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<LW5:89> 'Vas auri solidum ornatum omni
lapide pretioso', Eccli. 50. Ad commendationem beati Augustini potest proprie
introduci haec auctoritas, et inter cetera commendatur sub vasis metaphora in
tribus quae in vase continentur: primo in pretiositate materiae, quia per
aurum intelligitur sapientia, ibi: 'vas auri', secundo in dispositione
formae, ibi: 'ornatum omni lapide pretioso', tertio in ponderis quantitate,
ibi: 'solidum'.
Primo ergo commendatur a pretiositate
materiae, id est multitudine sapientiae et scientiae sub diversis habitibus
collectae. Ipse enim erat bonus theoricus, egregius logicus et
excellentissimus ethicus. Sic enim dividunt nobis magistri scientiam
philosophiae, scilicet in theoricam, logicam et ethicam sive practicam. Et
hoc secundum illa tria, quae ita vicissim occupant homines, ut nunquam aliquo
tempore ab aliquo istorum trium feriari videantur; et ea sunt cogitatio,
locutio et operatio. Theoricam sive speculativam ulterius partiuntur <LW5:90>
in mathematicam, physicam et ethicam sive theologiam. »In naturalibus autem ratio-nabiliter,
in mathematica disciplinabiliter, et in divinis intellectuabiliter versari
oportebit neque deduci ad imagines, sed potius respicere formam, quae vere
forma est nec imago est et quae esse est et ex qua esse est«, quia secundum Boethium
libro De trinitate »omne esse ex forma est«. Mathematicus autem formas et
figuras materiae actu inhaerentes disciplinabili consideratione sequestrat.
Physicus, id est naturalis, causas qualitatum, motuum et quantitatum inquirit.
Ethicus sive theologus ideas rerum, quae in mente divina, antequam prodirent
in corpora, ab aeterno quo modo ibi intelligibiliter exstiterunt, subtilius
intuetur.
Et de divinis aliquando ratiocinatur
auctoritatibus maiorum, aliquando exemplis extra quaesitis, aliquando vero
ipsam divinam usiam sine subiecta materia contemplatur. Auctoritatibus usus
fuit beatus Augu-stinus, quando trinitatem personarum cum unitate essentiae
primo nobis volens insinuare introduxit illud in Genesi: 'faciamus hominem ad
<LW5:91> imaginem et similitudinem nostram', et per verbum pluralis
numeri trinitatem intelligens et per nomina singularis numeri declarans
substantiae unitatem. Exemplo etiam usus est Plato in Timaeo, qui dum de
principe summo rerum loqui esset animatus, dicit: ita +im++possibile est
aliquid de deo profari, sicut difficile est ipsum reperiri. Et ideo idem
confugit ad rerum similitudines et exempla et inter omnes res creatas solem
ei quam simillimum repperit; unde et solem nominavit. Et Iohannes
evangelista, dum de verbo increato loqui auderet, lucem ipsum appellavit,
quia lux est prima et universalis species formarum corporalium et principium
vitae in corporalibus. Et sic verbum dei patris est omnium »exsistentium
substantia« et omnium »viventium vita« <LW5:92> et »omnis substantiae
et vitae principium est et causa«, secundum Dionysium De divinis nominibus.
Et sic contingit theologum duplici ditari
cognitione in via: una est 'per speculum et in aenigmate', alia est per
speculum et in lumine. Prima fit tripliciter, scilicet ablatione, eminentia
et causa. Ablatione in hunc modum procedendo: nullum corpus est deus; nullum intelligibile
creatum est deus. Et cum demonstratio de re cognoscibili fiat ad sensum vel
ad intellectum, de deo autem cognoscendo non potest fieri demonstratio ad
sensum, quia est incorporeus, nec ad intellectum, quia forma nobis cognita
caret, sed per solam alterius formae remotionem: quasi ab aliis eligendo separatur
et separando eligitur. Quod innuit Boethius in libro De duabus naturis
dicens: »deus et materia integro perfectoque intellectu capi non possunt, sed
aliquo modo privatione ceterarum rerum capiuntur«. Unde Dionysius dicit quod
affirmationes de deo factae vel dictae incompactae sunt, negationes vero
verae. <LW5:93> Eminentia cognoscitur, quando in unoquoque, quod
nobilius est et eminentius, deo attribuitur. Secundum quod dicit Augustinus X
Confessionum: qui facit pulchra, pulchrior est, qui fortia, fortior et qui
bona, melior est. Disce ergo homo ex creaturis cognoscere creatorem, et ne inhaereas
ei quod factum est et perdas eum per quem factum est. Causa vero cognoscitur,
quando omnia mobilia ad unum immobile, omnia variabilia ad unum invariabile,
omnia corporabilia ad unum simplex et omnium multitudinem ad primam
resolvimus unitatem, quae quidem »principium et causa est omnium« eorum quae
sunt. Unum enim est in generatione omnium ante multa, et simplex est ante
compositum prioritate naturali, secundum philosophum in De caelo et mundo.
Secundo cognoscitur in via per speculum et in
lumine, quando scilicet lux divina per effectum suum aliquem specialem
irradiat super potentias cognoscentes <LW5:94> et super medium in
cognitione, elevans intellectum ipsum ad id quod naturaliter non potest.
»Mentis enim humanae acies invalida in tam excellenti lumine non figitur,
nisi per iustitiam fidei prius purius emundetur«, secundum Augustinum libro
De trinitate; et in VII Confessionum dicit: »aeterna veritas et vera caritas
et cara aeternitas, tu es deus meus, tibi suspiro 'die ac nocte'; cum te
primo cognovi, tu assumpsisti me«. Ecce qualiter dicit quod assumptus fuerit,
ut videret esse quod viderat, »et nudum me esse qui videram; et reverberasti
infirmitatem meam radians in me vehementer, et contremui amore et horrore et
inveni me longe esse a te in regione dissimilitudinis«.
Et haec cognitio operatur ad tria: primo ad
occulta vel futura pronuntiandum, secundo ad meritorie operandum, tertio ad
divinam dulcedinem praegustandum. Primus modus est prophetalis; secundus in
habitibus gratuitis usque ad fructus; tertius in exstasi mentis, et haec in
fructibus. Secundus et tertius perfecte erant in eo, quia de tertio dicitur
secundum quod est in intellectu <LW5:95> practico. Haec cognitio
scientia vel sapientia, quasi sapida scientia, quae aliquando intromittit
hominem in affectum multum. Ecce quomodo 'vas' illud 'auri' commendatur a
pretiositate materiae, id est utilitatis scientiae. Et secundum hoc talis et
tanta scientia non fuit in materia vitii, sed virtutis. Unde dicitur X
Confessionum: »da mihi te, deus meus, redde te mihi«; non enim amo 'primos
recubitos in cenis' nec 'salutari in foro', nec 'vocari ab hominibus rabbi';
sed te »amo et, si parum est, amem validius. Et nec possum metiri, quantum
mihi desit amoris ad id, quod satis est, donec currat vita mea in amplexus
tuos et abscondatur in absconsione vultus tui. Hoc tamen scio, quia mihi male
praeter te, non solum extra me, sed etiam in me ipso, et omnis copia, quae deus
non est, egestas mihi est«.
Secundo commendatur beatus Augustinus a
dispositione formae in eo quod dicitur 'ornatus omni lapide pretioso'.
Dispositio autem formae in ipso est exhibitio virtutis in operatione. Et bene
dicitur virtus gratuita forma, quia rem esse est a forma, secundum Boethium
De trinitate. Et bene dicitur <LW5:96> esse a virtute, quia sicut
improprie dicuntur mortui homines, ita malus improprie dicitur esse. Esse
enim est »quod ordinem retinet servatque naturam«, secundum Boethium in III
Consolationum. Et virtus est ordo, secundum Augustinum, ordo inquam amoris,
quia qui virtutem habet, ordinem tenet servatque naturam. »Nihil enim est quod
servans naturam deo contrarie conetur«, secundum Boethium in eodem.
Sapientia igitur beati Augustini fuit sibi pro
materia virtutis, virtutis inquam monasticae, politicae et theologicae.
Monastica virtus ordinat et perficit hominem in se ipso, quia opus eius est
carnis suppeditatio. Actus virtutis monasticae est +hic; fructus eius est++
spiritualis laetitia ex luculenta bonorum operum exercitatione, virtutis
politicae cum civium amicitia et ex integra spiritus conservatione actus
virtutis theologicae obtinetur spiritualis effectus a dei gratia. Fructus
eius iste est. Unde ad Gal. 5: 'fructus autem spiritus caritas, gaudium'. De
quo gaudio Eccli. 30: 'non est sensus supra sensum salutis, et non est
oblectamentum supra cordis gaudium'. De quo gaudio Augustinus X Confessionum
dicit: »est gaudium, quod non datur <LW5:97> impiis, sed eis qui te
gratis colunt«, domine, »quorum gaudium tu ipse es. Et ipsa est beata vita:
gaudere ad te, in te, propter te, ipsa est vita et non est altera«.
Virtus politica est luculenta bonorum operum
exercitatio et perficit hominem et ordinat in civium collegio. Actus virtutis
politicae est haec, quae exhibet opera amicis in deo et inimicis propter deum
in tantum, ut 'si esurierit inimicus, cibat illum; si sitit, potum dat ei'.
Fructus autem qui ex hoc sequitur, est non tantum civium, sed etiam
inimicorum vindicata amicitia. Unde ad Rom. 12: 'hoc enim faciens carbones
ignis congeres super caput eius', et ad Rom. 12: 'caput eius' est mens
animae, super quam carbones congeruntur, dum per praeventionem beneficiorum
ad reddendum compelluntur.
Theologica virtus perficit hominem cum deo,
quia est integra spiritus conservatio ex carnis subiectione. Actus virtutis theologicae,
id est fidei, dilectionis, est hic. Fructus eius est spiritualis effectus
gratiae ad perfectionem iustitiae.
Sed quia non contingit nos de deo aliquid
scire nisi per effectus, ideo distinguamus septem modos gratiae adventus in
'vas' taliter 'ornatum'. Venit enim <LW5:98> primo per modum nivis
refrigerantis, et sic relinquitur eius effectus in anima, scilicet ab aestu
carnalium desideriorum refrigeratio. Secundo venit per modum roris
impinguantis, et sic relinquitur eius effectus in anima, scilicet aeternorum desideriorum
impinguatio. Tertio venit per modum vini inebriantis, et sic relinquitur eius
effectus in anima, scilicet omnimoda rerum mutabilium oblivio. Quarto venit
per modum olei subiectum penetrantis, et sic relinquitur eius effectus in
anima, scilicet illuminatio dei et inflammatio. Quinto venit per modum ignis
depurantis, et sic relinquitur eius effectus in anima, scilicet perfecta purgatio.
Sexto venit per modum lucis se cum subiecto unientis, et sic relinquitur eius
effectus in anima, scilicet 'in eandem imaginem' cum deo transformatio. Septimo
venit per modum spiritus vehementer impellentis, et sic relinquitur eius
effectus in anima, scilicet naturalis vitae defectio. Ecce per istum modum
beatus Augustinus fuit ditatus, ideo dicitur sic 'vas electionis' a
dispositione formae.
Tertio commendatur beatus Augustinus a
ponderis quantitate in eo quod dicitur 'solidum'. Quantitas autem in pondere
est vehementia in amore. De quo idem: »Quantum te amabo, bone Iesu? Tuus amor
sicut fons, meus sicut <LW5:99> sitis. Ex toto enim tu amasti me. Scio
enim, quid faciam. Ponam totum meum contra totum tuum, quia plus non possum.
Potero autem, cum donare volueris. Unum scio, quia non quiescam, donec totus
amor fiam.« Quod nobis praestare dignetur, qui vivit deus. Amen. Iste sermo
sic est reportatus ab ore magistri Echardi de Hochheim, die beati Augustini,
Parisius.
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A vessel of pure gold, adorned with whatever most precious stone, Jes. Sir. 50[:10][1]
One can appropriately introduce this verse for
the commemoration of Saint Augustine, wherein, amongst others, he is
commended in three ways which are implied in the metaphor of a vessel: first,
in the preciousness of the material, for by ‘gold’ we have to understand ‘wisdom’,
when [it is said], a vessel of gold,
second, in its characteristics, when [it is said], adorned with whatever most precious stone, third, in the
magnitude of its weight, when [it is said], pure.
First, therefore, he is commended by the
preciousness of the material, for the breath of wisdom and knowledge gathered
under his many talents. For he was a good theorist, an exceptional logician,
and a most excellent ethicist. For in such a way do the Masters divide for us
the science of philosophy, namely into Theory, Logic, and Ethics or Practical
[philosophy]. And according to these three, which so in turn occupy men, that
they were never seen to rest for any time from any of these three: thinking, talking,
and doing. Theory or speculation is further divided into mathematics,
physics, and ethics or theology. ‘On natural things, however, one has to
ponder rationally, on mathematicals with discipline, and on divine things
intellectually; and neither to be drawn to images, but rather to refer to
form, which truly is form, not image, and which is being and from which being
is’, as [one reads] in Boethius' book On
the Trinity, ‘all being is from form’. The mathematician, however, separates
the forms and shapes which are indeed inherent of matter, by way of
disciplined consideration, the scientist of physics, i.e. of nature, makes
inquiries into the causes of quality, motion, and quantity, the moral
philosopher or theologian more subtly looks closely into the ideas of things
which are in the divine mind, before they come forth into bodies, according
to which mode they exist there from eternity in an intelligible manner.
And of the divine things, sometimes it is
argued according to the highest authorities, at other times, by means of examples
searched for outside [these], but at other times the divine substance itself
without subjected matte is contemplated. Saint Augustine made use of authorities
when he first wants to lead us to the trinity of persons with their unity of
essence and introduces it from Genesis:
Let us make man according to our image
and likeness [Gen. 1:26], and
through the plural form of the verb understanding the trinity and by means of
the singular of the noun declaring the unity of substance. The example is
also used by Plato in the Timaeus,
when speaking about the highest principle of all things, he says, ‘it is thus
impossible to say anything about God, just as it is difficult to find him,
and so one flees to the similitude of things, examples and amongs all created
things only to that one which one finds most similar [to God]’. And John the
Evangelist, when he dares to speak of the uncreated word, calls it light [John 1:4], because light is the first and universal species of corporeal
forms, as well as the principle of life in bodies. And thus the word of God,
the Father, is ‘the substance of’ all ‘that exists’, and ‘principle and cause
of all substance and life’, according to Dionysus' On the Divine Names.
And thus on [his] way the theologian reaches a
twofold knowledge; one is through a
mirror and in darkness [1Cor.
12:13], the other is through a mirror and in light. The first happens in
three ways, namely by taking away, by eminence and by causality. Taking away
proceeds in the following manner: no body is God, nothing intelligibly
created is God. And as a recognicable thing is being shown by way of sense or
intellect, God, indeed, cannot be recognised by way of sense or intellect,
because he is incorporeal and has not a known form like us, but [he can only
be recognised] solely through the removal of the other form, which as if by
selecting it was separated and by separating it was selected, which Boethius introduces
in his book On the Two Natures: ‘God
and matter cannot be grasped wholly and perfectly by the intellect, but they
may be grasped by another way of privation of other things’. Therefore,
Dionysius says that our affirmations about God are incompletely made or said,
whereas negations are true. By eminence, he [God] becomes known, when in a single
way something that is more noble and more eminent is attributed to God,
according to which Augustine says in Confessions
X: ‘Who makes things beautiful, is more beautiful; things strong, is stronger,
and who made things good, is better. Learn therefore, human being to know the
creator from the creatures, do not cling to things which have been made,
losing the one through whom it has been made’. By cause, he [God] becomes
known when we resolve all that is moveable to the one immovable; all that is
varied to the one invariable, all that is corporeal to the simple one, and
all multiplicity to the first one, who, indeed, is ‘the principle and cause
of all’ those which are. The one, indeed, in the generating of all prior to
the multiple things, and he is simple by natural priority before anything
composed according to the Philosopher [Aristotle] in On Heaven and Earth.
Secondl, hew [God] becomes known on the way
through a mirror and in light, when, for example, the divine light, through
its own effect, shines on something special beyond the powers to know and
beyond the mean of cognition, elevating the intellect itself to that what it
can naturally not achieve. ‘Truly the feeble sight of the human mind is not
remedied in so excellent a light, unless it is first cleansed more purely
through the justice of faith’, according to Augustine in the book On the Trinity. And in book VII
[10:16] of the Confessions he says:
‘Eternal truth, true love and beloved eternity, you are my God, to you I sigh
both day and night [Ps. 1:2]. When I first knew you, you
raised me up [see Ps. 26:10]’. See,
in which way he says that he was raised up, so that he saw being that he say,
‘yet I was naked, when I saw, but you cast aside the infirmity of my sight, shining
heavily into me, and I trembled with love and fear; and I found myself to be
far off from you, in a land of dissimilitude’.
And this cognition operates towards three
things: First, towards the annunciation of hidden or future things; second, towards
things that have to be done for benefit, third towards the foretasting of
divine sweetness. The first is the prophetic way; the second happens in
graced habits until they carry fruits; the third takes place in the ecstasy
of the mind, and this means in the fruits. The second and third were
perfectly present in him [Augustine], because it is spoken about the third one
according to that which exists in the practical intellect. This cognition by
science or wisdom, like tasting wisdom, sometimes comes into a person in a
heavy affect. See how that vessel of
gold is commended by the preciousness of its material, i.e. its usefulness
for knowledge. And according to this such kind and breath of science did not
happen in the material of vice, but of virtue. Therefore, it is said in book
XIII of the Confessions: ‘Give
yourself to me, my God, give yourself back to me’, for I do not love the places of honour at table [Matth. 23:6] nor salutation in the square [Matth.
6:2], nor to be called ‘Rabbi’ by human
beings [Matth. 23:7], but ‘I
love you, and if that is not enough, make me able to love you more. How much is
my love still lacking? I can never know, so give to my life your bounty and shelter
me in the shadow of your presence. Only this I know, my life is worthless to
me, not only the things outside myself, but things within myself, and [this]
is my poverty, all the treasures I have which are not God.’
Second, Saint Augustine is commended for the characteristics
of this which is said to be adorned with
whatever most precious stone. The characteristics in itself is an
exhibition of virtue in action, and virtue is well-called free form, because
something is through form, according to Boethius in On the Trinity. And it is well said to be through virtue, because
just as men are improperly said to be dead, so the evil person is improperly
said to be. Being, namely, is ‘what retains order and preserves nature’ according
to Boethius in book III of the Consolation.
And virtue is order according to Augustine, indeed the order of love, for the
one who has virtue keeps order and safeguards preserves nature. ‘Nothing that
[truly] serves nature can be contrary to God’, according to Boethius in the
same place.
Wisdom, therefore, of Saint Augustine was for
him the matter of virtue, namely monastic, political, and theological virtue.
Monastic virtue directs and perfects human being in itself because its work is
the submission of the flesh. The act of monastic virtue is <this: its
fruit is> spiritual delight from the splendid exercise of good works; of
political virtue, it is the obtaining the friendship with fellow-citizens;
and from the entire preservation of the spirit the act of theological virtue
is obtained as spiritual effect from the grace of God. Its fruit is that one,
from where [one reads] at Gal.
5[:22]: The fruit of the spirit are
love, joy. Of that joy Jes. Sir.
30[:16 writes]: There is no greater
riches than bodily health, and there is no delight greater than a joyous
heart. On that joy Augustine says in book X of the Confessions: ‘There is a joy not granted to the impious, but only
to those who abide by grace in you’, Lord, ‘and you, yourself, are this joy.
The blessed life is this, to rejoice unto you, in you, and with you. This is
life and no other’.
Political virtue is the splendid exercise of
good works, and it perfects human being and directs one in the community of
citizens. These are the works of political virtue: it exhibits its deeds for
friends in God and for enemies, insofar as God is in them, as [it is said]: If your enemy is hungry, give him
something to eat; if thirsty, give him something to drink [Rom. 12:20]. The fruit which follows
from this is not just love of the citizen, but even the vindicating love of
our enemies. Therefore, [one reads at] Rom.
12[:20]: In doing this you will
heap red hot coals upon your head. And ad Rom. 12[:20]: Your head is
the mind of the soul, upon which coals are heaped when through the anticipation
of kindness they are compelled to give back.
Theological virtue perfects a human being in
relation to God, because it is a entire preservation of the spirit from the
subjection of the flesh. The fruit of it is the effect of spiritual grace for
the perfection of justice.
But because we are not able to know God other
than through His effects, we must therefore distinguish seven manners of grace
having come into the vessel so adorned. It comes first in the manner of a cooling
snow, and so it leaves its effect on the soul, namely cooling the heat of
fleshly desires. Second, it comes through the manner of dense dew, and so it
leaves its effect on the soul, namely the intensifying of desires for eternal
things. Third, it comes through the manner of an inebriating wine, and so it
leaves its effect on the soul, namely in the forgetfulness of all mutable things.
Fourth, it comes through the manner of ointment that penetrates to what it is
applied, and so it leaves its effect in the soul, namely the illumination of and
the burning for God. Fifth, it comes through the manner of a purging fire, and
so it leaves its effect in the soul, namely that perfect purification. Sixth,
it comes through the manner of light, uniting itself with what is subjected
to it, and so it leaves its effect in the soul, namely one's transformation
into the image of God (Gen. 1:26). Seventh, it comes through
the manner of the spirit blowing vehemently, and so it leaves its effect in
the soul, namely giving up one's natural life. Behold, in this way Saint
Augustine was enriched, and so he is called a chosen vessel for his character.
Third, Saint Augustine is praised for the
magnitude of that which he pondered, [for it] is called “solid.” Magnitude in
weight is intensity in relation to love, about which he himself has said: “As
much as I love you, Good Jesus, your love is like a spring, whereas I am
parched. You have loved me without limits. Indeed, I know my deeds. I lay my
whole being before you, because nothing more is possible. I will drink, if
you but command. I know only this, I shall not be satisfied until I am made
completely [yours] in love” which he deigns to offer us, God who lives. Amen.
This sermon has been recounted from the mouth
of Meister Eckhart of Hochheim, on the Feast of Saint Augustine, at Paris.
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[1] This translation takes note of (although often
deviating from) the translation provided by M. Demkovich, OP; P. Hyde, and J.D.
Rooney, and edited by M. Demkovich, OP, available at https://docs.google.com/viewer?a=v&pid=sites&srcid=ZGVmYXVsdGRvbWFpbnxheWNhcmR1c3Byb2plY3R8Z3g6MmY3ZDY0NTUzYmJjN2IzNw.
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