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Updated: April 30, 2025
Not only was it preceded by numerous sporadic outbursts of religious revivalism which sometimes took the shape of opposition to the dominant form of Christianity, though it is true they generally shaded off into mere movements of independent Catholicism within the Church; but there were in addition at least two distinct religious movements which led up to it, while much which, under the reformers of the sixteenth century, appears as a distinct and separate theology, is traceable in the fourteenth and fifteenth centuries in the mystical movement connected with the names of Meister Eckhart and Tauler.
The religious ecstasy, however, embodies the most complete case, and allows the clearest insight into the nature of the experience; and will therefore be dealt with at greatest length. The typical religious enthusiast is the mystic. From Plotinus to Buddha, from Meister Eckhart to Emerson, the same doctrine has brought the same fruits of religious rapture.
In another matter also she was at a loss what to do. The Wittenberg theologian, Erasmus Eckhart, found that his own songs, when she sang them to him, seemed entirely new, and the gratitude he felt merged into ardent love, the first which had taken possession of his young soul.
With Ursel she would be protected from the terrors of solitude, for, besides the old woman's voice, a man's tones also reached her through the open window. It was probably the companion of her childhood. In his society she would most speedily regain her lost peace of mind. In his place she had at first found only Erasmus Eckhart. The strong, bold boy had become a fine-looking man.
He had hoped to find Wolf in Ursel's room, but he had already been away some time, and had told the old woman that he was going to the Hiltners, and should probably remain there a long while, as his schoolmate, Erasmus Eckhart, the nephew and adopted son of the syndic and his wife, had returned home from Wittenberg.
But where Mechthild seems to strike an original note for her time is in her insistence on God’s craving for the soul, as well as the soul’s craving for God. We find the same insistence in Meister Eckhart, who followed her closely in time, and perhaps, in this respect, in thought also. “God needs man,” says Eckhart, quite simply.
With Ursel she would be protected from the terrors of solitude, for, besides the old woman's voice, a man's tones also reached her through the open window. It was probably the companion of her childhood. In his society she would most speedily regain her lost peace of mind. In his place she had at first found only Erasmus Eckhart. The strong, bold boy had become a fine-looking man.
Bernard of Clairvaux dwells on "that ecstasy of deification in which the individual disappears in the eternal essence as the drop of water in a cask of wine." Says Meister Eckhart, "Thou shalt sink away from they selfhood, though shalt flow into His self- possession, the very thought of Thine shall melt into His Mine;" and St.
But, ere she had reached the gate, a man who had been concealed behind the old elm by the path stepped forward to meet her. She started back and, as he called her by name, she recognised the young Wittenberg theologian, Erasmus Eckhart.
Erasmus Eckhart, the adopted son of the house, hastened toward Barbara to greet her as an acquaintance of his school days, flushing deeply in his surprise at her great beauty as he did so.
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