Evidence for further connections with this group is found in the letters exchanged between the secular priest Henry of Nördlingen and his spiritual friend, the Dominican nun Margaret Ebner.

[6] It is said that when the city was deserted by all who could leave it, Tauler remained at his post, encouraging his terror-stricken fellow-citizens with sermons and personal visits.

The oldest existing text source is a manuscript dated before 1450, found in the Strasbourg Dominican convent of St. Nicolaus in undis, which Tauler was known to have visited frequently.

[8] The well-known story of Tauler's conversion and discipline by "The Friend of God from the Oberland" cannot be regarded as historical.

[10] Tauler's sermons were printed first in Leipzig in 1498, reprinted in 1508 at Augsburg, and then again with additions from Eckhart and others at Basel (1521 and 1522), at Halberstadt (1523), at Cologne (1543), and in Lisbon (1551).

In the nineteenth century, editions were produced by Julius Hamberger (Frankfurt, 1864) and Ferdinand Vetter (Berlin, 1910, reprinted Dublin/Zürich, 1968).

[11] Tauler was famous for his sermons, which were considered among the noblest in the German language—not as emotional as Henry Suso's, nor as speculative as Eckhart's, but rather intensely practical, and touching on all sides the deeper problems of the moral and spiritual life.

[3] Tauler has at times been claimed as one of several notable Christian universalists in the Middle Ages, along with Amalric of Bena and John of Ruysbroeck.

[12] His teaching that, "All beings exist through the same birth as the Son, and therefore shall they all come again to their original, that is, God the Father"[13] has been cited in defense of this claim.

Older English translations of Tauler include various inauthentic pieces, and were often made from the Latin version of Laurentius Surius.