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1 Meister Eckhart in Twentieth
Moran eckhart 1 Meister Eckhart in Twentieth-Century Philosophy Dermot Moran (University College Dublin) for Jeremiah Hackett, eD. Companion to Meister Eckhart Brill’s Companions to the Christian Tradition Vol. 36. LeiDen/Boston: Brill, 2013, pp. 669–698. ISBN 9789004183476. Leiden: Brill, 2013 Final Submiited Version The manner in which Meister Eckhart has been viewed by scholars has changed considerably over the centuries.1 Nevertheless, the Bull In agro dominico of 27th March 1329 already points towards the future directions that Eckhart research would subsequently take. There Eckhart is described in three-fold manner as ‘from Germany, a doctor of sacred theology (as it is said) and a professor of the Order of Preachers’.2 These characterisations of Eckhart continue to frame the debate – in other words, his connection with the German philosophical and mystical tradition, his status as a University of Paris master and Scriptural exegete, and his role as a theologian and vernacular preacher for the Dominican Order. The revival of Eckhart during the nineteenth century uncovered many more Eckharts. Indeed, the basis for Eckhart’s growing popularity in the twentieth century was laid during the nineteenth century when Eckhart was rediscovered by the Romantics. Eckhart was initially revived by the eclectic engineer, Catholic Romantic, Franz von Baader (1765-1841), a friend of Schelling, who discovered Eckhart through his reading of Boehme. Baader inspired Hegel to refer to Eckhart in his Lectures on the Philosophy of Religion, quoting Eckhart’s saying that the eye with which we see God is also the eye with which God sees us.3 The nineteenth-century revival broadly represented Eckhart as a speculative, dialectical thinker. -
CONTINUITY and DISCONTINUITY BETWEEN the Medlev AL
229 CONTINUITY AND DISCONTINUITY BETWEEN THE MEDlEVAL MYSTICS AND THE SPIRITUALS OF THE RADICAL REFORMATION INTRODUCTION The question of whether or not there are links between the medieval mystics, particularly those of South Germany, and the more radical elements of the reformation has brought forth much dispute. There is a large literature, much of it polemical in style. The confessional approach to history has led to condemnation of the radicals from both Protestant and Catholic theologians. A small group, with an apologetic approach, has defended the anabaptist cause as distinct from the more radical and revolutionary elements, but whilst attempting to distance itself from what Zeman calls 'the embarrassing anomaly of the Miinsterite Kingdom'.1 While the Mennonites have done much research on the period, some of it is biased because of its apologetic nature. For example, we read in The Mennonite Encyclopedia that Thomas Miintzer had nothing essential in common with anabaptism and was not even interested in adult baptism.2 Miintzer was certainly a radical but to say that he did not accept adult baptism contradicts the evidence. Conrad Grebel wrote to Miintzer in 1524 that 'On the matter of baptism thy book pleases us well, and we desire to be further instructed by thee. ,3 Grebel goes on in the same letter to say that infant baptism is a 'senseless, blasphemous abomination' and that Miintzer knows this ten times better than himself. Not only did Miintzer accept adult baptism, but this was recognized by Grebel, who is accepted in The Mennonite Encyclopedia as 'not only the founder of the Swiss brethren movement and the later Mennonite Church but also one of the prophetic spirits of Christendom in its great and insistent tradition of reform and revival. -
The Source and Application of Thomas Müntzer's Theology of Divination in His Marginal Notes on Tertullian
Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Master of Sacred Theology Thesis Concordia Seminary Scholarship 5-21-2021 The Source and Application of Thomas Müntzer's Theology of Divination in His Marginal Notes on Tertullian Roger Drinnon Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: https://scholar.csl.edu/stm Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, Christianity Commons, History of Christianity Commons, Liturgy and Worship Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Renaissance Studies Commons Recommended Citation Drinnon, Roger, "The Source and Application of Thomas Müntzer's Theology of Divination in His Marginal Notes on Tertullian" (2021). Master of Sacred Theology Thesis. 399. https://scholar.csl.edu/stm/399 This Thesis is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Master of Sacred Theology Thesis by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. THE SOURCE AND APPLICATION OF THOMAS MÜNTZER’S THEOLOGY OF DIVINATION IN HIS MARGINAL NOTES ON TERTULLIAN A Thesis Presented to the Faculty of Concordia Seminary, St. Louis, Department of Historical Theology in Partial Fulfillment of the Requirements for the Degree of Master of Sacred Theology By Roger Andrew Drinnon May, 2021 Approved by: Rev. Dr. Timothy Dost Thesis Advisor Rev. Dr. Joel Elowsky Reader Rev. Dr. Benjamin Haupt Reader © 2021 by Roger Andrew Drinnon. All rights reserved. ii To my father, Roger for giving me the love of learning. -
Religious Leaders and Thinkers, 1516-1922
Religious Leaders and Thinkers, 1516-1922 Title Author Year Published Language General Subject A Biographical Dictionary of Freethinkers of All Ages and Nations Wheeler, J. M. (Joseph Mazzini); 1850-1898. 1889 English Rationalists A Biographical Memoir of Samuel Hartlib: Milton's Familiar Friend: With Bibliographical Notices of Works Dircks, Henry; 1806-1873. 1865 English Hartlib, Samuel Published by Him: And a Reprint of His Pamphlet, Entitled "an Invention of Engines of Motion" A Boy's Religion: From Memory Jones, Rufus Matthew; 1863-1948. 1902 English Jones, Rufus Matthew A Brief History of the Christian Church Leonard, William A. (William Andrew); 1848-1930. 1910 English Church history A Brief Sketch of the Waldenses Strong, C. H. 1893 English Waldenses A Bundle of Memories Holland, Henry Scott; 1847-1918. 1915 English Great Britain A Chapter in the History of the Theological Institute of Connecticut or Hartford Theological Seminary 1879 English Childs, Thomas S A Christian Hero: Life of Rev. William Cassidy Simpson, A. B. (Albert Benjamin); 1843-1919. 1888 English Cassidy, William A Church History for the Use of Schools and Colleges Lòvgren, Nils; b. 1852. 1906 English Church history A Church History of the First Three Centuries: From the Thirtieth to the Three Hundred and Twenty-Third Mahan, Milo; 1819-1870. 1860 English Church history Year of the Christian Era A Church History. to the Council of Nicaea A.D. 325 Wordsworth, Christopher; 1807-1885. 1892 English Church history A Church History. Vol. II; From the Council of Nicaea to That of Constantinople, A.D. 381 Wordsworth, Christopher; 1807-1885. 1892 English Church history A Church History. -
The Rhineland Mystics
Mendicantthe The Rhineland Mystics This year in Daily Meditations I’m exploring my “Wisdom 1328), Johannes Tauler (1300-1361), and Henry Suso Lineage,” the teachers, texts, and traditions that have most (c.1300-1366); and Cardinal Nicholas of Cusa (1401- influenced my spirituality and teaching. (Read my introduction 1464), the teacher of “dialectical mysticism” and “learned to the Wisdom Lineage in the January 2015 issue of The ignorance.” In more recent history, another Rhineland Mendicant and “Desert Christianity and the Eastern Fathers Mystic who might surprise (or shock) some of you was Carl of the Church” in the April 2015 issue at cac.org/about-cac/ Gustave Jung (1875-1961), who lived much of his life on newsletter.) —Richard Rohr, OFM the southern end of the Rhine in both Basel and Zurich, Switzerland. He himself admits he term Rhineland to being influenced by Hildegard, Mystics refers to the Eckhart, and Nicholas of Cusa’s mostly German-speaking fascination with “the opposites.” spiritual writers, preach- The mystical path was largely Ters, and teachers, who lived largely mistrusted and, some would say, between the 11th and 15th cen- squelched after Martin Luther’s turies, and whose importance has strongly stated prejudice against only recently been rediscovered. “mysticism,” emphasizing Scripture The “Trans-Alpine” Church always to such a degree that personal enjoyed a certain degree of freedom spiritual experience was considered from Roman oversight and control, unimportant and almost always simply by reason of distance, and of Bingen, 1165. Hildegard by suspect. Of course he had seen its drew upon different sources and misuse and manipulation in the Scivias inspirations than did the “Cis- medieval Catholic world, where Alpine” Church of Italy, France, and pre-rational thinking was com- Spain. -
THE PHILOSOPHICAL THOUGHT of a FOURTEENTH CENTURY MYSTIC, JOHN TAULER, O.P
Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1952 The hiP losophical Thought of a Fourteenth Century Mystic, John Tauler, O. P. Hannah Laura Klein Loyola University Chicago Recommended Citation Klein, Hannah Laura, "The hiP losophical Thought of a Fourteenth Century Mystic, John Tauler, O. P." (1952). Master's Theses. Paper 1077. http://ecommons.luc.edu/luc_theses/1077 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1952 Hannah Laura Klein THE PHILOSOPHICAL THOUGHT OF A FOURTEENTH CENTURY MYSTIC, JOHN TAULER, o.P. by Hannah L. 11 ein A Thesis Submitted to the Faculty of the Graduate School of Loyola University in Partial Fulfillment of the requirements for the Degree of Master of Art II / June 1952 LIFE Hannah L. Klein was born in Kaiserslautern, Germany, August 19, 192~. She received her secondary education partly in Germany, and atter entering the United States in 1936 at Sullvan High School, Chicago, Illinois, where ahe was gradu ated in June, 1942. During the war years, 1942-1945, she was employed in the Production Control Division ot Bell and Howell Company, leaving to begin studies at Mundelein College. Atter two years her studies there were interrupted when she accepted the position ot vice-president in her tather's manutacturing con cern, but were continued during evenings at Loyola University College. -
The Strategy of Ontological Negativity in Meister Eckhart's Metaphysics
religions Article The Strategy of Ontological Negativity in Meister Eckhart’s Metaphysics and in Philosophical Traditions of India Tatyana Lifintseva * and Dmitry Tourko * Faculty of Humanities, School of Philosophy, National Research University Higher School of Economics, Staraya Basmannaya st., 21/4, Moscow 105066, Russia * Correspondence: lifi[email protected] (T.L.); [email protected] (D.T.); Tel.: +7-9099748119 (T.L.) Received: 4 October 2018; Accepted: 20 November 2018; Published: 26 November 2018 Abstract: In this article, the authors investigate ontological strategies in Meister Eckhart’s metaphysics, which remounts Neoplatonism and the Corpus Areopagiticum, and in two schools of Indian philosophical tradition, the Advaita Vedanta and Early Buddhism. Along with differences in the anthropology, epistemology, and soteriology of these traditions, we can find similar strategies of ontological negativity and mystical experience in both traditions: detachment from the world of images and forms as the highest blessing; non-association of oneself with corporality, feelings, cognitive ability and reason; interiorizing the intentionality of consciousness, and termination of its representative function. Practically all systems of Indian philosophy were projects of liberation or personal transformation from subjugation and suffering into being free and blissful. The idea of spiritual release is also the cornerstone of Christian salvation as with the renouncement of sin and entering blissful unity with God. The apophatic doctrine of Christian neo-platonic mystics about the concealment, non-comprehensiveness, and inexpressibleness of God as the One and Nothingness, and also the idea of comprehension of God by means of detachment from the created world and one’s own ego, gives us the opportunity for such comparative analysis. -
Drinking in the Word Dominicans and the New Wine of the Gospel Prague – Meeting of the Dominican Nuns – 06/09/05
Drinking in the Word Dominicans and the New Wine of the Gospel Prague – Meeting of the Dominican Nuns – 06/09/05 fr. Paul Murray, O.P. peaking about wine, on one occasion, Blessed Humbert of Romans remarked, "there are wines so weak that they cannot intoxicate." But Humbert then went on at once to declare, "the Word of God is like a strong wine and it does intoxicate." Intoxication ! – what a powerful image to describe the profound effect on us of listening to the Word of God ! Humbert, in order to underline his point further, quotes Jeremiah : "I became like a man who is drunk, like someone sodden with wine, from my encounter with the words of God" (Jer 23:9). Drinking wine or drinking alcohol is an image or a metaphor which recurs again and again in the writings of the early Dominicans and in the stories they liked to tell about themselves. The image is one, of course, which has often been used by Christians and non-Christians over the centuries in order to evoke aspects of their religious life and experience. But Dominicans seem to have taken to this image or metaphor with a distinctive enthusiasm, and to have used it in a great variety of ways. Thus, in their writings, the image of drinking or of being made drunk, describes not only the overwhelming impact the Word of God has had on their interior lives, but also the effect of that encounter on almost every other aspect of their lives as Dominicans. My proposal in this paper, therefore, is to examine some of the many different ways in which the image of drinking or drunkenness was taken up and used by Dominican men and women during the first two centuries of the Order's life. -
The Poetics of the Image in Late Medieval Mysticism
Chapter 6 The Poetics of the Image in Late Medieval Mysticism Niklaus Largier Incarnation, imagination, and image are key words in late medieval German Dominican theology and mysticism.1 In the writings of the so-called German mystics Meister Eckhart, Johannes Tauler, and Heinrich Seuse, the birth of God is the theological notion and concept that brings all three terms into focus. More precisely, it is the birth of God in the soul that is the focus of all creation, of all coming forth as an image, and of the very nature of God’s creativity. Thus, Eckhart writes: ‘God’s chief aim is giving birth. He is never content till He begets His Son in us. And the soul, too, is in no way content until the Son of God is born in her.’ He explains further: This [the birth] cannot be received by creatures in which God’s image is not found, for the soul’s image appertains especially to this eternal birth, which happens truly and especially in the soul, being begotten of the Father in the soul’s ground and innermost recesses, into which no image ever shone or power of the soul was able to look. And, going on with his explanation, Eckhart expresses an overarching ten- sion between image and iconoclasm, imagination (bilde, bildunge) and dis- imagination (entbilden): Therefore you have to be and dwell in the essence and in the ground, and there will God touch you with His simple essence without the interven- tion of any image. No image represents and signifies itself: it always aims and points to that of which it is the image [. -
Rudolf Steiner
Mysticism at the Dawn of the Modern Age By Rudolf Steiner Translated by Karl E. Zimmer Introductory Comment by Paul M. Allen Contents: Book Cover (Front) Scan / Edit Notes About the Author, the People, and the Background of This Book Preface to the 1923 Edition Introduction 1 - Meister Eckhart 2 - The Friendship with God 3 - Cardinal Nicolas of Cusa 4 - Agrippa of Nettesheim and Theophrastus Paracelsus 5 - Valentin Weigel and Jacob Boehme 6 - Giordano Bruno and Angelus Silesius Epilogue Addenda to the 1923 Edition Preface to the First Edition, 1901 Scan / Edit Notes Versions available and duly posted: Format: v1.0 (Text) Format: v1.0 (PDB - open format) Format: v1.5 (HTML) Format: v1.5 (PDF - no security) Format: v1.5 (PRC - for MobiPocket Reader - pictures included) Genera: Philosophy Extra's: Pictures Included (for all versions) Copyright: 1901 / 1923 / 1980 (This Edition) First Edited: 2002 Posted to: alt.binaries.e-book Note: 1. The Html, Text and Pdb versions are bundled together in one zip file. 2. The Pdf and Prc files are sent as single zips (and naturally don't have the file structure below) ~~~~ Structure: (Folder and Sub Folders) {Main Folder} - HTML Files | |- {Nav} - Navigation Files | |- {PDB} | |- {Pic} - Graphic files | |- {Text} - Text File -Salmun About the Author, the People, and the Background of this Book Shortly before the beginning of the present century, Rudolf Steiner arrived in Berlin to assume the post of editor of the well-known Magazin für Litteratur which had been established by Joseph Lehmann in 1832, the year of Goethe's death. Steiner was well qualified for this position, having already edited and written commentary on the natural scientific writings of Goethe for the Kurschner and the Weimar Editions of Goethe's works, a task for which he had been originally recommended by the celebrated Goethe scholar, Karl Julius Schröer, under whom Steiner had studied at the University of Vienna. -
Mysticism and the Modern Devotion There Is a Drawing from the Middle
Ancient & Medieval Church History Lesson 34, page 1 Mysticism and the Modern Devotion There is a drawing from the Middle Ages of a woman at prayer. We do not know who this woman is, but she is representative of many women in the church during the Middle Ages. She rather looks like a modern woman in some ways because she has three rings on her fingers on one hand. I wanted to begin with that picture because I will begin with a prayer from one of the women mystics. She is a very famous mystic and a very famous woman. She wrote the first book written by a woman in English. Her name is Julian of Norwich in England. We will be talking about her during this lesson. I would like to begin with a prayer from Julian of Norwich. It is a very short prayer as we think about souls of great, quiet mysticisms and the modern devotion. Let us pray. “God of Your goodness, give me Yourself, for You are sufficient for me. I cannot properly ask anything less to be worthy of You. If I were to ask less, I should always be in want. In You alone do I have all. Amen.” There were various ways in which people attempted to live out their Christian faith in the Middle Ages. One was the way of the scholastics. They did theology, trying to understand the faith. Another was the way of the humanist that we talked about in the last lesson. They were Christian but with emphases that were somewhat new and different. -
Introduction the Sensual Environment
Sensual Encounters Erika Lauren Lindgren Introduction The Sensual Environment Kathrin Brümsin was a novice in the Dominican monastery of St. Katharinenthal on the 1 southern banks of the Rhine River near Diessenhofen, Switzerland. In the seemingly eternal dilemma of many students, she had trouble with her studies. In this particular case, she was trying to learn the Latin liturgy that would be her life's work once she successfully became a nun. She struggled, and in a last ditch attempt to conquer the complexities of the liturgy, she offered up prayers to John the Evangelist, imploring him for assistance. That night Kathrin had a dream: She was in the choir of the church in her choirstall and an archbishop came and wanted to sing Mass. And it was asked who the bishop was. It was said that he was Saint John the Evangelist. And then the convent was happy beyond measure and received him with great joy. The bishop came in with great authority and went over to the altar and began In medio ecclesie. And the convent sang wonderfully. And when it came to the sacrifice, the entire convent went up to receive it. And when it was the novice's [Kathrin's] turn, she took the novice- mistress with her. And when she came to the altar, Saint John said to her, "My child, why do you not pray to me?" She said, "Lord, I can not. I would like it to be otherwise with all my heart." Then he took her by the hand and placed her next to him and opened a book in which was written in golden letters his sequence Verbum dei deo natum and said to her, "This you should pray to me." And so she read the sequence completely in his presence, all twenty-four verses.