der Mystiker_, pp. 348, 349).
Personality is for Eckhart the eternal ground-form of all true being,
and the notion of Person is the centre-point of his system. He says,
"The word _I am_ none can truly speak but God alone." The individual
must try to become a person, as the Son of God is a Person.]

[Footnote 236: Denifle has devoted great pains to proving that Eckhart
in his Latin works is very largely dependent upon Aquinas. His
conclusions are welcomed and gladly adopted by Harnack, who, like
Ritschl, has little sympathy with the German mystics, and considers
that Christian Mysticism is really "Catholic piety." "It will never be
possible," he says, "to make Mysticism Protestant without flying in
the face of history and Catholicism." No one certainly would be guilty
of the absurdity of "making Mysticism Protestant"; but it is, I think,
even more absurd to "make it (Roman) Catholic," though such a view may
unite the suffrages of Romanists and Neo-Kantians. See Appendix A, p.
346.]

[Footnote 237: Preger (vol. iii. p. 140) says that Eckhart did _not_
try to be popular. But it is clear, I think, that he did try to make
his philosophy intelligible to the average educated man, though his
teaching is less ethical and more speculative than that of Tauler.]

[Footnote 238: Sometimes he speaks of the Godhead as above the
opposition of being and not being; but at other times he regards the
Godhead as the universal Ground or Substance of the ideal world. "All
things in God are one thing." "God is neither this nor that." Compare,
too, the following passage: "(Gottes) einfeltige natur ist von formen
formlos, von werden werdelos, von wesen wesenlos, und von sachen
sachelos, und darum entgeht sie in allen werdenden dingen, und die
endliche dinge muessen da enden."]

[Footnote 239: I here agree with Preger against Lasson. It seems to me
to be one of the most important and characteristic parts of Eckhart's
system, that the Trinity is _not_ for him (as it was for Hierotheus)
an emanation or appearance of the Absolute. But it is not to be denied
that there are passages in Eckhart which support the other view.]

[Footnote 240: Compare Spinoza's "natura naturata."]

[Footnote 241: The ideas are "uncreated creatures"; they are "creatures
in God but not in themselves." Preger states Eckhart's doctrine thus:
"Gott denkt sein Wesen in untergeordnete Weise nachahmbar, und der
Reflex dieses Denkens in dem goettlichen Bewusstsein, die Vors