Pub Date : 2004-03-20DOI: 10.1179/ECK.13.1.VW426742608H36J8
D. Duclow
{"title":"Report on the Eckhart Society Session at the 38th International Congress on Medieval Studies, Western Michigan University, Kalamazoo, MI, 8-11 May 2003","authors":"D. Duclow","doi":"10.1179/ECK.13.1.VW426742608H36J8","DOIUrl":"https://doi.org/10.1179/ECK.13.1.VW426742608H36J8","url":null,"abstract":"","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2004-03-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117022999","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 : 2004-03-20DOI: 10.1179/ECK.13.1.3X74045U3N642529
B. Morgan
{"title":"Eckhart and the Incarnation: Some Practical Details","authors":"B. Morgan","doi":"10.1179/ECK.13.1.3X74045U3N642529","DOIUrl":"https://doi.org/10.1179/ECK.13.1.3X74045U3N642529","url":null,"abstract":"","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"50 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2004-03-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122487020","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 : 2003-04-01DOI: 10.1179/eck_2003_12_1_007
N. Largier
Albert, Karl (1999) Meister Eckhart und die Philosophie des Mittelalters. Dettelbach: Roll. Fanizzi,Ellen Chris (2000)Subverting the Ordo Caritatis:Meister Eckhart}s Vision of Love. Dissertation, Boston College. (Dissertation Abstract Number DA9981616. Dissertation Abstracts Intemational,January 2001, 61(7), p. 2768). Foster, Cynthia A. (2001)The Role of the Imagination in the Thought of Meister Eckhart (1260-1328). Dissertation, University of Chicago. (Dissertation Abstract Number DA9997161. Dissertation Abstracts International, June 2001, 61(12), pp. 4822-4823). Heimann, Bodo (2003) Geschichten von Meister Eckhart. Husum: Husum. Heimerl, Theresia (2002) Frauenmystik Mannermystik? Gemeinsamkeiten und Unterschiede in der Darstellung von Gottesund Menschenbild bei Meister Eckhart} Heinrich Seuse} Marguerite Porete und Mechthild von Magdeburg. Munster et at.: Lit. Marx, Heidi (1999) Augustine and Meister Eckhart: Tracing a Lineage. Dissertation, Pennsylvania State U niversi~ (Dissertation Abstract Number DA994090S. Dissertation Abstracts International, February 2000,60(8), p. 2967). Moulonguet, Antoine and Bouche, Pierre (2001) Maitre Eckhart peint par Uln Eyck. Paris: Regard. Pedersen, Paul Edward (2001) Martin Heidegger on the Homelessness of Modern Humanity and the Ultimate God. Dissertation, Cornell University. (Dissertation Abstract Number DA9995159. Dissertation Abstracts International, May 2001,61(11), p. 4418). Schonfeld, Andreas (2002)Meister Eckhart. Geistliche Ubungen. Meditationspraxis nach den 'Reden der Untenveisung}. Mainz: Matthias-Grunewald-Verlag. Wackernagel,Wolfgang (2003)Maitre Eckhart. Conseils spirituels: 24 discoursdu discemement. Paris: Rivages poche. Willems, Joachim (2001) Religioser Gehalt des Anarchismus und anarchistischer Gehalt der Religion? Die judisch-christlich-atheistischeMystik Gustav Landauers zwischen Meister Eckhart und Martin Buber. Albeck bei DIm: VerlagUlmer Manuskripte.
{"title":"Bibliography: compiled by Niklaus Largier, University of CalifOrnia, Berkeley","authors":"N. Largier","doi":"10.1179/eck_2003_12_1_007","DOIUrl":"https://doi.org/10.1179/eck_2003_12_1_007","url":null,"abstract":"Albert, Karl (1999) Meister Eckhart und die Philosophie des Mittelalters. Dettelbach: Roll. Fanizzi,Ellen Chris (2000)Subverting the Ordo Caritatis:Meister Eckhart}s Vision of Love. Dissertation, Boston College. (Dissertation Abstract Number DA9981616. Dissertation Abstracts Intemational,January 2001, 61(7), p. 2768). Foster, Cynthia A. (2001)The Role of the Imagination in the Thought of Meister Eckhart (1260-1328). Dissertation, University of Chicago. (Dissertation Abstract Number DA9997161. Dissertation Abstracts International, June 2001, 61(12), pp. 4822-4823). Heimann, Bodo (2003) Geschichten von Meister Eckhart. Husum: Husum. Heimerl, Theresia (2002) Frauenmystik Mannermystik? Gemeinsamkeiten und Unterschiede in der Darstellung von Gottesund Menschenbild bei Meister Eckhart} Heinrich Seuse} Marguerite Porete und Mechthild von Magdeburg. Munster et at.: Lit. Marx, Heidi (1999) Augustine and Meister Eckhart: Tracing a Lineage. Dissertation, Pennsylvania State U niversi~ (Dissertation Abstract Number DA994090S. Dissertation Abstracts International, February 2000,60(8), p. 2967). Moulonguet, Antoine and Bouche, Pierre (2001) Maitre Eckhart peint par Uln Eyck. Paris: Regard. Pedersen, Paul Edward (2001) Martin Heidegger on the Homelessness of Modern Humanity and the Ultimate God. Dissertation, Cornell University. (Dissertation Abstract Number DA9995159. Dissertation Abstracts International, May 2001,61(11), p. 4418). Schonfeld, Andreas (2002)Meister Eckhart. Geistliche Ubungen. Meditationspraxis nach den 'Reden der Untenveisung}. Mainz: Matthias-Grunewald-Verlag. Wackernagel,Wolfgang (2003)Maitre Eckhart. Conseils spirituels: 24 discoursdu discemement. Paris: Rivages poche. Willems, Joachim (2001) Religioser Gehalt des Anarchismus und anarchistischer Gehalt der Religion? Die judisch-christlich-atheistischeMystik Gustav Landauers zwischen Meister Eckhart und Martin Buber. Albeck bei DIm: VerlagUlmer Manuskripte.","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2003-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128127849","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 : 2003-04-01DOI: 10.1179/ECK_2003_12_1_004
E. Edward
This is an example of what is sometimes called apophatic theology: the theology of unknowing. Here, though, we must be careful not to let language dictate to us. To describe a question as theological implies that we already know the right kind of person to go to for an answer, i.e. a theologian. In much the same way; people these days are not said to have mental problems, they have psychological ones, the presumption being that they have problems of a kind that take a psychologist to solve. We need to watch this way of speaking. Long before any of these academic distinctions were invented, men and women had been faced with mysteries they could find no words for. They still are. All we can do is grope, for images, metaphors, anything from the familiar world that may somehow strike a match which will, however briefly, illuminate the darkness. So Bede in his Ecclesiastical History tells the story of the pagan chief who compared life to that swallow which flew in at one end of the hall and out at the other, coming from who knows whence and going who knows where an image much used by Christian preachers in centuries to follow~ So too the painter Paul Klee could compare the work of the artist to the trunk of a tree, knowing nothing either of the roots below or of the life in the branches above.3 For all of us, beyond what we know there will always be an infinite world of what we do not and never can know: It is in this soil of unknowing that the seed of all religions first take root. Once established, though, there seems to be an inevitable progression, if that is the word, though entropy might at first seem more appropriate, an inherent momentum in all religious traditions from the apophatic to the cataphatic,
{"title":"Ciphers of Transcendence","authors":"E. Edward","doi":"10.1179/ECK_2003_12_1_004","DOIUrl":"https://doi.org/10.1179/ECK_2003_12_1_004","url":null,"abstract":"This is an example of what is sometimes called apophatic theology: the theology of unknowing. Here, though, we must be careful not to let language dictate to us. To describe a question as theological implies that we already know the right kind of person to go to for an answer, i.e. a theologian. In much the same way; people these days are not said to have mental problems, they have psychological ones, the presumption being that they have problems of a kind that take a psychologist to solve. We need to watch this way of speaking. Long before any of these academic distinctions were invented, men and women had been faced with mysteries they could find no words for. They still are. All we can do is grope, for images, metaphors, anything from the familiar world that may somehow strike a match which will, however briefly, illuminate the darkness. So Bede in his Ecclesiastical History tells the story of the pagan chief who compared life to that swallow which flew in at one end of the hall and out at the other, coming from who knows whence and going who knows where an image much used by Christian preachers in centuries to follow~ So too the painter Paul Klee could compare the work of the artist to the trunk of a tree, knowing nothing either of the roots below or of the life in the branches above.3 For all of us, beyond what we know there will always be an infinite world of what we do not and never can know: It is in this soil of unknowing that the seed of all religions first take root. Once established, though, there seems to be an inevitable progression, if that is the word, though entropy might at first seem more appropriate, an inherent momentum in all religious traditions from the apophatic to the cataphatic,","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2003-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124851960","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 : 2003-04-01DOI: 10.1179/eck_2003_12_1_005
Reza Shah-Kazemi
To speak about Meister Eckhart is to speak about spiritual realization. Almost every single sermon of this master of Christian metaphysics and spirituality is 'realizational': each one of them issues an imperative summons to realize to 'make real' the 'one thing needful'. Now this 'one thing' is difficult to grasp, impossible to define, but the need for it enters into the very definition of human consciousness. How then to express it, and to express it in· a way which heightens our sense of need for it, at the same time as pointing the way to the fulfilment of this need? Eckhart provides a particularly compelling model of how to express the inexpressible, and is certainly one of the most successful 'preachers' known to us, if our criterion of 'success' be this: rendering the imperative of spiritual realization not just intelligible but irresistible. One of the central aspects of this success lies in Eckhart's use of images, analogies, metaphors, symbols all of which, in different ways, do not so much express an ingenious use of language, as elicit the spiritual move required of all of us: just as the image is one step removed from that of which it is an image, so our consciousness is called to move from its outer surface to its own inner depth. Eckhart's communication of spiritual realities through verbal means, whether this be through images, analogies or doctrinal expositions, arises from this inner depth, and does not merely point to it:
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Pub Date : 2003-04-01DOI: 10.1179/eck_2003_12_1_002
Richard Woods, OP
The doctrine of Images is a pervasive, deep, and difficult area in Eckhart studies. In recent years, a number of articles and even books have been devoted to this aspect of the Meister's teaching. Among those accessible from the Eckhart Review are Loris Sturlese's important article from 1993 and Bruce Milem's prize-winning essay of two years ago. I also highly recommend the pertinent section of Bernard McGinn's fine new book, The Mystical Thought of Meister Eckhart. (I have provided a short bibliography for those who are interested in pursuing the subject further.) Despite its difficulty and medieval tenor, there is nothing quaint or musty about Eckhart's concern with the notion of Image, and in particular the human person as Imago Dei the Image of God. This ancient Christian doctrine is still very much at the front of theological disputation as indicated in the Santa Clara lecture given last April by Mary Catherine Hilkert, 'Imago Dei: Does the Symbol Have a Future?'l In her excellent address, which is available as a reprint from Santa Clara University; she summarizes much of the theological debate surrounding the theme and offers constructive suggestions about rehabilitating it in an era in which feminist, liberation, and ecological demands require a reassessment of both the concept, the language in which it has been formulated, and its historical and current implications for spirituality and ethics.2 Hilkert does not cite Eckhart, nor does Eckhart address issues that are of special importance to Hilkert and many people toda~ such as human arrogance in regard to other species and the planet as a whole, gender disparity, and the oppressive inequity between rich nations and poor nations. Still, Eckhart's approach to the Image, and the Imago Dei in particular, offers insights that are surprisingly similar to many of Hilkert' s observations and, I think, contain a wealth of spiritual wisdom. Eckhart did not approach this subject in a vacuum, of course. He drew on resources of both the biblical and philosophical traditions of the past, as well as theological speculation. Since I do not have much to add byway of textual exegesis to what has been so admirably discussed by Bernard McGinn, Bruce
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Pub Date : 2003-04-01DOI: 10.1179/eck_2003_12_1_003
J. O'donohue
Within the whole Western philosophical tradition there is no voice like the voice of Meister Eckhart. He constructed an utterly unique thought-world. He pushed thinking to its furthest boundaries, made it descend to the depths where the origin is opaque and ascend to the high summits where there is nothing but light. He put his eye to the earth at an amazing angle. What he glimpsed and managed to bring to word still fascinates us with its vitali~ severity and beautiful danger. His texts are real presences. To make their acquaintance is to begin a subversive and transforming thought-adventure. Mter a time the texts cease to be mere objects of analysis or understanding. They begin to assume their own autonomy and, indeed, subjectivi~ Often you feel the texts are actually reading you or at other times that they have become wilderness-guides luring you away from every domesticated domain of belief and thought. These are wilderness-texts for any mind that has become in the least haunted by the Divine. In The Timaeus, Plato claims that all thought begins in the recognition that something is out of place. The rupture between Being and Consciousness arises in human subjectivity. Philosophical thought is the conceptual theatre where this primal conversation between Being and Consciousness unfolds and thematizes itsel£ Subjectivity is the place where Being becomes articulate. Subjectivity is eternally restless because it is the intimate threshold where duality awakens. Indeed, experience could be characterized as the arena where duality unfolds and engages itsel£ Subjectivity is that threshold between known and unknown, light and darkness, past and future, memory and possibili~ language and silence, here and there, this and that, before and after, time and etemi~ human and divine. The ongoing and creative tension between these oppositions is what animates experience and awakens the philosophical quest and question. Eckhart's thought is fascinating in the ways in which he thinks the threshold. He offers a dynamic of transfiguration where the threshold is subsumed in a more inclusive actuality. The concept of Threshold belongs to a family of concepts that name and
{"title":"The Absent Threshold: The Paradox of Divine Knowing in Meister Eckhart","authors":"J. O'donohue","doi":"10.1179/eck_2003_12_1_003","DOIUrl":"https://doi.org/10.1179/eck_2003_12_1_003","url":null,"abstract":"Within the whole Western philosophical tradition there is no voice like the voice of Meister Eckhart. He constructed an utterly unique thought-world. He pushed thinking to its furthest boundaries, made it descend to the depths where the origin is opaque and ascend to the high summits where there is nothing but light. He put his eye to the earth at an amazing angle. What he glimpsed and managed to bring to word still fascinates us with its vitali~ severity and beautiful danger. His texts are real presences. To make their acquaintance is to begin a subversive and transforming thought-adventure. Mter a time the texts cease to be mere objects of analysis or understanding. They begin to assume their own autonomy and, indeed, subjectivi~ Often you feel the texts are actually reading you or at other times that they have become wilderness-guides luring you away from every domesticated domain of belief and thought. These are wilderness-texts for any mind that has become in the least haunted by the Divine. In The Timaeus, Plato claims that all thought begins in the recognition that something is out of place. The rupture between Being and Consciousness arises in human subjectivity. Philosophical thought is the conceptual theatre where this primal conversation between Being and Consciousness unfolds and thematizes itsel£ Subjectivity is the place where Being becomes articulate. Subjectivity is eternally restless because it is the intimate threshold where duality awakens. Indeed, experience could be characterized as the arena where duality unfolds and engages itsel£ Subjectivity is that threshold between known and unknown, light and darkness, past and future, memory and possibili~ language and silence, here and there, this and that, before and after, time and etemi~ human and divine. The ongoing and creative tension between these oppositions is what animates experience and awakens the philosophical quest and question. Eckhart's thought is fascinating in the ways in which he thinks the threshold. He offers a dynamic of transfiguration where the threshold is subsumed in a more inclusive actuality. The concept of Threshold belongs to a family of concepts that name and","PeriodicalId":277704,"journal":{"name":"Eckhart Review","volume":"311 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2003-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124415753","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 : 2002-04-01DOI: 10.1179/eck_2002_11_1_007
N. Largier
Deutsche Mystik im abendliindischen Zusammenhang. Neu erschlossene Texte, neue methodische Ansiitze, neue theoretische Konzepte. Kolloquium Kloster Fischingen 1998. Walter Haug and Wolfgang Schneider-Lastin (eds.). Tiibingen: Niemeyer, 2000. Nach der Verurteilung von 1277. Philosophie und Theologie an der Universitiitvon Paris im letzten Viertel des 13. Jahrhunderts. Studien und Texte. Jan A. Aertsen, Kent Emery and Andreas Speer (eds.). Miscellanea Mediaevalia, Vol. 28. Berlin and New York: de Gruyter, 2001. Cheminer avec Jean Tauler.Pour Ie 7e centenaire de sa naissance. MarieAnne Vannier (ed.). In: La vie spirituelle 738, March 2001.
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