Light, Life, and Love | Page 2

the ablest of the Beguines. Her writings prove to us that the technical terminology of German mysticism was in use before Eckhart,[2] 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, betr?be 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[3] 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