the goal of the cosmos

As the goal of the cosmos, the Logos represented the hope that even the devil could finally be restored to wholeness in the restitution of all things—apokatastasis ton panton. And with the reformation of the world, humanity also shall be changed from the transient and the earthly to the incorruptible and the eternal. …All of these metaphysical constructs of fourth century Christian philosophers about the preexistent Word and Logos were supposed to find their religious and moral focus and even their intellectual justification in the historical figure of Jesus in the Gospels, in the humble word—sermo humilis—and in the glory of his passion on the cross.

From Jesus Through the Centuries: His Place in the History of Culture (chapter 5) by Jaroslav Pelikan (distinguished Yale historian and convert to Orthodoxy).

If you would find the newborn king

From the sermons of Meister Eckhart. Sermon One (Pf 1, Q 101, QT 57):

Here, in time, we are celebrating the eternal birth which God the Father bore and bears unceasingly in eternity, because this same birth is now born in time, in human nature. St. Augustine says, ‘What does it avail me that this birth is always happening, if it does not happen in me? That it should happen in me is what matters.’ We shall therefore speak of this birth, of how it may take place in us and be consummated in the virtuous soul, whenever God the Father speaks His eternal Word in the perfect soul. For what I say here is to be understood of the good and perfected man who has walked and is still walking in the ways of God; not of the natural, undisciplined man, for he is entirely remote from, and totally ignorant of this birth. There is a saying of the wise man, “When all things lay in the midst of silence, then there descended down into me from on high, from the royal throne, a secret word.” This sermon is about that Word.

…Now I say, as I said before, that these words and this act are only for the good and perfected people, who have so absorbed and assimilated the essence of all virtues that these virtues emanate from them naturally, without their seeking; and above all there must dwell in them the worthy life and lofty teachings of our Lord Jesus Christ. They must know that the very best and noblest attainment in this life is to be silent and let God work and speak within.

…Now observe the use and the fruit of this secret Word and this darkness. The Son of the heavenly Father is not born alone in this darkness, which is his own: you too can be born a child of the same heavenly Father and of none other, and to you too He will give power. Now observe how great the use is! For all the truth learned by all the masters by their own intellect and understanding, or ever to be learned till Doomsday, they never had the slightest inkling of this knowledge and this ground. Though it may be called a nescience, an unknowing, yet there is in it more than in all knowing and under­ standing without it, for this unknowing lures and attracts you from all understood things, and from yourself as well. This is what Christ meant when he said, “Whoever will not deny himself and will not leave his father and mother, and is not estranged from all these, is not worthy of me” (Matt. 10:37), as though he were to say, he who does not abandon creaturely externals can be neither conceived nor born in this divine birth. But divesting yourself of yourself and of everything external does truly give it to you. And in very truth I be­lieve, nay, I am sure, that the man who is established in this cannot in any way ever be separated from God. I say he can in no way lapse into mortal sin. He would rather suffer the most shameful death, as the saints have done before him, than commit the least of mortal sins. I say such people cannot willingly commit or consent to even a venial sin in themselves or in others if they can stop it. So strongly are they lured and drawn and accustomed to that, that they can never turn to any other way; to this way are directed all their senses, all their powers.

May the God who has been born again as man assist us to this birth, eternally helping us, weak men, to be born in him again as God. Amen.

Sermon Two (Pf 2, Q 102, QT 58):

“Where is he who is born king of the Jews?” Now observe, as regards this birth, where it takes place: “Where is he who is born?” Now I say as I have often said before, that this eternal birth occurs in the soul precisely as it does in eternity, no more and no less, for it is one birth, and this birth occurs in the essence and ground of the soul.

…Your heart is often moved and turned away from the world. How could that be but by this illumination? It is so charming and delightful that you become weary of all things that are not God or God’s. It draws you to God and you become aware of many a prompting to do good, though ignorant of whence it comes. This inward inclination i s in n o way due to creatures o r their bidding, for what creatures direct or effect always comes from without. But by this work it is only the ground (of the soul) that is stirred, and the freer you keep yourself the more light, truth, and discernment you will find. Thus no man ever went astray for any other reason than that he first departed from this, and then sought too much to cling to outward things. St. Augustine says there are many who sought light and truth, but only outside where it was not to be found. Finally they go out so far that they never get back home or find their way in again. Thus they have not found the truth, for truth is within, in the ground, and not without. So he who would see light to discern all truth, let him watch and become aware of this birth within, in the ground. Then all his powers will be illuminated, and the outer man as well. For as soon as God inwardly stirs the ground with truth, its light darts into his powers, and that man knows at times more than anyone could teach him. As the prophet says, “I have gained greater understanding than all who ever taught me.” You see then, because this light cannot shine or lighten in sinners, that is why this birth cannot possibly occur in them. This birth cannot coexist with the darkness of sin, even though it takes place, not in the powers, but in the essence and ground of the soul.

…The blessed see God in a single image, and in that image, they discern all things. God too sees Himself thus, perceiving all things in Himself. He need not turn from one thing to another, as we do. Suppose in this life we always had a mirror before us, in which we saw all things at a glance and recognized them in a single image, then neither action nor knowledge would be any hindrance to us. But we have to turn from one thing to another, and so we can only attend to one thing at the expense of another. For the soul is so firmly at­tached to the powers that she has to flow with them wherever they flow, because in every task they perform the soul must be present and attentive, or they could not work at all. If she is dissipated by attending to outward acts, this is bound to weaken her inward work. For at this birth God needs and must have a vacant free and unencum­bered soul, containing nothing but Himself alone, and which looks to nothing and nobody but Him. As to this, Christ says, “Whoever loves anything but me, whoever loves father and mother or many other things is not worthy of me. I did not come upon earth to bring peace but a sword, to cut away all things, to part you from sister, brother, mother, child, and friend that in truth are your foes” (Matt. 10:34-36; d. 19:28). For whatever is familiar to you is your foe. If your eye wanted to see all things, and your ear to hear all things and your heart to remember all things, then indeed your soul would be dissipated in all these things.

Accordingly a master says, ‘To achieve an interior act, a man must collect all his powers as if into a corner of his soul where, hiding away from all images and forms, he can get to work.’ Here, he must come to a forgetting and an unknowing. There must be a stillness and a silence for this Word to make itself heard. We cannot serve this Word better than in stillness and in silence: there we can hear it, and there too we will understand it aright – in the unknowing. To him who knows nothing it appears and reveals itself.

…Here we must come to a transformed knowledge, and this un­ knowing must not come from ignorance, but rather from knowing we must get to this unknowing.6 Then we shall become knowing with divine knowing, and our unknowing will be ennobled and adorned with supernatural knowing. And through holding ourselves passive in this, we are more perfect than if we were active.

…Our bliss lies not in our activity, but in being passive to God. For just as God is more excellent than creatures, by so much is God’s work more excellent than mine. It was from His immeasurable love that God set our happiness in suffering/ for we undergo more than we act, and receive incomparably more than we give; and each gift that we receive prepares us to receive yet another gift, indeed a greater one, and every divine gift further increases our receptivity and the desire to receive something yet higher and greater. Therefore some teachers say that it is in this respect the soul is commensurate with God. For just as God is boundless in giving, so too the soul is boundless in receiving or conceiving. And just as God is omnipotent to act, so too the soul is no less profound to suffer; and thus she is transformed with God and in God.8 God must act and the soul must suffer, He must know and love Himself in her; she must know with His knowledge and love with His love, and thus she is far more with what is His than with her own, and so too her bliss is more dependent on His action than on her own.

…In this way your unknowing is not a lack but your chief perfection, and your suffering your highest activity. And so in this way you must cast aside all your deeds and silence your faculties, if you really wish to experience this birth in you. If you would find the newborn king, you must outstrip and abandon all else that you might find. That we may outstrip and cast behind us all things unpleasing to the newborn king, may He help us who became a human child in order that we might become the children of God. Amen.

These passages are from The Complete Mystical Works of Meister Eckhart, translated and edited by Maurice O’C. Walshe (revised with a foreword by Bernard McGinn). Taken from an edition by Crossroad Publishing Company, copyrighted 2009 by The English Sangha Trust, this work is a reissue of the three-volume Meister Eckhart: Sermons and Treatises translated and edited by M. O’C. Walshe. Sermon three in this collection continues to speak of this birth in us while continuing into the childhood of Jesus Christ with an exposition of “I must be about my Father’s business.”

I came across these sermons when seeking to find the source of this passage that is attributed to Meister Eckhart in many places (but without any full citation that I can find beyond “as quoted in Christianity by Joe Jenkins, 1995, p. 27″):

We are all meant to be mothers of God. What good is it to me if this eternal birth of the divine Son takes place unceasingly, but does not take place within myself? And, what good is it to me if Mary is full of grace if I am not also full of grace? What good is it to me for the Creator to give birth to His Son if I do not also give birth to Him in my time and my culture? This, then, is the fullness of time: When the Son of Man is begotten in us.

the silent depth of the cross

The word of the cross is ultimately silent. When Jesus hangs on the cross, crucified, he’s already dead, and therefore he is totally quiet. …We’re not talking today about the words from the cross. We’re talking about the word of the cross itself. And the word of the cross itself is enacted and spoken when he gives up his spirit and he dies. And that according to the church tradition, certainly some of the homilies of the church fathers, is the most eloquent word ever spoken. The most eloquent word ever spoken is spoken in silence. You just look at him hanging there. Because you can’t say it. There is nothing that could be said. In fact, one western saint, Saint Hugo I think it was or Saint Victor, he said: “God wants to speak to us, to reveal himself to us, and he gives us the scriptures, he give us the book. But when Christ is coming, the incarnate book, the incarnate word, then you know longer have words, you have the living thing and the real thing present in life. And when he hangs on the cross, and his arms are open, the book is open. The book is totally open. …The word of God is fully and totally revealed for what it is.” And what we have to do is to stand before it also in silence in order to hear. And that’s a very important point. Because no one who cannot shut up is going to hear the word of the cross. No one who cannot be quiet is going to going to penetrate the deepest mystery. And that ultimate word, even Saint Maximums, Saint Isaac, he said, “The language of God is ultimately silence. And in the silent depth of the cross, the silence of God, which is more eloquent than any word, speaks to our silence, the silence within us, in order that we can then understand and grasp and live the deepest mysteries of God.” And that’s why talk about God is only some much blah blah. Even too much spiritual talk is nothing but vain babbling. …Saint Ambrose … in his first chapter on the book of the priesthood he said, “You must first teach the priests first how to be silence.” And then he quoted the Desert Tradition which said, “For who cannot be silent must never speak because they’ll have nothing to say.” …We’re so busy minding everybody else’s businesses, who should do what … that the whole thing just becomes crazy. It becomes just the opposite of the word of the cross. The word of the cross that ultimately says, “Just look. Look. Shut up. Look. And then maybe you’ll hear something.” …What is it that we should hear? The simple answer to that according to Christian theology would be “everything” because the cross says everything, …because Christ is all and in all and nothing goes beyond that.

…If the cross is the ultimate act and word of God, and we are made in God’s image and likeness, then the cross is the ultimate word about us too. It can’t be any other way. And that’s even a basic axiom of the Christian worldview. Whatever we say about God, we say about us. …In fact, the church fathers even defined human life in this way. What does it mean to be a human being? It means … to be by God’s grace, power, energy, good will, pleasure …everything that God is by nature. So we are really called to be divine. Now if we are called to be divine, we can skip over a whole bunch of stuff and end up by saying: “Therefore we are called to be crucified.” Because if God ultimately reveals Himself in this world on the cross, that’s where we reveal our self too.

From “The Word of the Cross” (a two disc lecture delivered in April 1989 by Fr. Thomas Hopko at St. Vladimir’s Orthodox Theological Seminary). Transcription available here.