Die Middeleeus-mistieke en Kaaps-piëtistiese Kontekstualisering van Dorothea Magdalena Goosen (c.1774–c.1840) se Uitdrukkings van Liefdesnumineuse in haar Outobiografiese Aantekeninge en Poësie

• Published in: Studia historiae ecclesiasticae
• Main Author: Raath, Andries Gerhardus
• Format: Journal Article
• Language: English
• Published: 12-06-2023
• ISSN: 1017-0499; 2412-4265
• DOI: 10.25159/2412-4265/12580

Cape Pietism is a hybrid, transnational and transconfessional form of spirituality, emanating from the Pietistic movement in Germany, with its emphasis on medieval mysticism, piety and spiritual devotion to Christ, and Dutch Second Reformation influences. Feminine Pietists in South African frontier communities were the practitioners of this form of spirituality, analogous to similar trends in the mystical cultures in German and Dutch Medieval mysticism. In addition to the influence of religious literature of German and Dutch Pietists, the marginalisation and isolation of feminine believers on the South African frontier cultivated tendencies similar to those in seventeenth- and eighteenth-century Pietism in Europe. Lay feminine spirituality in Cape frontier communities reflects forms of Pietistic mysticism parallel to the Beguines, the Dominican penitent women and female mystics elsewhere in Europe. Common to the diverse mystical cultures in Europe and the Cape frontier communities, is the expression of numinous experiences through mystical love metaphors—a legacy of Dionysius the Areopagite and other Neoplatonic Christian believers. Dorothea Magdalena Goosen is an exponent of Cape Pietistic tendencies with a strong undercurrent of melancholy and a feeling of spiritual abandonment. Her autobiographical ego-text and self-composed verses testify to her finding consolation in the grace of God through the inpouring of Christ’s love in her heart. Typical to female exponents of Cape Pietism, she longs for the heavenly rejoicing with Christ and the sweet elation of the heart following the embrace of the Bridegroom and restored consolation. Her numinous mystical experiences are recorded in Pietistic outpourings of love and bridal metaphors—mostly in an erotic form. A study of her mystical spirituality adds to broaden the corpus of knowledge of Cape Pietistic mysticism by tracing the roots of her love mysticism to the Neoplatonic legacy of German and Dutch female spirituality. The conclusion provides a clearer view of the mystical profile of feminine members of the petit bourgeoisie and their efforts at spiritual self-empowerment in their isolated living conditions in South African pioneering communities.