Reviewed by:

• Ruling the Spirit: Women, Liturgy, and Dominican Reform in Late Medieval Germany by Claire Taylor Jones
• Alexandra Barratt

Medievalists tend to avoid liturgical studies. This book, however, concerns liturgy in its widest sense: the services of the church (the mass, the canonical offices, the little office of Our Lady) rather than the intimidating minutiae of introits and antiphons. It focuses on the convent of St Katherine in Nuremberg, which was reformed by Observant Dominican friars in 1428, and whose library contained over 700 manuscripts, about a quarter of them Latin liturgical texts.

Claire Taylor Jones argues that although the Dominicans were primarily a preaching order, for the nuns preaching was replaced by the performance of the Latin office: didactic texts written for them by Dominican friars and found in St Katherine’s library showed how this activity could fulfil Dominican spiritual ideals. In the first half of the fourteenth century, Johannes Tauler in his vernacular sermons and Heinrich Seuse in his Latin treatises had taught the virtue of true detachment (gelassenheit) achieved through orderly liturgical devotion governed by discretion (bescheidenheit), as opposed to disorderly mystical experience. Tauler had discouraged extra-liturgical prayer and Seuse urged conscientious attendance at mass and office.

Jones then turns to the numerous ‘sisterbooks’ produced by Dominican nuns in southern Germany and Switzerland, also in the fourteenth century, but favourably received by the Dominican reform in the fifteenth. Again, many were owned, and copied, by the St Katherine’s nuns. These texts not only celebrated visionary experience but also obedience to the Dominican rule and strict liturgical observance. This raises the question of the nuns’ fluency in Latin, and Jones cites some interesting examples from the ‘sisterbooks’ of the use of Latin liturgical texts.

But in the later fourteenth century liturgical observance fell into disrepair among the Dominicans, leading to the reform movement at the end of the century. This was slow to gain traction, and it was not until 1428 that St Katherine’s was reformed by a third Dominican, Johannes Nider. This included reform of the Office and the correction and updating of liturgical books. There was a new concern for the nuns’ ability to understand Latin, leading to the production of vernacular translations, to be read aloud at mealtimes or studied privately.

The immensely prolific Nider produced The Twenty-four Golden Harps, a sermon-cycle inspired by Cassian but with his liturgical emphasis excised, for the pious laity and religious. Later he made a close German translation of Cassian for the nuns alone (St Katherine’s owned two copies). The widely disseminated Harps [End Page 215] promoted ‘contemplative visualization of Christ and Mary’ (p. 104) and the use of the imagination, but the translation, of which only three copies survive, privileged liturgical prayer, particularly the recitation of psalms.

Nider oversaw the retraining of the St Katherine’s nuns in the conscientious performance of the Office, which ‘supported the virtue, contemplative devotion and piety of those who participated’ (p. 122). In addition, their library contained texts designed for communal reading—Humbert of Romans’s commentary on the Augustinian Rule, William Durandus’s Rationale, Tauler’s sermons, German translations of gospels and epistles—which helped the nuns to understand the literal and spiritual significance of the liturgy.

Finally, Jones turns to Johannes Meyer, chronicler of the reform movement, editor of ‘sisterbooks’ and author of the Book of the Reformation and Book of Duties, both written in the vernacular for the nuns. The latter prescribes ‘the banal day-to-day activities’ (p. 144) that freed most of the nuns for prayer. It also recommends readings for mealtimes such as Cassian, Gregory the Great’s Dialogues, the Augustinian Rule, and liturgical readings, and requires various office-holders, particularly the novice mistress, to train the nuns in the performance of the Office.

His Book of the Reformation presents an exemplar of the ideal of communal worship in the lengthy life of the Dominican nun Clara von Ostren. Because she ‘could not sing’ she was...

审核人：

• 统治精神：中世纪晚期德国的妇女，礼仪和多米尼加改革作者：克莱尔·泰勒·琼斯（Claire Taylor Jones）
• 亚历山德拉·巴拉特（Alexandra Barratt）

中世纪主义者倾向于避免进行礼仪研究。但是，这本书从最广泛的意义上讲礼拜仪式：教堂的服务（群众，规范的职位，圣母的小职位），而不是内奸和对调的令人生畏的细节。它着重于纽伦堡的圣凯瑟琳修道院，该修道院由多米尼加观察员于1428年进行了改革，其图书馆藏有700多种手稿，其中约四分之一是拉丁文的礼仪性文字。

克莱尔·泰勒·琼斯（Claire Taylor Jones）辩称，尽管多米尼加人主要是讲道，但尼姑们的讲道已被拉丁文办公室的表演所取代：多米尼加修道士为他们写的教义文字在圣凯瑟琳图书馆中发现，表明该活动如何实现多米尼加精神理想。在十四世纪的上半叶，约翰内斯·陶勒在他的白话说教和Heinrich Seuse在他的拉丁论文教美德真正脱离（的gelassenheit通过自由裁量权（管辖有序的礼仪奉献实现）bescheidenheit），而不是无序的神秘体验。陶勒（Tauler）劝阻礼拜仪式，塞瑟（Seuse）敦促认真参加群众和办公室活动。

琼斯于是转向了同样在十四世纪由德国南部和瑞士的多米尼加修女生产的众多“姐妹书”，但在十五世纪的多米尼加改革中受到了好评。同样，圣凯瑟琳的修女拥有并复制了许多。这些文本不仅庆祝了有远见的经历，而且还遵守了多米尼加的统治和严格的礼拜仪式。这就提出了修女在拉丁语中是否流利的问题，琼斯从《姐妹书》中引用了一些使用拉丁礼仪性文字的有趣例子。

但是在十四世纪后期，礼仪仪式在多米尼加人中变得破旧不堪，导致了本世纪末的改革运动。这很缓慢，难以引起人们的注意，直到1428年，圣凯瑟琳一家才由第三个多米尼加人约翰内斯·尼德（Johannes Nider）进行了改革。这包括办公室的改革以及礼仪书籍的更正和更新。修女们对拉丁语的理解能力引起了新的关注，这种能力导致了白话的翻译，可以在进餐时大声朗读或私下学习。

极其多产的尼德（Nider）制作了二十四枚金竖琴（Golden Harps），这是一个受Cassian启发而讲道的讲道，但他虔诚的虔诚和虔诚使他的礼仪工作受到了重视。后来他单独为尼姑作了卡西亚语的德语翻译（圣凯瑟琳拥有两本）。广为传播的《竖琴》 [第215页]提倡“对基督和玛丽的沉思可视化”（第104页）和想象力的运用，但其中只有三本的译本得以幸存，这是礼拜仪式的特权，尤其是诵读诗篇时。

尼德监督圣凯瑟琳修女在圣职办公室的尽职训练中的工作，这“支持了参加者的美德，沉思奉献和虔诚”（第122页）。此外，他们的图书馆所设计的罗马人的公共阅读，亨伯特对奥古斯丁的规则，威廉durandus的的评论文章的理由，陶勒的布道，福音和书信，这帮助修女了解礼仪的文字和精神意义的德语翻译。

最后，琼斯求助于改革运动的编年史，《姐妹书》的编辑，《改革之书》和《责任书》的作者约翰内斯·迈耶，这两本书都是用白话写给修女的。后者规定了“平凡的日常活动”（第144页），这使大多数修女得到了释放。它还建议您在就餐时阅读诸如Cassian，Gregory the Great对话，Augustinian规则和礼仪阅读之类的材料，并且需要各种办公室负责人，尤其是新手情妇，对修女们进行Office绩效的培训。

他的《改革之书》在多米尼加修女克拉拉·冯·奥斯特伦（Clara von Ostren）的一生中展现了公共崇拜理想的典范。因为她“不会唱歌”，所以她是...