Eckhart on Paul: "In seeing nothing, he saw the divine nothing."

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"The light that is God is unmingled, no admixture comes in. This was a sign that it was the true light he saw, which is Nothing (niht). By the light he meant quite simply that with his eyes open he saw nothing. In seeing nothing, he saw the divine nothing." (Pr. 71).

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Hvad betyder det, at Gud bliver "alt i alt", når Kristus ifølge Paulus har underlagt sig alle sine fjender? Gregor af Nyssa om 1 Kor 15,28

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Billede
"Herren er Liv. Ifølge Apostlen vil Kristus forbinde sig med Faderen med hele sit legeme, når han engang overgiver riget til Gud. Kristi legeme består i sin helhed af menneskets natur, hvormed Kristus er forenet. Paulus kan af samme grund omtale Kristus som formidler mellem Gud og mennesker. Han, som er i Faderen, men som har levet blandt mennesker, træder frem mellem Gud og mennesker. Kristus forener hele menneskeheden med sig selv, og gennem sig selv med Faderen. Det kommer til udtryk i evangeliet, når Herren siger: ”Du, Fader, er i mig, og jeg er i dig, for at de må være ét i os”. Ifølge evangeliets løfter, er vi ikke længere Herrens slaver, men som forligt med Gud, regnes vi blandt hans venner. Ikke desto mindre skal Kristus herske ”indtil han har lagt alle sine fjender under sine fødder”. Den mest ærbødige måde at forstå det på må være, at Kristus tappert holder fast i magten indtil al modstand mod det gode hører op. Når han har samlet hele sit rige, vil Kristus overgive...
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Philo on apophatic theology and anthropology

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Do not however suppose that the Existent which truly exists is apprehended by any man; for we have in us no organ by which we can envisage it, neither in sense, for it is imperceptible by sense, nor yet in mind…And why should we wonder that the Existent cannot be apprehended by men when even the mind in each of us is unknown to us? For who knows the essential nature of the soul? ( Mut. 7, 10) quoted in Louth 2007
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”We have already said in our prologue that the lives of honored men would be set forth as a pattern of virtue for those who come after them.[...]"

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”We have already said in our prologue that the lives of honored men would be set forth as a pattern of virtue for those who come after them. Those who emulate their lives, however, cannot experience the identical literal events. […] [But] one might substitute a moral teaching for the literal sequence in those things which admit of such an approach.” (De Vita Moysis, p. 65)
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