"The very imposing and very welcome Classics of Western Spirituality (TM) series...should be in every theological collection of any depth." Ardin Newsletter Meister Eckhart: The Essential Sermons, Commentaries, Treatises and Defense translated and introduced by Edmund Colledge, O.S.A. and Bernard McGinn; preface by Huston Smith "...it is necessary that all things be bathed in the blood of Christ and led back into the Father through the Son's meditation, just as the Father does all things through the Son; and so the flowing back will correspond to the flowing out." Meister Eckhart (c.1260-1327) The thought of Meister Eckhart (c. 1260-1327), Dominican philosopher and spiritual master, is among the most daring and difficult in the history of Western mysticism. Thoroughly grounded in the Scholastic method of his day and steadfastly loyal to the Church, Eckhart's love of speculation, paradox, and the apophatic way, nevertheless, resulted in the controversial condemnation of certain of his teachings by papal bull in 1329. His doctrines of detachment, the return of the soul to God, and the birth of the Son in the soul have continued to perplex his critics and nourish his disciples through the ages. This volume, based on the critical Deutsche Forschungsgemeinschaft edition of Eckhart's works, represents the first time that his technical Latin writings and more popular German sermons and treatises have appeared together in English.

Written by Dominican preacher and mystic Bl. Henry Suso (c. 1300-1366), Horologium Sapientiae, or Wisdom's Watch upon the Hours, was one of the most successful religious writings of its time. Now it is offered to the English-speaking world in a new translation based on Pius K nzle's critical Latin edition. Essentially a dialogue between the author and Divine Wisdom, the Watch tells of Suso's service to and espousal of Wisdom, his ""most cruel bride,"" with a charm reminiscent of contemporary chivalric romance literature. The Watch's many readers doubtless esteemed it for its devotional fervor and for the solutions Suso offers to the problems inseparable from a sincere Christian life. He teaches that a devotion of sharing in the Savior's self-sacrifice is the path to spiritual perfection, as well as a consolation for the soul amid life's cares. Based on his own shrewd observations on shunning ""sensory forms and earthly imaginings,"" Suso develops the essential elements of ascetic and mystical theology. He keenly observes and judiciously criticizes the abuses of his own times and the rise of secularism, hedonism, and materialism. He writes of his yearning for a way of life that was fast disappearing, for the piety and simplicity of the country folk he had known as a boy. For Suso, the ""Christocentric Boethius,"" the men and women of his youth were heirs of the Eternal Wisdom, founded on Christ and found in Christ, which was being lost and forgotten in the new urban cultures. The Watch's autobiographical content is especially interesting for those who follow the repercussions of the condemnation of Meister Eckhart, Suso's revered teacher, in 1329. Eckhart had been condemned for heresy, and Suso uses allegory to show perceptive readers how he found a way to dissent from this judgment and yet remain the Holy See's loyal and faithful servant. Throughout most of his life, Suso suffered the jealousy of his confreres and remained ever conscious of the dangers of uncritically applying Eckhart's principles; these troubles too are expressed allegorically here.

'My thoughts on the spiritual exercises proper to cloistered monks'; the ninth prior of La Grande Chartreuse ( '1180) articulates the monastic contemplative tradition in distinctively western terms.

'...reading, meditation, prayer and contemplation. These make a ladder for monks by which they are lifted up from earth to heaven. It has few rungs, yet its length is immense and wonderful, for its lower end rests upon the earth, but its top pierces the clouds and seeks heavenly secrets.'

When Dr. Romana Guarnieri, in a letter to Osservatore Romano (16 June 1946), announced her discovery that Margaret Porette (d. 1 June 1310) was the author of The Mirror of Simple Souls, certainly a major French document of pre-Reformation spirituality, a sensation was created in the academic world. Although The Mirror is one of the few heretical documents to have survived the Middle Ages in its entirety, both its title and its authorship were among the most persistent and troublesome problems of scholarly research in the field of medieval vernacular languages. The Mirror, in its original French, survives only in the fifteenth-century manuscript which the great Condé (Louis II de Bourbon) had acquired for his palace at Chantilly. And, so far as can be known, all that remains with which to compare the readings of this manuscript text are those translations of The Mirror which, also in manuscript, are to be found in Latin, Italian, and Middle English. This edition of The Mirror of Simple Souls is a translation from the French original with interpretive essays by Edmund Colledge, O.S.A., Judith Grant, and J.C. Marler, and a foreword by Kent Emery, Jr. The translators of this Modern English version rely primarily on the French, yet take other medieval translations into account. As a result, this edition offers a reading of The Mirror which solves a number of difficulties found in the French, and the introductions contributed by the translators narrate the archival history of the book, for which Margaret Porette was burned alive in Paris in 1310.