[3]The "three propositions" of Amalric are--1. "Deus est omnia." 2. Every Christian, as a con-dition of salvation, must believe that he is a member of Christ. 3. To those who are in charity no sin is imputed. [4]Preger is probably wrong in identifying him with a "brother Eckhart," Prior of Frankfort, who about 1320 was delated to the head of the Order as suspectus de malis familiaritatibus, words which can only mean "keeping bad company" in a moral sense, not "con-sorting with heretics," as Preger suggests. Eckhart's character, so far as we know, was never assailed, even by his enemies, and it is therefore probable that "brother Eckhart" was a different person. [5]I have abridged the bull considerably, but have included all the main accusations. [6]See pages 13, 16. [7]See pages 14, 15. [8]See page 1. [9]This is an obscure point in Eckhart's philosophy, too technical to be discussed here; but Eckhart's doctrine of God is certainly more orthodox and less pantheistic than those of 'Dionysius' and Scotus Erigena. [10]Cf. St Augustine, In Joann. Ev. Tract. xxxix. 10: praeteritum et futurum invenio in omni motu rerum: in veritate quae manet praeteritum et futurum non invenio, sed solum praesens. [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.