Eckhart’s Systematics: Christ the God-Human Ground
Meister Eckhart’s notion of the ground (grunt) is a full-bore speculative Christological protology-cum-eschatology. This essay reconstructs a systematic account of it unavailable elsewhere, and proposes it to contemporary systematics. The ground is the higher aeon of eternity, where God ceaselessly...
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| Autor*in: |
Vale, Matthew Z. [verfasserIn] |
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| Format: |
E-Artikel |
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| Sprache: |
Englisch |
| Erschienen: |
2022 |
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| Schlagwörter: |
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| Übergeordnetes Werk: |
Enthalten in: Modern theology - Oxford [u.a.] : Wiley-Blackwell, 1984, 38(2022), 4, Seite 754-776 |
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| Übergeordnetes Werk: |
volume:38 ; year:2022 ; number:4 ; pages:754-776 |
| Links: |
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| DOI / URN: |
10.1111/moth.12797 |
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| Katalog-ID: |
181724082X |
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| 520 | |a Meister Eckhart’s notion of the ground (grunt) is a full-bore speculative Christological protology-cum-eschatology. This essay reconstructs a systematic account of it unavailable elsewhere, and proposes it to contemporary systematics. The ground is the higher aeon of eternity, where God ceaselessly and primordially creates, the Son becomes incarnate, and the eternal incarnation joins creatures to the Father’s primal unity. In the ground, the creation is supratemporally always being protologically brought forth and eschatologically consummated. This bringing forth and consummating is none other than the eternal incarnation: the primordial birthing of all creatures as the “one Christ” (éin Kristus), the universal God-human (mensche-got). The God-human unity of the ground, in fact, just is Christ: the lived identity of divine and human natures as a single personal esse. For Eckhart, these claims are not eccentric. They follow from basic Christian premises. If God is fully actual, then all God’s proper acts are atemporally fully actual. There is, then, a higher aeon where the creation that is the terminus of God’s fully actual act is primordially always being consummated. God’s creating, becoming human, and joining creatures to himself is co-primordial with God being God: it belongs to God’s proper life. This is the unity of the ground, and it is, in fact, the unity of the primordial incarnation. | ||
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10.1111/moth.12797 doi (DE-627)181724082X (DE-599)KXP181724082X DE-627 ger DE-627 rda eng 1 ssgn Vale, Matthew Z. verfasserin (DE-588)132709391X (DE-627)1886602174 aut Eckhart’s Systematics: Christ the God-Human Ground 2022 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Meister Eckhart’s notion of the ground (grunt) is a full-bore speculative Christological protology-cum-eschatology. This essay reconstructs a systematic account of it unavailable elsewhere, and proposes it to contemporary systematics. The ground is the higher aeon of eternity, where God ceaselessly and primordially creates, the Son becomes incarnate, and the eternal incarnation joins creatures to the Father’s primal unity. In the ground, the creation is supratemporally always being protologically brought forth and eschatologically consummated. This bringing forth and consummating is none other than the eternal incarnation: the primordial birthing of all creatures as the “one Christ” (éin Kristus), the universal God-human (mensche-got). The God-human unity of the ground, in fact, just is Christ: the lived identity of divine and human natures as a single personal esse. For Eckhart, these claims are not eccentric. They follow from basic Christian premises. If God is fully actual, then all God’s proper acts are atemporally fully actual. There is, then, a higher aeon where the creation that is the terminus of God’s fully actual act is primordially always being consummated. God’s creating, becoming human, and joining creatures to himself is co-primordial with God being God: it belongs to God’s proper life. This is the unity of the ground, and it is, in fact, the unity of the primordial incarnation. p (DE-588)118528823 (DE-627)079329683 (DE-576)345150929 Eckhart Meister 1260-1328 gnd p (DE-588)118557513 (DE-627)079354688 (DE-576)208978216 Jesus Christus gnd s (DE-588)4060909-1 (DE-627)106137859 (DE-576)209137223 Trinität gnd (DE-627) Enthalten in Modern theology Oxford [u.a.] : Wiley-Blackwell, 1984 38(2022), 4, Seite 754-776 Online-Ressource (DE-627)320573281 (DE-600)2016748-9 (DE-576)096290587 1468-0025 nnns volume:38 year:2022 number:4 pages:754-776 https://doi.org/10.1111/moth.12797 Resolving-System lizenzpflichtig Volltext https://onlinelibrary.wiley.com/doi/abs/10.1111/moth.12797 Verlag lizenzpflichtig Volltext GBV_USEFLAG_U GBV_ILN_2019 ISIL_DE-Tue135 SYSFLAG_1 GBV_KXP GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_138 GBV_ILN_150 GBV_ILN_151 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_206 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_266 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_602 GBV_ILN_636 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2036 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2068 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2106 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2118 GBV_ILN_2119 GBV_ILN_2122 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2152 GBV_ILN_2153 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2470 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4126 GBV_ILN_4242 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4393 GBV_ILN_4700 mteo AR 38 2022 4 754-776 2019 01 DE-Tü135 4190722472 00 --%%-- --%%-- --%%-- n l01 22-09-22 2019 01 DE-Tü135 00 (DE-627)1442051787 NBF 2019 01 DE-Tü135 01 (DE-627)1442051507 NBC 2019 01 DE-Tü135 02 (DE-627)1442044462 KAE |
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10.1111/moth.12797 doi (DE-627)181724082X (DE-599)KXP181724082X DE-627 ger DE-627 rda eng 1 ssgn Vale, Matthew Z. verfasserin (DE-588)132709391X (DE-627)1886602174 aut Eckhart’s Systematics: Christ the God-Human Ground 2022 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Meister Eckhart’s notion of the ground (grunt) is a full-bore speculative Christological protology-cum-eschatology. This essay reconstructs a systematic account of it unavailable elsewhere, and proposes it to contemporary systematics. The ground is the higher aeon of eternity, where God ceaselessly and primordially creates, the Son becomes incarnate, and the eternal incarnation joins creatures to the Father’s primal unity. In the ground, the creation is supratemporally always being protologically brought forth and eschatologically consummated. This bringing forth and consummating is none other than the eternal incarnation: the primordial birthing of all creatures as the “one Christ” (éin Kristus), the universal God-human (mensche-got). The God-human unity of the ground, in fact, just is Christ: the lived identity of divine and human natures as a single personal esse. For Eckhart, these claims are not eccentric. They follow from basic Christian premises. If God is fully actual, then all God’s proper acts are atemporally fully actual. There is, then, a higher aeon where the creation that is the terminus of God’s fully actual act is primordially always being consummated. God’s creating, becoming human, and joining creatures to himself is co-primordial with God being God: it belongs to God’s proper life. This is the unity of the ground, and it is, in fact, the unity of the primordial incarnation. p (DE-588)118528823 (DE-627)079329683 (DE-576)345150929 Eckhart Meister 1260-1328 gnd p (DE-588)118557513 (DE-627)079354688 (DE-576)208978216 Jesus Christus gnd s (DE-588)4060909-1 (DE-627)106137859 (DE-576)209137223 Trinität gnd (DE-627) Enthalten in Modern theology Oxford [u.a.] : Wiley-Blackwell, 1984 38(2022), 4, Seite 754-776 Online-Ressource (DE-627)320573281 (DE-600)2016748-9 (DE-576)096290587 1468-0025 nnns volume:38 year:2022 number:4 pages:754-776 https://doi.org/10.1111/moth.12797 Resolving-System lizenzpflichtig Volltext https://onlinelibrary.wiley.com/doi/abs/10.1111/moth.12797 Verlag lizenzpflichtig Volltext GBV_USEFLAG_U GBV_ILN_2019 ISIL_DE-Tue135 SYSFLAG_1 GBV_KXP GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_138 GBV_ILN_150 GBV_ILN_151 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_206 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_266 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_602 GBV_ILN_636 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2036 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2068 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2106 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2118 GBV_ILN_2119 GBV_ILN_2122 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2152 GBV_ILN_2153 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2470 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4126 GBV_ILN_4242 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4393 GBV_ILN_4700 mteo AR 38 2022 4 754-776 2019 01 DE-Tü135 4190722472 00 --%%-- --%%-- --%%-- n l01 22-09-22 2019 01 DE-Tü135 00 (DE-627)1442051787 NBF 2019 01 DE-Tü135 01 (DE-627)1442051507 NBC 2019 01 DE-Tü135 02 (DE-627)1442044462 KAE |
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10.1111/moth.12797 doi (DE-627)181724082X (DE-599)KXP181724082X DE-627 ger DE-627 rda eng 1 ssgn Vale, Matthew Z. verfasserin (DE-588)132709391X (DE-627)1886602174 aut Eckhart’s Systematics: Christ the God-Human Ground 2022 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Meister Eckhart’s notion of the ground (grunt) is a full-bore speculative Christological protology-cum-eschatology. This essay reconstructs a systematic account of it unavailable elsewhere, and proposes it to contemporary systematics. The ground is the higher aeon of eternity, where God ceaselessly and primordially creates, the Son becomes incarnate, and the eternal incarnation joins creatures to the Father’s primal unity. In the ground, the creation is supratemporally always being protologically brought forth and eschatologically consummated. This bringing forth and consummating is none other than the eternal incarnation: the primordial birthing of all creatures as the “one Christ” (éin Kristus), the universal God-human (mensche-got). The God-human unity of the ground, in fact, just is Christ: the lived identity of divine and human natures as a single personal esse. For Eckhart, these claims are not eccentric. They follow from basic Christian premises. If God is fully actual, then all God’s proper acts are atemporally fully actual. There is, then, a higher aeon where the creation that is the terminus of God’s fully actual act is primordially always being consummated. God’s creating, becoming human, and joining creatures to himself is co-primordial with God being God: it belongs to God’s proper life. This is the unity of the ground, and it is, in fact, the unity of the primordial incarnation. p (DE-588)118528823 (DE-627)079329683 (DE-576)345150929 Eckhart Meister 1260-1328 gnd p (DE-588)118557513 (DE-627)079354688 (DE-576)208978216 Jesus Christus gnd s (DE-588)4060909-1 (DE-627)106137859 (DE-576)209137223 Trinität gnd (DE-627) Enthalten in Modern theology Oxford [u.a.] : Wiley-Blackwell, 1984 38(2022), 4, Seite 754-776 Online-Ressource (DE-627)320573281 (DE-600)2016748-9 (DE-576)096290587 1468-0025 nnns volume:38 year:2022 number:4 pages:754-776 https://doi.org/10.1111/moth.12797 Resolving-System lizenzpflichtig Volltext https://onlinelibrary.wiley.com/doi/abs/10.1111/moth.12797 Verlag lizenzpflichtig Volltext GBV_USEFLAG_U GBV_ILN_2019 ISIL_DE-Tue135 SYSFLAG_1 GBV_KXP GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_138 GBV_ILN_150 GBV_ILN_151 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_206 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_266 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_602 GBV_ILN_636 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2036 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2068 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2106 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2118 GBV_ILN_2119 GBV_ILN_2122 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2152 GBV_ILN_2153 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2470 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4126 GBV_ILN_4242 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4393 GBV_ILN_4700 mteo AR 38 2022 4 754-776 2019 01 DE-Tü135 4190722472 00 --%%-- --%%-- --%%-- n l01 22-09-22 2019 01 DE-Tü135 00 (DE-627)1442051787 NBF 2019 01 DE-Tü135 01 (DE-627)1442051507 NBC 2019 01 DE-Tü135 02 (DE-627)1442044462 KAE |
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This essay reconstructs a systematic account of it unavailable elsewhere, and proposes it to contemporary systematics. The ground is the higher aeon of eternity, where God ceaselessly and primordially creates, the Son becomes incarnate, and the eternal incarnation joins creatures to the Father’s primal unity. In the ground, the creation is supratemporally always being protologically brought forth and eschatologically consummated. This bringing forth and consummating is none other than the eternal incarnation: the primordial birthing of all creatures as the “one Christ” (éin Kristus), the universal God-human (mensche-got). The God-human unity of the ground, in fact, just is Christ: the lived identity of divine and human natures as a single personal esse. For Eckhart, these claims are not eccentric. They follow from basic Christian premises. If God is fully actual, then all God’s proper acts are atemporally fully actual. 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eckhart’s systematics: christ the god-human ground |
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Eckhart’s Systematics: Christ the God-Human Ground |
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Meister Eckhart’s notion of the ground (grunt) is a full-bore speculative Christological protology-cum-eschatology. This essay reconstructs a systematic account of it unavailable elsewhere, and proposes it to contemporary systematics. The ground is the higher aeon of eternity, where God ceaselessly and primordially creates, the Son becomes incarnate, and the eternal incarnation joins creatures to the Father’s primal unity. In the ground, the creation is supratemporally always being protologically brought forth and eschatologically consummated. This bringing forth and consummating is none other than the eternal incarnation: the primordial birthing of all creatures as the “one Christ” (éin Kristus), the universal God-human (mensche-got). The God-human unity of the ground, in fact, just is Christ: the lived identity of divine and human natures as a single personal esse. For Eckhart, these claims are not eccentric. They follow from basic Christian premises. If God is fully actual, then all God’s proper acts are atemporally fully actual. There is, then, a higher aeon where the creation that is the terminus of God’s fully actual act is primordially always being consummated. God’s creating, becoming human, and joining creatures to himself is co-primordial with God being God: it belongs to God’s proper life. This is the unity of the ground, and it is, in fact, the unity of the primordial incarnation. |
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Meister Eckhart’s notion of the ground (grunt) is a full-bore speculative Christological protology-cum-eschatology. This essay reconstructs a systematic account of it unavailable elsewhere, and proposes it to contemporary systematics. The ground is the higher aeon of eternity, where God ceaselessly and primordially creates, the Son becomes incarnate, and the eternal incarnation joins creatures to the Father’s primal unity. In the ground, the creation is supratemporally always being protologically brought forth and eschatologically consummated. This bringing forth and consummating is none other than the eternal incarnation: the primordial birthing of all creatures as the “one Christ” (éin Kristus), the universal God-human (mensche-got). The God-human unity of the ground, in fact, just is Christ: the lived identity of divine and human natures as a single personal esse. For Eckhart, these claims are not eccentric. They follow from basic Christian premises. If God is fully actual, then all God’s proper acts are atemporally fully actual. There is, then, a higher aeon where the creation that is the terminus of God’s fully actual act is primordially always being consummated. God’s creating, becoming human, and joining creatures to himself is co-primordial with God being God: it belongs to God’s proper life. This is the unity of the ground, and it is, in fact, the unity of the primordial incarnation. |
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Meister Eckhart’s notion of the ground (grunt) is a full-bore speculative Christological protology-cum-eschatology. This essay reconstructs a systematic account of it unavailable elsewhere, and proposes it to contemporary systematics. The ground is the higher aeon of eternity, where God ceaselessly and primordially creates, the Son becomes incarnate, and the eternal incarnation joins creatures to the Father’s primal unity. In the ground, the creation is supratemporally always being protologically brought forth and eschatologically consummated. This bringing forth and consummating is none other than the eternal incarnation: the primordial birthing of all creatures as the “one Christ” (éin Kristus), the universal God-human (mensche-got). The God-human unity of the ground, in fact, just is Christ: the lived identity of divine and human natures as a single personal esse. For Eckhart, these claims are not eccentric. They follow from basic Christian premises. If God is fully actual, then all God’s proper acts are atemporally fully actual. There is, then, a higher aeon where the creation that is the terminus of God’s fully actual act is primordially always being consummated. God’s creating, becoming human, and joining creatures to himself is co-primordial with God being God: it belongs to God’s proper life. This is the unity of the ground, and it is, in fact, the unity of the primordial incarnation. |
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Eckhart’s Systematics: Christ the God-Human Ground |
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