Meister Eckhart and the second Generation (Paradisus anime intelligentis)

MEISTER ECKHART

and the Next Generation

I

Homilies

1. Paradisus anime intelligentis – ‘The Paradise of the intellectual Soul’

Markus Vinzent and Jana Ilnicka

Meister Eckhart, Homily T1,1*
[Sievers/Strauch, Paradisus; HLY 1*, S 87]

Dominica I in Adventu Domini

‘Ecce, dies veniunt, dicit dominus, et suscitabo David germen iustum’

Content and Structure

The two versions (Paradisus and Lo4) are so closely related – though with some significant differences[3] – that content and structure here can be given for both together in what follows.

Before starting with his comment on the verse from Jeremiah (n. 1), Eckhart embarks on a different verse, taken from Prov. 25:25 (‘A good messenger from a distant country is like cold water to a thirsty soul’) (n. 2), inspired by the topic of distance, which is found in the Antiphon of the Magnificat in the Vespers of that day (‘Ecce nomen domini venit de longinquo’, Is. 30:27). Through this additional verse, the homily is structured in three parts (A–C):

A) Interpretation of Prov. 25:25 (nn. 3–7). Based on Augustine’s notion of the ‘country of dissimilitude’, Eckhart first emphasizes the distance between man – yet only with regards to him as sinner – and God; the distance between the kingdom of God as a foreign country, and the sinner, therefore needs a messenger who will come from heaven (n. 3). As such, the text introduces Advent and explains why man is in need of the arrival of the messenger. In a next step, Eckhart details why man, not man as such, but only with regard to him as a sinner, lives in a lamentable situation. As an illustration he points to the hypothetical case that ‘the most beautiful creatures’ were taken ‘out of the divine light’. If this happened, even these divine creatures would neither please nor comfort, but would terrify man. Lamentable is human being’s distance from God, from the one ‘without whom’ man ‘can not have being’ and ‘who is his eternal happiness’ (n. 4). The addition of Lo4 in n. 5 seems crucial for the understanding of the text and seems to have fallen out by accident in the tradition that went into the Paradisus. Different from this, it is debatable that the end of n. 5 in Lo4 may be a later theological addition (in meschlicher natur, der vns losen solde von aller vnser iammerkeit). Likewise, it seems the more theologically oriented passage in n. 6 seems to have undergone a Christological re-writing in Lo4 (Wer ein trünk kaldes wassers gebit sime eben cristen in der ewigen libe, da got mensche ynne worden ist, dem werden alle sine sünde vorgeben). Yet, again, the next passage, missing in the Paradisus reads like a Chistological expansion of Lo4[4] (Wiszt ir, wy der mensche ettiswan gedenken vnd beten sal? Er sal sich vnd vor wen er beten wel mit allen sin sünden vnd gebrechen legen in dy wunden vnsers hern ihesu christi vnd sal sich vnwirdig dünken vnd sal sich beveln der wirdigen martir vnsers hern ihesu christi vnd sal sich opphern deme hymmelischen vater an sinem heyligen sune. Antwedir der hymmilische vater der müss sy beiden epnhan adir nicht).

B) In a further step, Eckhart moves to the main verse, Jer. 23:5, to look particularly at the introduction (‘the Prophet said’) to combine it with the second part of the previous verse Prov. 25:25 (‘like cold water to a thirsty soul’). Already ‘the old fathers’ were in a miserable state and had to cry so loudly (n. 5) that the message was seen ‘like cold water to a thirsty soul’. More important to Eckhart is that all is said with reference to himself (‘my soul’); not without self–confidence, Eckhart states that one who offers a good thought in the eternal love in which God has become man, he will last; in similar boldness, explicitly referred to a little later, Eckhart rejects fear of the devil, the world, one’s own flesh or God Himself. As reason for such courage Eckhart points to Christ, the ‘advocate’, ‘propitiator’, ‘wisdom’ and ‘power’ of the Father against whom ‘as His power’ the Father can not fight (n. 6). The topic of the fight leads to the next image, of the three types of guardians placed by God to guard the entrance of Paradise, the last being ‘human misery’, which was shouldered by the Lord ‘to wipe out’ sin and save man. The note ends with a wonderful Advent message that ‘the kingdom of heaven is open without any guardian’, from which Eckhart concludes that man ‘may boldly go to God’ (n. 7).

C) Eckhart indicates his move to the next section (‘there is this other part of the verse’): ‘I will raise up ... of David’. The raising up, then, Eckhart explains with reference to John 5:4, where it is said that the angel of the Lord descended at certain times and moved the water to heal the people (n. 8). Yet, in a further thought, he goes beyond both, the historically taken notion of John and the incarnation of the Lord in Mary, to add that ‘the inner birth of God in the soul ... provides her more’ and that, compared to this highest work of God all other salvific actions are not even worth mentioning (n. 9).

Similar Christological broadenings as in n. 5 we can also see in nn. 7-8 – as it is hardly possible that any redactor would have reduced the standing of Christ nor can it be chance that in each place it was exactly the christological passage that was omitted in the Paradisus. This shows a) a tendency in Lo4 of enhancing Christ’s role as saviour in his suffering human body, though also the Paradise-text sees Him in this role, though not as prominently (hence, F. Löser is right in pointing out that Eckhart does not deny Christ being a way to the Father and, in principle, could be the author of those christological broadenings himself[5]). But in Lo4 Christ’s body and nature is set apart from the nature of human beings which does not enjoy the salfivic power nor the purity of the angels (n. 7: des hat der mensche nicht), whereas it is stated in the same place (n. 7) that when God’s Son came on the earth, He ‘brought innocence and purity to human nature upon earth’, hence we see a certain tension between this statement and what is being said in Lo4. Against the tendency of Lo4, the latter part of the homily (nn. 8-9) develops the ‘bold’ approach of humans towards God, announced at the end of n. 7. It is God who ‘by His own nature moved the water in the river Jordan’, and, the ‘most powerful blessedness is that God is born and revealed in the soul in spiritual union’ (n. 8) which Eckhart equates with the ‘inner birth of God in the soul’. Obviously, Lo4 has not cut off this part, but its intend to introduce distinctions between God’s Son and human nature contravene’s what is being said about the spritual union towards the end of the homily.

Text and translation

<1:1>Ecce dies veniunt dicit dominus et suscitabo David germen iustum.	<1:1(20)‘Ecce, dies veniunt, dicit dominus, et suscitabo David germen iustum’.	<1:1>Ecce dies veniunt dicit dominus et suscitabo David germen iustum.	<1:1>‘Ecce, dies veniunt, dicit dominus, et suscitabo David germen iustum’.
<1:2> Dise wort sprichit Jeremias: ‘nemet war, die dage kumint, sprichit der herre, und ich wil erwecken di gerechtin worzeln Davidis’.	<1:2> Der prophete Jeremias spricht: ‘Set dy tage sint komen, spricht got, ich wel irwecken dy frücht adir den samen dauid vnd dy frucht sal wise sin vnd sal vinden orteil vnd machen gerechtikeit in ertriche.’	<1:2> These words Jeremiah says: ‘Behold, the days are coming, declares the Lord, when I will raise up the just root of David.’	<1:2> The prophet Jeremiah says: ‘Behold, the days have come, says God, I will raise up the fruit or the seed of David and the fruit shall be wise and shall find judgement and create justice on earth.’[6]
<1:3>Salomon sprichit: ein gut bode von eime verrin lande ist also kalt wazzir einir dorstigin sele.	<1:3>Ouch spricht [h]er salomon, das ‘ein gut bote von eyme verren lande ist also ein kald wasser einer dorstigen sele’.	<1:3>And lord Solomon says that ‘a good messenger of a distant country is like cold water to a thirsty soul.’	<1:3>Solomon says: ‘A good messenger of a distant country is like cold water to a thirsty soul.’[7]
noch der achte der sunde so ist der mensche verre von Gode. dar umme ist ime daz himmilriche alse ein verre fremede lant, und disir bode Jeremias was fon deme himmile. sente Augnstinus sprichit fon yme selbir, du her noch unbekart was, daz her sich verre vant von Gode in eime fremedin lande der unglichheit.	Nach der achte der sünde so ist der mensche verre von gote. Dar vmme ist öm das hymmilrich also ein verre fremde land, vnd was deser bote von hymmele. Sente Augustinus spricht von öm selbir, da er noch vnbeka[r]t was, das er ‘sich vand verre von gote in eyme fremden lande der vnglichnisse’.	After turning to sin, man is far from God. That is why the kingdom of God is for him like a distant, foreign country, and also was this messenger Jeremiah from heaven. Saint Augustine says about himself that before, when he had not yet been converted, ‘he found himself distant from God in a foreign country of dissimilitude’	After turning to sin, man is far from God. That is why the kingdom of God is for him like a distant, foreign country, and this messenger was from heaven. Saint Augustine says about himself that before, when he had not yet been converted, ‘he found himself distant from God in a foreign country of dissimilitude’.[8]
<1:4>ez ist ein jemirlich dinc daz ein mensche von deme ist on den her nicht selic gesin inmac. neme man di allir schonisten creature di Got geschaffin hat, uz deme gotlichen lichte da si undir stein (wan alse verre alse alle dinc under deme gotlichen lichte stein, alse verre sint si lustlich und behegelich), und were ez Godis wille und gestate her ez daz si worden genomen uz deme gotlichen lichte und worden gewisit einer             sele, si enmochte keine wolust                        dar ane gehaben, sunder ir mueste da fare gruwin. noch jemirlicher ist daz daz ein mensche fon deme ist on den her kein wesin gehabin inmac. allir jemirlichis ist daz daz her fon deme ist der sin ewige selekeit ist.	<1:4>Es ist ein iemmerlich ding, das der mensche von dem ist, an den er nicht beheglich mag gesin. Neme man dy alle[r]schonsten creaturn, dy got geschaffen hat, vs dem götlichen lichte, da sy vndir sten – wan also verre als alle ding vnder dem götlichen lichte sten, also verre sint sy lusteclich vnd behegelich – vnd were es gotis wille adir gestatte er es, das sy worden genomen vs dem götlichen lichte vnd worden gewiset eyner der mynsten sele, sy mochte da keyne wollust noch behagunge an ön  haben, sünder ör müste da vor grüwen. Noch iemmerlicher ist das, das der mensche von dem ist, ane den er kein wesen gehaben mag. Aller iemmerlichst ist das, das er von dem ist, der sin ewige selikeit ist, vnd so krang ist worden, das er von syner eygen craft nimmer wedir czü gote komen mag vnd oüch nicht weis, wy er wider czü öm komen sal. Da clait [h]er dauid vnd spricht: ‘Ich ben verre von gote, wan ich in den sünden geborn ben, vnd ben so krang worden, das ich von myner craft nicht wider czü gote komen mag. Vnd habe dy oügen vorlorn, das ich nicht weis, wo ich wedir czü öm komen mag.’ Ein gut man der spricht in [h]er Jacobs buch: ‘Bricht ein mensche wider den andern, da mag er eyn menschen czü vinden, der öm das helffe bessern. Bricht aber der mensche wider got, der ist so hö vnd so vnmessig, das man kein menschen darczü vinden kan, der das gebessern moge. Wan noch der werdikeit des hern, an dem man missetüt, so müs sin dy besserunge.’	<1:4> It is lamentable that man is far from the one without whom he can not be happy. If the most beautiful creatures that God has created were taken out of the divine light under which they stood – for as long as all things stand under the divine light, they are desirable and comforting –, and if it were God’s will and if He allowed them to be taken out of the divine light and assigned them to a soul, she would find no pleasure with it,                                but she would be terrified of them. Even more lamentable is that that man is far away from the one without whom he can not have being.[9] Most lamentable is that he is far from the one who is his eternal happiness,	<1:4> It is lamentable that man is far[10] from the one without whom he can not be comforted. If the most beautiful creatures that God has created were taken out of the divine light under which they stood – for as long as all things stand under the divine light, they are desirable and comforting –, and if it were God’s will and if He allowed them to be taken out of the divine light and assigned them to one of the smallest souls, she would find no pleasure or comfort with them, but she would be terrified of them. Even more lamentable is that that man is far away from the one without whom he can not have being.[11] Most lamentable is that he is far from the one who is his eternal happiness, and that he become so weak, that by his own power he neither was able to return to God nor did he know how he should return to Him. This, lord David laments, and says: ‘I am far from God, because I am born in sins and became so weak that by my own power I can not return to God. And I have lost my eyes, so that I do not know which way to return to Him.’ A good man says in lord James’ book:[12] If one man clashes against another, he might find a man to help him making up [with the other]. If, however, the man clashes with God who is so above and immeasurable that one can not find a man who is able to help him make up. For the recompense has to be according to the honour of the man whom one has injured.’
<1:5>darumme was daz ein gut botschaft daz der prophete sprichit: sehit di tage cumint etc.                                du di aldin vedere bekanten daz jamir da si inne waren, du schrigiten si mit irre begerunge in den himmel und worden in Got gegozzin mit irme geiste und lasin in gotlicher wisheit daz Got geboren solde werden.	<1:5>Darvmme was das eyne gute botschaft, das der prophete spricht: ‘Set dy tage sint komen, spricht got’, das got geborn wel werden von dem samen davidis. Das es got selbir gesprochen hat, das ist ein groz ding: ‘mogelicher ist das, daz hymel vnd erde sich wandele dan dy wort vnsers hern gewandelt mogen werden.’ Da dy alden veter bekanten das iammer, da sy an warn, da schrieten sy mit orer gerünge in das hymmilrich vnd worden in got geczogen mit orme geiste vnd lasen in göttlicher wisheit, das got geborn wolde werden in meschlicher natur, der vns losen solde von aller vnser iammerkeit.	<1:5> Therefore, it was a good message, when the Prophet said: ‘Behold, the days are coming etc.’ When the old fathers recognized the lamentable situation they were in, full of desire, they cried up to the                            heaven and by their spirit were drawn into God and read in divine wisdom that God be born.	<1:5> Therefore, it was a good message, when the Prophet said: ‘Behold, the days have come, declares God’,[13] that God will be born of the root of David. That God Himself said it, is a great thing: ‘It is more likely that heaven and earth change than that the word of our Lord will be changed.’[14] When the old fathers recognized the lamentable situation they were in, full of desire, they cried up to the kingdom of heaven and by their spirit were drawn into God and read in divine wisdom that God be born in our human nature, who should save us from our lamentability.
<1:6>dar umme was di botschaft gude alse kalt wassir einer durstigen sele, wan daz ist wor daz Got gibit sin himmilriche umme einen kalden drunc wazzers. und an eime gudin herzin da mide ist ez gnuc, und wer einen guden gedanc opperit in der ewigin minne da Got inne mensche ist worden, der wirt behaldin. darumme indarf der mensche nich forten den tufil noch di werlint noch sin eygin fleis noch unsin herrin Got.        sent Paulus sprichit: der son ist uns gegebin zu einem vorsprechin. di ein wisheit ist sines vaderis, der sal wisliche rede gebin for alle unse torheit und missedait. sente Paulus sprichit ouch: her ist uns gegebin zu einem vorvechtere, der for uns sigevechten sal in allir unsir noit. wir sullin beiden der himmillische vadir musz unse gebeit inphain odir nicht. wolde der vadir gegin uns vechtin, her informochtis nicht, wan di selbe gewalt und wisheit di der vadir hait, di hait der son glich mit yme, der uns gentzlich gegebin ist zu eime foryechtere und hait uns so dure irarnit daz her uns nicht vorlazin inwil, und der vadir inmac ime nicht forsagin, wan her sin wisheit ist. her inmac ouch nicht gegin ime gevechtin, wan her sin craft ist. darumme indarf der mensche nicht forten,       her in muge mit allin sinen sachen kunliche zu Gode gein.	<1:6> Darvmme was dy gute botschaft also ‘ein kald wasser eyner durstigen sele’. Wan das ist war: Wer ein trünk kaldes wassers gebit sime eben cristen in der ewigen libe, da got mensche ynne worden ist, dem werden alle sine sünde vorgeben. Vnd ich neme es uff myne sele: Wer eynen guten gedanken vnserm hern gote opphert in der ewigen libe, der wirt behalden. Darvmme darff der mensche nicht vorchten den tufel noch dy werlt noch sin eygen fleisch, noch vnsern hern got darf er nicht vorhten. Wan sente Pauwel spricht, das vns der son ist gegeben czü eynem vorsprechen; der ein wisheit ist des vaters, der sal wisliche rede geben vor alle vnser thorheit vnd missetat. Andirswo spricht dy schrift; das ‘er vns gegeben ist czü eyme vorvechter, der vor uns segefechten sal in alle vnser not’. Wiszt ir, wy der mensche ettiswan gedenken vnd beten sal? Er sal sich vnd vor wen er beten wel mit allen sin sünden vnd gebrechen legen in dy wunden vnsers hern ihesu christi vnd sal sich vnwirdig dünken vnd sal sich beveln der wirdigen martir vnsers hern ihesu christi vnd sal sich opphern deme hymmelischen vater an sinem heyligen sune. Antwedir der hymmilische vater der müss sy beiden epnhan adir nicht. Wolde der vater keyn vns vrlegen, er vormochte es nicht, wan dy selbe gewalt vnd wisheit, dy der vater hat, dy hat der son glich mit om, der vns genczlich gegeben ist czü eyme vorvechter vnd hat vns so thüre irarnt, das er vns nicht verlaszen wel; vnd der vater mag öm nicht vorsage, wan er sin wiszheit ist. Er mag ouch gegen en nicht gefechten, wan er sin craft ist. Dar vmme darff der mensche got nicht vorhten, er moge mit allen synen sachen künlich czü gote gein.	<1:6> It follows, therefore, that the good message was: ‘A cold water to a thirsty soul’, hence, it is true that God gives his kingdom of heavens for a draught of cold water and for a good heart, this will do, and who offers a good thought in eternal love in which God has become man he is saved. That is why man needs to fear neither devil nor world nor his own flesh nor our Lord God. Therefore, Paul says: The Son who is a ‘wisdom’ of the Father, is given to us ‘as an advocate’ and shall speak wisely on behalf of all our follies and misdeeds. Saint Paul also says: He is given to us as a propitiator who shall win the battle in all our misery. We should pray, the heavenly Father has to receive our prayer or not. If the Father were to fight against us, He would be unable to, as the same power and wisdom which the Father has, the Son has just the same as His, He who is totally given to us as a propitiator and has won us at such cost that He does not wish to let us go. And the Father can not object to Him, as He is His wisdom. And He is not able to fight against Him, as He is His power. For that reason, man needs not fear God, but may boldly go to God with all his concerns.	<1:6> It follows, therefore, that the good message was: ‘A cold water to[15] a thirsty soul’, hence, it is true,[16] whoever gives a draught of cold water[17] to a fellow Christian in the eternal love in which God has become man, this one will be forgiven all his sins.[18] And I pledge my soul for it: One who offers a good thought to our Lord God in eternal love he will be saved. That is why man needs to fear neither devil nor world nor his own flesh nor should he fear our Lord God. Therefore, Paul says:[19] The Son who is a ‘wisdom’ of the Father, is given to us ‘as an advocate’ and shall speak[20] wisely on behalf of all our follies and misdeeds. Saint Paul also says:[21] He is given to us as a propitiator[22] who shall win the battle in all our misery. Do you know how man should properly think and pray? He should place himself and everybody for whom he wants to pray together with his sins and his frailty into the wounds of our Lord Jesus Christ and should think himself to be unworthy and commend himself to the worthy suffering of our Lord Jesus Christ, and should sacrifice himself to the heavenly Father with his holy Son. Either the heavenly Father has to receive both or none of them.[23] If the Father were to fight against us, He would be unable to, as the same power and wisdom which the Father has, the Son has just the same as His, He who is totally given to us as a propitiator and has won us at such cost that He does not wish to let us go. And the Father can not object to Him, as He is His wisdom. And He is not able to fight against Him, as He is His power. For that reason, man needs not fear God, but may boldly go to God with all his concerns.[24]
<1:7>Du der mensche uz dem paradise gestozin wart, da forsazte Got drigerleige hude.                  daz eine was englicher nature, daz andere ein furie swert, daz dritte ist daz ez zu beiden enden sneit.	<1:7>Da der mensche üs dem paradize gestozen wart, da satczte got dryerley hute vor das paradisz. Das eyne was engelische natur, das ander ein furig swert, das dritte, das es czu beiden enden sneit.	<1:7>When man was driven out of paradise, God put up three kinds of guardians. The one was of angelic nature, the other a fiery sword, the third a double–edged sword.	<1:7>When man was driven out of paradise, God put up three kinds of guardians in front of paradise.[25] The one was of angelic nature, the other a fiery sword, the third a double–edged sword.
engllcher nature bezeichint lutirkeit.                       du Godis son quam uf daz ertriche, der ein lutir spigil waz ane allin fleckin,                                  der brach di ersten huden uf und brach di unschult und lutirkeit in mensliche nature uf daz ertriche. Salomon sprichit von Christo: her ist ein lutir spigil ane fleckin.	Engelische natur beczeichent also vel also luttirkeit; des hat der mensche nicht. Da gotis son quam uff ertrich, der ‘ein spigel ist ane flecken, vnd ein antlitze vnd ein bilde des hymmilischen vaters’, an dem man genczlich gotis willen bekennen mag, der brach dy erste hüte uff vnd brachte vnschult vnt lutterkeit in menschlich natur uff das ertrich.	The angelic nature signifies purity. When God’s Son came on earth, who is ‘a pure mirror without stains’. He broke up the first guardian and brought innocence and purity to human nature upon earth.	The angelic nature signifies purity which man does not have. When God’s Son came on earth, who is ‘a pure mirror without stains, and a face and an image of the heavenly Father’, in which one can totally recognize God’s will. He broke up the first guardian and brought innocence and purity to human nature upon earth. Solomon says of Christ: ‘He is a pure mirror without stains.’[26]
Das furige swert bezeichint di gotlichin furigin minne, on di der mensche nicht inmac zu            himmilriche kumin. di brachte Christus mit ume und brach die anderin hude,         wan her hatte mit der selbin minne den menschen lib er dan her in geschuf, und ideo:             caritate perpetua dilexi te. Jeremias sprichit: mit ewigir minne hait dich Got geminnet.	Das furige swert beczeichent dy götliche furige libe, ane dy der mensche nicht mag czü dem hymmilriche komen. Da gotis sun quam, da brach er dy ander hute ouch uff, der den menschen lib hat gehabt mit ewiger libe e er y geschaffen wart. Dy götliche libe brachte er mit öm uff dis ertrich.	The fiery sword signifies divine fiery love without which man can not come to the kingdom of heaven. This Christ brought with Him and broke     the other guardian. For He had loved man with the same love, even before He had created him. ‘     caritate perpetua dilexi te’, says Jeremiah: ‘With eternal love God has loved you.’	The fiery sword signifies divine fiery love without which man can not come to the kingdom of heaven. This Christ brought with Him and broke up the other guardian. For He had loved man with the same love, even before He had created him. ‘Et in caritate perpetua dilexi te’, says Jeremiah: ‘With eternal love God has loved you.’[27] This divine love he brought with Him to this earth.
Di dritte hude was daz snidinde swert. daz was menslich jamirkeit. di nam unsir herre uf sich an deme hohisten, alse Christus sprichit: vere languores nostros etc. werliehe her sal tragin unse serde.	Dy dritte hute was das snydene swert; das was menschliche iammerkeit. Dy nam vnser herre uff sich an dem hösten. Dy schrift spricht von öm,	The third guardian was the cutting sword, namely human misery. Of this our Lord has shouldered the whole load, as Christ says: vere languores nostros etc. ‘Surely he shall bear our griefs.’	The third guardian was the cutting sword, namely human misery. Of this our Lord has shouldered the whole load, as Isaiah says:[28] ‘vere languores nostros ipse tulit’. ‘Surely he shall bear our griefs.’[29]
dar umme ist her cumen uf daz ertriche daz her des menschen sunde uf sich genomen hait, daz her si fortiligite und den menschen behilde. abir nu ist daz himmilriche uffin on allirleige hude. darumme mac der mensche kunliche zu Gode gein.	das er darvmme komen ist uff das ertrich, das er des menschen sünde uff sich genommen hat, das er sy vortilgete vnd den menschen behilde. Vnd nü ist das hymmilrich uffen an allerley hute; darvmme mag der mensche künlich czu gote gen.	For that reason He has come upon earth to shoulder man’s sin, in order to wipe it out and save man. So now the kingdom of heaven is open without any guardian, that is why man may boldly go to God.	For that reason He has come upon earth to shoulder man’s sin, in order to wipe it out and save man. So now the kingdom of heaven is open without any guardian, that is why man may boldly go to God.
<1:8>Daz wort                        her ouch sprichit: 'ich wil irweckin in den samin Davidis oder di frucht.	<1:8>Ein wort sulle wir noch merken, das er spricht: ‘ich wel irwecken dy frucht dauidis’.	<1:8> There is this other part of the verse which he said that we should remember: ‘I will raise up’ the seed or the fruit ‘of David’.	<1:8> We should note another word that he says: ‘I will raise up’ the fruit[30] ‘of David’.
der engil rurte in einer stunde des dagis daz wazzir. da von so gewannes so groze craft daz ez di lude gesunt machite von allirleige suchide.	Das mag man prüfen, das der engel in eyner stünde des tagis das wasser rürte. Da von gewan das wasser so groye craft, das es dy lute gesünd machte von allerley suchte.	The angel moved the water. From this [the water] gained such strong power that it healed the people of all sorts of sicknesses.	On this one may ponder that at certain times the angel moved the water.[31] From this [the water] gained such strong power that it healed the people of all sorts of sicknesses.
vil grozir ist daz daz Godis son rurte mensliche nature in unsir vrowin libe. da fon ist al mensliche nature selic wordin.	Vel groser ist das, das gotis son rürte menschliche natur in vnser frowen libe. Da von ist alle menschliche natur selig worden.	It is more powerful that God’s Son moved man’s nature in our beloved woman’s womb. From this the entire nature of man was made blessed.	It is more powerful that God’s Son moved man’s nature in our beloved woman’s womb. From this the entire nature of man was made blessed.
noch grozir selekeit ist daz daz Got mit siner eigenen nature rurte daz wazzir in deme Jordane, do her gedauft wart. da mede hait her craft gegebin allin wazzirin alse, wan der mensche getauft wirt, daz her gereinegit wirt fon allin sinen sunden und wirt eyn kint              Godis.	Noch groser selikeit ist das, das got mit syner eygenen natur rürte das wasser in dem iodan, da er getaufft wart. da mete hat er craft gegeben allen wassern; wan der mensche getoüft wirt, das er gereyniget wirt von allen syn sünden vnd wirt ein kind vnsers hern godis.	Even more powerful blessedness is that God by His own nature moved the water in the river Jordan when He became baptised. By this, he gave power to all waters, so that when man is being baptised, he will be cleansed of all his sins and become a child of God.	Even more powerful blessedness is that God by His own nature moved the water in the river Jordan when He became baptised. By this, he gave power to all waters, so that when man is being baptised, he will be cleansed of all his sins and become a child of our Lord God.
di allir groiste selekeit ist daz daz Got geborin und geoffinbarit wirt in der sele an einer geistlichen einnunge. da fon wirdit der mensche seliger dan der lip unsis herrin Ihesu Christi one sine sele und one sine gotheit, wan ein iclich heilege sele ist edelir wan der totliche lip unsis herrin Ihesu Christi.	Dy aller grosyte selikeit ist, das got geoffenbart vnd geborn wirt in der sele an eyner geistlichen eynünge. Da von wirt dy sele seliger dan der lib vnsers hern ihesu christi (an sin godheit vnnd an sine sele), wan ein selige sele ist edeler dan der tötliche lib vnsers hern ihesu christi was.	The most powerful blessedness is that God is born and revealed in the soul in spiritual union. From this the soul becomes more blessed than the body of our Lord Jesus Christ without His soul and without His divinity, as every soul is more noble than the dead body of our Lord Jesus Christ.	The most powerful blessedness is that God is born and revealed in the soul in spiritual union. From this the soul becomes more blessed than the body of our Lord Jesus Christ without His soul and without His divinity, as every soul is more noble than the dead body of our Lord Jesus Christ was.
<1:9>Di innewendige geburt Godis an der sele ist ein follinbrengunge allir ire selikeit, und di selikeit frumit ir me dan daz unsir herre mensche wart in unsir frowin sente Merien libe, und dan daz her daz wazzir rurte. waz Got ie geworchte oder geteit durch den menschin, daz inhulfin nicht alse umme eine bonen, her inworde forenit mit Gode an einer geistlichin foreinunge, da Got geborin wirdit in der sele und di sele geborin wirdit in Gode, und hirumme hait Got alle sine werc geworcht.	<1:9>Dy inwendige gebort gotis an der sele ist ein volbrengen aller orer selikeit, vnd dy selikeit fromet ör mer, dan das vnser herre mensche wart in vnser frowen sente marien libe vnd den das her das wasser rurte. Alle die ding mochten ör nicht gefromen, sy worde voreint mit gote.	<1:9>The inner birth of God in the soul is a fulfilment of all her blessedness, and the blessedness provides her with more than that our Lord became man in our beloved woman Mary and that He moved the water. Anything God has ever worked or done through man is worth no more than a bean, unless he would be united with God in a spiritual union, when God is born in the soul and the soul is born in God, and for this God has done all His work.	<1:9>The inner birth of God in the soul is a fulfilment of all her blessedness, and the blessedness provides her with more than that our Lord became man in our beloved woman Mary and that He moved the water. Anything God has ever worked or done through man is worth no more than a bean, unless he would be united with God in a spiritual union, when God is born in the soul and the soul is born in God, and for this God has done all His work.[32]
<1:10>daz uns daz gesche, des helfe uns Got. amen.	<1:10>Das alle deye ding an vns geschen, des helfe vns got. Amen.	<1:10> That this may happen to us, may God help us! Amen.	<1:10> That this may happen to us, may God help us! Amen.

Florentinus von Utrecht, T1 [Sievers/Strauch, Paradisus 2]

Dominica I in Adventu Domini

‘Benedictus qui venit in nomine domini’ (Matt. 21:9)

The content of the homily

The homily starts with the core verse, Matt. 21:9
in Latin and its vernacular translation (n. 1), starts with the explanation of
the first word, ‘benedictus’.


A) ‘Benedictus’ (n. 2)

The one blessed is blessed
thrice, ‘in His essence’ and ‘in His being’ and ‘in His gifts and grace which
He gives us’, thus, the first blessednes is received from His Father, the
second from His mother and the third, through giving to us.



B) Unity and singularity (n. 3)

After highlighting the utmost
unity of Father, Son and Spirit, the question arises, how then did only ‘the
person of the Son’ take on human nature? The answer is that the three are on in
essence, nature and by being God, but not as persons. Yet, only the Son as a
person has taken on humanity as a person.



C) ‘Benedictus qui venit’ (nn.
4-11)

This longest section unfolds the
‘blessed who came’ in three subjections: a) God is full of mercy (n. 4); of
justice (nn. 5-7); and of wisdom (nn. 8-11).

The context

The following homily which like the previous one by Eckhart is related to the first Sunday of Advent, develops in part parallel ideas, but also shows significant differences, if not even clear contrasts to that of Eckhart. While both texts deal with the tension between sin and salvation and place the hope of the readers on liberation from sin, Eckhart had developed his presential salvation through the birth of God in the soul, where no medium, even not Christ, has a special role, but where the latter is only an expression of God taking up the nature of the entire humankind, Florentinus develops his contrasting view in two ways.

First he underlines that the Son has not come down to earth in His divine being, for he claims that, had the Son come down in his divine being, then also Father and Holy Spirit had taken up human nature.

Second, the taking up of human nature was the act of a single person who took to him the nature of one single person, for it was Christ specifically who as a single person had become one human being and only thus brought this individual nature and with it all human nature into Father and Holy Spirit. To support this, 1Tim. 2:5 is the key verse that expresses the mediation of salvation through Christ, while this verse is only mentioned once in Eckhart’s entire known work, namely in his Commentary on John, where Eckhart speaks of justice. Christ, the Just, is the one through whom divine Justice speaks, He does not speak out of Himself, removing any idea that Christ would need to mediate between two different entities.[33]

            The background, therefore, against which Florentinus preaches here, are Eckhart’s reflections that Father, Son and Holy Spirit are not acting individually, but the three only as one divine, so that the divine act will always be one single one. We will see that this particular topic is of special interest also of Johann Franke and his first homily here in the collection of the Paradisus (homily 5 of the collection), as Franke refers to the particular homily by Eckhart, where he is explicit about the three acting as one divine, a homily which erroneously (and quite amusing for the historian) has been published first under the name of Johann Franke by F. Pfeiffer in 1851, before it has been rightly restored to Eckhart by W. Preger in 1864 (although, until now, Preger’s suggestion had not been accepted).[34]

Editions, commentaries and notes

Sievers/Strauch, 10-1 = n. 2.

Previous English translations

None.

Text and translation

<:1>Benedictus qui venit in nomine domini. her ist gebenedigit der da cumit in deme namen des herren.	<:1>‘Benedictus qui venit in nomine domini’. Blessed is he who comes in the name of the Lord!’[35]
<:2>he ist gebenedigit in sime wesine, daz he inphangin hait von sinem vadere in der ewekeit. he ist gebenedigit in der zit in deme wesine daz he inphangin hait von siner muder libe. he ist ouch gebenedigit in sinen gabin und gnadin, di her uns gibit. sent Augustinus sprichit [7r]: der vadir und der son und der heilegeist di sint ein in der nature und in deme wesine und sin daz obirste guit', alse wir sprechin mit dem munde und geloubin in disime lebine und sullin bekennen in deme ewegin lebine.	<:2>He is blessed in His essence which He has received from His Father in eternity. He is blessed in time in the being which He has received from His mother. He is also blessed in His gifts and grace which He gives us. Saint Augustine says: ‘The Father and the Son and the Holy Spirit, they are one in nature and in essence and are the highest good’, as we speak with our mouth, believe in this life and shall profess in the eternal life.
<:3>sent Augustinus und sente Ambrosius di sprechin daz ein persone ist in der anderen, der vadir in deme sone und in deme helegen geist und der son in deme vadere und in deme heilegen geist und der heilege geist in deme vadere und in deme sone, und ist dise einunge so groiz daz kein grozir gesin inmac. sint dan daz di dri personen ein sint in deme gotlichen wesine, wie mac daz gesin daz di persone des sones menschliche nature hait an sich genummen und nicht der vadir oder der heilegeist? respondeo: alleine der son daz selbe ist daz der vadir ist, he in ist doch nicht di der vader ist, daz ist persone. Johannes und her sint wol glich, wan si habint eine menscheit, si in sint abir nicht glich an den personen, wan der eine mac wol etwaz habin an siner personen, alse groze und varwe, daz der ander nicht inhait. der son ist daz der vader ist, in deme wesine, he inist doch nicht di di der vader ist, an der personen. wan he ist ein andir an der personen dan der vadir, wan der son enist nicht vadir. hette der son di menscheit an sich genomen in deme daz her Got ist oder nature oder wesin, so were der vader und der helegeist also wol mensche worden alse der son. mer wan he di menscheit an sich nam alse her di ist, daz ist persone, so mochte her ein icliche nature an sich han genomen an den vader und an den heilegen geist.	<:3>Saint Augustine and saint Ambrose say that one person is within the other, the Father in the Son and in the Holy Spirit, and the Son in the Father and in the Holy Spirit, and the Holy Spirit in the Father and in the Son, and that this unity is so great that there can be no greater one. If then the three persons are one in the divine essence, how can it be that the person of the Son, but not the Father or the Holy Spirit, has taken on Him human nature? Respondeo:[36] The Son alone is the same that the Father is, and yet he is not what the Father is, namely the person. John and Him are quite alike, as they have one humanity, they are not the same, however, with regards the persons, for the one can indeed have something in his person, for example size and colour which the other does not have. The Son is what the Father is in essence, however, He is not the one who the Father is in person, for He is another in person than the Father, for the Son is not the Father. If the Son had taken on Him humanity by being God or nature or essence, then the Father or the Holy Spirit would have become a human being just as the Son. Moreover, because He had taken humanity to himself as He Himself is it, namely as a person, he was able to take on Him every nature in the Father and in the Holy Spirit.
<:4>Benedictus qui venit. wan Got fol barmeherzikeit ist, so fugite ur daz wol daz her einer iclichen creature also vile gebe alse si ir ummir inphahin mochte, und noch deme daz der mensche in di sunde gefil, so was her alle zit da zu gefugit daz her irlosit mochte [7v] werdin, wan auch Got den menschen fol machit hatte in siner nature, daz her nicht me inphain mochte. hette he urne icht me gegebin, so were he da uz gevallin, daz he nicht were ein mensche gewest, wan di meistere sprechin daz der mensche von naturen da zu gemachit ist daz he Got bekenne und minne und sin ewecliche gebruche, und daz urne daz naturlich si, daz bewisit man himide. in deme beginne alse der sunder gnade inpheit, daz enist nicht wonder oder zechin, wan her von nature zu  gnadin gefugit ist: daz ist ein zeichin daz ein blinder sehinde wirt, wan der enist nicht me gefugit zu deme gesichte. abir wan der mensche von nature zu der gnade gefugit ist, daz hait her da fon daz her daz bilde Godis an sich hait. und darumme fugite daz sinir barmeherzikeit, alse her un folmachit hatte in der nature, daz her un auch folmachite in der gnade.	<:4>Benedictus qui venit. As God is full of mercy,  it suited Him that He would give every creature as much as it was able to receive in it, and as man fell into sin, he was condemned for all the time to wonder around without goal, for God had also made man perfect in his nature so that he could not receive more. If He had given them something more, he had fallen out there, so that he would not have been man, for the masters say that man is made by nature to know and love God and eternally needed Him, and that this were natural to them which one can see with the following. In the beginning when the sinner received grace, there were no wonder or signs, for he was joined with grace by nature. It is a sign that somebody blind is going to see, for he was no longer united with the face. But when man is united with grace by nature, this derives from having the image of God in him. And, therefore, this suits His mercy as He had an omnipotence in nature that he also made him omnipotent in grace.
<:5>Ez fugite ouch siner gerechtikeit, wan gotlich gerechtikeit hait daz gestetigit daz sunde muz gebezzerit werden; und du al menslich kunne Godis vigint waz, so inmochte der mensche nicht gebezzerin. wer bezzerin solde, der muiste ein mittel er sin schussin Gode und dem menschen, also daz he were frunt Godis und des menschen, und kein mensche waz daz Godis frunt were. dar umme fugite he daz siner gerechtikeit daz der queme di beide frunt were <godis und> des menschen, daz he mit siner heilegen menscheit wolde bezzerin for di sunde und frunt Godis were, daz her gebezzerin mochte, wan her Got was.	<:5>It also suits His justice, for divine justice provides that sin must be corrected. And as all human power was God’s enemy, man could not be corrected. The one who was meant to correct had to be a medium between God and man, namely being a friend of God and man, but there was no man who was a friend of God. Therefore He ordered in His justice that He would come who was the friend of both, of God and men, that by His holy humanity He would be the corrector of sin and the friend of God, so that he would be able to correct, for He was God.
<:6>ez inmochte ouch kein creature gebezzerin, wan ein iclich creature Gode pflichtit was und ist allis des si ist und formac. und wo mide dan? sente Bernhart: libe herre, waz getun ich daz ich dir gedanke? allis das ich formac, des bin ich dir pflichtit und schuldic umme daz all eine daz du mich geschaffin haist. wo mide sal [8r] ich dan dir des dankin daz du mich widir gemachit haist?	<:6>No creature either was able to correct, for every creature is dependend on God for all that it is and is capable to do. Then, by what? Saint Bernhard: Dear Lord, what do I do that I thank you? All that I am able to do, I am dependent on and endebted to you for this alone that you have created me. By what then shall I thank you that you have made me again?
<:7>solde ein mensche tusint jar lebin, he in mochte Gode nummir follindankin daz he in geschaffin hait. ez fugite ouch siner gerechtikeit hirumme, wan he herin Adammen unsterplich hatte gemachit, di wile her stunt in siner unschult; und daz hatte he ubirnaturlichen; und du he in di sunde gefiel, solde he wider uf stein, des in formochte he nicht fon siner nature, wan iz waz pobin sin nature. wan kein dinc inmac werdin irhabin pobin sin nature wan fon deme der di nature geschaffin hait.	<:7>If man lived for a thousand years, he could not fully thank God for having created him. It also suits His justice in having made Adam immortal, while he was innocent. And this, he had in a supernatural way. But when he fell into sin, he was meant to get up again, which he was unable to do by his nature, for it was beyond his nature. As nothing can surmount his nature, except through the one who has created nature.
<:8>Ez fugite ouch siner wisheit daz he selbir fonde di allir beisten wise zu erlosine den menschen. hette he daz keiner creature gegebin daz si erloist hette den menschen, so inwere der mensche nummir follin selic wordin. hette in ein engil irloist, so hette der mensche ummer me darumme deme engele zu dankene gehait und inwere ime nicht glich gewest, wan Christus sprichit in deme ewangelio: di lude sullint werdin alse di engele Godis.	<:8>It also suits His wisdom that He found the very best ways to rescue man. Had He not given the possibility to one of the creatures to rescue man, man would have never become blessed. If an angel had rescued him, man had always needed to thank the angel, and he had not been like Him, for Christ says in the Gospel: People should become like the angels of God.
<:9>Warumme ouch Godis son den menschen irloist habe und nicht den engil, da sint file rede und sage fon. ein eist: wan der engil ein fol licht hatte und zu male mit ein andir und ane mittil bekante, darumme waiz her minner zu inschuldigine wan der mensche, des bekentnisse dinstere waz, alse daz her ein noch deme anderen muiste bekennen, nu dit nu daz, und radis bedorfte. di nature sinez willin was auch also daz her frie ist, und waz alse daz her kisin mochte. aber alse her gekorin hait, so steit sin wille und ist also gestedigit daz her nummir dar abe gekeren noch ein andir gekisin mac.	<:9> Why then God’s Son has rescued man, and not the angel, many debate and speak about. One voice is: Because the angel had a perfect light and together and without medium knew, he knows less to correct, while man whose knowledge was darkened and, thus, needed to learn one thing after the other, now this and that, and needed advice. The nature of his will was also free and was, so that he could chose. But once He had chosen, His will is firm and so steadfast that He will never move away nor alter His decision.
<:10>hirumme du her sich da zu korte daz he Gode glich wolde sin, du wart he nidir geslagin in di helle und inmochte nummirme wider gekerin. abir des menschen wille mac kisin. alse her geborin hait, dar noch mac he da fone kerin und abir ein andir kisin, also daz der engil sinen willin mac kerin for und nicht noch und der mensche beide for und noch. du her Adam di sunde geteit, du enwas kein mensche dan noch dan her und Eva, und hette in Got fortumit, so were al menslich geslechte forlorn daz fon ieme kumen solde, und daz in hette siner gerechtikeit nicht gefugit daz der arme mensche fortumit were gewest e dan her geborin were. abir di engile warin alle mit ein geschaffin. wan ouch allir menschen geslechte nature was in deme ersten menschen Adam, und were her forlorn, so were alle mensliche nature zu nichte wordin, und daz in hette nicht gefuigit siner gerechtikeit, di eime iclichin gibit alse her dirarnet. und also in was ez nicht umme den val der engile, alleine ir ein teil vilen, so bestunden doch di anderen.	<:10>Therefore, as he had decided wishing to become like God, he had been pushed down into hell from where he would never be able to come back, Though man’s will can make a decision. Even if he had chosen once, he can still move away from this and make a different desicion. While the angel can turn its will forward, but not backwords, man can do both, forward and backwards. When Adam sinned, there was no other person except him and Eve, and if God wished to make him disappear, the entire humanity which was meant to derive from him were lost, but this had not suited His justice that the poor man had disappeared even before he was born. The angels, however, had been born with him. As the entire humanity was present in the first human being, Adam, so, if he had gone lost, the entire human nature had been destroyed, which likewise would not have suited His justice which gives to everyone that one deserves. Hence, it was not for the fall of the angels, as only some of the fell, while others survived.
<:11>Di leiste sache und di allir beiste was: wan di engile gereckit warin uf daz ende, des inmochte her nummirme wider gekerin. alse noch deme tode so ist der mensche cumen uf daz ende da her bliben muiz, dannen her nummer gekerin mac. wan abir der mensche noch waz uf deme wege du her di sunde geteit, darumme mochte he wider cumen zu gnaden, und nicht der engil. daz disir herre queme uf daz ertriche, des was noit, wan kein mensche so wol getun mochte, he inmuiste hinnidir varin zu der helle. abir nu steit daz himmilriche uffin genzliche. biden wir unsin herren etc.	<:11>The most obvious and very best reason is the following: As the angels turned towards the goal, it was impossible for it to ever come back. After death, a person has to come to the end, where one has to remain, and from where one never can come back. As long, however, as a person is on its way to sin, one can, unlike an angel, return to grace. If the Lord had not come to earth, man would have needed to go to hell, for no person can behave properly, though now the kingdom of heaven is fully open.

Hane, der Karmelit, T4,4.6 [Sievers/Strauch, Paradisus 3]

Feria IV post dominicam IV in Adventu Domini

‘Gaudete in domino semper’ (Phil. 4:4)

Content and structure

The homily has a clear and didactic structure. It starts with
the core verse of Phil. 4:4 in Latin and its slightly interpreting
vernacular translation, rendering the ‘in domino’ by ‘in God’ (n. 1).

Then, following Pseudo-Dionysius,
it lays out that ‘in God’ means a six-fold action of the Holy Spirit, hence,
structuring the homily in six parts:

1) God opens the soul (n. 3);

2) God brings the soul together,
draws her to Himself and joins her with Him (n. 4);

3) God converts the soul (nn.
5-7);

4) God moves the soul (n. 8);

5) God unites the soul (n. 9);

6) God carries the soul over and takes
her to Himself (n. 10).
The six parts are somehow hierarchical, without being
systematically strict, as some of them seem to repeat the move from what the
soul is to what the soul will be. And yet, already in the first part, mention
is made that according to God’s ‘eternal providence’, the soul is flawless.
Again, in the second part, mention is made that ‘God will be born in the soul’.
The most detailed part is the third where the preacher talks about the
conversio of the soul with the focus there on the soul which does not, can not
and even does not want to sin. This happens through ‘tasting’ God first, before
knowing Him, an experiental movement that is supported by the interpretation of
Paul being lifted to the third heaven. Once she has made that experience, like
Paul did, she ‘contemplates God in His essence’. In the next part, however,
this results in the soul’s frightening self-realization, seeing her smallness
in contrast to God’s greatness. The next two parts, then develop the unity of
God and the soul further. In pack five, the soul is being shone through by
divine light, in pack six she becomes herself the divine light.

The context

No doubt, of the two non-Eckhartian texts, so far in the Paradisus, this one comes closest to Eckhart’s own homilies. And yet, there are clear differences which make the text being different from Eckhart and give a distinct profile to Hane, the Carmelite. First it is his focus on sin in nn. 5-7 and the experiential side that is linked to the move into the unity of the divine. More imporant, however, is his interpretation of Paul being lifted to the third heaven. Whenever Eckhart preaches about this passage, he emphasizes not the fact that this was seeing God in His glory and highness, but a loss of knowledge,[37] and yet, there is a passage that Eckhart, however, relates to Augustine (after having been more sceptical himself before) and is similar to what is being preached here: ‘The third heaven is pure, spiritual knowledge, where the soul is caught away from all things present and from all corporeal things. There one does not hear a sound, and knows without material base: in there is neither white nor black nor red. In this pure knowledge the soul knows God completely, as He is one in nature and three in the persons.’[38] In addition, the present homily with the six things reminds of Eckhart’s six steps that he gives in his homily On the noble man. In it, like, here, the start is that the soul is already recognized to be the noble one, and the fourth step mentions the frightening self-recognition of the soul.[39]

Editions, commentaries and notes

Sievers/Strauch, 10-1 = n. 3; Mertens, V./Schiewer, H.-J., Die ‘Postille’ Hartwigs von Erfurt. Winterteil, Typoskript, S. 39-41; DW II 34.

Pfeiffer, F. (Hg.), Deutsche Mystiker des vierzehnten Jahrhunderts, Bd. II: Meister Eckhart, Leipzig 1857 (ND Aalen 1962), Pr. XXVII.

Earlier English translations

None.

Text and translation

<:1>Gaudete in domino semper. sent Paulus sprichit: frowit uch in Gode alle zit.	<:1> Gaudete in domino semper.[40] Saint Paul says: ‘Rejoice in God always.’
<:2>di glose sprichit: in Gode, daz si ein werc des heilegen geistes. sente Dionisius sprichit: seis stucke sint da mide di sele cumen sal uf ir hoistes.	<:2>The gloss says: ‘in God’, this means an action of the Holy Spirit. Saint Dionysius says: ‘there are six things by which the soul shall come to her highest [part].’
<:3>daz erste ist daz Got di sele offinet, alse he sprichit in Cantica: du mir uf, min frundinne, tu mir uf, min tube, tu mir uf, min unbefleckite! herre, sprichis du dine unbefleckite, di wile si noch in den sunden lit? - ja, si ist mine unbefleckite in minir ewigin forsichtikeit. wanne dan di sele bekennit irin schadin und den gebrechin den si hait inphangin fon den sunden, so vellit si ires selbis in jamir und wirdit willic und offinet sich Gode zu allin zidin.	<:3>The first is that God opens the soul, as He speaks in Songs:[41] ‘Open to me, my darling, open to me, my dove, open to me, my flawless one.’ Lord, do you say ‘your flawless one’, while she still rests in sin? ‘Yes she is my flawless one in my eternal providence. When then the soul recognizes her damage and weakness which were inflicted to her by sins, she comes down in sorrow and becomes willing and to open up to God at all times.
<:4>Zu dem anderen male so samenit Got di sele und zuhit si mit den nidersten creften uz allir manicvaldikeit uf zu den ubirsten creften und heftit si mit der ubirsten craft an Got. der vadir wirkit gewaldicliche in der sele und der son wisliche mit der warheit und der heilege geist guitliehe mit der gude. dan wirt Got geborin in der sele, alse her sich ir offinbarit in einer nuwen wise mit eime gotlichin lichte. sente Augustinus sprichit: wan di begerunge inphengit wirt mit der minne, so wirt Got geborin in der sele. der heile geist ist ein inphengere der minne. di frucht des heilegen geistes daz ist licht und minne und freude und fride.	<:4>The second is that thus God brings the soul together and draws her by the lowest powers out of all her manifoldedness to the highest powers and joins her with God by the highest powers. The Father operates with power in the soul and the Son wisely with the truth and the Holy Spirit mercifully with benevolence. Then, God will be born in the soul, as He has revealed Himself to her in a new waz with a divine light. Saint Augustine says: When desire is received with love, thus God will be born in the soul. The Holy Spirit is a receiver of love. The fruit of the Holy Spirit, this is a light and love and joy and peace.
<:5>Daz dritte ist daz Got die sele ummekerit. dan kerit di Got zu ime und zu ir selbir, alse her sich ir offinbarit in eime gotlichen lichte mit eime nuwin bekentnisse. wan in unwissintheit ist man Gode verre, mit bekantheit und mit lichte so nekint man sich uffe Got. sente Paulus sprichit: ir sit cumen von deme vinstirnisse zu deme lichte; nu wandelit in deme lichte alse kinder des lichtes. dan so cumit di sele mit lichte und mit bekentnisse Gode also nahe daz si keine sunde intuit, sundir si inmac ir nicht getun. nicht alleine daz si ir nicht getun inmuge, mer si cumit ir in eine forgezzenheit, wanne si schowit ane die warheit. Davit sprichit: smeekit und schowit! nicht insprach he: schowit! zu dem ersten schowit und smeekit dar noch! someliche wollint fligen er si vederen gewinnen. wer da wil schowin er dan her smeckit, der schowit unordinliche und unendeliche. darumme sprichit her: smeckit und schowit!	<:5>The third is that God converts the soul. Thus, God turns it to Himself and to herself as He reveals Himself to her in a divine light with a new knowledge. For in not-knowing one is far from God, with knowledge and with light one comes closer to God. Saint Paul says:[42] ‘You have come from darkness to light; now, in this light walk as children of light’. Then the soul together with light and with knowledge comes God so close that she does not sin, but even can not do one. Not only that she does not want to sin, rather she comes to a forgetting, for she sees the truth. David says:[43] ‘Taste and see!’ He did not say: ‘See’ first, and ‘Taste’, second. Some want to fly before they have gained feathers. Who, there, wants to contemplate before tasting, contemplates not orderly and without end. For this reason, he says: ‘Taste and see!’
<:6>Also sal die sele Got smeckin in allin iren werkin daz alle ire werc suze werdin und senfte. also smeckit si und schowit Got one wanc; so si me smeckit, so si me schowit; und so si me schowit, so sich Got me in si senkit. Augustinus: da si mide schowit, da mide smeckit si et e contrario. und daz ist daz bilde da mide Got di sele noch ime selber gebildit hait.	<:6>Thus, the soul shall taste God in all her actions, so that all her actions become sweet and soft. Hence, she tastes and contemplates God without pressure. The more she tastes, the more she contemplates, and the more she contemplates, the more God sinks Himself into her. Augustine: ‘By what she contemplates by that she tastes and vice versa’. And this is the image by which God has formed the soul according to Himself.
<:7>Alsus teit sente Paulus, du her in den dritten hirnrnil gezuckit wart und sach di heimelichkeit Godis. wan da mide he sach, da mide horte he et e contrario. he sach daz wort daz ewicliche von deme vadere ist geborn, da alle dinc uzgefiozzin sin. also schowit die sele Got an siner clarheit und an siner hoheit. dan so cumit di sele so hoch daz si Got schowit an sinen wesine.	<:7>Thus did saint Paul, when he was taken up into the third heaven and saw the intimacy of God.[44] For by what he saw, by that he listened and vice versa. He saw the Word that is eternally born by the Father, when all things flew out. Thus the soul saw God in His glory and in His highness. Then, the soul comes so high that she contemplates God in His essence.
<:8>In den vierden male so bewegit Got di sele, und di sele bekennet fon nature daz bilde Godis an ir und stigit uber sich selbir und smeckit Got. so wirt si widir nider geslan in sich selbir uf ir naturliche krancheit, daz si anesihit sine grozheit und ire cleinheit. dan so cumit daz gotlich licht und durchschinet ire naturliche craft und ruckit si forbaz fon irre naturlichen craft in eine ubirnaturliche craft und ruckit si ouch uz irme naturlichen lichte in ein ubir naturlieh licht. also bewegit Got di sele. Job sprichit: herre, du haist din licht mir geoffinbarit, und in dime lichte offinbaritis du mir daz ich daz besitzin mac. du irschrac ich fon allemime herzin und min herze wart bewegit uf ein andir stait. Paulus: alsus wandelit he si von clairheit in clarheit.	<:8>The fourth is that God moves the soul and the soul knows by nature the image of God in her, and she climbs beyond herself and tastes God. Then she is going to become depressed in Herself by her natural weakness, as she sees His greatness and her smallness. Then the divine light comes and shines through her natural power and pushes her entirely away from her natural power into a supranatural power and He pusches her also out of her natural light into a supranatural light. This way God moves the soul. Job says:[45] ‘Lord, you have revealed your light to me, and in this light you revealed to me that I can possess it. Then, I was frightened by all my heart and my heart was moved into another state’. Paulus:[46] ‘So He transforms her from glory to glory’.
<:9>Zu dem funften male so enigit Got die sele. wan dan cumit daz gotliche licht und nimit di formen der sele und zuhit si in di formen Godis und enigit und formit si also in Got daz si daz gotliche licht also durchschillen hait daz si sich itzunt nicht bekennit an irre naturlichin craft, mer si bekennit sich an dem gotlichen lichte. dissis ist ein glichnisse an der sunnen. alse si schinit uffe di dinc da si iren widerslac an hait, so nimit si di dinc di si irhebin mac, und zuhit si in sich. alse wir sehin an deme schine der sunnen, der da schinit in di luft und durchclerit di luft, daz si nicht schinet luft, mer si schinit alse ein schin der sunnen, also hait daz gotliche licht di sele durchschinen, daz si sich selbe nicht bekennit dan an deme gotlichen lichte. sente Paulus sprichit: ich biden Christum und sinen vadir daz her uch gebe sinen heilegen geist und irluchte uch uwir herze, daz ir bekennit di warheit.	<:9>Fifth, God unites the soul. For then the divine light comes and takes the form of the soul and draws her into the forms of God and unites and forms her also in God so that she also has the divine light shining through, so that she then does not know her any longer in her natural power, rather she knows herself in the divine light. There is the example of the sun. When it shines on something, there is a reflection of it, thus it takes the thing that can carry it and draws it into itself. As we can see with the ray of the sun which shines through the air and enlightenes the air so that it does not shine as air, rather it shines as a ray of the sun, this way the divine light has enlightened the soul, so that she does not know herself, except in the divine light. Saint Paul says:[47] ‘I ask Christ and His Father that he gives you His Holy Spirit and enlightenes you your heart so that you know the truth.’
<:10>Zu dem seisten male holit Got die sele uber und nimit si an sich, also daz si daz gotliche licht alleine nicht durchschinet, mer si ist selbir ein gotlich licht. glichir wis alse der da neme einen cristallin oder einin berillum und hilde di in di sunnen, so forlorn si al ir gestaltnisse und worden glich deme lichte. Dyonisius: di engile sint ein durchschinic spigil gotlichis lichtis, di einen schowin in den anderen daz gotliche licht. also sint di seligin sele durchschinen mit eime durchschinigin lichte, und daz selbe licht daz di einen durchschinet, daz durchschinit ouch die anderen. dit ist daz sente Paulus sprichit: vrowit uch, wan Got ist uch nahe. rogemus etc.	<:10>Sixth, God carries the soul over and takes her to Himself, so that not only the divine light shines through her, rather she herself becomes divine light. Just like someone who took a cristal or a beryl and held it into the sun, they would lose all their form and become like the light. Dionysius: The angels are a transparent mirror of divine light, the ones see in the others the divine light. Similarly are the blessed souls translucent by a light that shines through, and the same light that shines through the ones, also shines through the others. This is, what saint Paul says:[48] ‘Rejoice in God, for God is close to you.’ Rogemus etc.

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[1] The sermon, chosen by the anonymous editor of the Paradisus to open his collection, is transmitted not only by the two witnesses of the collection (H2; O), but also by two other complete manuscripts (K2; Lo4), two rather incomplete codices (Kla; Me2), and five fragments.

[2] Pace G. Steer (DW IV 20) who suggested that this homily was given on Sunday XXV after Trinity, as the text of Jeremiah was used as a reading on this feast. Indeed, Eckhart gives his Latin sermon LI on this biblical text (LW IV 432–55: ‘Dominica vicesima quinta post Trinitatem de Lectione Ier. 23:5–8’), but as the content shows, it is not directed towards Advent, as is the homily here.

[3] On these, and their interpretation see F. Löser, LE IV 150-69.

[4] Similarly DW IV I 6. 14.

[5] See F. Löser, LE IV161-4.

[6] Ier. 23:5: ‘Ecce dies veniunt, dicit Dominus: et suscitabo David germen iustum’. The context of the text can be found in Collectarium, Arch. f. 43va–b: ‘Dominica prima in adventu domini, ad utrasque vesperas et ad laudes et ad IIIa capitulum: Ecce dies veniunt, dicit Dominus: et suscitabo David germen iustum: et regnabit rex, et sapiens erit: et faciet iudicium et iustitiam in terra’. Breviarium, Arch. f. 87ra–b: ‘Dominica prima in adventu domini sabbato precedenti … Capitulum: Ecce dies veniunt, dicit Dominus: et suscitabo David germen iustum: et regnabit rex, et sapiens erit: et faciet iudicium et iusticiam in terra. R/ Missus est’.

[7] Lo4 begins: Von dauidis samen irweckunge. Der prophete Jeremias spricht: ‘Set dy tage sint komen, spricht got, ich wel irwecken dy frücht adir den samen dauid vnd dy frucht sal wise sind vnd sal vinden orteil vnd machen gerechtikeit in ertriche’; Prov. 25:25: ‘Aqua frigida animae sitienti, et nuncius bonus de terra longinqua’. The Antiphone of the Magnificat in the Vespers: Breviarium, Arch. f. 87rb: ‘III. Ymnus. Conditor … V/: Rorate … Ad Magn. antiphona: Ecce nomen domini venit de longinquo et claritas eius replet orbem terrarum’.

[8] Aug., Confessiones VII 10, 16, ed. Verheijen, 103, 17: ‘et inveni longe me esse a te in regione dissimilitudinis’.

[9] ‘wesen’ is regularly translated by ‘being’. See the introduction above.

[10] Although not explicitly stated, the ‘von dem’ has to be interpreted as ‘far from the one’, so already L. Sturlese, but also denotes ‘derived from’ and ‘of’.

[11] ‘wesen’ is regularly translated by ‘being’. See the introduction above.

[12] This does not seem to be a quote, but hints at Jam. 4:11-2 (see also Rom. 14:4), if it is not taken from an unknown legal manual, so F. Löser, LE IV 158.

[13] Ier. 23:5; note the different opening of the rendering of the verse in n. 2, ‘nemet war’/’know’; here Eckhart opens the rendering with ‘sehet’/’behold’; the ending follows Lo4.

[14] See Matth. 24:35 and Luc. 21:33; see also Matth. 5:18 and Luc. 16:17.

[15] Eckhart takes this as given in Middle High German as both, a dativ and a genitiv in the twofold sense of ‘of’ and ‘instead of’. The cold water that somebody offers out of Love to some other Christian who is thirsty is the cold water that God through the Incarnate gives to that offering person instead of his lamentable, thirsty soul which out of herself could not offer a drop of water. Hence the cold water is given to a thirsty soul, but also instead of a thirsty soul. The givers (the offering person and God) are conflated into one giver and the two receivers (the thirsty co-Christian and the offering person) are conflated into one receiver.

[16] ‘Dar umbe … Wan’: note the punctuation, which differs from the critical edition of the DW.

[17] Matth. 10:42: ‘Et quicumque potum dederit ei ex minimis istis calicem aquae frigidae …’

[18] A structural marker in the text that the author ends with his interpretation of Prov. 25:25.

[19] See I Cor. 1:24; I Ioh. 2:1–2: ‘advocatum habemus apud Patrem, Iesum Christum iustum: et ipse est propitiatio pro peccatis nostris’. Lo4 has: ‘Andirswo spricht dy schrift’

[20] ‘der sol wîslîche rede geben’: the future verb mode renders the periphrastic future in Middle High German.

[21] DW IV refers to Ps.–Cyprian, quoted in Eckhart, Sermo XLV n. 461 (LW IV 382): ‘Christus, qui semel vicit pro nobis, semper vincit in nobis’, but see also the next note.

[22] L. Sturlese ad loc. points to the sacrifice of Christ as ‘propitiatio’ (I Ioh. 2:1–2 ) and his self–sacrifice; for this see also Eckhart, Sermo V/2, n. 49 (LW IV 47) ‘“vita”, non solum est vita unius hominis, sed, quantum in se est, totius “mundi”, ad quam sufficiens est mors Christi, Ioh. 2: “ipse est propitiatio pro peccatis nostris” etc.’

[23] DW IV following the Paradisus has: ‘Wir suln beiten, der himelische vater muoz unser gebet enpfâhen oder niht.’

[24] ‘mit allen sînen sachen’ refers to the above metaphor of Christ as man’s ‘advocate’.

[25] See Gen. 3:24: ‘Eiecitque Adam: et collocavit ante paradisum voluptatis Cherubim, et flammeum gladium, atque versatilem’ (‘versatilis’ taken as ‘double–edged’, as can be found in the Summa Britonis, s.v. ‘Versatilis’, ed. Daly 825–6: ‘qui nomine gladii non cuiuslibet sed versatilis dicitur, id est utrobique secantis’. A different interpretation is given by Hugo a Sancto Caro, Postilla, ad loc., I, f. 12a: ‘gladius versatilis dicitur quia potest removeri’).

[26] Sap. 7:26: ‘speculum sine macula’ (spoken of Christ in Eckhart, In Ioh. n. 27 [LW III 21]: ‘Sap. 7, … dicitur de sapientia sive verbo dei quod est “speculum sine macula”, “emanatio” “dei sincera”’). See also the Glossa Ordinaria i. h. l.: ‘(speculum) In quo videtur pater. Qui videt me videt et patrem’. Referred to the angel in Ps.–Dionys., v. infra Hom. 4* [Q 77], n. 3.

[27] Ier. 31:3: ‘Et in charitate perpetua dilexi te’.

[28] Lo4 has: ‘Dy schrift spricht von öm’.

[29] Is. 53:4: ‘Vere languores nostros ipse tulit’. Note Eckhart’s future form instead of the perfect of the Vulgata.

[30] ‘germen’ = rendered as ‘wurzeln’ is here explicated by ‘seed or the fruit’.

[31] Ioh. 5:4: ‘Angelus autem Domini descendebat secundum tempus in piscinam: et movebatur aqua. Et qui prior descendisset in piscinam post motionem aquae, sanus fiebat a quacumque detinebatur infirmitate’.

[32] Lo4 has instead of ‘Waz got ie … werk geworht’ simply: ‘Alle die ding mochten ör nicht gefromen, sy worde voreint mit gote’.

[33] Eckhart, In Ioh. n. 171 (LW III 140, 10-11): ‘Iustus enim verbum est iustitiae, quo loquitur et quod loquitur et clamat ipsa iustitia’.

[34] See W. Preger, ‘Ein neuer Tractat Meister Eckharts und die Grundzüge der Eckhartischen Theosophie’ (1864).

[35] Matth. 21:9.

[36] I.e. ‘I answer’.

[37] See Eckhart, Hom. T7,1* [9*; S 101], n. 26: ‘Dô er in den dritten himel gezucket wart in die kuntschaft | (363) gotes und gesehen hâte alliu dinc und dô er wider kam, dô enwas ez im nihtes niht vergezzen. Mêr: ez was im sô verre inne in dem grunde, dar sîne vernunft niht înkomen enmohte. Ez was im bedecket’ (‘As he was lifted into the third heaven to the message of God and had seen all things and come back, he had forgotten nothing; rather, it was so far deep in the ground that his intellect could not enter. It was concealed’); Hom. T40,1* [48*; Q 61], n. 3: ‘Diz bekante sant Paulus wol, dô er gezücket wart in den dritten himel und sach sôgetâniu dinc, diu man niht volsprechen enmac, und rief mit lûter stimme: ‘ô, dû hôher rîchtuom der wîsheit und der kunst gotes, wie unbegrîfelich sint dîniu urteil, und wie gar ungruntlich sint dîne wege!’ (‘Saint Paul knew this well when he was lifted into the third heaven and saw those things that one cannot fully speak about, and cried with a loud voice:  ‘O, you high richness of wisdom and of God’s knowledge, how incomprehensible are your judgements and how unexhaustible are your ways!’); Hom. T41,7* [55*; Q 80], n. 5: ‘Ich enspriche niht von gnædiclîchem verstânne, wan ein mensche möhte als verre gezogen werden von gnâden, daz er verstüende, als sant Paulus verstuont, der in den dritten himel gezucket wart und sach sôgetâniu dinc, diu man niht volsprechen enmuoz noch enmac. Ouch, als er sie sach, alsô enmohte er sie niht geworten; wan, swaz man verstân sol, daz muoz man verstân an der sache oder an der wîse oder bî dem werke (‘I do not speak of grace–ful knowledge, because a man could be seized by grace so far as to know, as Saint Paul knew who was caught up into the third heaven and saw those so–called things which you should not nor can fully speak about.  Moreover, when he saw them, he could not even express them in words; because what is to be understood, must be understood in the causes or in a mode or in its action’).

[38] Eckhart, Hom. T40,1* [48*; Q 61], n. 4: ‘Der dritte himel ist ein lûter geistlich bekantnisse, dâ diu sêle entzücket wirt allen gegenwürtigen dingen und lîphaftigen dingen. Dâ hœret man sunder lût und bekennet sunder materie; dâ enist noch wîz noch swarz noch rôt. In disem lûtern bekantnisse bekennet diu sêle got genzlîche, wie er ein ist an der natûre und drîvaltic an den persônen’; similarly also Hom. S46,1* [78*; Q 23], n. 8; Hom. 59,4* [84*; Q 86], n. 12.

[39] See Eckhart, On the Noble Man (DW V 111, 22-112, 24).

[40] Phil. 4:4. Lectionar., Arch. f. 422vb: ‘Dominica quarta. Ad Philippenses [4, 4–7]. Fratres [> Vg.]. Gaudete in domino semper: iterum dico gaudete. Modestia vestra nota sit omnibus hominibus: Dominus prope est. Nichil solliciti sitis: sed in omni oratione, et obsecratione, cum gratiarum actione petitiones vestre innotescant apud Deum. Et pax Dei, que exsuperat omnem sensum, custodiat corda vestra, et intelligentias vestras in Christo Ihesu domino nostro [domino nostro > Vg.]’.

[41] Cant. 5:2: ‘Aperi mihi, amica mea, columba mea, immaculata mea.’

[42] Phil. 5:8: ‘Eratis enim aliquando tenebræ: nunc autem lux in Domino. Ut filii lucis ambulate.’

[43] Ps. 33:9: ‘Gustate et videte’.

[44] See II Cor. 12:2–3: ‘Scio hominem in Christo ante annos quattuordecim, sive in corpore nescio sive extra corpus nescio, Deus scit, raptum huiusmodi usque ad tertium caelum’.

[45] See Job 29:3: ‘Quando splendebat lucerna ejus super caput meum, et ad lumen ejus ambulabam in tenebris’

[46] 2Cor. 3:18: ‘ transformamur a claritate in claritatem.’

[47] Eph. 1:16-18: ’16 ... faciens in orationibus meis: 17 ut Deus Domini nostri Jesu Christi, Pater gloriæ, det vobis spiritum sapientiæ et revelationis in agnitione ejus, 18 illuminatos oculos cordis vestri, ut sciatis quæ sit spes vocationis ejus, et quæ divitiæ gloriæ hæreditatis ejus in sanctis.’

[48] Phil. 4:4-5: ‘4 Gaudete in Domino semper: iterum dico gaudete. 5 Modestia vestra nota sit omnibus hominibus: Dominus prope est.’