S p i r i t ua l i t y S t u d i e s 4 - 1 S p r i n g 2 0 1 8 9 Hanneke Arts-Honselaar From these phrases it becomes clear that something was forbidden to Hadewych by God. The things that were forbidden to her, she forbids in turn to her readers: Be generous and zealous for every virtue, (order) But do not apply yourself to any one virtue. (prohibition) Fail not with regard to a multitude of things, (order) But perform no particular work. (prohibition) Have good will and compassion for every need, (order) But take nothing under your protection. (prohibition) When the structure of the middle Dutch text is viewed closely, it is said that these rules consist of three orders and three prohibitions. This creates a combination of things that need to be done and things that need to be left. The orders call for action and give to this action a specific direction. They shall indicate how to act. To gain insight into the correct relationship between orders and prohibitions, Hadewych appeals to God Himself: “May God give you to understand what I mean, solely in the one nature of Love”. It is clear here that Hadewych means a mystical insight. Only inside the one nature of the Minne can the readers discover how the tension between order and prohibition should be understood. As has already been said, and by the mouth of Hadewych herself, “these things” are Hadewych forbidden by God. It can be concluded that the orders are also entrusted to her by God; They are being performed in combination with the prohibitions. On her turn, Hadewych wants to present her readers what she has been informed of by God. Not because she wants to determine the life of her readers as a tyrannical woman. She forbids her readers what she has been forbidden because the follow-up of these prohibitions is absolutely necessary in order to reach Minne in its wholeness. From this, it is clear that Hadewych wants her readers to reach Minne in its fullness, she teaches her readers in the way of Minne. On the other hand, it becomes clear that Hadewych knows that these prohibitions lead to the fullness of Minne. Thus, she shows that she has gained insight into the being of God. She knows that these prohibitions “belong perfectly and wholly in the Divinity”. What this means is gradually becoming clear in this Letter. Rule 16–23: The First Stanza The attributes I mentioned here are perfectly the divine Nature. For to be generous and zealous is the Nature of the Holy Spirit; this is what is his proper Person. And not to apply oneself to a particular work is the Nature of the Father; through this he is the one Father. This pouring out and keeping back are the pure Divinity and the entire Nature of Love. Hadewych’s insight into the essence of the Deity and in the nature of Minne predominates in this phrase. The tension, which was previously called the tension between “order” and “prohibition” in relation to the human soul, she now calls in respect to the essence of the Deity and the nature of Minne “pouring out” and “keeping back”. Both together form the pure Deity and the whole nature of Minne. What is entrusted to Hadewych by God is the essence (wesene) of the Deity itself. Hadewych is instructed to become similar to the Deity, similar to the three Persons in their individuality and in their Unity. To understand these orders and prohibitions to the human soul, to gain insight in it, Hadewych first describes how they are inside the Deity itself. The Deity means both the Unity of the three Persons as individuals, and this in unison. The orders and prohibitions at the level of the Deity say something about the Father, the Son and the Holy Spirit. Regarding the Persons, Hadewych does not speak any more about orders and prohibitions, at the level of Deity she speaks of “pouring out” and “keeping back”. The Holy Spirit is a Person within the Deity. This individuality contains in a way that determines his nature. This “way” is according to Hadewych: “generous and zealous”. It is the nature of the Holy Spirit to be generous and skillful. It is thus the nature of the Holy Spirit to “pour out”. The Father also has his individuality within the Deity. His nature is “not to apply oneself to a particular work”. It is his way, the nature, of the Father to work nothing in particular. It is the Father’s nature to “keep back”. “Pouring out” and “keeping back” is “the pure Divinity and the entire Nature of Love”. The essence of Deity is at the same time “pouring out” and “keeping back”. Rule 24–43: The Second Stanza Fail not with regard to a multitude of things, but perform no particular work. The first of these verses expresses the power of the Father, whereby he is God almighty. The second verse expresses his just will, with which his justice works its unknown mighty works. These works are deep and dark, unknown and hidden for all who, as I said, are below this Unity of the Godhead but nevertheless render service (and, indeed,
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