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Meister Eckhart's Sermons (Field translation) · 5 of 23 · tr. Claud Field

Ic

In order that God may draw more to Himself, and forget His wrath, the Son saith, “Beloved Father, seeing that Thou wouldest not forgive sins because of all the former sacrifices offered, lo I, Thine Only begotten Son, Who resemble Thy Godhead in all things, in Whom Thou hast hidden all the riches of divine love, I come to the Cross, that I may be a living sacrifice before Thine eyes; that out of Thy fatherly compassion Thou mayest bend and look on Me, Thine only Son, and on My Blood flowing from My wounds, and slake the fiery sword with which in the angel’s hands Thou hast barred the way to Paradise, that all who have repented and bewailed their sins through Me, may enter therein.” The second means of attraction which He used is Emptiness, as we see when we place one end of a hollow pipe in water, and draw up it by suction; the water runs up the stem to the mouth, because the emptiness of the pipe, from which the air has been drawn, draws the water to itself. So Our Lord Jesus Christ made Himself empty that He might wisely draw all things to Himself. Therefore He let all the blood that was in His Body flow out, and so attracted to Himself all the compassion and grace that was in His Father’s heart, so completely and profitably as to suffice for the whole world. Accordingly, the Father said, “My compassion will I never forget,” and further, “Now, My Son, be bold and strong that Thou mayest lead the people altogether into the land which I have promised, the land of heavenly joys, the land which floweth with the honey of My Godhead, and with the milk of Thy manhood.” The third means of attraction is this—that as we see the sun draw up the mists from the earth to heaven, so the heart of our Lord Jesus Christ waxed hot as a fiery furnace upon the Cross, so fiercely burned the flame of love which He felt towards the whole world. Thus, with the heat of His love, from which nothing could be hidden, so intense was it—He drew the whole world to Himself. Never did our Lord Jesus Christ display such great love as when He suffered the torture of the Cross when He gave His life for us, and washed our sins with His precious Blood. Therefore with the cords of Love, He drew us all to Himself upon the Cross that those who feel the drawing of His death and martyrdom might live with Him in everlasting felicity. Now when the Holy Spirit saw that the Only Begotten Son of the Father had drawn so wisely that He had won to Himself all things in heaven and earth, He also felt impelled by His own love and kindness to draw. Therefore He said, “I will also draw with My cords and My net.” So He made a net of the seven high attributes of the Father, of the seven graces of the Son, of His own seven gifts, and of the seven Christian virtues. Thus He assures us that we shall never perish, for we are so caught by His goodness that He expels from us all the evil works of the flesh, and produces in us His fruits, so that we gain the reward of everlasting life. May the Father of His love, and the Son of His grace, and the Holy Spirit with His fellowship, grant us to be worthy of the same. Amen.
Themes
Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

Imagery of the sun drawing mists and the flame of love burning fiercely is used to describe divine action.

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Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

The Son is depicted as the mediator who resembles the Godhead and draws humanity to the Father through his sacrifice.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The goal is for believers to live with Christ in everlasting felicity and be drawn into the divine presence.

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Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The Holy Spirit's net is explicitly constructed from seven attributes, seven graces, seven gifts, and seven virtues.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The text quotes the Son's direct address to the Father as a living sacrifice.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The passage describes drawing repentant souls back into Paradise and the land of heavenly joys promised by God.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

Metaphors of drawing water up a pipe and mists from earth to heaven illustrate the soul's upward movement.

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Theosis Deificationsoteriology

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

Believers are promised to partake in the 'honey of My Godhead' and gain everlasting life through grace.

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Related passages · 4 parallels · 1 contrast
gnosticism|Pistis Sophia|Document THIRDg
And also if he did not do that which is worthy of the mysteries, and he became in the transgression with every sin (the sins the sins, MS ) and also after these he turned, he became in a great repentance, he renounced all the World with all…”
Both passages discuss the themes of repentance, forgiveness, and divine mercy. They emphasize the importance of sincere repentance and the role of divine intervention in the process of redemption, though they come from different mystical traditions.
gnosticism|Pistis Sophia|Document FOURTHh
And they took away their eyes up, they saw a great light which is much greatly, native of earth shall not be able to speak of it. Said he also to them again, Look out on the Light, see what ye see. Said they, We are seeing a fire with wat…”
Both passages describe a mystical understanding of the redemptive power of divine sacrifice and the purification of sins through symbolic elements like fire, water, wine, and blood. They share a theme of divine intervention and the forgiveness of sins, though they come from different religious traditions.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialoguec
And I will say, because to me this pain Is dearer than all other pleasures are. Mar. In reference to this I told you that although one should be attached to corporeal and external beauty yet he may honourably and worthily be so attached;…”
Both passages explore the theme of divine attraction and the transformative power of love and suffering. Meister Eckhart's passage focuses on Christ's sacrifice and the Holy Spirit's role in drawing humanity to divine love, while the Second Dialogue discusses the ascent from corporeal beauty to divine beauty through love and purification. Both emphasize the idea of being drawn to a higher, divine reality through love and suffering.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|4. The Conjuration Of The Fourc
Prayer of the Undines Dread King of the Sea, Who hast the keys of the floodgates of heaven and dost confine the waters of the underworld in the caverns of earth; King of the deluge and the floods of springtime; Thou Who dost unseal the sour…”
Both passages emphasize the concept of divine love and sacrifice as a means of drawing all things to the divine. They share a structural parallel in the idea of a divine figure (Christ in Passage A, the Undines and Salamanders in Passage B) using their essence or actions to attract and transform the world, leading to redemption and immortality.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter CCONTRASTS
C. The Sinners destroy each other: Judgement of the fallen Angels: the Safety of the Righteous: further Woes for the Sinners . CHAPTER C. 1. And in those days in one place the fathers together with their sons shall be smitten And brothers o…”
Both passages deal with themes of judgment and redemption, but they present contrasting views. Passage A focuses on divine punishment and the destruction of sinners, while Passage B emphasizes divine love, sacrifice, and redemption through Jesus Christ.