Meister Eckhart

First published Wed Jan 4, 2006; substantive revision Mon Apr 25, 2011
Education and culture were the two driving forces behind European urban development in the
13th and 14th centuries. Among the mendicant orders that had settled in the cities were the
Dominicans (ordo fratrum praedicatorum), dedicated to promoting in their teaching, way of life,
and preaching the ideal of mans self-discoveryself-cultivationas a singular cultural value.
The dynamics of this self-discovery can be said to be two-fold. For, on one hand, man discovers
himself by liberating himself from himself and therewith findingin himselfwhat transcends
him. On the other hand, what man finds in himself displays its own movement as all that remains
when his self-discovery has reached its end. In this developmental context, Meister Eckhart
directed his theoretical analysis towards elucidating the self-movement of intellect as such, in its
differentiation, as a movement representing in practical terms the only possible form of life.
Indeed, in this era of radical social upheaval, Eckhart put forward the dynamics of intellect
(reason, rationality) as the genuine wealth possessed by those who are poor in spirit. His
philosophical formulations and theological statements served, in their reciprocal convergence, to
unfold in theoretical terms the dynamics of intellect with a view to recommending the practice of
processive reason as the exemplary form of life. Eckhart explained these dynamics mostly on the
basis of texts from the Holy Scriptures, whose philosophical content he set out through
philosophical argumentssomething he was able to do because he regarded the Holy Scriptures
as a work of philosophy (cf. Echardus, In Ioh. n. 444; LW III, 380, 1214: evangelium
contemplatur ens in quantum ens: the Gospel treats of being insofar as it is beingAristotle,
as was well known, having defined the object of metaphysics in precisely this manner). Yet
Eckharts explanations of these dynamics were also based on philosophical theses closely linked
to notions from the Holy Scriptures. In both cases, he claimed to give unreserved expression to
the new and rare (nova et rara) in propagating what was for him the only possible form of life:
that of processive reason or of processes directed by reason. In so doing, Meister Eckhart
dedicated his life to philosophy: as a philosopher holding a chair of theology at the University of
Paris, as a philosopher leading the Dominican Order, and as a philosopher occupying the
preachers pulpit.

1. Life of Meister Eckhart

2. Works

3. Dietrich of Freiberg and Meister Eckhart

4. The Absolute Principle as Intellect without Being

5. Univocal Causality

6. One as Unity

7. Conclusion

Bibliography

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1. Life of Meister Eckhart

Eckhart was born in 1260 in Hochheim (Thuringia). He entered the Dominican Order quite early,
and received most of his education in the Studium Generale in Cologne that Albert the Great had
founded in 1248. In 1286 Eckhart went to Paris to study. From 1294 until 1298, he was Prior of
the Convent of Erfurt, at the same time carrying out the office of Vicar of Thuringia. Eckhart was
promoted to Master of Theology at Paris in 1302 and taught as Professor there in the academic
year 1302/1303. He was elected Provincial of the newly founded Province of Saxony in 1303,
and held this office until 1311. In 1307 Eckhart also took over the administration of the Province
of Bohemia as Vicar General. When the Provincial Chapter of the Province of Teutonia elected
him Provincial in 1310, the election was not accepted by the General Chapter in Naples (1311).
Instead, Eckhart was sent once more to Paris. After teaching there for a second period, Eckhart
went to Strasbourg in 1313, where from 1314 to 1322 he was increasingly active as a preacher
caring for Dominican convents there. From 1323 on, Eckhart resided in Cologne, most likely at
the Studium Generale, and probably as Lecturer. During this time, the campaigns against him
began that led, in 1326, to the opening of an inquisitional proceeding. In its course Eckhart
submitted a reply to the syllabus of errors attributed to him, protesting as well against the
proceeding itself, which was then continued at the Papal Court in Avignon. It resulted in the
papal bull In agro dominico from Pope John XXII, issued on March 27, 1329, condemning 17
articles from this syllabus as heretical and 11 more as suspect of heresy. Eckhart, however, did
not live to see his condemnation; he died sometime before April 30, 1328probably on January
28, 1328, possibly in Avignon.

2. Works
At the beginning of the academic year 1293/94 Eckhart held an inaugural lecture (Collatio in
libros Sententiarum) that has been preserved. An academic sermon, the Sermo Paschalis a. 1294
Parisius habitus and the Tractatus super oratione dominica date from the same time. Between
1294 and 1298 Eckhart composed his Instructional Talks (Die rede der underscheidunge), tabletalks for his confratres in the Erfurt monastery. From his first teaching period in Paris (1302/03)
come the Quaestiones (Quaestio Parisiensis I, II and the rationes Equardi from one of the
disputed questions of Gonsalvus Hispanus), as well as the Sermo die beati Augustini Parisius
habitus, a feast-day sermon in honor of Augustine (August 18, 1302 or February 28, 1303), and

perhaps two other Quaestiones. Between 1303 and 1310, during a General Chapter, Eckhart held
the Sermones on Ecclesiastics 24: 2327a and 24: 27b31. In 1305 he began composing the
Opus tripartitum, his major work, comprising three parts: the Opus propositionum (Work of
Theses), with over 1,000 theses in 14 treatises, the Opus quaestionum (Work of Problems) and
the Opus expositionum (Work of Interpretations). Much of the Opus tripartitum remained
incomplete. What we have are the Prologus generalis in opus tripartitum, the Prologus in opus
propositionum, the Prologus in opus expositionum I and II, and various commentaries (above all
the Expositio sancti evangelii secundum Iohannem). Also preserved is an Opus sermonum
containing drafts of Latin sermons. From the Strasbourg and Cologne period come the treatise
Daz buoch der goetlchen troestunge and the sermon Von dem edeln menschen. (The authenticity
of the treatise Von abegescheidenheit has been disputed in the past, but it has been recently
accepted once more as a work of Eckhart.) The most important German sermons also go back to
this last period. Among these is Predigt 52, which due to its extremely innovative content was
later translated from Middle High German into Latin.

3. Dietrich of Freiberg and Meister Eckhart

Of all those following in the tradition of Albert the Great who developed theories of the intellect
in the 13th and 14th centuries, Dietrich of Freiberg went the furthest. In treating of the active
intellect (intellectus agens), Dietrich identified a three-fold object, which, however, the intellect
knows in a single intuition (uno intuitu): its principle (deus), its essence (essentia) and the
totality of beings (universitas entium). According to Dietrich, the intellect knows its essence and
all beings not only according to its essence, but also in its principle, according to the mode of
this very principle (in suo principio secundum modum ipsius principii; cf. Dietrich of Freiberg,
De intellectu et intelligibili II 3740, ed. Mojsisch, 1977, pp. 17577). This mode of knowing is
the highest that we can identify. Before Dietrich, no one had formulated this mode of knowing in
such a progressive manner by making such a radical claim. Nevertheless, Dietrich did not further
elaborate how to think this mode of knowing in its individual moments, that is, the way the
intellect actually knows in its principle, according to the mode of this very principle.
Meister Eckhart begins where Dietrich of Freiberg leaves off. Nowhere in his writings does
Eckhart mention Dietrich by name, although they were personally acquainted, and although
Dietrich used his influence to see that Eckhart received significant posts within the Dominican
Order. Yet Eckhart goes a step beyond Dietrich by expanding upon what Dietrich had given only
general expression to, unfolding how the intellect actually moves in itself and therewith
demonstrating what it means for the intellect to know according to the mode of this very
principle. Briefly put, understanding how the intellect returns to its principle, where it might
know according to the mode of its principle, requires that we first identify the way in which
this principle itself knows, so that we might then grasp how the intellect comes to know there.

4. The Absolute Principle as Intellect without Being

In the initial stage of his career, Meister Eckhart composed some not very exciting table-talks for
his confratres and, in his lost Commentary on the Sentences (Goris/Pikav, 2001), most likely
advocated doctrines based on the theology of Thomas Aquinas. Once back in Paris, however,

Eckhart inaugurated his teaching with a bombshell. With a new thesis directed against Thomas
Aquinas, as well as against his own Thomistic thinking prior to 1302, Eckhart contends that the
absolute principle (or the absolute cause: God) is pure intellect and not being. According to this
view, being (esse) is always caused and thus presupposes intellect, itself without being, as the
cause of being. In line with Neoplatonic modes of thinking (cf. Liber de causis, cap. XI;
Fidora/Niederberger, 2001, 76: Causatum ergo in causa est per modum causae : What is
caused is in the cause in the mode of the cause ), Eckhart holds that being is, in intellect,
nothing other than intellect and, therefore, not simply being, but instead being that has been
elevated to intellect. If someone should nonetheless object that in God knowing or anything else
might be described as being, the proper response for Eckhart is that this being still
presupposes the knowing of intellect (Et si tu intelligere velis vocare esse, placet mihi. Dico
nihilominus, quod, si in deo est aliquid, quod velis vocare esse, sibi competit per intelligere:
And if you wish to call intelligizing being, that is all right with me. Nonetheless, I say that if
there is something in God that you wish to call being, it suits him through intelligizing; cf.
Echardus de Hochheim, Utrum in deo sit idem esse et intelligere n. 24, ed. Mojsisch, 1999, 192,
103105). As the absolute cause, intellect is thought of as absolutely unlimited only if it is
thought of as wholly without being. As such, intellect becomes the principle for absolute as well
as contingent being. The alternative viewthat knowing is simply identical with being (a
position advanced by Sturlese, 1993a and von Perger, 1997 and again, with new argumentation,
by Grotz, 2002)disregards the more sweeping contention in Eckharts thesis that knowing is
presupposed in every case of being. (Later, Nicholas of Cusa maintains accordingly that the
maximum is without being, yet can be contracted to being; cf. Nicholas of Cusa, De docta
ignorantia I, 6, ed. Hoffmann/Klibansky, 1932a, p. 14, 1: Praeterea, contrahamus maximum ad
esse et dicamus : Besides, we might contract the maximum to being and say ) Scholars
such as Klibansky, however, as well as Imbach, 1976 have drawn attention to parallel passages in
the German sermons that make it clear that for Eckhart absolute knowing is without being,
indeed, that intellection is prior to being.

5. Univocal Causality
Between the uncreated and the created the predominant relationship is one of analogy, a
relationship involving as well the disjunction of the two terms. Insofar as Eckhart in 1305 again
takes up the theme of absolute being in its identity with God (esse est deus), he likewise gives
expression to relationships of analogical causality, teaching that being as such, or absolute being
(esse absolute), is what becomes restricted to determinate being (esse hoc et hoc), while
determinate being is what brings it about that a this or a that (hoc et hoc) actually exists. Eckhart
says ever again that the created is of itself pure nothing, indeed, even nothingness or nullity
(nihileitas, nulleitas). The created is only because absolute being communicates itself to it
through determinate beingwhereby determinate being, of course, is not in any position to
communicate being as such, but only determinacy. That all of this is so, of course, is something
that can be easily stated. Indeed, the metaphysics of being has always thrived on describing such
structures, whether this being be absolute or determinate in nature.
Eckhart, however, breaks through that metaphysics of being with its analogical base by thinking
through the relation of causality informing absolute being. We can assume at least hypothetically
that a cause causes not only something dependent on it, but also something equal to it, namely

that the cause causes in such a manner that it causes itself. But if it causes itself, it causes
something which is itself also cause and at the same time cause of its cause. Such a mode of
causality is called univocal causality. Our hypothesis of what could be thought in these terms
turns into a certainty when we explore the structures of intellectual causality, for example, the
relation between the act of thinking and what is thought, or between an ethical principle and an
ethical principiate. Their relation is precisely what Eckhart takes advantage of in developing his
theory of univocal causality. In these cases, it holds that the principle causes its principiate, and
the principiate causes its principle. Even more: The principiate is in its principle nothing other
than its principle. This means that the active (principle) is at the same time active and passive,
being affected in the course of its activity (as principle). In turn, the passive (principiate) is at the
same time passive and active, being active in the course of its passivity (as principiate).
Accordingly, a central proposition of Eckhart reads as follows: [Principium et principiatum]
opponuntur relative: in quantum opponuntur, distinguuntur, sed in quantum relative, mutuo se
ponunt (Echardus, In Ioh. n. 197; LW III, 166, 1012: [The principle and the principiate]
are opposed to one another relatively: Insofar as they are opposed, they are distinguished, but
insofar as they are relative, they reciprocally posit themselves ).
The breakthrough that Eckhart attains through his theory of univocal causality is exemplified by
the relation between thinking and thought. For Eckhart, thinking presupposes no origin because a
presupposed origin could only be thought by thinking and hence would be a thought of thinking,
that is, itself thinking. Thinking is, then, for itself a presuppositionless origin, that is, it is its own
principle: principium (Echardus, In Ioh. n. 38; LW III, 32, 11: ipsum principium semper est
intellectus purus : The principle itself is always pure intellect ). Any thinking without act,
however, is no thinking at all. Consequently, its own originative activity accrues to thinking, that
is, insofar as it is a principle, the dynamics of its principiating: principiare. In this activity,
however, thinking directs itself towards a thought that it has originated, that is, towards the
product that is its principiate: principiatum. But since this thought is a thought of thinking, it is
itself nothing other than thinking. The act of this thinking that has been thought is, then,
retrograde. This thought, as thinking, is in turn principle, principiating and principiate, whereby
this last is the original thinking. In this way, thinking thinks itself as thought and is therewith
active thinking, while thought, insofar as it thinks its thinking, is itself thinking, and its thinking
now thought. Consequently, both thinking and thought are at the same time active and passive.
Another example of univocal causality as conceived by Eckhart is found in the relation between
justice and the just man. In the same vein as that sketched out with regard to the dynamics of
thinking, justice is in the just man, and the just man is in justice. The just man is his just action,
and this just action is likewise justice. Between the just man and justice, there is difference on
account of the opposition between them, but because of their relationality they reciprocally
include each other. Just as thought is the thought of thinking and therewith itself thinking, so,
too, is what is just for Eckhart what is just of justice and therewith justice itself. From this we
can draw, following Eckhart, a number of important conclusions.
A. For the just man, there is no why to his just action, no purpose or goal of this action. For the
action of the just man has justice as its goal, and this goal is identical with the just man.
Therefore, the just man has no goal external to himself. Instead, as justice, he is his own goal.

B. With the just man and with justice, there is no multiplicity. Justice is one, and the just man is
one; thus, justice and the just man are one. Even if there are many just men: As just men, the
many just men are one (Echardus, In Sap. n. 44; LW II, 366, 67: omnes iusti, in quantum
iusti, unum sunt ), indeed, they are even justice itself.
C. Justice, which is the just man, knows neither where nor when, that is, it knows neither space
nor time, neither size nor quality, neither inside nor outside, neither over nor under, neither this
side nor that side, neither above nor below, neither the activity of effecting nor the passivity of
being effected. Hence, justice is indeterminate and does not accrue to anything else as an
accident. Justice is something whose purpose lies in itself.
D. Consequently, the just man is in justice, which means: The just man is justice. This implies a
reversal of the usual way of looking at things. Normally, a quality (qualitas) is what is found in
an underlying subject (subiectum). With the spiritual perfections (perfectiones spirituales),
however, the situation is different: The subjects are in the perfections, the just man is in justice.
But in the realm of the spirit, being-in is nothing other than being-one. Hence, the just man, who
is in justice, is justice itself. The just man does not possess justice, but rather is justice. Similarly,
he who is free is freedom itself (Echardus, Predigt 28; DW II, 62, 35; cf. Predigt 10; DW I,
165, 2: und ich diu wsheit selber bin, s bin ich ein wser mensche; what applies in the
cases of freedom and justice also applies in the case of wisdom). If he who is free merely
possessed freedom, then this freedom would be something external to him, and he would never
be freedom itself.
What is key is that by freedom Eckhart understands nothing other than self-consciousness or the
I. It is never the case that the I wants something other, rather it wants only itself; the I never
knows something other, rather it knows only itself; the I is never open for anything other, rather
it is open for itself alone. Thus, the I is both cause of itself and conceives itself alone in itself.
The itself known and wanted by the I, as well as defining its fundamental openness, is the other I
that is, the moment of self-relationality constitutive for the realm of the spirit.
E. In summary, Eckhart can say: in spiritualibus conceptio est ipsa parturitio sive partus
(Echardus, In Exod. n. 207; LW II, 174, 34): In the realm of the spirit, conceiving is bearing or
giving birthand therefore (passive) suffering is (active) production. It should be noted that the
motif of birth is one of Eckharts favorites, for example, when he holds that the divine Father
bears his Son in the soul, more precisely: in the ground of the soul, and in this way he bears me
as himself and himself as me. This motif, however, is not limited to theological contexts. It also
finds application as a philosophical motif. Here, again, it is necessary to become accustomed to
Eckharts usage. Where others speak of causing or principiating, Eckhart speaks of
bearing. This kind of language must be approached carefully, however, and demands close
scrutiny now more than ever. Such a hermeneutical approach is currently favored especially by
Largier, Hasebrink and Kbele.
F. Swer underscheit verstt von gerehticheit und von gerehtem, der verstt allez, daz ich sage
(Echardus, Predigt 6; DW I, 105, 23): Whoever understands the theory of justice and the just
man understands everything that I am saying. With this statement, Eckhart commends to our
attention the paradigm of univocal co-relationality in the just man and justice. On one hand, this

paradigm composes the precondition for that analogical thinking that informs, among other
things, the relation of the uncreated and the created. While Wilde, 2000 asserts, then, that
univocal causality is subsumed in analogical causality, Eckharts theory is exactly the opposite.
On the other hand, however, the paradigm of univocal causality refers to what, in line with
Eckhart, must still be made thematic because, as what is first, it cannot be put into question: the
one as unity.

6. One as Unity
The goal of the rational form of lifeof living in and with the spiritual perfections at the level of
that transcendental being or being (esse, ens) convertible with the termini transcendentes (the
one, the true, and the good)is living in and from the absolute one (in and from the divine
nature as presuppositionless unity). If the ground of the soul, as something uncreated and
uncreatableattributes which Meister Eckharts contemporary Eckhart von Grndig explicitly
ascribes to the ground or little spark of the soul that Meister Eckhart often invokes (cf. Winkler,
1999), thus indicating that he in fact employed these attributesif human reasonnot as human,
but as reasonis one with the divine nature or ground (Echardus, Predigt 5b; DW I, 90, 8: Hie
ist gotes grunt mn grunt und mn grunt gotes grunt: Here, Gods ground is my ground and my
ground Gods ground), then man is no longer simply on the way towards unity (unio). Instead,
unity is something that has always already been achieved. This being-unified is alone what
matters (Echardus, Predigt 12; DW I, 197, 89; Predigt 39; DW II, 265, 6266, 2), because man
as reason has left behind everything that stands in the way of his living in and from unity, and
because the ground of the soul is more interior in this unity than it is in itself (Mojsisch 1983a,
140141; 2001, 163165). This is true equanimityletting-go (Gelzenheit)as the goal of
human life.
Living in and from unity in the manner envisioned by Eckhart as the end of self-discovery
becomes possible through a change (metabole) in intellectual disposition. The possible intellect
which, as defined by Aristotle, can become all things (cf. De anima III 5, 430a1415)is able
to know either as ordinary consciousness (in images, species of things) or as self-consciousness
through self-knowledge (without images, free from images). The conversion in disposition
Plato speaks of a peristrophe of the soul (cf. Res publica VII, 521c5)leads the possible intellect
to the uncreated and uncreatable ground of the soul, whose movement, as a process of reason,
reaches its goal in the absolute one (unialiter unum, a combination suggested by Proclus; Eckhart
speaks of the luter pur clar Ein or indistinctum, the undifferentiated). This goal, however, is itself
nothing other than the ground of the soul. The ground of the soul in the absolute one is its own
goal because self-consciousness is nothing other than one and the one, because freedom is
nothing other than one and the one, because moral responsibility for oneself and othersEckhart
speaks of justiceis nothing other than one and the one. Self-consciousness, freedom and justice
are always and everywhere only themselves, having nothing outside of, additional or foreign to
them.
For Eckhart, this means that whoever is justice is always justice, because the I that would stand
out from justice would no longer be an I. The I always already knows that it is justice, however,
because in knowing itself as just, it knows itself as justice; for the just man is justice. The I
knows that it is just, however, because otherwise it does not know at all and is not even an I at

all. The I is what it is only as rationality, as a knowing which knows that it is and knows what it
is. This I is not only cause of itself (causa sui; Eckhart, deepening the tradition of this concept,
says sache mn selbes: cause of myself; cf. Summerell, 2002). It is moreover the cause for
God, insofar as God stands in relation to his creatures. For only the uncreated and uncreateable
ground of the soul stands not in relation to creatures, but instead only in relation to itself (cf.
Echardus, Predigt 52). The I that knows itself, wills itself, and is its own abode, and therewith
the I that is, in univocal causality, cause of itself and yet, in this unity, the one rationality, is,
according to Eckhart, what man ought to become and what man can become in taking on the true
poverty of spirit. This is so since man has always been this I, is now this I, and always will be
this I, even if he knows nothing of himself as this I.
Consequently, the movement of reason, as Eckhart presents it, takes its point of departure from
absolute unity and, as a principle, takes on being. This principle knows itself and wills itself,
thinking thought in this way as its principiate, the ground of the soul in its uncreatedness and
uncreatability. Since this thought is a thought of thinking, however, and thus itself thinking, this
thinking that has been thought principiates its own principle in retrograde fashion. (As Eckhart
puts it, the Son is reborn in the Father.) This movement of reason, as one of self-discovery and
self-cultivation, ends there, where it began, in presuppositionless unity, where it might begin
anew. This is the fundamental processtaking place in and from unityinherent to the selfknowing and self-willing I. Insofar as it knows itself and wills itself, this I is nothing other than
what man is when he has transcended himself as a creature fraught with nothingness and
entrusted himself to the movement of the ground of the soul, acknowledging this movement as
the sole form of life: that of self-consciousness, freedom, and moral responsibility.

7. Conclusion
Nicholas of Cusa, when asked what he had to say about Eckhart, remarked that he had never read
in Eckhart that the creature was identical with the creator. At the same time, he praised Eckharts
talent (ingenium) as well as his ardor (studium). Yet Nicholas also suggested that Eckharts books
should be removed from the public sphere, since they contained much that was astute and useful
(subtilita et utilia) for those who understood them, but the people were not ready for what, in
Eckhart, contradicted the traditional doctrines of the learned world.
Aiebat tamen praeceptor se numquam legisse ipsum sensisse creaturam esse creatorem, laudans
ingenium et studium ipsius; sed optavit, quod libri sui amoverentur de locis publicis, quia vulgus
non est aptus ad ea, quae praeter consuetudinem aliorum doctorum ipse saepe intermiscet, licet
per intelligentes multa subtilia et utilia in ipsis reperiantur. (Nicholas of Cusa, Apologia doctae
ignorantiae, ed. Klibansky, 1932b, p. 25, 712)
Still, the teacher said that he had never read that he [Eckhart] thought that the creature was the
creator, and praised his [Eckhart's] talent and ardor. Yet he wished that his [Eckhart's] books
would be removed from public places; for the people are not ready for what he [Eckhart] often
intersperses, contrary to the custom of other learned men, even though the intelligent find in
them many astute and useful things.

What Nicholas gave voice to is not simply the divide between medieval and modern thought, as
well as that between orthodoxy and unconventionality, that he himself most remarkably
straddled. In fact, it remains a challenge even today to properly understand the Eckhartian
thought that man is free only if he (not merely possesses but instead) is freedom. This is so, in
part, because even scholarly language runs up against its limits in Eckhart. For we still cannot
give adequate expression to the real meaning of the statement: The free man is, if he is really
free, freedom itself, yet only insofar as he is free. For this very reason, however, it is all the
more necessary to engage ourselves in Eckharts thinking instead of banning his writings from
the public sphere. For if our thought counsels it, our language must change, indeed, not only the
language of scholars, but that of the people as well.

Bibliography
A. Works by Meister Eckhart (Echardus de Hochheim)

Meister Eckhart, Die deutschen und lateinischen Werke, hrsg. im Auftrage der Deutschen
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Articulos sibi impositos de Scriptis et Dictis suis, hrsg. von Loris Sturlese, Stuttgart 2000,
pp. 241520.

Meister Eckhart, Werke I: Texte und bersetzungen von Josef Quint, hrsg. und
kommentiert von Niklaus Largier, (Bibliothek des Mittelalters. Texte und bersetzungen,
Bd. 20) Frankfurt a. M. 1993.

Meister Eckhart, Werke II: Texte und bersetzungen von Ernst Benz, Karl Christ, Bruno
Decker, Heribert Fischer, Bernhard Geyer, Josef Koch, Josef Quint, Konrad Wei und
Albert Zimmermann, hrsg. und kommentiert von Niklaus Largier, (Bibliothek des
Mittelalters. Texte und bersetzungen, Bd. 21) Frankfurt a. M. 1993.

Eckhart von Hochheim, Utrum in deo sit idem esse et intelligere? Sind in Gott Sein und
Erkennen miteinander identisch?, hrsg., bersetzt und mit einer Einleitung versehen von
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