inclusive . He died of the plague in 1349 and was buried in the Cistercian convent of Hampole.

Although Rolle had dropped out of Oxford at a very early age, he had extensive theological knowledge, an exceptional Latin vocabulary and even knowledge of Greek. Some researchers explain this with the assumption that he studied theology in Paris. This hypothesis, based on late sources, is highly controversial.

Works

Rolle made his own experiences the basis of his conception of the relationship of the soul to God, around which his thinking revolved. Therefore, he added plenty of autobiographical elements to his remarks.

The English work mainly includes the three writings Ego dormio , The Commandment (modern title) and The Form of Living as well as a translation and interpretation of the Psalter (The English Psalter) . There are also two meditations on the suffering of Christ and short edifying texts. With these writings, Rolle turned mainly to women; During his lifetime among the readers were probably primarily nuns from Hampole. Ego dormio , his first English treatise, is a relatively short but thorough explanation of love, represented as three stages . The explanations of this treatise are accompanied by three poems, the reader is addressed affectively. The second work, The Commandment , is written in a sober style , a brief instruction on living in love with God. The Form of Living , a rule of life, is the last and most extensive vernacular of Rolles; it was written in 1348 or 1349, in the last months of his life.

The Latin oeuvre is more extensive than the vernacular. These include primarily the descriptions of the author's spiritual experiences in the writings Incendium amoris (fire of love) and Melos amoris (melody of love) . The Incendium amoris provides a detailed description of its religious development. In the influential rule of life De emendatione vitae (On the rectification of life) , he formulated principles with the claim of general validity on the basis of his personal experience. For his Marian poem Canticum amoris (Song of Love) , a youth work consisting of 38 four-line stanzas, he used the vagant stanza common in secular love poetry . With this he indicated the sensual, non-sublimating nature of his love for Mary, which he also expressed uninhibitedly in the content. He also wrote commentaries on the Bible , the treatise Liber de amore dei contra amatores mundi (Book on the love of God against the lovers of the world) , a Latin instruction book for priests entitled Judica me deus (judge me, God) and reflections on the readings of the Office of the Dead (Expositio super novem lectiones mortuorum) . He also commented on the Our Father and the Apostles' Creed .

Teaching

The focus of Rolles' work is the poetic and literary exploration of divine love as a personal experience. With his descriptions he endeavored to bring the reader closer to the possibility and the charm of such an experience and to guide them on the way to a way of life shaped by it. He received theological and literary impulses from high medieval, spiritually oriented authors, mainly Cistercians . He was familiar with the contemplative literature prevalent at the time, but the extent of his dependence on it is difficult to determine. He was relatively strongly influenced by Bernhard von Clairvaux , and to a lesser extent by the Victorians . He valued the poetry of the Franciscan John of Howden and the hymn Jesu dulcis memoria .

The three terms calor or fervor , dulcor and canor are characteristic of Rolles love teaching . With these expressions he describes the early experience that brought about the decisive turning point in his life. Calor denotes the glow of divine love, dulcor the sweetness of experiencing the presence of God, canor the sound heard, the heavenly music into which the soul can join . The words “glow” and “sound” are not used here as mere metaphors for the spiritual, but rather describe the author's experiences that were also powerfully noticeable on the physical level. According to his statements, he perceived the “glow” of love emanating from God like the heat of a material fire and at first could hardly distinguish it from it when it first appeared in his heart. Rolle emphatically points out the real, sensual, not metaphorical nature of his experiences. The three terms “glow”, “sweetness” and “sound” correspond to three levels of experience of God, of which canor or melos for role is the highest. This dominance of the acoustic aspect, which was unusual in the Middle Ages, is a main characteristic of its spirituality. The sound experience comes to the fore with him, whereas otherwise in medieval mysticism the visual impressions, which are presented in the rich literature on visions , usually play the main role. In Melos amoris , Rolle tried to use the sound of his words, in particular by means of alliteration , to create a hint of his acoustic experience for the reader. According to his understanding, this experience is a sound that is heard while singing, but does not come from the singing person himself, but is of a supernatural nature. The person to whom such grace is best responds to this by sounding and singing, and is, as it were, transformed into music himself; his musical glorification of God becomes part of the angels' song. Something divine reveals itself in man, and there occurs a joy that Rolles Incendium amoris describes as intoxicating. He attributed to divine love the power to elevate man to a state of holiness; without it, he is convinced that there is no knowledge of God. The theological speculations of the scholastics , which are based on plausibility considerations, he considered sterile and he rejected it. He criticized the widespread tendency to run after famous teachers and opposed the demand for a turn to the "inner teacher".

Rolle distinguished three levels of love for God: the "insurmountable" love (amor insuperabilis) , which succumbs to no temptation and cannot be suppressed by any other impulse of will, the "inseparable" (amor inseparabilis) , which does not tolerate any distraction from its divine object, and the "Unique" ( amor singularis , Middle English singuler lufe ), which is characterized by the fact that the lover receives joy and consolation only from God and that his thinking is transformed entirely into music. In addition, Rolle remarked that the first degree is achieved by many, the second by a few, the third by hardly anyone. With this classification he followed the teaching of the well-known theologian Richard von St. Viktor († 1173), but with the main difference that Richard had added a fourth level, "insatiable love", which could not be satisfied for humans. The lack of this level in Rolle is interpreted differently in research. Rolle only commented in passing on the relationship between love and reason. He noticed that through love not only man is "carried away" (rapitur) to God , but also God to man; love “compels” God to man through its violence (deum rapis ad hominem) . This encounter does not take place without the cooperation of reason (ratio) , rather the intellect is involved. Rolle considered a separation of reason and affect impossible; the rational soul (anima rationalis) cannot be without love, and the love of God cannot operate without reason. He saw no difference between knowledge of God and love of God.

In his instructions on contemplation, Rolle emphasized the special importance and high priority of the posture of sitting. He said that contemplative sitting is the gesture that corresponds to the spiritual attitude of turning towards God and whose appropriate expression is on the physical level. It makes people free and in this respect is superior to running, walking or standing. Rolle imagined the people of heaven to be seated; he also wrote that God "sits" in man (sedet) .

The negative theology in the tradition of the Pseudo-Dionysius Areopagita was alien to the role, as was the experience of a distant God felt as tormenting, described by mystical authors and later referred to as the “dark night of the soul”. Because of the lack of these elements, he does not correspond to the common image of a typical mystic. He was convinced that the fire of divine love should be understood as pure grace and was never given as a reward for merit.

reception

middle Ages

After his death, Rolles' library became the property of the monastic community of Hampole in accordance with his will. The local Cistercian women strove for his canonization in the period that followed; the work Officium et legenda de vita Ricardi Rolle , written for this purpose in the 1380s, is an important source for his life. However, the nuns' efforts were unsuccessful. The canonization did not take place, although 27 miracles were ascribed to the hermit, which he performed after his death. Only in Hampole did an unofficial local cult of "Richard the Hermit of Hampole" arise.

Nevertheless, Rolle gained great prestige in England. Although not a priest, he became a religious authority and one of the most widely read English writers of the Middle Ages. More than 500 surviving manuscripts testify to the lasting effects of his works, which were also included in late medieval compilations . In particular, the rule of life De emendatione vitae received a lot of attention. The reception in the vicinity of York Cathedral was particularly intense . Rolles' teachings shaped the late medieval English spirituality in many ways. They were eagerly studied by the authors working in this field and met with a lot of approval, but also met with opposition. The mystics he influenced include John of Bridlington , Margery Kempe, and Juliana of Norwich . The Carmelite Richard Misyn translated Rolles' Latin works Incendium amoris and De emendatione vitae into Middle English in 1434/1435 . The aftermath of the hermit of Hampole was not limited to England; the distribution of the manuscripts shows that he found many readers on the continent, especially in the Rhine Valley, including members of the Cistercian order.

However, criticism was also asserted. Critics objected to the earthly-real, strongly sensual imagery with which Rolle described his relationship to the realm of the supernatural. Because of the intoxicating nature of the experiences described, he was reviled as an intoxicated drunk even during his lifetime. His wandering and his relationship with his patrons also aroused offense. The hermit and writer Walter Hilton, who worked in the late 14th century and who did not name the role, rejected his claim to an authentic experience of God. Hilton said that a love fire of divine origin does not appear as heat that is perceived physically. The hermit Thomas Basset, an admirer of Rolles, wrote a defensive pamphlet (defensorium) to refute the criticism.

The supporters of the church reformer John Wyclif († 1384), referred to as Lollarden , valued role, they saw in him a forerunner of their movement. In doing so, they referred in particular to his English Psalter commentary. Some aspects of his attitude actually show closeness to Lollardian endeavors and also to the ideas of the Reformation . These include Rolle's low esteem for the vows , religious orders and the liturgical chant of monks and his indifference to the church hierarchy, as well as criticism of monks and dignitaries whom he considered hypocritical, the use of the vernacular and, in particular, preaching and teaching without church authorization . His emphasis on individual experience, on the immediate personal relationship with God, contributed - even if he had not intended this himself - to suppressing institutional authority and was suitable as a starting point for fundamental criticism of the Catholic Church. The example of his independent stance and turning to a reading public who did not know Latin encouraged the tendency to laicize the late medieval English church. With his independence from certain conventional ways of thinking and customs, he proves to be an early reformer, who from this point of view - albeit not with his entire attitude - can be regarded as a forerunner of the Reformation. The applause of the Lollards probably discredited him in strictly ecclesiastical circles and probably contributed significantly to the failure of the canonization sought by the Cistercian women.

Modern times

Rolles commentary on the Book of Job was printed as early as 1483 ; this incunable was one of the first books published by Oxford University Press . Ten prints of Rolles' works were published in the 16th and 17th centuries. However, interest in him decreased from the middle of the 16th century; it received little attention in the 18th century. His English writings were lost; they were only rediscovered in the 19th century.

The scholar John Leland (1506–1552) gave a short biography of Rolles in his Commentarii de scriptoribus Britannicis . He mistook him for an Augustinian hermit , and this mistake was still common in the 18th century. In addition, it was believed in the early modern period that Rolle was a doctor of theology.

The works of Hope Emily Allen published between 1910 and 1931 were groundbreaking for modern research. Allen edited Rolles' English works in 1931. He is recognized as an outstanding author in recent specialist literature. Wolfgang Riehle judges that Rolle undoubtedly belongs to “the most important and most interesting authors of the entire English Middle Ages” and that its importance in the history of religion and mentality can hardly be overestimated. However, there is also criticism; Nicholas Watson interprets Rolles self-assured demeanor as an expression of an aggressive and self-righteous attitude and assumes an intense effort to justify himself and to gain authority. This striving was the real concern of the hermit and his self-staging was comparable to that of his contemporary Petrarch . Riehle considers Watson's assessment to be greatly exaggerated, but does not reject it entirely. He believes that Rolles' undeniable tendency towards self-staging shows that "his highly developed personality no longer belongs entirely to the Middle Ages, but rather suggests the emergence of a new era". Bernard McGinn characterizes the role as a "bitter personality"; Although he was not a systematic thinker and expressed himself widely, his wisdom and shrewdness allowed him to be a valuable spiritual guide.

Even in modern times, Rolle was interpreted in the context of later confessional contradictions. Protestant scholars of the late 19th and 20th centuries recognized him as an advocate of freedom of conscience and a forerunner of Wyclif, the Reformation, and the Church of England .

The literary quality of Latin works is recognized. François Vandenbroucke emphasizes the extraordinary art of language in Melos amoris , Bernard McGinn sees the value of Rolles œuvre mainly in the “powerful and delicate language of love”.

Editions and translations

Latin works

  • Émile JF Arnould (Ed.): The Melos Amoris of Richard Rolle of Hampole. Blackwell, Oxford 1957 (critical edition)
  • François Vandenbroucke (Ed.): Richard Rolle: Le Chant d'amour (Melos Amoris) (= Sources Chrétiennes , No. 168 and 169). 2 volumes. Les Éditions du Cerf, Paris 1971 (Latin text from the Arnould edition with French translation)
  • Margaret Deanesly (Ed.): The Incendium amoris of Richard Rolle of Hampole. Manchester University Press, Manchester 1915 ( online )
  • Gabriel M. Liegey (Ed.): The 'Canticum amoris' of Richard Rolle. In: Traditio 12, 1956, pp. 370–391 (critical edition)
  • Gabriel M. Liegey (Ed.): Richard Rolle's Carmen Prosaicum, an Edition and Commentary. In: Mediaeval Studies 19, 1957, pp. 15–36 (critical edition of a "prose poem", which an anonymous put together from formulations of Melos amoris )
  • Lucy del Mastro (translator): The Fire of Love and the Mending of Life. Doubleday, New York 1981
  • Halcyon C. Backhouse (translator): Richard Role: The Fire of Love. Hodder and Stoughton, London 1992, ISBN 978-0-34-054491-4
  • Rüdiger Spahl (Ed.): De emendatione vitae. A critical edition of the Latin text by Richard Rolle, with a translation into German and studies on the Latin and English manuscripts. Vandenhoeck & Ruprecht, Göttingen 2008, ISBN 978-3-89-971415-9
  • Nicholas Watson (Ed.): Richard Rolle: Emendatio vitae, Orationes ad honorem nominis Ihesu. The Pontifical Institute of Mediaeval Studies, Toronto 1995, ISBN 0-88844-471-0
  • Nicole Marzac (Ed.): Richard Rolle de Hampole (1300-1349). Vie et œuvres, suivies du Tractatus super Apocalypsim . Vrin, Paris 1968 (critical edition of the Tractatus super apocalypsim with French translation)
  • John Philip Daly (Ed.): An Edition of the 'Judica me Deus' of Richard Rolle (= Salzburg Studies in English Literature. Elizabethan and Renaissance Studies , 92:14). Institute for English and American Studies, University of Salzburg, Salzburg 1984 (critical edition)
  • Malcolm Robert Moyes (Ed.): Richard Rolle's Expositio super novem lectiones mortuorum. An Introduction and Contribution towards a Critical Edition (= Salzburg Studies in English Literature. Elizabethan and Renaissance Studies , 92:12). 2 volumes. Institute for English and American Studies, University of Salzburg, Salzburg 1988 (edition based on a manuscript)
  • Paul F. Theiner (Ed.): The Contra Amatores Mundi of Richard Rolle of Hampole. University of California Press, Berkeley 1968 (critical edition with English translation)
  • James C. Dolan (Ed.): The Tractatus super Psalmum vicesimum of Richard Rolle of Hampole. Mellen, Lewiston 1991, ISBN 0-7734-9666-1 (Latin text and English translation)

English works

  • Florent GAM Aarts (Ed.): Þe Pater Noster of Richard Ermyte. A Late Middle English Exposition of the Lord's Prayer. Den Haag, Nijhoff 1967 (critical edition)
  • Hope Emily Allen (Ed.): English Writings of Richard Rolle, Hermit of Hampole . Clarendon Press, Oxford 1931 (critical edition)
  • Rosamund S. Allen (Ed.): Richard Rolle: The English Writings . Paulist Press, Mahwah (New Jersey) 1988, ISBN 0-8091-3008-4 (translations into modern English)
  • Mary Luke Arntz (Ed.): Richard Rolle and Þe Holy Boke Gratia Dei. An Edition with Commentary (= Salzburg Studies in English Literature. Elizabethan and Renaissance Studies , 92: 2). Institute for English and American Studies, University of Salzburg, Salzburg 1981 (critical edition)
  • Ralph Hanna (Ed.): Richard Rolle: Uncollected Prose and Verse with related Northern texts . Oxford University Press, Oxford 2007, ISBN 978-0-19-923614-5 (critical edition of partly unedited works)
  • Anne Hudson (Ed.): Two Revisions of Rolle's English Psalter Commentary and the Related Canticles . 3 volumes. Oxford University Press, 2012–2014 (critical edition)
  • Sarah J. Ogilvie-Thomson (Ed.): Richard Rolle: Prose and Verse, edited from MS Longleat 29 and related manuscripts. Oxford University Press, Oxford 1988, ISBN 978-0-19-722295-9 (critical edition)

literature

Overview representations

Overall presentations and investigations

  • Claire Elizabeth McIlroy: The English Prose Treatises of Richard Rolle (= Studies in Medieval Mysticism , Volume 4). Brewer, Cambridge 2004, ISBN 1-84384-003-0
  • Karl Reichl: Music and Spirituality in the English Psalter of the late medieval mystic Richard Rolle. Schöningh, Paderborn 2012, ISBN 978-3-506-77618-1
  • Denis Renevey: Language, Self and Love. Hermeneutics in Richard Rolle and the Commentaries of the Song of Songs. University of Wales Press, Cardiff 2001, ISBN 978-0-70831-696-2 .
  • Wolfgang Riehle: English mysticism of the Middle Ages. CH Beck, Munich 2011, ISBN 978-3-406-60652-6 , pp. 117-208
  • Nicholas Watson: Richard Rolle and the Invention of Authority. Cambridge University Press, Cambridge 1991, ISBN 0-521-39017-6

Web links

Remarks

  1. ↑ On the place and time of birth see Nicole Marzac (ed.): Richard Rolle de Hampole (1300-1349). Vie et œuvres, suivies du Tractatus super Apocalypsim , Paris 1968, p. 17 f.
  2. ↑ See also Wolfgang Riehle: Englische Mystik des Mittelalters , Munich 2011, pp. 119–122; Nicole Marzac (Ed.): Richard Rolle de Hampole (1300-1349). Vie et œuvres, suivies du Tractatus super Apocalypsim , Paris 1968, pp. 18-20.
  3. ^ François Vandenbroucke (ed.): Richard Rolle: Le Chant d'amour (Melos Amoris) , Vol. 1, Paris 1971, p. 25; Nicole Marzac (Ed.): Richard Rolle de Hampole (1300-1349). Vie et œuvres, suivies du Tractatus super Apocalypsim , Paris 1968, p. 31 f.
  4. ^ François Vandenbroucke (ed.): Richard Rolle: Le Chant d'amour (Melos Amoris) , Vol. 1, Paris 1971, pp. 25–32.
  5. ↑ Wolfgang Riehle: Englische Mystik des Mittelalters , Munich 2011, pp. 119–121 and Nicole Marzac (ed.): Richard Rolle de Hampole (1300–1349). Vie et œuvres, suivies du Tractatus super Apocalypsim , Paris 1968, pp. 20-26 advocate the hypothesis. Fritz Kemmler and others have a different opinion: Richard Rolle. In: Religion in Past and Present , Vol. 7, Tübingen 2004, Sp. 504 f. and Michael Sargent: Richard Rolle de Hampole . In: Dictionnaire de Spiritualité, Ascétique et Mystique , Vol. 13, Paris 1988, Sp. 572-590, here: 575 f.
  6. ^ Claire Elizabeth McIlroy: The English Prose Treatises of Richard Rolle , Cambridge 2004, pp. 140 f.
  7. ↑ Michael Sargent provides an overview: Richard Rolle de Hampole . In: Dictionnaire de Spiritualité, Ascétique et Mystique , Vol. 13, Paris 1988, Col. 572-590, here: 576-581.
  8. ↑ Malcolm Robert Moyes (ed.): Richard Rolle's Expositio super novem lectiones mortuorum , Vol. 1, Salzburg 1988, pp. 4 f., 53-67.
  9. ↑ Wolfgang Riehle: Englische Mystik des Mittelalters , Munich 2011, pp. 120 f., 131 f., 151 f., 198, 200.
  10. ↑ Wolfgang Riehle: Englische Mystik des Mittelalters , Munich 2011, pp. 137-139.
  11. ↑ Wolfgang Riehle: Englische Mystik des Mittelalter , Munich 2011, p. 139.
  12. ↑ Wolfgang Riehle: Englische Mystik des Mittelalters , Munich 2011, p. 135.
  13. ↑ Bernard McGinn: The English Mystics. In: Jill Raitt (ed.): History of Christian Spirituality , Vol. 2, Würzburg 1995, pp. 205–218, here: 207 f .; Wolfgang Riehle: English Mysticism of the Middle Ages , Munich 2011, p. 141.
  14. ↑ Richard Rolle, Incendium amoris 15. Cf. Michael Sargent: Richard Rolle de Hampole . In: Dictionnaire de Spiritualité, Ascétique et Mystique , Vol. 13, Paris 1988, Col. 572-590, here: 574, 582.
  15. ↑ Nicholas Watson: Rolle, Richard. In: Theologische Realenzyklopädie , Vol. 29, Berlin 1998, Sp. 349–351, here: 350; Nicole Marzac (Ed.): Richard Rolle de Hampole (1300-1349). Vie et œuvres, suivies du Tractatus super Apocalypsim , Paris 1968, p. 31.
  16. ↑ Nicholas Watson: Rolle, Richard. In: Theologische Realenzyklopädie , Vol. 29, Berlin 1998, Sp. 349–351, here: 350; Wolfgang Riehle: English Mysticism of the Middle Ages , Munich 2011, p. 117 f .; Bernard McGinn: The English Mystics. In: Jill Raitt (ed.): History of Christian Spirituality , Vol. 2, Würzburg 1995, pp. 205–218, here: 207; Malcolm Robert Moyes (ed.): Richard Rolle's Expositio super novem lectiones mortuorum , vol. 1, Salzburg 1988, p. 66. On Richard Misyn see Eugen Schnell: The tracts of Richard Rolle by Hampole "Incendium Amoris" and "Emendatio Vitae" and its translation by Richard Misyn , Borna 1932, pp. 146-150.
  17. ^ Nicole Marzac (Ed.): Richard Rolle de Hampole (1300-1349). Vie et œuvres, suivies du Tractatus super Apocalypsim , Paris 1968, p. 12 (map), 33, 36-38.
  18. ↑ Wolfgang Riehle: Englische Mystik des Mittelalters , Munich 2011, p. 152 f .; Nicholas Watson (Ed.): Richard Rolle: Emendatio vitae, Orationes ad honorem nominis Ihesu , Toronto 1995, p. 7; Michael Sargent: Richard Rolle de Hampole . In: Dictionnaire de Spiritualité, Ascétique et Mystique , Vol. 13, Paris 1988, Col. 572-590, here: 588-590.
  19. ↑ Nicholas Watson: Rolle, Richard. In: Theologische Realenzyklopädie , Vol. 29, Berlin 1998, Sp. 349–351, here: 351. Cf. Michael Sargent: Richard Rolle de Hampole . In: Dictionnaire de Spiritualité, Ascétique et Mystique , Vol. 13, Paris 1988, Col. 572-590, here: 582; Wolfgang Riehle: Englische Mystik des Mittelalters , Munich 2011, pp. 117, 201; François Vandenbroucke (Ed.): Richard Rolle: Le Chant d'amour (Melos Amoris) , Vol. 1, Paris 1971, pp. 66-68; Nicole Marzac (Ed.): Richard Rolle de Hampole (1300-1349). Vie et œuvres, suivies du Tractatus super Apocalypsim , Paris 1968, p. 31.
  20. ^ Nicole Marzac (Ed.): Richard Rolle de Hampole (1300-1349). Vie et œuvres, suivies du Tractatus super Apocalypsim , Paris 1968, p. 38; Nicholas Watson: role, Richard. In: Theologische Realenzyklopädie , Vol. 29, Berlin 1998, Sp. 349–351, here: 350; on the rediscovery of Malcolm Robert Moyes (ed.): Richard Rolle's Expositio super novem lectiones mortuorum , vol. 1, Salzburg 1988, p. 1.
  21. ^ Nicole Marzac (Ed.): Richard Rolle de Hampole (1300-1349). Vie et œuvres, suivies du Tractatus super Apocalypsim , Paris 1968, pp. 13-15, 22.
  22. ↑ Wolfgang Riehle: English Mysticism of the Middle Ages , Munich 2011, p. 117.
  23. ↑ Wolfgang Riehle: Englische Mystik des Mittelalters , Munich 2011, pp. 131-134 (discussion of Watson's argumentation), 150.
  24. ↑ Bernard McGinn: The English Mystics. In: Jill Raitt (Ed.): History of Christian Spirituality , Vol. 2, Würzburg 1995, pp. 205–218, here: 207.
  25. ↑ References in Malcolm Robert Moyes (ed.): Richard Rolle's Expositio super novem lectiones mortuorum , Vol. 1, Salzburg 1988, pp. 7-9.
  26. ^ For example, in François Vandenbroucke (ed.): Richard Rolle: Le Chant d'amour (Melos Amoris) , Vol. 1, Paris 1971, p. 24.
  27. ↑ Bernard McGinn: The English Mystics. In: Jill Raitt (ed.): History of Christian Spirituality , Vol. 2, Würzburg 1995, pp. 205–218, here: 208.
personal data
SURNAME Richard role
ALTERNATIVE NAMES Richard Rolle von Hampole (full name)
BRIEF DESCRIPTION English hermit and writer
DATE OF BIRTH around 1300
PLACE OF BIRTH Thornton-le-Dale , Ryedale , North Yorkshire
DATE OF DEATH September 29, 1349
Place of death Hampole , Metropolitan Borough of Doncaster , South Yorkshire