Labadist


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Labadist

an adherent of Jean de Labadie, a French mystic.
See also: Protestantism
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In a chapter of La Fable mystique (1982) entitled "Labadie le nomade," historian Michel de Certeau comments: "L'histoire de Labadie, c'est l'espace indefini cree par l'impossibilite d'un lieu." Not only did Jean de Labadie (1610-74)--a defrocked, charismatic French Jesuit--constantly move from place to place through France, Switzerland, the Netherlands, Germany, and Denmark where he died--and his followers moved back to the Netherlands and finally to America--but he tried on a number of religious identities, Jesuit, Jansenist, Calvinist, Pietist, Chiliast or Millenarian, and finally 'Labadist'.
Because of her rejection of the sterile academic theology of Protestant Scholasticism (which she had mastered and continued to use against opponents) and of her joining the Labadist cult to focus on true theology, that is, a deeply felt experiential knowledge of Christ and God, she fell into disfavor in Calvinist circles, yet remained influential, especially among German Pietists and beyond.
The text primarily follows a chronological path through Merian's life: her early training in the Frankfurt family workshop under an artist father, Matthaus Merian the Elder, and stepfather Jakob Marrel; her later family life including marriage to the Nuremburg artist Andreas Graff, the births of her two daughters, and divorce; her religious affiliations and her move to the Labadist community in Wieuwerd; the establishment of the family business in Amsterdam, including a detailed description of collaborative working methods, business practices, and patronage; and her research trip to Suriname with a discussion of the resulting publication in 1705, Metamorphosis Insectorum Surinamensium: Ofte Verandering Der Surinaamsche Insecten, produced after her return to Amsterdam.
The speaker in the title poem finds mutual affirmation within the Labadist commune.
Pirates arriving in Suriname without supplies beset a second group of Labadist settlers, who sent strange things back to the Wieuwerd colony in Holland--a 23-foot stuffed anaconda, and brilliant butterflies and moths.
Davis seeks to meet this challenge by positing as the critical turning point Merian's conversion to Pietism, her departure from her husband, and her retirement for five or six years to the Labadist community at Wieuwerd in Friesland.
Married for twenty years, Merian experienced a dramatic religious conversion in 1685, and abruptly left her husband to join the Labadist religious community in Friesland.
Historically, the creation of social policy alternatives has also been the province of small intentional groups (from the Labadist in the seventh century to the Children of God) who came together in search of practical ways to implement their agenda (religious freedom, sexual liberation).
He addressed the "abuse" of learning propagated by Anna Maria Schurmann, who famously joined the Labadists and renounced her studies as earthly vanity.
There is another guide, another ghost beyond Edwards and the Labadists. That ghost is Wallace Stevens, who like Edwards before him, writes his poems in little snippets on the commute between home and work.
Pairing Howe's reading voice with Grubbs's arrangements for synthesizer and khaen (Laotian mouth organ), the work hinges on the former's long title poem, a sifting, shifting archaeology of a quietist sect known as the Labadists. As Howe informs us, these disciples of seventeenth-century mystic Jean de Labadie fled religious persecution in the Netherlands and in 1684 established "New Bohemia" in the flat marshes and forests of Cecil County, Maryland.