Reason and Faith in Meister Eckhart: An Historical Approach
Eckhart’s view of the relation of reason and faith is known for eliding the careful line between the two ways of knowing God set out by Thomas Aquinas. This is true, but needs to be qualified. First, Eckhart insisted there was a difference in the certainty of the teaching of revelation and of human...
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| Tipo de documento: | Electrónico Artículo |
| Lenguaje: | Inglés |
| Verificar disponibilidad: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Publicado: |
2025
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| En: |
Laval théologique et philosophique
Año: 2025, Volumen: 81, Número: 1, Páginas: 11-29 |
| Acceso en línea: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Eckhart’s view of the relation of reason and faith is known for eliding the careful line between the two ways of knowing God set out by Thomas Aquinas. This is true, but needs to be qualified. First, Eckhart insisted there was a difference in the certainty of the teaching of revelation and of human knowing. Second, the theologian could make use of forms of knowing accessible to reason, as well as forms dependent on divine light raising the mind to truths ordinarily beyond it (cognitio per speculum et in lumine). Third, knowing divine truths is located in intellectus/vernünfticheit, a dimension of the soul beyond mere reason. | ||
| 520 | |a La vision d’Eckhart de la relation entre raison et foi est connue pour contourner la ligne prudente entre les deux façons de connaître Dieu établie par Thomas d’Aquin. Cela est vrai, mais il faut l’expliciter. Premièrement, Eckhart a insisté sur le fait qu’il y avait une différence dans la certitude de l’enseignement de la révélation et de la connaissance humaine. Deuxièmement, le théologien pourrait utiliser des formes de savoir accessibles à la raison, ainsi que des formes dépendantes de la lumière divine qui élèvent l’esprit vers des vérités ordinairement au-delà (cognitio per speculum et in lumine). Troisièmement, la connaissance des vérités divines se situe dans l’intellectus/vernünfticheit, une dimension de l’âme qui dépasse la simple raison. | ||
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