Pub Date : 2007-03-27DOI: 10.1179/eck.16.1.88x1963153220571
Christopher Glover
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Pub Date : 2007-03-27DOI: 10.1179/ECK.16.1.936W36V711284845
B. McGinn
The master paradigm of exitus and reditus, the procession out and return to God, is perhaps natural to the religious mind as it reflects upon the nature of the universe. In Western thought the evolution of this dynamic paradigm was shaped by the way in which Neoplatonic thinkers, both pagan and Christian, sought to express how the First Principle overflows into the universe while at the same time drawing all things back to Itself. What was unique to Christian theologians was how they brought this dynamic process into God’s very self as a way for expressing the Church’s faith in God as Trinity. From this perspective, the extra-divine dynamism of creation is rooted in the intra-divine flow of life found in Father, Son, and Holy Spirit.
{"title":"The Dynamism of the Trinity in Bonaventure and Eckhart","authors":"B. McGinn","doi":"10.1179/ECK.16.1.936W36V711284845","DOIUrl":"https://doi.org/10.1179/ECK.16.1.936W36V711284845","url":null,"abstract":"The master paradigm of exitus and reditus, the procession out and return to God, is perhaps natural to the religious mind as it reflects upon the nature of the universe. In Western thought the evolution of this dynamic paradigm was shaped by the way in which Neoplatonic thinkers, both pagan and Christian, sought to express how the First Principle overflows into the universe while at the same time drawing all things back to Itself. What was unique to Christian theologians was how they brought this dynamic process into God’s very self as a way for expressing the Church’s faith in God as Trinity. From this perspective, the extra-divine dynamism of creation is rooted in the intra-divine flow of life found in Father, Son, and Holy Spirit.","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2007-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133852611","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 : 2007-03-27DOI: 10.1179/ECK.17.1.P524U15715326580
Christopher Glover
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Pub Date : 2007-03-27DOI: 10.1179/ECK.16.1.8256641628357883
M. Demkovich
{"title":"Defending Meister Eckhart: A Look at Suso and Tauler","authors":"M. Demkovich","doi":"10.1179/ECK.16.1.8256641628357883","DOIUrl":"https://doi.org/10.1179/ECK.16.1.8256641628357883","url":null,"abstract":"","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"75 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2007-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115032562","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 : 2006-03-27DOI: 10.1179/ECK.15.1.F1241JX221886023
Brian Pierce
I do not know if Meister Eckhart counted any Buddhists among his ‘friends of God’, but I do know that the Meister is considered a friend of many Buddhists, Hindus, and other pilgrims from the spiritual traditions of the East. It seems to me that Eckhart’s writings create a wonderful forum for dialogue with people of other religious traditions largely because he approached the Great Mystery we call God on an intuitive and spiritual level. As a preacher, he artfully used words to point to the Great Mystery, but as mystic he was careful not to allow his experience of God to be fenced in by those very same words. Eckhart communed with the scriptures sacramentally, thus allowing him to do far more than provide information about God. His sermons, in a way not so unlike the koans of a Zen master, have the ability to shake us into a new way of seeing, making it possible to glimpse the face of God. Though Eckhart probably did not engage in any kind of direct dialogue with people of other religions, his style and his insights certainly prepared the way for what – many centuries later – would become the Second Vatican Council’s bold challenge to enter into friendly and respectful dialogue with people of other faith and spiritual traditions: ‘The Catholic Church ... regards with sincere reverence those ways of conduct and of life, those precepts and teachings [of other world religions] which, though differing in many aspects from the ones she holds and sets forth, nonetheless reflect a ray of that Truth which enlightens all people’.1 The late Pope John Paul II, in words that sound surprisingly fresh today, made an even more urgent appeal, emphasizing the link between dialogue and love:
{"title":"Empty Fullness in the Eternal Now: Eckhart and the Buddhists","authors":"Brian Pierce","doi":"10.1179/ECK.15.1.F1241JX221886023","DOIUrl":"https://doi.org/10.1179/ECK.15.1.F1241JX221886023","url":null,"abstract":"I do not know if Meister Eckhart counted any Buddhists among his ‘friends of God’, but I do know that the Meister is considered a friend of many Buddhists, Hindus, and other pilgrims from the spiritual traditions of the East. It seems to me that Eckhart’s writings create a wonderful forum for dialogue with people of other religious traditions largely because he approached the Great Mystery we call God on an intuitive and spiritual level. As a preacher, he artfully used words to point to the Great Mystery, but as mystic he was careful not to allow his experience of God to be fenced in by those very same words. Eckhart communed with the scriptures sacramentally, thus allowing him to do far more than provide information about God. His sermons, in a way not so unlike the koans of a Zen master, have the ability to shake us into a new way of seeing, making it possible to glimpse the face of God. Though Eckhart probably did not engage in any kind of direct dialogue with people of other religions, his style and his insights certainly prepared the way for what – many centuries later – would become the Second Vatican Council’s bold challenge to enter into friendly and respectful dialogue with people of other faith and spiritual traditions: ‘The Catholic Church ... regards with sincere reverence those ways of conduct and of life, those precepts and teachings [of other world religions] which, though differing in many aspects from the ones she holds and sets forth, nonetheless reflect a ray of that Truth which enlightens all people’.1 The late Pope John Paul II, in words that sound surprisingly fresh today, made an even more urgent appeal, emphasizing the link between dialogue and love:","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"83 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2006-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115762385","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 : 2006-03-27DOI: 10.1179/ECK.15.1.5716PH4NHP303V87
O. Davies, J. O'donohue
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Pub Date : 2006-03-27DOI: 10.1179/ECK.15.1.M267725744334110
D. Blamires
Meister Eckhart’s life and writings are of interest to a wide range of people today: theologians, philosophers, historians, literary scholars, linguists, mystics and people exploring the spiritual life, to name simply the most obvious. Though Eckhart was a man of his own time, the late thirteenth and early fourteenth century, and expressed himself in the modes of that time, in Latin for his academic theological and philosophical works and in German for his sermons and spiritual discourses, his writings have proved fascinating to religious minds from the period of his rediscovery in the mid-nineteenth century to the present time. It is my task in this paper to examine how and to what extent Eckhart made an impact on Quakerism. First of all, then, I need to say a few words about Quakers. The Religious Society of Friends, known also as Quakers (a term used originally as a derogatory nickname), arose in England in the midseventeenth century as part of what has since been called ‘the Radical Reformation’. It was just one of several reactions against the Established Church, along with groups such as the Seekers, Diggers, Muggletonians, Ranters, Fifth Monarchy Men and so on. Like many similar leaders in this period, George Fox (1624–1691) was not a highly educated man; indeed, in his Journal he declared that he ‘received an opening from the Lord that to be bred at Oxford or Cambridge was not sufficient to fit a man to be a minister of Christ’. After he had his crucial experience that ‘There is one, even Christ Jesus, that can speak to thy condition’, he wrote:
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Pub Date : 2006-03-27DOI: 10.1179/eck.15.1.xj116t371114uv54
J. Mills
What I am going to try to do in this paper is reflect on what, in past Eckhart Society conferences, lecturers have contributed to the debate which was the focus of the 2005 conference – the debate over how far, if at all, Eckhart influenced thinking beyond the Roman Catholic Church and how far he himself was influenced by thinkers of other religions or belonging to other parts of the Christian world. So I am actually writing very little history here. What I am attempting to do is to let the thoughts of twenty-two personalities (most of them quite remarkable personalities) be briefly heard. In 1909 the Quaker scholar whom David Blamires discusses in his paper in this issue, Rufus M. Jones, called Meister Eckhart ‘one of those great watershed personalities, to be found in epoch periods, who gather up into himself the influence of preceding centuries and give new direction to the spiritual currents of succeeding generations’. This may not be absolutely correct, but clearly the extent to which Eckhart influenced others and was influenced by others outside his immediate world, and continues to do so, is a topic which has long interested quite a lot of scholars. Some forty years ago the Jesuit scholar Father William Johnston, who spent so much of his life in Japan studying Zen Buddhism, was already writing:
我在这篇论文中要做的是反思，在过去的埃克哈特协会会议上，讲师们对辩论的贡献，这也是2005年会议的焦点辩论是关于埃克哈特对罗马天主教会以外的思想有多大影响，如果有的话，他自己受其他宗教思想家的影响有多大，或者属于基督教世界的其他部分。所以我在这里写的历史很少。我试图做的是让22位人物(其中大多数是非常杰出的人物)的思想被简短地听到。1909年，贵格会学者，David Blamires在他的论文中提到，Rufus M. Jones，称Meister Eckhart为“伟大的分水岭人物之一，在各个时代都能找到，他将前几个世纪的影响汇集到自己身上，并为后代的精神潮流指明了新的方向”。这可能不是绝对正确的，但很明显，埃克哈特在多大程度上影响了他人，在多大程度上受到了他人的影响，并继续影响着他人，这是一个长期以来吸引了很多学者的话题。大约四十年前，耶稣会学者威廉·约翰斯顿神父(William Johnston)一生中大部分时间都在日本研究禅宗，他已经写道:
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Pub Date : 2006-03-27DOI: 10.1179/ECK.15.1.D43254885L3N6415
R. Woods
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