Meister Eckhart

1260-1328
Dr. Thérèse Marie Sacco (KWT Dominican Associate)

Introduction

Meister Eckhart was a mystic, prophet, feminist, philosopher, preacher and

theologian, administrator and poet (Fox, 1983). He is a spiritual gift and was a declared
heretic. However, today valued scholars agree that he was unjustly condemned. His
condemnation bears the signs of an attempt to silence his teaching on behalf of poor people.
Our brothers and sisters of the Hindu and Buddhist traditions have long claimed him
as their own. Thinkers like Jung, Bloch and Fromm have drawn wisdom from him. The time
is come for people of the West to embrace his teachings and spirituality, which he expresses
so beautifully. Meister Eckhart’s spirituality is uniquely suited for our age of the global
village and of the ecumenism of all world religions.
In the paper I explore Meister Eckhart the man, his teachings as well as his
connections with women.

Meister Eckhart, the Man

It is thought that Meister Eckhart’s birth name was JOHANNES ECKHART. Early
manuscripts also refer to him as Eckhart, Eggert or Eycarus (Davies, 1991). General
consensus is that he lived from 1260-1328. It is assumed that he was born in Hochheim, near
Erfurt in Thuringia (in the eastern part of Germany). He was admitted as a novice into the
convent of Dominican friars in Erfurt at about 15 years old. The story that he was of noble
stock, from a family of knights is a commonly held fiction. This comes from a
misinterpretation of archives of the period (Colledge, & Mc Ginn, 1980). It seems that he was
sent for higher studies to the Dominicans’ institute in their monastery at Cologne, which had
been founded in 1248 by Albert the Great. It is here he may have known of Albert the Great,
who knew and taught Thomas Aquinas. As a young friar Eckhart soon followed Albert and
Aquinas to Paris. At that time Paris was the intellectual centre of the Western world. For
young friars to be sent there was a prized privilege that Dominicans had to guard with care,
for other teachers were always jealous of this opportunity.
 Eckhart is likely to have taught within the Dominican order and also possibly at his
home priory of Erfurt, until he was a reader of Lombard’s Sentences at Paris in 1293. He
received a master's degree in theology from the University of Paris. After departing from
Paris he served as prior at Erfurt and as Dominican vicar-general for Bohemia. He returned to
Paris and took up a chair in Theology for a year in 1302 as a professor with teaching
commitments. His extensive scriptural commentaries might go back to this period of his life.
The next stage of his life related to organizational developments in the Dominican
order. The Dominican Order had been growing since its foundation in the early 1200s. In
1303 at the general Chapter of Besançon it was decided that big provinces would be divided.
Meister Eckhart was named the first Provincial of the new Saxonia, a sub-division of
Teutonia. He held this post until 1311. The tasks of a Dominican Provincial involved
extetnsive travelling. He travelled by foot across Europe to Chapter meetings in Strasburg,
Toulouse and Piacenza. During this period, 3 new Dominican houses were founded in the
province of Saxonia. He must have been a successful Provincial, as electors of the province
of Teutonia wanted him as their Provincial. However, at the General Chapter in Naples in
1311, it was decided that he should go back to Paris to the professorial chair he had
previously held, this time for a 2 year period.
In 1313 history records him as being in Strasburg, not in a teaching post at the
Dominican convent there. Rather, he served as Vicor-General of the province of Teutonia
with the responsibility of overseeing many of the women’s convents in the South German
area. It seems that during this period he wrote the Liber Benedictus. This contains two works
dedicated to Agnes, Queen of Hungary on the occasion of her entry into religious life (Ruh,
cited in Davies, 1991).
Little is known of his time in Cologne. He might have arrived there around 1320.
Judging from his sermons of that period he must have been involved in both pastoral and
academic activities. He also must have been head of the Dominican general studies and had
the responsibility for advanced theological education of 30 – 40 young Dominicans. He
shared this responsibility with his lector, Nicholas of Strasburg. It is interesting to note that
Pope John XXII1 appointed Nicholas Visitor to the province at the same time. So, as Visitor
Nicholas was Eckhart’s superior and as lector he was Eckhart’s academic junior. As the
Pope’s Visitor, Nicholas conducted a critical examination of Eckhart’s work, concentrating

1
Pope John XXII, bought for his own use 40 pieces of gold cloth from Damascus for 1,276 florins and had a
personal wardrobe worth 7,500 florins annually, which included his own ermine-trimmed pillow (Fox, 1983).

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on Liber Benedictus and other material taken from his German sermons. The examination
was completed in 1326 and Eckhart was completely exonerated.
However, in the summer of 1326, Henry of Virneburg, initiated inquisitorial
proceedings against Eckhart. It was the first time that a teacher of Eckhart’s standing had
been accused under the Inquisition. In cases of suspected heterodoxy, during the Middle
Ages, established theologians faced an examination of the faith, not an accusation of heresy.
The method of the inquisition used was the same as at the trial of Abelard in 1140 and
subsequent trials. Offending statements from an accused’s written work were extracted and
lists were drawn up. These statements were then presented to the accused for response.
The first hearing was in September 1326 and the list consisted of 49 articles, also
extracted mainly from Liber Benedictus, from Eckhart’s defence prepared for Nicholas of
Strasburg and a number of Latin and German texts. A second list of 39 articles followed,
taken mainly from German sermons. A third list included extracts from Eckhart’s
commentary on St John’s gospel. There may have been further lists prepared, as the final list
of articles condemned in the bull of 1328 included six other articles which were not from the
St John’s commentary and which do not appear in the original 2 Cologne lists. These have
survived in a single manuscript with Eckhart’s comments on the accusations, in a work
referred to as his Defence.
In January 1327, after the trial had been underway for 6 months, Eckhart formally
complained in a letter to Pope John XXII that there were unnecessary and vexing delays. He
also pointed out that the Pope’s own Visitor had already conducted an enquiry that found his
work to be orthodox. In addition to taking this action, Eckhart, in February 1327, provided an
oral commentary in German to a Latin document read out by a fellow Dominican. Here
Eckhart protested his rejection of heresy and said that he was prepared to retract any of his
teaching which might be shown as erroneous. This act has been seen, by some, as a strategic
move to counter any threat of his being judged a heretic, which could only be the case if he
was to wilfully hold erroneous theological positions.
The trial was transferred from Cologne to Avignon. The Dominican Provincial of
Teutonia and three lectors accompanied Eckhart. This attests to the support he enjoyed from
his confères. Two commissions were set up in Avignon, one consisting of theologians and
the other of cardinals. These 2 commissions would not have revisited his work. Rather they
examined already extracted articles, judged by the Cologne commission as heretical. The
original 150 articles were reduced to 28, which were found to be ‘heretical as they stand’.
Koch (cited by Davies, 1991) indicated that even this was an unusually large number and

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reflected a desire to attack the whole body of Eckhart’s work. In the final Bull, 15 articles are
declared to be ‘heretical as they stand’, while 11 are said to be ‘evil-sounding, rash and
suspect of heresy’. (Some observers see this as splitting hairs.) The final 2 articles, Eckhart
denied teaching.
Meister Eckhart did not live to see the promulgation, in the town, archdiocese and
province of Cologne, of Pope John XXII’s Bull In argro dominico, dated 27 March 1329
which formally condemned his teachings as heretical. It is clear that he had somehow
incurred the personal enmity of the pope (John XXII) as this luxury-loving man in April 1328
sent a letter to Henry of Virneburg assuring him that the case against Eckhart would continue
despite his death. Meister Eckhart had powerful enemies within the nobility.
Eckhart died in the Dominican house at Avignon during the winter of 1327/8.
Something was lost to Western spirituality when Eckhart was condemned. Something
ceased. It is prophecy with mysticism (Fox, 1983). This means a compassionately oriented
spirituality that included social justice along with a deep growth in consciousness. It is a
profound reverence for the artist in us, among us and in our midst. It is laughter and joy as
core elements of spirituality. It is simplicity and not fanciful spiritual methods. It is the
conviction that lay people can be mystics. What was lost was a creation-oriented spirituality.
Meister Eckhart lived in turbulent times and from which he refused to escape. Indeed,
it was his throwing in his lot with those concerned with social reform and those oppressed of
his day – the women of the Beguine movement and the peasants to whom he preached in
vernacular that ultimately got him condemned (Fox, 1983).
He was a strong and robust man, judging from the extensive journeys he undertook as
a Dominican Provincial. His receipt of high appointments in the Dominican Order shows he
must have inspired confidence in his confères. The fact that he had enemies could be a
consequence of his success, or of his challenging and uncompromising personal style. What
is evident throughout his life is the constant tension between academic learning and pastoral
care – pastoral care of religious women amongst whom he spent much of his career. His
German sermons, which are intellectually rigorous as well as profoundly pastoral in form,
indicate some resolution of this tension. This is for what Meister Eckhart is best remembered
(Davies, 1991).

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Meister Eckhart, the Preacher, the Teacher and Thinker

Meister Eckhart is a biblical theologian, a biblical preacher and a biblical spiritual

thinker (Fox, 1983). Meister Eckhart’s is a creation-centred spiritual theology. As a preacher
he sought to move people, to motivate them and even to disturb them.
Fox genuinely believes that we would have to look long and hard in contemporary
and in the past six centuries of Christian spirituality to find any writer who so profoundly
integrates biblical theology and spirituality, prophecy and mysticism, faith and reason, art and
life.
The four paths of Meister Eckhart’s spirituality, as represented by Fox (1983) are:
· The experience of God in creation;
· The experience of God by letting go and letting be;
· The experience of God in breakthrough and giving birth to Self and God; and
· The experience of God by way of compassion and social justice.
These 4 paths include 14 themes.

1. The creative word of God. Eckhart’s theology is a theology of the creative

word of God - the word that gives birth to blessings that is creation. Because of the
goodness of God, God’s word – which is creation – is also good. This theology of the
goodness of creation, of God’s word that “flows out but remains within,” is representative
of the cataphatic dimension to his spirituality.
2. Blessing. Eckhart’s is a spirituality of blessing as so much of the spirituality of
the Hebrew Bible is so. All creation is a divine blessing; the holy “isness” permeates all
things, and renders all things equal at the level of being. A definition of humanity is
suggested: a human being is a blessing destined to bless others consciously, by way of
creativity and compassion. Other creatures on this earth bless the rest of us
unconsciously. For Eckhart, life is a blessing and blessing is life. The purpose of living is
not to flee the earth or run from its pleasures but to return the blessings one has received
by blessing other creatures and other human generations as well.
3. Panentheism. For Eckhart it is basically wrong to think of God as a Person
“out there” or even of a God a wholly Other “out there”. God is in us and we are in God.
This is the theology of “inness” and of panentheism, which forms the basis of Eckhart’s
God talk and God consciousness. This theology emphasizes the transparency of God, who
is omnipresent.

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 4. Realized eschatology. An equally false consciousness is established, Eckhart
believes, by imagining that heaven is something that begins after this life. Eternal life is
now for Eckhart. If heaven has not already begun for us it is our dualistic way of
envisioning our lives that is the major obstacle. For if we are already in God, what
prevents our experience of the fullness of time in this present lifetime?
5. Celebration of all beings in God’s blessing-filled cosmos. If all of creation is a
blessing, if it all flows out from God but remains within God in a panentheistic ocean of
divine pleasure, then what would prevent these beings from rejoicing at this fullness of
time already begun? Eckhart’s spirituality is a cosmic one, not an inverted one. His search
for soul takes him into the entire universe in which we are immersed and which is in us
and outside us. The key words to this universe are rejoicing and celebration.
6. Letting go and letting creation be the holy blessing that it is. That which most
prevents our rejoicing and celebrating with creation is our tendency to grab, control,
dictate, possess, and cling. Therefore, Eckhart’s advice on spiritual method is profoundly
simple, though radical and by no means easy. Simply learn to let go and let be. By letting
go of clinging to things we learn what true reverence and appreciation can be. When we
let go even of our fear of nothingness we can “sink” into the blessing and grace that all
creation is about, and into its Creator and even more deeply into the God beyond the
Creator God who is the Godhead.
7. The unknown, unnameable God who is a non-God. Eckhart develops an
apophatic (no) as well as a cataphitic (yes) spirituality, a via negativa as well as a via
positiva. But his experience of nothingness is not accomplished by a put down of self but
by a letting go of self and of culture’s images of self and even of God. This is why he
prays “God rid me of God”, in order to sink deeply into the ineffable depths of the
unfathomable ocean that is God.
8. The divination and deification of humanity. Eckhart says that there are some mysteries
that only faith and revelation can tell us about. Psychologists and philosophers cannot bring
us to these truths. Such knowledge requires a breakthrough in our consciousness, a
resurrection, a second birth, an awakening to a deeper truth. One such truth is the fact that we
are sons and daughters of God and therefore have divine blood within us. We need to let go
of our limiting perspectives and let this truth wash over us with its implications that we, like
God, can create and be compassionate.
9. Spirituality is a growth process. For Eckhart, spirituality is a constant
expansion of the divine potential in all of us. “If people lived a thousand years or even

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longer, they might still gain in love.” There are no limits to the growth we can undergo:
no limits to our own divinity for there are no limits to the divine. Spiritual growth is not
about climbing a ladder in a competitive and compulsive way but it is spiral-like, an ever-
expanding bigness that touches the ends of the cosmos itself and returns us to our primal
origins refreshed. Expansion and contraction, in and out, form the basic dynamics for the
spiritual journey. He rejects up/down as categories for such a journey.
10. Creativity is the work of God in us. If we are divine and subject to growth in
our divinity, then we are also creators. God is creator and we, the images of God, follow
in God’s footsteps. Creative and artistic work is the only work worthy of the human
person; it is the only work that satisfies, for it is the only work that works as God works.
In such a work a Trinity gives birth: the Trinity in us of being, knowing and doing. Doing
alone is activism; knowing alone is quietism and rationalism; but doing and knowing that
are born from being and return to being – this is divine work, for it is what true creativity,
is all about. Eckhart does not get caught up in the contemplation vs. action dualistic
dilemma because his is truly a Trinitarian theology. The prominence he gives creativity in
his spirituality means that he also endorses extrovert meditation, which is centring by way
of giving birth. It is the flowing out that all creative people must discipline themselves to
do in order that beauty and blessing be shared. In this birthing we are born again and God
is born in human history again. We are to give birth to the Child of God in us and in our
culture.
11. Compassion, the fullness of spiritual maturity. Only God is compassionate. So
to touch our own divine roots is to make contact with compassion. Compassion for
Eckhart entrails two dimensions – one of consciousness of the interdependency of all
beings that swim together in this divinely panentheistic sea called creation – and the other
concerns justice. The first side to compassion is mystical; the second is prophetic.
Creating justice or compassion constitutes the ultimate act of birthing and creativity since
injustice is the ultimate act of violence and dualism. To create justice one must have
experienced oneness and mystical compassion. This oneness is the basis of the creation
of all things, for all things were born in compassion and want to return there.
12. Everyone is a royal person. Eckhart draws from the biblical tradition of the
royal person, who is noble and dignified, but also responsible for creating justice and
compassion. All persons are called to such nobility.
13. Christ as reminder of what it means to be God’s child. If we are all royal
persons then it helps to be reminded that such a birth is possible. Christ is the first and

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 foremost reminder. He is the Word of God calling us to be words of God. He is a creative
and compassionate person, in touch with his divine origins and his divine destiny. He is a
royal person, reminding everyone that we are to be responsible as was he in returning
blessing for blessing. Not only all persons, but “all of creation” is to hear this Good News
from us. Christ on leaving this earth sent his spirit to vivify us and render us other
Christs.
14. Laughter, newness, and joy. For Eckhart, God is the eternally new, the
eternally young. To receive the Spirit of God sent when Jesus left the earth is to open
ourselves up to the gifts of newness and youthfulness. Letting go means letting joy be, the
divine joy that creates the universe continually and that calls it back to its joyful, ever-
new origins, where true repose lies. Compassion also constitutes our first and primary
origins – all things were born in compassion and proceed from compassion. Pleasure is an
integral part of spiritual experience. Rather than fleeing pleasure we are to penetrate it to
find God there and we are to struggle to share it. Laughter may well be the ultimate act of
letting go and letting be: the music of the divine cosmos.
For the core of the Trinity laughing and birthing go on all day long. Eckhart warns
us, therefore, never to trust a so-called spiritual person for whom laughter does not lie at
the centre of his or her spirituality.

Meister Eckhart and the Religious Women of the Age

Much of Eckhart’s spiritual vision is profoundly feminist. This is because he listened

and read what women had to say about the spiritual journey. He was exposed to the spiritual
writings of religious women, Hildegard of Bingen, Mechtild of Magdeburg and Margaret
Porete and others.
In addition, he had long-term and immediate contact with women’s communities of
his age. These communities lived very particular forms of community life. It must be noted
that it was women who first wrote in the vernacular, as did Eckhart.
Although the visionary, Hildegard of Bingen lived and died before Eckhart, there is
reason to believe that he was familiar with some of her writings (written in Latin), as Eckhart
and Hildegard overlapped historically, theologically and geographically.
According to Davies (1991) there are 3 areas of work that distinguish Hildegard from
her contemporaries:
1) She makes extensive use of feminine personifications when discussing
creation and the Church;

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 2) She believes that abundant life of the physical world forms a continuum
with the inner life of the spirit. The basis of this continuum is the Holy
Spirit. The image she uses extensively is ‘greenness’, which expresses the
transcendence of the duality between earth and heaven.
3) She has a highly developed understanding of humanity, as an image of God.
If God is Creator, then men and women are capable of assisting God in the
creation, or not.
In a number of his sermons in Paradisus animae intelligentis there is evidence of
Hildegard’s influence. The theological overlap is seen a number of areas:
· They both express keen interest in the original point of creation from the
Godhead;
· They both are concerned with the genesis of creatures through the Word;
· Both have written extensive commentaries on the opening of the Fourth
Gospel;
· Both attempt to construct an ontology that centres upon the Incarnation; and
· At the level of imagery there is common ground. For example, Hildegard talks
of the soul as a ‘living spark’ while Eckhart refers to ‘spark of the soul’.
Mechtild of Magdeburg
She was born around 1212 in the diocese of Magdeburg, most probably of noble birth.
She was familiar with the German chivalric tradition of ‘courtly love’, which is evident in the
imagery and style of her writing. She left home for Magdeburg in 1230 where she joined a
community of Beguines. As an older woman, in 1270 she entered the convent of Helfta (a
great centre of learning and spiritual writing). It was there that she wrote her classic work The
Flowing Light of the Godhead, which is the first full-length spiritual work in the German
language.
There are a number of reasons why it is possible that Eckhart was familiar with
Mechtild’s work:
· Magdeburg and Helfta are both relatively close to Erfurt;
· Mechtild’s own dialect would have been comprehensible to Eckhart, himself a
Saxon;
· The important Latin translation of her work The Flowing Light of the Godhead
was made during Eckhart’s own lifetime; as well as

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 · The involvement of the Dominican Order with the genesis and the later
fortunes of the book.
The resonance of Eckhart’s work with Mechtild’s is found in number of areas:
· Both are concerned to trace the union of God with the soul;
· Both use their imagination and elements of the secular tradition to express
spiritual experiences;
· They share common images. Among these images are those of sinking, of
dancing, of God’s delight, of growth, of awakening, of letting go, of
compassion, of God as a flowing stream, of the dialectic between ‘isness’ and
nothingness; and
· There are a number of occasions where the style and content of Mechtild’s
work seems strikingly close to that of Eckhart.
Margaret Porete
She was a Beguine from Hainaut (in the area we now call Belgium). She wrote the
Mirror of Simple Souls, a mystical treatise that exercised considerable influence during the
Middle Ages and was translated very early on into Latin, English and Italian. She was
burned at the stake in Paris in the year 1310 for having written the Mirror of Simple Souls.
This work is relevant to our study of Eckhart for two reasons.
First, there exists an indirect historical connection between Eckhart and Porete.
Eckhart arrived in Paris a year after Porete was burned at the stake in 1311. He lived
in the same Dominican Convent as William Humbert, who was Porete’s Inquisitor
(Grundmann, cited in Davies, 1991). In addition, Eckhart may have heard of the Mirror of
Simple Souls earlier through Godefroid de Fontaine who was in the Faculty of Theology
(1285-1286) and the canon lawyer who gave a positive verdict on Porete’s text. Both
Godefroid de Fontaine and Eckhart were in Paris during 1302. Eckhart must have known of
the proposals, for which Porete and her book were condemned (Ruh, cited in Davies, 1991).
Second, the Mirror of Simple Souls highlights some mystical themes, which occur in
Eckhart’s own work. One theme suggests an affinity – the issue of metaphysical poverty.
This is central to Porete’s spirituality. She often describes how the ‘annihilated’, ‘liberated’
or perfected soul is united with God through being entirely stripped of its own will and
knowledge. Such a soul “knows of only one thing: that she does not will anything” (ch.42).
This parallel’s with a theme in Eckhart’s sermon Beati paupers spiritu, expressed in “a poor
person is one who wills nothing, knows nothing and has nothing” (W 87). Why did Eckhart

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make use of elements of her work? Was it a gesture of defiance? Or, was it a statement of
solidarity with the condemned Margaret Porete?
Eckhart and pastoral care of women. From the late 12th century onwards there were
an increasing number of women who sought entrance into religious life. These women were
first received by the Premonstratensian Order (established in 1120), which felt overburdened
by the influx of women. The Cistercians, from 1228, also forbade further establishment of
women’s communities.
The result of this reluctance, on the part of established orders to accept women
religious, was the mushrooming of independent, loose-knit communities outside existing
forms of religious community life. One of the chief forms that this new expansion took was
that of the Beguine movement, which was particularly strong in Germany and the Low
Countries. ‘Beguine’ was generally applied to those women banded together to live a life of
dedication to spiritual development and to ministering to others. They were not nuns. They
could not be. To become a nun, a woman had to be of noble class and pay a dowry.
Initially, these communities had Church support; however, they soon attracted
attention of tidy-minded people for whom their innovative life-style seemed an affront
(Davies, 1991). There were complaints, amongst others, that they failed in their duty to get
married. The Church continued to ban the establishment of new religious orders. Those
wishing to found new orders were urged to integrate into established orders.
The older orders failed to cope with the religious eagerness of women. The
responsibility to absorb these women fell onto the newer mendicant orders, the Franciscans
and Dominicans. However, the Dominicans were ambivalent about undertaking pastoral
duties for the women. They stated in 1228 that pastoral care of women’s communities might
prejudice the true aims of the order. In 1267, nearly 40 years later, the Dominicans finally
accepted responsibility of women’s houses.
These women’s houses were very numerous in Teutonia, Germany. Their charters
show that many of these houses had Beguine origins. Round Strasburg and Cologne
Dominicans had a degree of responsibility towards 85 such houses. The Dominicans offered
these women administrative supervision, chaplain services and those of a learned preacher.
As early as 1298 Meister Eckhart expressed a preference for work as a spiritual director.
Eckhart functioned as a confessor, pastor and visitor. He could take disciplinary measures
and determined the tasks and conditions of the convent chaplains. He had extensive power
and authority regarding the functioning of the convents under his jurisdiction.

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 What was the spirituality of these ‘holy women’? Their spirituality was based on
the experience of love and uncompromising forms of self-abnegation, and was strongly
Christocentric. For example, Elizabeth of Oye’s writings express the asceticism of the age
and are called “mysticism of suffering’ with the ideal-being a ‘great likeness’ to God and
sharing in the physical suffering of Christ. This was the period of a flowering of medieval
piety.
· Meister Eckhart’s ‘formlessness’, ‘waylessness’, interiority and the
detachment of the soul greatly contrasts with the visions and self-abnegating
exercises of the holy women. Denifle (cited in Davies, 1991) in 1889 argued
that the German sermon was born out the contact of the Dominican pastoral
responsibilities towards the women under their care. Their sermons were a
reworking of their scholastic thinking. Thus Eckhart’s mystical sermons were
simplified and vernacular renderings of his scholastic theology.
· However, 50 years later Grundmann (cited in Davies, 1991) believed that the
German sermons were a fusion of the Dominican theological training and the
raw mystical experience of women. For Grundmann, Meister Eckhart
appropriated and extended the organic spirituality of women into the
conceptual sphere. The movement to embrace poverty is evident in both
Eckhart’s and the women’s spirituality – Eckhart seeing ‘poverty’ as the
highest form of self-abandonment (an exalted poverty of spirit) and the
women expressing this physically and materially.
· Yet another, later view expressed by Wentzlaff-Eggebert and Ruh (cited in
Davies, 1991), indicates that Eckhart adopted a critical stance towards the
spirituality of the women in his charge and challenged them to pursue a more
interior form of life.
Whichever stance we prefer to uphold, there can be no doubt that the women’s
convents provided a context that proved fertile for the development of Eckhart’s distinctive
preaching style.

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References and Additional Readings:

Colledge, Edmund & Mc Ginn, Bernard (1980) Meister Eckhart: The Essential Sermons,
Commentaries, Treatises and Defense Mahwah, N.J. Paulist Press.

Davies, Oliver (1991) Meister Eckhart: Mystical Theologian SPCK.

"Eckhart, Meister," Microsoft® Encarta® Online Encyclopedia 2000

http://encarta.msn.com © 1997-2000 Microsoft Corporation. Contributed by Weeks, Louis

Fox, Matthew (1983) Original Blessing Santa Fe: Bear & Company

Fox, Matthew (1980) Breakthrough New York: Image Books

McGinn, Bernard, (1986) Meister Eckhart: Teacher and Preacher Mahwah: Paulist Press
Stewart, James Mysticism at the Dawn of the Modern Age Rudolf Steiner Archive
jds@c4systm.com

The Catholic Encyclopedia, Volume V Copyright © 1909 by Robert Appleton Company

Online Edition Copyright © 1999 by Kevin Knight Nihil Obstat, May 1, 1909. Remy Lafort,
Censor Imprimatur. +John M. Farley, Archbishop of New York

The Internet Encyclopedia of Philosophy (1996) Meister Eckhart 1260-1328

Woods, Richard (1998) Mystics and Prophecy London: Darton, Longman and Todd, Ltd

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