[11]This doctrine is fully explained by St. Augustine, Epist. 237, who follows Plotinus, Enn. vi. 4-6.
[12]This queer word occurs for the first time, I think, in Jerome's notes to the first chapter of Ezekiel. He writes the word in Greek, and explains it as that part of the soul which always opposes vices. The word is common in Bonaventura and other scholastic mystics, and is often misspelt synderesis.
[13]It must, however, be said that Preger is too ready to assume that the logical development of Eckhart's system away from Thomist scholasticism can be traced as a gradual process in his writings, the order of which is very uncertain. We are not justified in saying in a positive manner that Eckhart's philosophy passed through three phases, in the first of which the primacy is held by the will, in the second by the created reason, and in the third by the uncreated reason.
[14]See pages 14, 15.
[15]C.B. Upton: "Hibbert Lectures," p. 17.
[16]A.E. Taylor: "The Problem of Conduct," PP. 464-5.
[17]See pages 71-2.
[18]See pages 12-13.
[19]See, for example, Prof. W. James' "Varieties of Religions Experience," P. 400.
[20]Jacob Bšhme's experience is typical: "Suddenly did my spirit break through into the innermost birth or geniture of the Deity, and there was I embraced with love, as a bridegroom embraces his dearly beloved bride. But the greatness of the triumphing that was in the spirit I cannot express in speech or writing; nor can it be compared to anything but the resurrection of the dead to life. In this light my spirit suddenly saw through all; even in herbs and grass it knew God, who and what He is," etc. Dr Johnson was, no doubt, right in thinking that "Jacob" would have been wiser, and "more like St Paul," if he had not attempted to utter the unutterable things which he saw.