Eckhart, Meister

orig. Johannes

born с 1260?, Hochheim?, Thuringia

died 1327/28?, Avignon

German theologian and mystic.

A Dominican from age 15, he studied theology at Cologne and Paris and became a popular preacher and teacher. In his mid 30s he served as vicar of Thuringia. His mystical writings examined the relationship between God and humanity; he pictured the soul achieving complete union with God and posited something (Godhead) beyond God. He took up a professorship in Cologne in his 60th year; shortly thereafter he was charged with heresy on several points in his works. He died before he could rebut a second charge.

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▪ German mystic

English  Master Eckhart,  original name  Johannes Eckhart,  also called  Eckhart von Hochheim,  Eckhart also spelled  Eckehart 

born c. 1260, Hochheim?, Thuringia [now in Germany]

died 1327/28?, Avignon, France

      Dominican theologian and writer who was the greatest German speculative mystic (mysticism). In the transcripts of his sermons in German and Latin, he charts the course of union between the individual soul and God.

      Johannes Eckhart entered the Dominican order when he was 15 and studied in Cologne, perhaps under the Scholastic philosopher Albert the Great. The intellectual background there was influenced by the great Dominican theologian Thomas Aquinas, who had recently died. In his mid-30s, Eckhart was nominated vicar (the main Dominican official) of Thuringia. Before and after this assignment he taught theology at Saint-Jacques's priory in Paris. It was also in Paris that he received a master's degree (1302) and consequently was known as Meister Eckhart.

      Eckhart wrote four works in German that are usually called “treatises.” At about the age of 40 he wrote the Talks of Instruction, on self-denial, the nobility of will and intellect, and obedience to God. In the same period, he faced the Franciscans in some famous disputations on theological issues. In 1303 he became provincial (leader) of the Dominicans in Saxony, and three years later vicar of Bohemia. His main activity, especially from 1314, was preaching to the contemplative nuns established throughout the Rhine River valley. He resided in Strasbourg as a prior.

      The best-attested German work of this middle part of his life is the Book of Divine Consolation, dedicated to the Queen of Hungary. The other two treatises were The Nobleman and On Detachment. The teachings of the mature Eckhart describe four stages of the union between the soul and God: dissimilarity, similarity, identity, breakthrough. At the outset, God is all, the creature is nothing; at the ultimate stage, “the soul is above God.” The driving power of this process is detachment.

      1. Dissimilarity: “All creatures are pure nothingness. I do not say they are small or petty: they are pure nothingness.” Whereas God inherently possesses being, creatures do not possess being but receive it derivatively. Outside God, there is pure nothingness. “The being (of things) is God.” The “noble man” moves among things in detachment, knowing that they are nothing in themselves and yet aware that they are full of God—their being.

      2. Similarity: Man thus detached from the singular (individual things) and attached to the universal (Being) discovers himself to be an image of God. Divine resemblance, an assimilation, then emerges: the Son, image of the Father, engenders himself within the detached soul. As an image, “thou must be in Him and for Him, and not in thee and for thee.”

      3. Identity: Eckhart's numerous statements on identity between God and the soul can be easily misunderstood. He never has substantial identity in mind, but God's operation and man's becoming are considered as one. God is no longer outside man, but he is perfectly interiorized. Hence such statements: “The being and the nature of God are mine; Jesus enters the castle of the soul; the spark in the soul is beyond time and space; the soul's light is uncreated and cannot be created, it takes possession of God with no mediation; the core of the soul and the core of God are one.”

      4. Breakthrough: To Meister Eckhart, identity with God is still not enough; to abandon all things without abandoning God is still not abandoning anything. Man must live “without why.” He must seek nothing, not even God. Such a thought leads man into the desert, anterior to God. For Meister Eckhart, God exists as “God” only when the creature invokes him. Eckhart calls “Godhead” the origin of all things that is beyond God (God conceived as Creator). “God and the Godhead are as distinct as heaven and earth.” The soul is no longer the Son. The soul is now the Father: it engenders God as a divine person. “If I were not, God would not be God.” Detachment thus reaches its conclusion in the breakthrough beyond God. If properly understood, this idea is genuinely Christian: it retraces, for the believer, the way of the Cross of Christ.

      These teachings are to be found in his Latin works too. But the Latin Sermons, Commentaries on the Bible, and Fragments are more Scholastic and do not reveal the originality of his thought. Nevertheless, Eckhart enjoyed much respect even among scholars. In his 60th year he was called to a professorship at Cologne. Heinrich von Virneburg—a Franciscan, unfavourable to Dominicans, anyway—was the archbishop there, and it was before his court that the now immensely popular Meister Eckhart was first formally charged with heresy. To a list of errors, he replied by publishing a Latin Defense and then asked to be transferred to the pope's court in Avignon. When ordered to justify a new series of propositions drawn from his writings, he declared: “I may err but I am not a heretic, for the first has to do with the mind and the second with the will!” Before judges who had no comparable mystical experience of their own, Eckhart referred to his inner certainty: “What I have taught is the naked truth.” The bull of Pope John XXII, dated March 27, 1329, condemns 28 propositions extracted from the two lists. Since it speaks of Meister Eckhart as already dead, it is inferred that Eckhart died some time before, perhaps in 1327 or 1328. It also says that Eckhart had retracted the errors as charged.

      Although Eckhart's philosophy amalgamates Greek, Neoplatonic, Arabic, and Scholastic elements, it is unique. His doctrine, sometimes abstruse, always arises from one simple, personal mystical experience to which he gives a number of names. By doing so, he was also an innovator of the German language, contributing many abstract terms. In the second half of the 20th century, there was great interest in Eckhart among some Marxist theorists and Zen Buddhists.

Reiner Schürmann

Additional Reading

Jeanne Ancelet-Hustache, Master Eckhart and the Rhineland Mystics (1957), contains a short, excellent, illustrated introduction to his life and work. James M. Clark, Meister Eckhart: An Introduction to the Study of His Works (1957), a good exposition of Eckhart's thinking, includes an anthology of his sermons. C.F. Kelley, Meister Eckhart on Divine Knowledge (1977), explains this doctrine in scholarly detail. Reiner Schürmann, Meister Eckhart, Mystic and Philosopher (1978), translates eight sermons and analyzes three of them in detail, placing Eckhart's doctrines in historical context and relating them to contemporary ideas. Frank Tobin, Meister Eckhart: Thought and Language (1986), is a careful analysis of the theologian's writings.

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