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The anonymously authored The Theologia Germanica (ca. 1350) apparently was written by someone in the renewal movement “The Friends of God.” The book urges us to experience Christ as inner Reality, moving from “outer person” to “inner person.”
In 1516 Martin Luther happened upon a version of the book and, being so impressed with it, immediately wrote a brief introduction. He had it printed in Wittenberg. Two years later Luther found a longer copy, gave it a longer introduction, and published it in 1518. He esteemed only the Bible and St. Augustine to have helped him more than The Theologia Germanica.
The Theologia Germanica urges us to take seriously Matthew 15.19, which I will quote within its narrative context, 15.10-20 (ESV):
10And he called the people to him and said to them, "Hear and understand: 11it is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person." 12Then the disciples came and said to him, "Do you know that the Pharisees were offended when they heard this saying?" 13He answered, "Every plant that my heavenly Father has not planted will be rooted up. 14Let them alone; they are blind guides. And if the blind lead the blind, both will fall into a pit." 15But Peter said to him, "Explain the parable to us." 16And he said, "Are you also still without understanding? 17Do you not see that whatever goes into the mouth passes into the stomach and is expelled? 18But what comes out of the mouth proceeds from the heart, and this defiles a person. 19For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. 20These are what defile a person. But to eat with unwashed hands does not defile anyone."
The Theologia Germanica has “eternal bliss is rooted in God and nothing else.” God, being the Good, “does not have to come into the soul, for It is already there, albeit unrecognized. When we say that we should come into the One or that the One should come into the soul, it is the same as saying that we should seek, feel, and taste it [i.e. personally experience]. Since it is one, it follows that unity and singleness is to be preferred to the manifold.” And, “No great works and wonders God has ever wrought or shall ever do in and through his created world, not even God himself in his goodness, will make me blessed if they remain outside of me. For blessedness is only present to the extent to which it is within me, as a happening, as an inner knowledge, as love, as feeling and taste [i.e. inward, personal experience].”
The author challenges us to see that the Good within the human person is the Good in all created things. “Mark this: those who are living in the true light,” he writes, “perceive that everything they might desire or elect is nothing compared to that which has always been desired or elected by all creatures in the depth of their own being.” Knowing this leads to detachment from temporal things and surrender to God, he observes. Therefore, as in much Buddhist teaching, the Christian detaches from the temporal by experientially knowing the Sacred in Creation. Indeed, the Sacred is the depth and permanence within the passing. Therefore, the author teaches us the importance of the inner self of all creatures.
From the heart, the center of memory, will, imagination, and affection, we live as part of the Good of all creation. Spiritual transformation is the transforming of that heart, so that Christ will manifest outward through the capacities of the heart.
The Matthew Jesus affirms that we are blessed or defiled by what comes from the heart. He declares that external ritual actions do not avail in transforming the heart. At best, the rites and customs supplement the inner work of Love.
However, we are transformed, even outwardly, even bodily, through a transformation of the heart. And, we participate in the transformation of all creation through this transformation, which arises from the heart and touches the entire fabric of living matter as indwelt and resurrected to new Life through the birth pangs of history, evidencing the Spirit bringing forth a new heavens and a new earth and for all creatures, alike.
Spiritual Exercises
1. How might external rites aid inner transformation?
2. What are the limitations of external rites in spiritual formation?
3. What do you do daily to facilitate the inner Work of the Spirit in you?
4. What do you do outwardly to help other creatures?
5. Does your faith communion give ample attention and practice to the inner Work? Explain.
6. Do you see how God is working to conform your heart to the Will of Christ? How?
7. Who is the person that most encourages you to remain true to the process of spiritual transformation? Give thanks for that person.
Prayer
Spirit of Life, you support us, for from you we move, breathe, and exist. We praise you. We love you. We adore you. We are not alone. Relieve us of the unnecessary burdens we bear, arising from a lack of trust in you. Give us the burdens to bear that you will us to bear, that we might share with Christ in the redemption of all creation, through our selves and to the good of all. Grace us to live in the joy that arises from knowing we are companioned by you, and that you are our dearest friend, faithful to us in all our strivings, confusion, and fallibility. Your will be done. Thank you. Amen.
OneLife Ministries is a pastoral outreach and nurture ministry of the First United Methodist Church, Fort Meade, FL. For Spiritual Direction, Pastoral Counseling, spiritual formation workshops, Christian meditation retreats, or more information about OneLife, write Rev. Dr. Brian K. Wilcox at briankwilcox@comcast.net.
Brian's book of mystical love poetry, An Ache for Union, can be ordered through major bookdealers.
Open Hearts, Open Minds, Open Doors
The People of the
United Methodist Church
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