Sect. 1. THE PRECURSORS OF THE GERMAN MYSTICS
TO most English readers the "Imitation of Christ" is the representative of mediaeval German mysticism. In reality, however, this beautiful little treatise belongs to a period when that movement had nearly spent itself. Thomas a Kempis, as Dr. Bigg has said, was only a semi-mystic. He tones down the most characteristic doctrines of Eckhart, who is the great original thinker of the German mystical school, and seems in some ways to revert to an earlier type of devotional literature. The "Imitation" may perhaps be described as an idealised picture of monastic piety, drawn at a time when the life of the cloister no longer filled a place of unchallenged usefulness in the social order of Europe. To find German mysticism at its strongest we must go back a full hundred years, and to understand its growth we must retrace our steps as far as the great awakening of the thirteenth century—the age of chivalry in religion—the age of St. Louis, of Francis and Dominic, of Bonaventura and Thomas Aquinas. It was a vast revival, bearing fruit in a new ardour of pity and charity, as well as in a healthy freedom of thought. The Church, in recognising the new charitable orders of Francis and Dominic, and the Christianised Aristotelianism of the schoolmen, retained the loyalty and profited by the zeal of the more sober reformers, but was unable to prevent the diffusion of an independent critical spirit, in part provoked and justified by real abuses. Discontent was aroused, not only by the worldiness of the hierarchy, whose greed and luxurious living were felt to be scandalous, but by the widespread economic distress which prevailed over Western Europe at this period. The crusades periodically swept off a large proportion of the able-bodied men, of whom the majority never returned to their homes, and this helped to swell the number of indigent women, who, having no male protectors, were obliged to beg their bread. The better class of these female mendicants soon formed themselves into uncloistered charitable Orders, who were not forbidden to marry, and who devoted themselves chiefly to the care of the sick. These Beguines and the corresponding male associations of Beghards became very numerous in Germany. Their religious views were of a definite type. Theirs was an intensely inward religion, based on the longing of the soul for immediate access to God. The more educated among them tended to embrace a vague idealistic Pantheism. Mechthild of Magdeburg (1212-1277), prophetess, poetess, Church reformer, quietist, was the ablest of the Beguines. Her writings prove to us that the technical terminology of German mysticism was in use before Eckhart, and also that the followers of what the "Theologia Germanica" calls the False Light, who aspired to absorption in the Godhead, and despised the imitation of the incarnate Christ, were already throwing discredit on the movement. Mechthild's independence, and her unsparing denunciations of corruption in high places, brought her into conflict with the secular clergy. They tried to burn her books—those religious love songs which had already endeared her to German popular sentiment. It was then that she seemed to hear a voice saying to her:
Lieb' meine, betrbe dich nicht zu sehr,
Die Wahrheit mag niemand verbrennen!
The rulers of the Church, unhappily, were not content with burning books. Their hostility towards the unrecognised Orders became more and more pronounced: the Beghards and Beguines were harried and persecuted till most of them were driven to join the Franciscans or Dominicans, carrying with them into those Orders the ferment of their speculative mysticism. The more stubborn "Brethren and Sisters of the Free Spirit" were burned in batches at Cologne and elsewhere. Their fate in those times did not excite much pity, for many of the victims were idle vagabonds of dissolute character, and the general public probably thought that the licensed begging friars were enough of a nuisance without the addition of these free lances.
The heretical mystical sects of the thirteenth century are very interesting as illustrating the chief dangers of mysticism. Some of these sectaries were Socialists or Communists of an extreme kind; others were Rationalists, who taught that Jesus Christ was the son of Joseph and a sinner like other men; others were Puritans, who said that Church music was "nothing but a hellish noise" (nihil nisi clamor inferni), and that the Pope was the magna meretrix of the Apocalypse. The majority were Anti-Sacramentalists and Determinists; and some were openly Antinomian, teaching that those who are led by the Spirit can do no wrong. The followers of Amalric of Bena believed that the Holy Ghost had chosen their sect in which to become incarnate; His presence among them was a continual guarantee of sanctity and happiness. The "spiritual Franciscans" had dreams of a more apocalyptic kind. They adopted the idea of an "eternal Gospel," as expounded by Joachim of Floris, and believed that the "third kingdom," that of the Spirit, was about to begin among themselves. It was to abolish the secular Church and to inaugurate the reign of true Christianity—i.e. "poverty" and asceticism.
Such are some of the results of what our eighteenth-century ancestors knew and dreaded as "Enthusiasm"—that ferment of the spirit which in certain epochs spreads from soul to soul like an epidemic, breaking all the fetters of authority, despising tradition and rejecting discipline in its eagerness to get rid of formalism and unreality; a lawless, turbulent, unmanageable spirit, in which, notwithstanding, is a potentiality for good far higher than any to which the lukewarm "religion of all sensible men" can ever attain. For mysticism is the raw material of all religion; and it is easier to discipline the enthusiast than to breathe enthusiasm into the disciplinarian.
Meanwhile, the Church looked with favour upon the orthodox mystical school, of which Richard and Hugo of St. Victor, Bonaventura, and Albertus Magnus were among the greatest names. These men were working out in their own fashion the psychology of the contemplative life, showing how we may ascend through "cogitation, meditation, and speculation" to "contemplation," and how we may pass successively through jubilus, ebrietas spiritus, spiritualis jucunditas, and liquefactio, till we attain raptus or ecstasy. The writings of the scholastic mystics are so overweighted with this pseudo-science, with its wire-drawn distinctions and meaningless classifications, that very few readers have now the patience to dig out their numerous beauties. They are, however, still the classics of mystical theology in the Roman Church, so far as that science has not degenerated into mere miracle-mongering.
Sect. 2. MEISTER ECKHART
It was in 1260, when Mechthild of Magdeburg was at the height of her activity, that Meister Eckhart, next to Plotinus the greatest philosopher-mystic, was born at Hocheim in Thuringia. It seems that his family was in a good position, but nothing is known of his early years. He entered the Dominican Order as a youth, perhaps at sixteen, the earliest age at which novices were admitted into that Order. The course of instruction among the Dominicans was as follows:—After two years, during which the novice laid the foundations of a good general education, he devoted the next two years to grammar, rhetoric, and dialectic, and then the same amount of time to what was called the Quadrivium, which consisted of "arithmetic, mathematics, astronomy, and music." Theology, the queen of the sciences, occupied three years; and at the end of the course, at the age of twenty-five, the brothers were ordained priests. We find Eckhart, towards the end of the century, Prior of Erfurt and Vicar of Thuringia, then Lector Biblicus at Paris, then Provincial Prior of Saxony. In 1307 the master of the Order appointed him Vicar-General for Bohemia, and in 1311 he returned to Paris. We find him next preaching busily at Strassburg, and after a few more years, at Cologne, where the persecution of the Brethren of the Free Spirit was just then at its height. At Strassburg there were no less than seven convents of Dominican nuns, for since 1267 the Order had resumed the supervision of female convents, which it had renounced a short time after its foundation. Many of Eckhart's discourses were addressed to these congregations of devout women, who indeed were to a large extent the backbone of the mystical movement, and it is impossible not to see that the devotional treatises of the school are strongly coloured by feminine sentiment. A curious poem, written by a Dominican nun of this period, celebrates the merits of three preachers, the third of whom is a Master Eckhart, "who speaks to us about Nothingness. He who understands him not, in him has never shone the light divine." These nuns seem to have been fed with the strong meat of Eckhart's mystical philosophy; in the more popular sermons he tried to be intelligible to all. It was not very long after he took up his residence at Cologne that he was himself attacked for heresy. In 1327 he read before his own Order a retractation of "any errors which might be found" (si quid errorum repertum fuerit) in his writings, but withdrew nothing that he had actually said, and protested that he believed himself to be orthodox. He died a few months later, and it was not till 1329 that a Papal bull was issued, enumerating seventeen heretical and eleven objectionable doctrines in his writings.
This bull is interesting as showing what were the points in Eckhart's teaching which in the fourteenth century were considered dangerous. They also indicate very accurately what are the real errors into which speculative mysticism is liable to fall, and how thinkers of this school may most plausibly be misrepresented by those who differ from them. After expressing his sorrow that "a certain Teuton named Ekardus, doctor, ut fertur, sacrae paginae, has wished to know more than he should," and has sown tares and thistles and other weeds in the field of the Church, the Pope specifies the following erroneous statements as appearing in Eckhart's writings:—1. "God created the world as soon as God was. 2. In every work, bad as well as good, the glory of God is equally manifested. 3. A man who prays for any particular thing prays for an evil and prays ill, for he prays for the negation of good and the negation of God, and that God may be denied to him. 4. God is honoured in those who have renounced everything, even holiness and the kingdom of heaven. 5. We are transformed totally into God, even as in the Sacrament the bread is converted into the Body of Christ. Unum, non simile. 6. Whatever God the Father gave to His only-begotten Son in His human nature, He has given it all to me. 7. Whatever the Holy Scripture says about Christ is verified in every good and godlike man. 8. External action is not, properly speaking, good nor divine; God, properly speaking, only works in us internal actions. 9. God is one, in every way and according to every reason, so that it is not possible to find any plurality in Him, either in the intellect or outside it; for he who sees two, or sees any distinction, does not see God; for God is one, outside number and above number, for one cannot be put with anything else, but follows it; therefore in God Himself no distinction can be or be understood. 10. All the creatures are absolutely nothing: I say not that they are small or something, but that they are absolutely nothing." All these statements are declared to have been found in his writings. It is also "objected against the said Ekardus" that he taught the following two articles in these words:—1. "There is something in the soul, which is uncreated and uncreatable: if the whole soul were such, it would be uncreated and uncreatable: and this is the intelligence. 2. God is not good or better or best: I speak ill when I call God good; it is as if I called white black." The bull declares all the propositions above quoted to be heretical, with the exception of the three which I have numbered 8-10, and these "have an ill sound" and are "very rash," even if they might be so supplemented and explained as to bear an orthodox sense.
This condemnation led to a long neglect of Eckhart's writings. He was almost forgotten till Franz Pfeiffer in 1857 collected and edited his scattered treatises and endeavoured to distinguish those which were genuine from those which were spurious. Since Pfeiffer's edition fresh discoveries have been made, notably in 1880, when Denifle found at Erfurt several important fragments in Latin, which in his opinion show a closer dependence on the scholastic theology, and particularly on St Thomas Aquinas, than Protestant scholars, such as Preger, had been willing to allow. But the attempt to prove Eckhart a mere scholastic is a failure; the audacities of his German discourses cannot be explained as an accommodation to the tastes of a peculiar audience. For good or evil Eckhart is an original and independent thinker, whose theology is confined by no trammels of authority.
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