Although he elaborated on this theme, he rarely departed from it. In one sermon, Eckhart gives the following summary of his message: As Eckhart said in his trial defence, his sermons were meant to inspire in listeners the desire above all to do some good. In this, he frequently used unusual language or seemed to stray from the path of orthodoxy, which made him suspect to the Church during the tense years of the Avignon Papacy. In Eckhart's vision, God is primarily fecund. Out of overabundance of love the fertile God gives birth to the Son, the Word in all of us. Clearly, this is rooted in the Neoplatonic notion of "ebullience; boiling over" of the One that cannot hold back its abundance of Being. Eckhart had imagined the creation not as a "compulsory" overflowing (a metaphor based on a common hydrodynamic picture), but as the free act of will of the triune nature of Deity (refer Trinitarianism). Another bold assertion is Eckhart's distinction between God and Godhead ("Gottheit" in German, meaning Godhood or Godhead, state of being God). These notions had been present in Pseudo-Dionysius's writings and John the Scot's "De divisione naturae", but Eckhart, with characteristic vigor and audacity, reshaped the germinal metaphors into profound images of polarity between the Unmanifest and Manifest Absolute. John Orme Mills notes that Eckhart did not "leave us a guide to the spiritual life like St Bonaventure’s Itinerarium – the Journey of the Soul," but that his ideas on this have to be condensed from his "couple of very short books on suffering and detachment" and sermons. According to Mills, Eckhart's comments on prayer are only about contemplative prayer "detachment." Eckhart was one of the most influential 13th-century Christian Neoplatonists in his day, and remained widely read in the later Middle Ages. Some early twentieth-century writers believed that Eckhart's work was forgotten by his fellow Dominicans soon after his death. In 1960, however, a manuscript ("in agro dominico") was discovered containing six hundred excerpts from Eckhart, clearly deriving from an original made in the Cologne Dominican convent "after" the promulgation of the bull condemning Eckhart's writings, as notations from the bull are inserted into the manuscript. The manuscript came into the possession of the Carthusians in Basel, demonstrating that some Dominicans and Carthusians had continued to read Eckhart's work.