Ruttenstock, Jacob, Dr., provost and Lateran ab- bot at Klosterneuburg, in Austria, was born at Vienna, Feb. 10, 1776, and entered the Augustinian convent at Klosterneuburg, Oct. 6, 1795, completing his theological studies partly in the convent and partly at the Univer- sity of Vienna. He took vows March 30, 1800, and on Sept. 8 of the same year was consecrated to the priest- hood. He devoted himself specially to the cure of souls, but steadily employed his leisure hours in the prosecu- tion of theological studies. He was accordingly ap- pointed professor of Church history and canon law in the institute for theological tutors connected with his convent, and in December, 1809, he was made a temfio- rary supplv of the chair of Church history at Vienna. In 1811 he became pastor of Klosterneuburg and direct- or of its principal school, but was almost immediately tranferred to the high-school at Vienna, where he be- came ordinary professor of Church history in 1813, and continued during nineteen years to approve himself as a patient inquirer, a thorough scholar, and a capable in- structor. The text-book entitled ImtiUdiones Historice Ecclesiasticce N. T. (Vienna, 1832-34), in three volumes, and extending to the year 1517, is the only monument of this period of his life that is preserved. He was chosen provost of Klosterneuburg, .June 8, 1830, and in that capacity rendered valuable services in completing the convent and adorning the cathedral, etc. In 1832 the emperor Francis I appointed Huttenstock a coun- cillor of state, director of gymnasial studies in the he- reditary states of Austria, etc. In 1812 he received the cross of the Order of Knights of Leopold. He died June 29. 1844, in the convent of Klosterneuburg. It remains to be added that several of Euttenstock's sermons were published, and that he ranked, wherever known, as an eminent pulpit orator. See Wetzer u. Welte, A'irc/ie?i- Lex. s. V.
Ruysbroeck (or Rusbroek), Jean de, the most noted of mystics in the Netherlands, was born in A.D. 1293 at Ruysbroeck, near Brussels, and was edu- cated in the latter city under the direction of an Augus- tinian prebendary who was his relative. His fondness for solitude and day-dreams prevented him from mak- ing solid progress, however. His Latin was imperfect, though it is clear that he became acquainted with the earlier mystical writings. He probably did not read the writings of Neo-1'latonists, but was certainly not unacquainted with those of the Areopagite. His works suggest the thought that the writings of master Eckart (died 1328), witli whom Ruysbroeck was contemporary for thirty -five years, exercised influence over our au- thor's mind. Ruysbroeck became vicar of the Church of St. Gudula at Brussels, where he lived in strict ascet- icism, enjoying the society of persons who had devoted
themselves to a contemplative life, composing books and exercising benevolence. He contended against the sins of the day, and labored to promote reforms. It is said that Tauler once visited him, attracted by the fame of his sanctity. At the age of sixty he renounced the secular priesthood and entered the new Augustinian convent Gninendal, in the forest of Soiguy, near Brus- sels, becoming its first prior, and there he died in 1381. His life at once became the subject of legendary tales. The name Doctor Ecstuticus was early conferred on him.
The chief of his mystical writings are. The Ornament of Spmtiial Marrui(/e (Lat. by Gerh. Groot, Oiimtus Spiritiialis Despotisionis, MS. at Strasburg; by another translator, and published by Faber Stapidensis [ Paris, 1512], De Oi'natu Spirit. Nuptiarum, etc.; also in French, Toulouse, 1619; and in Flemish, 'J Cieruet der (/heestclyeke Bruyloft, Brussels, 1624) : — Speculum Ster- na Salutis: — De Culculo, an interpretation of the cal- culus cundidus, Rev. ii, 17 : — Samuel, sive de A Ita Con- templatione. The other works of Ruysbroeck contain but little more than repetitions of the thoughts ex- pressed in those here mentioned. He wrote in his na- tive language, and rendered to that dialect the same service which accrued to the High German from its use by the mystics of the section where it prevailed. He is still regarded in Holland as "the best prose-writer of the Netherlands in the Middle Ages." His style is characterized by great precision of statement, which be- comes impaired, however, whenever his imagination soars, as it often does, to transcendental regions too sub- limated for language to describe. His works were ac- cessible until latelj' oidy in Latin editions (b}- Surius, Cologne, 1549, 1552, 1609 [the best], 1692, fol.), or in manuscripts scattered through different libraries in Bel- gium and Holland. Four of the more important works were published in their original tongue, with prefaces by Ullmann (Hanover, 1848). No complete edition has as j'et been undertaken (see Moll, De Bnekerij van het S. Barhara-Klooster te Delft [Amst. 1857, 4to], p. 41).
Ruysbroeck's mysticism begins with God, descends to man, and returns to God again, in the aim to make man one with God. God is a simple unity, the essence above all being, the immovable, and yet the moving, cause of all existences. The Son is the wisdom, the uncreated image of the Father; the Holy Spirit the love which proceeds from both the Father and the Son, and unites them to each other. Creatures pre-existed in God, in thought; and, as being in God, were God to that extent. Fallen man can onlj' be restored through grace, which elevates him above the conditions of nat- ure. Three stages are to be distinguished : the active, or operative; the subjective, or emotional; and the con- templative life. The first proceeds to conquer sin, and draw near to God through good works; the second con- sists in introspection, to which ascetic practices may be an aid, and which becomes indifferent to all that is not God. The soul is embraced and penetrated by the Spirit of God, and revels in visions and ecstasies. Higher still is the contemplative state {vita vitulis), which is an immediate knowing and possessing of God, leaving no remains of individuality in the consciousness, and con- centrating every energy on the contenijilation of the eternal and absolute Being. This life is still the gift of grace, and has its essence in the unifying of tlie soul with God, so that he alone shall work. Tlie soul is led on from glory to glory, until it becomes conscious of its essential unity in God.