2.
Johannes von Sterngassen
This is the first collection of Johannes’ vernacular
homilies with an English translation. It is still work in progress and a few
texts will be added in the near future. The collection will give insight into a
gifted poet and preacher who, as a Dominican, walks in the shoes of Thomas
Aquinas, but also of Meister Eckhart.
Homily, T10 [Senner 3]
In epiphania Domini
‘Surge, illuminare Ierusalem’ (Is. 60:1)
Content and
structure
This is a programmatic
homily which sets out an entire theological and exegetical programme. The
homily starts with the core Latin verse (‘Surge illuminare Ierusalem’, Is.
60:1) which is then rendered in the vernacular (‘Stand up, Jerusalem, and be
illumined’) (n. 1).
The further text of
the homily is structured into four unequal parts. The preacher first sets out
what ‘Jersualem’ means, relating it as many other preachers do, translating it
as ‘the place of peace’ and referring it the soul’s resting in God. This is
further explained by the threefold explanation of what this resting means (A).
The next section reflects upon the fact that oneself and so many people do not
recognize and understand this nature of the soul (B). This reflection is lifted
up in the next section where the preacher critically reflects upon the soul’s
own inability to be equal to God in her powers, even though she rests in God
and is formed by Him (C). The last section deals with Sterngassen’s favourite
subject, namely purity and the purity of the heart (D).
A) ‘Jerusalem’ (nn.
2-14)
The main structure of
this passage is God’s forming the soul ‘before time’ (nn. 3-5), ‘in time’ (nn.
6-10), and ‘after time’ (n. 11).
‘before time’ (nn. 3-5): The soul’s nobility means that she is a) a light in
God’s purity, b) a word in God’s mind and c) a life in God’s eternity and
inwardness (n. 3).
These three are then
dealt with within the perspective of ‘before time’ and contrastet with ‘in
time’:
- a light in God’s purity (‘before time’: n. 4, ‘in time’: n. 7)
- a word in God’s mind (‘before time’: n. 5, ‘in time’: nn. 8-9)
- a life in God’s inwardness and eternity (‘in time’: nn. 6.10-14)
B) Why do we so rarely
come to receive grace (nn. 15-19)
C) The soul’s
inability to speak a similarly powerful word as the heavenly Father (nn. 20-21)
This is the most
interesting section of the homily with regards the history of ideas and
theological concepts, as the preacher reflects a whole range of master’s
opinion and thoughts that try to explain why the soul, though made by God, has
not the equal power of God Himself. Only to one opinion does the preacher grant
some convincing force: ‘The Son has flown from the Father personally, but not
from the essence. There He has remained inside in essence. Everything that the
Father is personally able to do, also the Son is capable of, essentially. Yet,
the soul has flown forth from the persons, and has not remained in them in
essence. She has received a foreign essence by the divine essence. See, I can
accept this explanation, though not entirely’ (n. 21). Even though, the
preacher is not entirely convinced by this explanation, it is the only one
which he somehow subscribes to. If so, he adopts first the distinction that
within the relation between Father and Son, the Son does not derive from the
Father’s divine essence, but is a product of the person of the Father. He,
however, has the Father’s capabilities, as despite Him flowing out, essentially
he has remained in the divine essence. In contrast to the Son, the distinction
between Him and the soul is bigger than that between Father and Son, for the
soul, unlike the Son, has not only flown forth from the persons, but has also
left the divine essence and was given a different, a foreign essence. This
position, indeed, is in a certain tension with statements earlier in this
homily and elsewhere in Sterngassen, where he speaks of the soul being ‘a light
in His [God’s] purity, and a word in His mind and is a life in His eternity and
inwardness’ (n. 3). One can only harmonize this, if this relates to the state
of the soul before her having flown out, ‘before time’, a thought which is
supported by what the preacher states in nn. 4-10. As soon as he speaks of the
great nobility of the soul, as made ‘in time’, he only sees the potential of
the soul for the divine to shine in her by grace, yet, she is no longer what
she has been ‘before time’ (n. 6), and she can only receive the eternal word,
if she ‘undwinds herself out of the bonds of the mortal creature’ (n. 8)
through detachment flowing back to God (n. 9).
D) Purity (nn. 22-25)
This latter thought is
being picked up in n. 22 that once we turn’ towards the freedom of purity of my
detachment, I find that God is commensuable to me’, hence Sterngassen admits
such commensurability or perhaps even equality and sameness between the soul
and God only ‘before time’ and ‘after time’, within the state of detachment.
The homily ends with a
short prayer to Father, Son and Holy Spirit (n. 26).
Context
If one compares this homily to those of
Eckhart, particularly those on the same core Scriptural verse, Is. 60:1, one notices parallels and
differences. In a similarly magisterial homily (Hom. T10,1* [12*; Q14])
Eckhart developed his view on the relation between God’s power and that of the
soul, where he states: ‘wat got wircket, dat wirket der oitmoedege mynsche,
inde dat got is, dat is hey: eyn leuen inde eyn wessen’ (‘What God performs,
the humble man performs, and what God is, that he is: one life and one being’)
(n. 7). Sterngassen could subscribe to the first part – in so far he takes the
soul ‘before time’ and ‘after time’, a distinction that is not only unknown to
Eckhart, but also contradicts Eckhart’s idea that time is a category neither
for God nor for the soul – but he explicitly rejects the second part, that the
soul has come forth from God possessing being ‘one life and one being’. It even
sounds, as if Sterngassen consciously counters Eckhart’s position here.
Likewise, with the idea that the Son has only flown out of the Father as a
person, not from His divine essence, deviates from Eckhart’s position that,
though the Son is from the Father personally, he is not a product of the
Father’s person only, but of his divine essence, as one can not separate divine
personhood and essence, as he unfolds: ‘The activity of the persons are that they give birth
and deliver all things. Birthing belongs to the Father alone. The delivery
belongs to the Trinity in common.[1] What is the
being of the three persons in the Trinity? It is this that simply encompasses
everything in itself according to their simplicity, and which, nevertheless,
neither birthes nor gives in its own being. What it gives, happens by the three
persons without which being neither acts nor is able to be, for the persons do
not act as three, they act as one God, for they are one God, one essence, one
nature.’[2]
Text and translation
<:1>Surge
illuminare Ierusalem. Dise wort di spricht der heilige wissage her Isayas,
und di beduten sich also: Stant uf und wirt erluchtet Ierusalem.
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<:1>‘Surge illuminare Ierusalem.’ This verse the holy wise man, lord Isaiah
says, and the meaning is as follows: ‘Stand up, Jerusalem, and be illumined.’[3]
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<:2>Ierusalem ist also vil
gesprochen als ein gesichte dez vrides, und beczeychnet di sele di in got ist
gevridet. Di mant unser herre durch den wissagen, daz si uf ste an die
betrachtunge der edelkeit in der si got hat gewirket und geformet. Wan er hat
si geformet an ym, mit im, und in im. Er hat si owch geformet vor der czit
und in der czit und nach der czit.
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<:2>‘Jerusalem’ means as much as an
appearance of peace, and it signifies the soul that has found peace in God.
She is being exhorted by our Lord through the wise man that she ought to rise
to contemplate the nobility in which God has made and formed her. For He has
formed her according to Him, with Him and in Him. He has also formed her
before time and in time and after time.
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<:3>Daz got di sele hat geformet an
im vor der czit, daz ist di in got hat ein ungeformet bilde. Ny von schol man
pruven daz di sele ist ein licht in siner luterkeit, und ist ein wort in
siner vorstentikeit, und ist ein leben in siner ewikeit und innikeit.
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<:3>That God has formed the soul according
to Him before time means that she has an unformed image in God. By this one
should see that the soul is a light in His purity, and a word in His mind and
is a life in His eternity and inwardness.
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<:4>Von erste: ist di sele ein
licht in siner luterkeit. Daz bewere ich also: Waz got wirket uz im, daz
bekent er vor yn im, und daz ist allez war von gote. Daz ist auch war von
alle dem daz nach beschedenheit wirket uz dem lichte der vernunftikeit. Seht
nu <dz> got di sele hat geworcht der keyn dinc wurket den uz der beschedenheit
dez lichtes gotlicher vornunftikeit, so hat er si auch bekant von im selber.
Er en mach aber in im selber kein dinc erkennen daz got nicht en ist. Den an
dem schowen sines gotlichen wesens, daz ein unzugenclich licht ist, und ein
licht da got inne wonet, da von ist die sele vor der czit, ein licht in siner
luterkeit.
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<:4>To take the first: That the
soul is a light in its purity, this I prove as follows: What God makes
outside Him, He first knows in Him, and this is all true by God. And it is
also true of all that which is being made according to modesty out of the
light of the intellect. Now see that God has made the soul who does not makes
something except out of modesty of the light of the divine intellect, so he
had known her also by Himself. He cannot know, however, anything in Him that
He is not. By the contemplation of His divine essence which is an
inaccessible light and a light in which God resides the soul is before time,
a light in His purity.
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<:5>Di sele ist auch ein wort in
seiner vorstentikeit, daz bewise ich also: in got mach kein dinc nicht
gevallen, daz got nicht en ist. Davon daz di sele in got ist also iz si auch
got. Nu iz si in gote also getragen uz sinem ewigen worthe, wan Sent Paulus
spricht Daz got alle dinc treyt uf dem worthe siner craft, Darumme ist di
sele ein worthe in siner vernunftikeit, wenne er spricht sein wort uz vornunftikeit.
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<:5>The soul is also a word in His mind
which I prove as follows: Nothing can please in God that is not God. For
being in God, the soul is God, too. Well, she is carried into God out of His
eternal Word, as saint Paul says that God carries everything by the Word of
His Power,[4]
therefore, the soul is a word in His intellect, for He speaks a word out of
the intellect.
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<:6>Dy sele ist auch ein leben in
seiner innikeit. Daz bewise ich also: di sele ist worden, wan allez daz, daz
da worden ist daz ist ein leben in got als sent Johannes spricht in dem
ewangelio. Nu bewiset dise rede nicht grose edelkeit an der sele vor ander
creature in got. Aber dise forme als er di sele hat geformet in der czit daz
bewiset groze edelkeit an der sele, wan in der ist ein luterkeit in di mach
luchten daz licht gotlicher clarheit. Iz auch in der sele ein vornunftikeit,
in di mach sprechen daz wort der driualdikeit. Iz auch in ir ein innikeit, in
di mach wurken daz leben der ewikeit.
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<:6>The soul is also a life in His
inwardness. This I prove as follows: The soul has come about, for all that
has come about is a life in God as saint John says in the Gospel.[5]
Now this statement does not speak of the great nobility in the soul compared
to other creatures in God, but this form that He has given to the soul when
He formed her in time shows the great nobility in the soul, for in her is a
purity into which the light of divine glory can shine. There is also an
intellect in the soul into which the word of the Trinity can speak. There is
also an inwardness in her, into which the life of eternity can act.
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<:7>Von erste ist mir ein
luterkeit, in di mach luchten daz licht gotlicher clarheit. Daz bewise ich
also: wan daz licht gotlicher clarheit daz leuchtet an czit und an stat und
die vornunftikeit math auch nicht schowen wenne an czit und an stat. Davon
math daz licht gotlicher clarheit in der luterkeit der sele leuchten und daz
ist ein luterkeit gotlicher glichen. Als der wissage spricht in dem salter iz
ist gezeichnet uf uns daz licht dines antlazzes herre.
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<:7>From the first thing I have a
purity into which the light of divine glory can shine. This I prove as
follows: For the light of divine glory, this shines without time and without
place and the intellect can not contemplate, except without time and without
place. Therefore, the light of divine glory can shine in the purity of the
soul and this is a purity of divine likeness. As the wise man in the Psalter
says: ‘On us is put the sign of the light of your face, Lord’.[6]
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<:8>Iz ist auch in der sele ein
vornunftikeit in di math sprechen daz wort der driualdikeit, daz bewise ich
also: die sele mach von ir eygen art in ir selben ein wort bilden, der dinge,
der bekenntnisse, di scheffet an liplichen sinnen, und daz wort ist als edel
und also verborgen, daz ir nymant kan gewissen in der sele den di sele
aleyne. Also spricht der himelische vater sein ewic wort an underlaz. Also
mach daz wort der drivaldikeit in di sele der gnaden von dem himelischen
vater werde gesprochen. Davon spricht David in dem salter: ich wil horen waz
got in mir wille sprechen. Got hat nicht gesprochen den ein ewic wort daz
spricht er in di sele, so si sich gewindet uz den stricken der sterbende
creature und sich entzuhet der vorgenclichkeit allez lipliches anschines.
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<:8>There is also an intellect in
the soul into which the Word of the Trinity can speak, this I prove as
follows: the soul can by her own way in herself create a word of things, of
knowledge which work without bodily senses, and the word is as noble and also
hidden that nobody can direct it to her in the soul, except the soul alone.
Thus, the heavenly Father speaks His eternal word without interruption. Thus,
the word of the Trinity can be spoken into the soul by the grace of the
heavenly Father. Of this David says in the Psalter: ‘I want to hear what God
wants to say in me’.[7]
God has not said anything, but one eternal word,[8]
this He speaks into the soul, as she unwinds herself out of the bonds of the
mortal creature and withdraws herself from the transcience of all bodily
appearances.
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<:9>Davon spricht er durch den
wissagen: Ich wil si leyten in di wustonunge, daz ist daz abkeren aller
creaturen, und wil denne sprechen zu irem herzen. Di sele di daz hatte
bevunden di sprach: Ayn liber hat mir zu gesprochen, davun ist mein sele
vlussic worden.
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<:9>Of this he speaks through the
wise man:[9] ‘I
want to guide her into the desert’, this is the detachment from all
creatures, ‘and, then, want to speak into her heart’. The soul that has found
this, spoke: ‘One beloved spoke to me, by this my soul has become flowing’.
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<:10>In der sele ist auch ein
innikeit in die sele mach wurken daz leben der ewikeit. Daz bewise ich also:
Leben ist dz lebens werewurken, daz alleredelste werc lebendes ist schowen
und bekennen. Als vil nu di gerunge dez widerwerfes edeler ist als vil ist
auch daz werc dez lebens an der schownge der vernunftikeit edeler. Nu ist got
daz aller beste widerwerf der sele innykeit an dem geiste und mach daz ewic
wesen worden gesprochen in einer wirdikeit und daz ist ein ewic leben. Davon
mach daz leben der ewikeit in der sele innykeit wirken. Wem got nu gibt diz
zu versuchen an dem geiste dem gibt er daz ewic leben zu versuchen wan der
geist macht lebende, als sent Paulus spricht. wirt zu im geflossen so ist daz
leben der ewikeit in der sele innykeit wirkende.
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<:10>There is also an inwardness in
the soul. Into the soul the life of eternity can act. This I prove as
follows: Life is the activity of life, the noblest activity of life is
contemplating and knowing. As much as the desire is more noble than the
reflection, so much more noble is the life’s activity of contemplation of the
intellect. Now, God is the very best reflection of the soul’s inwardness in
the spirit and makes that the eternal being is spoken in the nobility, and
this is eternal life. Through this the life of eternity can act in the
inwardness of the soul. To whomever God gives to taste this in the spirit, He
gives to taste eternal life, for the Spirit is life giving, as saint Paul
says.[10]
If one flows to Him, than the life of eternity acts in the inwardness of the
soul.
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<:11>Zu dem druten male so hat got
di sele geformet zu im nach der czit daz ist daz di sele schol werden mit
gote vereynet, wesenlich, eygenlich und genzlich.
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<:11>Thirdly, God has formed the
soul according to Him after time, this means that the soul shall become
united with God, essentially, properly and fully.
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<:12>Iz schol di sele mit got
vereynet worden wesentlich. Daz schol geschehen an der schownge und nicht an
der wesunge, wan syn wesen mach nicht unser wesen worden sonder iz schol
unser leben worden. Darumme sprach unser herre Ihesus Christus: der dich
vater bekennet daz ist daz ewic leben, er sprach nicht daz ist das ewic
wesen.
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<:12>The soul shall be essentially
united with God. This shall happen in contemplation and not in the essence,
for His essence can not become our essence, but it shall become our life.
Therefore, our Lord Jesus Christ said: ‘Whoever knows you Father, this is
eternal life’, He did not say: this is eternal essence.
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<:13>Di sele wirt auch mit gote
vereynet eyungenlich, wan si mit allen anderen dingen dy got nicht sint uber
ein treit und mit ym alleine ist vereynet. Wan daz heyset eygen daz ein eygen
eygen zu gehoret. Darumme sprach sent Paulus: Ich habe mich eym verlobt.
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<:13>The soul will also be properly
united with God, when she goes beyond all other things which are not God and
becomes united with Him alone. For this is called ‘properly’ which is
properly owned by something proper. Therefore said saint Paul: ‘I have
engaged myself with him’.[11]
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<:14>Di sele wirt auch mit gote
vereynet genzlichen, wan si mit aller vernunftikeit got in ir hat und in der
sterbunge des geistes enphindet si in sich den scheyn gotlichen lichtes, daz
gut dez alle herzen geren, und da mit vereynet werden an der libe, daz nimant
mach wider varen den deme er gibt daz gut siner selen. Als er vor sein iunger
do er in pat dise vereynunge und sprach daz si ein sein als wir.
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<:14>The soul will also be fully
united with God, when she has God in her with all the intellect and in the
strive of the spirit she senses in herself the shine of divine light, the good
that touches all hearts and that is united in love which nobody can
experience, except who gives the good of one’s soul, as He in front of His
disciples, when He asked for this unity and said that they are one as we.[12]
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<:15>Ach herre got synt nu got sulche
susliche rycheit in der edelkeit unser sele hat gepflanczet, daz di sele hat
ein selic nature daz si gnade von gotte mac enpfohen. Daz in der gnade daz
licht siner gotheit in der luterkeit der sele mach scheynen, und daz wort der
drivaldikeit in der vornunftikeit der sele mach sprechen und daz leben der
ewikeit in der sele innykeit mach wurken, waz meinet daz, daz wir so gar
selden darczu komen und daz uns di gnade so wenic wider wirt.
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<:15>O Lord, God, it happens that
God has planted such sweet richness into the nobility of our soul, so that
the soul has a blessed nature that she can receive grace from God. What does
it mean that we so rarely come to and that grace so little reflects on us
that in grace the light of His Godhead can shine in the purity of the soul,
and that the word of the Trinity can speak in the intellect of the soul, and
that the life of eternity can act in the inwardness of the soul?
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<:16>Ditz bescheit her iii: Seht
daz ist dez schult, daz wir uns <nicht> zo abeschydenlich und nicht zo
luterlichen halten alz iz uns zugehort. Und daz wir uns selber also vremde
sein und uns nicht enthalten der invallenden creaturlichen bylden. Wo von
vindet ir daz? Daz sage ich ewch daz so vil luthe ist di mich nicht vernemmen
zo ich geistlichen predige. Iz ist dez schult, daz si noch nicht gelebt haben
als si horen.
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<:16>This he explains: See, the
reason is that we do not keep ourselves so detached and so pure that we ought
to. And that we are alien to ourselves and do not stay away from the creaturely
images that befall us. How does one know? This I tell you, that so many
people do not understand me when I preach spiritually. The reason for this is
that they have not yet lived what they hear.
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<:17>Wen ich sprich von innykeit,
wi schal mich der mensche vernemen dez herze zu male ist zu sprenget in
manicvaldikeit. So ich sprich von ewikeit, wi schal mich der mensche vernemen
der alle sein gunge zu male nimet an czit und an czitlichen dingen. So ich
sprich von eim luteren herczen wi schol mich der mensche vernemen dem alle
dinc gemase seyn in der innykeit siner sele zu verbergen. Iz ist nicht
muglich, wan iz ist nicht gnuk daz man di creature abscheyde an der habunge.
Iet man mus si auch sezcen uz der gerunge. Man mus auch uz triben uz der
invallenden bildunge di di sele also sverlich vernichtet und vormitelt. Daz
man geistliche dinc nicht vornimt.
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<:17>When I speak of inwardness,
how shall somebody understand me whose heart is split in manifoldedness. When
I speak of eternity, how shall somebody understand me who has all desire
entirely for time and timely things. When I speak of a pure heart, how shall
somebody understand me whom all things suit so that they are hidden from the
inwardness of one’s soul. This is not possible, for it is not enough that one
detaches oneself from creatures in one’s behaviour, one also has to remove
them from one’s desire. One also has to drive them out from incoming images
which the soul gives up with so great difficulties and transmits, so that one
does not understand spiritual things.
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<:18>Waz maynet aber daz, daz noch
derselben luthe so vil sit? Daz si nicht geistliche dinc vernemen, und doch
gerne davon sprechen?
Antwort der Maister. Seht daz ist ein
sache. Daz in yn ist eyn begerunge di mus werden volbracht in yn nach der
czit in der ewikeit, nach der begirde der si in yn empfinden, und irriten si
sich selber nicht mit dynen dingen si mechten iz in der czit ynne werden.
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<:18>What does it mean that there
are so many of these people? That they do not understand spiritual things,
and yet like to speak about these? The answer of the masters: See this is the
reason that there is a desire in them which they want have fulfilled in them
after time, in eternity, after the desire which they sense in them, and if
they did not err in these things, they would love to become aware of it in
time.
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<:19>Ach und wester ir wes ir ewik
selber hindert, und waz ir mochte ewiger worheit bekennen ob ir steten wliz
herte und utet euers inneren menschen. Irret ir euch selber nicht ir mocht di
dinc wissen di allen den sint verborgen, di sich nicht voliclich ledigen und
bloz haben geseczet in di vriheit der abenscheydenheit dez ufcrigenden
geistes di den gnaden nachvolgen, und auch der warheit zu vorschin, di allen
leuten unmuglich ist zu wissen, zu erkennen. Als der meister spricht: Alle
di, di sich aller dinge unwissende haben und von allen dingen kern, di mugen
si ervorchin. Wan swenne di sele an czit und an zcitlichen dingen nicht
haftet und uf genumen wirt an den geist, so vermach si also grose dinc und
wisset daz, daz si gotlichen werken harte nahen wirt zu treten.
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<:19>Ah, and would you know from
what you hinder youself eternally and what you could know of eternal truth,
whether you with continuous effort had and protected your inner person. If
you yourself did not err you would know the things that are hidden from
everybody who thus do not free and have placed themselves in the freedom of
detachment of the irascible spirit and follow grace, and would bring about
truth which for everybody is impossible to know and to recognize. As the
master says: All those who remain ignorant of all things and turn away from
all things, they can experience it. For when the soul does not hang on time
and on timely things and is carried up by the spirit, she, indeed, is capable
of great things and know that she is approaching closely divine actions.
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<:20>Nu wundert mich daz di sele
hat so vil gotlicher glichen und grose edelkeit und daz si doch nicht mach
gesprechen ein also creftic wort als der himelisch vater.
Etliche maistere sprechen iz sey dez
schult, daz in got ist wesentlich, daz ist in der sele nicht wesentlich.
Alayn iz ist in ir byldenlich, und wan si iz auch nicht wesentlich in ir
beschlossen hat. Davon mach di sele got nicht gelich wurken dez enacht ich
nicht. Wan man lege der sele abe allez daz, daz ir zu ist geleit, so iz si
wesenlich nach got gebildet. Und doch mach si nicht also ein creftic wort
geprochen als der himelisch vater.
Di andern maistere sprechen also: Daz got
ist sein wesen, und daz hat er von im selber allez. Aber allez daz di sele
ist, daz hat si von got empfangen, und davon mach si sich gote nicht gelichen
an irn werken. Da widersprich ich zumale allezamt daz sich daz nicht
enhindert. Wan der sun hat auch von dem vater allez daz empfangen daz er ist
und wirket doch glich dem vater, wan er und der vater gyzen uz den heiligen
geist mit glicher craft, und davon mach si auch daz nicht gehindern.
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<:20>Now, I am surprised that the
soul has so many godlike things and great nobility, yet, that she still
cannot speak a similarly powerful word as the heavenly Father.
Many masters say, that this is due to
what in God is essential, is in the soul non-essential. In her it is only
like an image and because she neither encompasses it essentially. This reason
that the soul can not act like God, I ignore. For if one takes away from the
soul everything that has been added to her, she is essentially formed
according to God. And, yet, she cannot speak a word as powerful as the
heavenly Father.
The other masters speak as follows: That
God is an essence which He has by Himself. However, everything that the soul
has she has received by God, and therefore she can not become like God in her
actions. This I reject entirely, as this is no hindrance at all. For the Son
also has received everything that He is from the Father and, yet, He acts
like the Father, when He and the Father pour out the Holy Spirit with equal
power, hence, also she can not be hindered by this.
|
<:21>Mer ein wort treit in im einen
sin, daz di sele hindert an dem mir ein wenic genuget und doch nicht gar. Dz
ist daz der sun ist uz gevlossen uz dem vater personlich, und nicht uz dem
wesen. Der er ist inne bliben in dem wesen. Allez daz daz der vater vor mach
personlichen, daz vor mach auch der son wesenlichen. Aber di sele ist uz
gevlossen von den personen, und ist nicht in inen bliben an dem wesen. Sy hat
empfangen, ein vromde wesen geursprungit von gotlichem wesen. Seht an dirre
berichtunge genuget mir ein wenic und doch nicht gar.
|
<:21>Moreover, one word explains a
bit that the soul is hindered which I can accept, though not entirely. This
is that the Son has flown from the Father personally, but not from the
essence. There He has remained inside in essence. Everything that the Father
is personally able to do, also the Son is capable of, essentially. Yet, the
soul has flown forth from the persons, and has not remained in them in
essence. She has received a foreign essence by the divine essence. See, I can
accept this explanation, though not entirely.
|
<:22>Nu nim ich wider di rede zu
handen von der luterkeit. Sich von der vragt ein iunger sinen maister und
sprach: Waz in aller beheglichkeit wer an dem menschen.
Do antwurt der maister und sprach: Ir
behait aller beste an allen leuthen di luterkeit dez herczen. Do sprach der
iunger: Iu warumme behait ewch di luterkeit dez herczen vor anderen tugenten?
Do sprach der maister: Da ist di luterkeit dez herczen an etlicher weyse
edler denne minne oder bekenntnisse. Do sprach der iunger: Wie mach daz gesein?
Do sprach der maister: Da ist mannic bekennde und mannic mynnende hercze
gevallen, aber kein luter hercze gevil nye.
Davon sprach ein maister: So ich mich ube
an bekenntnysse so vind ich daz mir got ungruntlich ist. So ich mich ube an
der mynne so vind ich daz mir got unbegrifflich ist. Ker ich mich aber in dy
vriheit der luterkeit miner abscheydenheit so vind ich daz mir got ebenmessic
ist.
|
<:22>Let me come back to the
concept of purity. See about this a disciple asks his master and said: What
kind of comfort exist in a person?
To this the master responded: Do prefer
the purity of the heart as the very best of all people. Then, the disciple
said: Why do you prefer the purity of the heart above all other virtues? Then
the master said: For the purity of the heart is in many ways nobler than love
or knowledge. Then the disciple said: How can that be? Then the master said:
Because many knowing and many loving hearts have fallen, but never a pure
heart fell.
Of this a master said: When I practice
knowing, I find God to be unknowable. When I practice loving, I find that God
is ungraspable. If, however, I turn towards the freedom of purity of my
detachment, I find that God is commensurable to me.
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<:23>Man list von eynem weysen
maister der gync zu einem schuler der lernt in der schul der gotheit. Do
vragt er in woran er sich uben scholde.
Do antwort er ym und sprach: Ich pyn ein
gottes minner. Do sprach der meister: Waz hastu trostes von dyner minne? Do
sprach der iunger: Ich pin in grossen sorgen und arbeit. Ich pin in steter
vorchte, daz ich icht verliz daz ich minne. Und ye mer ich minne ye minder
ich myner minne getrouwe. Do ginc er vorbaz und vragt ein andern, wi is um yn
stunde. Do sprach er: Ich pin ein gotes schower. Do vragt yn der maister wi
iz ym gyn<c>e. Do sprach er: Ye mer ich bekenne ye mer ich vinde daz
mir got unbekant ist. Do van byn ich in erleyten: ye tiffer ich in meynem
sowe versinke, ye tiffer und minner ich versteh. Do ginc <er> aber
vorbaz und vragt ein andern wes er pflege. Do antwort er und sprach: Ich pin
ein luterer und pflege eyns luteren herczen. Do sprach er: Ich enwyz nicht
waz ich mer sprech, den daz ich an got han allez daz ich wil und dez myn
hercze gigert. Da sprach der weise maister: Ich wil s<w>eigen und
horen, waz got in mir welle sprechen, und wil kern in di muglichkeit meiner
abscheydenheit. Da vind ich daz sich got in mir vereinet. Ein guter mensche
waz hi zu komen an der vriheit der luterkeit sines geistes und ward alz nahen
vereinet mit gote und in gote. Daz er an liplichen oren hort ein stimme di
sprach zu im: Du bist ich und ich bin Du.
|
<:23>One reads from a wise master
who went to a student who learned in the school of divinity. Then he asked
him what he should practice.
Then he answered him: I am God-lover.
Then the master said: What comfort do you get from you love? Then the
disciple said: I am in deep distress and trouble. I am in constant fear that
I would leave something I love. And the more I love, the less I trust my
love. Then he went further and asked another who he were. Then he said: I am
a contemplator of God. Then the master asked him how he were. Then he said:
The more I contemplate, the more I find that God is unknown to me. This makes
me suffering: The deeper I sink into my contemplation, the deeper and less I
understand. Then he went further and asked another one, what he was busying
himself with. Then he answered and said: I am a pure one and busy myself with
a pure heart. Then he said: I do not know anymore what I say, except that I
have everything that I want und that my heart desires in God. Then the wise
master said: I want to keep silent and listen what God wants to speak in me
and want to turn into the potentiality of my detachment. There I find that God
unites Himself with me. A good person has come to this in the freedom of
purity of his spirit and was as nearly united with God and in God that he
heard by his bodily ears a voice that spoke to him: You are me and I am you.
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<:24>Nu vragen mich etliche leuthe,
waz ich damit meine daz ich luterkeit lobe uber bekenntnysse und uber mynne
und uber gnade. Daz sage ich nu: waz dise driu dinc gutes an yn haben daz
vind ich zu male mit ein ander an eim luteren herczen vil edler den ir
ytliches daz sich an ym selber begrifen hat. Daz bewer ich also: Bekenntnysse
mach mich schowen, luterkeit macht mich got gliche wesen. Gnade macht mich
gotes wurdic, luterkeit di vereinet got mit mir. Minne macht mich got lip
sin, luterkeit vereynet mich mit gote.
|
<:24>Now, many people ask me what I
mean by praising purity above knowledge and above love and above grace. To
this I say: The good thing that these three things possess in themselves, I
entirely find in a pure heart much nobler than what I grasped in themselves.
This I prove as follows: Knowledge makes one contemplating, purity makes me
God like in essence. Grace makes me worthy of God, purity unites me with God.
Love makes me loving God, purity unites me with God.
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<:25>Was ist den ein luter hercze?
Des antwort ein maister und sprach: das hercze ist recht luter daz kein dinc
in ym mach erliden, davon iz der werlde wol gevellet. Wer aber aller dinge
als luter ist daz er der werlde nicht gevellet, der behaget gote wol. Und wer
ym also wol behaget, dem wil er daz himelrich geben, und sich selber
ewichlich czu schowen. Dovan sprichet unser herre Ihesus Christus in dem
Ewangelio: Selic sint di lutern herczen, wan si schullen got schowen.
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<:25>What is a pure heart? To this
a master answered and said: The heart is truly pure which does not suffer
anything that would please the world. Whoever is pure of all things that he
is not liked by the world, he suits God. And whoever suits Him, to him He
wants to give the kingdom of heaven and Himself for eternal contemplation. Of
this our Lord Jesus Christ speaks in the Gospel: ‘Blessed are those of a pure
heart, for they shall contemplate God.’[13]
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<:26>Des helfe uns der vater und
der sun und der heilige geist.
|
<:26>May the Father and the Son and
the Holy Spirit help us to this.
|
Homily, S28 [Senner 2]
In annuntiatione dominica, die 25 martii
‘Wc
unser fr>we teti do der engele zG ir kam’ (Luc. 1:26-38)
Content
and structure
Context
When we compare this text with Eckhart, we
notice, again, a number of similarities and also differences. While Sterngassen
talks of Mary alone and elevates her above other creatures, Eckhart time and
again highlights that despite Mary’s elevated status, she is only one of other
creatures and does not enjoy a radically different status as all fellow
creatures. In contrast, when Sterngassen maintains the distinction between Mary
and her soul in their perfect status and the divine light, this is in stark contrast
to Eckhart who equates the status of Mary’s detachment with that of all other
creatures and the divine being.
Text and translation
<:1>Ich bin dicke gevraget, wc
unser fr>we teti do der engele zG ir kam
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<:1>I have been firmly asked what Our
Lady did when the angel visited her.[14]
|
<:2>Si hatte xxi stuck an ir.
Si sas in der cit uncitlichn.
Sie sas ein creature uncreaturlichn.
Sie sas in dem lip juncfr=welithe.
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<:2>She had 21 things in her:
She sat untimely in time.
She sat uncreaterly as a creature.
She sat virginlike in the body.
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<:3>Ir sele was gotf=rmlithen.
Ir geiste was gotschowende.
Ir andacht wac himelrFwig.
Aller ir usser wandel wc himelfar.
Ir sele was grosmFtig.
Ir was nithletz nit under got gros.
Ir herze was entzFndet mit der warheit.
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<:3>Her soul was divinely formed.
Her spirit was one that contemplated God.
Her strive was resting in heaven.
All her external moves were directed to
heaven.
Her soul was generous.
Nothing less than God she considered as
big.
Her heart was ignited by the truth.
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<:4>Ein luter conciencie was ir schGle.
Der himel was ir celle.
Diu gotheit wc ir leczie.
Diu ewig warheit was ir meisterin.
|
<:4>A pure conscience was her
school.
The heaven was her cell.
The Godhead was her lecture room.
The eternal truth was her master.
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<:5>Si wc allen creaturen entminnet
unt was alleine gote geminnet.
Si was von allen creaturen gefriget unde
was alleine an gote verstaret.
Ir geist wc mit dem geiste gotes geeinet.
Si wc uf der erde mit dem lip unde wc mit
dem geiste im himelrich.
Sie sc in dem lande der friheit.
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<:5>She had renounced loving all
creatures and and only loved God.
She was liberated from all creatures and
only adored God.
Her spirit was united with the Spirit of
God.
She was with her body on earth and with
her spirit in the kingdom of heaven.
She sat in the land of freedom.
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<:6>Wo ist dc lant der friheit? In
aller creaturen abgescheidenheit, da lit das land der sele friheit, und in
dem lande der friheit lit dŠ stat der luterkeit.
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<:6>Where is the land of freedom?
In the detachment from all creatures, there exists the land of the soul’s
freedom, and in the land of freedom exists the place of purity.
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<:7>Si sc in der close der innekeit
vnd in der zelle der abgescheidenheit.
Si sc in dem huse der g=tlichen sicherheit.
Si sc in der schGle der trivaltikeit unde horte leren den meister der
obresten warheit.
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<:7>She sat in the retreat of
inwardness and in the cell of detachment.
She sat in the house of divine security.
She sat in the school of the trinity and
listened to the master of the highest truth.
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<:8>In einer vinsternusse schowete
si ein l‡cht.
In eime swigenne horte si ein wort.
In einer rGwe bevant sie eines werks.
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<:8>In a darkness she contemplated
a light.
In a silence she heard a word.
In a repose she discovered an action.
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<:9>Ir sele rGwete alle cit in der ewikeit unde wonte an der
gotheit.
ir genFgede wc an der g=tlichen vollekomenheit.
Got erkenen und minnen und got sehen, dc
kan niemer bestehen, ein herze wc da denn also frie, dac es enr‚the wo alle creature si, wan wer den lŽten gevallen wil der versmahet got.
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<:9>Her soul rested all the time in
eternity and resided in the Godhead.
Her satisfaction was in divine
perfection. To know and love God and see God, this can never exist, unless a
heart was so free that it left where all creatures are, for who wants to
please people will reject God.
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Homily, S59,1 [Wackernagel 63; Senner 7]
‘In
allen dingen han ich ruowe gesuochet vnd han an nichte ruowe funden’ (Eccl. 24:11)
Content and structure
The homily first presents the core verse Eccli. 24:11 in Latin,
followed by its vernacular translation, together with a sharp note that the
only repose that was found was ‘in nothing’ (n. 1). As the critical apparatus
shows, this drastic statement was modified in E2, replacing ‘nothing’ by
‘in dem erbe mines herren vnn mines gottes’ (‘in the heritage of my Lord and my
God’), though, the rest of the homily shows, that ‘in nothing’ is the topic
that the preacher is dealing with.
What ‘in nothing’ means, is explained in n. 2, it is ‘the bare Godhead’.
The question, then, arises, how to rest in the bare Godhead, and the dialogical
answer is: overcome yourself first, and, as in a mirror, contemplate God’s
contemplation (n. 3).
This, the soul is capable of, as she is ‘formed according to the
Godhead’ (nn. 4-5).
Resting
means to come to one’s place (n. 6). As the soul’s place is the Godhead where
she originates, this is where she should rest. Outside of this place she dies
(n. 7). As a godlike being, she is almighty, not as God is in an uncreated way,
but as in a created way (n. 8), not as one who is active like God, but for whom
God’s activity is one of reception (n. 9).
Context
Sterngassen must have known Eckhart’s
homilies for the same feast and on the same verse. He uses the same core verse,
the same image of ‘natural things’ that rest when ‘they come to their place’
(n. 6),[1]
and he adds the same further verses Eccli.
24:13 (‘In Iacob inhabita, et in Israel hereditare’) and Eccli. 24:15 (‘Et sic in Sion
firmata sum’) as Eckhart did.[2]
And yet, he has markedly different position than Eckhart. Whereas the latter
speaks widely about God seeking His repose in the soul, Sterngassen mentions in
the opening God’s wish to rest in the soul, yet the homily is entirely about
how the soul rests in God. And this resting is different from the way, Eckhart
explains the repose. While for Eckhart the soul is entirely united with God,[3]
is a mutual resting of the one in the other (‘There God “rests again” and the soul “rests again” in
God’[4]),
Sterngassen highlights the difference between God and the soul.[5]
The way, God can deal with the soul, can give her and offer Himself to the soul
happens according to what the soul can receive. Though, Sterngassen maintains
with Eckhart that the soul is almighty and eternal, he notes the stark contrast
between the way God acts and the soul receives God’s actions, and it is this
contrast that comes as the peak of the entire homily towards the end: ‘There is an activity in God which in me shall be a receiving. What in
God is a speaking shall be in me a listening. What in God is a forming shall in
me be a contemplating.’
Text and translation
<:1>In omnibz requiem quesivi. In
allen dingen han ich rGwe gesGchet vnn han doch an nichte rGwe funden
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<:1> In omnibz requiem quesivi. ‘I
have sought a repose in all things’,[6] but have found a repose in nothing.
|
<:2>Nu sprichet si Ich in han an
nichte ruowe fGnden denne an nichte Dz nichte an dem dF sele rGwe findet dz ist blosse gotheit Siehe lFte hant manig lege girde vnd sunderlich fr?wen die kint bere sint DF sele die von dem g=tlichen worte swanger vnd kintber worden ist DF hat manger lege glust Etwenne glust si die creatur
zeversmehennde Etwenne ir selbes nature zevertrettende Etwenne lustet si an
der driualtikeit sich zeverbende Vnn enkan doch niena rGwe vinden denne an nichte
|
<:2>Now, she speaks, I have not
found any repose except in nothing. That nothing in which the soul finds a
repose is the bare Godhead. See, people have many kinds of desires, and
particularly women who are giving birth to a child. The soul that is pregnant
by the divine Word and carrying a child, has many kinds of wishes. Sometimes
she wishes to despise creature, sometimes to trample upon her own nature,
sometimes she wants to join the Trinity, but still can not find any repose except
in nothing.
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<:3>Da von sprichet mir der der
alle ding geschaffen hat das er in mir rGwe Da von spricht si wie sol ich in dir rGwen So spricht er Du solt wonen in Iacob Iacob
sprichet ein ringer vnn meinet der mensche der in got rGwen sol der mGs .e. ringen vnn Pberwinden Alle ding Hab ich mich selber Pberwunden so han ich alle ding Pberwunden Der hat sich selber Pberwunden den einkein ding geneigen mag ze liebe
noch ze leide DM solt och rGwen in isrl. in isrl ist ein schowunge gotlicher
schowe. vnd in dem bestetiget sint in syon Syon ist ein spiegel
|
<:3>Of this the one speaks who has
created everything that He rests in me. Of this she says, how shall I rest in
you. Thus He says: ‘You shall live in Jacob’.[7]
Jacob translates as ringer and means that a person who shall rest in God must
first ring and overcome everthing. If I have overcome myself, I have overcome
everything. The person has overcome oneself who nothing can attract whether for
like or dislike. You shall also rest in Israel. In Israel means a
contemplating of God’s contemplation and in which is confirmed in Zion.[8]
Zion is a mirror.
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<:4>DM bist gebildet nach der gotheit dM tuest das bilde nach dir vnn in dir Swie ein ieklich
ding ist an sime wesende dar nach wFrket es Min sele ist got formelich an irem wesende
Da von ist si al vermMgende vnn ir werk ist ewig alles dz got wFrken mag dz mag si liden got mag nicht mere wirken
den si liden der mag mer noch minre Alle Pnser meister kFnent nit vinden weder gottes kraft grosser si oder
der sele vermFgen Hab ich denne al vermFgen so ensol ich niemer vf geh=ren ich gewinne alle ding Swz minre ist
den alle ding dz ist minre denne ich DF sele lidende got sh?wet der sint alle ding ze enge vnn zekleine da von
wundert mich dz ein sele der alle ding ze kleine sint dz dF vf dekeiner creatur gerGwen mag Da von wan ich mir selber vnwert bin Da von
sin mir kleinF ding ellM wert Wer ich mir selber gros nichtes nicht wer mir
gros Wer ich mir selber wert ellM ding werin mir vnwert
|
<:4>You are formed according to the
Godhead. You create the image according to Yourself. As something is in its
being, it acts. My soul is godlike in her being. By this she is almighty and
her action is eternal. All that God can do, she can receive. Got can do no
more than she can receive, whether He could more or less. All our masters can
not find out whether God’s power or the potentiality of our soul is bigger.
If I have the power of all, I shall never rest until I have won everything.
What is less than everything is less than me. To the soul that receives the
contemplation of God all things are too narrow and too small. Therefore, I notice
that a soul to which everything has become too small can not rest on any
creature. For if I am unworthy to myself, small things are entirely worthy
for me. If I were big myself, nothing would be big for me. If I were worthy
to myself, all things would be worthless to me.
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<:5>Seneca der meister sprichet
Swer got fFrchtet den fFrchten allF ding Swer got nit fFrchtet der fFrchtet ellF ding Swer got forchtig ist der ist gotlich. Swer
gotlich ist der ist gotte heimlich Swer got heimlich ist der ist von gottes
partie Swer von gottes partie ist der vermag ellF ding
|
<:5> Seneca, the master, says:
Whoever fears God is feared by everything. Whoever does not fear God, fears
all things. Whoever is fearing God, is godly. Whoever is godly is intimate to
God. Whoever is intimate to God, is part of God’s household. Whoever is of
God’s household, is capable of everything.
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<:6>Es rGwent natFrlich ding so si koment an ir stat Es rGwent vehelich creaturen so ir gerunge volbracht
werdent Ieklich creatur rGwet an ir stat Nim den stein vnn wirf in in
den luft er gerGwet niemer er kome wider zG der erden Wa von ist dz Da ist erde sin vatter land
luft ist sin ellende Ein jeklich ding rGwet in der stat vs der es geborn ist DF stat vs der ich geborn bin dz ist dF gotheit DF gotheit ist min vatterlant Hab ich vatter in der
gotheit Nein ich hab nicht alleine vatter da Mer ich hab mich selber da .e.
ich an mir selber wGrde Do wz ich in der gotheit geborn were
gottes wort einest in mir gesprochen al dF welt behFbe mich nit ich klFme vf bis an die gotheit
|
<:6>When natural things rest, they
come to their place. Animals rest when their desires are satisfied. Each
creature rests in its place. Take the stone, and through it into the air, it
will not rest, unless it comes down to the ground.[9]
How does this happen? For the ground is the fatherland, while the air is
alien. Each thing rests in the place from where it is born. The place from
where I have been born is the Godhead. The Godhead is my fatherland. Do I
have a father in the Godhead? No, there I have not only a father. Moreover, I
have myself there. Before I became myself, I had been born in the Godhead. If
the Word of God had ever been spoken in me, the entire world would not
fascinate me, I would climb up to the Godhead.
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<:7>Swenne ein jeklich ding lang vs
siner stat ist es verdirbet Wirf den vogel in das wasser er ertrinket wirf
den visch in den luft er verdirbet Der visch ist in dem wassser geborn wasser
ist sin naturlicheit Bistu vsser got geborn wilt du leben vsser gotte Werlich
du stirbest Ist din Nbunge zergangklich Ich gel?be niemer dz du sist geislich Ist din leben geilich
din Nbunge ist g=tlich Sch?wen ewig friheit ist nicht anders denne von im
selber gevriget wesen
|
<:7>When anything is out of its
place for a long time, it rottens. Throw a bird into water, it drowns, throw
the fish into the air, it rottens. The fish is born in the water, water is
its natural environment. If you are born out of God and want to live outside
of God you will die. Is your action transient, I will never believe that you see
spiritually. Is your life spiritual, your action is divine. Contemplating
eternal freedom is nothing but being freed by Himself.
|
<:8>DF sele hat ein got formelich wesen wand si nach im gebildet
ist Si hat ein al vermFgende wesen want swz got hat in ewikeit
in einer vngeschaffener wise das hat si in der zit in einer geschaffener wise
Nicht en mag mich sat machen want dz mich vol mag machen Dem gothungerinen
menschen smeket nicht want blosse gotheit Wil ich der dingen gern so sin si
girlich Aber in in selber sint si nit girlich Wer ich gottes vol nichtes
nicht achtet ich aller der welte Swer dirre welte achtet dz ist ein zeichen
dz er sin selbes hat verachtet Swer sin selbes achtet der hat aller dingen
verachtet
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<:8>The soul has a godlike being
for she is formed according to Him. She has an almighty being for what God as
in eternity in an uncreated way, she has in time in a created way. Nothing
can satisfy me, except what fills me up. The person who is hungry for God
does not taste anything else, but the bare Godhead. If I am eager for things,
then they attract me. Whoever by themselves they are not attractive. If I
were full of God, I would not pay attention at all to anything of the world.
Whoever pays attention to the world shows that one disregards oneself.
However pays attention to oneself, has disregarded everything.
|
<:9>Der rGwet der aller bewegunge ist ber?bet Wer dekein creatur zemal vnbeweglich dF wer got Got ist dar vmbe got dz er vnbeweglich ist
Want alle creaturen beweglich vnn vnrGwig sint da von mag ich niemen rGwen denne in gotte Ist dz kein creatur din rGwe dF ist din got Es rGwent verstendige creaturen niergent denne an irem wFrkende dF liphaftige ding nement abe in iren werchen Was ist
das ende mines wFrkendes Dz in got ist ein wFrken dz sol in mir sin ein liden Dz an got ist ein
sprechen dz sol in mir sin ein h=ren Dz an got ist ein bilden dz sol in mir sin ein
sch?wen
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<:9>Whoever is bereaved of all
movement, rests. If a creature were totally immovable, it would be God. God
is God, for He is immovable. For all creatures are movable and restless, I can
not rest anywere else than in God. If no creature is your repose, then God is
yours. Rational creature rests nowhere except in them acting, bodily things
decrease in their action. When do I stop acting? That there is an activity in
God which in me shall be a receiving. What in God is a speaking shall be in me
a listening. What in God is a forming shall in me be a contemplating.
|
[1] Eckhart, Hom. S59,1* [81*; Q 60], n. 13: ‘Ze dem vierden mâle suochent alle crêatûren
von natiurlîcher begerunge ruowe; sie wizzen ez oder enwizzen ez niht, sô
bewîsent sie ez an irn werken. Dem steine enwirt diu bewegunge niemer benomen,
die wîle er ûf der erde niht enliget, er enkriege iemer ze der erde’ (‘Fourth,
all creatures seek ‘a repose’ by natural desire; whether or not they know it,
they prove it in their actions. Never can movement be removed from a stone, when it does not rest on the
earth, it is tending towards the earth’).
[3] Eckhart, Hom. S59,1* [81*; Q 60], n. 12: ‘swenne si genzlîche vereinet wirt in gote und ertoufet in götlîcher
natûre, sô verliuset si alle ir hindernisse und krankheit und unstæticheit und
wirt zemâle verniuwet an einem götlîchen lebene und wirt geordent an allen irn
siten und tugenden nâch götlîchen siten und tugenden’ (‘when she is completely united in God and baptized in the divine nature,
she loses all her impediments and weakness and inconstancy and becomes
completely renewed in a divine life and becomes ordered in all her customs and powers
according to divine customs and powers’).
[5] This fits his idea from his Commentary on the Sentences I d. 3 q. 2
a. 1, according to which the soul’s essence is identical with her powers, hence
the soul’s essence is to be differentiated from that of God.
[6] Eccli. 24:11: ‘et in his omnibus requiem
quaesivi ...’ The context of the text is Eccli. 24:11–20 and can be
found in Collectarium, Arch. f.
433vb: ‘In die (assumptionis beatae Mariae). Lectio libri Sapientie. In
[Et in his Vg.] omnibus requiem quesivi, et in hereditate Domini morabor. Tunc
precepit, et dixit (434ra) michi creator omnium: et qui creavit me, requievit
in tabernaculo meo, et dixit michi: In Iacob inhabita, et in Israel hereditare,
et in electis meis mitte radices. (add.
Vg.: Ab initio, et ante secula,
creata sum, et usque ad futurum seculum non desinam, et in habitatione sancta
coram ipso ministravi) Et sic in Syon firmata sum, et in civitate sanctificata
similiter requievi, et in Iherusalem potestas mea. Et radicavi in populo
honorificato, et in partes Dei mei hereditas illius, et in plenitudine
sanctorum detentio mea. Quasi cedrus exaltata sum in Libano, et quasi cypressus
in monte Syon: quasi palma exaltata sum in Cades, et quasi plantatio rose in
Iherico: quasi oliva speciosa in campis, et quasi platanus exaltata sum iuxta
aquam in plateis. Sicut cinamomum, et balsamum aromatizans odorem dedi: quasi
mirra electa dedi suavitatem odoris’.
[7] See Eccli. 24:13: ‘In Iacob inhabita, et in Israel hereditare’.
[9] See Aristoteles, Phys. VIII t.
32 (Θ c. 4 255b13–7); Th. Aqu., In Ioh. lect. 8 n. 6 (II 392b); Eckhart, In Ioh. n. 225 (LW III 188,13–5): ‘Exemplum est de forma
gravitatis, quae dat gravi primo quidem esse grave, consequenter tendere vel
inclinare deorsum et tandem actu moveri deorsum et finaliter quiescere
deorsum’; see Eckhart, Hom. S59,1* [81*; Q 60], n. 13 (text
above).
Homily, S59,1 [Senner 6]
In
die assumptionis beatae Mariae, 15 augusti
‘Maria
Magdalena sas zG den fuessen unsers herren und horte sine
wort’ (Luc. 10:40-2)
Content and structure
The homily starts with
the core verse (Luc. 10:40-2) in the vernacular and the scene where Mary
sits at the feet of the Lord (n. 1). Martha is then introduced, complaining to
the Lord that he should exhort her sister Mary to help her, to which Christ
replies that only thing is necessary, interpreted as contemplating and
experiencing God. After a theological introduction into what it means for God,
Christ and human beings to be blessed, whereby the contrast of action and
reception continues to play a role, the preacher comes back to Mary, hence the
Homily is divided into two parts:
A) Being blessed: God,
Christ, the soul (nn. 2-6)
B) Listening to His
Word (nn. 7-9)
Context
Not only the core verse, but also the
discussion of action and contemplation, speaking and keeping silent allows us
to compare this homily by Sterngassen with Eckhart’s homilies to the same
feast, particularly his Hom. S59,1-5
[81* = Q60; 82* = S 110; 83* = Q 2; 84* = Q 86; 85* = S 93].
Sterngassen, as before, seems to know
Eckhart’s texts, he sometimes uses ideas that are similar, if not taken from
Eckhart, like God’s ‘acting is His speaking’ (n. 3),[15]
and yet, we notice clear differences, perhaps even counter-positions. The sharp
contrast between Christ’s soul and the divine Word to which this soul has to
listen builds on Eckhart, yet radicalises his view and takes it into a
different direction. When Eckhart points out that ‘if God withdrew what is His from the soul of Christ,
where Her spirit is united with the eternal person, Christ would remain a
simple creature’, and that ‘therefore, one really needs the One’,[16]
the one thing necessary, He is, thus, firmly of the opinion the spirit of
Christ’s soul ‘is united with the eternal person’, hence that the two can not
fall out and that God never could withdraw Himself form the soul of Christ.
Sterngassen’s following of the Church’s tradition sees the incarnated, the ‘God
man and man God’, as the one whose body was not immortal and whose soul had to
listen to the eternal Word.
While
Sterngassen and Eckhart agree on the need that ‘all things in me have to be
silent’, and ‘that I must be silent within myself’,[17]
if I want to listen to the eternal Word,[18]
and that God ‘by necessity’ must fill one’s nature, once we fall silent,[19]
we never read in Eckhart that the eternal Word in itself has to be silent or
that the ‘Trinity must be silent in Itself’, as for Eckhart, God’s Word is
always speaking, even though he can speak of God’s light being ‘suspended in
Himself in a silent silence’, but it is a light that nevertheless shines, hence
is active and is this ‘unique Word’ by which God ‘spoke all things’.[20]
When Sterngassen states that ‘in the eternal Word, the Father does not speak’,
but ‘only the bare essence speaks’ he combines the Eckhartian idea that God’s
essence cannot be conceptualised as pure ontological resting and inactive
ground, but as dynamic potentiality, and yet, he develops this idea by
differentiating the divine essence from the Father to make the latter silent,
while the former speaks, a differentiation that runs counter Eckhart’s belief
that the divine essence and the Father’s personhood cannot be separated.
Text and translation
<:1>Maria Magdalena sas zG den fuessen unsers herren und horte sine wort do
sprach Martha Herre hast du nFt achte dz ich vnmGssig bin, heis, dz si mir helfe Do sprach XRC zG ewiger selikeit h=ret nicht den eines Dz ist sch>wen niezen vnn liden got
|
<:1>Mary Magdalene sat at the feet of our Lord and
listened to His words. Then Martha said:[21]
‘Lord, do you not care that I am busy, ask her to help me’. Then Christ said:
There is only one thing necessary for eternal blessedness, this is practicing
contemplation and experiencing God.
|
<:2>Got enwere nicht selig enwere er
nicht dz ewig wort sprechen dz XRC enwere nicht selig enwere er nicht dz ewig
wort h=rende
|
<:2>God would not be blessed, did
He not speak the eternal Word. Christ would not be blessed, were He not the
one who listened to the eternal Word.
|
<:3>aller creaturen wesen lit an
iren wFrkende Swenne in wFrken enget so enmFgen si ?ch nFt me wesen da von ist gotes wFrken sin wesen Enwere er nFt wFrkende so enwere er nit wesende vnn sin wFrken dz ist sin sprechen Got enkan nicht wFrken denne dz ewig sprechen SFln wir wesen so mGssen wir wFrken Vnn Mnser wFrken dz ist das ewig wort h=ren
|
<:3>The being of all creatures
depends on their action. If their acting is narrowed, they can no longer be
beings. Therefore, God’s action is His being. If He did not act, He would not
be a being and His acting is His speaking.[22]
God can not act except eternally speaking. If we shall be beings, we have to
act and our acting is a listening to the eternal Word.
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<:4>dF sele XI dF wz niemer vmbe selig Wand dz si dz ewig wort wz h=rende XPC wz vereinet mit der gotheit dz man mocht
sprechen Got mensch vnn mensche got vnn doch mochte ein trophe der gotheit
sin geflossen in den lip Der lip were vnt=tlich wesen man mochte XPM nit get=det haben
|
<:4>The soul of Christ would have
never been blessed, if she had not been listening the eternal Word. Christ
was united with the Godhead, so that one could say: God man and man God. And
yet, if a drop of the Godhead could have flown into the body, the body had
been immortal. One could not have killed Christ.
|
<:5>Dz ist min selikeit dz got in
mir spreche Swa got sprichet dz wFrket er got ist selig als vil er ist dz ewig wort
sprechende
|
<:5>This is my blessedness that God
speaks in me, what God speaks, He does. God is as much blessed as He is the
one who speaks the eternal Word.
|
<:6>Seneca sprichet gel?be mir Es mag niema selig vnd rich wesen RichtGm diser welte machet nFt selig ob man dem gGte dienet Dienen ich dem gGte so han ich die friheit verlorn wand es bekFmbert vnn entfridet mich Bin ich entfridet so enbin
ich nFt selig Swer mit gotte bekFmbert ist der mag aller dinge gebruchen ze gottes
eren Bin ich min selbes vngeweltig so enbin ich nicht selig Der is sin selbes
gewaltig Des alle creaturen sovil nicht enhant dz si in neigen mFgen ze liebe oder ze leide Der ist nicht selig der
sinen richtGm in gotte nicht enkan genemen Min
selikeit ist nicht anders denne dz ich got blosselich sch>we vnn h=re vnn lide
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<:6>Seneca says:[23]
Believe me, nobody can be blessed and rich. Richness of this world does not
make one happy, even if one serves the good. If I serve the good, I have lost
freedom, for it bothers me and makes me unfree. If I am unfree, I am not
blessed. Whoever cares about God, can use all things for God’s sake. If I am
not the master of myself, I am not blessed. This person is master of oneself,
for whom no creature has as much that this makes one tend to love them or
suffer by them. This person is not blessed who can not take one’s richness in
God. My blessedness is nothing, but pure contemplation, listening and
experiencing God.
|
<:7>Maria horte sinF wort Sol ich gottes wort h=ren ellF ding mGssen in mir swigen Einer ieklichen creature
volkomenheit Springet in die andren vs Sol got sprechen in mir es mGs sin dz alle creaturen in mir swigen hastu ich dz
in dir spricht da swiget got Swa got sprichet Da mGssent ellF ding vs sin gesprochen
|
<:7>Mary listened to His Word. If I
want to listen to God’s word, all things in me have to be silent. The
perfection of each creature spreads to the others. If God shall speak in me,
all creatures must be silent in me, if you have something that speaks in you,
then God is silent. When God speaks, everything must have stopped speaking.
|
<:8>Dz ander ist Ich mGs in mir selber swigen swenne es get an blosse
gotheit so mGs ich swigen Dz wort in dem ich nach
gotte got gebildet bin entspriche ich nicht got spricht es in mir Der wissage
sprichet in dem salter tG uf den munt, ich wil in fullen.
Nature enmag nit erliden dz dekein ding
si lere WFrket dz nature an naturlichen dingen So tG den munt vf diner sele er mGs von getwange gotes vol werden
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<:8>The second thing is that I must
be silent within myself, for when it goes into the bare Godhead, I must be
silent. The word through which I am formed as God according to God, speaks in
me, if I do not conform to God. The wise man says in the Psalter: ‘Open your mouth, I am going to fill it’.[24]
Nature cannot stand that something
empties it. If nature acts in natural things, so open your mouth of your
soul: By necessity, it must be filled by God.
|
<:9>Dz dritte dz ewig wort mGs in ime selber swigen Inrekeit der selikeit lit
niergen an denne ansch?wende blosse gotheit Sprichet icht in dir
so swiget got Dz heize ich creaturen sprechen die wil de kein creature ir
bilde in dich gewerfen mag alle creature mGssen in der gotheit swigen DF drivaltikeit mGs in ir selber swigen In dem ewigen worte ist nicht
der vater sprechende In dem ewigen wort ist nicht sprechende want blos wesen Were
gottes persone ab geslagen noch denne bestGnde er vf blossen wesende Dz ist min selikeit dz ich
got mit gotte sch>we Got du solt sprechen vnn ich sol liden
Du solt bilden in dem ewigen worte Vnn ich solt sch>wen
|
<:9>The third thing: The eternal Word
has to be silent in itself. Inwardness of blessedness lies nowhere else than
in contemplating the bare Godhead. If something speaks in you, then God is
silent. This, I call a creature which does not want that a creature places
its image into you. All creatures must be silent in the Godhead. The Trinity
must be silent in Itself. In the eternal Word, the Father does not speak. In
the eternal Word, only the bare essence speaks. If God’s person had been hewn
off, still He would remain by the bare essence. This is my blessedness that I
contemplate God with God. God, you shall speak and I shall receive. You shall
act in the eternal word and I shall contemplate.
|
Homily, Z1 [Senner 1]
‘Diu
unwandelbarkeit und diu abegescheidenheit’
Content and
structure
Context
Though this is a short fragment, it can be
read as a continuation and differentiation between Sterngassen and Eckhart.
While Eckhart saw detachment as the condition by which one draws God into
oneself, it is purity in Sterngassen that is placed above detachment. Instead
of an intellectual journey – though they both agree that knowing God means
unknowing with God – it is one of inwardness and sensing God.
Text and translation
<:1>Dv vnwandelberkeit vnd dv apgescheidenheit
aller creatŽren. Das setzet mich in das nechste der
gotheit. vnd in das hohste der vollekomenheit.
|
<:1>Unchangeability and detachment
from all creatures place me closest to the godhead and into highest
perfection.
|
<:2>luterkeit dFt mich aller dinge vergessen. vnn mit der lvterkeit
ist got alle wege in mir beslossen. lvterkeit machet mich mit got ein formig.
lvterkeit dM twinget mich in die inwendekeit der
creature. Luterkeit ist ein blos apscheiden aller creaturen. Nieman mag got
vernemen wan der eines lvteren herzen ist In der lFterkeit bevindet man gotes alleine.
|
<:2>Purity makes me forget all
things, and with purity God is in every way encompassed in me. Purity makes
me to have the same form as God. Purity forces me into the inwardness of
creatures. Purity is a bare detaching from all creatures. Nobody can hear
God, except the one who has a pure heart. In purity one senses God alone.
|
<:3>Verstentnisse leret mich allM ding bekennen. Lvterkeit dNt mich got schowen. Lvterkeit machet das got in mir
wirt gefangen. Lvterkeit tNt mich got vernemen. vnd mit got niht
wissen. Luterkeit gebirt abgescheidenheit ein lvter mensche sol haben ein
liechte vargebern. Lvterkeit die genMget an got alleine.
|
<:3>The intellect teaches me to
know all things. Purity makes me to contemplate God. Purity makes God to be
grasped by me. Purity makes me to sense God and to not-know with God. Purity
birthes detachment. A pure person shall easily give away. Purity is satisfied
by God alone.
|
Homily, Z2 [Senner 5]
‘Der
wissage sprichet in dem saltere: Alle creaturen fragent mich wer got si?’ (Ps. 42:2; 148:7-12)
Content and
structure
The homily begins with
a combination of two Psalms (42:2 and 148:7-12) and the question ‘where
God is’ (n. 1). The first place to search is one’s inner self (n. 2). Despite
all creatures in themselves being vanity, in God they are an indissoluble joy.
In n. 3 the preacher speaks directly to God mentioning that if he could always
be as he sometimes is, he would be ‘God as you are God’. He, then mentions to
have been guided by the Holy Spirit into the ground where he recognized ‘God in
God’, further explained as forgetting himself and coming ‘of me to me in you
and you in me’, an extraordinary description of union with the divine (nn.
4-5). The godlike human, therefore, is the one whose soul ‘is fully divinely
formed’ (n. 6).
Context
In Eckhart, too, one find such dense passages
about the unity of the soul and the divine, one may think of Eckhart, Hom. T41,7* [55*; Q 80], n. 8, wo es
heißt: ‘Dâ sint die crêatûren ein in dem einem und sint got in gote; an in
selben sint sie niht’. Oder etwa Hom. T59,1*
[62*; Q 83], n. 6: ‘Dv´ solt alzemal entzinken diner dinisheit vnd solt zer
fliesen in sine sinesheit vnd sol din din vnd sin sin éin min werden als genzlich, das dv´ mit ime verstandest ewiklich
sin vngewordene istikeit vnd sin vngenanten nitheit’. And Hom. T10,1* [12*; Q 14], n. 9: ‘. wat is hoede? ewicheit. ich hayn
mych dich inde dich mych eweclichen geboren. nochtant in genoeget den edelen
oitmoedegen mynschen da myt neit, dat hey der eynege geboren sun is, den der
vader ewenclichen geboren hait, hey in wylt och vader syn inde treden in de
selue gelicheit der eweger vaderschafft inde geberen den, van dem ich [ewen]
Ewenclichen geboren byn’. And Hom.
T21,2* [21*; Q 49], n. 10: ‘In disem worte sprichet der vater mînen geist und
dînen geist und eines ieglîchen menschen geist glîch dem selben worte. In dem
selben sprechenne bist dû und ich ein natiurlich sun gotes als daz selbe wort’.
And the famous Hom. S59,4 [84*; Q
86], n. 11: ‘Dâ von sprach er ze ir: ‘des einen ist nôt’, niht zwei. Ich und dû,
einstunt umbevangen mit êwigem liehte, ist einez, und zwei-einez ist ein
brinnender geist, der dâ stât ob allen dingen und under gote an dem umberinge
der êwicheit’.
Such comparison shows that
Sterngassen speaks more intimately, more personally, while Eckhart keeps a
certain distance and external perspective, when relating the union of soul and
God. On the other side he is more radical than Sterngassen by claiming even a
role exchange within that unity, demanding that the soul is not only drawn into
the divine union, but also to take over the role of the Father in it.
Text and translation
<:1>der wissage sprichet in dem
saltere: Alle creaturen fragent mich wer von got si?
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<:1>The wise man says in the Psalter:
‘All creatures ask me: where is God?’[25]
|
<:2>Do gieng ich in mich selber
unde ich nam war dz alle creaturen ein vergenglich italkeit an ir selber ist
und dz alle creaturen ein unbresthafte wune in der gotheit ist, und bevant dz
das liecht des g=tlichen antlices in mir geformet wz, und
merchte daran dz diu fr=licheit unendig in miner innekeit
beslossen was, und war in mir ein dyapsalma, dz ist ein stilleswigen aller
uswendigen dinge, und ein rGwe allerinwendigen dinge, und kant in mir
ein himelrGrendes sŽfzen und min verstentnisse wart entbildet min geist
wart entmittelet und min andacht wart entmantelet und persone mines gemGtes wart vernederet. Ich vand in mir ein aller dinge
vergessen und ein mines selbes vermissen und ein dich got alleine wissen.
|
<:2>Then I turned inwards me and
realized that all creatures are a transcient vanity in themselves and that
all creature are a indissoluble joy in the Godhead, and
sensed that the light of the divine face has been formed in me, and noticed
from this that the happiness has been endlessly enclosed in my inwardness,
and was in me a diapsalma,[26]
i.e. a silence of all external things, and a repose of all inward things, and
noticed in me a sigh that touched the heavens, and my knowledge was
uninformed, all media were removed from my spirit and my prayer was
undressed, and the personality of my sense was humbled. I discovered in my
that I had forgotten everything and a loss of myself and a knowledge of God
alone.
|
<:3>Do bevant ich: Ist dir elliu
zit als mir etwen ist, so ist es billich dz du got bist. Wer mir alweng als
mir etweng ist, mich dunket ich were got als du got bist. Do kam ich mich ein
mich in dir vergessen unde min vernunft wart in dich gegeistet, unde von dem
heiligen geiste wart ich gefFret in den grunt, da der sun inne
gebildet ist, unde da erkande ich got in gotte unde des vaters nature in dem
sune unde des sunes persone in dem vater unde des heiligen geistes persone in
dem vater unde in dem sune.
|
<:3>There I discoverd: If you are
all the time the way I am sometimes, it is right that you are God. If I were
always as I sometimes are, it dawned to me that I were God as you are God.
There it happened to me that I forget myself in you and my intellect became
spirited in you, and I was guided by the Holy Spirit into the ground, where
the Son was formed and there I recognized God in God and the nature of the
Father in the Son and the Son’s personality in the Father and the personality
of the Holy Spirit in the Father and in the Son.
|
<:4>Es kam in mich ein Žbersch>wen und ein Fberbegeren und ein Fberverstan. Ich vand in mir ein aller dinge
vergessen und ein min selbes vergessen und dich got alleine wissen. Do kam in
mich ein schowen diner ewikeit und ein bevinden diner selikeit. Ich vand mich
allein an dir verstarret. Do kam ich von mir ich mich an dir und dich in mir.
Ich vand mich ein wesen mit dir. Ich vand dich ob mir. Ich vand mich mit dir
durformig. Ich vand mich mit diner ewikeit umbslossen, und vand dz du elli
din selikeit hast in mich gegossen. Ich vand mich mit dir das wesen wesende
und das wort sprechende und den geist geistende.
Unde der vater was in miner sele
almechtig unde der sun alwissende unde der heiligen geist alminnende.
|
<:4>It happened to me a
contemplating beyond and a desiring beyond and a knowing beyond. I discovered
in me that all things were forgotten and a forgetting of myself and a knowing
of God alone. Then happend in me a contemplation of your eternity and a
noticing of your blessedness. I found myself alone adoring you. There I came
of me to me in you and you in me. I found myself one being with you. I found
you above me. I found myself formed through you. I found myself enclosed by
your eternity, and found that you had poured into me all your blessedness. I
found myself with you the essential being and the word that speaks and the
spirit that breathes.[27]
And the Father was almighty in my soul and the Son all-knowing and the Holy
Spirit all-loving.
|
<:5>Ach ewiges liecht g=tlicher klarheit wand du in miner innekeit bist,
wand du ob allen dingen bist bis mir das du bist ein abkeren von allen dingen
in das unsprechliche liecht das du luterlichen an dir selber bist.
|
<:5>O eternal light of divine
transparency, when you are in my inwardness, when you are above all things,
you are my you, you are a turning away from all things into the unspeakable
light that you are purer in yourself.
|
<:6>Er sprach wz ein gotformlich
mensche were und sprach: sin sele diu ist vol g=tlicher formen. Und sprach Alle g=tlich formen die sint formelos und usser g=tlichen formen vliesset unmessig begerunge, die man
mit enkeiner wise usgesprechen enkan, und wŽrkent drier leige werk an der sele. Sie minnent
anebevinden und bekennent sunder wissen und grFndent ane ende.
|
<:6>He said what a godlike human
being were and said: its soul is fully divinely formed. And said: All divine
forms are formless and out of divine forms flow unmeasured desires which one
cannot express in any way, and result in a threefold action in the soul. They
love without being noticed and know without knowledge and provide a ground
without end.
|
[1] See Eckhart, Q. Par. VII (LW
V Suppl.), 464,1: ‘potentia est essentiale et commune tribus’; dagegen
argumentiert Johann Franke, Pr. 5 des Paradisus (19: ‘sint den male daz di werc der heiligin drivaldikeit
ungeteilit sin, so ist ein vrage ob der heilige geist alleine worchte du he den
lichamen machite und ob der son alleine worchte du her mensliche nature an sich
nam. respondeo: noch der ordenunge gibit man deme sone daz eine und deme
helegen geiste daz andere’).
[2] Eckhart, Pr. S32,1* [Pr. VIII
Pfeiffer, 1851; W. Preger, 1864], n. 9: ‘daz werc der personen daz ist daz si
uzberen unde geben alliu dinc diu geberunge gehoeret den vater an alleine diu uzgebunge
gehoeret die drivaldikeit an gemein waz ist wesen der drier personen in der
drivaldikeit das ist das einveldiclich alle dinck zemal an im beslozzen hat nah
einvaldikeit unde doch weder enbirt noch engibet an im selber noch mit yme
selber. Was das wesen weselich weset iteme dan ym selber das geschicht mit
sampt der wirkunge der personen der wesen es ist. Want sie one es widder
wircken nach gesin mogen. Want sie enwirckent nit als dry sie wirkent als eyner
an allen dingen want sie sint eyn got eyn wesen eyn nature.’
[3] Is. 60:1. Liturgical context: Epistolar., Arch. 423ra–b: ‘In epiphania domini Lectio Ysaie
prophete [60, 1–6]. Surge illuminare
Iherusalem: quia venit lumen tuum, et gloria Domini super te orta est. Quia
ecce tenebre operient terram, et caligo populos: super te autem orietur
Dominus, et gloria eius in te videbitur. Et ambulabunt gentes in lumine tuo, et
reges in splendore ortus tui. Leva in circuitu oculos tuos, et vide: omnes isti
congregati sunt, venerunt tibi: filii tui de longe venient, et filie tue de
latere surgent. Tunc videbis, et afflues, et [et > Vg.] mirabitur et dilatabitur cor tuum quando conversa fuerit ad te
multitudo maris, fortitudo gentium venerit tibi: inundatio camelorum operiet
te, dromedarii Madian et Effa: omnes de Saba venient, aurum et thus deferentes,
[+ et Vg.] laudem Domino
annuntiantes’. It is interesting that Eckhart takes the last element (‘be
illumined’) as passive, while traditionally this is understood as active (we
thank Patricia Impey for drawing our attention to this).
[5] See Ioh. 1:3-4: ‘3 omnia per
ipsum facta sunt et sine ipso factum est nihil quod factum est 4 in ipso vita
erat et vita erat lux hominum.’
[8] See Eckhart, Hom. S54,1*
[80*; Q 30], n. 5: ‘got ensprach nie dan einez. Sîn spruch enist niht dan
einez. In dem éinen spruche sprichet er sînen sun und den heiligen geist mite
und alle crêatûren und enist niht dan éin spruch in gote.’
[9] See Os.
2:14: ‘ducam eam in solitudinem et loquar ad cor eius.’
[11] See 2Cor. 11:2: ‘aemulor enim
vos Dei aemulatione despondi enim vos uni viro virginem castam exhibere Christo’;
Os. 2:19: ‘sponsabo te mihi.’
[14] See Lc.
1:26-38.
[18] See, for example, Eckhart, Hom.
S79,2* [108*; Q 52], n. 3; S23,1* [69*; Q 45], n. 11; 26,1* [70*[ Q 73], n. 8;
T10,2* [13*; S 102], n. 22.
[21] The context
of the text is Luc. 10:38–42 and can be
found in Collectarium, Arch. f.
453ra: ‘In die (assumptionis). Secundum Lucam. In illo tempore intravit Ihesus
[Factum est autem, dum irent, et ipse intravit Vg.] in quoddam castellum: et mulier quedam Martha nomine, excepit
illum in domum suam. Et huic erat soror nomine Maria, que etiam sedens secus pedes Domini, audiebat verbum illius.
Martha autem satagebat circa frequens ministerium: que stetit, et ait: Domine,
non est tibi cure quod soror mea reliquit me solam ministrare? Dic ergo illi, ut me adiuvet. Et respondens dixit illi Dominus: Martha, Martha, sollicita es, et
turbaris erga plurima. Porro
unum est necessarium. Maria optimam partem elegit, que non auferetur ab ea’.
[22] See See Augustinus, Confessiones XI
c. 7 n. 9 (CChr.SL 27, 199,11–4): ‘uerbo tibi coaeterno simul et
sempiterne dicis omnia, quae dicis, et fit, quidquid dicis ut fiat; nec aliter
quam dicendo facis: nec tamen simul et sempiterna fiunt omnia, quae dicendo
facis’; with explicit reference to Augustine, this idea is presented in
Eckhart, Hom. C8,1*
[111*, S 106], n. 4: ‘Sant Augustînus sprichet: gotes sprechen daz ist sîn
gebern und sîn gebern daz ist sîn sprechen.’
[23] See Ps.-Seneca = Martinus Baracensis, Liber de moribus 103; Publius Syrus, Sententiae, ed. S. Woelfflin (Leipzig, 1869), 144; Auct. Arist. 23,26, p. 281.
[25] See Ps. 42:2: ‘Quia tu es,
Deus’; Ps. 148:7-12: ‘7 Laudate
Dominum de terra, dracones et omnes abyssi; 8 ignis, grando, nix, glacies,
spiritus procellarum, quae faciunt verbum ejus; 9 montes, et omnes colles;
ligna fructifera, et omnes cedri; 10 bestiae, et universa pecora; serpentes, et
volucres pennatae; 11 reges terrae et omnes populi; principes et omnes judices
terrae; 12 juvenes et virgines; senes cum junioribus, laudent nomen Domini.’
[26] According to Gregory of Nyssa, the diapsalma
‘is a pause that occurs suddenly in th emidst of the singing of a psalm in
order to receive an additional thought that is being introduced from God’, see
Greg. Nyss., On the Inscriptions of the
Psalms 2,10,115-16,121-22.
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