The Unknown Meister Eckhart V, Commune

Predigt C2,3* [Strauch II 373-5]

 In communi unius apostoli vel plurimorum

‘Got sprichet Der mich liepp hait der salle myn wordt behalden und schriben es in sin hertze’ (Ioh. 14:15)

Text and translation

<C2,3*:1>[34b]Unser herre erzeuget uber alle sin wercke nyt glich Sunder er gibbet darnach daz [35a] eyn iglicher entpfahen magk Got ist uber alle und doch me in guden luden dan in andern Got sprichet Der mich liepp hait der salle myn wordt behalden und schriben es in sin hertze Want frunde wordt gedencket man gern lange	<C2,3*:1>Our Lord acts on everybody in the same way, but He gives according to what each person can receive.[1] God is above all and yet He is more in good people than in others. God says: ‘Whoever loves me shall keep my word and write it into one’s heart’,[2] for the friends’ words one likes to keep for long.
<C2,3*:2>Als der mensche eyn wordt spricht so bringet das wordt den atemen herfure Also spricht s. Augustinus Das der heylige geyste bindet den vatter und den sone zusamen Got komet so lise das manne nyt wissen enmagk sin komen noch sin varen Wie magk das sin das got in myr sij und ich es nyt enwisse Ich sagen dir es Es komet dar abe das du [35b] in legest da er dir nyt ensmacket Der selen reden ist ir dencken Her umbe so salle sie dencken nach godde sal ir got smacken Wann dir got smacket so drag dich ym uff myt engsten und myt liebe Und mit lone Got ist suße und begrifflich als er wille also smacket er Gregorius der mensche sal gan von fremden dingen zu eygenen dingen und sal gann von dem das er ist zu dem das er nyt enist. Unde sal gane von dem entpfahene des liechtes zu dem burnen des liechtes	<C2,3*:2>When a person utters a word, the word brings forward a breath. Thus, saint Augustine says that the Holy Spirit binds together Father and Son. God comes so quietly that one can notice neither His coming nor his leaving. How can it be that God is in me, but I cannot know it? I tell you: The reason is that you do seek him where you cannot sense Him. The soul’s language is her reflection. Therefore, she shall think like God, if she shall sense God. If you sense God, lift yourself up to Him with fears, with love and with rewards. God is sweet and graspable. As He likes, he can be sensed. Gregory (says): One should go from alien things to own things and shall go from being something to being nothing, and shall go from the reception of light to the source of light.
<C2,3*:3>Eyn wise manne spricht Alles das in erterich ist das ist dem menschen fremde sunder bekentenisse der Warheyt Augustinus spricht Alles das in erterich ist [36a] das sal zugan Sunder eynes daz ist ewig das ist der smacke der sußigkeyt der warheyt Das ist warheit an dem menschen das alle syne werck nyt anders enmeyne<n>t dann die oberste warheyt die got ist. Want alle sundere bekennent noch enmeynent die warheyt nyt	<C2,3*:3>A wise person says: Everything that is in the ground, is alien to a person who does not know the truth. Augustine says: Everything that is in the ground shall go, except the one that is eternal, this is the taste of sweetness of the truth. Truth in a person is that all one’s actions point to nothing but the highest truth that is God, for all other things do neither know nor intend the truth.
<C2,3*:4>Es sint zwey eigen an dem menschen Eyn eygen gut ist bekentenisse der warheyt Das andere eygen ist das der mensche herre sal sin syner eygen wercke In alle der wernlde enist nyt eygens das ewig bliben sol dann eyn gefulen bekennen der warheyt Dann ist der mensch herre syner eygenen wergke in ym selbere und alle anfeldige werck [36b] von dem verhengnisse gottes durch die creaturen in eyner gantzen gegenwurtigkeyt der warheit also licht hat zuthunde als zu lassen Und zulaßen als zuthun nach der crafft und mogenheit sin selbs Want wann der mensch wi<r>cket alle sin wercke in gantzem vulen der warheit so ist er herre syner wercke	<C2,3*:4>There are two properties in a person. The one own good is knowing the truth, the other property is that a person shall be the master of one’s actions. In the entire world no other property shall eternally remain except a sensing, a knowing of the truth. Then, a person is the master of one’s own actions in oneself, and all simple actions have the light by God’s involvement through the creatures in a single, full presence of the truth, to act and to let go, as to act according to the power and potential of oneself. For when a person does all one’s works fully sensing the truth, one is master of one’s actions.
<C2,3*:5>man sal gann von dem das manne ist zu dem das manne nyt enist Das ist das dem menschen in dieseme libe des geoffenbaret moge werden an ym selber oder an eyncher creaturen Damyt er sich sulle laßen gnungen. Want in allem erterich ist keyn dinck bessere dan begerunge bessere zu werden Eyn wise man spricht das keyn [37a] creature sij uff erterich sie enhabe etwas das ir an ir nature lustlich sij das eyner andern nyt lustlich sij Herumbe sal der mensch mercken was syner naturen aller luschlichs sij und uff was sie aller meyst geneyget sij es sij ere richtumme hochfart oder gemach des libes was er ist an der naturen des sal er abe gane lustlich zumale uff das das syn nature nyt (374) me neygens enhabe uff dem das sie gewon was dann uf eyme andern Also das der mensch ledig sij zulaßen als zutun sunder alle hinderniße	<C2,3*:5>One should go from what one is to what one is not. This means that it can be revealed to a person in this body itself or in some creatures. With this one should be content. For on the entire earth nothing is better than the desire to improve. A wise man says that no creature on earth existed, unless it has something in its nature which is pleasent to itself, but unpleasent to some other. For this reason, one should note what is most pleasant to one’s nature and where it tends towards, be it honour, richness, hauteur or care for the body. What one is by nature, one should happily let go, especially if nature tends more towards what she has not been used to than towards something else, so that the person is free to let go or to do without any hindrances.
<C2,3*:6>Paulus es enist keyn dingk uff erterich ich enhabe es als licht zulaßen und zudune als ich wille Das manne laßen unde tun sall als obe er vor mir stunde [37b] und er es mich tun hiesse Mann salle gare ußgan aller neygunge das dem menschen keyn zuverlaß belibe an keyner creaturen Want wer syne neygung leßet uff eynch creature der verget mit der creaturen Aber der sin neygunge und synen fliß uff Christum lesset er ist so vereynet mit der gotheyt Der worde verbaz in die eynunge <gezogen> Gregorius spricht das got nicht leyder ensij dan das ym der mensch nit vollen getruwet Want der mensche der an nicht enhanget noch an dem nicht enhanget der ist allewege ungehindert	<C2,3*:6>Paul:[3] There is nothing on earth which I cannot easily let go or do, as I wanted, that one should let go or do, as if someboy stands in front of me, and one would asked me to doing it. One should leave all intentions, so that nobody relies on any creature. For, if someone sets one’s intention on a creature, will vanish with the creatures, but whoever sets one’s intention and one’s effort on Christ, this person is so united with the Godhead that one is fully absorded into the oneness. Gregory says that God suffers not more than if a person does not fully trust Him, for a person who hangs on nothing, nor on whom nothing hangs is in any way without hindrances.
<C2,3*:7>Eyn wise man spricht wer eyn genatzte vedere worffe in den windt sie viel zuhant zu der erden were sie aber drocken [38a] ir mochte licht wyndes kommen das sie hin fure Alsus ist <es> myt dem menschen des enist nummerme so cleyne da er synnes yt hene beweget mit gedencken es ensij eyn mittel des gotlichen influßs in die sele	<C2,3*:7>A wise man says: If someone threw a wet feather in the wind, it would quickly fell on the earth, but if it were dry, it would fly off in a slight wind. Thus it is with a person. There is nothing so small that one could not move oneself with knowledge, it be a way of divine influx into the soul.
<C2,3*:8>Mann sal gane von dem entpfahen des liechtes zu dem bornen des liechtes Die meistere sprechent das der burne nyrgen also suße sij als in syme ursprunge Herumbe so were das eyn große unedelkeyt were daz der mensche den ursprungk also nawe bij yme hette als den fluß das er den ursprungk liesse und ginge zu dem fluß Alsus ist zu merckene die groß unedelkeyt des menschen der uff ich beliebet da got nyt enist Hie [38b] von Spricht Augustinus herre habe dir din hymmelrich und alles das daz uff erterich ist und gib dich mir selber Er sprach auch herre ich geben mich allen umb dich allen Er sprach auch herre wie lange salle es sin ich und du Wann sal es werden ich du du ich Herumbe were kein mensche der under dusent puncten wiste eyn das eyns hares dicke naher were dem zu dem er hachite dann eyn andere ließe er das und enkriegete nyt darnach er gebe eyn zeychen das er nye ware liebe beseßen	<C2,3*:8>One should go from the reception of light to the source of light. The masters say that the source is nowhere as sweet as in its origin. Hence, it would be a great ignobility, if a person had one’s origin so near to oneself as the river, and then would let go the origin and walked to the river. Thus note the great ignobility of someone who rested on something wherein God would not be. Of this Augustine speaks:[4] Lord, take your kingdom of heaven and everything that there is on earth, but give me you yourself to me. He also said: Lord, I give myself to all for all of you. He also said: Lord, how long shall there be I and you, when shall it be I you, you I? Hence, if there were a person who knew amongst a thousand dots the one which was one hair closer than the other to where he hurrying, and one would not let this one go and not grasp for the other, one would signal that one was never in love.
<C2,3*:9>Eya got ist eyne ursprungk alles liechtes und ist eyn burne alles lebens und ist ein ußfluß alles wesens und alles das alle creaturen entphain [39a] mogen das enist nyt wider dem das der burne ist an ym selber Herumbe spricht Gregorius wol das der mensch solde gane von dem entpfahen des liechtes zu dem burne des liechts Augustinus spricht von eyme syme frunde Herre myn frunt enwil mich numme horen want er endarff myner wortte nyt noch myner lere nyt Er ist kommen zu dem burnen ußer dem er suget alle gnugede. Wer gottes hie nit enwil der engebruchet sin hernach nummerme Der mensche sal gane von dem das er ist zu dem das er nit enist Das ist das er sal gan von aller gebrechlichkeyt zu eyme volnkommen wesene Also das er syner Innyg[39b] zu aller zit gnungk sij Hie von Spricht sanctus Gregorius herre ich tun alles das ich vermack Wiltu aber mee dan ich vermagk So enmagk ich doch numme dann ich vermagk	<C2,3*:9>Ah, God is an origin of all light, a source of all life, an outflow of all being, and all that all creatures can receive is nothing compared to what the source is in itself. Therefore, Gregory says well that a person shall go from the receipt of light to the source of light. Augustine speaks of a friend of his: Lord, my friend does not want to listen to me, for he does need neither my words nor my teaching. He has come to the source, out of which he draws all that he needs. Whoever does not want God here, will not need Him ever after. A person shall go from what one is to what one is not. This means that one shall go from what is perishable to a perfect being, so that one be always satisfied with one’s intimacy. Of this saint Gregory speaks: Lord, I do all that I can. But if you want more than I can do, I still cannot do more than I can.
<C2,3*:10>An dem andern dage sal die sele ruwen Wann die sele in eyner (375) gantzer gesaztheyt stet uff ir selbere so hat sie ruwe Ame dritten dage sal sie clare werden als die sonne Das ist wan got alleyn wircket ungehindert von der selen So wircket er sich werlich in der selen und sie wort clare als die warheit want sie enluchtet nyt dan die warheit	<C2,3*:10>On the second day the soul shall rest. When the soul is fully placed on herself, then she has a repose. The third day she shall be bright like the sun. This means when God alone acts, not being hindered by the soul, He acts truly acts in the soul, and she becomes bright as the truth, for not she, but the truth lights up.

Homily C2,4* [Strauch III 375-7]

In communi unius apostoli vel plurimorum

‘Diß wordt sprach unsere herre Ihesus Das die weinenden selig sint’ (Matth. 5:5)

Text and translation

<C2,4*:1> Diß wordt sprach unsere herre Ihesus Das die weinenden selig sint Myt [40a] dem wortte enhat er nyt gemeyne alle iomerge lude Sunder die alleyn die nach syme willen iomrig sint Rechter sachen des iomers ist viel wenigk eyn rechte sache der ist viel Aber geordenter sachen ist umbe eygene sunde die der mensch selber gethann hat Eyn andere sache ist umb eygenen gebrechen da der mensch stediglich Inne liget oder dicke Inne vellet das ist aller unluter Want es ist notturfft und get uff den menschen selber Want alle luterkeyt ist wider der notturfft und dreyt alles ußwert uff andere lude von dem menschen selbere	<C2,4*:1>Our Lord Jesus spoke this word that ‘those who weep are blessed’.[5] With this word he did not mean all people who mourn, but all those who mourn according to His will. There are very few right reasons for grief, but there are many right reasons. The proper reasons are due to one’s own sin, done by a person itself. Another reason comes with one’s own weakness, in which somebody is constantly caught or into which one seriously comes, this is all improper, for it is by necessity and falls back on the person itself. Instead, all purity goes against what is caused by necessity and turns everything away from the person itself onto other people.
<C2,4*:2>Die ersten sint amme meysten nyt selig nach synen wortten Aber die andern die [40b] die luterkeit hant die sint nach der meynunge sins worttes selig Aber des enachtet eyn getruwe sele nit die sich selber verlassen hait der ist viel bas myt anderer lude seligkeyt dann myt yr selbs. Want sie achtet ir selbst noch alles des das zu ir selden gehort nyt	<C2,4*:2>The first ones are those who are least blessed according to His words, while the others who possess purity, are blessed according to what his words mean. This, however, a grieving soul which has given up herself does not see, she is entirely concerned with the blessedness of other people, rather than with her own. For she does not have any regard for herself nor for anything which does not belong to herself.
<C2,4*:3>Die sele sal allezit haben eyn geordent sach des iomers die ist also das sie sal bekennen mit liecht von gnaden die edelkeyt und die clareheyt und seligkeyt gotlicher naturen und salle bekennen War zu gotlich nature geschaffen habe menschlich nature Das ist zu ir bekentenisse das gotlich nature allezit offenbare solde sin menschlicher Naturen und auch [41a] zu ir mynnen das sich menschlich nature one underlaiße mit liebe gießen sulde uff gotliche nature und auch zu ir eynunge das der mensche ummerme sulde gesticket sin in den grundelosen burne gotlicher naturen und auch zu ir gebruchunge das sie one underlaiße unmeziger wollust gebruchen sulde in yr das was gottes meynunge da er diese creature geschuff	<C2,4*:3>The soul shall always have one proper reason to mourn which is that she should know by the light of grace the nobility and glory and blessedness of divine nature and shall know why divine nature has created human nature. This is to know that divine nature always was about to reveal His human nature and love to her, so that human nature should constantly shall pour itself onto divine nature and also to join it, so that the person shall more and more be rooted in the groundless well of divine nature and also for her use that she constantly may use unrestricted desire within her. This was what God wanted when He created this creature.
<C2,4*:4>Heran gyngk es widder syner meynunge an dem valle Adams und Even An dem valle Kayns der synen bruder ermorte und an manicherley iomer das geschach in der alten Ee vur der zukunfft unsers heyls Das er uns sante nach so mancherley smacheyt die wir yme erbotten hatten Die[41b]se truwe enhalff yne nyt die er uns wißte an der gebunge sins sons den er santte in unsere nature die da sere verunreynet was vor der zijt alleyn sie an dem eynen menschen reyne waz das er sie anname und vereynete an syner personen und hann sie also unreyne gemacht das sie vor nye so unreyne enwardt unde wurdt noch werdende e es ummer ende geneme das uff dem erterich ist	<C2,4*:4>Hence, what happened in the Fall of Adam and Eve,[6] in the Fall of Cain who mordered his brother, and a lot of grief happened in the Old Testament was against His plan before the future of our salvation, which He sent us after a number of disgraces which we had inflicted on Him.[7] This misery did not help them, as He made us known by giving His Son whom He sent into our nature which was so terribly debased before, but was solely pure in the one human being, so that He assumed and united it[8] with His person. Yet, they had it so much polluted as it never was before, became nor will become, before the end of this earth will come.
<C2,4*:5>Alsus ist das erste da er uns zu geschaffen hait das das bekentenisse verdusterdt das wir nyt enwissen was got ist an syner edelkeyt clareheyt seligkeyt Das ist uns vor beslussen das wyr zu dem leicht nit enkonnen komen vor unserm dusternysse	<C2,4*:5>Thus, the first thing that happened, when he created us, was that knowledge darkened, so that we do not know what God is in His nobility,[9] glory[10] and blessedness. This is decided for us that we can not come to this light out of our darkness.
<C2,4*:6>Das [42a] ander ist die mynne die nach dem bekentenysse (376) volget Diese myn ist verdorben und wir han sie gegussen uff die creaturen das wir sie zu godde nyt gekert enhann wande wir yne nit erkennen so enmogen wir yne nit liepp gehann Want alle die liebe die alle menschen hant die ist eyn haiß widder die liebe die eyn eynige sele zu ym sulde hann ob sie yne na syner meynungen liepp wolde hann	<C2,4*:6>The second thing is love which follows knowledge. This love is depraved and we have poured it onto creatures, for we have not directed it towards God, because we did not know Him, hence we could not love Him. For all love that all people possess is a spark compared to the love which a single, united soul should have towards Him, if she wanted to love Him according to His plan.
<C2,4*:7>Das dritte ist die eynunge die sie in eynander sulden han die ist eyn so getane fromedekeyt wurden und eyn so gethane verrunge das wenyg yemande von angende syner eynunge zu recht gebruchet hait als wir sulden	<C2,4*:7>The third thing is oneness that they should mutually be. This has become such a pious activity and a misdeed that few have made the right use from one’s oneness as we should have done.
<C2,4*:8>Das vierde ist die gebruchunge da wir zu ge[42b]schaffen waren die ist gediegen zu eyner so getaner verworffenheyt die nummer hertze vollendencken magk Want wir mit unsern sunden und mit unsern falschen truwen verwerffen wir das freudenrich bekenteniße gotlicher naturen da von wir so sere seligk werden und bringen es dar zu das er uns von yme verwerffen muße nu und ewiglich Alsus hann wir alle sin ordenunge verkert und hann widder alle syne meynunge gelebet Das ist eyn groiß iomer das wenig yeman bekennen wille und dieselben die es icht vernement von der clagen unsers herren an yrme hertzen die stent ym also unstediglichen bij Als sie yme aller meyste sulden [43a] helffen liden So kerent sie sich eynhalb hiene und ist yne unmere und sie enwollent sich nyt lassen Sunder sie wollent ir selbs gebruchen und des sie ane geth Sie gebruchent sin woil mit wollust und mit sußigkeyt Aber das iomer und die pyne enwollent sie nyt gerurren yne werde dan droist da inne so suchten sie es wol	<C2,4*:8>The fourth is the purpose for which we have been created. This has come down to such a depravation which no heart can fully reflect. For if we reject with our sins and our wrong miseries the enjoyments of knowing the divine nature by which we will be so blessed, and made it possible that He had to push us away from Him, now and eternally, thus we have overturned all His order and have lived against all His plans. This is a great grief which few people will know, and those who slightly sense it from the grievance of our Lord in their heart, they only stand with him inconsistently. When they were supposed to help Him most, they turned towards Him only half-way, and they do not commit and do not want to engage. Instead they rather follow their own interests and what concerns them. They make use of his good with desire and with sweetnes. The grief, however, and the pain, they do not want to touch, unless they would be comforted in it, then they would look out for it.
<C2,4*:9>Und komet diß alles von unser unkunste An weme es aber allezit suchet den grunt synes hertzen und synes gemudes und es geloibent Das weyß der alleyne dem alle dinge offenbare sint das ist die sele alleyn die von syner truwen an ir selber zunicht wurden ist Wir sulden allezit an aller unser ubungen unsere [43b] werck eyn krefftige sache von godde entpfahen	<C2,4*:9>And all of this is caused by our inability. Whoever, yet, searches the ground of one’s heart and one’s Will and trusts it, only the person recognizes who has been revealed all things. This is the soul which has become nothing through all her grief. All the time, in all our endeavours we should receive a strong reason from God.
<C2,4*:10>Nu ist der sachen etlich die man godde zureden magk an den wercken Eyne sache ist das man godde zu eren duht alle sin wercke die sache ist gemeyne Darumbe ist sie auch dicke falsche das wir wenen damyt got ere bietten da von yme grosse smacheyt geschicht Damyt bedriegen wir uns selber Wann wir unsere valschen wergke nit getun mogen vor unser samißigkeyt ungestraffet so vinden wyr eynen stapp der unfulkomenheyt da wir uns ane enthalten und sprechent wir han es yme zu eren getan Da ist aber eyn ander under behalten da ist unser eigen lust oder nutze oder unser eygen [44a] wille den wir daran vollenbringen Alsus ist verborgen unser falscheit under dem schonen schyne Aber er wille es alles lutere E es ummer vor synen augen komme zu syme lobe	<C2,4*:10>Now, in actions there are many reasons which one can link to God. One is that one does all one’s actions for God’s sake. This reason is widespreadly held and, therefore, fully wrong. If we think that we do God an honour, results in a great disgrace for Him. With this, we mislead ourselves. If we want our wrong doings not to be punished because of our negligence, we find a step of imperfection to which we clinch and say that we have done it for His sake. But in this is another buried, namely our own desire or purpose or our own will which we fulfill in this. Thus, our falsehood is hidden under the beautiful outlook. He, however wants to have everything pure before it comes to His eyes for His praise.
<C2,4*:11>Eyn ander sache ist das man godde zu liebe tuwe alle syne werck Das kommet ettewaz von zwange der mynnen das ist aber unstede want es aber lieht magk sin das die mynne zustoret wurdt an dem hertzen so enmag die Sache also krefftig gesyn an dem werck zu eyner zit als zu der andern	<C2,4*:11>A second reason is that one does all one’s action for the love of God. This may derive from the force of love, but it is not steady, for when it is clear that love was destroyed in a heart, then the reason for the work may be so strong at one time as at another one.
<C2,4*:12>Eyn andere sache ist das der mensch sin werck sundern salle das er an eyme iglichen wercke dem bilde fulgen sal da das wercke zu gehoret Etlich wercke gehoret [44b] zu dem (377) bilde syns fridden etlich zu dem bilde syner demudigkeit etc. Alsus sal der mensch volgen an allem syme lebene und wercken nach dem bilde unsers herren Jhesu Christi	<C2,4*:12>A further reason is that a person shall scrutinize one’s action, that in every action one should follow the model to which the action belongs. Many actions belong to the model of His peace, many to the model of his meekness etc. Hence, a person shall follow in all one’s life and action the model of our Lord Jesus Christ.
<C2,4*:13>Eyn ander sache ist das der mensche vorbaß kommen sal an bekentenisse gotlichere naturen da salle er Inne wandelen mit liecht und sal begerunge hann am hertzen das an allen synen Inwendigen wercken geoffenbaret werde gotlich nature und sal dan iglich wercke zu dem stucke fugen da es zu gehoret und salle dan begeren das iglich stucke ewiglich geoffenbart werde von dem wercke das yme zugefuget ist. Welich aber sij die offenbarunge [45a] die ist also darnach eyn iglich dogent gotlicher naturen ir werck wircket an der selen darnach wurdt sie geoffenbaret ewiglichen an dem hymmelrich	<C2,4*:13>A further reason is that a person shall fully come to know the divine nature.[11] In this one shall walk in light and shall have a desire in one’s heart, that in all one’s inner actions the divine nature is being revealed and one shall than add each action to that part to which it belongs and shall then desire that every part be eternally revealed by the action to which it has been added. What kind of revelation is it? It is, thus, each virtue by which divine nature does its action in the soul. According to this it has been eternally revealed in the kingdom of heaven.
<C2,4*:14>Eyn sache ist da der mensche Inne komen salle die ist also das der mensche ymme selber genomen sal werden und sal gezogen werden in die wirckunge der drier personen das sie wircken alle sin wercke und ir iglich dem andern liebe bewise an dem wercke und iglich des andern gebruchet an den wercken und ir iglicher den andern ewiglich lobe an den wercken Sie ensullen auch keyne hinderniß finden des werckes an dem menschen Also endaden sie an [45b] der menscheit Jhesu Christi da funden sie na allen yrem willen an zu wirckene das enwere nyt unmogelich das wir alle dingk an ym vermochten als sins sones menscheyt vermochte die da deth gotliche wercke in menschlicher naturen Hielden wir uns also getruwelich zu ym als wir sulden das enwere aber nyt unmogelich Want wir aber derselben naturen sin der er was Der mensch der da komet in diese naturen dem sint alle syne werck glich Want sie alle geschehen in eyner wise Das ist die wirkunge der drier personen die zu eyner zit nyt mynner noch me beweget werden zu yren wercken dann zu der andern Ginge ym abe oder zu so were er wan[46a]delhafftigk unde bewegelich des enist er nyt Want er heldet sich allezit in eyner wise Darumbe sint alle sin wercke glich da ym wurdt gestadet zu wirckene die yme der mensche nyt verdirbet Der mensche der da wurdt bracht in diese wirckunge des werkce sint alle glich an der ewigkeit clein und groiß als das man eyn hant uff und zu duth Duth manne sie uff so ist es eyn hant Duht man sie zu so ist es aber eyne hant Das ist von der edelkeyt des werckmeisters der da unwandelhafftig ist.	<C2,4*:14>A further reason is that a person shall turn inwards. This means that the person always shall be taken and drawn into the action of the three persons,[12] so that they all perform their action and each of them proves love to the other in acting, and each has the other in mind in acting, and each praises the other in acting. They shall neither find a hindrance by acting in the person. Thus they did in the humanity of Jesus Christ. There they found themselves acting according to their will. It would not be impossible that we can do all things in Him, as His Son’s humanity was able to do which, there, did divine actions in human nature. If we held ourselves grief in Him as we should, it would not be impossible. When, however, we are of the same nature that He was, then to the person that comes into this nature, all things are the same. For they all happen in the same way. This is the acting of the three person who at a given time are neither less nor more moved towards their acting than to another time. If there were an increase or decrease, it would involve change, and changing He is not. For he always behaves the same way. Therefore, all His actions are equal, for He has been allowed to act, what human beings can not destroy. To the person who has been brought into this acting, all works are the same in eternity, small ones and big ones, just as one opens and closes one hand. When one opens it, it is the one hand, when one closes it, it is still the same hand. This derives from the nobility of the craftsman who is unchangeable.

Homily C4,5* [Sievers 21]

In communi unius martyris

‘Beatus vir qui inventus est sine macula’ (Eccli. 31:8)

Text and translation

<:1>Beatus vir qui inventus est sine macula Selig ist der mensch der da funden ist an flecken und der da nicht enfolget dem gelde und sin hoffenunge nicht enleget uf vorgenclich richtum unse herre sprichet ein ander wort in dem ewangelio waz losunge ader widdergeldesz mag ein mensch gegeben vor sin sele	<:1>‘Beatus vir qui inventus est sine macula’.[13] ‘Blessed is the person who is found there without blemish and who does neither go after money, nor put his trust in transient treasures’. Our Lord says a second word in the Gospel: ‘What ransom or what repayment can a person give for one’s soul?’[14]
<:2>an dissen wortten mag man mercken d<ri> edelkeit der sele dasz die sele edele thün ist allez dasz ein mensche thut oder gegeben mag und scadet her siner sele so enhat <er> als zumale nicht getan Daz ander ist, wilch wasz sin die edelkeit der sele Dasz ist da her spricht selig ist der mensche Dasz dritte wasz an er lyd der adel der sele dasz ist dasz men die hoffenunge nicht enleget an vorgenglich richtum	<:2>By these verses we can note three [aspects of the] nobility of the soul. That the soul acts in a nobel way is all that a person can do or can give, and if one harms one’s soul, then one has not acted in any way. The second is what is the purpose of nobility. This is given by what He says: ‘Blessed is the person’. The third, to what the nobility of the soul refers to. That is that one does not ‘put one’s trust in transient treasures’.
<:3>eyn meister sprichet dasz desz menschen selikeit ligen an vir dingen dasz erste dasz der mensch habe genüg vorgengliches gudes der vollenkommen ist an richtumme und an ere der heiszet in disser werlde under den luden eyn selig mensche und daz ist die minste selikeit wan sie von gode nicht gewisz en ist Die andere selikeit ist noch hoger dasz der mensche gesunt lip und gantze gledemeszer <habe> Die dritte selikeit ist noch hocher dasz der mensche habe gude und wole geordente se<l>de. die virde selikeit ist allervolnkommenst dasz der mensch volnkommen sij an wisheit und an libe mag disse rede wor sin Dar umb dasz sie ein heidensch meinster sprichet jo so gentzlich	<:3>A master says that a person’s blessedness lies in four things:[15] The first that a person has enough transient goods. Whoever has won plenty of treasures and honours is called a blessed person amongst the people in this world, and this is the smallest blessedness, for there it is not sure whether it derives from God. The second blessedness is even higher, namely that a person has a healthy body and has intact limbs. The third blessedness is even higher that a person has a good and well ordered home. The fourth blessedness is the utmost perfect one that the person be perfect in wisdom and in love. Are these words true, though they are said by a pagan master? Indeed, absolutely.
<:4>Ein meinster wil auch dasz god nymant lip hat noch entzwidet wan den der mit der ewigen wiszheit innewonet und er huszgenosz ist Eyn heiliger sprichet dasz alle menschlich liebe Die ist krum wan sie allezijt eren eygen notz suchet suchet Ein mensch den andern daz thud her dorum dasz her sin genisze Und genosz he sin nicht so enwulde he eme nicht dienen dor umb dienet nymant dem andern sundern eyn iglich sich selber dasz thun beide hern und underthan Ein heilige sprichet dasz god alleyn luterlich milde ist wan an allen synen gaben sucht her nicht eigens notzes sunder luterlichen <durch> sin gude und mildikeit gibet her alle sin gabe ist daz eyn mensch gebrechen hait dasz her sin eigen notz suchet wan esz ist eyns noit wan her ist arme und enmag nicht gudes an em selber geleisten Dor umb sprichet sanctus Augustinus süchet daz ir süchit wan an alle sinen werken suchet der mensche zwey dinge Daz her ettewasz zu sich geziege dar her an ruwen moge ader dasz her etwasz von sich e<n>twerf daz en an syner rüwe hindert ab he sie hait und dasz ist eyn geistliche glichenisze der ewigen rüwe Dar umb sprichet he suchet daz ir suchet dasz ist die ewigen selikeit an allen uwern wercken und nicht dasz ir suchet dasz ist in disser vinsternisze der werlde	<:4>A master also wishes[16] that God does neither love nor share except with the one who dwells in and be housemate of eternal wisdom. A saint says that all human love is biased, as she looks after her own benefit all the time. If a person seeks another one, one does so for one’s own use, and if the other were not useful, one would not serve him. For this reason, nobody serves another, but everybody oneself, this both do, master and slave. A saint says[17] that God alone is pure mercy, for in all His gifts He does not seek His own benefit, but through His goodness and merciness He purely gives out all His gifts. Suppose a person has the blemish that he is looking for his own benefit – and there are times when there is need of this, for when one is poor and cannot do something good by oneself – then, says Saint Augustine: ‘Seek what you seek’.[18] For in all one’s works, a person looks for two things, either that one wants to draw something to oneself on which one can rest, or that one rejects something which prevents one to rest, in case one has got it, and this is a simile of spiritual rest. Therefore, he says: ‘Seek what you seek’, this is eternal blessedness in all external works, and not: what you seek, namely, in this darkness of the world.[19]
<:5>Ich wil aber me sprechen Suchit daz ir suchit und alle dar gesucht dasz ist an der creature Queme de mynneste wollust de an der creaturen ist also <offen> und blo<z> und unbewunden also sie in godlicher wollust stet und geplantzet und ensprungen ist in godlichem lichte ewigliche Quem die wollust an hindernisz als in die sele se irfullete sie alzumal und machte sie oberswencke und so unlidelich als der sonnen schyn unlidelich were den ougen he enwurde bewunden in der loft Daz ouge enmocht esz nicht enphan von groszer oberklarheit desz lichtes ez enwurde under geslagen und vordusterit Dor umb sprech ich suchet dasz ir suchet ez glichenisz godliches lichtes und wollust an aller creature aber nicht in der wisz als y esz suchet an der creature zu bekennende und wolust dor an zu habende Dasz ist orsach aller sunde dasz sich der mensch bekere mit bekentnisz von gode uff die creature und er gebruche mit wolust und mit gnade	<:5>I want to say, however, even more: Seek what you seek, but all that is looked for is of creatures. If the slightest pleasure that is of creatures came as open, bare and free, as it is placed and planted in divine pleasure and eternally originated in divine light, if the pleasure came thus without hindrance into the soul, it would fill her entirely and would make her overfull and insupportable, just like the sunshine is insupportable to the eyes, it be restricted by the air.[20] The eye could not receive it for the great superbrilliance of the light, unless the it is reduced or darkened. Therefore, I say: Seek what you seek, be it likenes of the divine light or pleasure of all creatures, yet, not as you would seek to know it and have pleasure of creatures. This is the cause of all sin, that a person turned through knowledge from God to creatures and made use [of these] with pleasure and grace.
<:6>Ist daz eyn gebrechen dez menschen Dasz her sin eygen notz suchet So had god vil lichte den selben gebrechen an sich wan her meynt sich selber in allen dingen und suchet sines selbes ere Dor umb hat her mancherley creature geschaffen Daz er iglich bewise <sin> ere wan eyn creature mochte syn <ere> nicht bewisen Dor umb sprichet der meynster dasz her mancherley creaturen geschuff und die en aller [fol. 294r] luterliches bewisen mogen der hat he allermeist geschapfen dasz sint die engel dor um hat god von der uberfloszigen wollust die he in sich selben nicht enhalden mochte her enworff sie von sich und ergoz sich an alle creature do her sie geschuff und sach sie vor sin ougen und bracht sin ere dar ane	<:6>If it is a blemish of a person that one seek’s one’s own benefit, then God had more easily the same blemish in Him, for He has Himself in mind and He seeks His own honour in all things. For this reason, he has created all manner of creatures that He shows to each His honour, for a single creature could not show His honour. Hence, a master says that He created all manner of creatures, and those that show it most, these He has created in biggest numbers, namely the angels.[21] For this reason, out of overflowing lust that God could not hold back in Him, He emanated them out of Him and flew into all creatures,[22] when He created them, and saw them before His eyes and made His honour with them.
<:7>Ich sprech ez mit dem orleube der heiligen dasz der eyngeborn godes son nij geborne were worden wen von dem storme godlicher liebe und wollust dasz her sich in goz an der ewigen liebe unde wollust und dasz sin godlich ere gentzlichen dar ane geoffenbart wurde und dasz god nicht liebe dan sich selber Dor umbe hat her sin wollust usz geworfen an allen creaturen bewunden als eyn engel wasz wollust der mensch sach an der creaturen dasz her da enpha den engel godlicher wollust und dar an behange und also in god getragen ez werde	<:7>I say it with permission of the saints that the inborn Son of God would have never been born, except through the storm of divine love[23] and pleasure that He poured Himself in eternal love and pleasure and that His divine honour was entirely revealed throught it, and that God does not love except Himself.[24] Therefore, He has thrown off Himself His lust onto all creatures, concentrated in one angel. The lust that a person senses of creatures is the reception of the angel of divine lust and clinching to it being also carried into God.
<:8>god vortzeret alle ding an syner liebe sie ist unmeszig und ewig Und unbegrifflich Her enmag sie nicht vollenbringen in der ewikeit wan sie ist an ende her enmag sie nicht gehohen wan nicht hoger enist wan sin liebe her enmag sie nicht begriffen an der wijde Wan her nicht edelers büzen sich wurde libende sie ist ungruntlich an der tüffe wan god nicht ben(e)den sich geliben mag her enwerde unedle libete her boven sich soch wurt he etwas hocher dan her Dor vmb enmag god nicht lieben wan sich selben und also verre her die creature vindet in sich und sich in der creature dasz her von sich einworffen hait in die creature dasz ist eyn glichenisze der siner liebe und wolust die mit unmaisze in eme selber <ist>	<:8>God consumes all things in His love. It is limitless, eternal and incomprehensible. He cannot perfect it in eternity as it is without end. He cannot lift it up, as there is nothing higher than His love. He cannot comprehend it in its extent, as He cannot surpass Himself more nobly as loving. It is inscrutable in baptism, as God cannot bless as He wants, unless He degraded Himself. If He loved beyond Himself, it would make it higher than Himself. For this reason, God cannot love but Himself, and as far as He finds the creature in Him and Himself in the creature. That He has thrown Himself into the creature is a simile of His love and pleasure which is limitless in Himself.
<:9>Griff ich mit beiden henden zu als dick als ich mit der eynen hant griffe so grieffe ich jo hundert marg zu male und mit der andern hant nicht dan eynen phenning die wyle ich mit der eynen hant hundert marg griffen mochte und vorzege ich der hant und griffe mit der andern eynen phenning So tede ich torlichen dor vmb vorzeret god alle ding an siner liebe wan sie unmezlich ist Also tud der mensch torlich dasz her liebe und wolust sucht an der creature die kleine ader nicht enist widder dem richtumme der godlichen liebe dar vmb lijt der adel und richtumm der sele an godlicher wiszheit Da midde sie teylhafftig wirt Aller godlicher selikeit daz sie sich eynen schatz kan sammen von allen dingen alsz ich wol me habe gesprochen	<:9>Suppose I grabbed with two hands as strongly as I grabbed with one hand, and I grabbed with the one a full hundred marks,[25] but with the second hand nothing, but a penny, I acted foolishly to dispense of the hand through which I was able to grab a hundred marks and grabbed with the second one a penny. For this reason, God consumes everything in His love, for it is limitless. Hence, a person acted foolishly, if He looked for love and pleasure of creatures who are little or nothing at all compared to the richness of divine love. Therefore, nobility and richness of the soul lie in divine wisdom, in order for her to be part of divine blessedness so that she can gather a treasure[26] of everything, as I have quite often said.[27]
<:10>wir lesen dasz <ob> eyn mensch <gibet> eyn ding Dasz eme nicht widder enwirt dor mag her groszer lon mit erwerben Dan dasz her mit siner hant opphert uff eyn altar wan da gibet her sin gut durch god und beheldet synen willen und lidet <her> sinen schaden mit gedult so gibet her beide schaden und willen unsem hern gode stirbet mir myn frunt den enwulde ich nicht geben vmb hundert marg und gebe ich en mit willen unsem hern gode ader ich enwulde en nicht geben vmb eyn gantz lant So habe ich eyn gantz lant mit gode vmmaszen der dem min frunt vmmer gefrommen mochte uff erterich	<:10>We read that if a person <gave> something for which he gets nothing in return, he may aquire a bigger merit than sacrificing with his hand on the altar, for there he gives his good through God, but keeps his will, but if he suffers his harm with patience, he gives both, harm and will, to our Lord God. If a friend of mine dies, I would not have wanted to give him for a hundred marks, but if I gave him voluntarily to our Lord God, yet did not want to give him for an entire piece of land, thus I had an entire piece of land through God in limitless way which would have really pleased my friend on earth.
<:11>Der hiz ajn rich mensch der tusent marg geldes hette und hette die ligende dasz sie eme nymant genemen mochte Aber der sele richtum ist noch besser gelegen da en wedder tüfel noch mensch noch god genemen mag God der enwil ez nicht tun ab her joch wolde her enmochte <nit> Ich gebis gode also gut orloub als dem snodesten menschen dasz her mir schade Abe her moge nymet her mir myn jogent an mynen dang so enhabe ich es kein sunde Nymmet her sie mir mit mym willen so enhat her widder mich nicht gethan Ich bin desz gewisze dasz mir nijmant geschaden mag wan die sunde alleyn	<:11>A person would be called a rich one who had a thousand mark and had deposited it so that nobody could take it away from him. Yet the soul’s richness is even better, as neither devil nor people nor God can take it away. God does not want to do this, even if He wished, He could not. I would allow it God with the same permission as to the most reckless person to harm me, if He wanted. If he took my youth without me agreeing, then I had not the sins of it. If He took it with me willing it, He had not acted against me. I am sure that nobody can harm me, except alone sin.
<:12>Der mensch ist alleyn werlichen edel der da widder geschaffen wirt zu dem hette ich godlicher liebe und wirt von eym vnrechten menschen gerecht gemacht an heiligen geist Und wirt gode geboren an rechter rüwe Da gehort raid zu dasz sich god selber alleyn liebet wan dasz die sele betragen werde zu gode mit der ungeschaffen godlichen wiszheit da midde wirt die sele teilhafftig godlicher selde und daz god getragen werden mit der liebe zu der sele Ich bin desz gewisz wilch menschen minne ich habe allez daz her hait dasz ist myn und desz bin ich geweldig dor um hait god den heiligen geist der sin liebe ist baben allez dasz god gegeben mag Dor vmb hat he alle<n> gegeben synen heiligen geist Sanctus Johannes spricht in eym ewangelio God ist die liebe wer in der liebe wonet der wonet in gode und god in eme Boecius eyn meyster spricht dasz ist alleyn eyn selig leben der alle gude dinge gesammen kan in eyn gantzen ffrede und anwandelunge	<:12>The person who is created again alone is truly noble, him I loved with divine love and he would be made just by an injust person through the Holy Spirit and would be born to God in right rest. To this rightly suits that God loves Himself alone, for that the soul is being carried to God through the uncreated, divine wisdom, so that the soul becomes part of the divine home, and that God is carried through love to the soul. I am sure that whose person’s love I have, all that this person has, is mine and I have power over it. Therefore, God has the Holy Spirit who is His love as something above all that God is able to give, for this reason He has given to all His Holy Spirit. Saint John says in a [vers of the] Gospel: ‘God is love, whoever dwells in love, dwells in God and God in it’. Boethius, a master, says ‘that this alone is a blessed life which can gather all good things entirely in peace and without change’.
<:13>dasz alle alle ding an unsz geschen desz helff uch und mir der etc.	<:13>That all things, indeed, happen to us, may <God> help you and me etc.

Homily C5,6* [Sievers 23]

In communi plurimum martyrum

‘Justorum autem animae in manu dei sunt etc.’ (Sap. 3:1)

Text and translation

<:1>Justorum autem animae in manu dei sunt etc zu tutsch der gerechten menschen selen sint in der hant godes	<:1>Justorum autem animae in manu dei sunt etc.[28] In German: ‘The souls of just people are in the hand of God’.
<:2>Wor um spricht her in der hant so eme doch die sele neger ist den dasz mer inme hertzen ist ader dasz mir in der sele ist durch drij dinge spricht er dasz rechter lude sel sint in der hant godis Das erst Dasz men dasz ding allerbest anesehen mag daz men in der hant hait Do sich god in ir ersechen vnd beschowen möge Vnd mit er spelen moge dasz ander dasz her geschaffen hait er selber an helff aller creature Dasz dritte daz men mit der hant aller klainlichest fügen  mag Vnd mit [fol. 302r] den vordersten vingern aller kleynlichest getasten mag wasz hart ader weich ist	<:2>Why does he speak of ‘in the hand’, though the soul is closer to Him than what to me is in the heart or what is in the soul?[29] For three reasons He says that the soul of just people are in the hand of God. First, that one can see the thing best that one holds in one’s hand, in which God can see and contemplate Himself and with which He can play;[30] second that He has created, He Himself without the help of any creature; third, that one can sense all the smallest things with the hand[31] and with the fingertips one can touch, in order to sense what is hard or soft.
<:3>Esz sprichet eyn kriser meister dasz eyn borne der wiszheit ist in dissem elende dasz die sele bekennet von weme sie gemacht ist men fragete eyn wie men zu gode mochte kommen Da sprach her bekenne dich selber so kommes tu zu gode daz wort quam also wyt mere dasz men esz vor daz godeshusz schreip disse bekentenisse hatte vollenkommelichen sente Dyonisius dasz men in hisz eyn wiszheit vnd eyn vogel des hummels Her bekant do er doch eyn heide wasz alle den loufft der sterne vnd des hummels Vnd her bekant an den sternen do men unsern hern martirt Do spricht her der eyn muz sin antweder die natur ader die welt sal zergen Ader dem der die nature gemacht hait werret etwaz dasz sach her an der sunnen Da sij eren schin hatte vndergezogen vnd der man wasz XV tage alt vnd was fül vnd stunt by der sonnen vnd dor vmb was dasz eyn zeichen dasz die sonne eren schin hat weddergezogen als vnmogelichen das ist das ein mensch wisz hisze an wiszheit ader daz he so si an dem uff gang der sunnen vnd an der nijdergangen zemale Dor vmb müst das wor sin dasz unser herre zu dem male gemartirt wart vnd der naturlich loube wasz sanctus Dionisius eyn orsach siner begerunge zu dem rechten glouben her hait ouch mer gescrieben von der ordenunge der engele wan keyn heilige	<:3>A Greek master says[32] that in this misery a source of wisdom for the soul is to know by whom she has been made. Somebody asked him how to get to God. To this he answered: ‘Know yourself, so you will come to God’.[33] This saying became famous so that one wrote it at the entrance of the house of God.[34] Saint Dionysius[35] perfectly possessed this knowledge so that one called him wisdom and a bird from heaven. Though a pagan, he knew all the courses of the stars and the heavens. And he knew from the stars when one had martyred our Lord. Then he says, it must be one of two, either nature or this world will be destroyed or something happens to the one who has created nature. This he saw by the sun as it has darkened its light and the moon was 15 days old, was full and stood near the sun, and, therefore, it was a sign that the sun had withdrawn its light. As it is impossible that a man could be called wise without wisdom or that he be entirely at both, the rise and dawn of the sun, hence, it must be true that our Lord was martyred then, and the natural belief was a cause for saint Dionysius’ desire for the right belief. He has also widely written about the hierarchies of angels more than any saint.
<:4>Dasz ander dasz man mit der hant aller cleynlichest vollenwerken mag dasz god die sele truteled an der hant vnd mit er spelet vnd dasz her sie so gar nahe zu sich genommen hait dasz sie eme nymant genemmen mag dor vmb spricht vnszer lieber herre selber zu guden luden wer vch ruret der ruret den schen myner aügen, das ist er greiffet mir in mein aüg. Anderszwo spricht her wasz ir mym mynsten thut dasz hait ir mir gethan wan men daz haubt sled das erkellet zuhant in alle die gliede dasz ist auch dasz gewisseste zeichen an dem menschen Dasz her mit gode voreynit ist wisz gode smacheit geshiet dasz sin hertz so ser da midde geruret wirt von leyde als ob man im das selber gethan hette von wem ez geshiet vnd dasz sin herz also sere gerurt wirt mit frouden Vmb allesz dasz gode zu eren geshiet als ab ez eme selber geshen sij vnd also vele me als got ern würdiger ist	<:4>The second that one can fulfill the smallest thing by hand, that God makes the soul familiar by the hand, plays with her and that He has taken her so near to Him that nobody can take her away from Him.[36] Therefore, our Lord Himself says to good people: ‘Whoever touches you touches the glance of my eyes’.[37] In another place He says: ‘What you have done to the least of mine you have done to me’.[38] If one blows upon the head, it straightaway rings through all limbs. And this is the surest sign in a person that one is united with God that when God is disrespected one’s heart is so much touched by suffering as if it had been done to oneself,[39] by whoever it derived, and that one’s heart is also touched with joy for everything that happens in honour of God,[40] as if it happened to oneself and even more so, as God’s honour is more honourable.
<:5>Das dritt war vmb gerechter lude sele sin in der hant godes und nicht er lip dasz ist dasz her die sele an underschet [fol. 302v] gemacht hait als mit der hant vnd dasz her sie laittet in dissem elende vnd ere shirmer ist vnd daz he selber ir lon wil sin also her sey bracht hatte usz dissem elende in daz ewige leben	<:5>Third, why the soul of just people and not their body is in the hand of God derives from the fact that He has created the soul by his hand without distinction and that He is inviting her in this misery and be her protector and that He Himself will be a reward[41] for bringing her out of this misery into eternal life.
<:6>Dri dinge mag men prufen worum god die sele gemacht hait selb an undersheit vnd an hülff der creature nicht enhait er sie gemacht dasz sie eyn teil sey siner nature sunder eyn nature von nicht wann godlichem adel war daz allezu snode dasz her sich entwerff an eyn also gethan creature die sich wandelt da sich godlich licht an verplichen ader zumale möcht vorleschen dasz enfugit gode nicht	<:6>Upon three things one may reflect why God created the soul Himself without any distinction and help by a creature. He did not create her to be one part of His nature, but to be one nature of nothing.[42] For to divine nobility it was much too little for Him to project Himself onto such a creature that changes wherein divine light wants to be without extinction or entirely going out which would be inappropriate for God.
<:7>Die erst sach worum god die sele selber gemacht hait daz ist die vollenkommelicheit siner lutern liebe Daz ander ist dasz adel der sele daz dritte die snodikeit der creaturen die drij louffent alle zumale in eynen grunt hette god keyn engel zu hulff genommen zu sheffen die sele so must her etwasz des seinen gebildet haben in der sele als ny keyn meisnter der eyn bilde malet ader snijdet ader sinen buchstaben schribet her müz ez noch der kunst machen die in siner sele begriffen ist Also enmocht nij keyn creature god helffen scheffen die sele sie enmüst etlicher wis ir bild laiszen in der sele vnd do midde würd die sele gebünden	<:7>The first reason why God has created the soul Himself is perfection of His pure love. The second is the nobility of the soul. The third is the pettyness of creatures. The three entirely amount to the same reason. As God had not taken an angel as a helper to create the soul, He must have created something of His own in the soul, as a master who paints or cuts an image or writes his character, he must do it according to the knowledge that was contained within the soul. Hence, no creature was able to help God to create the soul, unless it left its image somehow in the soul and with it the soul would be bound together.
<:8>Dasz sie nommer goszer liebe müst haben vnd tragen zu der creature dan zu einer andern Vnd must rüwe an er suchen vnd behagunge eres selbes vnd da von worde die sele unedele vnd gemengit mit der creaturen vnd des engan got chainer creatur daz die sele ouch gebunden sij zu erer liebe dor vmb hat sie god noch sijnes selbes bilde gemacht Dasz ist noch siner ewigkeit anme gehegnisse vnd noch siner wiszheit an der vornunfft vnd noch siner gude ayme willen als her sie ewiglichen bekant hait an siner gewalt zu scheffene vnd an siner wiszheit wilch wis her sie scheffen wulde vnd zu welcher selikeit dasz ist zu siner unmeszigen gude also hat her esz vollenbracht an der zit als ich eynen buszstabe begriffen habe in miner kunst also schriebe ich eyn wort in dasz blat doch engissen ich mich nicht selber in den buchstaben Sundern ich schribe en noch dem bilde Daz ich nach minem hertzen bekenne Dor vmb enist die sele nicht gemacht von godlicher natuer Sondern noch dem bilde der heiligen drivaldikeit dasz sie alleyn zu gode gebunden sij mit libe vnd an eme alleyn ruwe [fol. 303r] und behagunge soch wan von glichenisze enspringet die grosseste wollust vnd liebe vnd behagunge die men an keynen togenden ader werken gehaben mocht in hummelriche ader aüf erterich	<:8>That she cannot have and bring anymore love towards one creature than to another one and must cease to search for her own honour and pleasure.[43] And it is through this that the soul turned to become adulterated and mixted up with creatures. And this God did not to any creature that the soul, too, is bound to her love, therefore, God created her according to His own image, i.e. like His eternity in memory and like His wisdom in the intellect and like His goodness in will. As He knew her from eternity in His power to create her and in His wisdom with which He wanted to create her, and for what happiness, this is due to His unlimited goodness,[44] so He has fullfilled this in time, just as I have grasped one character through knowing, thus I wrote one word on paper, and yet, I do not pour myself out into the character, but I write it according to the image that I know by heart. Therefore, the soul is not created by divine nature, but according to the image of the holy Trinity, so being solely tied to God by love, and seeking rest and pleasure solely in Him, as through liknesses the greatest lust, love and pleasure originate which one cannot get from virtues or actions, in heaven or on earth.
<:9>von den andern zwey wie god die sele laitet vnd wie her er lon ist Dasz ist anderswo geschriben	<:9>Of the other two (reasons) how God invites the soul and how He is her reward, this is written elsewhere.[45]
<:10>dasz alle disse dinge an unsz geschehen des helff uch vnd mir der vatter der son der etc amen	<:10>That all these things happen to us, this may help you and me the Father, the Son, the etc. Amen

Homily C5,7* [Pfeiffer 16]

In communi plurimorum martyrum

‘Beati qui esuriunt et sitiunt justitiam’ (Matth. 5:6)

Text and translation

<:1>Beati qui esuriunt et sitiunt justitiam. Jêsus gienc ab einem berge in ein tal ûf einen aker unde gienc ein kraft von ime, wan er bredeget dem volke: ‘sêlic sint die armen des geistes, wan ir ist daz himelrîche. Sêlic sint di milten, wan sie besitzent daz ertrîche. Sêlic sint die dâ weinent, wan sie werdent getroestet. Sêlic sint die dâ hungeret unde durstet nâch der gerehtekeit, wan sie werden gesettet. Sêlic sind die erbarmherzigen, wan er barmet sich über sie. Sêlic sint die dâ reines herzen sint, wan sie werdent got sehende. Sêlic sint die dâ fridesam sint, wan sie werdent gotes kint genant. Sêlic sint die ungemach lîdent dur die gerehtekeit, wan daz himelriche ist ir’. Daz sprichet ouch unser herre: ‘ir sint sêlic sô iuch die liute scheltent und ehtent und übel sprechent und ûf iuch liegent durch mich, sô fröuwent iuch und sint wolgemuot, wan iuwer lôn ist grôß in dem himele’.	<:1>‘Blessed are those who are hungry and thirsty for justice’. Jesus went down hill into a valley, onto a field, and a power went out of him when he was preaching to the multitude: ‘Blessed are the poor in spirit, for the kingdom of heaven belongs to them.[46] Blessed are the meek, for they will inherit the earth. Blessed are those who mourn, for they will be comforted. Blessed are those who are hungry and thirsty for justice, for they will be satisfied. Blessed are the merciful, for He will show mercy to them. Blessed are the pure in heart, for they will become people who see God. Blessed are those who are peaceful, for they will be called the children of God. Blessed are those who suffer hardship for righteousness’ sake, for theirs is the kingdom of heaven’.[47] This, too, says our Lord: ‘Blessed are you when people insult you, ostracise you, say evil things about you and press you on account of me, rejoice and be glad, because your reward is great in heaven’.
<:2>Mich dunket, diz wörtelîn füege uns wol zuo dirre rede. Sêlic sint die nû hungert nâch der gerehtekeit und arbeit unde nôt lîdent hie, wan ez ist doch niuwan ein nû und vergât schiere. Dâ von sint die sêlig unde doch niht aller sêligest. Sêlic sint die nû alsô hungert, daz sie gotes niht went enberen, wan daz ist ein wunder, daz ein mensche âne den ist, âne den er doch niht gesîn enmac. Sant Augustinus sprichet, daz daz ein wunder sî, daz der mensche âne den ist, âne den er doch niht gesîn mac. Dise sint sêlig unde doch niht aller sêligest. Noch sêliger sint die, die da hungert, daz sie âne got niht mügen geîn, wan daz ist ein minnebrunst, diu wandelt die nâtûre. Wan die wîle der mensche iht vindet in siner begerunge alder in sîner minne alder in sîner hoffenunge zergenclicher dinge, sô enist er niht aller sêligest. Die sint sêlig unde nochdanne niht aller sêligest. Sêlig und aller sêligest sint die, die dâ gesetzet sint in daz ewige nû oben zît unde stat unde forme unde materie unbewegelich liebes unde leides und rîchtuomes unde arumuotes, wan als vil als alliu ding unbewegelich sint, sô vil sint sie êwekeit gelîcher.	<:2>It seems to me that this passage suits our address. Blessed are those who are hungry for justice and are endure work and poverty here, for this is but a moment and it will surely pass. Therefore, they are blessed, though not the most blessed. Blessed are those that now hunger that much, so that they are not deprived of God, albeit it is a wonder that a person is without the one without whom one can not be. Saint Augustine says that this is a wonder that a person is without the one without whom one can not be.[48] These are blessed and yet, they are not the most blessed. More blessed are those who so hunger that they do not want to be without God, as this is a fiery love which transforms nature.[49] For while one finds in one’s desire or in one’s love or in one’s hope ephemere things, this person is not the most blessed one. They are blessed, yet nevertheless not the most blessed. Blessed and most blessed are those who are are placed into the eternal now beyond time, space, form and matter, unmoved by love and suffering, richness and poverty, for as much as all things remain unmoved, they are like eternity.[50]
<:3>Der himel, der daz êwige nû berüeret, dâ die engel inne sint, der ist unbewegelich unde berüeret sich niht. Aber der himel, der dâ nâch der nêhest ist nâch dem, der daz êwige nû berüeret, dâ die engel inne sint, unde zwischen dem himel, dâ diu sunne ane stât, der wirt berüeret von des engels îndrucke, daz er ze hundert jâren ein teil umbe gât. Aber der himel, dâ diu sunne ane stât, der wirt berüeret von des engels îndrucke, daz er zem jâre einest umbe gât. Aber der himel, dâ der mâne ane stat, der wirt berüeret von dem îndrucke des engels, daz er ze dem mânot eines gât. Ie glîcher dem êwigen nû unde ie nêher, ie unbewegelicher, ie verrer und ungelicher dem ewigen nu unde ie bewegelîcher. Der himel, dâ diu sunne unde der mâne unde die sterne ane stânt, wirt berüeret von dem îndrucke irre engel, daz sie umbeloufent in disem zergenclîchen nû unde gemeinet ir louf daz êwige nû, daz ist alsô kreftic, daz ir louf daz êwige nû gemeinet, daz alliu dinc dâ von hant ir leben und ir wesen.	<:3>The heaven that touches the eternal now,[51] in which the angels are, unmoved and motionless. The heaven, however, between the one that is next to the one that touches the eternal now, in which the angels are, and the other heaven in which the sun stands, is set in motion by the angels’ imprint, revolving once in every hundred years.[52] Yet, the heaven in which the sun stands, is moved by the angels’ imprint to revolve once a year. The heaven, however, in which the moon stands, is moved by the angels’ imprint to revolve once a month. The nearer to the eternal now the more unmoved they are, the further off and the more unlike the eternal now the easier to move. The heaven in which the sun, the moon and the stars are is touched by the imprint of their angels, to revolve in this ephemer now, but if the eternal now shares its motion, it is so powerful that from the sharing of the eternal now’s motion all things derive their life and their being.[53]
<:4>Nû sint die nideristen krefte der sêle edelre denne daz obriste teil des himels, dâ ez berüeret die engel unde daz êwige nû. Sît nû alliu dinc von dem loufe, der dâ gemeinet daz êwige nû, hant ir leben und ir wesen, dâ der als edel ist, wie went ir denne, dâ ein sêle mit irn edelsten kreften den grunt gotes rüeret, wie edel went ir, daz daz sî? Nû stânt nâch dem nû unde koment zuo dem nû unde besitzent daz êwige nû.	<:4>Now the lowest powers of the soul are nobler than the highest part of heaven, where it touches the angels and the eternal now. Now since all things derive their life and their being from the motion that is shared by the eternal now, and if that is so noble, then how noble would you expect a soul to be that touches God’s ground with its noblest powers? Now she stands according to the now, comes to the now and possesses the eternal now.
<:5>Daz wir alsus standen nâch dem êwigen nû und ez alsô besitzende werden, des helfe uns diu götliche kraft. Amen.	<:5>That we thus stand according to the eternal now and become someone to possess it, may the divine power help us! Amen

Homily C5,8* [Strauch IV 377-9]

In communi plurimorum martyrum

 ‘... nyemant den vatter bekenne dan der sone Unde den er yn kundigen wille’ (Matth. 11:27)

Text and translation

<:1>Dieß wordt spricht unser lieber herre Jhesus Christus das nyemant den vatter bekenne dan der sone Unde den [46b] er yn kundigen wille	<:1>Our beloved Lord Jesus Christ uttered this word that nobody knows the Father except the Son and those to whom He wants to make Him known.[54]
<:2>das sint die lude die in syner personen sint das sint die die yme mit allem fliße fulgen allen synen heiligen bilden die werdent von syner gnaden mit yme vereynt und werdent mit yme synen vatter erkennen und werdent mit yme uber sin viende rechten	<:2>These are the people who are in His person,[55] these are those who do eagerly follow all His holy images, they will be united with Him by His grace and will know with Him His Father and will with Him judge upon His enemies.[56]
<:3>Allere meyst an drihen dingen sullen wir von yme vereynt werden An der edelkeyt der liebe oder der mynne In der clarheyt der truwen an steder verlaßenheit uns selbs	<:3>Mostly by three things shall we be united with Him. In the nobility of love or of charity, in the clarity of trust in constantly leaving ourselves alone.
<:4>Zum (378) ersten an der mynnen das wir sullen hann mynne als er hatte Er hatte gotliche mynne das was wol mogelich Want goliche nature also nae an ym was das sie nyt naher [46a] mochte komen Want das got mensche was und mensche got was Als Augustinus spricht. Diese liebe was one wandelunge und one gebresten unde in eyner steden wirckungen an yme unde an allen wercken in yre ewigen wirckungen In diesere mynnen sullen wir mit yme vereynet werden die da ist one wandelunge Also das wir an allen unsern gedencken begerungen willen wortten wercken sollen wir leben in der offenbarunge syner ewigen mynnen das alle unser begerunge ummerme kriege zu lebene nach syme aller besten willen Der wille gottes ist das wir gare heilig werden an syner warheyt und sullen [47b] unsern willen underdetenigk machen syme heiligen willen und sullen dem fulgen an allem thun lassen und liden und ane allem syme verhenckniße uber uns und uber andere creaturen Was das sij das sullen wir syner warheyt bevelhen	<:4>First in love, that we shall have love as He had. He had divine love which was possible, for divine nature was so close to Him that it could not have come closer, because God was a human being and the human being was God. As Augustine says: This love was without change and without weakness and in constantly acting in Him and in all actions in their eternal effects. In this love which is without change we shall be united, so that in our entire mind, desires, will, words, deeds,[57] we shall live in the revelation of His eternal love, so that all our desires become more and more to live according to the best of His will. The will of God is that we become fully holy in His truth and shall make our will obedient to His holy will and shall follow this one in all our deeds, in letting go and in suffering and in all that He inflicts upon us and upon other creatures. What this is, we shall commend to His truth.
<:5>Zum andern male salle sie an uns sin ane gebrechen also das wyr nyeman mee wißen uff erteriche der got luterliche mynne dann wir Want were yemandes der uber uns mynnete so weren wir nyt one gebrechen des ensullen wir nummer gestaden Alleyne wir allen luden ewiges gudes also wol sullen gunnen als uns selber das muß gotlich mynne an uns wircken Want [48a] es widder unsere nature ist	<:5>Second, it shall be in us without weakness, hence we should not know anybody else on earth who loves God more purely than us. For if there were somebody else who loved God more than us we would not be without weakness, this we should never confirm. We solely shall allow all people eternal goods as much as ourselves which divine love has to fulfill in us, for it is against our nature.
<:6>Daz dritte das sie eyn stede werckmeistern sin sall an uns das sie alle unsere Innewendigen kreffte unser selen bewegen salle zu allen unsern ubungen cleyne und große Wir sullen got  mynnen myt syner mynne want wyr hann an uns selber nichtes nit das zu syner mynne gefuge Darumbe sullen wir uns mit yme In syner mynne vereynnen	<:6>And third, that it shall be a constant craftsmen in us, that it moves all our inner powers of our soul for all our actions, small and big ones. We shall love God with His love, for we do not have anything at all by ourselves which would add to His love. That is why we shall unite ourselves with Him in His love.
<:7>zum andern male sullen wir uns vereynen In syner truwen Wir sullen yme getruwe sin an yme selbere und unserm eben cristen sullen wir getruwe sin daran das er also unbereydt ist zu entpfahen gotliche gabe Das komet aller[48b]meyst von diesen sachen von blyntheyt der vernunfftigkeit von milchwarmikeyt der gerungen von snelligkeit zu den sunden von dragheyt zu guden wercken von dragheyt der bekarunge zu widderstende von steder boßheit zu volnbringene Hie von und von manchen andern sachen kommet es das gotliche gabe in den menschen nyt gefließen enmagk Diß sullen wir liden mit unserm eben cristen das er des edelen gudes entperen muß da er so unmeßige seligkeyt abe hatte Alleyn entberent sie es nyt alle Ir ist doch viel wenigk die es haben Dieselben die es hant die hant es gare we[49a]nigk widder deme das sie mochten von syner gerungen die er hat sich selber zu gebene ane allen synen gaben	<:7>Second, we shall unite ourselves within His trust. We shall trust Him in Himself and shall trust the next of us, for being as unprepared as him to receive the divine gift. This is mostly caused by our intellect being blinded, by the lookwarmness of our desires, by speeding towards sins, by being slow in doing good deeds, by being slow in moving to resist doing constantly evil things. Because of these and some other reasons divine gifts can not flow into a person. This we should suffer with the next of us, that one must lack the noble goodness, for one misses such unlimited blessedness. Though, not all lack it. Yet, there are a lot fewer that have it. Those who have it, they have little of it, compared to what they can give themselves by their desire without all His gifts.
<:8>Nu sulden wir uns frawen auch myt unserm eben cristen un enwiszen wir we Aber wo icht guttes ist das eyme gescheen ist zu merre freuden godes hymmelscher freude da ist als viel falscheyt verborgen und gebrechen das sie viel mere daran findent zu liden dann zu erfrauwene Das ist davon das es kommet von eyne bosen wurtzeln Also nymmet es auch dicke bose ende alleyn es eyn wile etwas sij So wiset er doch zuleste wie wenigk er es geachtet hait und noch achtet das dem glich ist [49b] oder boser (379) oder wenigk bessere Dieser gebreche kommet davon das uns got nit Innewendiger ist dann wir uns selber sin das sullen wir liden mit godde an syner truwen das er in uns nyt geflißen enmagk an syner gerender mildigkeyt die so unmeßigk ist das sie nyeman begriffen magk Diß sullen wir liden mit godde	<:8>Now we should also enjoy together with the next of us and know how. However, where some good happened to this one for the greater joy of God of heavenly joy, there also a lot of falsehood and weakness is hidden, so that they find a lot more pain instead of joy. This is caused by a bad root. Hence it will find a truly bad end, even if it has lasted for a while. Thus it proves at the end, how little the person has appreciated it and still does appreciate it that is equal to it, or worse or better. This weakness derives from the fact that God is not more inward us than we are ouselves. This we have to suffer with God in His trust that He can not flow into us in his longing meekness which is so limitless that nobody can grasp it. This we should suffer with God.
<:9>Wir sullen uns auch frauwen mit godde das er an unseren gebrechen und an unser unfulkommenheit nummer keynen schaden genemen salle Sunder es salle uff uns alleyn bliben unde er blybet als er da ist Dis mag eyner getruwen selen eyn grosse freude sin Alsus sullen wyr yme getruwe sin	<:9>We should also enjoy with God that He is not affected by our weakness and our imperfection, but he shall remain above us and he remains there, as He is.[58] This can give a trusting soul a great joy. Thus we shall trust in Him.
<:10>Auch [50a] sullen wir yme getruwen unde gentzlich zu ym laßen alle dingk Want er an nicht widder yne selber duth nach sich selber anficht Dede er keyne ding oder verhengete er ichts als ferre als es an ym ist dann off es allerbest So tede er widder yn selber want er enist nit dan gut Das er den sundere verdumet das ist gut Das er manchem menschen nit waren ruwe gibt das ist gut Das er viel widdermudes und ungluckes unde pyne gibet und was er uber uns verhenget das ist alles gut Das er gude lude leßet vallen und sie ewiglich von yme sundert das ist also gut an syme deyle als daz er sundern waren ruwen gibbet Und sie ewiglich myt yme beheldet [50b] Wandt er bekennet under diesem allem etwas rechter sachen die yn myt krafft darzu zwyngen das er diß alles duth und verhengen muß Auch ist das was zu syme lobe gehoret und zu menschlicher seligkeyt Want der mensche von nichteme selig wurdt want von syme lobe was das ist.	<:10>And we shall also trust in Him and let all things come to Him, for He does neither act against Himself nor is He affected by these. If He did nothing or inflicted something as far as it depends on Him, it would be the very best, as He would act against Himself, for He is nothing, but good. That He punishes the sinner is good, that He does not give a repose to some people is good, that He gives a lot of anger and unluck and pain and what He inflicts upon us, this is good. That He lets fall good people and removes them eternally from Him, this is also good in itself, instead of giving sinners a true repose and keeping them eternally with Him.[59] For He knows amongst all of these a certain right cause that powerfully forces Him that He does all of this and must inflict these. And it is, what belongs to His praise and to human blessedness, for a person will not become blessed, except by His praise that is this.

Homily C5,10* [Jundt 12]

In communi plurimorum martyrum

‘Ecce, mater tua et fratres tui foras stant’ (Matt. 12:47)

  

<:1a>(268) [237r] <Ecce>, mater tua et fratres tui foras stant. Nim war, dein mu°ter und dein brüder stent da ussen und warten dein;		<:1a>‘Ecce, mater tua et fratres tui foras stant’.[1] ‘Note, your mother and your brothers stand outside and wait for you’.
<:2a>lobent, chinder, den herren; lobent den namen des herren der da machet die unberhaften wonende in dem [237v] hus gotes frölich und ain mu°ter der chinde. Der name unsers herren si gebenedict von disem nun untz in die ewichait!		<:2a>‘Praise the Lord, children; praise the name of the Lord who there makes those who are infertile happily live in the house of God and a mother of children. The name of our Lord be blessed from now and in eternity!’[2]
<:3a>In disen worten sind wir getröstet zwaier dinge. Das erste das er uns gelobet das wir gotes mu°ter süllen werde. Das ander das wir gotes brüder süllen werden.		<:3a>By these words we are comforted in two ways. The first is that he has promised us to become God’s mother. The second that we should become God’s brothers.
<:4a>Nun mercken das erste wort; nim war das trait vier dinge in ime. Das erste ist das man das wort undersprichet und bedäutet das es ain wunder ist das wir gotes brüder und mu°ter werden. Das ander ist, das dis wort unbewandelbär ist dz mainet dz der mensch vnwandelber sol sein; der da gotes mu°ter und bru°der werden sol oder wil. Das dritte ist das dis wort nim war alles das es bezaichent mit den worten <bezaichent> und maint das der mensche der gotes mu°ter und bru°der wil werden das alle sein gedancke und sein girde sol gerichtet werden uf das wort; das des ewigen vaters sun ist. Das vierde ist das disz [238r] wörtlin nim war; ist ain zu° wort oder ain mit wort und maint das der mensche der gottes mGter vnd brGder werden wil nit enmaine in allen seinen werken denn das ewig wort.		<:4a>Now look at the first word; ‘note’, this carries four meanings. The first is that this word interjects which means that it is a wonder that we will become God’s brothers and mother. The second is that this word is unalterable which means that the person who there shall become God’s mother and brothers must be unchangeable. The third is that all that this word ‘note’ signifies it signifies with words which means that the person who shall become God’s mother and brothers all one’s mind and all one’s desire shall direct towards the word which is the Son of the eternal Father. The fourth is that this word ‘note’ is an adverb or a converb which means that the person who shall become God’s mother and brothers should have no other intention in all one’s works, but the eternal word.
<:5a> (269) Und süllent gotes mu°ter und seine brüder werden des da ist ain wunder; darumb sprichet chünig David got der würket wunderliche ding in seinen hailigen und sprichet ain maister; das der engel sey in im selber ain gaist und ain wunder; aber in ordenunge ze gote und zu° gote; so ist er ain leichnam; und darumb ist es ain wunder; das wir des mu°ter und brüder süllen werden; und davon stet geschriben in dem mynne bu°ch das sich die engel des wundern das die sele sei in dem leibe in der wüstunge; als ain rietlin des roches; und hat sich genaiget auf iren lieben. Si sprechent; wir went das die sele gotes mu°ter und sein bru°der werde das ist ain wunder; man enmag [238v] es nit gesprechen; es enhat nit namen es trittet enoben zeit und enoben stat, wann es ain wunder ist davon mag man es nit gesprechen.		<:5a>And to become God’s mother and His brothers this, indeed, is a wonder. Therefore, King David says:[3] ‘God does wonderful things’ in His saints, and a master says[4] that the angel is in itself a spirit and a wonder, but directed towards God and for God. Thus, it is a body, and therefore it is a wonder that we shall become His mother and brothers. And of this it is written in the Book of Love[5] that the angels wonder that the soul is in the desert of a body like in a small straw of rye which bows to the beloved. They say that we think that the soul to become God’s mother and His brothers is a wonder which one can not put in words. It has no name, it moves beyond time and beyond space, for it being a wonder, it can not be put in words.
<:6a> Darumb sprichet sanctus Johannes von dem wunder der clarhait des ewigen wortes; wir hant gesechen seine clarhait als aines aingebornen von dem vater. Nun sprichet sanctus Crisostomus; Wann es ain wunder was; und unmässig was darumb chunde er es nit gesprechen; rechte sprichet er; als ainer der aines chüniges herschaft hat gesechen; und ist der als unzalich vil der den fragti und spräche Was ist des chüniges herschaft und der antwurte und spräche rechte als aines chüniges.		<:6a>Therefore, saint John speaks[6] about the wonder of the glory of the eternal word. ‘We have seen the glory as an inborn of the Father’. Now, saint Chrysostom says: ‘For it being a wonder and an unmeasured one, He could not speak it’. Rightly he speaks, as if he had seen the reign of a king. And because this is as uncountably sized, whoever asked and said: What is the reign of the king, the answer would be: rightly as that of a king.
<:7a> Nun wer ist dies; die uf get von der wüstunge als ain ru°te des roches und maint; wann als die ru°te ist spitzig obnan des roches und dringet imer mere durch den luft [239r] untz si als ungesichtich wirt als der luft; und also gaistlich nimet man es das der mensche der gotes müter werden wil das der gar gaistlich sol sein und erhaben über alle geschafne ding; und hat sich genaiget uf iren lieben herren;		<:7a>Now who is this that rises out of the desert like a straw of rye? Which means: As the straw is spiky at the top of rye and advances more and more into the air and becomes as thin as the air, if one takes this spiritually, the person who shall become God’s mother shall be fully spiritual and elevated above all created things, and has bowed down towards her beloved Lord.
<:8a>was hais ist das get obnan us; als der wein uf wasser satze der wein, wann der haisser nature ist; darumb get sein chraft obnan us; in das wasser und wirt das wasser wein; und davon gat ain hitze; und was us im gat das gat obnan us; darumb hat si sich obnan genaiget was usser gote gange das das in sy gange, und engnüget ir nit, sy wil, da baiten untz es ir, von gnaden werde; herus; si ensenke sich in den grund, und schepfe selber in dem beginne aller goetlicher wercke.		<:8a>What is hot goes upwards, just as wine. Wine sits upon water, for the wine is by nature hotter, therefore its power moves upwards into the water and turns the water to wine, and by this heat develops, and what gets out of it, moves upwards. Therefore, what has gone out of God, on the top, it[7] has bowed down, so that it goes into it, and it is not enough for it, it wants, as we wish it for it, to get out by grace, so that it sinks itself into the ground and itself creates in the beginning of all divine works.
<:9a>Nun sprich ich; es ist ain wunder das wir gotes mu°ter und seine bru°der süllen werden; wir süllen gotes bru°der werden; wann wir sein us ainam bilde getreten und süllen ain[239v]ander bei der hand nemen und gelich wider intreten und wider ingebildet werden;		<:9a>Now I say: It is a wonder that we shall become God’s mother and His brothers. We shall become God’s brothers when we emerge from one image and shall take one another by the hand and shall equally enter again and be formed again in it.
<:10a>Nun sprich ich; süllen wir gotes mu°ter werden, und och das ewig wort gebern; als es der vater gebirt; so mu°s ich im verainet sein. Also sprich ich; sol ich dasselbe wort sprechen das got sprichet; so mu°s ich im verainet sein. Nun sprich ich; ist got vater; (270) ia so ist er och mu°ter und ist also sere verainet das si nit anders ist denn got.		<:10a>Now I say: Shall we become God’s mother and shall also give birth to the eternal,[8] as it is been born by the Father, I have to be united. Thus I say: Shall I speak the same word that God speaks, I have to be one with Him. Now I say: If God is Father, well, so He is also Mother and so much one that she is nothing else but God.
<:11a>Sy stant da ussen; das mainet zway ding. Das erst das die sele nimer sol gote so sere verainet werden; si sülle duncken das si noch ussen ste. Das ander das die sele die gotes mu°ter werden wil sol ussen sein und von allen dingen geschaiden sein; und wartent dein.		<:11a>‘She stood, there, outside’. This means two things: The first, that the soul should never be so far united that she thinks that she still stands outside. The other, that the soul that shall become God’s mother, shall be outside and detached from all things, and wait for you.
	<:12b>DAt aue maria dat is goit die eme gerecht deit mer da recht gebet is da en is noch aue noch maria noch gracia Di meister vragent zo parijs vndereynander wer maria da van seliger sy dat sy got gebeirde an der mynscheit off dat sy die gotheit verstoynde Her vp antwarde der hoegeste meister de zo parijs was dat sy maria off wie sy sy Sy en come dar tzo dat sy die gotheit verstoinde in irre vernunft all ir kuysheit were geweist eyn ydelheit		<:12b>The ‘Ave Maria’[9] that is good for those who act accordingly. The better prayer is where there is neither ‘Ave’ nor ‘Maria’ nor ‘gracia’. The masters at Paris ask themselves whether Mary was more blessed by giving birth to God in humanity, or whether by knowing the Godhead. To this the greatest master that existed in Paris, answered irrespective what Mary is or how she is, if she comes to knowing the Godhead in her intellect, all her chastity would have been idle.
<:13a> Das maint das die sele die gotes mu°ter wil sein und werden wil; sol sein selbes und aller dinge vergessen; unser frawe e si gotes mu°ter ward [240r] an der menschait do ward si e gotes mu°ter in der gothait; und von der geburt das si in gebar in der gothait; so widerbildete sich die geburt gotes in ir das er menschlich von ir geborn ward;	<:13b> Vnse vrau we ee sy gotz moder woir de an der mynscheit so wart sy gotz moder an der gotheit ...	<:13a>This is the sense of the soul becoming and wanting to become God’s mother, she shall forget herself and all things. Our Lady before she was God’s mother in humanity, she was God’s mother in the Godhead, and by the birth by which she gave birth to Him in the Godhead, so the birth of God formed itself again in her, so that He was born by her in a human way.	<:13b> Our Lady before she was God’s mother in humanity, she was God’s mother in the Godhead, and by the birth by which she gave birth to Him in the Godhead, so the birth of God formed itself again in her, so that He was born by her in a human way.
<:14a>mein oberste chraft ist darzu° geordnet das si got begreiffet und sich in in güsset; und sich mit im verainet. David spricht; ain schoene wort; mein herre sprach zu° meinem herren; ich han dich hüte geborn; in dem widerschein der hailgen drivaltikait. Der vater gebirt seinen sun ane underlas; in alle ding; ind intzoge sich got myt synre geboirt eyne corte tzijt off eynen ougenblick dat hei sunder vnderlais in neit en gebeirde ind alle dynck si werden zenütze. Der vater sprichet zu° seinem sun; ich han dich geborn in dem aller inresten meiner gothait und gebird sich ane underlas in dem inresten der sele; Das ist gotes nature das er sich ane underlas in die sele geber das ist der sele nature das si enoben zeit und enoben stat ist; an irem höchsten; ir [240v] nature si geru°wet nimer si enwerkte sich in das höchste da sich der vater selbe inne gebirt.	<:14b> ... Der vader gebeirt synen sun sunder vnderlais ind alle dynck ind intzoge sich got myt synre geboirt eyne corte tzijt off eynen ougenblick dat hei sunder vnderlais in neit en gebeirde ind alle dynck sy woir den zo neite Der vader spricht zo syme sone ich hayn dich geboren in dem alre bynresten mynre gotheit ... ... Ir natur en rastet nummer sy en wircke sich in dat alre hoegeste da sich der vader seluer inne gebeirt	<:14a>My highest power is directed to grasp God, to pour itself into Him and to unite itself with Him. David says a beautiful word:[10] ‘My Lord said to my Lord, I have given birth to you today in the reflection of the holy Trinity.’ The Father gives birth to His Son without interruption in all things. And if God withdrew Himself with His birth for the short moment of a blink of an eye, so that He would not give birth to Him without interruption, all things would come to nothing.[11] The Father says to His Son: ‘I have given birth to you in the most intimate of my Godhead’, and He birthes Himself without interruption in the most intimate of the soul. This is God’s nature to birth Himself without interruption into the soul. This is the soul’s nature that she stands beyond time and beyond space in her highest [part]. Her nature never rests, unless she works herself into the highest [part] into which the Father gives birth to Himself.[12]	The Father gives birth to His Son without interruption in all things. And if God withdrew Himself with His birth for the short moment of a blink of an eye, so that He would not give birth to Him without interruption, all things would come to nothing.[13] The Father says to His Son: ‘I have given birth to you in the most intimate of my Godhead’, and He birthes Himself without interruption into the most intimate of the soul. This is God’s nature to birth Himself without interruption into the soul. This is the soul’s nature that she stands beyond time and beyond space in her highest [part]. Her nature never rests, unless she works herself into the highest [part] into which the Father gives birth to Himself.
	<:15b>So want sich de sele keirt vp ir eygen bekentnysse dat in ir is da geschuit de geboirt ind der hemelsche vader gebeirt synen eyngeboren sun bes gesprochen dat is de geboirte in den sich der hemelsche vader selue gebeirt dat bilde is der sun de mynne is der heilge geist		<:15b>Thus when the soul turns up her own knowledge that is in her, there the birth takes place, and the heavenly Father gives birth to His inborn Son, or in other words, this is the birth in which the heavenly Father gives birth to Himself, the image is the Son, love is the Holy Spirit.
<:16a>Der vater gebirt seinen sun natürlichen in die sele und sein geberen ist sein sprechen und sein sprechen ist sein geberen; Der vater sprichet zu° dem sun ich han dich geboren und ich gebüte dir; das du dich geberst in Iacob; und ru°west in Syon. Was ist Iacob? ain sele die alle ding unter ir füsse getreten hat; und in dem menschen ufstat; ain haisse brinnendü begerung. Da wirt der sun geboren; als in dem himlischen vater; also die vernüft got begreiffet an seinem blosse wesene. Das das got getan hat das tu°t die vernüft mit gote; got hat enkaine hindernüsse seines flüsses des güsset er sich alzemale; in seinen aingebornen sun [241r] und der aingeborn sun liecht in uns bedeket. Also ist es gottes me:nung dz der einborn sun in vns entdeket werd.	<:16b>Der vader gebeirt synen sun naturliche in der sele also werliche als ich van mynre moder lyue geboren byn eyn mynsche Myn gelichnysse Also werliche wirt got geboren in synre eygenner nature in der selen Ind syn geberen is syn sprechen Ind syn sprechen is syn geberen Der vader spricht zo syme sone ich hain dich geboren ind ich gebeyden dir dat du dich gebeirs in iacob ... Got en hait geyn hyndernysse syns vlosses des erguist hei sich altze mail in synen eyngeboren sun Die eyngeboren sun leidet it in vns bedeckt Also is dat gotz meynynge dat syn eyngeboren sun in vns vntdeck werde	<:16a>The Father gives naturally birth to His Son into the soul and His birth is His speaking and His speaking is Him giving birth. The Father says to His Son: ‘I have given birth to you and I ask you to give birth to yourself into Jakob and have a rest in Sion. What is Jakob? A soul that has trodden all things under her feet and stands up in a person, a hot burning desire. There the Son is being born as in the heavenly Father, as the intellect grasps God in His bare essence. What God has done that the intellect does with God. God has no hindrance of his outflowing, therefore He flows entirely out in His inborn Son, and the inborn Son lies covered in us. Thus it is God’s intent that the inborn Son will be uncovered in us.	<:16b>The Father gives naturally birth to His Son into the soul. As truly as I was born a living person by my mother, my example, thus as truly is God being born in His own nature into the soul. And His birth is His speaking and His speaking is Him giving birth. The Father says to His Son: ‘I have given birth to you and I ask you to give birth to yourself into Jakob and have a rest in Sion. What is Jakob? A soul that has trodden all things under her feet and stands up in a person, a hot burning desire. There the Son is being born as in the heavenly Father, as the intellect grasps God in His bare essence. What God has done that the intellect does with God. God has no hindrance of his outflowing, therefore He flows entirely out in His inborn Son, the inborn Son lies covered in us. Thus it is God’s intent that the inborn Son will be uncovered in us.
<:17a>Das disz an uns volbracht werde des helf uns die wesende warhait. Amen.	<:17b>Des help vns got Amen	<:17a>That this might be fulfilled in us, may the essential truth help us. Amen.	<:17b>This help us God. Amen.

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[1] See Matt. 12:47: ‘Ecce mater tua, et fratres tui foris stant quaerentes te’, and the parallel in Luc. 8:20: ‘Mater tua et fratres tui stant foris’.

[2] See Ps. 112:1. : ‘1 ... Laudate, pueri, Dominum; laudate nomen Domini. 2 Sit nomen Domini benedictum ex hoc nunc et usque in saeculum. ... 9 Qui habitare facit sterilem in domo, matrem filiorum laetantem.’

[3] See Ps. 85:10: ‘Quoniam magnus es tu, et faciens mirabilia; tu es Deus solus.’

[4] Isidorus Hispalensis, Etymologiae VII c. 5 nn. 1.17 (Lindsay xxx): ‘xxx’

[5] See Cant. 6:10: ‘Descendi in hortum nucum, ut viderem poma convallium, et inspicerem si floruisset vinea, et germinassent mala punica’ (‘I went down to the grove of nut trees to look at the new growth in the valley, to see if the vines had budded or the pomegranates were in bloom’).

[6] See Ioh. 1:14: ‘et vidimus gloriam ejus, gloriam quasi unigeniti a Patre plenum gratiae et veritatis’.

[7] The reference to ‘it’ is unclear, is it God’s mother or the soul?

[8] See Eckhart on the soul giving birth in his homily on Mary: Hom. T4/4,1* [5*; Q 22], n. 4: ‘Daz ist gote werder, daz er geistlîche geborn werde von einer ieglîchen juncvrouwen oder von einer ieglîchen guoten sêle, dan daz er von Marîâ lîplîche geborn wart’ (‘It is more worthy of God that He is spiritually born of any young woman or of any good soul than being born bodily of Mary’).

[9] See Luc. 1:28: ‘Ave gratia plena’.

[10] Ps. 2:7: ‘Dominus dixit ad me: Filius meus es tu; ego hodie genui te.’

[11] See the similar thought and expression in Eckhart, Hom. T32,1* [Pfeiffer 50], n. 6: ‘Unde viele daz spênlin niht von dem werke, in einem ougenblicke würden alliu dinc ze nihte’ (‘And if this chip did not fall from his action, in one instance all things would come to nothing’).

[12] See the parallel, again, in Eckhart, Hom. T4/4,1* [5*; Q 22], n. 10: ‘er gebirt sînen einbornen sun in daz hœhste teil der sêle. In dem selben, daz er gebirt sînen eingebornen sun in mich, sô gebir ich in wider in den vater’ (‘He gives birth to His inborn Son in the highest part of the soul. In this same place, in which He gives birth to His inborn Son into me, so I give birth to Him into the Father’). This parallel connects n. 14ab with the first part of the homily, version A, missing in version B.

[13] See the similar thought and expression in Eckhart, Hom. T32,1* [Pfeiffer 50], n. 6: ‘Unde viele daz spênlin niht von dem werke, in einem ougenblicke würden alliu dinc ze nihte’ (‘And if this chip did not fall from his action, in one instance all things would come to nothing’).

Predigt C6,2* [Strauch I 370-2]

Alia missa in communi unius confessoris

‘Serve bone et fidelis intra in gaudium domini tui’ (Matth. 25:21)

Text and translation

<C6,2*:1>[27b]‘Serve bone et fidelis intra in gaudium domini tui’.	<C6,2*:1>‘Serve bone et fidelis intra in gaudium domini tui’[60]
<C6,2*:2>Unser herre vermaledite die Stat von Chananeen unde alle die lude darinne Warumbe want sie viel syner zeychen hatten gesehen und syner wercke und sie das nyt erweychen mocht [28ª] Nu Sprach er furdt in dem Ewangelio Guder knecht und getruwer ganck in die freude dynes herren.	<C6,2*:2>Our Lord cursed the city of Canaan and all the people in it, why?[61] For they have seen many of His signs and of His deeds, but it did not soften them. Now He says further in the Gospel: ‘Good and faithful servant, enter into the joy of your Lord’.[62]
<C6,2*:3>Was ist gut das ist gut das sich allen dingen gemeynet Dionysius sprach Des gudes nature ist das es sich gern gemeynet Die Meistere sprechent das edelste von allen elamenten ist das fure want es sich gern gemeynet allen dyngen Und darumbe obene Ist die sonne das edelste von allen corperlichen dingen want sie yren schyne nyt enheldet noch uff guden nach uff bosen Ysaias spricht in einer episteln Herre warumbe enhorestu uns nyt nach unsere gude wercke die wir thun myt almusen unde myt bedene unsere herre ant[28b]worttet in derselben Episteln Ir hant zu viel eygens willen Gregorius spricht eygen willen setzet den menschen da er got vinden sall enwere nyt eygen wille so enwere nyt hellen Aber spricht sant Gregorius Des menschen wille ist breyder dan gottes wille Want got enmagk nyt wollen dan gut. Und der mensch magk wollen bose und guyt. Und allez das got wille das duth er unde er dann nyt wollen magk dann guyt So enduht er auch nycht dann guyt. Und was des menschen wille ist es sij bose oder gut das duht er als ferre als er mag want dem gantzen willen belibet nyt ungedayn es sij wie verkeret das es sij als ferre als er es hat [29ª] in vermogene Alsus ist des menschen wille breyder dan gottes wille Want wanne der mensche willet und nymmet die creature uber got so ist sin wille bose Wann aber der mensche die dinge nit anders willet nach mynnet dan na yre eygen wirdigkeyt und got ob allen dingen so ist sin wil gut Also mag der mensche wollen bose und guyt Unde mit ym ist gut, es enhabe freude	<C6,2*:3> What is good? Good is what makes itself common to everything. Dionysius said:[63] The nature of the good is that it is keen to make itself common. The masters say:[64] The noblest of all elements is fire, because it makes itself common to everything, and, therefore, the sun is the noblest of all corporeal things, because it does not withhold its radiance from the good or the bad. Isaiah speaks in a passage: ‘Lord, why don’t you listen to us with our good deeds which we do by giving alms and by praying?’[65] Our Lord answers in the same passage: ‘You keep too much to your own will’.[66] Gregory says:[67] One’s will places the person where he is supposed to find God. If one’s will did not exist, there would be no hell. Yet, Saint Gregory says: The will of human beings is broader than God’s will, for God does not wish for anything else than what is good, while human beings opt for bad and good. Now, everything that God wishes, He does, hence He does not wish for anything else than what is good, thus, He does nothing but what is good. In contrast, with regards to the human will, be it bad or good, one does as far as one can. So the entire will is not undone, even if it is wrong, so long as one has the power to doing it. Thus, the human will is broader than God’s will, for if a person wishes and loves the creatures more than God, one’s will is bad. If, however, a person does not wish and love the things in another way than according to their own noblesse and God above everything, one’s will is good. So a person can wish for the bad and the good, and for it good is, what pleases.
<C6,2*:4>Gregorius sprich von drierley freuden Eyn lude sint die haldent freude mit allen luden also das sie nyemant bedrubet Und die heyssent lude die freude habend Ander lude ist die mogen liden das yn zugevellet an bewegunge eyncher unfreuden und die heißent lude [29b] die freude haldent Die dritten sint lude die dicke zufridden setzent die yne ubel dunt und dunt yne allen guyt die sint die aller besten Und der ist doch cleyn uff das wortte ‚getruwer knecht‘ der nyt sin selbs willen Sunder sins herren willen begert. Und der nit synen eigen nutze sunder sins herren furdert in allen dingen	<C6,2*:4> Gregory speaks[68] of three kinds of pleasures. There are people who are pleased with all people, so that they are not sadden by anyone, and these are called people who have pleasure. There are other people who can bear what happens to them without being moved by any unpleasentness, and these are called people who keep to pleasure. The third kind of people are those who thoroughly satisfy and do all kinds of good to those who inflict evil on them. These are the very best, but this is still small compared to the word: ‘Faithful servant’[69] who does not wish for his own will, but for the will of his Lord, and who does not push for anything according to his own intention, but for that of his Lord.
<C6,2*:5>Gregorius spricht von viererley dinste eyn dyenent als eyn eygen knecht syme herren Der eygen knecht furchtet yne dede er nit sins herren willen das er den lipp verlore Also zwinget yne die furchte Enwere er nyt sin eygen er endede nyt sins willen Also dunt die ghene die godde dyenent umbe anders nyt dan das [30a] sie die helle furchtent Und darumbe so dunt si gude wercke Want were keyne helle (371) sie endeden es nyt Der andere dienet als eyn gedinget knecht syme herren der synen lone zuhant haben wille in syme dinste Alsus dunt die ihene die gude wercke tun off das sie got berade oder gesunt mache an dieseme libe want wuschten sie das yn nyt gelonet wurde sie enwolden keyn gude wercke thun Diese zwey enwirckent nyt gut umbe das guyt selbe Sunder zumale umbe lone und umb furcht des so ist ir dinste gare verlorn Die dritten dienent Als eyn sone syme vader der syme vatter dienet want er sin nature von [30b] yme hait. Alsus duhnt die ihene die godde dienent want sie ir eygen wesen und alles gut von yme hant Want got ist eyn burne da alles gut uß flußet	<C6,2*:5>Gregory speaks[70] of four kinds of services: The ones serve their Lord as owned slaves. The owned slave fears him. If he did not follow his lord’s will, he would lose his life.[71] Hence, he is driven by fear. If he were not owned, he would not follow his[72] will. Thus do those go about who serve God for nothing, but for fearing hell. And, so they do good works, for if they were no hell, they would not do these. The second serves as a servant who is hired by his lord, who wants to have his pay for his service. Thus do those who do good works, in order for God to care for them or make them healthy in this body, for, if they knew that they would not be payed, they would not want to do good works. These two do not do the good for the good’s own sake, but for pay and out of fear. Because of this, their sevice is worth nothing. The third ones serve as a son to his father who serves his father because he has his nature from his father. Thus do those who serve God, for they have their own being and all good from Him, for God is a well where all good flows from.
<C6,2*:6>Gregorius spricht wann das gut das da geflußen ist ußer dem burne der got ist nyt widder Inne flußet so verdirbet es Alsus so verderben alle creaturen die sich nyt enwidder biedent got myt lobe an ir kreffte Want alles das got hait von creaturen das hat er gegeben den creaturen an syne nature und sin ere Syner nature ist das das sie sich zu keyme ubel geneygen magk Syne ere ist das das er gewaldig ist und gut uber allen creaturen Alle die freude die got geleysten [31a] magk die hait er gelobet synen dienern Ysaias spricht und Paulus Den lone den got geben sal synen dienern der ist unbekant allen synnen und ist unbegrifflich allen begerungen want got will selber lone syne aller guden wercke	<C6,2*:6>Gregory says:[73] If the good that there is flown out of the well that is God does not flow back into it, it rots. Hence, all creatures rot who do not offer themselves again to God with praise in their powers for all that God has received from the creatures, He has given to the creatures in His nature and His honour. According to His nature, he cannot turn towards any evil. It is His honour that he is powerful and good above all creatures. All pleasures that God can provide, He has promised to His servants. Isaiah and Paul say: The reward that God will give to His servants, is unknown to all senses and cannot be grasped by any desire, for God Himself wants to be the reward for all good works.
<C6,2*:7>Gregorius spricht were godde dienen wille der sal dienen ernstlich Innyglich smecklich Und eynveldigliche Er Spricht ernstlich off das er von allen luden ungehindert blibe Innyglich off das er In synen gedencken nyt gemeynet sij dann got Smecklich uff das er got diene myt aller wollust umb keynen nutze Sunder allei umb das gut das er selbst ist an ym selber Gregorius spricht [31b] Was mir nyt ensmacket inne myme dinste das ensmacket auch godde nyt Eynveldiglich wan got eynveldig ist an syner naturen unde ledig aller dinge gebrechlich sint und er selber sin lone wille sin uff das er got diene in abgescheidenheyt und bloßheyde aller creaturen	<C6,2*:7>Gregory says:[74] whoever wants to serve God, shall serve earnestly, intimately, pleasantly and simply. He says earnestly meaning that one should be unhindered by anybody, intimately meaning that in his thoughts one should be united with none other than God, pleasantly meaning that one serves God with all desire without intent, but solely for the good that He Himself is in Himself. Gregory says:[75] what does not please me in my service, does not please God either. Simply: Because God is simple in His natures[76] and bare of all things that are perishable, and He Himself wants to be the reward, so that he serves God in detachment and bareness of all creatures.
<C6,2*:8>Die vierden dienent als eyn brut yrme lieben Gregorius spricht der brude dyenste enist nyt anders dann das ir liepp ir blibe und nicht ist bitterer dann von godde scheyden Also dunt die ihene die got dienen umbe nyt anders dann umbe die edelkeit syns eygenen wesens Alleyne wuschten sie wol das yne nummer gelonet wurde doch wol[32a]den sie yme dienen Alle yr dinste enist nyt anders dan eyn widderbieden sich selbere mit alle ir eygenschafft puerlich godde in eyner waren liebe	<C6,2*:8>The fourth ones serve like a bride to her beloved. Gregory says:[77] The bride serves in no other way than that her love remains with her, and nothing is more bitter than to separate from God. Thus do those who serve God for no other reason than the nobility of His own being. Even if they knew that they would not be rewarded, they still would want to serve Him. All their service is nothing but a self-offering back to God with all their properties in a true love.
<C6,2*:9>Gregorius spricht Alles das der mensche liepp hait das hat er liepp umbe sich selbere Also sere ist die nature gecrumbit sint Adams valle. Want sie notturftig ist wurden an yrme wesene Herumbe suchet die nature allzit yren nutze Doch wer got umb nycht anders liepp enhait dan das er sin nyt enberen magk der hait got liepp umbe sich selbere und umb synen eygen nutze Die mynne ist nyt gerecht, Wann sie mynnet umb notturfft Wer aber got mynnet umbe gude der hait eyn rechte mynne. [32b] Gregorius spricht Wan der mensch got liepp hait und entpfecht sußigkeyt vonn yme und hait yne (372) dar umbe liepp So liebet er got umb gude Diß ist got mynnen oder liepp hann umb gude Aber sich selber liepp hann umb got ist volkommen Gregorius spricht Der hoe mynnere das ist das er ercriegen konde in dieseme libe das er wuschte ob er die liebe hette So nawe ist die natuerlich liebe des menschen bij ym selber noch keyne creature enmagk dar zu komen in diesem libe myt ir selber Sundere in dem ewigen libe.	<C6,2*:9>Gregory says: All that a person loves, is loved for one’s own sake. Hence, since Adam’s fall nature is so corrupted, as it has become needy in its being. Therefore, nature is always on the hunt for what it wishes. Yet, whoever loves God for nothing else but that one cannot miss Him, this person loves God for one’s own sake and following one’s own intent. Love is not right, if it loves out of need. Yet, whoever loves God for meekness, loves in the right way. Gregory says:[78] If a person loves God and receives sweetness by Him and loves Him for this reason, one loves Him for the good. This is loving and cherishing God for the good. But to love oneself for God’s sake, this is perfection. Gregory says:[79] The highest love that one can receive in this body is to know, whether one has love. Natural love of a person is so close to oneself, but by itself no creature can come to it in this body, but only in the eternal body.
<C6,2*:10>das lustlich an allem dem das got gibbet das ist leben Was ist leben Unserer herre Spricht In sant Johannis [33a] ewangilio das ist ewigk leben das man dich got bekenne und dynen sone den du gesant hast Ihesum cristum Die meystere strident undereynandere in welichen dingen lige das ewige leben Die eynen sprechent an bekentenisse Die andern an liepp haben Die dritten an gebruchunge Doch enmag man nyt liepp gehaben man bekenne dann Want von wem ich nicht enwusste das es icht were des enkonde ich nit liepp gehann und so ich es baß bekennen so ich es ye mee magk liep hann. Unde got ist endelois Herumbe muß das bekenteniß endeloiß sin das got bekennen sal und in dem got liepp Han [33b] unde gebruchen got Alsus ist bewiset das das eyn nyt syn enmagk ane das andere want kennen und liepp han und gebruchen gottes ist eyn ewigk leben	<C6,2*:10>The most pleasent in all that God gives is life. What is life? Our Lord says in saint John’s Gospel: ‘This is eternal life, that one knows you, God, and your Son whom you have sent, Jesus Christ.’ The masters debate amongst each other in which things to find eternal life. The ones say, in knowing, the second in love, the third in enjoyment. Yet, even if one cannot love, one still can know. If, however, I did not knew of something that it exist, I could not love it. And the more I know something the more I can love it. And God is without end, therefore, knowledge that is going to know God must be endless, and so does loving God and enjoying God. Thus it is proven that the one cannot be without the other, for knowing and loving and enjoying God is one eternal life.
<C6,2*:11>Eyn meystere spricht Danne ist das dinck volnkommen wanne es wircket sunder hindernysse Des menschen natuerlich wercke enist nyt horen riechen smacken unde dasten Sunder es ist natuerlich werck der vielligkeyt Und der geist unde die sele sint eyn konne gottes. Want die sele ist der selben naturen das die Engel an dem das sie eyn geist ist und eyn eynveldige substancie an materie als der Engel	<C6,2*:11>A master says: Something is perfect when it acts without hindrance. Actions of human beings are neither listening, smelling, tasting and touching, but this is naturally the animalistic action, while the spirit and the soul are one ability of God, for the soul is of the same nature as the angels in being one spirit and one simple substance without matter, just like the angels.
<C6,2*:12>Die meystere sprechent Der mensche ist [34a] eyn diere redelich Eyn heydes meystere Spricht das redelichkeyt ist das sie bekenne die warheyt Herumbe so ist des menschen wercke aller eygentlichste das er bekenne die warheyt Eyn heydenes meyster Spricht nyeman enmagk bekennen die warheyt er enbekenne die Sache der warheyt Nu sint vier sachen an den man die warheyt bekennen magk Das eyne ist der Schepper der creaturen wer der sij das ist got Das andere die materie war abe sie geschaffen sij die materie ist nicht Das die forme wo nach sie geschaffen sij die forme ist got Das vierde das ende war zu sie geschaffen sij [34b] das ist zu godde Alsus ist got die erste bewegende crafft des werdens aller creaturen und ist die forme darnach sie geschaffen sint Und ir materie ist nyt dar abe sie geschaffen sint Und ist got das ende dar zu sie geschaffen sint. Wie dieß sij zuberechten an der wisen das were zu langk zu sagen keynes dinges begert die redelichkeyt dan der warheit Eyn Meystere spricht der creaturen volkommenheyt ist das sie beken die warheyt. Johannes in can. Wan wir got bekennen als er ist So sin wyr als er ist vermogene geweldig als er ist etc.	<C6,2*:12>The masters say: Human beings are a rational animal.[80] A pagan master says, rationality is that they know the truth. Hence, the proper action of human beings is to know the truth. A pagan master says: nobody can know the truth, unless one knows the cause of truth. Now, there are four causes by which one can know the truth. The one is the creator of the creatures. Who this is? It is God. The second is the matter out of which they have been created. This is not matter. The third is the form according to which they have been created. The form is God. The fourth is the goal for which they have been created. This is for God. Thus, God is the first moving power of the becoming of all creatures and He is the form, according to which they have been created, and matter is not of which they have been created, and God is the goal for which they have been created. How this happened in detail would be too long to explain. Nothing needs rationality but truth. A master says: the perfection of creatures is that they know the truth. John in the canon: If we know God as He is, we are as powerful as He is, as strong as He is etc.

Homily C11,3* [Jostes 9]

In die dedicationis ecclesie et in anniversario eiusdem

‘Vidi civitatem sanctam Ierusalem novam descendentem de caelo a domino’ etc. (Apoc. 21:2)

Text and translation

<:1>‘Vidi civitatem sanctam Jherusalem’	<:1>‘Vidi civitatem sanctam Ierusalem’[81]
<:2>Sand Johannes sach in dem geist ‘ein stat’, die waz heilig und heiz Jherusalem; di stat waz niwe, si chom her nider vom himel und waz gemacht von golt und waz geziret alz ein braut irm man.	<:2>Saint John saw in a vision ‘a city’ which was holy and named Jerusalem; the city was new, came down from heaven, was made of gold and was ornated as a bride for her groom.
<:3>Daz wil ich auf di sel bringen. Der sun ist ewiclichen gewesen in dem vater, und er gebirt sinen sun an underlaz, und di geburt ist alle zeit newe. Waz bei sinem angang ist, daz ist newe. Ein hauz, daz gestern gemacht ward, daz ist heut newe, wan ez ist nahen bei sinem angange.	<:3>This I will refer to the soul. The Son has eternally been in the Father, and He gives birth to His Son without interruption, and the birth is new all the time. What is close to its beginning, is new. A house that was built yesterday, today is new, because it is near to its beginning.
<:4>Got schuf di sel in seinem einborn sun und bildet si in im und sach si in im, wie si im wehagte: do wehagt si im wol. Die sel, deu niwe sol sein, di schol sich halten al mittel in got und sich wider bilden in sinem einborn sun und schol wereit sein zu enphahen an underlaz den influz von got.	<:4>God created the soul in his inborn Son and formed her in Him and placed her in Him, as she pleased Him. There she pleased Him well. The soul, that was meant to be new, must keep herself by all means in god and form herself into His inborn Son and must be prepared to receive the influx of God without interruption.
<:5>Unser herre wart gefraget, wer sand Johannes wer, ob er wer ein prophete. Er ist mer den ein prophete: allez daz die propheten ye geprophetizierten, daz geschach in eim naturlich lauf. S. Johannes waz alz verre gezogen uber di natur, daz alle creatur warn ze grob dar zu, daz si sine werch enphahen mochten.	<:5>Our Lord was asked, who Saint John was, whether he was a prophet. He is more than a prophet: Everything that the prophets ever prophesied, naturally happened. Saint John was pulled so far beyond nature that all creatures were too coarse to be able to receive his works.
<:6>Johannes ist alz vil gesprochen alz gnad. Nu[82] wart gefragt ein w=rtlein in unser schFl, daz di gnad wart mangerlei. Antwort ich dar zu und sprach: si enhert ni nicht auz einem trephelin, aber ein funkelin daz vellet wol auz der gnad in di sel, daz hat alz vil creft in im, daz dar uuz entspringent di creft der sel, wechantnuzze und gelaub und minne, di werden webeget. Waz ist gnad? Gnad, alz gnad an ir selber ist, so enwurht si niht uz, mer sie wurcht inn. Wer ein mensch, der diser gnad het ein tr=pflin, der het mer gutes und [wer] inreilicher gefugt in daz redlich wesen an werch, alzo, geworcht er nimmer niht und sliff all weg, nochden wer er neher got und inreilich[er in] got. Ich sprich: wer daz ein mensch do sich hundertstund eines tages lizze brennen leuterlichen durch got, alle sine werch ch=nden im nit gehelffen dar zu, daz er kond in daz ungeborn wesen gefugt werden alz dicz mensch an werch. Waz ist gnad? gnad wurchet ein indem bodem der sel; da nie geburt in gedacht ward, da wurket gnad in und wurkt alz verre in, daz di drei ein wesen sein. Got und gnad sint alzo glich, wo got furget, do treit er di gnad auf dem nikken. Dicz spricht meister Ekkart.	<:6>John means as much as grace.[83] Now, one has asked a small question in our school, whether grace was a mixture. To this I answered and said: it never hardens out of a drop, but a spark quite falls out of grace into the soul which has so much power in it that from it come forth the powers of the soul, knowledge, belief and love, they are set in move. What is grace? Grace as grace by itself does not work externally, it rather works internally. If there were a human being who had a drop of this grace, he had more goodness and were more inwardly placed into the rational being without a work, hence, he would never work and slept everywhere, as much as he were nearer by and inwardly in God. I say, if there were a human being who would let himself purely burn by God for a hundred hours a day, none of his works could help him to be placed into the unborn being like this human being without a work. What is grace? Grace works within the ground of the soul. Wherein birth was never conceived of, in there grace works and it works in there so much, so that the three are one being. Hence, God and grace are the same, where God walks on, He carries grace on His neck. This Meister Eckhart says.
<:7>Der prophet spricht: Frawe sich auf der der nicht gebirt diner frucht der ist vil, der ist wol tausend stund mer dan di frucht gebernd sind in der werlt, der ist an zal vil. Di sel hat ein naturlich licht in ir. In dem naturlichen licht hat got mer lustes und me genug dan in allen creaturen, die er ie geschuff: er verzirt alle sin craft in dem naturlichen liht. Nem man ein schwarzen kolen: alz unglich der wer wider [den] himel, alzo sind alle creatur wider dem naturlichen licht, daz di sel in ir treit. Wan si ingetragen wird in daz liht, so gebirt si sich selben und ir selber in ir selber, und gebirt sich wider sich selber in sich. Si verleust alz gar alle di gebFrt und wirt alz gar uber sich derhaben und wirt alz gar geneiget ein in ein. Si chFmt dar zu, daz si got gebirt, alz sich got selbe gebirt; und da geschiecht rehte einung trucz allen creaturen, trucz den engeln, trucz got selbe, daz er da einik unterscheid vinde.	<:7>The prophet says: ‘Rejoice, o barren one who does not bear your fruit, there are many’, there are quite thousand times more than those who bear fruit in this world, they are numerous.[84] The soul has a natural light in herself. In this light, God has more pleasure and is more satisfied than in all creatures that he has ever created: He spends all his power in this natural light. If one takes a [piece of] black charcoal: As dissimilar this were compared to heaven, so are all creatures compared to the natural light, that the soul carries in herself. When she is carried into this light, then she gives birth to herself and for herself in herself, and, again, gives birth to herself in herself. Then she leaves birth and becomes elevated above herself and inclined to be one in one. She finally gives birth to God as God gives birth to Himself; and there true oneness happens, despite all creatures, despite the angels, despite God Himself, so that there He finds oneness of distinction.
<:8>Sümlich meister die suchen selicheit an bechantnuzze oder an willen: ich sprich, daz selicheit weder an wechantnuzze noch an willen en liet. Daz ist selicheit, daz sie l[ie]t[85] alle selicheit, daz ist alle ir selbesheit. Der himel wurchet alle sine werch darum, daz er sich got gelichen wil: niht daz er sich gelichen wol an den werchen, mer er sFcht reuwe, alzo alz daz wesen ist an werch: daz selbe sucht der himel, daz er cheme in ein stille stan. Sucht dicz der himel und ander creatur, di snoder ist, waz solten wir danne tun? Da belibet got got, da belibet selicheit selicheit und gnad gnad und sel sel.	<:8>All masters seek blessedness either in knowledge or will. I say that blessedness is given neither through knowledge nor will. Blessedness entirely is blessedness, it is entirely being itself. The heaven works all its works, in order to adjust itself to God. Not that it wants to adjust to its works, rather it seeks rest, just as the being is in works. The heaven seeks the same that it may come to a stand still. If the heaven and all other creatures that are less than it, seek this, what are we to do? There God remains God, there blessedness remains blessedness and grace grace and the soul the soul.
<:9>Meister Ekkart sprach: got der wer ein spruch an spruch und wer ein wort an wort, und in dem werden lebendich alle creatur und waschende. Wer hat daz wort gesprochen und den spruch gesprochen? Der himlisch vater der hat in gesprochen in sinem eingeborn sun. Mag daz wort [und den spruch] nimant gesprechen? Nein, den mag niemant gesprechen dan der himlisch vater, und wirt doch gesprochen. Wenn wirt er gesprochen und wo wirt er gesprochen? Wenn die sel chein genug hat an cheiner creatur und si sich ze mal in got getragen hat mit allen iren werchen und ir selbs vergezzen hat und meint got lauterlichen; da gibt got mer dan si selb immer gedenken mag. Alz si sich alzo leuterlichen in got getragen hat, so gibt sich ir got alzo, daz er ir werch wurket in ir an erbeit, daz si sei ein mitwurcherin mit got. Und wo wirt er gesprochen? Wen daz alleroberst teil der [sel] bloz und ledich ze mal vereint wird mit got, da wirt daz wort gesprochen und der spruch, und da ist mund zu mund kumen und da ist kFz ze kFz chumen, und di sel verstet daz wort in dem wort und nieman mer; und di sel di chunde auch etwaz dar auf geworten. Hie ist di sel zu irm aller obersten kumen.	<:9>Meister Eckhart said that God would be a saying without saying and would be a word without a word, and that in Him would come alive all creatures and all that grows. Who has spoken the word and has spoken the saying? The heavenly Father, he has spoken it in his inborn Son. Can nobody speak the word [and the saying]? No, nobody can speak it except the heavenly Father, and yet, it is spoken. When is it spoken and where is it spoken? When the soul does not longer satisfies itself with any creature and has herself entirely carried into God and with all her works and has forgotten about herself and purely thinks of God; there God gives more than she herself has ever dreamt of. As she has purely carried herself into God, so God gives Himself to her, that He works her work in her without help, so that she becomes a co-operator with God. Und were is it spoken? When the highest part of the [soul] is naked and free, entirely united with God, there the word and the saying are spoken, and there come mouth to mouth and kiss to kiss, and the soul understands the word in the word and nobody else; and the soul could answer to it. Here, the soul has arrived in her highest part.
<:10>Daz uns dicz gesche, dez helf unz got.	<:10>That this may happen to us, may God help us!

 

Homily Z6* [Pfeiffer 71,2]

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Text and translation

<:1>Ez sprichet der meister Boethius: swer in diseme liehte, da ich von gesprochen han, werliche erkennen wil, der muoz lazen vier dinc, diu geschriben sint. Er muoz lazen die fröude der welt und angest und not unde vorhte; die wile diu in dir sint, so ist ez tunkel unde gewulket dinne. Sant Paulus sprichet ‘got wonet in eime liehte, da nieman zuo komen mac’. Daz dem liehte nahen kumt daz verzert daz lieht unde wandelt ez in götliche nature, als ich nu sprach von götlichem wesen: swaz in daz wesen getragen wirt daz wirt wesen.

<:1>Master Boethius says: Whoever truly wants to know in this light of which I spoke, must let go four things which are set down: One must let go of the joy of the world, anxiety, need and fear. As long as these are in you, it is dark and clouded in there. Saint Paul says: ‘God dwells in light which is inaccessible to everybody’. Anything approaching this light, the light consumes and transforms it into divine nature, even as I just said of the divine being. What is taken into being becomes being.

<:2>Ich spriche von verstantnüsse: als gotes eigenschaft ist, daz er stet unbeweget in sinem lutern blozen wesenne, sin selbes wesen, die eigenschaft gilt man dem verstantnüsse, daz also edel ist, daz ez steht in sinem eigen wesenne. Ich han gesprochen von der erkantnüsse, daz si muoz brechen durch daz bilde des sunes, als er selbe gesprochen hat ‘ich bin ein lieht der welt und ez enmac nieman komen zuo dem vater dan durch mich’.

<:2>I speak of the intellect: as it is God’s property to always subsist unmoved in His pure, bare being, His own being, so this property applies to the intellect, which is as noble that it stands in its own being. I have spoken of the intellect, that it must break through the image of the Son, as He Himself has said:  ‘I am the light of the world; nobody can come to the Father, except through me.’

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[1] See Th. Aqu., Summa theologiae Ia, q. 75, a. 5; IIIa, q. 5: ‘Quidquid recipitur ad modum recipientis recipitur’ (‘Whatever is received into something is received according to the condition of the receiver’); see also ibid. Ia, q. 12, a. 4: ‘Cogitum … est in cognoscente secundum modum cognoscentis’ (‘a thing known exists in a knower according to the mode of a knower’); see also id., De veritate q. 2, a. 3.

[2] Ioh. 14:15: ‘Si diligitis me, mandata mea servate’.

[3] See, for example, Rom. 9:3: ‘Optabam enim ego ipse anathema esse a Christo pro fratribus meis qui sunt cognati mei secundum carnem’, on this see Eckhart, Hom. 90* [Q 12], n. 7.

[4] See various prayers in different places, Augustinus, Soliloquia II c. 1 n. 1: ‘Deus semper idem, noverim me, noverim te’; Confessiones X c. 4 n. 5 (CChr.SL 27, 157,17): ‘miserere mei secundum magnam misericordiam tuam’; IV c. 10 n. 15 (CChr.SL 27, 48,1–2): ‘Deus uirtum, conuerte nos et ostende faciem tuam, et salui erimus’; I c. 5 n. 5 (CChr.SL 27, 3,10–1): ‘noli abscondere a me faciem tuam: moriar, ne moriar, ut eam uideam’, on these see a parallel passage in Eckhart, Hom. 69* [Q 45], n. 8: ‘St. Augustine prayed various prayers. He said, « Lord, give me that I may know you and me. » « Lord, have mercy on me and show me your face and give me that I might die, and give me that I do not die, so that I may contemplate you eternally »’.

[5] Matth. 5:5: ‘Beati qui lugent: quoniam ipsi consolabuntur’.

[6] On the Fall see Eckhart, Hom. C4,4* [101*; Q 58], n. 8: ‘Dô her Âdam daz gebot brach, dô wart er ûz dem paradîse gestôzen’ (‘When the lord Adam broke the commandment, he was thrown out of paradise’); Gen. 3:23–4: ‘Et emisit eum Dominus Deus de paradiso voluptatis, ut operaretur terram de qua sumptus est. Ejecitque Adam: et collocavit ante paradisum voluptatis’; see also Hom. T1,1* [1*; S 87], n. 7. On Adam before the Fall, see Eckhart, Hom. T29,3 [38*; S 92], n. 3: ‘Âdam was so gar gotes eigen, ê dan er viel, daz der wille gevüeget was an got, daz diu gotheit liuhte durch den willen in die nidersten krefte’ (‘Adam, before he fell, was so much God’s own that the will was adapted to God so that the Godhead shone through the will into the lowest powers’).

[7] The similar thought with a parallel phrasing in Eckhart, T57,1* [60*; Q 21], n. 5: ‘Ist er unser vater, sô sîn wir sîniu kint, sô gât uns ze herzen sîn êre und sîn smâcheit, die man im biutet’ (‘If He is our Father, we are His children, we care about His honour and His disgrace that one has inflicted on Him’).

[8] ‘Si’, not ‘in’, hence, God takes on Him ‘human nature’, not the one single and pure man, which is exactly, what Eckhart teaches, for example, Hom. T1,2* [2*; Q 24], n. 9: ‘Und dar umbe nam got menschlîche natûre an sich und einigete sie sîner persônen. Dâ wart menschlich natûre got, wan er menschlîche natûre blôz und keinen menschen an sich nam’ (‘And, therefore, God took on Himself human nature and united it with His persons. There, human nature became God, because He took the naked human nature itself on Himself and not a man’); Hom. T35,1* [42*; Q 46], n. 4: ‘Wie sol der mensche hie zuo komen, daz er ein einiger sun sî des vaters? Daz merket! Daz êwige wort ennam niht an sich dísen menschen noch dén menschen, sunder ez nam an sich eine vrîe, ungeteilte menschlîche natûre, diu dâ blôz was sunder bilde; wan diu einvaltige forme der menscheit diu ist sunder bilde. Und dar umbe, <wan> in der annemunge diu menschlîche natûre von dem êwigen worte einvalticlîche sunder bilde anegenomen wart, sô wart daz bilde des vaters, daz der êwige sun ist, bilde der menschlîchen natûre. Wan als daz wâr ist, daz got mensche worden ist, als wâr ist | (381) daz, daz der mensche got worden ist. Und alsô ist diu menschlîche natûre überbildet in dem, daz si worden ist daz götlîche bilde, daz dâ bilde ist des vaters. Und alsô, sult ir éin sun sîn, sô müezet ir abescheiden und abegân alles des, daz underscheit an iu machende ist’ (‘How shall a person come to be the one Son of the Father? Note this! The eternal Word did not take this person or that person to itself, but it took a free and undivided human nature to itself, which was naked without image; because the simple form of humanity is without image. And, therefore, as in this assumption human nature was assumed by the eternal Word as a simple one without image, the image of the Father, who is the eternal Son, became the image of human nature. Because as sure as God became man, so true it is that man has become God. And so human nature has been overformed by having become the image of God, who is the image of the Father. And so, if you shall be one Son, you need to detach yourself and leave everything that makes a distinction in you’); see also Hom. T21,2* [21*, Q 49], n. 4: ‘Nû merket, waz er hœret, der daz wort gotes hœret. Er hœret Kristum geborn von dem vater in voller glîcheit des vaters mit angenomenheit unserer menscheit, geeiniget an sîner persône, wârer got und wârer mensche, éin Kristus’ (‘Now note, what he who was listening to the word of God has heard. He listened to Christ, born of the Father in full sameness to the Father together with the assumed humanity of us, united in His person, true God and true man, one Christ’); Hom. T41,6* [54*; Q 67], n. 11.

[9] On God’s nobility, see Eckhart, Hom. T41,1* [49*; Q 5a], n. 6; Hom. S44,4* [77*; Q 82], n. 9.

[10] The combination of divine nobility (edelkeyt) and glory (clareheyt) can be found in Eckhart, Hom. S82,2* [94*; S 95], n. 8.

[11] That blessedness comes with knowledge and love is stated in Eckhart, Hom. T30,2* [40*; Q 70], n. 3.

[12] That the inner person acts together with the Trinity, with God, one and the same action (creation and salvation) is stated by Eckhart, for example, in Hom. C5,1* [102*; Q 39], n. 8: ‘dâ der mensche erhaben ist über zît in êwicheit, dâ würket der mensche ein werk mit gote’ (‘where a person is elevated above time into eternity, there the person performs one action together with God’), which is linked to the other idea that the Trinity (with the soul) only act as one, see Eckhart, Hom. Y1,2* [115*; S 115], n. 5: ‘alliz daz der glaube in ume beslozzin hait, daz inmac di sêle fon nature nicht gerechin. der gelaube ist daz dri personen sint in eime wesine und ein wesin in drin personen. hi zu ist zu cleine alliz naturlich licht und forstentnisse, wan al naturlich licht inmac kein glichnisse hi zu geleistin. alleine dri personen sint, si inwirkin doch nicht alse dri, mer si wirkin alse ein Got’ (‘for everything that faith contains in itself, the soul by nature cannot reach. It is believed that three persons are in one being and one being in three persons. All natural light and understanding is too small for this, because all natural light can offer no simile for this. Although they are three persons, they do not act as three, but rather they act as one God’).

[13] Eccli. 31:8: ‘beatus dives qui inventus est sine macula et qui post aurum non abiit nec speravit in pecunia et thesauris’.

[14] Matth. 16:26: ‘Quid enim prodest homini, si mundum universum lucretur, animae vero suae detrimentum patiatur? aut quam dabit homo commutationem pro anima sua?’; see on this Eckhart, In Sap. (LW 2, 397,3).

[15] See Aristotle, Ethica ad Nicomachum X 7, 1177-8.

[16] The master is the author of the Book of Wisdom, Sap. 7:28: ‘neminem enim diligit Deus nisi eum qui cum sapientia inhabitat’ (‘God loves no one except the one who dwells in wisdom’); on this see Eckhart, Hom. 91* [Q 41], n. 3.

[17] See Eckhart, Sermo XII n. 129 (LW IV 122, 6): ‘… Ideo Gregorius ait quod deo proprium est misereri’: Sacramentarium Gregorianum, n. 201, 12, ed. Lietzmann, 113; on this see also Eckhart, Hom. 61* [Q 7], n. 6: ‘Ein meister sprichet: daz werk barmherzicheit ist gote sô gesippe, aleine wârheit und rîchtuom und güete got nennent, doch nennet in einz mêr dan daz ander’ (‘A master says: the act of mercy is so familiar to God, that truth, richness and goodness are names for God, but the one name is more explicit than the other’).

[18] Augustinus, Confessiones IV c. 12 n. 18 (CChr.SL 27, 50,14): ‘Quaerite quod quaeritis’; see on this Eckhart, Hom. 85 [S 93], nn. 9-10.

[19] See the combination of the idea of the soul’s nobility in contrast to the darkness of this world in Eckhart, Hom. 9 [S 101], n.30.

[20] See Eckhart, Hom. 93* [Q 32], n. 3: ‘Als der sunnen schîn, der sich niht enwirfet ûf daz ertrîche, er enwerde bewunden in dem lufte und gebreitet ûf anderiu dinc, sô enmöhte ez des menschen ouge niht gelîden: alsô ist daz götlîche lieht alsô überkreftic und klâr, daz ez der sêle ouge niht gelîden enmöhte, ez enwerde gestætiget und ûfgetragen bî materie und bî glîchnisse und enwerde alsô geleitet und gewenet in daz götlîche lieht’ (‘As the eye of a person could not bear the splendor of the sun which does not fall on the earth unless it is wrapped in the air and spread over other things: thus the divine light is so overpowering and resplendent that the eye of the soul could not bear it, if it were not strengthened and elevated with matter and with likenesses, and thus led and accustomed to the divine light’); Hom. 97* [S 97], n. 14: ‘götlich lieht und wollust ist sô überkreftic, daz diu sêle dise beide niht gelîden enmöhte, si enwürde widergeslagen, als daz ouge der sunnen lieht niht gelîden enmac, ez enwerde bewunden in der luft’ (‘the divine light and pleasure is so overpowering that the soul could not bear  either one  or the other, she would be hurt, as the eye cannot stand the light of the sun, unless it is veiled by the air’); Hom. 47 [Q 47], n. 11: ‘der luft, der dâ enpfæhet daz lieht der sunne in sich, dâ enschînet kein lieht dan der luft. Diz ist von învüecsamkeit, die er ze dem liehte hât’.

[21] On the countless angels see Hom. 53 [Q 65], n. 5; Hom. 6* [Q 38], n. 8; Hom. 18* [Q 1], n. 9; Hom. 41* [Q 4], n. 6; Hom. 54* [Q 67], n. 4.

[22] A similar combination of ‘overflowing’ and ‘emanating’, with reference to Christ and the person to whom the divine power is given in Eckhart, Hom. 109* [Q 66], n. 8: ‘Und Jêsus antwürtet, daz ist, daz er sich offenbâret wærlîche und genzlîche und al, als er ist, und ervüllet den menschen alsô übervlüzziclîche, daz er ûzquellende ist und ûzvliezende von übervoller vüllede gotes, als diz wîp tete in einer kurzen zît ob dem brunnen, diu vor gar ungeschicket was dar zuo’ (‘And Jesus answers, that  is,  He reveals Himself truly and completely and totally as He is, and fulfills the person so abundantly that he is overflowing and emanating from the overflowing fullness of God, as this woman did in a short time at the well, who  before was quite incapable of it’).

[23] See Eckhart, Hom. 78 [Q 23], n. 10.

[24] In Eckhart, Hom. 70* [Q 73], n. 10 we find a direct parallel to our passage here (nn. 7-9) with the same simile of a hundred marks and a penny, God loving nothing but Himself and God consuming all things in His love: ‘Dar umbe sprach ein meister: got enminnet niht wan sich selber; er verzert alle sîne minne in im selber. Er wære wol ein tôre, der mit einem griffe begrîfen möhte hundert mark, begriffe er denne niht mê dan einen pfenninc’ (‘Therefore a master said: God loves nothing except Himself; He consumes all His love in Himself. It would certainly be a foolish man who could take a hundred marks with a pinch and take nothing more than a penny’); the master is the wise man of the Book of Wisdom, as can be seen from Hom. 91* [Q 41], n. 3: ‘Waz minnet got? Got enminnet niht wan sich selben und als vil er sîn glîch vindet in mir und mich in im. In dem buoche der wîsheit stât geschriben: ‘got der enminnet nieman, wan der dâ wonet in der wîsheit’ (‘What does God love? God loves nothing except Himself and to the extent that He finds something alike to Him and as much as He finds like Himself in me and me in Him’. In the Book of Wisdom it is written: ‘God loves no one except the one who dwells in wisdom’); see also Sermo VI,1 n. 56 (LW IV 55,8): ‘Tertio, quod sit intima deo anima et deus animae, quam sic amat, qui nihil extra se amat nec dissimile aut alienum amat’. See also Iohannes Scotus, Periphyseon I 521D-522A (Jeauneau 109,3410-2).

[25] Other similes with ‘hundred marks’ in Eckhart, Hom. 117* [Q 62], n. 6.

[26] On the internal ‘treasure’, see Eckhart, Hom. 13* [S 102], n. 13.

[27] See Eckhart, Hom. 17* [S 91], n. 15: ‘Dar umbe ist der sun êwiclîche geborn âne underlâz und alzemâle, daz aller crêatûren wollust und volkomenheit ist gesament zemâle an im, und wirt alsô der sêle geschenket âne underlâz und niuwe’ (‘For that reason the Son is constantly and entirely born, so that all lust and perfection of all creatures is entirely gathered in Him and is constantly poured into the soul anew’).

[28] Sap. 3:1: ‘Justorum autem animae in manu Dei sunt, et non tanget illos tormentum mortis’.

[29] See Eckhart, Hom. 110* [Q 10], n. 2: ‘Als sant Augustînus sprichet: got ist der sêle (162) | næher, dan si ir selber sî. Diu nâheit gotes und der sêle diu enhât keinen underscheit in der wârheit. Daz selbe bekantnisse, dâ sich got selben inne bekennet, daz ist eines ieglîchen abegescheidenen geistes bekantnisse und kein anderz. Diu sêle nimet ir wesen âne mittel von gote; dar umbe ist got der sêle næher, dan si ir selber sî: dar umbe ist got in dem grunde der sêle mit aller sîner gotheit’ (‘Saint Augustine says: God is closer to the soul than she is to herself. The closeness of God and the soul has truly no distinction. The same knowledge through which God knows Himself internally is the knowledge of each detached spirit, and of no one else. The soul takes her being from God without a medium; for this reason is God closer to the soul than she is to herself. Hence, God is in the ground of the soul with all His Godhead’); Hom. 66* [Q 71], n. 16: ‘daz got ein wâr lieht ist und der sêle ein enthalt und ir næher ist, dan diu sêle ir selber sî’ (‘Since God is a true light and support to the soul and is closer to her than the soul is to herself’); Hom. 3* [Q 68], n. 4: ‘Ich bin des sô gewis als, daz ich ein mensche bin, daz mir niht als “nâhe” ist als got. Got ist mir næher, dan ich mir selber bin; mîn wesen hanget dar ane, daz mir got nâhe und gegenwertic sî’ (‘I am as certain as I am a man that nothing is so ‘close’ to me as God. God is closer to me than I am to myself; my being depends on God being close and present to me’); see also Augustinus, Confessiones III c. 6 n. 11 (Verheijen 33,57): ‘Tu autem eras interior intimo meo et superior summo meo’.

[30] The idea that God has pleasure with human beings and their soul occurs, for example, in Eckhart, Hom. 11* [S 89], n. 5: ‘Alsô ist ez zemâle umbe den menschen: den hât got gemachet als ein hantbuoch, dâ er în sihet und dâ er mite spilet und lust ane hât’ (‘So it is also with man: God has made him His notebook, to look into it, play with him and have pleasure of him’).

[31] See Eckhart, Hom. 77* [Q 82], n. 3: ‘daz man mit der hant würket diu werk’ (‘that the work is done by hand’); In Sap. n. 46 (LW II, 372,1): ‘manus enim organum operationis est’ (‘for the hand is the organ of action’).

[32] See amongst a number of authors to whom this saying was attributed Heraclitus, (DK 22 B 116), Plato (Charmides 164D, Protagoras 343B, Phaedrus 229E, Philebus 48C, Laws II 923°, Alcibiades I 124A, 129A, 132C), but we also know of Peter Abelard’s work Sctio te ipsum; on the history of the use of this saying see P. Courcelle, Connais-toi toi-même de Socrate à Saint Bernard, 3 vols (Paris 1974/5); A. Haas, ‘Christliche Aspekte des “Gnothi seauton”. Selbsterkenntnis und Mystik’ (1981); the closest parallel in Eckhart is Hom. 117 (DW IV, 1109): ‘Eyâ, nû, edeliu sêle, bedenke dich selber und die edelkeit, diu in dir ist’ (‘Hey, now, noble soul, know yourself and the nobility that is in you’); see also Cant. 1:7: ‘si ignoras te o pulchra inter mulieres, egredere et abi post vestigia gregum et pasce hedos tuos iuxta tabernacula pastorum’ (‘Tell me, you whom my soul loves, where you pasture your flock, where you make it lie down at noon; for why should I be like one who veils hersel beside the flocks of your companions??’); Hom. 100* [Q 17], n. 11: ‘Dâ von sprichet er: ‘ô schœneste under den vrouwen, ganc ûz und ganc abe!’ Disiu werlt ist als ein vrouwe, wan si krank ist. War umbe sprichet er aber: ‘schœneste under den vrouwen?’ Die engel sint schœner und sint verre ob der sêle. Dar umbe sprichet er: ‘schœneste’ – in irm natiurlîchen liehte – ‘ganc ûz und ganc abe’: ganc ûz dirre werlt und ganc abe allem dem, dâ dîn sêle noch zuo geneiget ist. Und swâ ir iht begriffen ist, daz sol si hazzen’ (‘Therefore He says: ‘O most beautiful among women, get out and go away!’  This world is like a woman, because it is weak. But why does He say: ‘Most beautiful among women’? The angels are more beautiful and are far above the soul. Therefore He says: ‘Most beautiful’ – in her natural light – ‘get out and go away’: get out of this world and go away from everything that your soul is still inclined to. And where something is grasped by her, this she must hate’).

[33] See Eckhart, In Sap. n. 46 (LW II 371,9): ‘... animam per se intelligere’ (‘the soul knows through herself’).

[34] According to Pausanias (10.24.1) the saying was inscribed in the forecourt of the Temple of Apollo at Delphi.

[35] See on this legendary description of Pseudo-Dionysius: Albert the Great, Super Dionysii epistulas 7 (Letter to Polycarp), in Paul Simon (ed.), Alberti magni Super Dionysii Mysticam Theologiam et Epistulas (Editio Coloniensis, 37,2) (Münster, 1978), 501-13.

[36] See the similar idea in Eckhart, Hom. 60* [Q 21], n. 6: ‘daz ist ein kôsen der sêle mit gote’ (‘[this] is a cooing of the soul with God’); Wartburg–Stiftung, Ms. 1361–50, fol. 99^r: ‘vnd wanne ein mensche kumd in die einikeid, da alle dvgend sind ein dvgend, da schowed god die sele, vnd dv sele schowed god und da wird dv sele kvssed von gode, und da kosed god mid der sele, vnd lered si da alle kunst, vnd da wird danne god und der mensche mit ein ander genzlich vereinigid, vnd wird der mensche da ein herre aller kreaturen vnd alles des gv^odes, so ie geflos von gode’; see also the parallel manuscript Berlin, Ms. germ. fol. 986, fol. 206^r–v.

[37] Zach. 2:8: ‘qui enim tetigerit vos, tangit pupillam oculi mei’. The same peculiarity that Eckhart here refers the saying to our dear Lord, hence, to Christ, we notice in Hom. 27* [Q 25], n. 11: ‘dâ von sprichet unser herre in dem êwangeliô: “swer dirre einen anerüeret, der grîfet mir in mîn ouge”’.

[38] Matth. 25:40: ‘quamdiu fecistis uni ex his fratribus meis minimis, mihi fecistis’. A similar use of this verse is made by Eckhart, In Ex. n. 92 (LW II 95,4-14).

[39] See Eckhart, BgT (DW V 55,19-21).

[40] See on this topic Eckhart, Hom. 17* [S 91], nn. 6.10.

[41] See Eckhart, In Sap. n. 46 (LW II 372,2-3): ‘iustorum in deo est, non solum ut deus est esse, quo modo omnes creaturae in ipso, ut creator, sed in deo sunt, ut retributor est’.

[42] See the parallel thought in Eckhart, Hom. 17* [S 91], n. 10: ‘diu crêatûre ist von nihte’ (‘the creature is of nothing’). In the same paragraph, just like here, Eckhart comes to speak about the creatures being nothing but ‘little’ or ‘trivial’ (‘snoede’) and that it becomes less noble (‘unedeler’), see below n. 8 (‘da von worde die sele unedele’).

[43] See Eckhart, In Sap. n. 46 (LW II 372,5-8): ‘iusti in domino, quia nihil extra deum appetunt aut sitiunt, et iterum quia non reputant esse, sed pro nihilo habent esse quod non in deo est nec se ipsos quidquam esse, vivere et operari quod non in deo et secundum deum sunt, vivunt et operantur’.

[44] See Eckhart, In Sap. n. 46 (LW II 373,5-7): ‘XI Confessionum dicit: “fecisti ea, qui pulcher es, pulchra sunt enim; qui bonus es, bona sunt enim; qui es, sunt enim”. “Quo comparato nec pulchra sunt nec bona sunt nec sunt”. Et hoc est quod hic dicitur: “iustorum animae in manu dei sunt”’.

[45] The two points take up what has been indicated above in n. 5.

[46] On this, see the entire text of Eckhart, Hom. 108* [Q 52], where he deploys the same strategy of praising those who are blessed with poverty to then radicalise the idea of poverty to praise those who are most and best blessed by living this utter, inner poverty.

[47] Matth. 5:1-12: ‘(1) Videns autem Jesus turbas, ascendit in montem, et cum sedisset, accesserunt ad eum discipuli ejus, (2) et aperiens os suum docebat eos dicens: (3) Beati pauperes spiritu: quoniam ipsorum est regnum caelorum. (4) Beati mites: quoniam ipsi possidebunt terram. (5) Beati qui lugent: quoniam ipsi consolabuntur. (6) Beati qui esuriunt et sitiunt justitiam: quoniam ipsi saturabuntur. (7) Beati misericordes: quoniam ipsi misericordiam consequentur. (8) Beati mundo corde: quoniam ipsi Deum videbunt. (9) Beati pacifici: quoniam filii Dei vocabuntur. (10) Beati qui persecutionem patiuntur propter justitiam: quoniam ipsorum est regnum caelorum. (11) Beati estis cum maledixerint vobis, et persecuti vos fuerint, et dixerint omne malum adversum vos mentientes, propter me: (12) gaudete, et exsultate, quoniam merces vestra copiosa est in caelis. Sic enim persecuti sunt prophetas, qui fuerunt ante vos’.

[48] The same quote is given by Eckhart, Hom. 85* [S 93], n. 10: ‘Sant Augustînus sprichet: ez ist ein grôz tôrheit, daz diu sêle âne den ist, der allenthalben ist, und daz si mit dem niht enist, âne den si niht wesen enmac, daz si den niht enminnet, âne den si niht geminnen enmac’.

[49] See the parallel idea of a transformation of nature can be found in Eckhart, BgT (LW V 29,11): ‘Blôz, arm, niht-hân, îtel-sîn wandelt die nâtûre’.

[50] See a similar idea of the poverty of the soul in Eckhart, Sermo 22 (LW IV 191,2-3): ‘Hoc autem facit paupertas spiritus. Ubi nota quod dispositio sive praeparatio passivorum propria est nudum’.

[51] On the ‘eternal now’ and the revolving movement in heaven, see also Eckhart, Hom. 110* [Q 10], n. 7.

[52] The link between the beatitudes and touching God is also present in Eckhart, Hom. 106* [S 112], n. 8: ‘Nû suln wir prüeven, welche die liute sîn, die got rüerent. Dâ von sprichet sant Lukas: ‘Sælic sint die armen des geistes. Sælic sint die, die dâ hungert nâch der gerehticheit. Sælic sint die, die dâ weinent. Sælic sint die, die dâ unrehtunge lîdent durch daz reht’; just like in this text here, so also in Hom. 112* embarks on the experience of natural phenomena which at first sound unrelated to the biblical verse. Likewise, the question of motion and by whom the soul is moved can be found in Eckhart, In Ioh. n. 340 (LW III 288,1-289,11). Both parallels speak for the original combination of nn. 1-4, though Pfeiffer has already bracketed nn. 3-4 and Quint believes that these passages were not part of the original homily, see J. Quint, Die Überlieferung der deutschen Predigten Meister Eckeharts textkritisch untersucht (1932), 228.

[53] See Eckhart, Hom. 65* [Q 13], n. 9: ‘Boethius sprichet: got ist ein guot stille stânde, der alliu dinc beweget. Daz got stæte ist, daz machet alliu dinc loufende. Etwaz ist sô lustlich, daz beweget und jaget und machet alliu dinc ze loufenne, daz sie komen wider, dannen sie gevlozzen sint, und blîbet ez unbewegelich in im selber. Und ie denne ein ieglich dinc edeler ist, ie stæticlîcher ez loufet. Der grunt jaget sie alliu. Wîsheit und güete und wârheit leget etwaz zuo; ein enleget niht zuo dan den grunt des wesens.’. on this see also Boethius, De consolatione philosophiae III m. 9 (Moreschini 79, 3): ‘stabilisque manens das cuncta moveri’.

[54] See Matth. 11:27: ‘omnia mihi tradita sunt a Patre meo et nemo novit Filium nisi Pater neque Patrem quis novit nisi Filius et cui voluerit Filius revelare’.

[55] People are ‘in His person’, because the Son as assumed humanity or human nature and inted it ‘in His person’, so for the same thought Eckhart, Hom. T21,2* [21*; Q 49], n. 4: ‘Nû merket, waz er hœret, der daz wort gotes hœret. Er hœret Kristum geborn von dem vater in voller glîcheit des vaters mit angenomenheit unserer menscheit, geeiniget an sîner persône’ (‘Now note, what he who was listening to the word of God has heard. He listened to Christ, born of the Father in full sameness to the Father together with the assumed humanity of us, united in His person’).

[56] That creatures have a say on the day of judgement is said in Eckhart, Hom. T9,1* [11*; S 89], n. 5.

[57] See Deut. 6:5: ‘Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota fortitudine tua.’

[58] See the parallel in Eckhart, In Sap. nn. 133-4 (LW II 472,3-473,4): ‘“Nihil inquinatum in illam incurrit” (Sap. 7:25).  Augustinus dicit, et naturale est, quod omne superius coniunctum et attactum inferiori se, puta aurum argento et argentum cupro, et sic de aliis, deterioratur et inquinatur. Sed deus, utpote supremum, tangit et afficit omne inferius, sed non tangitur nec afficitur ab inferiori sicut nec caelum - tangit quidem et afficit physice elementum sibi proximum - secundum illud Ioh. 1: “lux in tenebris lucet”, id est deus in creaturis; sequitur: “tenebrae”, scilicet creaturae, “eam non comprehenderunt”, quia ab ipsa affectae  ipsam non affecerunt. Et hoc est quod hic dicitur: “nihil inquinatum incurrit in illam” (Sap. 7:25), quia nihil inferius ipsum afficit nec per consequens inquinat’ (‘“Therefore no defiled thing cometh into her” (Sap. 7:25) Augustin says, and it is so by nature that all that is above is connected with and touched by what is below it, as with gold, silver, copper and this is also true for others, that is spoiled and defiled. God, however, the supreme, touches and affects everything below, but he is not touched or affected by what is below, as is the case with heaven – even though it touches and affects the physical element which is most close to it, according to Ioh. 1:5: “The Light shines into the darkness”, i.e. God into the creatures; fol-lowed by “the darkness”, namely the creatures, “have not received it”, because they are affected by it, but they they did not affect it. And this is what is said: “Therefore no defiled thing cometh into her” (Sap. 7:25), because nothing from below affects Him and consequently does not defile’, own trans.); see also Eckhart, Hom. S11,1* [65*; Q 13], n. 3: ‘Got ru^eret ellú ding vnd belibet er vnberu^eret. Got ist v´ber ellú ding ein instan in sich selber vnd sin instan das enthaltet alle creaturen. alle creaturen habt ein oberstes vnd ein vnderstes; Des enhat got niht. Got ist v´ber allú ding vnd wirt niuen beru^ert von nichte’ (‘God touches all things, but he himself remains untouched. God is above all things, one standing in Himself, and His standing in [Himself] holds all creatures. All creatures have a highest and a lowest; these God does not have. God is above all things and is never touched by anything’); see also Wartburg, Ms. 1361-50, 102r-104r and the same text in Berlin, Ms. germ. fol. 968, 208va-209ra, on this text and the entire idea in Eckhart see M. Vinzent, ‘Eckharts deutsche Übersetzung seiner lateinischen Bibelkommentare. Eckharts lateinisches Werk in deutscher Rezeption’ (2917), 228-33.

[59] See Eckhart, Hom. T22/3,1* [27*; Q 25], n. 6: ‘Sô dîn wille gotes wille wirt, bist dû danne | (10) siech, sô wöltest dû niht wider gotes willen gesunt sîn, aber dû wöltest, daz gotes wille wære, daz dû gesunt wærest. Und swenne ez dir übel gât, sô wöltest dû, daz ez gotes wille wære, daz ez dir wol gienge. Aber sô gotes wille dîn wille wirt, bist dû siech – in gotes namen! Stirbet dîn vriunt – in gotes namen! Ez ist ein sicher wârheit und ein nôtwârheit: und wære, daz alliu pîne der helle und alliu pîne des vegeviurs und alliu pîne der werlt hienge dar ane, daz wölte er êwiclîche lîden iemer in der pîne der helle mit gotes willen und wölte daz iemer haben vür sîne êwige sælicheit und wölte in gotes willen lâzen unser vrouwen sælicheit und alle ir volkomenheit und aller heiligen und wölte in êwiger pîne und bitterkeit iemermê sîn und enmöhte sich einen ougenblik dâ von niht gekêren; jâ, er enmöhte einen gedank niht geleisten, daz er iht anders | (11) wölte’ (‘When your will becomes God’s will, and if you fell ill, you would not want to be healthy against God’s will; instead you would want God’s will to be that you were healthy. And when you were desperate, you wanted it to be God’s will that you were well. But when God’s will becomes your will, if you are sick – in God’s name! If your friend dies – in God’s name! It is a certain truth and a necessary truth: if all the torments of hell, all the pains of purgatory and all the world’s pain depended on this  fact, one would always want to suffer eternally in hell for God’s will, one would want it always for one’s eternal happiness, one would like to leave the beatitude and all the perfection of our Lady and of all the saints in God’s will, and would like to be always in eternal pain and bitterness and would not turn away from this even for a moment; yes, one would not even have a thought of wanting it to be different’).

[60] Matth. 25:21: ‘Euge serve bone, et fidelis: quia super pauca fuisti fidelis, super multa te constituam; intra in gaudium domini tui’. The liturgical context is Matth. 25:14–23: ‘Homo quidam peregre’.

[61] Perhaps a reference to John 4:48: ‘Jesus ad eum: Nisi signa et prodigia videritis, non creditis’ (‘Unless you people see signs and wonders, Jesus told him, you will never believe’), and Matth. 15:26 with Jesus response to his disciples regarding the plea of a Canaanite woman: ‘Non est bonum sumere panem filiorum, et mittere canibus’ (‘It is not right to take the children’s bread and toss it to the dogs’); see also Isa. 23:11: ‘Dominus mandavit adversus Chanaan, ut contereret fortes ejus’ (‘The Lord has given an order against Canaan that its fortresses be destroyed’).

[62] See Matth. 25:21.

[63] As we know, for example from the Summa Halensis IV Prolegomena ccxciii the ‘bonum est diffusivum sui’ had become related to (Pseudo-)Dionysius, although the wording does neither appear in Ps.-Dionysius, nor in the Latin translation of his work by Johannes Eriugena (PL 122, 1129. 1132), see Ps.-Dionysius, Ps.-Dionysius, De divinis nominibus, c. 4 § 20 (PL 122, 1129. 1132), Dionysiaca pp. xxx; the formula can, however, be found in De causis, prop. 20 (21), n. 162, ed. Pattin, 92: ‘Primum est dives per seipsum et non est dives maius’; and in Thomas Aquinas: ‘Bonum est diffusivum sive communicativum sui esse’, STh I a. 4 ob. 2; 73 a. 3 ob. 2; STh I II 28. 4 ob. 2; ScG I 37; III 24, or ‘bonum secundum suam rationem est diffusivum sui esse’, STh I II 1. 4 ob. 1; De veritate 21. 1 ob. 4; Eckhart, Sermo XLIX,3 n. 511 (LW IV 426,5–14): ‘Est enim triplex gradus productionis in esse. Primus, de quo nunc dictum est, quo quid producit a se et de se ipso et in se ipso naturam nudam formaliter profundens voluntate non cooperante, sed potius concomitante, eo siquidem modo quo bonum sui diffusivum ... Vide Augustinum, De natura boni c. 25. 26, et Avicennam, VIII Metaphysicae c. 6 circa principium’; the principle of the good being self-diffusing and making itself common goes back to the overflowing good in Plotinus, Enn. V 4,1,23-6, and further to Aristotle, De anima 415a 25ff., and Plato, Timaios 29e1-3 and Phaidon 97c-99d, see J. Halfwassen, Der Aufstieg zum Einen (2006), 122-3; K. Kremer, ‘Bonum est diffusivum sui. Ein Beitrag zum Verhältnis von Neuplatonismus und Christentum’ (1987); id., ‘Dionysius Pseudo-Areopagita oder Gregor von Nazianz? Zur Herkunft der Formel: “Bonum est diffusivum sui”’ (1988).

[64] See Plato, Phaidon 103c.

[65] See Isa. 58:3: ‘Quare jejunavimus, et non aspexisti; humiliavimus animas nostras, et nescisti?’ (‘Why have we fasted, they say, and you have not seen it? Why have we humbled ourselves, and you have not noticed?’).

[66] See Isa. 58:3: ‘Ecce in die jejunii vestri invenitur voluntas vestra’ (‘Yet on the day of your fasting, your will is found’).

[67] Perhaps a reference to Gregorius, Moralia (PL 75, 564A): ‘Sola ergo vis illa timenda est, quae cum hostem saevire permiserit, ei ad usum iusti iudicii, et iniusta illius voluntas servit’.

[68] See Gregorius, Homiliae in Evangelia (76, 1094B): ‘Voluntas autem bona est sic adversa alterius sicut nostra pertimescere, sic de prosperitate proximi sicut de nostro profectu gratulari, aliena damna nostra credere, aliena lucra nostra deputare, amicum non propter mundum, sed propter Deum diligere, inimicum etiam amando tolerare, nulli quod pati non vis facere, nulli quod tibi iuste impendi desideras denegare, necessitati proximi non solum iuxta vires concurrere, sed prodesse etiam ultra vires velle.’. (xxx Formatierung: hom. 18, n. 1, ed. Étaix, 136, 6–13).

[69] Matth. 25:21.

[70] See Gregorius, Concordia testimoniorum S. Scripturae (PL 79, 659B): ‘Et dum utrumque a Christo dictum est quomodo intelligi debeat, solerter intuendum est, maxime cum idem Dominus ac Salvator noster ad eosdem apostolos secundum Lucam dixerit: Dicite, servi inutiles sumus, quia quod debuimus facere, fecimus (Luc. 17:10) . Et iterum: Euge, serve bone et fidelis (Matth. 25:22-3; Luc. 19:17). Et iterum: Beatus ille servus, quem, cum venerit Dominus, invenerit sic facientem (Matth. 24:46; Luc. 12:37) . RESPONSIO. Sine praeiudicio alterius sententiae melioris, sciendum est duo genera esse bonae servitutis; unum timoris, aliud dilectionis; unum timentium ancillarum et servorum, aliud diligentium et placentium filiorum; timet enim ancilla ne flagelletur, timet matrona ne offendat animum viri sui.’

[71] Lit. ‘his body’.

[72] I.e. his lord’s will.

[73] See Gregorius, Moralia II (PL 76, 527A): ‘Ad locum ergo de quo exeunt flumina revertuntur, quia sancti viri etsi a conspectu creatoris sui, cuius claritatem mente conspicere conantur, foras propter nos ad activae vitae ministerium veniunt, incessanter tamen ad sanctum contemplationis studium recurrunt, et si in praedicatione sua exterius nostris auribus per corporalia verba se fundunt, mente tamen tacita ad considerandum semper ipsum fontem luminis revertuntur’; see also id., Homiliae in Ezechielem (PL 76, 828C): ‘Per omne ergo quod agimus ad fontem veri luminis sollicita mente redeamus’.

[74] Perhaps a reference to Gregorius, Epistulae (PL 77, 645B): ‘Ut ergo in hac sollicitudine quam in te laudamus possis sine diminutione persistere, studiosus esto ac vigilans’; and id., Commentarii in librum I Regum (PL 79, 335D): ‘Ut ergo nobis novae vitae viam propheta insinuet, viam bonam et rectam esse dicit, et Deum metuere, et ei in veritate, et ex toto corde servire: quia ad sublimitatem divinae gratiae cito perveniunt, qui omnipotentem Deum et bono opere, et ferventibus desideriis inquirere non desistunt’; and id., Moralia (PL 75, 710A): ‘Hinc est enim quod per semetipsam Veritas dicit: Nemo potest duobus dominis servire (Matth. 6:24) . Hinc Paulus ait: Nemo militans Deo, implicat se negotiis saecularibus, ut ei placeat, cui se probavit (IITim. 2:4) . Hinc per Prophetam Dominus admonens dicit: Vacate, et videte, quoniam ego sum Deus (Ps. 45:11) . Quia igitur nequaquam notitia interna conspicitur, nisi ab externa implicatione cessetur, recte nunc verbi absconditi et divini susurrii tempus exprimitur, cum dicitur: in horrore visionis nocturnae, quando solet sopor occupare homines, quia nimirum mens nostra nullo modo ad vim intimae contemplationis rapitur, nisi studiose prius a terrenorum desideriorum tumultu sopiatur’.

[75] Perhaps a reference to Gregorius, Epistulae (PL 77, 1187A): ‘Sed mihi placet ... quod plus omnipotenti Deo possit placere’.

[76] If the plural of ‘natures’ in the manuscript is correct, than it might hint at the two natures of Christ.

[77] See Gregorius, Expositio super Cantica canticorum (PL 79, 496B): ‘Sponsa quippe quia amore languet, fulciri se floribus et stipari malis appetit, quia dum se aeternitatis desiderio afficit, dum qualiter illuc perveniat, tota anxietate perquirit, sed perventionem dum in carne vivit, omnino non invenit, fatigata in desiderio suo requiescit, et in hoc solo gaudet, si circa se prospicit vel quibus ipsa, vel in quorum perfectione consolationem de languore suo perspicere possit’; see also id., Homiliae in Eziechelem (PL 76, 1013D): ‘Et cor audientium in amore coelestis patriae proficit, ut anima inhaerens Deo quasi sponsa cum sponso in quodam iam thalamo sedeat, atque se a terrenis desideriis funditus avertat.’

[78] See Gregorius, Homiliae in Evangelia I, hom. 18, n. 1, ed. Étaix, 136, 6–13.

[79] See Gregorius, Homiliae in Evangelia (PL 76, 1207A): ‘Dum enim audita supercoelestia amamus, amata iam novimus, quia amor ipse notitia est.’

[80] See, for example, Porphyrius, Isagoge, ed. Busse, 10, 12–4; Priscianus, Institutiones grammaticae XVII, ed. Keil, III 135: ‘Quid est homo? Animal rationale mortale’; this topic is also combined with Gregory in Eckhart, Hom. T41,7* [55*; Q 80], n. 4.

[81] See Apoc. 21:2 (‘Vidi civitatem sanctam Ierusalem novam descendentem de caelo a domino’). The context is Apoc. 21:2–5 and can be found in Collectarium, Arch. f. 432ra: ‘In die consecrationis ecclesie et in anniversario eiusdem. Lectio libri Apocalipsis beati Iohannis apostoli. In diebus illis vidi civitatem sanctam [Et ego Ioannes vidi sanctam civitatem Vg.] Iherusalem novam descendentem de celo a Deo, paratam, sicut sponsam ortatam viro suo. Et audivi vocem magnam de throno dicentem: Ecce tabernaculum Dei cum hominibus, et habitabit cum eis. Et ipsi populus eius erunt, et ipse Deus cum eis erit eorum Deus: et absterget Deus omne lacrimam ab oculis eorum, et mors ultra non erit, neque luctus, neque clamor, neque dolor erit ultra, quia prima abierunt. Et dixit qui sedebat in throno: Ecce nova facio omnia’.

[82] From ‘Nu’ to ‘nikken’ Kla has: ‘(156v) Nun wart gefragt ain w=rtlein in unser schFl das die gnad worcht manger hande werk. Do antwurt ich darzG. Die geworchte maniger hande werck ni auß ainem tröpflein, aber ain füncklin vallet wol auß der gnad das hat als vil kraft in sich oder in im das darauß alle kreft entspringent die bekantnüßen vnd gelaub vnd minne. Die werdent bewegt von ir. was ist gnad als gnad an ir selber ist so wurcket sie nit auß (157r) mer sy würcket ein inn wer ain mensch der diß gnad ain aineß tröpfflin hett der hette mer gGtz vnn wär inmerlichen gefuget in das inerliche wesen sundlicher werk vnn ain geworchter er nymmer mer nicht vnn schlieff alleweg ane nach wer er neher got vnn innerlicher in gott. Ich sprich wär ain mensch der sich hundert tausend liesse brennen ainß tageß durch got, aller seiner werck möchten im gehelffen daß er künd in daß vngeborn wesen alß nachet gefuget werden als dieser mensch sunder würcket. Was ist gnad (157v) gnad würckt in dem boden der gottheit do nie geburd ein gedacht ward vnn in dem bode der sele da nie geburt inne gedacht ward. Da wurckin vnn wurckt gnad als verre das die person ain wesen seind got vnd gnad sint als gleich wa got fürgat da tregt er die gnad auf dem niggen’ (here follows a text parallel to Jostes n. 10: ‘Ein boden ist in der sel der ist geleich der vatterschaft als der vatter ist ausberait dem sun vnd dem heiligen gaist vnd die drey sint ain gott alzo ist diser boden außbereit verstantnüße vnn wille vnn ist doch ain krafft. Alzo als got on wort ist alzo ist (158r) diser boden on wort vnd der boden ist als lauter als enmag kainsthadmaul von kainer creatur dar ein komen vnd alles das man gesprechen mag von der sel das ist ain zGganck des bodens vnd in dem bodem siht got die sel an vnn die sel sihet got an. Nun spricht sant Pauls als wir mit enblößtem antlütz an schawent vnn sechent vnn ain sehen dem glanze vnn die clarheit gottes do süllen wir werden gewandelt von clarheit in clarheit vnd werden bildet vnn ein gepildet in das bild das bild wirt gott alzo verainigt das es all creatur nicht mügent gescheiden noch (158v) gott selb vnn got selb wil es nicht schayden. One das wir des pildes als wenig achtend das wir des nicht enhalten in als gross luterkeit als uns gott geben hat wann alles das wir getGn mügent. So benügt gott mit an wir syen dann alzo enplößet aller ding das got allezeit in diem boden müge würcken vnn sein aingeborner sun dise geburt geschicht nit ainmal in dem jare noch ain mal in der wochen noch ainest in dem tag wann allezeit biren in der weile da weder hie noch nu an ist das ist der boden da ich von gesprochen han. Ich han es etwen gesprochen (159r) das die sel sey nach dem bild gottes. Nun sprich ich das so (?) sey das pild vnd auß dem selben pild das der vatter ewiklichen gepildet hat vnd auß dem bild datristo auß gepildet ist vnd auß kainem andren ain bild als ain bild ist das ist ain bild vnn das selb pild biren pild sant Dijonisius sprichet herre zeüch mich inn die wüstenung da du mit gepildet pist das ich in deiner wüstenung vercher alle bild. Aber spricht er Ain vernünfftig aufklingen in gott das ist gebet aber spricht er es ist nicht das so würdig sey dann die mynne wann sy machet got zG dem menschen vnd den menschen zG gott ich Amen.’)

[83] For ‘John’ in the sense of ‘grace’, see Hom. 75* [S 96], n. 4.  Hieronymus, Liber interpretationis Hebraicorum nominum (Lagarde 136, 6–7): ‘Iohannan cui est gratia uel domini gratia’.

[84] Is. 54:1: ‘Lauda, sterilis, quae non paris; decanta laudem, et hinni, quae non pariebas: quoniam multi filii desertae magis quam eius quae habeat virum, dicit Dominus’; see also Gal. 4:27: ‘Rejoice, O barren one who does not bear children; break forth and cry aloud, you who are not in labour! For the children of the desolate one will be more than those of the one who has a husband’ (‘Laetare sterilis, quae non paris: erumpe, et exclama, quae non parturis: quia multi filii desertae, magis quam eius quae habet virum’); on the two verses see Hom. 26* [S 99]. Unfortunately, the English language does not allow the word play between ‘gebernd’ (to bear fruit) and ‘gebernd’ (to give birth).

[85] The ms. mistakenly has ‘leit’.

Homily Z12* [Pfeiffer 70]

‘Diz ist ein bredie von unsers herren lîchamen’

<:1>(224) Diz ist ein bredie von unsers herren lîchamen, die tet bruoder Eckehart. Der seite, daz daz brôt unsers herren lîchamen maniger hande namen het, aber gît man ime hie drîe sunderlîche namen in der heiligen schrift. Zem êrsten mâle heizet ez ein himelbrôt, zem andern mâle heizet ez ein brôt der engele, zem dritten mâle heizet ez ein jâmerbrôt. Unde der mensche, der diz brôt unsers herren lîchamen wil enpfâhen wirdeclîche, der sol disiu driu dinc an ime hân.	<:1>This is a homily of the body of our Lord, made by brother Eckhart. He said that the bread of the body of our Lord has various names, but that one gives it particularly three names in the Holy Scriptures: First, one calles it a bread of heaven, second, one calles it a bread of the angels, third, one calls it a bread of sorrow. And the person who wants to receive this bread of our Lord’s body worthily should possess three things in onself.
<:2>Zem êrsten mâle sô sol nieman daz himelbrôt niezen, er sî danne ein himelischer mensche. Daz ist, als der himel mit der sunne unde mit dem mânen unde mit aller sîner ordenunge erhaben ist über alliu irdenischiu unde zergenclîchiu dinc, alsô sol der mensche mit aller sîner begerunge unde mit allen sinnen unde mit allen sînen gedenken erhaben sîn in diu himelischen dinc.	<:2>First, no other person shall enjoy the bread of heaven than a heavenly person, this means, as the heaven together with the sun and the moon and with all its order is far beyond all earthly and termporary things, thus a person with all one’s desire and with all one’s sense and with all one’s thoughts shall be beyond in the heavenly things.
<:3>Zem andern mâle sô sol daz brôt der engele nieman niezen, er ensî dan ein engelischer mensche, wan ez enwart nie crêatûre sô lûter als der engel. Alsô sol der mensche alle zît sîn in ganzer lûterkeite herzen unde lîbes.	<:3>Third, thus nobody shall enjoy the bread of the angels, unless one be an angelic person, for there was never a creature as pure as the angel. Thus the person shall be in entire purity of heart and body for all the time.
<:4>Zem dritten mâle heizet ez ein jâmerbrôt; daz sol nieman niezen, er sî danne ein jâmeriger mensche, daz ist, daz der mensche betrahte unsers herren martel, wie jâmerlîche der süeze got, ûf ertrîche gehandelt wart. Wer disen jâmer niht enhât, der sol diz jâmerbrôt niht niezen. –	<:4>Third, it is called a bread of sorrow. This nobody shall enjoy, unless one be a sorrowful person, which means that the person contemplates the cross of our Lord, how sorrowfully the sweet God has been dealt with on earth. Whoever does not possess this sorrow should not enjoy this bread of sorrow.
<:5>Sô sol danne der mensche driu dinc hân, ê er zuo disem brôte gange. Daz êrste ist, daz sich der mensche in guote wal habe gesetzet, alsô daz er bekenne daz guote unde daz übele, unt daz êrsame unde daz guote an sich wele, unt daz übele unde daz unêrsame von ime scheide. Daz ander, daz sîn herze gescheiden sî von aller weltlîcher liebe, daz den menschen irret an götelîcher liebe und an allen götelîchen dingen. Daz dritte ist, daz der mensche berihte alliu sîniu werc.	<:5>Thus, a person shall have these three things, before he approaches this bread. First, that the person shall have placed oneself into the good, so that he knows good and bad, and choose the honourable and the good for oneself, and separate the evil and dishonourable from one. Second, that one’s heart be seaprated from all earthly love which distracts a person from divine love and all divine things.[1] Third, that the person corrects all one’s work.

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[1] See Eckhart, Sermo XL,2 (LW IV 341,10-13): ‘quia vere amans deum abnegat semet ipsum et per consequens toti mundo renuntiat, inde est quod convenienter valde homini proponitur sacratissimum sacramentum altaris incomprehensibiliter, ut in ipso discat homo se ipsum totaliter abnegare et se toto deo credere et se totum deo credere, nulli citra’ (‘... for the one who really loves God renounces oneself and, as a consequence, renounces the entire world, that is why it is very appropriate that the holy sacrament of the altar is suggested to people as being incomprehensible, that they learn in this that a person should totally renounce oneself, and totally believe in God and totally trust in Him and in nobody else’).

Homily Z13* [Jundt 6]

‘Osee der prophet ward gezogen in ain goetlich liecht’ (Os. 12:10)

<:1>(253) Osee der prophet ward gezogen in ain goetlich liecht in dem liecht sach er drivaltig wunder das erst ist wie das sy das got gewaltig vnd ainvaltig ist (254) an dem wesen und drivaltig an den personen das ander wunder ist wie das sey das zwo naturen stössent in ain persone das drytt ist wunder ob allen wundern wie das sey das schoepfer creatur sey und creatur schoepfer sey	<:1>Hosea, the prophet, was drawn into a divine light;[1] in this light he saw a threefold wonder. The first is, how it is the case that God is powerful and one in essence, and threefold in the persons. The second wonder is, how it is the case that two natures come together in one person. The third is a wonder beyond all wonders, how it is the case that the creator be a creature and the creature be a creator.
<:2>nuo sprichet der prophete Sein usgang ist brait als der moregenrot und sol uns chömen als ain süsser abentregen bey dem morgenrot ist uns bezaichet der betwang seiner zGchunft als der morgenrot erscheinet so ist man gewisz des tages	<:2>Now the prophet says: His exit is as prepared as dawn[2] and shall come to us like a sweet rain in the evening. With dawn is shown to us the near future. When dawn appears, one is sure of the day.[3]
<:3>nun sind drey morgenrot erschinen der erste morgenrot ist erschienen in der kamer der persone des vaters der ander morgenrot ist erchinen in der persone des sunes der drytt morgenrot ist erschienen in der welt Der erst morgenrot was der will des vaters der ander morgenrot was die underlöglichait des sunes der drytt morgenrot was do ir baider gaist undergraif des mynneclichosten aller lautrosten bluotlin das iendert swebte umb das mägtlich hertz marien	<:3>Now, three dawns did appear. The first dawn appeared in the chamber of the person of the Father. The second dawn appeared in the person of the Son. The third dawn appeared in the world. The first dawn was the will of the Father. The second dawn was the obedience of the Son. The third dawn was when the spirit of both supported the most beloved, all pure flower that ever sailed around the servant’s heart of Mary.[4]
<:4>do der mynnezünder erbrennet liebefol ward, do mocht der liebhaber myner lenger nit bleiben do muost uns der tag her für choemen hie sond wir verstan den gaist der warhait der da flüsset von dem vater und von dem sun in des lautren mensche sele der mag haissen ain mensch der in Cristo stat und der gaist der warhait sein laiter ist den menschen mag nieman irren	<:4>As the enlightener of love burned full of love, my lover did not want to remain any longer, then day had to come out for us. In this we shall see the spirit of truth that flows there from the Father and from the Son into the pure human soul.[5] Whoever stays in Christ and whose guide is the spirit of truth can be called a human being. This human being nobody can misguide.
<:5>der maister sprichet von nün gaisten der mag enchainer bestan an der warheit wann ain ainiger das ist der von dem wir davor geredet haben wer in dem nit stat wissent der stat sorgklich	<:5>The master speaks of nine spirits. This nobody can understand in truth, except a single one. For this is the one of whom we have spoken before. Whoever does not stay in Him should know that He is stuck in a problem.
<:6>der erste falsch gaist ist der die sich an nement ains gaistlichen lebens umb dehain warumbe denn lauterlich durch got die läute trüget der falsch gaiste	<:6>The first wrong spirit are the one of those who engage in a spiritual life for a reason that is not purely for God’s sake.[6] These people are misguided by the wrong spirit.
<:7>der ander falsch gaiste ist der den läuten erscheinet in ainem liechti und die läute weiset in ain gesicht der creaturen die under dem schöpfer ist	<:7>The second wrong spirit is the one that appears to those people in a light, and the people relate it to a creature that is less than the creator.
<:8>der dritt ist der die läute weiset in ain gaistlich hoffart das si sich daruf richten wie si den läuten wol gevallent	<:8>The third is the one that directs the people into a spiritual hybris so that they are geared to how to please people.
<:9>der vierd falsch gaist ist der die läute laitet die von chunftigen dingen sagent	<:9>The fourth wrong spirit is the one that guides the people who speak of future things.
<:10>der fünft ist der die lüt laitet die in natürlichen gunst genaigt werden uf sich selber oder uf chain creature und wänent das in das von got gegeben sey wissent der gaist ist zemal falsch	<:10>The fifth is the one who guides those people who are leaning towards themselves by a natural favour, or not towards any creature and think that this is given to them by God. Know that this is an entirely wrong spirit.
<:11>der sechste ist der die lüt aitet die in selber wolgevallent und vil tugende übent umb rGm der creaturen wissent das die würckent in irem ewigen tod	<:11>The sixth is the one who guides the people who are pleased with themselves and exercise a lot of virtues for the sake of creatures’ honours. Know that these act towards their eternal death.
<:12>der sibende ist der die lüt laitet die da wänent in natürlichait kömen zG irem besten gGte wissent das des nit mag sein und wissent och Cristus der vermocht sein nit er cham in ainer natur zG dem vater won er was es selber won nature ist ewig und nature mGs beleiben	<:12>The seventh is the one that guides those people who think that they would naturally come to their very best. Know that this can not happen and know that even Christ could not do his own. He came to the Father in one nature, for He Himself was it, for nature is eternal and nature has to remain.
<:13>der achtent (255) falsch gaist ist der die laitet die da chetzer haissent das sind alle die die da sünde nit für sünde hand und nit in übung stant aller tugenden und Cristum nit erchennen wend in seinem höchsten adel und redent von götlicher haimlichait die in enfrömd ist an der warhait	<:13>The eighth wrong spirit is the one who guides those who are called heretics. These are all those who there do not take sin for a sin and do not practice all virtues will neither know Christ in his highest nobility, though they speak of divine intimacy that in truth is alien to them.
<:14>die besten maister sprechent der den gaist der warhait well verstan die läute richtent sich allzit nach Cristus der mensch der da stat in Cristo der sol alweg scheinen das er ist und sol sein das er scheinet und sol leben mit dem von dem er redet	<:14>The best master say that whoever wants to fully understand the spirit of truth, these people are all the time turned towards Christ. The person who there stays in Christ shall entirely look that one does and shall be what one looks like and shall live with that of what one speaks.
<:15>wann unser allen besten maister sprechent der mensch der da lebt in dem gaiste der warhait der mag gezogen werden über alles das das got ie geschGf in die verborgnen ainichait da bechennet er alles das sein selbes sel begert in im wissent das chan nieman geworten	<:14>For our very best masters say that the person who there lives in the spirit of truth can be drawn beyond everything that God has ever created into the hidden oneness. There one knows all that one’s own soul desired in oneself. Know that this nobody can speak about.
<:16>die läut die das befunden hand die sind unbechant allen läuten an got allain und och den die in dasselb gGt gezogen werden mit aim waren besitzen die bechennent alle ding in der warhait davon bechennent si der falschen gaiste schaden von dem wir davor gesprochen haben und wissent das ist in die maist peine die si leident in disem bechennen das sie sechent iren ebenmenschen in gebresten der so gros ist und sunderlich die gaistlich läute heissent und des in der warhait nit sind	<:16>The people who have discovered this are unknown to everybody, except alone God and to those people who also are been drawn into the same good in a true possession. These know everything in truth by which they know the harm of the wrong spirits, of which we have spoken before, and know this is for them the greatest pain that they suffer in this knowledge, that they see their neighbour in weakness that is so big, and particularly those who are called spiritual people, but who are not in truth.

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[1] See Os. 12:10: ‘Et locutus sum super prophetas, et ego visionem multiplicavi, et in manu prophetarum assimilatus sum’ (‘I spoke to the prophets; I myself revealed many visions; I spoke in parables through the prophets’).

[2] See Cant. 6:10: ‘Quae est ista quae progreditur quasi aurora consurgens, pulchra ut luna, electa ut sol, terribilis ut castrorum acies ordinata?’ See on this Eckhart, Hom. S59,5* [85*; S 93].

[3] See Os. 6:3: ‘Veniet quasi imber nobis temporaneus et serotinus terrae’ (‘He will come to our rescue as certainly as the appearance of the dawn’).

[4] See the comparison between Mary and ‘dawn’ in Eckhart, Hom. S59,5* [85*; S 93], n. 5: ‘Daz êrste, daz man sie glîchet einem morgenrôt, dâ nime ich von zwei wort: daz eine, daz diz morgenrôt beide lieht und vinster in sich hât. Daz ander, daz ez heizet ein ende der naht und ein begin des tages’ (‘The first point, that one compares her to the dawn, I take from two meanings of the word: one, that this dawn has both light and darkness in itself. The other, that it is called an end of the night and a beginning of the day’).

[5] See Ioh. 16:13: ‘Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem’; see on the interpretation of this verse in Eckhart, In Ioh. nn. 660-2 (LW III 577,4-9).

[6] Compare, for example, Eckhart, Hom. S65,1* [90*, Q 12], n. 8: ‘Daz hœhste und daz næhste, daz der mensche gelâzen mac, daz ist, daz er got durch got lâze. Nû liez sant Paulus got durch got; er liez allez, daz er von gote nemen mohte und liez allez, daz im got geben mohte, und allez, daz er von gote enpfâhen mohte. Dô er daz liez, dô liez er got durch got, und dô bleip im got, dâ got istic ist sîn selbes, niht nâch einer enpfâhunge sîn selbes noch nâch einer gewinnunge sîn selbes, mêr: denne in einer isticheit, daz got in im selber ist’ (‘The highest and utmost that a person can let go is that he lets go of God for God’s sake.  Now, Saint Paul let God go for God’s sake; he let go all that he could take from God and let go everything that God could give him, and all that he could receive from God. As he let that go, he let go of God for God’s sake, and there God stayed with him, where God is Himself beingness, neither having received Himself nor having gained Himself, instead in one beingness which God is in Himself’).

Homily Z14* [Pfeiffer, 1851 Albertus III 1]

In

‘Let the dead bury their dead’ (Matt. 8:22)

<:1>Disen sermon hat gesprochen Bischof albrecht. Er leret vns das wir alle wege ein sechen hetten in vns selber. wan ewig leben svllen wir in vns selber besitzen. Vnd das beweret er vns mit den besten meistren. Vnd swer ewig leben in im selben besessen hat. Der hat in im selber alle tage ein nMwe himelriche. ie nMwe vnd ein ewig nMwe. Vnd in dem ewigen nMwen sol er fur wert gan.	<:1> This sermo has been uttered by bishop Albert. He teaches us that all the way we had a contemplation in us, for we should possess eternal life in us. And this he proves by the best masters, and whoever possesses eternal life in oneself that person has in oneself all days anew a new kingdom of heaven and an eternal newness and in the eternal newness he should progress
<:2>an dirre selben predie sprichet Bischof albrecht Das ein ei dur got gegeben die wile der mensche lebet das ist im nMtzer in dem ewigen lebenne dan ob er nach sinen tode ze sinem selgerete gebe ein mvnster vol goldes.	<:2>In this same homily bischop Albert says: An egg that is given by God while a person is alive is more useful to oneself in eternal life than if one gave a cathedral full of gold as one’s testament after one’s death.
<:3>Er sprach me. were alles das eines menschen das got ie geschNf. Vnd gebe das alles an sinem tode dur got das were ime an ewigem lone nicht als nMzze als ein almNsen dur got gegeben in leben dem libe.	<:3>He said more: If everything that God ever created belonged to one person, and if one gave all of that in one’s death for God’s sake, this would not be of any more use to the person than an alms for the sake of God while alive in the body.
<:4>Er sprach me. Das wir den vergeben die vns besverent an libe an gvte an eren. Das ist vns nMzzer dan wir giengen vber mer vnd das wir uns leitin in das heilig grab.	<:4>He said more: That we forgive those who burden us in the body, in goods, in honour. This is more useful to us than for us going across the sea and guiding us into the holy sepulchre.
<:5>Er sprach me das wir lieb vnd leit in ordenlicher demvtekeit enphan. Vnd das wir erkennen das es ein gottes gabe ist. Das ist vns nyzzer dan ob wir alle tage einen wagen vol birkiner riser vf vnserm ruggen zer slNgen.	<:5>He said more: That we receive love and pain in an orderly humbleness. And that we recognize that it is a gift of God. This is more useful to us than smashing a full wagon of birch twigs every day on our back.
<:6>Er sprach ich weis wol das ich ein gNter pfaffe bin. Vnd wæren alle dM bNch verbrant dM in der alten vnd in der nMwen e ie geschriben wFrden. Ich wolte vs mines herzen kvnsten die ich von gotte enphangen han die heiligen schrift wider bringen. Vnd woltte si bas ordenen danne si nM geordennet si. lieze mich got leben dekeine wile. Doch sont ir wissen das ich wolte sin der minste mensche in Kristo der ie geschaffen wart. wolt ich fragen nach wolgelerten pfaffen. So wolt ich ze Paris fragen wolte ich aber fragen nach gotlicher heimlicheit so wolte ich g(n zG dem aller ermesten menschen den ich iene funde. der mit willen arn were. Secht den wolte ich fragen nach gotlicher heimlicheit.	<:6> I know well that I am a good minister, and if all the books were burned that are contained in the Old and the New Testament, I wished to recreate the Holy Scriptures from the skills of my heart that I have received from God, and would them fully order as they are ordered now, if God offered me to live for some time. However, you should know that I wished to be the least important person in Christ who has ever been created. If I were to look for well learned clerics, I would look towards Paris. Should I, however, look for God’s intimacy, I would go to the very poorest person who I ever found to be willingly poor. Look this one I wished to ask about God’s intimacy.
<:7>Man liset in dem heiligen ewangelio das ein iungeling fragte vmb ein vollekomen leben. Do antworte im Christus vnd sprrach halt dM zehen gebot. Do sprach er das han ich getan alle mine tage. Do sprach Kristus. wiltu velkomen werden so verk?fe alles das dM hast vnd gib es den armen. vnd volge mir nach. wir mMgen gerne lassen vmb das oberste das niderste vnd das das mNs sin das hat vns Kristus bewert mit disem iungelinge.	<:7>One reads in the holy Gospel that a young man asked about perfect life. To this Christ answered him and said: keep the ten commandments. Then he answered that he had done this all his days. Then Christ said:[5] ‘If you want to be perfect, then sell all that you have and give it to the poor and follow me’. We like to easily let go the lowest for the highest and this must be so,[6] this, Christ has proven to us by this young man.
<:8>Er sprach och wissent das sit dM menscheit Kristi ein svmenisse was sinen ivngeren. So wissent das vns alles das hindert vnserre nechsten selden. Das creatFre heisen mag. Das bewert vns got selber da er sprichet. lassent die toten die toen begraben.	<:8>He also said: also know that since the humanity of Christ was a hindrance[7] for his disciples, so know that all that we possess and can be called a creature hinders us. This God Himself proves saying: ‘Let the dead bury their dead.’[8]

[5] Matt. 19:21: ‘Si vis perfectus esse, vade, vende quae habes, et da pauperibus, et habebis thesaurum in caelo: et veni, sequere me.’

[6] See also similar in wording Eckhart, Hom. S59,5* [85*; S 93], n. 13: ‘Wan manic mensche wænet, daz er dêmüetic sî, dem si verre ist. Wan swer sich der niderste und der snœdeste dünket under allen crêatûren swaz unser herre guotes und volkomenheit würket an allen crêatûren, daz enpfæhet der mensche’ (‘Because whoever considers himself the lowest and the most worthless under all creatures, he receives what our Lord brings about of good and perfection in all creatures’), see also Hom. T2,1* [3*; Q 68], n. 5: ‘Ez ist als natiurlich umbe alliu dinc, daz alle zît den nidersten die obersten sint învliezende, als lange die nidersten den obersten sint zuogevüeget; wan die obersten enpfâhent niemer von den nidersten, mêr: die nidersten enpfâhent von den obersten’ (‘Naturally, in all things the highest ones always flow into the lowest ones, as long as the lowest ones are attached to the highest ones; accordingly, the highest ones never receive from the lowest ones; rather, the lowest ones receive from the highest ones’).

[7] This is no contradiction to what is said in Eckhart, Hom. T 36,2* [Pfeiffer 76,2], n. 4: ‘Diu menscheit Kristi hat ouch gangen mit ir selber ane hindernüsse aller creature wan er hat alleine stetecliche in allen puncten der zit die tugent erfüllet’ (‘The humanity of Christ has also gone together with itself without hindrances of all creatures as he has always at every point of time fulfilled virtue’), but it raises the same problem. The humanity of Christ in itself and as creature is a hindrance as any creature is, but since ‘at every point’ is fulfills virtue only for this reason it does not provide any hindrance.

[8] Matt. 8:22: ‘dimitte mortuos sepelire mortuos suos.’

Homily Z15* [Jundt 18 279-280]

‘Mulier, ecce filius tuus’ (Ioh. 19:26)

 

 

<:1a>(279) Do unser herr Ihesus Cristus das cräutz wolte tragen zu° der marter, do redt er zu° seiner mu°ter früntliche und mynneclichü wort.	So vernement die gene grobeliche, alse si es von disen hortent. Und sprechent danne es si unreht, und en mügent niht bestan an cristen gelouben, und habent es für unrecht, und wenent das es si für das sy es habent. Wan sy es niht erkennent der an sint sy betrogen.	<:1a>As our Lord Jesus Christ wanted to carry the cross to suffer, He said[1] to His mother friendly and lovely words.	<:1>
<:2a>Dise wort sond wir verstan als got redet in die edeln sele, des man nit geworten mag. Die maister sprechent: Das man nit geworten chan, das ist das aller lauterste. Cristus offenbart seiner mu°ter all sein haimlichait, das si chaines trostes bedorfte, wann si was gestercket mit der warhait.	<:2b> Her uff sprichet ein hoher meister. Wer die worheit verstan sol. Der en sol so niht verstan alse sy warheit ist. Alleine er sol sy ouch verstan in einer worheit.             (=<:5b>)Her über clagent si alle die fründe unser herren Ihesu Christi, die so sint in der ewikeit, und noch sint in der zit. Das ir vil ist die der warheit schinet, und ir wening ist die die warheit erkennent, oder die der warheit lebent, das müs geclaget sin der ewigen warheit das got selbe ist.	<:2a>This verse we should understand as God speaks into the noble soul what one can not utter. The masters say: What one can not utter, is the utmost, purest. Christ reveales to His mother all His intimacy for which she does not need any comfort, for she was strengthened by the truth.	<:2b>To this a high master spoke. Who shall understand the truth shall not understand it, for it is the truth, except that he shall also understand it in the one truth.             (=<:5b>)About this all the friends of our Lord Jesus Christ complain who are that much in eternity, yet still are in time. There are many to whom the truth appears, but there are few who recognize the truth or who live the truth,[2] this should be brought before the eternal truth that is God Himself.
<:3>Die warhait hat vier tugend an ir. Die erste ist das si sich nit darf verhelen. Die ander das si sich nit darf bergen. Die drytt das si sich nit darf entschuldigen. Die vierde das si starck ist an ir selber. Dis ist uns bewärt mit allen den fründen unsers herren.		<:3>The truth has four virtues. The first is that it should not conceal itself. The second is that it must not hide itself.[3] The third, that it should not excuse itself. The fourth, that it is strong by itself. This is proven to us by all the friends of our Lord.
<:4>Die warhait in ir selber chan nieman überwinden. Hierumb sol man warhait mynnen, wann ir nit gleich ist denn got allain. Got lobet warhait in ir selber, und offenbart si vor allen läuten. Das ist uns bewärt mit Cristo und mit allen seinen gemynten fründen, die sind all tod durch die warhait. Wöltend si der warhait han geswigen und sich der creature han underwunden und nidergeneiget, so het man in des lebens wol günnen.		<:4>The truth in itself, nobody can overcome. For this reason, one should love the truth, for nothing compares to it, except God alone. God praises the truth in itself, and reveals it in front of everybody. This is shown to us by Christ and by all His beloved friends, they all have died for the sake of truth. Would they have been silent about the truth and obeyed and bowed down to creatures, one had well spared their lives.
<:5a>Darumb (280) so clagend all die frünt unsers herren, die da sind in der ewichait, und die, die noch hie sind in der zeit, das der so vil ist die der warhait schement, und aber der so recht wenig ist die der warhait lebend. Und das clagen si der ewigen warhait die got selber ist.		<:5a>Therefore, all the friends of our Lord lament who there are in eternity and those who still are here in time, that there are so many who are ashamed of the truth, and that there are so very few who live the truth. And this they bring to the eternal truth that is God Himself.[4]
<:6a>Die läute die da lebend in der warhait, die habent ain angezogen antlütz und ain gedultig leidung und ain durchnächtig wandlung. Es sind etliche läute die wänent die läute betriegen, und sind si die betrognen. Der läute sond ir nit mynne han; nement ir ahte, si beweisent dicke das si sind und sunderlich da si vellent uf zergencklichü ding der zeitlicher begirde, der nement si me an sich denn der warhait gezeme.		<:6a>The people who there live the truth have a strong profile and a tolerating passion and a vigilant transformation. There are many people who intend to deceive people, yet they are the once who were deceived. These people you should not love. Be prudent in dealing with them, they clearly show what they are, particularly as they fall for transient things of timely desires which the take more in than what suits the truth.
<:7>Ich wais wol das wir nit me haben denn ainen got; des haben och wir nit me denn ainen gaist, das ist der gaist der warhait. Der gaist der warhait der stat alwege in der warhait. So er ie me leidet durch die warhait, so er ie me begert ze leiden. Möcht er alles das geleiden das Cristus und all sein gemynnte fründe ie gelitent, die da sind im himel und uf erde: das wölt er alles leiden an alles warumbe, und ist aller derselben läute mynne gerichtet und geordnet in der gerechtechait des gaistes.		<:7>I quite know that we do not have more than one single God. Therefore we neither have more than one single Spirit which is the Spirit of truth.[5] The Spirit of truth always stays in the truth. The more it suffers from the truth, the more it wishes to suffer. If it wished to suffer all the suffering that Christ and all His beloved friends that are in heaven and on earth ever suffered, this all it wishes to suffer with a why, and it is directed towards loving of all these people and ordered according to the justice of the Spirit.
	<:8b>Nu bitte wir den werden got das wir die worheit also kennent und also minnent das wir zu° der ewigen worheit komment. Amen.		<:8b>Now we ask the dear God that we thus recognize and love the truth that we come to the eternal truth. Amen.

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[1] See Ioh. 19:26: ‘Cum vidisset ergo Jesus matrem, et discipulum stantem, quem diligebat, dicit matri suae: Mulier, ecce filius tuus.’

[2] See the emphasis on living the truth in Eckhart, Hom. T27,2* [Pfeiffer 57], n. 8a: ‘Ein lebender der warheit ist besser denne alle fragen’ (‘One who lives the truth is better than all who ask’).

[3] See Eckhart, Hom. T29/3,1* [Nemes, 2012], n. 12: ‘Die dritte worheit ist von obenan von got vnd ist drFvaltig von ersten dz got in keinen beschaffenen mittel ist sFhtiklich volkummenlich zG den anderen dz sich got einem reinen hertzen nit mag verbergen zF dem dritten dz keinem m=nschen wol ist des hertze nit ein faltiklich in got geordent ist’ (‘The third truth is from above, from God and is threefold: First, that God is not by any created medium perfectly visible, second, that God can not hide from a pure heart, third, that nobody is happy whose heart is not simply ordered in God’).

[4] See Ioh. 14:6: ‘Dicit ei Jesus: Ego sum via, et veritas, et vita’.

[5] See the parallel about the Spirit of truth in Eckhart, Hom. Z13* [Jundt 6], n. 4: ‘hie sond wir verstan den gaist der warhait der da flüsset von dem vater und von dem sun in des lautren mensche sele der mag haissen ain mensch der in Cristo stat und der gaist der warhait sein laiter ist den menschen mag nieman irren’ (‘In this we shall see the spirit of truth that flows there from the Father and from the Son into the pure human soul.  Whoever stays in Christ and whose guide is the spirit of truth can be called a human being. This human being nobody can misguide’).