TAULEll
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TAW BUTTE
could that the " poor ignorant populace should not thus die under the han." Charles IV soon afterwards came to Strasburg and caused the three monks to be brought before him, and, after inquiring into their principles, dismissed them with the admonition not to "oflend against the Church and its interdict again." Tauler re- tired to Cologne, and became preacher in the nunnery of St. Gertrude, but after a few years returned to Stras- burg, where he had a last interview with Nicholas of Basle. He committed to the care of that friend the writings he wished to have given to the world, and died June 16, 1361. He was buried in his convent, and the stone which covered his grave is preserved in the "' New Church" of Strasburg.
Tauler's works consist of sermons, homilies, and an Imitation of the Life of Christ in its Poverty. The ser- mons are extant in manuscript in several libraries, the oldest MS. being a parchment at Strasburg. In printed form the first ed. appeared at Leipsic, 1498, in 4to, and others at Augsburg (1508, fol.) and Basle (1521 and 1522, fol.), the latter being superior to the former. Of mod- ernized editions that of Frankfort (1826, 3 pts. 8vo) is best. The Imitation of Christ also exists in different JMSS. and editions, the best ed. being that of Schlosser (Frankf. 1833, 8vo). A number of other writings are attributed to Tauler, but without authority.
The teachings of Tauler are .not presented in his works in systematic form. His aim was practical, and the edifying element predominates over the speculative in his theology. As with Eckart, the speculative ideas may be traced back to the concept Being — the absolute, simple, uncreated entity, which involves neither dis- tinctions nor relations, and which no name is adequate to express. It is the hidden Deity, whose nature re- quires, however, revelation and operation. Revelation is the process of the Trinity ; operation, with the Deity, is begetting. Hence the Deity in operation becomes Father, as he knows himself, and in that act of knowl- edge expresses himself, the word which he speaks being the Son. Between them exist reciprocal approval and love, and this love is the Holy Spirit, proceeding from both the Father and the Son. This conception of the Trinity evidently involves a distinction of relations rather than of hypostases in the Godhead. The Son is eternal. With reference to the creation, Tauler comes very near to the teachings of pantheism at times, but nevertheless preserves the distinction between the Cre- ator and the creature, and was constantly opposed to the teacliings of the Beghards and Brethren of the Free Spirit. The human soul came forth from God, and con- tains a divine spark, in which the Trinity is reflected, and which strives to return to God, while the sensual part of man yearns for the creature world. Sin consists in giving way to the latter impulse. It cannot wholly deprive the soul, which is at bottom noble and in har- mony with the good, of its yearning for reunion with God; but man possesses in himself no power to return to God. Kighteousness can be recovered only through faith in the merits of Christ. JNIeditation on the work and imitation of the life, especially the sufferings, of Christ form the way by which to return to God. This imitation should be outward, but also inward, transform- ing the entire man. By this way the soul rises supe- rior to all creature control ; God enters in with all his blessing, and supplies the place of grace with his im- mediate operation. As the soul becomes, in this way, "free from grace," so it also becomes "free from virtue," i. e. it no longer practices an isolated virtue, but, with a being transformed into love, he permits God to work in him all virtues as the outtlow of that love. No idle contemplation or passive asceticism finds the approval of Tauler, but a life of active love and pity, of patience and meekness — a life in the imitation of Christ. Tau- ler did not contradict the doctrines of his Church, but he was animated by an exalted reformatory spirit; his mysticism displayed a free, practical, evangelical ten- dency which has given it historical importance ; and we X.— P
may appropriately retain for him the title, early be- stowed, of Doc/or Illuminatus.
See the preface to Tauler's works; Bohringer, Die Kirche Christi ii. ihre Zeugen ; Schmidt, Joh. Tauler von Strasburg; Koack, Christ liche Mystik {IHb'S) ; Biblioth. Sacra, xv, 253 sq. ; Meth. Qua?: Rev. 1869, I, art, iii; and Herzog, Rtal-Encykkqi. s. v. See Nicholas of Basle.
Tausan (or Tagesen), Joiian, a Danish Reformer, was born at Birkinde, island of Flinen, 1494; and was educated at Aarhuus and Odense. Becoming a monk, he entered the convent of the Order of St. John of Jeru- salem at Antworskow, where he became acquainted with the writings of Luther. He visited Wittenberg, and formed the acquaintance of Melancthon. Returning to his native country, he delivered lectures on theology in the University of Copenhagen, and in 1524 avowed him- self a disciple of Luther. After being expelled from one convent and imprisoned in another, he was, in 1526, ap- pointed chaplain to Frederick I, king of Denmark ; and in 1529 was appointed to the Church of St. Nicholas at Copenhagen, where he remained till 1537. He was then appointed professor at Roeskilde, and in 1542 was made bishop of Ripen, and died in 1561. He published sev- eral theological treatises, some Danish hymns, and a Danish translation of the Psalms. See Hook, Eccles. Biog. s. v.; Jijcher, Gelehrten-Lex. iv, 1030.