Pub Date : 2008-03-27DOI: 10.1179/eck.17.1.l5g1407l141054u8
A. Kania
{"title":"Masters of Learned Ignorance: Eriugena, Eckhart, Cusanus by Donald F. Duclow","authors":"A. Kania","doi":"10.1179/eck.17.1.l5g1407l141054u8","DOIUrl":"https://doi.org/10.1179/eck.17.1.l5g1407l141054u8","url":null,"abstract":"","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"95 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2008-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130271194","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2008-03-27DOI: 10.1179/eck.17.1.l5l6518755833160
M. Harris
{"title":"The Dominicans and the Pope: Papal Teaching Authority in the Medieval and Early Modern Thomist Tradition by Ulrich Horst OP","authors":"M. Harris","doi":"10.1179/eck.17.1.l5l6518755833160","DOIUrl":"https://doi.org/10.1179/eck.17.1.l5l6518755833160","url":null,"abstract":"","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2008-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125948164","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2008-03-27DOI: 10.1179/ECK.17.1.1W02846754N6M475
J. Milne
{"title":"The Linguistic Imagination: Meister Eckhart's Poetic and Speculative Use of Scripture","authors":"J. Milne","doi":"10.1179/ECK.17.1.1W02846754N6M475","DOIUrl":"https://doi.org/10.1179/ECK.17.1.1W02846754N6M475","url":null,"abstract":"","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"55 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2008-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127416982","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2008-03-27DOI: 10.1179/eck.17.1.53826034925273rt
Michael Demkovich
65 the two German mystics. His original insights in Part One, however, were diffi cult to garner in what remained of this collection of essays and articles. True, he provides us with wonderful quotes from these Masters of Learned Ignorance, such as: ‘Through faith the intellect approaches unto the Word; through love it is united therewith’ (Cusanus, p. 322); as well as a beautiful piece of timely advice for all scholars of Eckhart who wish to turn the German Dominican into a pseudo-Christian, pseudo-Buddhist, and New-Age Prophet:
{"title":"Waar de ziel haar naam verliest by Elisabeth Hense and Nel Kouwenhoven","authors":"Michael Demkovich","doi":"10.1179/eck.17.1.53826034925273rt","DOIUrl":"https://doi.org/10.1179/eck.17.1.53826034925273rt","url":null,"abstract":"65 the two German mystics. His original insights in Part One, however, were diffi cult to garner in what remained of this collection of essays and articles. True, he provides us with wonderful quotes from these Masters of Learned Ignorance, such as: ‘Through faith the intellect approaches unto the Word; through love it is united therewith’ (Cusanus, p. 322); as well as a beautiful piece of timely advice for all scholars of Eckhart who wish to turn the German Dominican into a pseudo-Christian, pseudo-Buddhist, and New-Age Prophet:","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"05 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2008-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127252737","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2008-03-27DOI: 10.1179/ECK.17.1.5267327X8V158610
O. Davies
{"title":"The Harvest of Mysticism in Medieval Germany (1300-1500) by Bernard McGinn","authors":"O. Davies","doi":"10.1179/ECK.17.1.5267327X8V158610","DOIUrl":"https://doi.org/10.1179/ECK.17.1.5267327X8V158610","url":null,"abstract":"","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2008-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125128499","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2008-03-27DOI: 10.1179/eck.17.1.h3qr64mt718g3452
H. Wyse
The title of my paper calls for some sort of explanation. It is always diffi cult to fi nd a title. My way of preparing a paper is to read and scribble notes for months and then, eventually, leave all the notes aside and just see what appears. When I was asked for a title, the words ‘Embodying Eckhart’ came to mind and the reason why that came to me will be revealed in the course of the paper. To begin our walk around Meister Eckhart, a lovely passage from that mystic, St. Paul, comes to mind. In this St. Paul is writing to friends in Corinth and in the course of his letter, asks them a very embodying question:
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Pub Date : 2008-03-27DOI: 10.1179/eck.17.1.62310q4258466245
D. Duclow
We are told that Eckhart taught the following: ‘We shall all be transformed totally into God and changed into him. In the same way, when in the sacrament bread is changed into Christ’s Body, I am so changed into him that he makes me his one existence, and not just similar. By the living God it is true that there is no distinction here’.1 So reads the tenth article that Pope John XXII condemned as heretical in his infamous bull on Eckhart’s teachings, In agro dominico. The article is surely provocative. Unlike much late medieval piety, it does not say that receiving the Eucharist unites us with Christ, but rather sets two transformations side by side: bread into Christ’s body, and the human self into God’s very being. It therefore seems that mystical union can occur without the sacrament – on a parallel track, so to speak. Yet what alarms Eckhart’s critics is not that he sets the Eucharist aside, but that the parallel between the sacrament and mystical transformation appears to abolish all distinction. For we become God as completely as Eucharistic bread becomes Christ’s body. Bernard McGinn describes this parallel as an ‘unfortunate analogy’ (Eckhart, 1981, p. 52), and indeed it was for Eckhart’s reputation. However, I fi nd it a useful comparison for two reasons. First, it leads us to examine more closely Eckhart’s views on the Eucharist and its relation to his broader mystical themes. Second, in the fi fteenth century Nicholas of Cusa – who knew Eckhart’s work well – created a similar analogy, which thus provides a focus to compare two of my favourite thinkers. So for me the analogy is a fortunate one, because it gives me something to talk about today. My task is not to rehabilitate Eckhart, which – thanks in large measure to the Eckhart Society – has already been done. Rather, I shall discuss his theology of the Eucharist and mystical transformation, and compare it with Nicholas of Cusa’s. As we shall see, both emphasize a ‘spiritual’ understanding of the sacrament as receiving the divine Son or Word. As we perpetually hunger for and eat this extraordinary food, we undergo powerful transformations as we enter union with God and immortal life.
我们被告知艾克哈特教导了以下内容:“我们都将完全转变为上帝，并改变为他。”同样，在圣餐中，面包变成了基督的身体，我也变成了他，他使我成为他的一个存在，而不仅仅是相似。我指着永生的上帝起誓，这里确实没有区别教皇约翰二十二世在其臭名昭著的关于埃克哈特教义的训谕中谴责其为异端的第十条就是这样说的。这篇文章无疑具有挑衅性。与中世纪晚期的虔诚不同，它并没有说接受圣餐使我们与基督结合在一起，而是把两种转变放在一起:面包变成了基督的身体，人的自我变成了上帝的存在。因此，神秘的结合似乎可以在没有圣礼的情况下发生——可以说是在一条平行的轨道上。然而，让埃克哈特的批评者感到震惊的不是他把圣餐放在一边，而是圣礼和神秘转化之间的相似之处似乎消除了所有的区别。因为我们完全成为神，就像圣体饼完全成为基督的身体一样。Bernard McGinn将这种类比描述为“不幸的类比”(Eckhart, 1981, p. 52)，确实是为了Eckhart的声誉。然而，我发现这是一个有用的比较，原因有二。首先，它引导我们更仔细地审视埃克哈特对圣餐的看法，以及它与他更广泛的神秘主题的关系。其次，在15世纪，库萨的尼古拉斯(Nicholas of Cusa)——他非常了解埃克哈特的作品——创造了一个类似的类比，从而为比较我最喜欢的两位思想家提供了一个焦点。所以对我来说，这个比喻是一个幸运的比喻，因为它给了我今天要讲的东西。我的任务不是恢复埃克哈特，这在很大程度上要感谢埃克哈特协会，它已经完成了。相反，我将讨论他关于圣餐和神秘转化的神学，并将其与库萨的尼古拉斯的神学进行比较。正如我们将看到的，两者都强调对圣礼的“属灵”理解，即接受圣子或圣言。当我们永远渴望并吃下这种非凡的食物时，我们经历了强大的转变，因为我们与上帝和不朽的生命结合在一起。
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Pub Date : 2007-03-27DOI: 10.1179/ECK.16.1.T1645272120354VL
R. Stephens
To my mind, plain speaking cuts to the heart of what Eckhart did and was. I do not mean by this in any way to deny that he was an intellectual: he was a Meister – a Master of Theology, a Professor of his time. This is very important – this is who he was. He enjoyed a degree of prominence in his own day as a thinker and a former of young Dominican minds – and indeed Eckhart himself argued that if he had had less status, he would never have got into trouble for promoting heretical ideas. In his written Defence of 1326, he contended that:
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Pub Date : 2007-03-27DOI: 10.1179/ECK.16.1.342V8XN53P254UJ7
Loris Sturlese
On the morning of 26th September in the year 1326, in Cologne, the gate of the Cloister of the Dominicans in the Predigergasse opened. A small group of friars came out. Among them was the most famous intellectual in Germany at that time, Master Eckhart. He had taught twice at the Sorbonne, he had led the east German Dominican Province for many years, he had travelled in Europe as a representative of the German Dominicans, in whose name he negotiated with cardinals, bishops and lay princes. With his sermons he had filled the churches in Strasbourg, Cologne and everywhere he went. He had published perceptive Bible commentaries for professional theologians, and in addition he had written treatises in the German language. He was about 65 years old. He was followed by his socius – his assistant – brother Conrad of Halberstad. The small group made their way to the cathedral. At the cathedral, in the hall of the chapter, Eckhart was expected – by the officers of the Court of the Inquisition. The host was the Inquisitor and chapter member, Reinher of Friesland, to whom the archbishop had entrusted the authority to act as judge in his name, together with a Franciscan, Petrus de Estate. The two had led secret investigations over a long period of time and had collected several pieces of evidence. And now the time had come. The day had arrived when the cross-examination was finally to take place. On that 26th September an epoch-making process began, one which left significant traces in the intellectual history of Europe. Three years later, the process ended in a condemnation Bull. The Pope solemnly proclaimed that the religious way of Eckhart led nowhere.
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