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It was probably about the end of the 5th century, just as ancient philosophy was dying out in the Schools of Athens, that the speculative philosophy of neo-Platonism made a definite lodgment in Christian thought through the literary forgeries of the Pseudo-Dionysius. The doctrines of Christianity were by that time so firmly established that the Church could look upon a symbolical or mystical interpretation of them without anxiety. The author of the _Theologica Mystica_ and the other works ascribed to the Areopagite proceeds, therefore, to develop the doctrines of Proclus with very little modification into a system of esoteric Christianity. God is the nameless and supra-essential One, elevated above goodness itself. Hence 'negative theology,' which ascends from the creature to God by dropping one after another every determinate predicate, leads us nearest to the truth. The return to God is the consummation of all things and the goal indicated by Christian teaching. The same doctrines were preached with more of churchly fervour by Maximus the Confessor (580-622). Maximus represents almost the last speculative activity of the Greek Church, but the influence of the Pseudo-Dionysian writing was transmitted to the West in the ninth century by Erigena, in whose speculative spirit both the scholasticism and the mysticism of the Middle Ages have their rise. Erigena translated Dionysius into Latin along with the commentaries of Maximus, and his system is essentially based upon theirs. The negative theology is adopted, and God is stated to be predicateless Being, above all categories, and therefore not improperly called Nothing [_query_, No-Thing]. Out of this Nothing or incomprehensible essence the world of ideas or primordial causes is eternally created. This is the Word or Son of God, in whom all things exist, so far as they have substantial existence. All existence is a theophany, and as God is the beginning of all things, so also is He the end. Erigena teaches the restitution of all things under the form of the Dionysian _adunatio_ or _deificatio_. These are the permanent outlines of what may be called the philosophy of mysticism in Christian times, and it is remarkable with how little variation they are repeated from age to age.
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Revelation as one source of knowledge, Scripture and tradition being the two channels in which it runs, and the influence, seen in his writings, of the Pseudo-Dionysius links him to the Neo-Platonists. The second source is Reason, and here the channels are the Platonic philosophy and the methods of Aristotle--the latter an alliance that did Christianity no good, for Aristotle became an obstacle to the advance of the higher thought, as was made manifest in the struggles of Giordano Bruno, the Pythagorean. Thomas Aquinas was canonised in A.D. 1323, and the great Dominican remains as a type of the union of theology and philosophy--the aim of his life. These belong to the great Church of western Europe, vindicating her claim to be regarded as the transmitter of the holy torch of mystic learning. Around her there also sprang up many sects, deemed heretical, yet containing true traditions of the sacred secret learning, the Cathari and many others, persecuted by a Church jealous of her authority, and fearing lest the holy pearls should pass into profane custody. In this century also S. Elizabeth of Hungary shines out with sweetness and purity, while Eckhart (A.D. 1260-1329) proves himself a worthy inheritor of the Alexandrian Schools. Eckhart taught that
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The Godhead is the absolute Essence (Wesen), unknowable not only by man but also by Itself; It is darkness and absolute indeterminateness, _Nicht_ in contrast to _Icht_, or definite and knowable existence. Yet It is the potentiality of all things, and Its nature is, in a triadic process, to come to consciousness of Itself as the triune God. Creation is not a temporal act, but an eternal necessity, of the divine nature. I am as necessary to God, Eckhart is fond of saying, as God is necessary to me. In my knowledge and love God knows and loves Himself.
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From these sprang up the Society of the Friends of God, true mystics and followers of the old tradition. Mead remarks that Thomas Aquinas, Tauler, and Eckhart followed the Pseudo-Dionysius, who followed Plotinus, Iamblichus, and Proclus, who in turn followed Plato and Pythagoras.[155] So linked together are the followers of the Wisdom in all ages. It was probably a
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Friend who was the author of _Die Deutsche Theologie_, a book of mystical devotion, which had the curious fortune of being approved by Staupitz, the Vicar-General of the Augustinian Order, who recommended it to Luther, and by Luther himself, who published it A.D. 1516, as a book which should rank immediately after the _Bible_ and the writings of S. Augustine of Hippo. Another
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Friend