devotional literature; prayer books; canonical hours; lay piety; devotio moderna; liturgy; meditation; history of literature; lay mysticism
Matter Stefan (2015), Ein Theologe interpretiert profane Wandmalereien. Heinrichs von Langenstein 'Epistola de contemptu mundi' an Graf Johann von Eberstein, in Oxford German Studies
, 44, 325-351.
Matter Stefan (2014), Die Vermittlung theologischen Wissens im Umfeld von Stephan Fridolins 'Schatzbehalter'. Zugleich ein Beitrag zur Rezeption des Traktats 'Ars et modus contemplativae vitae', in Eckart Conrad Lutz Vera Jerjen und Christine Putzo (ed.), Reichert, Wiesbaden, 209-240.
Matter Stefan, Das Stundenlied 'Patris sapientia' und seine deutschsprachigen Übertragungen. Zu einem Schlüsseltext der spätmittelalterlichen Gebetbuchliteratur, in Holznagel Franz-Josef (ed.), Erich Schmidt Verlag, Berlin, 501-517.
Matter Stefan, Die Armenbibel im Stundenbuch. Zu einer bedeutsamen Eigenheit des frühen Stundenbuch-Druckes in Frankreich, in Oxford German Studies
Stefan Matter, Die Tagzeiten von den Marienfesten im Cgm 4697, in Andreas Krass Eva Rothenberger und Lydia Wegener (ed.), [noch offen], [noch offen].
Matter Stefan, Breitenbach Almut, Image, text, and the sisters’ minds – Franciscan tertiaries rewriting Stephan Fridolin’s 'Schatzbehalter', in Virginia Blanton Veronica O'Mara and Patricia Stoop (ed.), Brepols, Turnhout.
Matter Stefan, Jeffrey F. Hamburger und Nigel F. Palmer, The Prayer Book of Ursula Begerin, in Mittellateinisches Jahrbuch
Matter Stefan, Mittelhochdeutsche Tagzeitentexte im Spannungsfeld von Liturgie und Privatandacht. Zu Formen des Laienstundengebetes im deutschsprachigen Mittelalter, in Nicola McLelland Henrike Lähnemann und Nine Miedema (ed.), Francke, Tübingen.
Matter Stefan, Psalterium brevissimum. Die 'Acht Verse St. Bernhards', in Kundert Ursula (ed.), Hirzel, Stuttgart.
Matter Stefan, Transkulturelle Gärten. Zu den frühen Ausgaben des 'Hortulus animae', des 'Seelengärtleins' und des 'Wurtzgartens', in Laura Auteri und Ursula Peters (ed.), [noch offen], [noch offen].
The Latin prayers for the canonical hours of the regular clergy, the texts for which were collated in the High Middle Ages in the breviary, circulated more widely by the fourteenth century in paraliturgical forms, and found resonance chiefly in the Book of Hours. The Middle High German texts for the divine offices are connected to this tradition, but the exact nature of that connection is as yet unknown. These texts are of varying length, are in verse and in prose, and are divided into sections or strophes respectively according to the canonical hours (matins, lauds, prime, terce, sext, nones, vespers, and compline). In this process the individual hours are associated either with the Stations of the Cross and of the Compassion of Mary, or with other objects of contemplation.My approach concentrates first on the generation of a collection and a literary-critical typology of the extant texts for the canonical hours. These texts appear to me, however, to have further, broader significance, because they can form the focus of questions concerning their context (their ‘Sitz im Leben’), their position within and in relation to the liturgy, their relationship with the Book of Hours, and their importance for specific social groups, like devout laity, novices, and nuns. In this way it is possible to proceed from a very widely-transmitted textual genre in the manner of a case-study to access and examine central aspects of the practice of piety in the later Middle Ages. Above all, different forms of private, text-based devotional activity during or alongside the liturgy come into focus in this way.Three aims of the project can thus be formulated from the present state of the scholarship. The first works towards a more precise knowledge of the German-language devotional literature amongst the scarcely manageable mass of devotional works and prayerbooks, by systematizing a clearly-definable group of central texts, and making that group accessible to subsequent research. The second concerns the location of these texts for the divine offices, in verse and in prose, which are to be examined as case-studies for this purpose, in literary-historical terms. The third aim looks beyond the boundaries of literary criticism and seeks to draw upon the insights of historical and liturgical scholarship - and beyond that, of other theological disciplines and of art history - to understand the possible contexts of the actual use of texts for the divine offices and of related works.