NOEME WILLEM
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Geschiedenis van de Christelijke Mystiek rond personen (21)
Vijftiende eeuw n.C.: Neergang
With the first half of the fifteenth century it is plain that the mystic curve droops downwards. At its opening we find the influential figure of the Chancellor Gerson (1363-1429) at once a mystic in his own right, and a keen and impartial critic of extravagant mystical teachings and phenomena. But the great period is over: the new life of the Renaissance, already striving in other spheres of activity, has hardly touched the spiritual plane. A transient revival of Franciscan spirituality is associated with the work of three reforming mystics; the energetic French visionary St. Colette of Corbie (1381-1447), her Italian disciple St. Bernardino of Siena (1380-1444), and the ecstatic Clarisse, St. Catherine of Bologna (1413- 1463). Contemporary with this group axe the careers of two strongly contrasted woman-mystics: St. Joan of Arc (1412-1431), and the suffering Flemish visionary St. Lydwine of Schiedam (1380-1432).

With the second half of the century the scene shifts to Italy, where a spiritual genius of the first rank appeared in St. Catherine of Genoa (1447-1510). She, like her namesake of Siena, was at once an eager lover and an indomitable doer. More, she was a constructive mystic, a profound thinker as well as an ecstatic: an original teacher, a busy and practical philanthropist. Her influence lived on, and is seen in the next generation in the fine, well-balanced nature of another contemplative: the Venerable Battista Vernazza (1497-1587), her goddaughter and the child of one of her most loyal friends. Catherine of Genoa stands alone in her day as an example of the sane and vigorous mystic life. Her contemporaries were for the most part visionaries of the more ordinary female type; such as Osanna Andreasi of Mantua (14491505), Columba Rieti (c. 1430-1501), and her disciple Lucia of Narni. They seem to represent the slow extinction of the spirit which burned so bright in St. Catherine of Siena.