The Unknown Meister Eckhart III, De tempore 3 (Ascension to the End of the liturgical year)

Homily T36,2* [Pfeiffer 76,2]

In die Ascensionis

‘Vado ad eum, qui misit me’ (Ioh. 16:5)

Text and translation

<:1>[243]Vado ad eum qui misit me Ich gen zuo dem der mich gesant hat	<:1> ‘Vado ad eum qui misit me’. ‘I go to the one who has send me’.[1]
<:2>Disiu wort hant drierlei sin Zem ersten male hat Kristus zuo sime vater gegangen in siner menscheit Zem andern male so hat diu sele Kristi gangen in dem liehte der gnaden Zem dritten male so hat diu sele Kristi gangen in siner gotheit	<:2>This verse has a threefold meaning. First, Christ has gone to His Father in His humanity. Second, the soul of Christ has gone in the light of grace. Third, the soul of Christ has gone in His Godhead.
<:3>von den worten haltent einen sin Thomas, Origenes, Damascenus und Richardus und ich halte ez mit in	<:3>About this saying, Thomas,[2] Origen,[3] Damascenus and Richardus hold the same opinion, and I agree with them.
<:4>Wir sprechen daz Kristus gangen habe des ersten in siner menscheit durch unser mernscheit daz ist er hat erkant alle unser zuvallende gebresten wan er hat durchgangen alle creature unde hat die creature gesetzet under den menschen unde diu menscheit Kristi hat unser menscheit genomen über alle creature unde hat unser nature gefüeret über alle engelische nature in der einikeit daz got unde mensche ein ist Diu menscheit Kristi hat ouch gangen mit ir selber ane hindernüsse aller creature wan er hat alleine stetecliche in allen puncten der zit die tugent erfüllet	<:4>First, we say that Christ has gone in His humanity through our humanity which means that he has known all the weaknesses that befall us, for He has gone through every creature and has put the creature under the human beings and humankind. Christ has taken our humankind beyond all creatures and has lead our nature above the angelic nature into the oneness so that God and human beings are one. The humanity of Christ has also gone together with itself without hindrances of all creatures as he has always at every point of time fulfilled virtue.
<:5>Zem andern male hat diu sele Kristi ane mitel gangen in dem liehte der gnaden Nu hat diu sele Kristi vierleie gabe enpfangen in dem liehte der gnaden die Maria sin muoter noch nie kein heilige enpfangen hat Diu erste gabe der sele Kristi was diu wisheit in waz endes er enden solte Diu ander gabe was daz sin sele die erkantnüsse enpfienc wan si ane mitel tugent erfüllen solte Diu dritte gabe was daz diu sele Kristi enpfienc daz si in allen irn werken unwandelbere was Diu vierde gabe was daz si kein werc nie worhte ane die tugent der minne gotes [244]	<:5>Second, the soul of Christ has gone without medium in the light of grace. Now, the soul of Christ has received a fourfold gift in the light of grace which Mary, His mother, nor did any of the saints. The first gift of the soul of Christ was the wisdom about the end that He should face. The second gift was that His soul received the knowledge on attaining power without medium. The third gift Christ’s soul received was that in all she did she remained unchanged. The fourth gift was that she never did anything without the power of the love of God.
<:6>Zem dritten male so hat diu sele Kristi gangen in siner gotheit daz ist er gie durch daz personliche eigen des ewigen wortes wan diu ewige persone ist ein wesenlich enthalt menschlicher nature Er hat auch gangen den wec der drier persone under den er diu ein persone ist unde hat in sime personlichen eigen gangen ye natiurlichem eigen in der vernünftikeit ir beider persone Er hat ouch gangen in dem werke der persone des heiligen geistes wan diu würket daz werc der einikeit menschlicher nature unde götlicher persone	<:6>Third, the soul of Christ has gone in His Godhead which means, He has gone through the personal property of the eternal Word, for the eternal person is an essential support of human nature.[4] He has also gone the way of the three persons of whom He is one person. And He has gone it according to His personal property to the natural property in the intellect of both persons.[5] He has also gone [it] in the action of the person of the Holy Spirit, for this does the work of the unity of human nature and divine persons.
<:7>Von dem daz Kristus sprach ich gen zuo dem der mich gesant hat sprichet Linconiensis unde meister Heinrich Augustinensis waz er mit dem gen gemeinet habe Zuo dem spriche ich mit Thoma und Gilberto er hat mit den worten gemeinet als ob er gesprochen hete ich gen iuch fri ze machen von allem dem dar in ir gesetzet sit von dem übervarn Adames ich frie iuch von allen banden aller creature ich gen in miner erkantnüsse zu dem der mich gesant hat daz ich iuch ane mitel zuo im bringe ich gen den wec mins natiurlichen eigens ich gen den wec miner herschaft in deme ich mir daz alleine behalten han dar inne kein creature nie kein gemeine gewan Er ist gangen wesenliche und natiurliche unde hat gangen ze offenbaren durch sin personlichez eigen daz wesen unde daz leben aller creature mit underscheide wan die persone sint got in ih personlichen gotheit nach irre nature einikeit Wider das ist eine frage obe diu nature der persone si oder obe diu persone der nature si In dem ist daz gewizzest daz diu nature der persone si ze offenbarende die fruht ir eigen nature	<:7>About Christ’s word ‘I go to the one who has sent me’, the Linconiensis[6] and master Heinrich Augustinensis[7] say what He meant by ‘go’. To this I say together with Thomas[8] and Gilbertus[9] that by this word he meant to say, ‘I go to release you from all [constraints] in which you were placed by Adam’s transgression, I set you free from the bonds of all creature, ‘I go to the one who has sent me’ in my knowledge, in order to bring you to Him without medium, I go the way of my personal property, I go the way of my mastery by retaining only unto myself what creature has no part in. He has gone essentially and naturally and has gone to reveal being and life of all creatures through his personal property with a distinction, for the persons are God in their personal Godhead according to their natural oneness. Against this arises the question whether the person belongs to nature or nature to the person. In this the most assured is that nature belongs to the person, in order to reveal the fruit of its own nature.
<:8>Diu sele get ouch zem vater Des ersten in einem steten willen sich mit der nature niht mehr ze bekümbern ane die gegenwürtikeit des bildes Kristi Zem andern male get si in einer volkomenheit gote genuoc ze sin in allem dem dar zuo er sie ziuhet Zem dritten male get si in eime süezen gesmacke götlicher minne in dem ir liden niht liden enist Kristus hat uf gevarn in den himel unde hat geeret sine menscheit unde hat si genomen von der zit unde hat si gesetzet in ewikeit Er hat ouch sine sele uf gefüeret unde hat sich ir wesenliche geben als er ie offenbar was wesenlich in sin selbes werken Diu sele ist ouch uf gevarn unde hat bevlogen mit den vedern der tugenden daz ist mit wisheit maze sterke unde gerehtikeit wan mit den vier tugenden hat diu sele über die zit gevlogen und über alle creature die in der zit sint Si hat ouch geflogen in den driu götlichen tugenden daz ist geloube hoffenunge unde minne unde ruowet in der minne diu got ist da man siht vater sun unde den heiligen geist	<:8>The soul, too, goes to the Father. First in a persistent will, not to care about nature without the presence of the image of Christ. Second she goes in a perfection, in order to be sufficient for God in everything to which He is drawing her.[10] Third, she goes in a sweet taste of divine love with her suffering not being suffering. Christ has ascended to heaven and has honoured His humanity and has taken it out of time and placed it into eternity. He has also lead up His soul and has given Her essentially, as He was ever essentially revealed in His own work. The soul, too, has ascended and flew with the feathers of virtues, namely wisdom, prudence, strength and justice. For with four virtues, the soul flew above time and above all creatures that are in time. She also flew into the three divine virtues, i.e. faith, hope and love and she rests in the love that is God, where one contemplates Father, Son and Holy Spirit.
<:9>Uber daz so man wizzen daz drierleie menschen got sehent Di ersten sehent in in dem gelouben und wizzent niht mer von gote dan als vil sie in mit underscheide uz nement Die andern erkennent got in dem liehte der gnade aber niht mer dan als vil er in genuog ist nach irm begern als so er in git süezigkeit andaht und innikeit und anderiu solichiu dinc diu von siner gabe fliezent Die dritten sehent in in eime götlichen liehte Die junger Kristi sahen got als er in genuoc was nach irm begern aber sie sahen in niht nach dem und er in lust was ze minnen Dar umbe sprach Philippus zuo Jesu herre zeige uns den vater, so genüeget uns als ob er spreche herre zeige uns dich selber als du bist über alle creature und ein inganc in die sele ane mitel die du naturende bist nach ir natiurlicher eigenschaft Do sprach Jesus wer mich sieht der siht minen vater und ist als ob er spreche wer mich siht als ich ein inganc bin in die sele ane mine menscheit der siht minen vater als er würkende ist in personlicher mehtikeit und ich in personlicher wisheit und der heilig gist in personlicher güetikeit wund ein inganc an wer got hat der hat sie alle dire in eime wesen irre nature	<:9>On this it must be remembered that three kinds of people see God. The first see Him in faith; they know no more of God than what they can make out of Him through discernment. The second recognize God in the light of grace, but not more than Him being the satisfaction of their longing, as when He gives them sweetness, devotion and inwardness and other such-like things that flow from His gift. The third see Him in a divine light. Christ’s disciples saw God as the satisfaction of their longings, but they did not see Him after that as one who longs to love them.[11] Therefore, Philip said to Jesus: ‘Lord, show us the Father, then we are satisfied’,[12] as though to say: Lord, show us yourself as being beyond all creatures and an entry into the soul without medium which you are naturally according to her natural property. Then Jesus spoke: ‘Who sees me, sees my Father’,[13] and it is as if He said: whoever sees me as being an entrance to the soul without my humanity, this one sees my Father as he acts in personal power and me in personal wisdom and the Holy Spirit in personal goodness, for who has God has all three in one being of their nature

Homily T36,3* [Pfeiffer 75]

In die Ascensionis

‘Expedit vobis etc. vado parare vobis locum etc.’ (Ioh. 16:7)

Text and translation

<:1>Expedit vobis ut ego vadam etc. vado parare vobis locum etc. Dô Kristus von dirre welt zuo sînem himelischen vater varn wolte, dô seite er zuo sînen jungern ‘ez ist iu nütze unde füeget iu wol, daz ich von iu var, wan die wîle ich bî iu bin, sô enmac der heilig geist der troester niht zuo iu komen’.	<:1>‘ Expedit vobis expedit ut ego vadam etc.’[14] ‘vado parare vobis locum etc.’[15] As Christ wanted to go from this world to his heavenly Father, he said to his disciples:[16] ‘It is useful and expedient for you that I go away from you: for as long as I am with you, the Holy Spirit, the Comforter, will not come to you’.[17]
<:2>Mit disen worten trôste unser herre sîne junger, wan er vaste wol weste, daz sie betrüebet wâren, wan er hâte in geseit von sîner himelverte. Unser herre enmac niht lîden, daz ieman betrüebet sî, der in minnet wan diu vorhte ist pînlich. Ouch sprichet sant Johannes ‘diu minne trîbet ûz die vorhte’. Dar umbe enmac diu minne kein vorhte noch pîne gelîden, wan sô der mensche ie mêr zuo nimt an der minne, ie mêr er abe nimt an de vorhte, und als er vollekomen ist an der minne, sô gât ime diu vorhte zemâle gar abe. Aber an dem anevange eines guoten lebens sô ist si dem menschen nütze und ist im ein zuoganc zuo der minne. Als diu siule oder âle rûmet dem drâte, daz der drât bindet den schuoch unde niht daz îsen, und als diu bürst an dem drâte tuot, daz der drât hin durch gêt, unde so der drât ze samene heftet, sô blîbet diu bürst hie ûzen: alsô în füeret diu vorhte an der êrste zuo der minne unde diu minne bindet zuo gote unde gêt diu vorhte ûz.	<:2>With these words, our Lord consoled His disciples, knowing very well that they were troubled because He had told them of his ascension. Our Lord cannot stand that somebody who loves Him is troubled, for fear is painful. And Saint John says: ‘love drives out fear’.[18] For that reason love can stand neither fear nor pain, hence the more a person is waxing of love, the more one is waning of fear, and when one is perfect in love, all fear is gone. Yet for the start of a good life, it is useful and provides an entry to love. As the bodkin or the awl makes a passage for the thread that the thread stiches the shoe and not the iron and as the wire brush does with the wire that the wire goes through and, thus, the wire keeps it together, the brush remaining out here, so leads him fear first to love and love binds with God and fear goes out.
<:3>Nû lâzen wir dise rede unde nemen für uns daz wort, daz ich in latîne gesprochen habe, daz unser herre sprach ‘ich gên hin, daz ich iu die stat bereite’. An disen worten süllen wir merken zwei dinc, diu uns unser herre bewîset und erzeiget hât an sîner himelverte. Daz êrste ist, daz diu sêle von nâtûre zuo dem himel geschaffen ist, wan got ist ir rehtiu erbestat, wan nieman mac die sêle geschöpfen wan got. Got hât sî âne underscheit geschaffen. Etlîche meister wellen villîhte sprechen, daz daz götlich lieht, daz in die engel gegozzen ist, unde daz bilde aller crêatûren, daz got in die engel gebildet hât, ê ez gebildet würde an andern crêatûren, daz daz götlîche lieht unde daz bilde in den engeln solte schöpfen die sêle. Des enmac niht sîn. Diu sêle enmac kein gemenge noch merfogen des götlîchen werkes an ir gelîden; wan alsô lûter und alsô frisch, alz ez âne underscheit von gote fliuzet, alsô lûter fliuzet diu sêle ûz gote. Got hat die sêle sô heimlîche bewunden unde geschaffen, daz nieman endelîche wizzen mac, waz si ist.	<:3>Leaving now this argument we turn to the words of my Latin quotation that our Lord said: ‘I go to prepare a place for you’.[19] Here we should notice two things which our Lord proved and taught us by his ascension. The first one is that the soul is by nature made for heaven, because God is her lawful heritage, for no one can generate the soul, except God. God has made her without medium. Some masters perhaps wish to say that the divine light, poured into the angels, and the image of all creatures that God has formed in the angels before it was formed in the other creatures, that this divine light and the image in the angels should create the soul. This cannot be so. The soul cannot stand any mixture or multiplicity of the divine act in her, for as pure and as fresh as it flows out of God, so does the soul flow out of God.[20] God has formed and created the soul so privately that nobody knows for certain what she is.
<:4>Ein meister heizet sî ein lieht unde sprichet wol; wan als daz lieht schînet von der sunnen und giuzet sich in alle crêatûren, alsô ist diu sêle âne underscheit geschaffen von gote. Sant Augustînus sprichet: diu sêle ist geschaffen von gode vnd widder zu gode vnd dar umbe enmac si niene ruowen dan in gote. Ein ander meister sprichet, si sî ein geist, unde daz ist wâr nach einer wîse, wan got ist ein geist unt diu sêle ist gebildet nâch gote, dar umbe mac si wol heizen ein geist, wan si füeget zuo gote alse geist ze geiste. Der dritte meister sprichet, sî wêre ein fiur, der sprichet ouch wâr nâch einer gelîchnüsse, wan fiur ist aller hoehest in sînem wesen und aller kreftigest in sîme würken, wan ez geruowet niemer danne dâ ez den himel treffen mac. Wan ez ist umb alle die elementen und ist verre wîter unde hoeher denne der luft oder daz wazzer oder die erde, wan ez besliuzet diu andern alle in sich. Dar umbe ist ez dem himel aller nêhest unde loufet mit im umbe. Der luft volget ein teil, wan er grob ist, aber daz wazzer ist zemâle gröber, dar umbe mac ez niht gevolgen, sunder ez fliuzet her nâch. Alsô dar umbe ist diu sêle geheizen ein fiur, wan si mit der begerunge gote volget als daz fiur dem himel, wan die sêle enmac niemer geruowen danne in gote. Etlîche sêlen die sint grob, die volgent ein teil, als der luft ein teil volget dem fiure. Aber etlîche sêlen sint zemâle grob als das wazzer unde haltent mit der erden zuo, die mügent gote niht gevolgen, sunder sie fliezent, wan sô sie iht guotes sehent oder hoerent, sô werdent sie beweget unde wolten gerne guot sîn unde fliezent har nâch, als daz wazzer wider unde vort fliuzet und sich doch niht erhebet, alsô werdent dise liute beweget unde belîbent doch in der ahte, als sie vor wâren. Der vierde meister heizet sî einen funken götlîcher unde himelîcher nâtûre, unde daz fuget sich auch wol zuo dirre rede durch daz, wan diu sêle zuo dem himel hoeret von nâtûre, wan swâ ein ertscholle hin vellet, dâ vellet diu erde alzêmâle hin, wan ein ertscholle bewîset, daz daz dor der erden cloz rüwe staid ist vnd wanck eyn funck feret von dem fure und eyn funk bewiset daz daz fiur sîn rehtiu ruowestat ist.	<:4>A master calls her a light and this is well said; because just as the light is streaming out of the sun and pours itself into all creatures so is the soul created straight from God. Saint Augustine says: The soul is created by God and, again, back to God and, therefore, she can nowhere rest, except in God. Another master says, she is a spirit, and this is true in one sense, as God is a spirit and the soul is made according to God, for this reason she can be called a spirit, for she suits God as spirit to spirit. The third master says she were a fire. He too speaks the truth according to the comparison that fire is highest in its being and hottest in its operation, because it never rests, until it can hit the heaven. For it envelops all the elements for being much wider and higher than the air or the water or the earth, as it encompasses all the rest in it. Therefore, it comes closest to heaven and revolves with it. The air goes partially with it, because of being dense, while water, which is altogether grosser, is unable to keep pace and runs behind. Thus, for this reason the soul is called a fire, because in her desire she does keep pace with God like fire with the heavens, for the soul can rest nowhere, except in God. Some souls are gross, they partially follow like the air that partially follows the fire. Yet, some souls are entirely gross like the water and keep pace with the earth, they are unable to follow God, but they flow, and when they see or hear something good, they are moved and like to be good and flow after, as the water drifts to and fro without its level going up, thus these people are moved while abiding by the same view as they had before. The fourth master calls it a spark of divine and heavenly nature, and this als suits our homily, that the soul belongs to heaven by nature: when a clod, however, falls down, the entire earth falls down, because one clod proves that the door of the earth is rightly its resting place, but when a spark comes off a fire, a spark shows that the fire is rightly its resting place.
<:5>Nû hân wir einen funken gesant zuo dem himel, daz ist diu sêle unsers herren Jêsû Kristî, diu bewîset uns, daz aller sêlen ruowestat nienân sî dan in dem himel, unt dar an ist uns bewîset, daz diu sêle genzlîche zuo dem himel gehoere. Aber der lîp ist gemachet von den vier elementen unde des ruowestat ist von nâtûre ûf der erden. Nû ist diu sêle alsô genzlîche vereinet mit dem lîchamen, daz sie êweclîche mit einander belîben sullent, und doch gehoeret der lîp zuo der erde unde diu sêle zuo dem himel. Nû hât got einen wîsen rât funden und ist selber mensche worden und ist mit eigener kraft gên himel gevarn unde dâ von sô hân wir an im einen erdenklotz gên himel gesant. Dâ von sô hoeret ouch alliu diu erde genzlîche zuo dem himel, wan unsers herren Jêsû Kristî ruowestat ist anders nienân dan an der einunge sînes vaters, wan als got drîvaltic ist an den persônen, alsô ist er einz in der nâtûre unde hânt ein wesen und ein leben und alle ding gemeyn. Alsô hât uns unser herre Kristus bereitet die stad, daz unser wesen und ouch unser leben êweclich sîn sülle in götlîcher einunge.	<:5>Now we have sent one spark to heaven, the soul of our Lord Jesus Christ, which shows us that the resting place of all souls is nowhere, except in heaven; and this shows to us that the soul belongs entirely to heaven. The body, on the other hand, is made of the four elements, so its resting place is by nature on earth. Now the soul is entirely united with the body to stay eternally together, and, yet, the body belongs to the earth and the soul to the heaven. Now, God found a wise solution and Himself has become a human being and by His own power has gone towards heaven, and, therefore, through Him we have a clod of earth sent to heaven. Through it all the earth, too, entirely belongs to heaven, for the resting place of our Lord, Jesus Christ, is nowhere else than in the union with His Father, because as God is threefold in persons, He is one in nature and have one being and one life. Thus our Lord Christ has prepared the place that our being and our life, too, shall be eternal in divine union.
<:6>Daz ander, daz uns unser herre bewîset hât und erzeiget an sîner himelverte, daz ist, in welher wîse wir uns bereiten sullen, daz wir nâch im varn, daz ist als er sprach ‘ich gên hin, daz ich iu die stat bereite’. Wan als diu sêle von disen vier dingen hât, daz si heizet eyn licht und eyn geist und eyn fur und und ein funke götlîcher und himelischer nâtûre, alsô sol der mensche ûf getragen oder bereitet werden mit vier dingen, diu sint zemâle schône bewîset in der alten ê an dem heiligen prophêten Moysê, von dem wir lesen, daz er treip sîn vihe zu samen in einen boschen in eine heimlîche wüeste unt dô sach er ûf dem berge gotes einen boschen brinnen unde wolte doch niht verbrinnen. Dô wolte Moyses hin zuo gên und wolte sehen diz wunder, daz der bosche bran unt doch niht verbran. Dô rette der herre ûz dem boschen zuo im unde sprach ‘ganc niht für baz, ziuch ûz dîne schuoch’, an welher figûre uns bediutet werdent vier guoter lêre.	<:6>The second thing that our Lord has shown us and proved by His ascension is how we should prepare ourselves to go up after Him when He spoke: ‘I go to prepare a place for you’. Just as the soul has of these four things, i.e. that she is called a light, a spirit, a fire and a spark of divine and heavenly nature, so the human being should be carried up and prepared through four things that are fully and finely shown in the Old Testament by the holy prophet Moses of whom we read that he gathered his flock together towards a bush ini a hidden desert and there on the mountain of God he saw a bush burning which was not burned away. Then, Moses wished to turn to it and wished to see this wonder that the bush was burning, but would not burn away. Then, the Lord spoke to him out of the bush, and said: ‘Do not come any closer, take off your shoes’,[21] by which sample He wanted to point us towards four precious lessons.
<:7>Diu êrste an dem namen Moyses, wan moyses wirt ûz geleit, als der von dem wazzer genomen ist. Alsô sol der mensche ûz gezogen sîn von der unstêtekeit unde von den stürmen dirre welt.	<:7>The first, regarding the name of Moses, for ‘Moses’ is being taken from the ‘one who has been drawn from the water’.[22] Thus the human being shall be drawn out of mutability and the tempests of this world.[23]
<:8>Daz ander, daz der mensche sîne vilhelîchen sinne unde begerunge zesamen trîben sol an die hoehsten kraft der sêle. Wan ez ensî denne, daz diu sêle werde erhaben und ûf getragen von geschaffenen dingen, sô mac der heilig geist niht in sî komen noch in ir gewürken. Wan alliu diu götlîchen werc, diu got würket, diu muoz er würken ob zît unde stat in dem geiste, wan lîplîchiu dinc sint ein verderbnüsse götlîches fluzzes. Wan sô götlich lieht fliuzet ûf geistlîche crêatûre sô würket ez leben; swenne ez aber vellet ûf lîplîchiu dinc, sô erleschet ez unde verwirdet oder vergêt alzemâle. Dar umbe sprach unser herre ‘ez ist iu nütze unde füeget iu wol, daz ich von iu var’. Wan sîn jungern minneten in als einen menschen, der noch toetlich was. Nû ist daz âne zwîvel wâr, daz unser herre edeler was denne allez daz, daz got ie geschuof. Sît er denne sînen jungern ein hindernüsse was, sô ist ez âne zwîvel wâr, daz andriu dinc vil mê hindernt diu man minnet, diu minr sint denne got. Dar umbe muoz diu sêle erhaben sîn über zît, ob si wil, daz got sîn götlich werc in ir würke. Nû lêret sant Augustînus offenbâr, daz man mit bekantnüsse unde mit minne kome über diu welt, und âne bekantnüsse und âne minne sô ist der mensche niht in der welte.	<:8>The second [lesson is] that a person shall gather its animal passions and desires pushing them towards the highest power of the soul. For unless the soul is lifted up and carried up out of created things, the Holy Spirit cannot enter in her, nor act in her. For all divine work that God is doing, He must do in spirit, above time and space,[24] because corporeal things obstruct the divine flow. When thus divine light streams upon spiritual creatures, it provides life; if, however, it falls on corporeal things, it fades, is either dimmed or extinguished altogether. For this reason, our Lord said: ‘It is useful and expedient for you that I go away from you’,[25] because His disciples loved Him as a mortal human being. Now there can be no doubt that our Lord was nobler than anything God ever made. Since He was an obstacle to His disciples, it is doubtlessly true that other things that one loves, but are less than God, are much more obstacles. Therefore, the soul needs to be elevated beyond time, if she wants God to perform His work in her. Now Saint Augustine says explicitly, that we can transcend the world through knowledge and love, and that without knowledge and without love a person is nothing in the world.
<:9>Daz dritte, daz der mensche sihet und erkennet götlich werc unde mac aber in disem lîbe niht dar zuo komen vollekomenlîche, als ouch Moyses sach den boschen brinnen unde mohte doch niht dar zuo komen; er wolte aber dar zuo komen: daz ist diu minne, die man âne verzerunge des lîbes hât und âne vermügen des geistes.	<:9>The third [lesson is] that a person sees and recognises the divine work, but may not get to know it fully in this body, just as Moses, too, saw the burning bush, but could not go right up to it; yet, he wanted to attain to it, this is love which one has without consuming the body and without spiritual potency.
<:10>Daz vierde, daz dû die schuoch solt ûz ziehen, daz bediutet, daz diu begerunge der sêle sülle geloeset sîn und ûz gezogen von allen toetlîchen unde zergenclîchen dingen.	<:10> The fourth [lesson is], that you should put off the shoes which signifies the freeing of the soul’s desire, the putting off of all deadly and perishable things.
<:11>Diz und daz dar über ist, des helf uns got. Âmen.	<:11>To this and things still higher, may God help us. Amen.

Homily T36,4* [Pfeiffer 76,1]

In die Ascensionis

‘Expedit vobis ut ego vadam etc’ (Ioh. 16:7)

Text and translation

<:1>Expedit vobis vt ego vadam etc./ si enim non abiero/ paracletus non veniet ad vos. Man liset in dem heiligen ewangelio, daz VNser her sprach zG seinen iüngern. Es fürdert eüch/ das ich von eüch far/ Wann ist es das ich nit von eüch far/ so wirt der tr=ster nitt zG eüch kommen/ das ist/ so m=gen ir den heiligen geist nit entpfahen.		<:1>‘Expedit vobis ut ego vadam etc.’[26] One reads in the holy gospel that our Lord said to his disciples. ‘It helps you that I am leaving you, for if I am not leaving you, the Consoler will not come to you, i.e. then you cannot receive the Holy Spirit’.
<:2>Hie mercken lieben kind/ wie hoch vnd in was gestalt der mensch vvgefFrt werden mGsz zG erlangen den stat seiner h=chsten selikeyt/wann daz mGsz allein beschehen durch ware gelassenheit/ in den dingen die im vnd seiner natur am h=chsten anmGtig vnd lieblich seind. Disem allen mGsz er zGmal absterben/vnd lassen faren/ wie gGtt/ wie heilig/ wie geistlich vnd kostlich jn ioch s=lichs duncke. Wan mGssen die iünger christi seiner lieplichen/ heiligen/ gnadreichen menscheit entberen/ das sy k=nnen zG der entpfengklichen gschicklicheit des heiligen geistes/ so mag on zweifel kein mensch der g=tlichen gnaden empfengklich sein/ das hertz mit den creaturen besessen ist. Nun finden wir dreierley hindernusz dreierley menschen.		<:2>Now note, beloved children, how elevated and in which form a person must be lifted, in order to receive the status of his highest beatitude. For this can only happen through true detachment with regards to the things which are most dearly and beloved to him. To this all he must die and let go, irrespective, however, how good, how holy, how spiritual and how delightful he might think of it. For the disciples of Christ need to dispense of His beloved, holy, graceful humanity, so that they can come to the receptive skill of the Holy Spirit, as without doubt nobody can be receptive of divine grace whose heart is possessed by creatures.[27] Now we detect three forms of hindrances of three sorts of people:
<:3>Die ersten/ daz seind sündhaftig leüt/ oder mGtwillig sünder/ die lassen sich hindern die creaturen/ daz sy ir gebrauchen wider got/ nach irem willen. Di-(fol. 197vb)-se leüt werden irr im gottes weg wan die creature sint ein wec ze gote. Dar umbe sprichet Sant Augustinus. VerflGcht sind die do irr geend im weg gottes/ daz ist in den creaturen. Von disen liuten enwil ich niht me sprechen, wan sie volgent ir vihelichen sinnen; da von so werdent sie von gote gescheiden.		<:3>The first, these sinful people or deliberate sinners, they let themselves hinder by creatures, needing them instead of God according to their will. These people err on the way of God, as the creatures are a way to God. Therefore, Saint Augustiyne sas: Cursed are those who err on the way of God, i.e. in creatures. Of these people I do not want to speak anymore, as they follow their animal senses, therefore, they are separated from God.
<:4>Es seind auch etlich gGt leüt/ die hand zGuil fleisz vff ir notturfft/ vnd sGchen zGuil lusts an uzeren dingen. Wider die sprichet got/ Wer sein sel liebhat/ der verleürt sy/ daz ist/ lieplich lieb/ der die zG fast liebhat/ der verleürt sein sel/ vnd wer sein sel hasset/ der behFttet sy in daz ewige leben. Das seind die/ die ir selbs vngeordneten glüsten vnd begirden widerstend/ vnd jnen nit volgen.		<:4>There are also some people who pay too much attention to their needs and seek to many pleasures in external things. Against those God says: ‘Who loves his soul will lose it, i.e. bodily love, who loves her almost too much is going to lose his soul, and who hates his soul, is going to preserve her’ for eternal life.[28] These are those who resist their own disorderly lusts and desires and do not follow them.
<:5>Die ander hindernusz die do hindert ander gGte menschen warer geistlicheyt/ das seind die .vij. sacrament/ Sacramentum sprichet bezeichenunge der in komet nit zG der inwendigen warheit swer da belibet mit lust an der bezeichenunge wan alle die siben heilikeit die wisent Mns zG der einigen warheit. Eelich leben das ist ein bezeichung der einunge g=tlicher vnd menschlicher natur/ vnd auch der einunge die die sel hat mit got. Aber wer da bleiben w=lte an der bezeichung allein/ der hinderte sich selber an der einigen warheit/ daz ist/ nach den vssern sinnen/ disz ist nit recht eelich leben. Nu sint etlich guote menschen die hinderent sich selber, daz sie zGuil hafften an rüw vnd an beicht/ vnd bleiben vff der bezeichung/ vnd fleissent sich nitt zG kommen zG der lauteren warheit. Wider dise liute sprichet unser herre/ wer da geweschen ist/ der bedarf nüt/ dann daz er die fGsz wesch/ daz ist also vil gesprochen/ wer sich zG einem mal geweschen hat/ mit gantzer rüw vnd lauter beicht/ der darff nit mer bihten/ sein alten sünd/ mer er sol weschen sein fGsz/ daz ist sein begird vnd gewissen/ die er sol leüteren von t(glichen sünden. Ouch hindern sic vil gGter menschen das sy zG vil fleissens hand mit eüsserlichen geberden ze dem heiligen sacramente gotes lichamen/ in mengerley weisz/ dasz sy jn nit geistlichen k=nnen empfahen/ wann sie habent mere uzers vlizes an üppigen dingen vnd fügent sich nit inniklich zG der warheit/ Wann die warheit ist ein begird vnd ein vereinigung/ vnnd nit von uzerm schine/ vnd darumb entpfahent sy (fol. 198ra) gotes lichamen nit wirdigklich/ Wann alle sacrament weisent vns zG der eynfaltiger warheit. Dar umbe sol man niht beliben uf der bezeichenunge, <m>an sol gen in die inren warheit.		<:5>The second hindrance which prevents other good people from[29] true spirituality, are the seven sacraments. ‘Sacrament’ means ‘a sign’. Whoever there clinches with desire to the sign does not attain inner truth, for the seven holy things all point towards the simple truth. Married life, this is a sign for the union of divin and human nature, and also for the union that the soul has with God. Whoever, however, wishes exclusively the sign, prevents himself from the one truth, i.e. according to the external senses which is not rightly living married. Now there are some good people who hinder themself by clinching too much to repentance and penitence, and got stuck with the sign, and do not try to come to pure truth. Against these people our Lord says, ‘whoever there has been washed does not need anything but to clean one’s feet’,[30] it means as much as, whoever has cleaned oneself once with full repentance and true penitence, must not confess anymore one’s old sins, rather one should wash one’s feet, i.e. one’s desire and conscience, these one should clean of daily sins. Many good people also hinder themselves by paying too much attention to external gestures for the holy sacrament of God’s body, in a disruptive way, because they cannot receive Him spiritually, as they pay too much attention to sumptuous things, and do not dearly stretch towards truth. As the truth is a desire and a union, not by outer appearance, therefore, they do not receive the body of god worthily, for all sacraments point us to the simple truth. Therefore, one should not stay with the sign, but one should move into the inner truth.
<:6>Die da volgent dem geiste der warheit gotes, die sulent beten in dem geiste und an der warheit. Daz sprach Kristus selber zuo der frouwen, diu den brunnen zuo Samarien schuof, do si in vragete, wa man beten solte, weder man beten solte uf dem berge, da ir eltern vor gebetet haten, oder da nu die juden betent. Do sprach unser herre: die zit sol komen und ist ouch iezuo, daz die waren anbeter niht alleine beten sülen uf dem berge noch in dem tempel, sunder in dem geiste und an der gotes stat. Hie ist zG mercken/ das man got niht alleine anbeten sol inme tempel noch uf dem berge, sunder man soll anbetten ane underlaz an allen stetten/ vnd zG allen zeiten. Wer anbetten will got den vatter/ der mGsz sich setzen in einigkeit/ mit seiner begird/ vnd mit seiner zGuersicht. Es ist ein das oberst teil der sel/ daz steet ob zeyt/ vnd weiszt weder von der zeit noch von leib. Als sant Paulus sagt/ Man soll sich fr=üwen alle zeit/ vnd gott dancken on vnderlasz vmb alle sachen/ vnd betten on vnderlasz. Die betten on vnderlasz/ die all iriu werck thGnd gleick in einer gelichen minne gote ze liebe/ vnd geend ir selbs ausz an aller niessung/ vnd neigent sich vor gott demFtigklich/ vnnd lassent den alleyn würcken. Wan daz gebet des mundes daz hat diu heilige kristenheit dar umbe gesetzet, daz diu sele gesamenot werden von den uzeren sinnen, da si sich in geströwet hat uf die manicvaltekeit der zerganclichen dinge. Swenne si danne versaumet wirt/ in die obersten krefft, und dz ist gehugnusse vnd verstantnusse und der wille/ so wirt  si vergeistet/ vnd wenn dann der geist hafftet an gote mit gantzer vereinigung des willen/ so wirt er vergottet/ Danne allererste so ist der mensch erst recht in der waren anbettung/ wann er kommen ist zG seinem zyl dar zG er geschaffen ist, wan wir sin alleine zuo gote geschaffen, unt dar umbe sin wir nach ime gebildet. Swer niht enkumet in die einunge des geistes mit gote, der enist niht ein rehte geistlich mensche.		<:6>Those who follow the spirit of God’s truth, they should pray in the spirit and in the truth. This Christ Himself said to the woman who scooped at the well of Samaria,[31] when she asked Him, where one should pray, whether one should pray on the mountain, where her ancestors have previously prayed, or where now the Jews pray.[32] Then, our Lord said: ‘a time is coming and has now come when the true worshipers shall pray neither on the mountain nor in the temple, but in the spirit and in God’s place’.[33] Here one has to note that one should contemplate God not only either in the temple or on the mountain, but one should contemplate in all places and at all times without interruption. Whoever wishes to contemplate God, the Father, must put oneself into oneness, with one’s desire and with one’s hope. There is one part of the soul that stands above time and knows neither of time nor of body. As saint Paul says: ‘You should rejoice all the time’.[34] And you should thank God without interruption for everything and pray without interruption. Those pray without interruption who do all their work equally in an equal love for God’s sake and detach themselves from their own without any intention and bend down to God’s humility and let Him alone act. For the oral prayer has been placed by the holy Christendom to gather the soul from the external senses,[35] as she has sown herself through them onto the manifoldness of transient things. For if she then is gathered into the highest powers, and these are memory, intellect and will, she becomes spiritual, and if then the Holy Spirit is hooked on God with full union of the will, He becomes divinised. Thus, only then the person is rightly in true contemplation, for one has come to one’s goal for which one has been created. For we are created solely for God, and therefore we are created according to Him. Whoever does not come into spiritual union with God, is not a properly spiritual person.
<:7>Nun seind etlich (ia vil) menschen/ die nit recht anbetten den vatter in der warheit/ Wann also bald der mensch got anbettet vmb die creaturen so bittet er vmb sein eygnen schaden/ Wann also bald creatur creatur ist/ so tregt sy ir bitterkeit vnd vngemach/ schaden vnd Gbel Vnd darumb geschicht s=lichen menschen recht/ die do hand vngemach vnd bitterkeyt/ sy hand darumb gebetten. Wann wer gott sGcht/ sGcht er etwas mit im/ er findet jn nicht. Wer aber gott allein sGcht in der warheyt/ der findet got/ vnd alles das got geleysten mag mitt im.		<:7>Now there are some (indeed, many) people who do not rightly contemplate the Father in truth. For as soon as a person prays to God for the sake of creatures, one prays for one’s own harm. For as soon as a creature is a creature, it carries its bitterness and trouble, harmfulness and evil. And, therefore, these people deserve to face trouble and bitterness, as they have prayed for it. For whoever seeks God, but seeks something with Him, will not find Him. But whoever seeks God alone, in truth, will find God and with Him all that God can do.[36]
<:8>Ouch hinderen sich vil gGter menschen rehter volkommenheit damit/ da sy bleibent mit ir geistes geluste uf dem bilde der menscheit vnsers lieben herren Jesu Christ/ und hie mit hinderent sich guote liute, das sy sich zG vil lassen an visionen/ daz ist/ daz sy sehen biltliche ding in irem geist/ es seien engel oder menschen/ oder die menscheit Christi/ vnd glauben der (fol. 198rb) ansprach/ die sie da hoerent in dem geiste/ ob sy h=ren/ daz sy die liebsten seyen/ oder von ander leüten wil, oder eines anderen gebresten oder tugenden, oder sie hoerent, daz got dur sie iht tuon wil/ vnnd hieran werden sy dick betrogen. Wann got thGt durch kein creatur nihtes niht/ dann allein durch sein lautere gGte, want ein ende alles gebetes der kristenheit ist: Herre (Herre] om. N1), daz tuo (cristenhait so spricht daz tG Bra3) durch dinen (dinen] om. N1) einbornen sun Jesum Kristum; want er sprach doch zG seinen iüngern/ Es fürdert eüch das ich von eüch gang/ Da meinde er niht alleine sine jungeren, sunder ouch alle, die noch die seyn iünger svn werden und ime volgen wellent zG hoher volkommenheit/ wan den ist sein menscheit ein hindernusz ob sy mit lust doran hafften vnd kleben/ Wann sy s=llen got volgen in allen seynen wegen/ darumb sülent sie niht beliben uf dem wege, sein menscheit soll sy fürbasz weisen an sein gotheit. Wann Christus selber sprach/ ich bin der weg/ vnd die warheit/ vnd daz leben/ es kompt niemant zG dem vater/ dann durch mich. Darumb irren ser die menschen die sich annement das sy von jn selber iht guotes mügen getuon, daz got iht durch sie tuon welle, Wann Christus sprach selber/ er wer von im selber nit.		<:8>In addition,[37] many good people prevent themselves from the right perfection by sticking with with their intellectual interest on to the image of humanity of our beloved Lord Jesus Christ, and with this, good people hinder themselves, by relying too much on visions, i.e. that they see imagined things in their minds, be it angels or people or the humanity of our Lord Jesus Christ, and believe the voices, that they there hear in their mind, whether they hear that they are the most beloved, or on account of other people, or of another imperfection or virtue, or they hear that God wishes to do something through them. And hereby they are thoroughly misguided. For God does nothing at all through creatures, but acts solely through His pure goodness, because He is the goal of all giving in Christendom. ‘Lord, do this through your only-born Son Jesus Christ’,[38] as He spoke to His disciples: ‘It helps you that I am leaving you’. With this he not only adressed His disciples, but also all those who shall be His disciples and wish to follow Him into utter perfection, as for them His humanity is a hindrance, if they clinch and stick to it with desire.[39] For they ought to follow God on all His ways, therefore they should not rest on the way, His humanity must further point them towards His Godhead, because Christ Himself said: ‘I am the way, and truth, and life; nobody comes to the Father, except through me’.[40] Therefore the people are quite mistaken who assume that by themselves they can do something good, which God did not want to do through them, for Christ Himself said: ‘He was not by Himself’.[41]
<:9>Unde sprach diu ewige wisheit von ir selber: der mich geschaffen hat, der ruowet in minem gezelte. So sprichet diu ewige wisheit der mich geschaffen hat und ist doch ungeschaffen, wan got ist diu ungeborne wisheit. Daz sol man vernemen von der ewigen geburt; wan der sun der ist uz gegangen in einer gebürte wise, wan ein geburt sprichet als vil als ein geschepfede. Also ist diu ewige wisheit geborn von dem gewalte des vaters unde der sun diu wisheit unde der heilig geist diu güete, ir beider minne, unde sint ein an der nature und underscheiden an den personen. Und welez ist diz gezelt, da diu wisheit von sprach? Daz ist diu menscheit Jesu Kristi, da der vater inne geruowet hat mit dem sune, wan sie sint gelich an der nature; wan sie sint got an den personen unde gotheit an der nature. Diz gezelt der menscheyt unsers herren Jesu Kristi s=llen wir allein anbetten durch vereynigung der gotheit/ wann der mensch ist warlich got/ vnd got ist warlich mensch/ darumb s=llen wir vns nit bekümmeren mit keinerley creatur/ dann allein mitt gott vnserm herren Jesu Christo/ der allein vnser weg zG dem vatter ist/ Swenne wir uns scheiden von allen creaturen unde kommen in den weg der warheit/ der Christus ist/ dannocht seind wir nitt vollen selig/ wie wol wir doch die g=tlich warheit anschauwen/ wann dwil wir an der schauwung seind/ so seind wir nit eins in dem daz wir schauwen. Wann dwil etwas ist in vnserem gemerck oder verstandt/ so sind wir nit eins in dem einen/ Wann wo nit dann eyn ist/ do sicht man nichs dann ein. Wann man gott nit gesehen mag dann mit blintheit/ vnd nit bekennen mag dann mit vnbekantnusz unde niht vernemen wan mit unvernunst.		<:9>And the eternal wisdom spoke about Herself: ‘the one who has made me, rests in my tent’.[42] Thus speaks the eternal wisdom: ‘The one who has made me’, and yet, She is uncreated, as God is the unborn wisdom. This one has to refer to the eternal birth, for the Son has come forth in form of a birth, for birth means as much as a creation. Thus, the eternal wisdom has been born by the power of the Father and the Son, the wisdom, and the Holy Spirit, the goodness, the love of both, and they are one in nature and different in persons. What, then, is this tent, of which wisdom spoke? It is the humanity of Jesus Christ, in which the Father rested with the Son, for they are the same in nature, for they are God in the persons and the godhead in nature. We must contemplate alone the true humanity of Christ through union with the Godhead.[43] For human beings are truly God and God is truly human, therefore we must not be concerned with any creature, but solely with God, our Lord Jesus Christ, who alone is our way to the Father. If we then separate ourselves from all creatures, and come onto the way towards truth which is Christ, still, we are not fully blessed, even though we contemplate the divine truth, for while we are contemplating we are not one with the one we contemplate. For while we have something in our memory or mind, we are not one with the one. For where there is nothing, but one, there one sees nothing, but one.[44] For one cannot see God except by blindness and cannot know Him except by not-knowing and not by understanding, except through not-understanding.
<:10>Her uf sprichet Sant Augustinus/ das kein seel zG got mag kommen/ sy gang dann on creatur zG gott/ vnnd versGch jn an gleychnusz Daz betiutet Kristus selber an dem worte daz er sprach wirf den sparren uzer dime eigenen ouge unde wische denne den stoup uz eines anderen ougen Hie bi ist ze merkenne daz alliu geschepfede gelichet ist eime sparren in der sele ougen unde hindert sie gotlicher einvnge wan sie creature ist. Vnnd darumb wann die seel eyn creatur ist/ so soll sy sich verwerffen ausz ir selber/ vnd soll vszwerffen alle heiligen unde engel und unser frouwen (fol. 198va) wann disz alles creaturen seiend/ wann disz alles hindert die sel an g=tlicher vereynigung/ wann sy soll blosz sten vnd vnbedürffig aller dingen/ so mag sy zG got kommen mit gleicheit/ wann nichts so ser eyniget als gelychet/ vnnd entpfahet bald ir farb/ also gibt sich gott in die krefft der seel/ das die sel wechszt in der gleichnusz gottes/ vnd wirt gotfarb. Das bild ligt an den krefften die gleichnusz lygt an den tugenden/ vnnd die gotfarbe lygt an der vereynigung/ vnd so kommet sy in der vereynigung also nach/ das sy ir werck nitt würcket in der form einer creatur/ sunder sy würcket sy in der gotfarben form do sy inn vereiniget ist/ so kommet sy der gotfarwen also nach/ das dann ire werck benommen werden/ vnd gott würckt denn alle ir werck in seiner form/ So sy dann got gesichtiget wirt/ vnd so sy mer mit got vereiniget wirt/ so mag sy dann kommen auff so grosse vereynigung/ das sich got all zGmal in sy geüsset/ vnnd zeücht sy also gentzlich in sich/ das dokein vnderscheid bleibt der tugend nach der vntugent/ noch das die seel keinen vnderscheid kennet für was sy sich dann haltet. Got der halt sy für ein creatur.		<:10>Saint Augustine says[45] that no soul can come to God, unless she goes to God without creature and seeks Him without simile.[46] This Christ Himself indicates by the words that He spoke:[47] ‘Remove the plank from your eye and then wipe the dust from the eye of somebody else’. To this one has to note that all creatures are like a plank in the eyes of the soul, and they hinder her from divine union, as she is a creature. Therefore also, as the soul is a creature, she must jump out of herself and should throw out all saints and angels and our Lady, as these are all creatures,[48] for these all prevent the soul from divine union, as she must stand bare and without need for anything, this way she can come to God with likeness, for nothing else unites as much as likeness, and she soon receives her form,[49] thus God gives Himself into the powers of the soul, in order for the soul to grow into the likeness of God, and becomes Godlike. The image is linked to the powers, the simile is linked to virtues, and God’s form is linked to union, and thus in union she becomes accordingly, so that she does not act like a creature, but she acts in God’s like form within which she is united, thus, she has become Godlike, so that her action is taken off her, so that God acts all her works according to His form. When she, then, comes to see God and the more she gets united with God, she finally may come to such an intense union that God flows entirely into her and draws her entirely into Him,[50] so that there remains neither a difference between positive power and negative power,[51] nor the knowledge of difference which would allow her to see what she is. God takes her for a creature.
<:11a>Darumb lassent eüch dringen daz liecht der genaden/ von dem liecht der natur/ Wann so die seel in ye h=her bekantnusz kompt in das liecht der genaden/ so sy daz liecht der natur finsterer duncket. Will sy dann bekennen die rechten warheit/ die sol sy doran mercken/ ob sy von allen dingen gezogen sey/ ob sy vsz ir selber verloren syg/ vnd ob sy got liebhab mit seiner lieb/ vnd ob sy nit gehindert werde/ von keinen dingen/ vnd ob got allein in ir lebe/ so hat sy sich verloren als Maria Christum verlor/ do er in in der schGl was der obersten lere seyns vatters/ darumb so achtet er nit seiner mGter. Also geschicht auch der edelen sele die in die gotheit zG schGl geet/ do lernet sy bekennen was got sey an der got-(fol. 198vb)heit/ vnd an der dreifaltikeit vnd was er sey an der menscheit vnd das sy den aller liebsten willen gottes bekenne. Der mensch ist aller meist gottes vaters sun der alle werck würcket von lieb/ vnnd gibt seinen willen/ in den willen gottes himelschen vaters.	<:11a>Therefore, let yourself being pushed by the light of grace from the light of nature. For the higher the soul comes to knowing in the light of grace, the more the light of nature looks dark to her. If she then wishes to know the right truth, she will know it from the fact whether she is drawn away from all things, whether she lost herself by herself and whether she loves God with His love, and whether she is not hindered by anything, and whether God alone lives in her, so she has lost herself like Mary lost Christ, when He sat in the school of the highest teaching of His Father, the reason why He did not pay attention to His mother.[52] Thus it also happens to the noble soul who goes to school in the Godhead, there she learns to know what God is in the Godhead and in the Trinity and what He be in humanity and that she knows the very best will of God. A person who does all his work out of love and gives ones will into the will of God, the heavenly Father, is fully the Son of God the Father.	<:11b>Und dar umbe so sol si bloz besten und undürftig aller dinge so mac si ze gote komen mit glicheit wan niht so sere einiget so glicheit wan got ist bloz und undürftig aller dinge Daz ist ane materie ze gote gegangen So allererste kumet diu sele in die einunge der heiligen drivaltekeit. Noch mac si seliger werden ob si volget der blozen gotheit, und diu drivaltekeit ist ein offenbarunge ir selber. In der blozen gotheit da enist enhein werk dar umbe wirt diu sele alleine vollekomenliche selic daz sie sich wirfet in die wüesten gotheit da noch werc noch bilde enist daz si sich da verliese unde versenke in die wüestenunge da si an ir selber ze nihte werde daz si sich aller dinge also weninc an neme als si tete do si niht enwas So ist si an ir selber tot unde lebet in gote unde swaz da tot ist daz wirt ze nihte in dem grabe Also wirt diu sele ze nihte diu in der wüesten gotheit begraben wirt Von disen liuten sprichet sant Paulus ir sint tot und iuwer leben ist verborgen mit Kristo in gote	<:11b>And, therefore, she shall remain bare and without need of anything. Thus, she can become likely, as nothing unites as much as likeness; as God is bare and without need of anything. This is going to God without matter. This way the soul comes into the onenes of the holy Trinity.[53] Yet, she can become more blessed, if she follows the bare Godhead, and the Trinity is a revelation of herself. In the bare godhead is no action: Therefore, the soul becomes only perfectly blessed by throwing herself into the deserted Godhead,[54] where there is neither action nor image, by letting herself there and sink into the desert by becoming nothing in herself,[55] so that she cares for anything as little as she did when she was not. This way she is dead in herself and lives in God; and what is dead there, is going to be nothing in the grave. Thus, the soul that is buried in the deserted godhead becomes nothing. Of these people, saint Paul says: ‘You are dead and your life is hidden with Christ in God’.[56]
		<:12b>Ez sint etliche liute die wenent daz sie gewandelt haben in der drivaltekeit die noch nie uzer in selben kamen want sie went sich selber ungern lazen wan sie wellent haben als vil eigenes nutzes unde geniezunge unde süezekeit des herzen des si sich alles verzihen solten mit gedenken unde mit begirde Dise liute ensint niht volgere unsers herren Jesu Kirsti der da nie gesuohte süezekeit wan alle pine unde bitterkeit in allen sinen arbeiten wan er sprach selber min sele diu ist betrüebet unz uf den tot Da meinde er sine vil edelen sele er meinde ouch sin liplich leben Daz was betrüebet biz in den tot biz allez daz vollenbraht wart daz ze unseren selden horte biz getoetet wart unser tot Biz in den tot muoz unser sele ouch betrüebet sin biz an uns getoetet wirt allez daz da lebet eigenes willen und eigenes nutzes und alles willen Alse diu sele alsus getoetet wirt an dem lebenne irre begirde und ires eigenen nutzes und begraben wirt in gote so ist si allen creaturen verborgen und unbekannt so enkan si niemer mere betrüebet werden	<:12b>There are some people who think that they walk in the Trinity, but who have never gone beyond themselves, as they do not want to let themselves go, for they want to have as much benefit and indulgence and enjoyment of the heart all of which they should renounce, thoughtful and eager. These people do not follow our Lord Jesus Christ who, indeed, never sought enjoyment in any of His actions, but only suffering and bitterness. For He Himself said: ‘My soul is full of sorrow to the point of death’.[57] With this, he pointed to His very noble soul, He also meant His bodily life that filled with sorrow to the point of death, until all that had been fulfilled that belonged to our dwelling.[58] Our soul, too, must be full of sorrow to the point of death, until all in us is killed that there lives according to its own will, for its own benefit and all ambitions.[59] As the soul is thus being killed in living its desire and its own benefit and is being buried in god, thus she is hidden and unknown to all creatures, hence, she can no longer be saddened.
		<:13b>Nu merkent war an man süle bekennen wenne man si gezogen in die einunge der heiligen drivaltekeit Daz erste daz ir gegeben wirt von dem anblicke des heiligen geistes daz an ir vertilget wirt alle ir schulde und verruochet ir selbes und aller dinge Daz ander daz sie enphaet von der gotheit daz ist diu ewige wisheit des vaters bekantnüsse und underscheit aller dinge so wirt ir benomen dunken unde wenen unde gelouben wan si ist komen ze der warheit unde swaz si vor gloubte unde bekante an allen worten und bewisungen swaz ir bezeichent wirt ez si von den menschen oder von dem geiste dar umbe endarf si nieman vragen alse etliche die der warheit niht enpfahent swenne si in geoffenbaret wirt diu luter warheit so wellent sie ez begrifen mit menschlichen sinnen daz über aller engele verstantnüsse ist Dar umbe so vragent sie ander liute unde bringent in ez für mit groben sinnen als sie ez enpfangen habent so vernement ez die jenen grobeliche als sie ez von disen hoerent unde jehent denne ez si unreht und enmüge niht bestan an kristanem gelouben unde habent ez für unreht unde wenent daz ez si für daz si habent wan sie ez niht erkennent Dar ane sint sie betrogen	<:13b>Now note, by which one should recognize when one is drawn into the union of the holy Trinity. First, that she[60] is given sight of the Holy Spirit, so that she is forgiven all her iniquity and profanity of herself and all things. Second, that she receives of the Godhead which is the eternal wisdom of the Father, knowledge and distinction of all things. Thus, she is freed from guessing, assuming and believing, because she has come to the truth,[61] and from whatever she previously believed and knew by any word or argument that has been given to her, be it by people or by the Spirit. Therefore she is not allowed to ask, as, for example, some who do not receive the truth. When it is revealed to them, the bare truth, they want to grasp it with human senses which is beyond knowledge of all the angels. Therefore, they ask other people and bring it forth to them with coarse senses, as they have received it. Thus, they notice it in a coarse way and accept it, even if it is incorrect, and cannot stand in the Christian belief, take it for incorrect and assume that it is the way they have it, as they do not know it. In this they are mislead.
		<:14b>Ouch enpfahet diu edele sele diu mit der warheit gezogen wirt in die heiligen driveltekeit in eime ougenblicke von des vaters kraft unde mugentheit daz ir mügelich wirt elliu dinc zu tuonne Diz sprichet ouch sant Paulus ich vermac elliu dinc in dem der mich sterket So enwürket diu sele niht so enbekennet si ouch niht so enminnet si ouch niht wan got der würket in ir unde bekennet sich in ir unde minnet sich in ir Daz sprichet ouch Jeremias ir sint werlich göte dar an, daz ir got bekennent unde minnent	<:14b>In one moment, the noble soul that is drawn by the truth into the holy Trinity also receives by the Father’s power and potentiality that she is able to do everything.[62] This also saint Paul says: ‘I am capable of all things by the one who empowers me’.[63] If the soul does not act, she neither does know, neither does she love, for God acts in her and knows Himself in her and loves Himself in her. This also Jerome says: ‘You are truly Gods by knowing and loving God’.[64]
<:15a>Das wir hierzG kommen/ vnd aller hindernusz erlediget werden/ das helff vns got/ Amen.	<:15a>That we come to this and get rid of all our hindrances, may God help us. Amen.	<:15b>Zuo dirre warheit helfe uns got Amen	<:15b>To this truth may God help us. Amen.

Homily T38,1* [Strauch IX 388-90]

In vigilia Pentecostes

‘Emitte spiritum tuum’ (Ps. 103:30)

Text and translation

<:1>[230a]Emitte spiritum tuum Der prophete sprichit Sende uß dynen geyst	<:1>‘Emitte spiritum tuum’. The prophet says: ‘Send out your Spirit’.[3]
<:2>Nu wollen wir sehen wie der prophete ware haben moge Da er sprichet sende uß dynen geyst Man enmag nit senden wen das zusendene ist Ich mag mich selbere wol geben ich enmag mich nit senden Der sone und der heilige geyst sin zusendene und nit der vatter want er von nyemande enist	<:2>Now we want to see how the prophet can be right, when he says: ‘Send out your Spirit’. One cannot send the one who sends. I can perhaps give myself, but I can not send myself. The Son and the Holy Spirit are to be sent, but not the Father, for He is by nobody.
<:3>Eyn meyster was der hieß Arrianus Der sprach das der vatter were eyn sache des sones und des heiligen geystes das enmag nyt gesin. Wande was da gesachet wurdt das geht ußer dem der es da sachet und geht in eyn andere nature Du bist eyn [230b] und din wercke das du wirckest get in eyn andere nature Darumb bistu eyn sache des wercks Ist es dan also das die sache eyn ist und das da gesachet wurdt vellet in eyn andere nature Sachte dann der vatter den sone und den heyligen geyste so musten sie auch fallen in eyn andere nature so musten sie mynnere sin dann der vatter so musten sie creature sin in dieseme ist der doit Sanctus Augustinus der deht viel syner macht darzu und er enkonde yen nye bringen ußer diesem unglauben. Unde alle die hie Inne lebent die heyssent noch Arriani	<:3>There was a master, called Arius. He said that the Father was a cause of the Son and of the Holy Spirit. This can not be the case. For what has been caused comes out of the one who there is the cause and goes into a different nature. You are the one and your product that you produce becomes another nature. That is why you are a cause of a product. Hence, it is so that the cause is one thing and what has been caused is of a different nature. Had the Father caused the Son and the Holy Spirit, they needed to become a different nature, they needed to be less than the Father, they needed to be creatures, in which there is death. Saint Augustin did his very best, but he could not get him out of this unbelief. And all that still life in it are still called Arians.
<:4>Nu enIst doch der sone nyt von yme selbser und er enist auch nyt von materien und enIst auch nyt von nydde [231a] sunder er ist von dem vatter komen und ensal ich dann nit sprechen das der vader sij eyn sache des sones Neyn du ensalt es nit sprechen Er enist nyt eyn sache des sones Er ist sin anbedynne	<:4>Now, the Son is neither by Himself nor is He out of matter nor from nothing, but He has come from the Father. Shall I then not say that the Father is a cause of the Son? No, this you shall not say. He is not a cause of the Son! He is His origin.
<:5>Eyn ander meyster der hieß Sabellius der sprach der vader ist nyt eyn sache des sones Sunder der vader get uß als eyn sache in yr werck Also bin ich ußgegangen in die kunst von artzetien So spricht man der lesemeyster ist eyne artzet gen ich aber uß in die kunste von recht so sprichet man der lesemeyster ist eyn vorspreche Also bin ich ußgegangen in myne wercke und bin dasselbe in myme wercke das ich in myr selber byn Alsus [231b]  sprich er dann das der vater sij ußgegangen und hat an sich genomen menschliche nature und da er sprichet das er an sich genomen habe menschlich nature da sij er sone und in yem selber so sij er vatter und da da er uns heyliget da sij er heligeyst und da uß ensij nyt dann personen und alsus wil er das nyt dann eyn persone in der gotheyt sij Diese zwen widdersprechen cristenglauben Want wir sprechen und gleuben das drij personen sin an der gotheyt	<:5>Another master is called Sabellius. He said the Father is not a cause of the Son, but the Father goes out as a cause in its work. Thus I have gone out into the skill of a medic. Thus one says: The Lesemeister[4] is a medic. If I went out into the skill of law, one would say: The Lesemeyster is a lawyer. Thus I went out into my work and am the same in my work that I am in myself. Thus, he says that the Father has gone out and has taken on Himself human nature, and as He says that He has taken on Himself human nature, then He is Son und in Himself He is Father, and as He sanctifies us, He is Holy Spirit, and of this there are not persons, but, consequently, he does not want there to be but one person in the Godhead. These two contradict the Christian belief, for we say and belief that there are three persons in the Godhead.
<:6>Er sprichet sende uß Nu merkent den ußgang des sones von dem vater und nement eyn glichnisse in uch selber. Wanne du in dich selber siehest und sichst in eyne warheyt So ist mee warheyt der [232a] du nyt begriffen enhaist in dirre warheyt das kommet von gebrechen Were es aber also das myn kunst begriffen mochte alle die warheyt zumale die myner vernunfft mogelich ist zubegriffene und die warheyt also were das sie erfullen mochte die mogelicheyt der vernunfft so endorffte sie nyt ußer ir selber sehen nach keyner andern warheyt dan were warheyt und kunst glich Also ist der sone ußgegangen von dem vattere Als eyn kunst in der der vatter begriffet alle sin warheit nach sin selbest maiß nyt das er uns gemessen sij er ist uns unmeßig Er ist aber yem selber gemeßig in der kunst begriffet der vatter alle sin warheyt Daz [232b]  ist das wordt des vader das ist warheyt und kunst glich Darumbe enmagk nyt eyn ander sone gesin in der gotheyt	<:6>He says: ‘Send out’. Now notice the outgoing of the Son from the Father, and take an example from yourself. When you look into yourself and see into one truth, then there is more truth in this truth which you have not grasped, which is caused by weakness. If it happened, however, that my skill could grasp all the truth together that my intellect is capable of to grasp and the truth were thus that it could perfect the potential of the intellect, it could not look beyond itself for another truth. Then, truth and skill would be the same. Thus, the Son has gone out of the Father as a skill in which the Father grasps all His truth according to His own measure, not that He is measured according to us (He is unmeasured to us), but He is measured according to Himself. In that skill the Father grasps all His truth. There is the Word of the Father, there truth and skill are the same. Therefore, no other Son can be in the Godhead.
<:7>Das werck unser vernunfft das ist eyn ander dann unser vernunfft also enist es in godde nyt Der sone der ist geboren in der naturen ußer der personen des vattere davon enist der sone nyt eyn ander dann der vader an der naturen me eyn andere persone. Was machet underscheyt der personen daz duht wercke das scheydet den sone von dem vatter nach der personen Das werg das ist die geberunge des vader das er geberet den sone das driddet den vatter alleyn ane und die geborenheyt die drittet den sone [233a] an on aleyn das scheydet den sone von dem vater	<:7>The work of our intellect is different from our intellect, so it is not in God. The Son is born from the person of the Father in nature, through which the Son is not somebody else than the Father by nature, rather another person. What is the difference of persons? It is the work, this separates the Son from the Father according to persons. The work is the birthing of the Father. That He gives birth to the Son, it is attributed to the Father alone, and being born is attributed to the Son alone, this separates the Son from the Father.
<:8>Nun han wyr zwo personen wo merken wir nu den heyligen geyst als ich edes sprach Das der vatter in syner kunste begriffe alle sin warheyt und der sone widergiht den vatter derselben warheyt wande sie an yme natuerlich uß geboren ist und er sie von dem vatter natuerlich entpfangen haidt wanne dann die warheyt mynniglich ist und gut ist und nyt alleyn gut ist me die gude selber Wande sich dann der vatter und der sone begriffent in eyner warheyt so enmag der begriffe nyt gesin sunder große luste des geht uß der heylige geyst als eyne lustliche gude von yen beiden [233b] Nit von zweyn angengen me von eyme anegeende wande wo wart ye warheyt die werlich were und mynnentlich were sie enmuste gemynnet werden. Wande dan vernunfft vurgeht und mynne nach des muß das bekant ist und gut ist gemynnet werden Nun hann wir drij personen	<:8>Now we have two persons, where now do we see the Holy Spirit? As I said it. That the Father grasps in His skill all His truth and the Son reflects the same truth to the Father, for it is naturally born out of Him and He has received naturally from the Father, for then the truth is lovely and good, but not solely good, rather the Good itself. When then the Father and the Son grasp each other in one single truth, the grasping can not be without a great lust, of which the Holy Spirit comes from as one lustful good of the two. Not by two principles, rather from one, for where there was ever truth that truly and lovely is, it would need to be loved. For when the intellect goes first and love follows, what is known and what is good must be loved. Now we have three persons.
<:9>Hie dragen wir entzwey mit den Kriechen die wollent das der sone sij alleyne von dem vatter und der heylige geyste alleyn von dem sone Die Kriechen vergehen driher personen und wir enfinden nyt dann zwo in yren reden Was scheydet nu den heyligen geyst von dem sone das duht wergk. Were nu der heyligeist alleyn von dem sone so enwere [234a] keyn werck des vatter zu dem heiligen geyst so enwere da nyt underscheydes des vader und des heyligen geystes Alsus enfinden wir nyt dann zwo personen in der gotheyt und die Kriechen vergehen drier personen	<:9>In this we differ from the two Greeks who want that the Son is alone by the Father and the Holy Spirit alone by the Son. The Greeks forgoe three persons, and we only find but two in their words. What, now, differentiates the Son from the Holy Spirit, it is the work. If the Holy Spirit were by the Son alone, the Father would not act on the Holy Spirit, hence, there would not be a difference between the Father and the Holy Spirit. Thus, we do not find but two persons in the Godhead, and the Greeks forgoe three persons.
<:10>Die anderen Kriechen sprechen der heyligeyst sij alleyn von dem vadere und nyt von dem sone Inguße nu der vadere den heyligen geist alleyne so enwere keyne werck des sones zum heyligen geyst so enwere da nit underscheydes so enwere der sone und der heylige geyst eyne Also enhette wir aber nyt dann zwo personen	<:10>The other Greeks say that the Holy Spirit came from the Father alone and not from the Son. If the Father alone poured in the Holy Spirit, the Son would not act upon the Holy Spirit, hence, there would be no difference, and the Son and the Holy Spirit would be one. So we would not have but two persons.
<:11>Nu spricht der sone zu dem vatter. Vatter ich bekennen dir dyner gebordt daz du mich geboren haist da enhan [234b] ich nyt (myt) bide zuthun Aber das du den heyligen geyst ingußest daz ist myn also wol alß dyn Und alle die wercke die du wirckest in der gotheyt und an den creaturen die wircken ich myt dir davon engiessen ich den heyligen geyst mit dir	<:11>Now the Son speaks to the Father: Father, I know of your birth that you have given birth to me –  there I have to do with the two – but that you pours in the Holy Spirit, this is both mine as well as yours. And all the work that you do in the Godhead and in the creatures these I do with you, by which I pour out the Holy Spirit with you.
<:12>Also sprechent unsere meystere das der vader und der sone ingiessen den heiligen geyst nit als zwen angenge Als der personen zwo sin me als eyn eynige angenge und der personen muß doch zwo sin und sint doch nit me dann eyn anegenge des heyligen geistes wande sie beyde ingiessent den heyligen geyst ußer eyner macht	<:12>Thus our masters say that the Father and the Son pour in the Holy Spirit not as two principles, as the persons are two, rather as one single principle, though the persons need to be two, but they are not more than one principle of the Holy Spirit, for they both pour in the Holy Spirit out of one power.
<:13>Das wir bekennen und mynnen diese warheyt als es [235a] lobelich an uns der ewigen warheyt sij des helff uns die hochgelopte drivaldigkeyt Amen	<:13>That we understand and love this truth, as it is praisworthy in us of the eternal truth, may the highly praised Trinity help us. Amen.

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[3] Ps. 103:30.

[4] For the (self-)critical self-description of ‘Lesemeister’ Eckhart’s, see the famous ‘saying’ or rather, as F. Löser has shown, fragment of a homily by Eckhart (its authenticity, claimed by Löser, is now supported by the present homily): ‘Ez sprichet meister Eckehart: wêger wêre ein lebemeister denne tûsent lesemeister; aber lesen unde leben ê got, dem mac nieman zuo komen. Solte ich einen meister suochen von der geschrift, den suohte ich ze Parîs und in hôhen schuolen umbe hôhe kunst. Aber wolte ich frâgen von vollekomenem lebenne, daz kunde er mir niht gesagen. War solte ich denne gân? Alzemâle niergen dan in eine blôze ledige nâtûre: diu kunde mich ûzwîsen, des ich sî frâgete in vorhten’, so F. Pfeiffer, Deutsche Mystiker des vierzehnten Jahrhunderts 2 (1857 = 1991), 19-26, taken from Ko1, Koblenz, Handschrift Best. 701 Nr. 169 [recte: 149r] (46v-47r); see F. Löser, ‘Meister Eckhart und seine Schüler’ (2016).

Homily T40,2* [Pfeiffer 77]

In festo S. Trinitatis

‘Faciamus hominem ad imaginem et similitudinem nostram’ (Gen 1:26)

Text and translation

<:1>[265ra]Faciamus hominem ad imaginem et similitudinem nostram. Got sprach wir wellen machen den menschen nach unserm bilde.	<:1>Faciamus hominem ad imaginem et similitudinem nostram.   God said: ‘Let us make the human being according to our image’.[65]
<:2>Waz ist gotes sprechen Der vater siht uf sich selber mit einer einvaltigen bekantnüsse unde siht in die einvaltige luterkeit sins wesens Da siht er gebildet alle creaturen da sprichet er sich selber Daz wort ist ein klar bekantnüsse unt daz ist der sun Gotes sprechen ist sin gebern unde sin gebern ist sin sprechen	<:2>What is God’s speaking? The Father contemplates Himself with a simple knowledge and looks into the simple purity of His being. There He sees that all creatures are created, where He speaks Himself. The Word is brilliant knowledge and this is the Son. God’s speaking is His birthing and His birthing is His speaking.
<:3>Got sprach wir wellen machen die meister sprechent war umbe sprach got niht wir wellen tuon oder wellen wirken Tuon daz ist ein uzwendic werc da der inner mensche niht zuo kumt Wirken kumt von dem uzern menschen unde von dem inneren aber daz innerste der sele kumt niht dar zuo Da man ein dinc machet da muoz daz allerinnerste der sele in die uzwendikeit komen des menschen Do got machte den menschen do was daz allerinnerste der gotheit vereinet mit dem machen Ein heidenischer meister sprichet [265rb] got hat alliu dinc künstecliche gemachet Der meister sprichet der sun si ein kunst oder ein list des vaters mit dem er alliu dinc hat gemachet	<:3>‘God said: “Let us make”’. The masters say: ‘Why did God not say, “Let us do” or “Let us act”’? Doing is an outward act in which the inner person takes no part. Acting derives from the outer and from the inner person, but the most intimate [part] of the soul takes no part in it. In making a thing the most intimate [part] of the soul must come to the outwardness of the person. When God made the human being, the most intimate [part] of the godhead was one with the making. Aristotle, a pagan master says: God has made all things with skill. The master says: The Son is a skill or a stealth of the Father by whom He has made all things.
<:4>Got sprach wir machen den menschen War umbe sprach got niht wir machen die menscheit Kristus einegete doch an sich die menscheit Mensche unde menscheit hat underscheit Swenne man sprichet mensche so verstet man eine persone swenne man sprichet menscheit so verstet man aller menschen nature Die meister sprechent waz nature si Natur ist ein dinc daz wesen enpfahen mac Dar umbe einegete got die menscheit an sich unde niht einen menschen	<:4>‘God said: “Let us make the human being”’. Why did God not say, ‘Let us make humankind’, for Christ united humankind with Him? A human being and humankind are different. Talking of a human being, we mean a person; talking of humankind, one means the nature of all people. The masters explain what nature is. It is something that can receive being. Therefore, God united humankind with Him, and not one human being.[66]
<:5>Ez stet in dem buoche Moysi geschriben daz Adam were der erste mensche den got ie geschuof Ich sprich aber daz Kristus were der erste mensche den got ie geschuof Alse wie ez sprichet ein meister daz erste in der meinunge ist das letst von dem werke Da ein zimberman wil ein hus machen daz erste in der meinunge ist daz tach und ist daz letst von dem huse	<:5>It is written in the book of Moses that Adam was the first human being that God ever made.[67] Yet, I say that Christ was the first human being God ever made. How so? A master says[68] that the first in intention is the last in execution. When a carpenter is going to build a house, his first in intention is the roof and yet it is the finish of the house.
<:6>Got sprach wir machen den menschen nach unserm bilde Da gab er ze versten daz ir mer were dan einer dri an den personen und einer an dem wesenne Sant Augustinus sprichet do er daz bilde suochen wolte in der sele do suochte er ez in dem uzern menschen do vant er vier gelichnüsse unde dru kuppel unde zwei gesihte Do envant er des bildes niht Do suochte er ez in dem innern menschen da vant er einz daz da antwurte dem einveltigen wesenne nach einveltikeit unde daz da antwurte dem underscheide der personen Do vant er zwei antlit Daz ein wirket niderwart daz ander wirket ufwart Mit dem nidersten antlite verstet si sich selber unde alliu uzwendigiu dinc Daz oberste antlit hat zwei werc mit dem einen verstet si got und sine güete unde sine uzflüzze da von minnet si in hiute unde verstet got und morn niht Dar umbe minne ich got hiute unde morn niht Dar umbe gelieget daz bilde an den [265va] drien kreften niht durch ir unstetikeit Ein ander kraft ist in dem obersten antlite daz ist verborgen in der verborgenheit lit daz bilde	<:6>‘God said, “we make the human being according to our image”’. By this He made it clear that He was more than one: Three in person and one in being. Saint Augustine says, when he was looking for the image in the soul, he sought it in the outward person, where he found four examples and three links and two faces. There, he found nothing of the image. Then he searched for it in the inner person, where he found one which there answered the simple being according to simplicity and which there answered to the difference of the persons. There he found two faces, one looking down, the other up. With the lower face it knows itself and all outer things. The upper face has to activities. With the one it knows God and His goodness and His emanation. With this it loves Him today and knows Him, but not tomorrow. Therefore, I love God today, but not tomorrow. Hence, the image will not lie in the three powers because of its inconsistency. A different power is in the upper face which is hidden. The image lies in this hiddenness.
<:7>Fünf dinc hat daz bilde anim Daz ein ez ist von eim andern gemachet Daz ander ez ist geordent an im selben Daz dritte ez ist uz geflozzen Daz vierde ez ist ime gelich von nature niht daz ez götliche nature si mer ez ist ein substancie diu an ir selber bestat ez ist ein luter lieht uzer gote geflozzen da enist niht mer underscheides denne daz ez got versteht. Daz fünfte es ist geneiget uf daz von dem ez komen ist	<:7>The image contains five things: The first, it is made by another. The second, it is ordered by that same. The third, it has flown from [it]. The fourth, it is like it by nature, not that it be of divine nature, more it is a substance that exists by itself; it is a pure light that has flown out of God. In there is no more difference than to know God. The fifth, it tends towards the one where it came from.
<:8>Zwei dinc zierent diz bilde Daz ein ist ez ist gev(rwet nach im daz ander ez hat etwaz ewikeit an im	<:8>Two things adorn this image: The one is, it is painted according to Him; the second, it has something of eternity in it.
<:9>Diu sele hat drie krefte hier an gelit daz bilde niht mehr si hat ein kraft daz ist ein wirkelichiu verstentnüsse Nu sprichet sant Augustinus unde der niuwe meister daz hier inne liege einerhande gehügnisse unde verstentnisse unde wille unt disiu driu enhant niht underscheides daz ist daz verborgen bilde daz antwürtet dem götlichen wesenne unde daz götlich wesen schinet in daz bilde ane mitel unde daz bilde schinet in das göttliche wesen ane mitel Sanctus Augustinus spricht Daz man daz bild aller aygenlichste vind in der sele Also ist sie ein wesen Vnd die drey kreft an dem gehFchnüzze so ist sie geleich dem vater Vnd an dem verstuntnFzze ist sie geleich dem sün Vnd an dem willen ist sie geleych dem heyligen geist Also al drey personen sint in einem wesen Also sint drey kreft in einem wesen ein geist Vnd hie inne leit daz bild aller aygenlichste Wenn man nymet zweyerley bild in der sel daz erst ist daz mit der sele natürlich geschaffen ist Vnd ditz sol sie nymermer verliessen Weder in dem himelrich noch in der hell noch auf dem ertrich Daz ander bild ist daz sie selick wirt von genaden Daz das natürlich bild Rber geformet wirt mit dem liecht der glorien Vnd treit es in seinen bilder da es aus vnd ein geflozzen ist Daz wir also wider ein vliezzen müzzen in vnsern ewigen ursprünck da wir aus geflossen sein	<:9>The soul has three powers: the image does not lie in them; moreover, she has one power that is true intellect. Now Saint Augustine and the new master say that in here lie singlehandedly memory and intellect and will, and there is no difference between the three, it is the hidden image that answers to God’s being and without any medium God’s being shines into the image and without any medium the image shines into God’s being. Saint Augustine says[69] that one finds the image most obviously in the soul. Thus she is being. And the three powers in memory, by which she is like the Father, and in the intellect she is like the Son, and in the will she is like the Holy Spirit. Hence, all three persons are in one being. Thus three powers are in one being one spirit. And in this lies the image most obviously. If one takes a twofold image in the soul, the first one is the one that has been naturally made with the soul. And this one she should never leave, neither in heaven nor in hell nor on earth. The other image is the one by which she will become blessed by grace, so that the natural image is overformed by the light of glory and carried in its images from where it flows out and in, so that we also must flow back into our eternal origin from where we flew out.
<:10>Daz got in uns kome unde wir in in unde wir mit ime vereinet werden des helf uns got Amen	<:10>That God may come into us and us into Him and that we may be united with Him, may God help us. Amen.

Homily T40,3* [Pfeiffer 54]

In festo S. Trinitatis

 ‘Ex ipso et per ipsum et in ipso sunt omnia, ipsi gloria in saecula’ (Rom. 11:36)

Text and translation

<:1>Ex ipso et per ipsum et in ipso sunt omnia, ipsi gloria in saecula. Sanctus Paulus sprichet ‘ûzer ime, an ime, in ime sint alliu dinc: ime sî lob und êre’.	<:1> ‘Ex ipso et per ipsum et in ipso sunt omnia, ipsi gloria in saecula’.[70] Saint Paul says: ‘Out of Him, through Him, in Him are all things, to Him be glory and honour.’
<:2>Disiu wort sint gesprochen von der drîvaltikeit der persônen unde von der einekeite der nâtûre. An dem worte daz er sprichet ‘ûzer ime’ verstêt man den vater, der ein anegenge ist alles des, daz ist ân êwekeit und ân zît. An dem worte daz man sprichet ‚an ime‘ sô verstêt man den sun, an dem elliu dinc sint ûz gegangen. An dem worte daz man sprichet ‚in ime‘ verstêt man den heiligen geist, in dem elliu dinc behalten und gegeistet und widerbrâht werdent zuo irm ende. Dâ man disiu wort anderwarbe an siht, sô bewîsent sie aber die drîvaltikeit der persônen, dâ er sprichet: ûz und an und in, als disiu wort underscheiden sint. Daz wort us bewiset die vnderschaid der persônen. Aber an dem worte ‘ime’ (daz al einz liutet) dâ verstêt man die einekeit der nâtûre. Dâ von sprichet er ‘ime si lob und êre’. Hie ist bewîset, daz drîe persônen sint ein got, dem man alleine die êre geben sol.	<:2>These words are said of the threefoldedness of persons and of the oneness of nature. The words ‘out of Him’ that he says, one takes to mean the Father, who is one origin of all that is in eternity and in time. The words ‘through Him’ that one says, one takes to mean the Son, through whom all things have come forth. The words ‘in Him’ that one says, one takes to mean the Holy Spirit, in whom all things are contained, are rationalised and brought back to their end. When one views these words from a different perspective, they show, however, the threefoldedness of persons, him saying: from and through and in, as these words are distinct. The vers shows us[71] the distinction of the persons. Yet, the word ‘Him’ applies the same to all, one takes to mean the oneness of nature. Of this he says: ‘To Him be glory and honour’. This shows that three persons are one God to whom alone one shall give the honour.
<:3>Nû gebürt uns fort ze sprechende von götlichen dingen, von persônen und von wesenne, daz man mit grôzem vlîze muoz verstân. Die aber disiu dinc niht wol verstênt, die kêren wider uf den gelouben, den ich dâ vor gewîset hân, der ist alsô: daz drîe persônen sint in einem wesenne, und ein wesen ist in drin persônen.	<:3> Now it is our duty to talk about[72] divine things, of persons and of nature, which one has to understand with  great attention. Those, however, who quite cannot understand this matter, they will return to the belief that I have set out bevore, namely that three persons are in one nature, and that one nature is in three persons.[73]
<:4>Nû verstênt, wir wellen sprechen von vater und vaterlicheit, unde wizzent, daz disiu zwei niht underscheiden sint an zwein understôzen, mêr: sie sint ein understôz, mêr: sie sint underscheiden nâch der wârheit der rede.	<:4>Now note, we want to speak about the father and fatherhood, and know that these two are not to be distinguished as two substances, rather they are one substance, and rather they are rationally distinguished.
<:5>Nû prüevet, wie man vaterlicheit verstân sol. Daz tuot man in der maht der art des vater. Man merket vater dâ, dâ er birt; aber vaterlicheit merket man in der maht der art des vater. Des habent ein glîchnisse bî einer juncfrouwen, diu ein maget ist. Diu ist an ir wesennes art wol muoterlich und enist doch niht muoter. Alsô verstânt umbe den vater: an der maht, daz er bern mac, dâ ist er veterlich, aber an dem, dâ er birt, dâ ist er vater.	<:5>Now ask how to understand fatherhood. That is done through the power of the father’s potentiality. A father is known by the fact that he begets, but fatherhood is known as the power of the father’s potentiality. To give one example of a maid who is a virgin. By her natural potentiality she is motherly, though not actually being a mother. Likewise understand the matter about the father: according to the power that he is capable of begetting, he is fatherly, but once he begets, he is a father.
<:6>Seht, alsus verstânt underscheit vater unde vaterlicheit. Dâ man dise rede geistliche bringet ûf die sêle, daz verstên wir: swenne diu sêle geistlîche in got gezogen vnd zü gefüget wirt, da sî von sîme liehte enpfenget und götlich geartet wirt von der îngeartekeit götlicher vermügenheit, sô wirdet si enpfenget götlicher mehte. Seht, nâch diser înwesender maht sô heizet ouch diu sêle vaterlich. Aber nâch der ûzliuhtunge der offenbârunge, sô birt si mit dem vater, unde dâ heizet si mit dem vater vater. Diz ist underscheit an der sêle vater unde vaterlicheit.	<:6> See that is how to understand the difference between father and fatherhood. As one applies this reasoning to the soul, then we think: when the soul is rationally drawn into God and so formed that she receives from His light and becomes a divine potentiality by the innate divine potentiality, she becomes receptive of divine power. See, according to this in-being power, the soul is also called fatherly. Yet, after the shining forth of revelations, she begets with the Father, and then she is called ‘Father’ with the Father. This is the difference in the soul of Father and Fatherhood.
<:7>Ouch merkent underscheit von sune unde sunlicheit, unde wizzent ouch, daz dise zwei niht underscheiden sint an zwein understôzen, mêr: ez ist ein understôz. Sunlicheit nimet man in der maht der art des vater ungeboren, want enwêre er niht in der maht der art des vater ungeborn, sô enmöhte in der vater niht gebern, want szaz ûzganc haben sol, daz muoz ê inne wesen. Alsus bewîset man sunlicheit.	<:7>Also note the difference between son and sonship, and also know that these two are not distinguished as two substances, rather it is one substance. Sonship is taken as the power of the father’s unbegotten potentiality, for were he[74] not unbegotten in the power of the father’s potentiality, the father could not beget him, for a thing that comes out must first have been in. So much about sonship.
<:8>Aber sun bewîset man an begerunge des vater sînes eigenen wortes, dâ von ouch der vater vater ist. Der sun ist ouch got an ime selber unde niht von ime selber, mêr: von dem vater alleine. Wêre er got von ime selber, sô enmöhte er niht ein mit dem vater gesîn, so müesten zwai anbegenn sîn. Alsô enmac ez niht sîn.	<:8>The son,  however, will be shown by what the term ‘father’ itself implies, through which the father is father. The Son,[75] moreover, is God in Himself, not by Himself, instead, alone by the Father. If He were God by Himself, he could not have been one with the Father, so that there would have been two principles. This cannot have been the case.
<:9>Dâ man bewîset drîe underscheidenliche eigenschefte, sô ist des vater eigenschaft, daz er von niemande sî, mêre: von ime selber. Sô ist des sunes eigenschaft, daz er von ime selber niht ensî, mêr: von dem vater gêt er in gebürte wîse. Des heiligen geistes eigenschaft ist, daz er niht ûz gêt von dem dem vater in gebürte wîse, mêre: sîn ûzgang ist von in zwein, gemeine vater und sun, und enist niht als gebürte, mêr: als minne. Want zwei, diu gesundert sint an den persônen, diu enmügent mit einander ein niht gebern, mêr: sie gebent mit einander einez ûz als minne. Hie von ist der heiliger geist niht geborn, want er von zwein ûz gêt und niht von dem vater alleine, als etliche meister sprechent, daz der heilige geist alleine von dem vater gê unde niht von dem sune. Daz was valsch, want dâ der vater sînen sun gebirt, dâ gemeinet er ime allez sîn wesen und alle die volkomenheit, diu dâ hoeret ze wesende der nâtûre, alsô daz der vater vor dem sune niht behaltet. Har umbe mac der vater niht alleine ûz geben den geist, als er alleine bar den sun. Doch hêten ez die meister rehte verstanden, sie soltenz wol bewîset haben. Sie sprâchenz und verstuondenz niht.	<:9>As one assumes three distinct properties, the Father’s property is that He is by none, but by Himself. The Son’s property is that He is not by Himself, but by the Father by way of birth.[76] The Holy Spirit’s property is that He does not come forth from the Father by way of birth, but that His coming forth is from these two, Father und Son together, not as birth, but as love. For two who are separated as persons, cannot generate one offspring together, but together they can bring forth love. Hence, the Holy Spirit was not born, as He comes forth from two and not merely from the Father, albeit certain masters do maintain that the Holy Spirit comes from the Father alone and not from the Son. This is wrong; for when the Father begets His Son He shares with Him his entire being and all perfection which belongs to nature’s being, the Father withholding nothing from his Son. It follows that the Father cannot alone bring forth the Holy Spirit as He alone did beget the Son. Had these masters, however, understood it correctly, they would no doubt have assumed the same. They said things without understanding them.
<:10>Dâ von was daz unreht, daz man spricht, der sun sî got von ime selber unde niht von dem vater. Dâ sprichet man, daz der sun den geist geben mac, aber niht von ime selber, mêr: von dem vater, von dem er selber ist. Alsus gêt ûz der heiliger geist von in zwein unde niht von eime; aber niht als sie zwêne sind, mêre: als sie einz sint. Diz ist gesprochen von sune und von sunlicheit.	<:10>Therefore, it is wrong to say that the Son is God by Himself and not by the Father. The Son may be said to bring forth the Spirit yet not by Himself, rather by the Father, by whom He comes Himself. Thus, the Holy Spirit comes forth from these two and not from one, yet not while these are two, but while they are one. So far about Son and Sonship.
<:11>Nû möhte man vrâgen von geiste und von geistekeit, obe man daz ouch sprechen möhte oder niht, ob iht widerrede sî ze disen dingen, dâ von man ez niht sprechen müge? Man vindet wol, daz die sunlicheit ist ze verstênde in der art der veterlicheit. Aber alsô enmac man niht sprechen, daz diu geistekeit sî ze verstênde in der art der veterlicheit, want er niht alleine von ime vs geben ist noch geborn. Diz ist widersatz, daz man niht wol sprechen mac von geiste unde geistekeit. Nû suln wir brüeven, ob man irgen künne vinden einen niuwen behenden sin von geiste unde von geistekeit. Diz verstân wir: dâ zwei mit einem. Hie merkent unterscheit: geist unde geistekeit. In dem êrsten, dâ man sprichet: dâ zwei, dâ verstêt man sun unde vater. Aber dâ man sprichet: mit einem, dâ verstân wir geistekeit. Daz selbe mit einem ist blôz aller formen: dâ von bewîset man hî geistekeit. Aber dâ man sprichet: mit einander, dâ bewîset man geist, der ein ander ist denne vater unde sun an sîner eigenschaft. Also ist hie beweysit geist vnd geistlicheit.	<:11>Now one may ask about Spirit and Spiritness. Can we talk about this or not? Is it not a contradiction in itself, as one cannot speak about these? It was clear that Sonship has to be understood as the potentiality of Fatherhood. However, one cannot say that Spiritness is to be taken as potentiality of Fatherhood, as He is not brought forth or begotten solely by Him. Herein lies the objection to speaking of Spirit and Spiritness. Now we need to see whether we can discover a new proper meaning of Spirit and Spiritness. We think that we have here two with one. Note the difference between Spirit and Spiritness. With the first, by saying ‘there are two’ we mean ‘Son and Father’, but by saying ‘with one’ we mean ‘Spiritness’. The same ‘with one’ is without any form, which here marks Spiritness, but by saying ‘together with’, there one means the ‘Spirit’ who in His property is distinct from Vater and Son. So is here shown Spirit and Spiritness.
<:12>an den wortin do man spricht das tzwei mittenandir seyn/ vnd das wir dese selige vndirscheiden hie irkennen müsen also vil als des möeglichin vnd notdorft ist das helfe vns got allen. Amen.	<:12>With the words that are said that two should be together and that we ought to know as much as possible and necessary this blessed distinction, may God help us. Amen.

Homily T40,4* [Pfeiffer 78]

In festo S. Trinitatis

‘Ego plantavi, Apollo rigavit: sed Deus incrementum dedit’ (I Cor. 3:6)

Text and translation

<:1>Sanctus Paulus spricht und manet uns, das wir gepflanzet werden in die glicheyt gottes uff das das wir komen zu hoer beschauwunge.	<:1>Saint Paul speaks and admonishes us, to be planted into the likeness of God,[77] so that we come to a higher contemplation.[78]
<:2>Zu warer anschauwungen muß man druw dinc hann das spricht sanctus Dionysius das durchläuchtend liecht das ain ist ain besitzunge des gemuttes Das andere ist eyn frij gemude Das dritte ist eyn sichtiges gemude Wie man das sichtige gemude besitzen sal das ist an einer steden inblibungen des menschen in ime selber	<:2>To [attain] a true contemplation one needs to have three things, this says saint Dionysius,[79] the transparent light,[80] the first is the possession of one’s mind.[81] The second is a free mind.[82] The third is a speculative mind that can see.[83] How can one possess the speculative mind? This depends on a constant resting of a person in itself.
<:3>Die sele hait eyn geystlich stait in ir in der hait sie alle dingke sunder materien als diu erste sache alliu dinc in ir hat sunder materie. Die sele hait auch eyn liecht in ir mit dem sie alle dingk scheppet geystlich. Wan das liecht unde die stat also vereyniget sint das ir ieigliches des andern stat besitzt dann alrerste hat man das gemute ze rehte besezzen.	<:3>The soul has a mindful[84] place in her, in it she has all things without matter, just as the first cause has all things in itself without matter. The soul also has a light in herself,[85] with which she mindfully creates all things.[86] When this light and the place are so united that each possesses the place of the other, only then one rightly possesses the mind.[87]
<:4>Nochme ist aber noch hie vonn zu sprechene das ist das unser ußer mensche gescheiden sal sin von aller genungden der creaturen unt der innere mensche solde also gefuget sin zu godde das in ym nit uff enstunde das er gewanlt wulde han nu alrerst hat der mensche sich selber besezten zu recht Dis ist hie unmogelich zu geschene, want die meystere sprechent also, wan das geschicht von dem hie gesprochen ist das die oberste krafft gottes dan bekenne mit ir eyniger krafft want sie ist dann vereynet mit syner krafft. Hie von spricht sanctus Dionisius das die sele danne nit sele enheißet sie heyßet die oberste krafft gottes	<:4>How, then, can one still speak about it? It means that our outer person has to be separated of all satisfaction in creatures,[88] and the inner person should be as joined with God[89] that nothing arises in it that he would have changed: Only then a person rightly possesses itself. This is impossible to happen here, as also the masters say, when this happens of which we speak here, that the highest power then knows God in Her one power, as it is then united with His power. To this saint Dionysius says that the soul, then, is not called ‘soul’, she is called ‘the highest power of God’.[90]
<:5>Das andere ist eyn frij gemude. zffriheyt ist das das wir mit nicht gebunden sin das wir also frij und also luter und also unvermenget sin als wir waren in unserm ersten ußfluße das wir gevriet wurden in dem heiligen geyst	<:5>The second thing is a free mind.[91] Freedom means that we are not bound in any way, so that we were free and pure and unalloyed, as we were in our first emanation, that we were freed in the Holy Spirit.
<:6>Das dritte ist eyn sichtiges gemute Her inne sicht diu sele got Was beschauwet die sele als sie got beschauwet Herzu antwort sanct Dionysius und spricht das sie sicht eyn eynige krafft Die eynige krafft machet sie eyn ir glich Si sicht auch in im ein guot uber gude das alle dingk in yme beslossen hait Her umbe wolte er uns leuken ußer uns selben das wir in uns selber blyben nyt enmochten Heruff spricht eyn heydensche meistere Die uberste lust die alle luste uberwindet die zucht die sele uß aller genugeden in die uberste warheyt da alle dinge inne endent	<:6>The third is the speculative mind. In this the soul sees God. What does the soul contemplate, when she contemplates God? This [question] saint Dionysius answers and says that she sees a unique power. This unique power makes her one, like it.[92] She also sees in Him a good which is beyond the good that encompasses in itself all that is good.[93] Therefore, He wanted to entice us out of ourselves, so that we do not want to stay within ourselves.[94] To this a pagan master says:[95] The highest lust that overcomes all lust draws the soul out of all satisfaction into the highest truth, wherein all things find an end.
<:7>Derselbe meystere spricht von wan von ist das das wir des nit entpfinden Das ist das wir geneiget sin zu nidderen dingen Want wir enpfinden in uns das wir gottes begeren uber alle dingk So hat got die uberste krafft gerurret Von der berüerunge wirdt sie beweget ußer ir selber in eyn in in mit si nit das sie von gnaden also gerueret werde mer also das da eyn ding das andere rueret want es enhait libes nyt nach der gotheit Hie vonn sprich sant Dionisius das die bewegunge der selen sij als in eyme zirckel das ist das si nyrgen uß enlauffe von ir rehtem puncte.	<:7> The same master says:[96] What is the reason that we do not sense this? This is due to the fact that we are inclined towards lower things.[97] When we sense in us that we desire God above all things, then God has touched the highest power.[98] By this touch it[99] is moved out of itself into Him with her; not that she is touched by grace more as one thing touches the other, for according to the Godhead, He has no body. About this, saint Dionysius speaks, that the motion of the soul is like in a circle, since she nowhere leaves her centre.[100]
<:8>Dis spricht auch sanctus Dioniusius Got ist schone und ist das von drihen dingen Er ist clare und ist eyn samenhellunge und ist eyn und dasselbe	<:8>Saint Dionysius also says,[101] God is beautiful, and he is this for three reasons. He is clear,[102] He is a mutual enlightening, and He is one and the same.
<:9> Was ist clarheyt Das ist da nit lipliches enist zugemenget und das doch stediglich blybet in syner purheit oder luterkeyt Die sunne ist clare und ist doch eyn liplich dingk Nu spricht die schrifft das die sele sal siben mal clarer werden dan die sunne Ich sprechen sie sal hundertstunt clarer werden dan die sunne want die sunne ist eyn liplich dingk so ist die sele geystlich Herumbe ist das die sache das ir clarheyt so viel übertreffenlicher ist, so viel unt daz geistliche daz lipliche übertriffet. Ist nu, daz die sele also clare ist so ist got unmeßiglichen clare, want er hat sy geschaffen. Wann die sach ist mer, dann die sachait	<:9> What is clarity? This is, when no body is alloyed and what constantly remains in its purity or immaculateness. The sun is clear, though it is a bodily thing. Now Scripture says: The soul should become seven times clearer than the sun. I say, she must become a hundred times clearer than the sun, for the sun is a bodily thing, whereas the soul is spiritual. Therefore, this is the reason that her clarity is so much surpassing it, as much as the spiritual surpasses the bodily. Now if it is so that the soul is so clear, then God is still unmeasurably clearer, because He has created her, as the cause is more than what is created.
<:10>Er ist auch eyn samenhellunge want als das in got ist das ist got Das spricht sanctus Augustinus sprichet der vatter und der sone einhellent sich in dem heyligen geyst der eyn samenknupper yr beyder ist Und die drij stutzen das sint die dri personen die liuhtent eyn wesen als da dru liecht eynen schyn liuhtet der sich ynent also sulde auch an uns eyn samenhellunge sin Das ist daz alle manigveldigkeit in uns gesammet sulde sin under die oberste krafft und die uberste krafft sulde sich werfen in got und sulde da blyben sunder widderscheyn	<:10>He also is a mutual enlightening,[103] as all that is in God, that is God. This saint Augustine says: The Father and the Son enlighten themselves in the Holy Spirit, who is a tie between them. And the three pillors, these are the three Persons who light up one being, like three lights cast one light that is united. So too with us there should be a mutual enlightening, i.e. that all multiplicity in us should be brought together under the highest power and this highest power should cast itself into God there to abide without reflection.
<:11>Das dritte er ist auch eyn und dasselbe das hort eygenlich gotlichem wesen zu want die eynigkeit das gotlich wesen ist Das ist dasselbe das eynigkeyt ist Das ist nyt zusprechen von keiner creature want man enmag nit gesprechen von keynen dingen das sie das von in selber sin, daz sie sint. Hie von sprichet sant Paulus ‘waz wir han, daz han wir empfangen von dem einigen guote, daz got ist, von dem allez guot kumet’. Alliu dinc sint von in selber niht. Daz von im selber ist unde von dem diu dinc sint, daz ist got. Also ist eigentlich bewiset, wie got ein ist unt daz selbe Als wir auch sulden gelich dem selben sin Wanne wir gescheyden sin von uns selber so sin wir me das wir nyt ensin dann das wir sin.	<:11>Thirdly, He is one and the same, which is properly a characteristic of divine being, as oneness is the divine being.[104] It is the same as oneness. This one cannot say of any creature, for one cannot say of anything that they are by themselves that they are. Of this saint Paul says: ‘What we have we have received from the one good, that God is,[105] from whom all good things come’. Nothing comes from itself. That which is from itself and from which the things are, this is God. Hence, we have properly proven how God is one and the same. Thus, we too should be like the one who is the same. When we have parted from ourselves then we are not-being rather than being.
<:12>Daz wir nu gepflanzet werden in die glicheit gotes, uf daz wir komen zuo hoher unde warer gothait und götlicher anschouwunge, des helf uns got. Amen.	<:12>That we may now be planted into the likeness of God, to attain the high and true Godhead and divine contemplation, may God help us. Amen.

Predigt T44,2 [Strauch VI 382-3]

Dominica IV post Trinitatem

‘dri gezuge sint in dem hymmel die den hymmel erluchtent’ (I Ioh. 5:7)

Text and translation

<:1>[186v] Sanctus Johannes sprichet das dri gezuge sint in dem hymmel die den hymmel erluchtent Der vatter und das wordt und der geyste Die drij sint das eyn got sij	<:1>Saint John says[1] that there are three witnesses in heaven who enlighten the heavens: The Father and the Word and the Spirit. These three are, so that there is one God.
<:2>das bewisent alle dinck Als die meytsre sprechent Aber wie drij personen in eym wesene sij das enwardt noch vonden noch verstanden also als es ist in dieseme leben Me das behalden wir mit unserme glauben	<:2>This everything proves.[2] When the masters say: How, yet, the three persons are in one essence, this has not been known from how it is in this life, rather we get to know this through our faith.
<:3>Es spricht eyn groß heylige sanctus Ylarius Von den drihen person und gibbet ewigkeyt dem vatter und schonheyt dem sone unde [187r] lustigkeyt dem heiligen geyst Und warumbe aber das sij daz man ewigkeyt dem vader gipt und der sone und der heylige geist als ewigk sint als der vatter Das ist darumbe want der vader eyn ewig angehende ist des sones und des geystes und er keyn (383) begynne von yen enhait Was aber ewigkeyt sij das ist also zuversten das allewege alleyne ist und nymmer anders enwurdt von kunfftigem nach von vergangenen dingen und also ymmer alleyn ist wesende sunder alles wandel Nach dirre ewigkeyt solde sich der geyst glichen dem vadere daran das er auch alleynes beliebe und nymmer gewandelt enwurde von keynen wan[187v]delhafftigen dingen die in der zit sint Also sol der geyst sin gezuge hann an ewigkeyt ußen zit zu wesene der unwandelhafften dinge	<:3>A great saint, sanctus Hilarius speaks of the three persons and attributes eternity to the Father and beauty to the Son and liveliness to the Holy Spirit.[3] Why, however, it is that one attributes eternity to the Father, the Son and the holy Spirit are of equal eternity as the Father, this is so, because the Father is eternaly the principle of the Son and of the Spirit, and He Himself has no beginning by them. What eternity, however, is, one has to understand as what is always alone and has never changed by future or past things and, hence, always being alone without change. According to this eternity the Spirit shall be equal to the Father by remaining also alone and having never been changed by nothing changeable that is in time. Thus the Spirit shall have Its witness to be in eternity outside time of unchanging things.
<:4>Das andere das Ylarius sprichet das der sone sij eyn schonheyt des vatter was ist schonheyt Die dinge die groß sint und wol gelidert sin und uberzogen sint mit guder farben Da inne hat der mensch eyn grosser hertz sprichet Basilius wande der mensch hait friheyt des hertzen Diese friheyt enmag man nyt hann dan als des mensche cleyn geachten kan alle vergenckliche dinge Daz kommet von großen hertzen Das horet auch zu schonheit das man wol gelidt sij Die sele enhait keyn gelidt want [188r] sie eyn geist ist Darumbe sind ir gliddere zunemene an den dogenden Wanne das die woil geordent sint an dem geyste so ist die sele schone. Viel lude sint die die reynigkeyt mynnent und ubent sich in hasse und sint starcke an eyner dogende unde sint krang an der andern daz enist nit eyn wolgeordent sele davon enmag sie nit schone geheyssen. Wanne aber die dogende woil geordent sint ir igliche uff yr punckte so verdribent sie alle undogende hievon ist die sele schon Zu schonheit horet auch schon farbe damyt enist es nit gnug das sich der mensch ube in allen dogenden er enube sie in der formen der [188v] mynnen die recht gestelltenisse gibt allen dogenden Das heysset dogende geubet in der mynnen das sie nit an uns geubet enwerden dann durch die luttere gottes mynne	<:4>The second that Hilarius says: That the Son is a beauty of the Father. What is beauty? Those things that are big, have a fine body and are covered with good colours. In this, Basilius says, a person has a great heart, when a person has the freedom of the heart. This freedom one can not have, unless a person regards all transient things as something small. This derives from a big heart. This also belongs to beauty that one has a fine body. The soul does not has a body, for she is a spirit. Therefore, her limbs are the growth of virtues. For when these are well ordered in the spirit, the soul is beautiful. There are many people who love purity, but practice hate and are strong in one virtue, but are weak in the other. This is not a well-ordered soul, and of this she will not be called beautiful. If, however, the virtues are well ordered and are each where exactly they should be, they chase away all negative virtues, and by this the soul is beautiful. Colour, too, belongs to beauty. It is not enough that a person practices all virtues, one should also practice them in form of love which gives all the virtues the right form. Practicing virtues in love means that they are not practiced in us, except by the pure love of God.
<:5>Das dritte das Ylarius sprichet von dem heiligen geyst dem man die lust gibt daran auch die sele ym zu geglichet wurdt Hie von sprichet sanct Bernhardt Wanne der mensch dar zu komet das yen des lustet das wenig oder nyemant gelustet Das ist schmacheyt unde schande und verworffenheyt und das glich gutlich und frolich verdreget das ist eyn stucke der rechten lust daran die sele geglichet ist dem heyligen geyste	<:5>The third that Hilarius says: That the Holy Spirit, to whom one attributes energy, also the soul has become similar. Of this saint Bernhard speaks: When a person comes to be energised for what few people or nobody is keen in doing, namely being shamed, disgraced and rejected, and stands this equally well and joyful, this is a true piece of right stamina to which the soul has become similar to the Holy Spirit.
<:6>Eyn andere punckte der rechten [189r] wolluste Davon auch sanct Bernhardt sprichet Das ist suyßer und eyn zeichen der rechten wollust Wanne der mensch also lebet in dieser wernlt das er stediglich zunymmet in dieser in großheyt der gnaden	<:6>A further point is the right lust. Of this, too, saint Bernard speaks: This is sweeter and a sign of true lust, when a person lives in this world, so that one steadily grows in it with regards the amount of grace.
<:7>Also gezugent diese dri in der selen an dem sie ist zugefuget den drihen gezugen die da gezuge sint in dem hymmel von den sanctus Johannes spricht	<:7>Thus these three witness in the soul, by being added to the three witnesses who there are witnesses in heaven, of which saint John speaks.
<:8>Das wir mit yme selig sin des helff uns got der vatter und der sone und der heilige geyst Amen	<:8>That we are blessed with Him, may God, the Father and the Son and the Holy Spirit, help us. Amen.

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[1] I Ioh. 5:7: ‘Quoniam tres sunt, qui testimonium dant in caelo: Pater, Verbum, et Spiritus Sanctus: et hi tres unum sunt.’

[2] This is precisely Eckhart’s explication of the verse in In Ioh. nn. 438-41 (LW III 376,6-378,14), where he deduces the truth of the three witnesses not, as the masters here do, from belief, but from everything in the world.

[3] This is Augustine’s interpretation of Hilarius, see Aug., De trinitate VI c. 10. 11-2 (PL 42, 931): ’11. ... Quidam cum vellet brevissime singularum in Trinitate personarum insinuare propria, aeternitas, inquit, in Patre species in imagine, usus in munere ... Hilarius enim hoc in libris suis posuit (De trin. II 1); horum verborum, id est, Patris, et imaginis, et muneris, aeternitatis, et speciei, et usus, abditam scrutatus intelligentiam quantum valeo, non eum secutum arbitror in aeternitatis vocabulo, nisi quod Pater non habet Patrem de quo sit, Filius autem de Patre est ut sit, atque ut illi coaeternus sit. Imago enim si perfecte implet illud crjus imago est, ipsa coaegatur ei, non illud imagini suae. In qua imagine speciem nominavit, credo, propter pulchritudinem, ubi jam est tanta congruentia, et prima aequalitas, et prima similitudo ... ad identidem respondens ei cujus imago est ... ac non potius ideo facta sunt vel mutabilia, quia immutabiliter ab eo sciuntur. Ille igitur ineffabilis quidam complexus Patris et imaginis non est sine perfruitione, sine charitate, sine gaudio. Illa ergo dilectio, delectatio, felicitas vel beatitudo, si tamen aliqua humana voce digne dicitur, usus ab illo appellatus est breviter, et est in Trinitate Spiritus sanctus, non genitus, sed genitoris, genitique suavitas, ingenti largitate atque ubertate perfundens omnes creaturas pro captu earum, ut ordinem suum teneant et locis suis acquiescant’; instead, Hilary only speaks of the the eternity of the Father, and calls the Son the image and the Spirit the one who fulfills a task, see Hil. Pict., De trin. II 1 (PL 10,51): ... in Patre et Filio et Spiritu Sancto, infinitas in aeterno, species in imagine, usus in munere’.

Homily T47,1* [Pfeiffer 93]

Dominica VII post Trinitatem

‘Exhibite membra vestra servire justitiae in sanctificationem’ (Rom. 6:19)

Text and translation

<:1>Exhibite membra vestra servire justitiae in sanctificationem Sanctus Paulus sprichet Nu bietent uz iuwer gelider ze dienende der gerehtikeit in warheit vnd in heilekeit want der sünden solt daz ist der tot aber diu gnade gotes ist ewig leben	<:1>‘Exhibite membra vestra servire justitiae in sanctificationem’.[106] Saint Paul says: ‘Now, offer the limbs of your body to serve justice in truth and in holiness’, for ‘the pay of sin is death, but the grace of God is eternal life’.[107]
<:2>Diu sele hat niht wan zwei gelider diu sie uz gebieten müge got ze dienent ze sollichem dienst gote gevalle und jm genem sig daz ist vernunft unde willen daz sint du zway glider der sele	<:2> The soul has but two members to offer to serve God for service of the sort that it be acceptable and pleasurable to God, these are intellect and will, namely the two parts of the soul.

Fr1, B9	Translation	E2, Ba4, B14, Pf, Qu	Translation
<:3>Nun sprichet ain maister das gott tGt  alles das er kan vnd mag das er die sele gewinne wann er minnet sy mFlich dar vmb das sy in hin widerminne vnd er tutt alles sin vermugen vnd alle sin g=tliche nature die füget er vnd erbuittet dar zG als vere er sy vnd das er it wol geuall daz jn hin widerminne. Oramo sele gedenck wer er sye der dich so ser minnet Owe wie grossen mühe du enpfachest von siner minne er bedarff diner minne nuch wan das er tGtt lutterlich durch <s>inen willen vnd aigen nutze owe gedenkce ob du es mugest gedencken mit aller der beschaidenhait so dir got der mer schepft brunne alles liechtes hätt verlichen wie gar menig w(ltiklichen er dir sin minne vnd sin trGwe hätt er zaiget an lipplichen vnd an gaistlichen dingen vnd verschm(che alles das jm wider zem an dir sye das ist lipplich gemach flaischlich begierde weltlichen ere vnd frede vnd alle zergengliche minne wann sin minne vnd sin trost ist so wol aller süssikeit das er nieman uff ertrich gemaine mit jm vil hän owe sele es sol dich billich duncken wann wer ist so gros so starcke so edel so tugendhafft so riche so schiene so wol geschaffen so wunenklich vnd alle so gar minnenklich der jm an dem minsten puncten joch jenna mFgelichen sanctus augustinus sprichet oweramo vnd tugendhaffte sele du solt gern ainig sin dem der dich hautt allain geminnet vnd erwellet uber alle creature er hett dich jm selber vor beachtott in siner ewikait e das du wurdest er hätt dir gerGffet vnd hätt dich gelatte durch sine wissagen vnd hätt dich erwellet vnd geminnet mit siner rainer vnd hailger menschait vnd dich hautt behalten mit siner vnschuldiger marter vnd wil sich selber dir nun gien zG lGne jnen aber wär vmbe als was haust du jm get‚n Du sprichest doch selb durch dien hailgen Dauid quomodo bonorum meorum non eges ina so er din recht zenGtten bedarff war vmb wennest du denn daz er dir wellin gen ainen so grossen hortt vnd ainen so vnmässiger schatz sich selber sicher will vnd noch begerd nutz von dir wann das du jn minnest vmbe dinen grossen nutz wärlich edlun sele du waist wol das geschriben ist judicium amoris est exhibitio opus vnd da von sol dich gar billich duncken das du sin grosse gauben wergeben nit niesest wie das got selb sprach so ir die tGgent alles das ir vor mugent dennoch sand ir sprechen daz er vnnütze knecht fiend vnd das niemand waist weder er wirdig ist der minne oder des hasse vnd der hGtt st(tt der waist nit ob er moren welt nun raut ich dir vil raine sele das du dem so getrGw wer nimmer bist alles din vermugen erbiettest da du jo jm ain clain geltest gott hautt dich geschaffen das du ain frowe bist über alle creature vnd das ain lib magt sie Nun achte das du jn mit lauß set die frowen sin vnd das du die magt siest wann so für es gar übel vnd dich du solt alle din krefft dar zG erbietten das du din lib drukest vnd z(mest vnd bezwingest das er sye vnd m(ssig vnd schnel vnd munder an an gottes dienst dar vmb haut jn got geschaffen das er dir helffe sin gnade verdienen vnd alle creature haut er geschaffen dir ze dienst vnd zenutze vnd das du jn durch die creatur erkenest vnd	<:3>Now a master says,[108] that God does all He can and will in order to win over the soul,[109] for, indeed, He loves her in order for her to love Him back, and He does all that is in His power and directs all His divine nature and, on top, offers as far as He is so that He pleases her, so that she loves Him back. Oramo [I pray], soul remember who He is who loves you so much. Oh dear, what great effort is directed to you by His love. He is in no need for your love, for Third, I say that the love that breaks forth from the ground of the soul and that breaks forth from the ground of the Godhead is not less than the same love by which the Father loves His onlybegotten Son. Fourth, if one would like to be placed into God as in creature, then I say that the Holy Spirit takes His being and His origin from the same ground and blossoms, and the Holy Spirit breaks forth.	<:3>Nun sprichet ein meister daz got alle sine maht unde sine nature dar zu tüege daz er die sele gewinne Aber ich spriche ein wortelin daz got alleine die sele dar umbe minne daz si in widerminne Ich spriche ze dem andern male daz got aller sine gotliche nature dar zuo f•get vnd erbiutet als verre es im mMglich ist daz er der sele gevalle unde daz si sin geluste und er ir minneklich werde und si in minnen welle. Ich spriche ze dem dritten male da diu minne uz brichet uz dem grunde der sele unde da si brichet uz dem grunde der gotheit daz daz diu selbe minne si da der vater sinen eingebornen sun mite minnet unde niht minder Unde ich sprich ze dem vierden male unde möhte man werden in got gesetzet als in die creature so spreche ich daz der heilige geist sin wesen unde sin gewerden nimet uz dem selben grunde unde blüeget unde brichet uz der heiliger geist	<:3>Now a master says, that God exerts His whole power and His nature in winning over the soul. However, I make the statement that God solely loves the soul for her to love Him back. Second, I say that[110] God brings in and offers His divine nature as far as He can in order to become pleasant to the soul that she desires Him and He is loveable for her and she wants to love Him. Third, I say that the love that breaks forth from the ground of the soul and that breaks forth from the ground of the Godhead is not less than the same love by which the Father loves His onlybegotten Son. Fourth, if one would like to be placed into God as in creature, then I say that the Holy Spirit takes His being and His origin from the same ground and blossoms, and the Holy Spirit breaks forth.

<:4>da von sprichet Paulus al ze wol da er sprichet bietent uz iuwer gelider zo dienen der gerechticheit in heilicheit Diu vernünftekeit ist ein lid der sele und ist so edel joch natiurliche daz si weder zit noch stat noch enkein liplich dinc berüeren mac So si aber von sich wider keret in den ursprunc uz dem si gevlozzen ist da siuget si got in sich vnd das selbe das si in sich siuget daz wirt si dennen vnd der wille mit ir wann wenn die vernunft an jm allain geschaffet vnd ir dennen der wille volgot so werden sy ain ding mit got vnd dennen so sand der sele fusse eben der vernunfft vnd wille <vnd der wille> ist vnd gaut an vnder lauff jn got mit ainer vnseren drotten begierd		<:4>Of this Saint Paul speaks quite well, when says: ‘Offer the limbs of your body to serve justice in holiness’. The intellect is a limb of the soul and, albeit natural, is so noble that it does not touch either time or space or any bodily thing. When, however, it returns from itself back to the origin from which it flew forth, it draws God into itself and the same that it draws into itself it becomes then and the will with it. For when the intellect is being made in Him and the will follows them, they will become one thing with God and then both the intellect and the will will equally be the feet of the soul, and the will is and will be on the way to God with a desire that defies us.
<:5>Als nun rechter wille an jm selber ist also ist er gar kreftic Ez sint tusent menschen tot der nie kains ze ainem ainigen mal ze rehten willen kam Sy hand wol ain naigung vnd ain begerung gen gGten dingen recht als ein vechi tierlin in gGtter w=lle Das ist alle die arbaitt die allun menschen an hertzen vnd an libe von Adams zitt vntz her gelitten hautt vnd noch liden sond vntz an den jungsten tag vnd w(re ain mensche das die arbaitt alle sament m=chte geliden alle tag alle stunde vntz an den jungsten tag das w(re  ain gross ding vnd k(me ain gewaltiger kayser vnd sprech zG jm ab du wilt so wil jch dich l=sen von allen dinen arbaitten vnd er jm des anttwFrtte vnd spr(chte des bin jch von allem hertzen frow wann mich werdriesset miner arbaitt vnd wil gan dar von erledigot werden es sye dan joch lieb oder laid der disse arbaitt uff mich haut gelaid vnd das ist nit mit rechtem willen wen er begeret ines endes siner arbaitt aber sprechin er och wil von miner arbaitt miner erlosset werden es sye denne gottes gGtten willen wann es jst jm gen(me vnd wil er das jch es lide So wil jch es durch sinen willen gern vnd willendlichen liden vntz an den junsten tag vnd begeren kaines endes mins lidens es sie denne gottes gGtten willen vnd solt jch joch jn der ewikait nimer kamen lonne von jm enpfachen so wil jch doch gern liden wann es sin will ist vnd das ist gGtter wille wann wenne der mensch ützig anders wil oder begerot denne allain das got wil so haut er nit rechten willen wann die mainunge des hertzen erkennet got allain vnd dar nach wil er ainictlichen menschen lonne wann ist die mainunge recht vnd gGt so ist es alles gGt Nun tGt ains mensch ettwan ain klains werk unde tuot daz nvn ze einem male vnd ein ander mensche tuot ein groß werc unde tuot daz es vil dike unde ains menschen kleine werc daz es nvn ze einem male tGt daz ist got lieber vnd gen(mer vnd gevallet jm baz denne des andren menschen werke gross daß es doch vil vnd dick tGt Warvmb Da wirt es jm uf getragen in den grvnt das es got gevellet vnd im geneme si wann er ist ain wiser erkener der hertzen jn kan nieman betrugen vnd da von so waist er wol daz der mensche sin klaines werk tGt jn so grosser minne vnd begierde vnd mit so luzigem andaucht vnd mit so gGttem willen vnd rechter mainung das es jm lieb vnd werd mGß sin Es spricht ain hoher lerer das ain mensche jn ainer stunde zG s=llicher gnade vnd haimlichin mit got kumen mag das er so vil minne vnd begierde vnd iamer nach got gewinnent das er jn der stund me lonnes verdient vnd me wisse verswamet die er vmm sine sünd solte liden jn der wissen vnd da von sprach got zG ain menschen mensche w(r ist du gern ain gGter mensche du bist des nit So gib nun wun herty vnd begierde dar zG vnd hab gGten willen das du denne entmachst das mag ich wol volbringen jn der ewikait jch wil ansehn w(r die w(re vnd w(r du jetzo bist Sunder jch wil ansechen w(r du gern w(rist gewesen jn dem aller besten zit so du je glebtest vnd dar nach so wil ich dir lonnen an dinem ende vnd an dinem jungsten sünfftzen Es spricht ain maister h(tte ain mensch allur die gGtti werck getän die allur menschen hand getan von adams zit vntz her vnd ymer tGn sond vntz an den jungsten tag dar w(ri ain gross ding noch dennocht w(r es gar klaine wider dem willen als rechter wille ist so er sich uffrichtet vnd sich gentzlich mit got verainet.	<:5>When the will is by itself, then it is quite powerful. Thousands of people die without having ever once acquired a genuine will. Doubtless they had desires and inclinations like an animal being who wants good things. This is all the trouble which has weighed on all people’s hearts and bodies from the times of Adam onwards and which will still weigh on us until doomsday. And if there were somebody who could shoulder at once all troubles of all days, all hours until doomsday, this would be a big undertaking, and if an emperor came and said to him, if you want I will relieve you from all your trouble, and he answered him and said ‘for this I would be happy from my heart, as my trouble bothers me and I would like to be released from it’, unless, however, love or suffering has loaded this trouble unto me, and it would not be with the right will, if he wished for an end of his trouble, but he also wants to speak of relieving me from my trouble. Unless it were God’s good will, when it were pleasing to Him and He wanted that I suffer it, I would welcome it for the sake of His will and willingly suffer up to doomsday and not require any end of my suffering, unless it were God’s good will, and if I would not ever receive a reward from Him in all eternity, I would welcome to suffer, if it were His will, and this is the good will, for if a person wants now something else or desires anything else than what God alone wants, he does not have the right will, for the intentions of the heart are known to God alone and according to these He really wants to reward a person, for if the intention is right and good, then everything is good. Now one person does something trifling, does it now just once and sends it on the wings of praise and thankfulness up to its source. Another one does some important work which occupies him long and intensely, and yet this person’s little thing who has done it once is more loved by God, more suitable and acceptable to Him than that other person’s great work which took a long and intensive time. What does this indicate? I will tell you. To Him the little work was carried up into the ground that it pleases and is acceptable to God. It is carried to Him, beyond in a now of eternity, so that it was wholly acceptable to God. For if during all the time that has passed since Adam and the time which we still have up to doomsday, and if a person had lived all that time and had done good works, and the will had acted accordingly in its highest and purest [part] and has truly moved beyond time into eternity, then in the eyes of God one has acted and grasped more then the person who has lived all the past and also the future times, for in the now all time is enclosed.	<:5> Vnd der wille als er reht also ist er gar kreftic Ez sint tusent menschen tot die nie ze einem male in rehten willen kamen Sy hand wol ain naigung vnd ain begerung gen gGten dingen recht als ein ander vechi tierlin in gGtter w=lle Das ist alle die arbaitt die allun menschen an hertzen vnd an libe von Adams zitt vntz her gelitten hautt vnd noch liden sond vntz an den jungsten tag vnd w(re ain mensche das die arbaitt alle sament m=chte geliden alle tag alle stunde vntz an den jungsten tag das w(re  ain gross ding vnd k(me ain gewaltiger kayser vnd sprech zG jm ab du wilt so wil jch dich l=sen von allen dinen arbaitten vnd er jm des anttwFrtte vnd spr(chte des bin jch von allem hertzen frow wann mich werdriesset miner arbaitt vnd wil gan dar von erledigot werden es sye dan joch lieb oder laid der disse arbaitt uff mich haut gelaid vnd das ist nit mit rechtem willen wen er begeret ines endes siner arbaitt aber sprechin er och wil von miner arbaitt miner erlosset werden es sye denne gottes gGtten willen wann es jst jm gen(me vnd wil er das jch es lide So wil jch es durch sinen willen gern vnd willendlichen liden vntz an den junsten tag vnd begeren kaines endes mins lidens es sie denne gottes gGtten willen vnd solt jch joch jn der ewikait nimer kamen lonne von jm enpfachen so wil jch doch gern liden wann es sin will ist vnd das ist gGtter wille wann wenne der mensch ützig anders wil oder begerot denne allain das got wil so haut er nit rechten willen wann die mainunge des hertzen erkennet got allain vnd dar nach wil er ainictlichen menschen lonne wann ist die mainunge recht vnd gGt so ist es alles gGt Nun tGt ains mensch ettwan ain klains werk unde tuot daz nvn ze einem male unde treit daz uf mit lobe unde mit dankberkeit in sinen ursprunc Ein ander mensche tuot ein groß werc unde tuot daz lange unt dike unde ains menschen kleine werc daz es nvn ze einem male gewürket daz ist got lieber vnd gen(mer vnd gevallet jm baz denne des andren menschen groz werc lange unde dicke geübet Waz meinet daz Daz sage ich dir Im was daz kleine werc uf getragen in den grvnt das es got gevellet vnd im geneme si Es wirt im hein getragen über zit in ein nu in ewikeit daz er gote volkomenliche behagete Want elliu diu zit diu von Adames zit verflozzen ist unde diu zit diu noch künftig ist bis an den jungsten tac und hete ein mensche alle die zit gelebet und hete guotiu werc getan nochdenne der wille da der wirket in sinem hoehsten unde lutersten unde sich gekeret hat über zit in ewikeit in der warheit so wirket unde begrifet er me vor den ougen gotes denne der mensche der alle die vergangenen und ouch die künftigen zit gelebet hat want in dem nu ist al diu zit beslozzen
<:6>Nun spricht aber ein hoher lerer hailikait ist das sich das sich der mensch vnd sich gentzlich schaide vnd ziech von allen zergengklichen dingen vnd sin herty vnd sin sinnen vnd sin gemFt richtten jn den vrsprung dannen er geflossen ist vnd da so kumpt ain yetlichen krafft der sele über sich selber vnd die fünff sinne werden gezogen jn die wittun krafft der gehuget die also wit do sy über tusent mile also schnelle ist als gegen wirtig vnd die sele krafft wirt uff gezogen jn das aller h=chste gGt das ist got selber  maister spricht hailikait ist daz man sich vfkerht vnd sich richtet in sinen vrsprung in ainem nun da kumt ein ieclichiu kraft der sele über sich selber Di fünf sinne werden gezogen in die wite kraft. DM witv kraft ist als wit daz su vber tusent mil als snelle ist als gegenwurtig vnd du wit kraft du wirt uffgezogen in die kraft diu sunder bilde ist da niht in gebildet mac werden Vernünftekeit unde wille muoz über sich selber komen in der selen grund der hoche tugenthort da ist gnad jnne	<:6> Of this saint Paul rightly says: ‘Offer the limbs of your body to serve justice in holiness’. A master says,[111] holiness is when a person turns itself up and directs itself towards its origin in a single now.  Then, every power of the soul supasses itself. The five senses are drawn into common sense. Common sense is as common that over a thousand miles it is as fast as it is present, and the common sense is lifted up into the power that is without image in which nothing can be formed. Intellect and will must transcend themselves into the ground of the soul, the high place of virtue in which there is grace.	<:6>Davon hat sant paulus recht das er sprach bietent vs iuru lider ze dienent der gerechtikeit in hailikait Ain maister spricht hailikait ist daz man sich vfkerht vnd sich richtet in sinen vrsprung in ainem nun da kumt ein ieclichiu kraft der sele über sich selber Di fünf sinne werden gezogen in die wite kraft. DM witv kraft ist als wit daz su vber tusent mil als snelle ist als gegenwurtig vnd du wit kraft du wirt uffgezogen in die kraft diu sunder bilde ist da niht in gebildet mac werden Vernünftekeit unde wille muoz über sich selber komen in der selen grund der hoche tugenthort da ist gnad jnne	<:6> Of this saint Paul rightly says: ‘Offer the limbs of your body to serve justice in holiness’. A master says,[112] holiness is when a person turns itself up and directs itself towards its origin in a single now.  Then, every power of the soul supasses itself. The five senses are drawn into common sense. Common sense is as common that over a thousand miles it is as fast as it is present, and the common sense is lifted up into the power that is without image in which nothing can be formed. Intellect and will must transcend themselves into the ground of the soul, the high place of virtue in which there is grace.
<:7>Gnade ist ein creature doch niht garwe noch alzemale An der sele enist niht da gnade in hoere want in den grunt der sele unde der grunt der sele dar enboben hoeret gnade Gnade enwirket niht har uz mer si wirket wol vnder willen uz in die vssern krefte an üebunge der tugende aber in dem grunde der sele da ist gnade unde selikeit unde gotes grunt ein und ist daz selbe leben da got inne lebet Da ist diu kraft diu in den ougen wirket als edel als daz verstentnisse unde da ist der fuoz unde daz ouge glich edel Es gesprach noch gesprichet noch engeschribet noch geschreib nie geyn meister wat die sele in yrem grvnde weir Ain maister sprichet wol allu ding sind da ain lieht Aber min herre sant Paulus sprichet diu gnade gotes ist ewic leben er wil sprechen da du gnad gottes ist in dem grund der sele da ist su ain ewig leben aber der solt der sünden ist der tot Wan alle die töde die alle menschen ie gelitten von Adams zit vntz an disen huttigen tag waren die töde alle ze samen vf ainen tot das wär ain gros ding noch ain wär es gar klain gegen den tot da sich ain sele von got schaiden mGs		<:7>Grace is a creature, but not clearly or entirely so. The soul has no inherent grace except in the ground of the soul, and above this ground of the soul grace is indigenous. Grace does not act from within there, rather it acts forth by will forth in the outer powers to enact virtues, but in the ground of the soul, there grace and blessedness and God’s ground are one and is the same life in which God lives. There, the power that works in the eyes is as noble as the intellect and there the foot and the eye are equally noble. No master has ever said nor says nor written nor writes what the soul might be in her ground. Though a master says that there all things are one light. Yet, my Lord saint Paul says: ‘The grace of God is eternal life’ by which he means to say that as the the grace of God is in the ground of the soul, she is eternal life, but ‘The pay of sins is death’. For all the deaths that all people have ever suffered from the times of Adam up to today taken together as one death it were neither a big nor a small thing compared to the death in which a soul would need to separate herself from God.
<:8>wir pittent unseren herren daz wir mit siner gnad vnd mit im ain leben werdent habene Amen		<:8>We ask our Lord that we will have one life together with His grace and with Him. Amen.

Homily T61* [Sievers 24]

Dominica XXI post Trinitatem

 ‘Daz hummelriche ist glich eim konnige etc. der sime sone ein wirtschaf machte’ (Matth. 22:2)

Text and translation

<:1>Daz hummelriche ist glich eim konnige etc. der sime sone ein wirtschaf machte	<:1>‘The kingdom of heaven is like a king etc. who prepared his son a wedding.’[113]
<:2>Bi disser wirtschaf ist uns bezeichent die ewige selikeit und selikeit ist froude wan sich die lude allermeist frauwen an eim dinge daz (ist) wirtschaf dor umb ist die ewige fraude und selikeit bezeichent bi der wirtschaft disse froude loufet zusammen an vier dingen daz ein ist war bekentnisse daz sich d(i)e werlichen bekennen die zusammen gehoren; daz ander ist eintreichtikeit des willen; daz dritte ist ein ordenunge daz men iglichen setze noch siner wirdikeit daz virde genuge der spise daz men iglichem gebe des sin herz geret daz sprichet unser herre selber alle dinge sin bereit heizet sie kommen zu der hochzit	<:2>With this wedding eternal blessedness is meant, and blessedness is joy. For when people are utterly delighted by one thing, then (it is) a wedding. Hence eternal joy and blessedness is meant by this wedding. This joy amounts to four things: The one is knowledge, so that truly those know each other who belong together; the second harmony of the will; the third is order that one sits everybody according to their honour;[114] the fourth is plentiness of food that one gives everybody what their heart wishes for. This our Lord Himself articulates: ‘Everything is now ready’,[115] do welcome them to the wedding.
<:3>god ist selber die spise da von spricht die schrift an der offenbaronge diner ere so werde ich gesadet daz ouch die stede wit si daz nimant zu spade kommen moge da von sprechen die knecht des konniges als du wilt her daz ist geschen sundern do sint noch stede daz himmelrich ist als wit daz da nimant zu spade kommen mag her envinde stede gnug des enist uf erterich nicht da begeret ein iglicher mer zu enphan dan her vortienet habe daz ist durch der eren rum unser unbescheidenheit aber in dem hummelrich engert men des nicht da wer eim menschen ein pine daz her mere enphing dan her wert ist daz ist durch die warheit der bekentenisse her eneischet ouch nimant daz von eme ist wan her rechent iclich sich sines (frundes) froude de(i)z sin selbes froude sin daz ist durch die einunge der liebe	<:3>God Himself is the food. Of this Scripture speaks that by the revelation of your honour I will be seated.[116] That the place is broad enough that nobody might be late, of this the servants of the king speak: As you said, Lord, it has been done, so that there are still places. The kingdom of heaven is so broad that there nobody can be late, as one still finds enough places. This is different on earth, where everybody wishes to receive more than one deserves which is caused by the fame of honour of our immodesty. In the kingdom of heaven, however, one does not wish for it. There it would be a pain for somebody if one received more than one would be worth it which is due to the truth of knowledge. Neither does one grasps for what is one’s own, as one reckons that everything which one enjoys to be the same enjoyment of one’s friend, because of the unity of love.
<:4>Zum andern male sollen wir prufen in wilcher acht die sollen sin die zu der godlichen ere sollen kommen daz erste ist daz her schone solle sin daz andere daz her edel si daz dritte daz her riche si daz wirde daz her wise si das funfte daz her starg si daz seste daz her von eim guden gemute si daz siebende daz he lange lebe und gesunt si	<:4>Second, we should see which respect these should display who shall come to the divine honours: The first is that one should be beautiful; the second that one be noble; the third that one be rich; the fourth that one be wise; the fifth that one be strong; the sixth that one be of a good mind; the seventh that one lives long and be healthy.
<:5>alle disse sieben dinge sint vollenkommelichen an dem brudegamme unsem hern Jesu Cristo da zu jegen sal sin brud die sele ouch sieben dinge haben	<:5>All these seven things are perfectly in the bridegroom, our Lord Jesus Christ. To come to this, also His bride, the soul, shall have seven things.
<:6>unser herre Jesus Cristus ist also schone daz sich sonne und man an siner schon vorwundern dar zujegen sal sin brud (sin) rein an gedanken an worten und an werken an sich selben mag sie nicht klar sin sundern sie ist luter und ir luchtikeit wirt erluchtet von unsers hern klarheit also die sonne erluchtet die tufe	<:6>Our Lord, Jesus Christ, thus, is as beautiful that sun and moon wonder about His [beauty], to this His bride shall be pure in thoughts, words and deeds. By herself she cannot be brilliant, but she is pure and her shin is being lightened by our Lord’s brilliance, as the sun enlightens the depth.
<:7>zum andern male ist unser herre edel her hait einen vatter in dem hummelrich an mutter und uf dem erterich had her ein mutter an vatter und dor umb ist sin adel also wunderlichen daz sin ni kein mensche begrifen mochte also der prophete sprichet wer kan sin gebed wol gereden dar zujegen sal sin brud haben erwirdikeit daz sie sich zihe mit ere wirdikeit poben allez daz daz minner ist dan god daz sie god eren moge als (en) alle eren (mit) tun und laizen und lidene also god sines selbes ere suchet an alle sinen werken daz sie also godes ere suche an alle eren werken	<:7>Second, our Lord is noble. He has a Father in the kingdom of heaven without a mother and on earth He has a mother without a father, and, therefore, his nobility is so wonderful that nobody can ever grasp it. Thus, the prophet says: Who can utter His prayer? To this His bride shall have noblesse that she draws herself with honour beyond all that is less than God, so that she honours God as (with) all honours (in) doing and letting go and suffering, as God seeks His own honour in all His works, hence that she seeks God’s honour in all her works.
<:8>zum dritten male ist unser herre rich als die schrift von eme sprichet daz hummel und erde ist sin und allen creaturen gibet her wesen und leben dar zujegen sal sin brud haben friheit daz sie alle eres herzen sorge sal legen an en wan daz ist groze missedruwe eines menschen der sich zu gode lezet daz her fochte daz her vorterbe daz her god nicht entruwet der also oberflozlichen milde ist und riche daz her bereider ist zu geben dan wir bereide sin zu nemen	<:8>Third, our Lord is rich, as Scripture speaks of Him, namely that heaven and earth are His, and He gives all creatures their being and life. To this the bride should have freedom, so that she shall put all the concerns of her heart into Him, for it is a great distrust of a person who lets oneself in with God and then fears to fail, that one does not trust God who is so overflowingly benevolent and rich that he is more prepared to give than we are prepared to take.
<:9>daz virde ist sin wisheit die ist so klar daz sie dorchluchtet aller herzen grund und nicht enist vor sinen ougen vorborgen dar zujegen sal sin brut alle zit und an allen steden an er zucht und an er hude (sin) wer ein man ober hundert mile und wuste wol allez daz sin frauwe tede si dorfte wol daz sie sich also hude daz sie sunder schemede dorft vor sin angesicht gen	<:9>Fourth is His wisdom. This is so brilliant that it shines through the ground of all hearts and is not hidden from His eyes. To this His bride shall at all times and in all places be attracted and alert. If a man[117] were more than hundred miles away and knew all of what his wife would do, she did well if she were alerted that she could confront him without shame.
<:10>zum funften male ist unser herre starc wan von eme sin alle dinge und her hait auch alle werg volnbracht und alle unse sunde gebezzert und uns behudet an unser wirdikeit [selikeit ist an em] da zujegen sal sin brut groz hoffenunge haben sie ensal kein anvechtunge haben ader forchte noch krankheit allez daz sie nicht envormag daz vormag her vollenkommelichen als die schrift sprichet daz dem menschen unmogelich ist daz ist gode mogelich	<:10>Fifth, our Lord is strong, for by Him all things are and He has perfected all works and redeemed all our sins, and protected us in our noblesse. To this His bride shall have big hope, no temptation nor fear nor weakness. Anything that she is not able to, He is entirely able to, as the Scriptures say, that ‘what is impossible for human beings, this is possible for God’.[118]
<:11>daz seste daz her von eim guden gemude ist dor umb heizet en die schrift ein lam an den ni flecken funden wart nikeines zornes noch raiche her ist eim iglichen herzen noch siner acht her kan einen iglichen menschen gehalden noch sinen seden dar zujegen sal sin brut sin senftmudig und geduldig daz sie allez daz virtragen kunne dorch die forchte des toides dar zujegen sal sin brut haben frilich und frolich vorziunge aller dinge die wandelthaftig sin und vorgenglich sin wan volnkommelicheit der sele lit an vier dingen	<:11>Sixth, that He is of a good mind. For that reason, Scripture calls Him ‘a lamb in which no defect was ever found’,[119] nor any anger or revenge. He has respect for every heart, He can keep every human being according to His standing. To this His bride shall be gentle and patient so that she can bear all through the fear of death, to this His bride shall be free and happy to forgoe all things that are changing and transient, for the perfection of the soul depends on four things:
<:12>daz erste daz sie nommer so libes nicht enhabe ez ensi er also lip zu lazene als zu halden dar an lit vorzigunge allerleigen wollust daz ander daz er nommer kein pine so groze zukommen enmag die god an sie geleget hait sie ensi er also lipe alle zu liden also zu vormiden dorch daz i(n)necliche widdergolt siner pine daz dritte daz godes gerechtikeit also suze si als sin barmherzikeit an er selber also (an) ander(n) lude(n) wan vil lude lieben und minnen godes recht an andern luden und anen selber ist (ez) bitter und swar unde enbekennen daz nicht daz god also volnkommen ist an siner gerechtikeit als an siner barmherzikeit dit shmecket wol der prophete da her spricht herre din orteil sin suze ober alle honing dem die orteil und gerecht unsers hern godis nicht ensmeckete(n) der enhait ouch keinen dang zu dem ungemache und zu dem widdermude wer willichen iz vorhengenisse god(es) lidet der hait vorziegen sines eigens willen zu dem virden male frauwet sich die vollenkommelich se(le) aller godes gabe also ser an andern luden als an er selber daz kommet von luter liebe und von vorzerunge eres eigen nutzes von dissen virn dingen wirt die sele alzumal getragen uz er selber und wirt bestediget in gode	<:12>The first that she will no longer have such a body, unless she lets the body more than she clinges to it. This is foregoing various lusts. The second that never so much pain that God has caused can come to it, that she would not mind to suffer them all or to forgoe them through the inner retribution of its pain. The third that God’s justice is as sweet as his mercy as with her as with other people, for many people love and cherish God’s justice in other people, but in themselsves they find it bitter and hard and do not recognize that God is as perfect in His justice as He is in his mercy. This, the prophet has sensed when he says: ‘Lord your judgement is sweet above all honey’.[120] Whoever the judgement and justice of our Lord, God, does not like, has no inclination towards trouble and unpleasentness; who willently suffers what God inflicts, forgoes one’s own will. Fourth, that the soul enjoys herself of God’s gift in other people as in herself derives from pure love and giving up pursuing her own interests. By these four things the soul is entirely carried out of herself and is being placed in God.
<:13>des helf uch und mir der vatter son heiliger geist amen	<:13>To this, may help you and me the Father, Son, Holy Spirit. Amen.

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[1] Ioh. 16:5: ‘Et nunc vado ad eum qui misit me’.

[2] See below Th. Aqu., Super Evangelium S. Ioannis lectura, c. 16, 5.

[3] As the parallels shows, this refers to Orig., De oratione 13: ‘“Et nunc vado ad eum qui misit me, et nemo ex vobis interrogat me: Quo vadis?” Si enim haec de loco accipienda sunt, scilicet eodem sensu accipienda erunt et ista: “Respondit Jesus et dixit eis: Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus” (Ioh. 14:23). At non haec fiunt de loco ad locum, intellecto transitu Patris et Filii ad eum qui sermonem Jesu diligit: ergo neque illa de loco accipienda sunt; sed nobis se attemperans Verbum Dei, et pro dignitate sua quamdium apud homines est humiliatum, transire dicitur de hoc mundo ad Patrem, ut et nos illic perfectum ipsum contemplemur, a vacuitate qua se apud nos evacuavit, ad propriam plenitudinem reversum: ubi et ipsi eo duce utentes replebimur et omni vacuitate liberabimur. Abeat igitur relicto mundo Verbum Dei ad eum qui ipsum misit, et ad Patrem vadat’ (‘Now I return to Him that sent me and none of you asks me: Where do you return? If these things are to be taken spacially, so also plainly is: Jesus answered and said to them, "If any one love me he will keep my word and my Father will love him and we shall come unto him and make abode with him." But surely the words do not imply a spacial transition of the Father and the Son to the lover of the word of Jesus and are therefore not to be taken spacially. On the contrary, the Word of God, in condescension for us and, in regard to His proper desert, in humiliation while among men, is said to pass from this world unto the Father so that we also may behold Him perfectly there in reversion to His proper fullness from the emptiness among us whereby He emptied himself – where we also, enjoying His guidance, shall be filled and freed from all emptiness. To such an end the Word of God well may leave the world and depart to Him that sent Him, and go to the Father’, trans. William A. Curtis).

[4] See on this use of ‘enthalt’ (‘support’, ‘holder’) see Eckhart, Hom. 15* [S 103], n. 15: ‘Daz ist ein swære stân, ob got den menschen alsô lât stân âne sînen enthalt’ (‘This is a difficult position, that God lets man stay without His support’); Hom. 16* [S 104], n. 15: ‘Der vernunft vürwurf und ir enthalt ist wesen und niht zuoval, sunder daz blôz lûter wesen in im selber’ (‘Being is the object of the intellect and its content, not accident, but the bare, naked being in itself’); Hom. 66* [Q 71], n. 16: ‘Dâ von sprichet sant Augustînus: sît dem mâle daz got ein wâr lieht ist und der sêle ein enthalt und ir næher ist, dan diu sêle ir selber sî’ (‘About this St. Augustine says: Since God is a true light and support to the soul and is closer to her than the soul is to herself’); see Augustinus, De Trinitate VIII 7 n. 11. See, however, Augustinus, Confessiones III c. 6 n. 11 (Verheijen 33,57): ‘Tu autem eras interior intimo meo et superior summo meo’.

[5] I.e. of Father and Son.

[6] Linconiensis is Robert Grosseteste (1168-1253).

[7] On Henricus de Alemannia who lectured around 1300 in Paris, shortly before Eckhart’s first stay as master there, see E.I. Kouri and A.I. Lehtinen, ‘Disputed Questions on Aristotle’s De iuventute et senectute, De respiratione and De morte et vita by Henricus de Alemannia’ (2000), 362-4 (with further lit.).

[8] Thomas Aquinas (1225-1274).

[9] Gilbertus Anglicus (1180-c.1250).

[10] See Th. Aqu., Super Evangelium S. Ioannis lectura, c. 16, 5, ed. Cai, xxx: ‘nunc vado ad eum qui me misit, idest Patrem: quod quidem perfectionis est’ (‘Now I go to him who sent me, that is, to the Father. This is a mark of perfection’).

[11] See Th. Aqu., Super Evangelium S. Ioannis lectura, c. 16, 5, ed. Cai, xxx: ‘Discipuli autem quodam carnali amore afficiebantur ad Christi humanitatem, necdum elevati erant spirituali amore ad eius divinitatem, et ideo nondum capaces erant Spiritus Sancti’ (‘Now the disciples were affected by a certain carnal love for the human nature of Christ, without yet being elevated to a spiritual love of his divinity. And so they were not yet ready for the Holy Spirit’).

[12] Ioh. xxx

[13] Ioh. 14:9: ‘Dicit ei Jesus: Tanto tempore vobiscum sum, et non cognovistis me? Philippe, qui videt me, videt et Patrem’.

[14] Ioh. 16:7: ‘expedit vobis ut ego vadam: si enim non abiero, Paraclitus non veniet ad vos; si autem abiero, mittam eum ad vos’.

[15] Ioh. 14:2-3: ‘(2) vado parare vobis locum. (3) Et si abiero, et praeparavero vobis locum, iterum venio, et accipiam vos ad meipsum: ut ubi sum ego, et vos sitis’.

[16] J. Quint, Die Überlieferung der deutschen Predigten Meister Eckeharts textkritisch untersucht (1932), 657 suggests to omit this passage together with G2, K2, yet, as can be seen in the critical apparatus, these two manuscripts omit quite a number of passages that seem to belong to an older status of the text.

[17] Ioh. 16:7; again the reading that J. Quint, Die Überlieferung der deutschen Predigten Meister Eckeharts textkritisch untersucht (1932), 657 suggests together with G2, K2 does not seem to be the better one.

[18] I Ioh. 4:18: ‘caritas foras mittit timorem’.

[19] Ioh. 14:2.

[20] J. Quint, Die Überlieferung der deutschen Predigten Meister Eckeharts textkritisch untersucht (1932), 657-8 has not seen the change between ‘ez’, i.e. the divine work, and the soul in BT, hence opted, again, for K2 and G2, but the better text is provided by BT.

[21] Exod. 3:5: ‘5 At ille: Ne appropies, inquit, huc: solve calceamentum de pedibus tuis’.

[22] See Exod. 2:10: ‘... vocavitque nomen eius Moyses, dicens: Quia de aqua tuli eum’; see the parallel in Eckhart, In Ex. n. 276 (LW II 223,1-2) : ‘Moyses autem sonat sumptus ab aquis et significat elevatum super omne quod mutabile est’; see also ibid. n. 238 (LW II 192,1-2) : ‘Moyses enim interpretatur assumptus de aquis’ and Eckhart, Hom. 92* [Q 74], n. 8: ‘Diß wort ward von ersten gesprochen von Moyse, vnnd der selbig wirt als vil gesprochen als einer, der vom wasser ist genommen’; Isidorus Hispalensis, Etymologiae VII c. 6 n. 46 (Lindsay I 282,21): ‘Denique Moyses interpretatur sumptus ex aqua’; Hieronymus, Liber interpret. Hebr. nom. (de Lagarde 14,1): ‘Moyses vel Moses adtrectans vel palpans aut sumptus ex aqua sive adsumptio’.

[23] On this notion of storm, see Eckhart, Hom. 78* [Q 23], n. 2: ‘Wer daz wort hœren wil und Kristî jüngern wesen wil, der muoz ûfgân und sîne vernunft erheben über alliu lîplîchiu dinc und muoz varn über ‘die wuot’ der unstæticheit der zergenclîchen dinge’ (‘Whoever wants to hear this word and wants to be a disciple of Christ, must get up and raise his intellect above all bodily things and must ‘sail above the storm’ of the inconstancy of transient things’).

[24] See the parallel in Eckhart, Hom. 46* [Q 29], n. 3: ‘Nieman enmac den heiligen geist enpfâhen, er enwone denne obe zît in êwicheit’.

[25] Ioh. 16:7.

[26] Ioh. 16:7: ‘expedit vobis ut ego vadam: si enim non abiero, Paraclitus non veniet ad vos’; see also on this verse Eckhart, Sermo LVIII/3 (LW IV 419,7) where he also makes the difference to the people who think about earthly things.

[27] Same idea in Eckhart, In Ioh. n. 655 (LW III 569,5-7). See below nn. 8-9.

[28] Matth. 10:39: ‘Qui invenit animam suam, perdet illam: et qui perdiderit animam suam propter me, inveniet eam’.

[29] Of course, the Gentiv could also be translated as ‘of true spirituality’, but the content points to the above translation.

[30] Ioh. 13:10: ‘Dicit ei Jesus: Qui lotus est, non indiget nisi ut pedes lavet, sed est mundus totus. Et vos mundi estis, sed non omnes’.

[31] Ioh. 4:7: ‘Venit mulier de Samaria haurire aquam’.

[32] Ioh. 4:20: ‘Patres nostri in monte hoc adoraverunt, et vos dicitis, quia Jerosolymis est locus ubi adorare oportet’.

[33] Ioh. 4:23: ‘Sed venit hora, et nunc est, quando veri adoratores adorabunt Patrem in spiritu et veritate’.

[34] Phil. 4:4: ‘Gaudete in Domino semper’.

[35] See Eckhart, Hom. xxx* [22 Sievers], n. 7.

[36] See the reference in Hom. 25* [Q 26], n. 6: ‘Ich hân etwenne gesprochen: swer got suochet und iht mit gote suochet, der envindet got niht’ (‘I once said: those seeking God and seeking something with God will not find God’)

[37] See already above n. 2 and the parallel in Eckhart, In Ioh. n. 655 (LW III 569,5-7).

[38] Ioh. 14:10: ‘Pater autem in me manens, ipse fecit opera’.

[39] See Eckhart, In Ioh. n. 655 (LW III 570,2-3): ‘Amor enim humanitatis et praesentia corporalis retardabat sinceritatem amoris deitatis’.

[40] Ioh. 14:6: ‘Dicit ei Jesus: Ego sum via, et veritas, et vita. Nemo venit ad Patrem, nisi per me’.

[41] Ioh. 14:10: ‘Verba quae ego loquor vobis, a meipso non loquor’.

[42] Eccli. 24:12: ‘qui creavit me, requievit in tabernaculo meo’.

[43] The opposite is criticised in Eckhart, In Ioh. n. 655 (LW III 569,5-7).

[44] Same condition in Eckhart, In Ioh. n. 655 (LW III 569,7-9; 570,7-9): ‘Oportet enim potentiam receptivam tam in natura quam in cognitione nudam esse sive in sensu sive in intellectu et esse unicum formale obiectum; maxime autem de amante, cum amor specialiter ex sui natura sit unitivus ... Ad hoc facit quod anima separata ex inclinatione naturali quam habet ad corpus retardatur secundum ipsum Augustinum2, ne se tota perfecte fruatur contemplatione dei ante resurrectionem’.

[45] See Aug., Confessiones X 29, ed. Verheijen, 176,6-7: »Minus enim te amat qui tecum aliquid amat, quod non propter te amat«.

[46] The reference to the same Augustine passage also follows in Eckhart, In Ioh. n. 655 (LW III 570,4-5), see Aug., Confessiones X 29, ed. Verheijen, 176,6-7: »Minus enim te amat qui tecum aliquid amat, quod non propter te amat«; see also Eckhart, In Ioh. n. 606 (LW III 528,14-5).

[47] Matth. 7:3-4: ‘(3) Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides? (4) aut quomodo dicis fratri tuo: Sine ejiciam festucam de oculo tuo, et ecce trabs est in oculo tuo?’

[48] Same thought in Eckhart, Hom. xxx* [26 Sievers], n. 8: ‘wan sie (scil. die sele) aber entwachet Vnd zu dem waren bekentenisse godes kommet so tribet sie die engel von ir Vnd enmag der creaturen dinst nicht me geliden vnd begriffet sich mit gode alleyn’ (‘When, however, she is awake and has come to true knowledge of God, she chases off her the angels and can no longer stand the help of creatures and knows herself together with God alone’).

[49] ‘Farb’ as ‘form’ is a typical expression in Eckhart, see his ‘gotvar’ in Hom. 44* [Q 54b], n. 7; Hom. 29* [Q 43], n. 11; Hom. 67* [Q 31], n. 7; Hom. 75* [S 96], n. 6; Hom. 77* [Q 82], n. 8; Hom. 118* [Q 81], n. 8. The proximity of ‘gotvar’ and God’s colour which is pure light, can be seen from Hom. 39* [Q 69], n. 13 where he speaks of ‘being of colour’ (‘daz wesen der varwe’).

[50] See Eccli 1:7: ‘ad locum, unde exeunt flumina, revertuntur, ut iterum fluant’; on this see Eckhart, In Ioh. n. 656 (LW III 571,1-2) and many more passages, see Index Echardianus I 122.

[51] A linked idea in Eckhart, In Ioh. n. 656 (LW III 570,11-3): ‘proprietas filii est ut filius solum generari passive; spirare autem spiritum sanctum proprietas est activa; oportet ergo filium quasi abire a proprietate passiva ad hoc quod mittat et spirat spiritum sanctum’.

[52] See Luke 2:41-9.

[53] A further connected idea in Eckhart,  In Ioh. n. 656 (LW III 571,5): ‘oportet ergo filium quasi abire distinctionem et adire unitatem’.

[54] Eckhart speaks of God’s desert in Hom. 110* [Q 10], n. 11: ‘si (scil. die sele) nimet got in sîner wüestunge und in sînem eigenen grunde’ (‘she takes God in His desert and in His own ground’), Hom. 116* [Q 48], n. 6: ‘in den einvaltigen grunt, in die stillen wüeste, dâ nie underscheit îngeluogete’ (‘come into the simple ground, into the quiet desert, where never distinction looked in’), and Hom. 118* [Q 81], n. 7: ‘ein einœde in sich selber’ (‘a desert in Himself’). See the similar thought in Eckhart, Hom. 15* [S 103], n. 14: ‘Von dirre wüestunge stât geschriben: “ich wil mîne vriundinne vüeren in die wüeste und wil ir zuosprechen in ir herze”’ (‘Of this desert it is written: “I will lead my friend into the wilderness and will encourage and speak into her heart”’); see Os. 2:14: ‘Ducam eam in solitudinem, et loquar ad cor eius’.

[55] See the parallel thought in Eckhart, Hom. 15* [S 103], n. 14: ‘Daz wâre wort der êwicheit wirt aleine gesprochen in der einicheit, dâ der mensche verwüestet und verellendet ist sîn selbes und aller manicvalticheit’ (‘The true word of eternity is only spoken in solitude, where man is deserted and depleted of his own self and all multiplicity’).

[56] Col. 3:3: ‘Mortui enim estis, et vita vestra est abscondita cum Christo in Deo’; with a similar interpretation of the person who seeking God has to be dead to the world in Eckhart, Serm. LV/2 (LW IV 455,7), see also the entire homily Hom. 14* [S 90] which might have served the writer of the version A ending to refer to the core text of this homily from Luke 2:41-9, namely Luke 2:46; see also on the Pauline verse Hom. 97* [S 97], n. 3; a radical interpretation of Col. 3:3 is given in Hom. 117 (DW IV 1121,297-302).

[57] Matth. 26:38: ‘Tristis est anima mea usque ad mortem’.

[58] Similar thought in Eckhart, Hom. 21* [Q 49], n. 13: ‘“mîn sêle ist betrüebet unz in den tôt”. Dô enmeinte er niht sîne edele sêle nâch der wîse, als si vernünfticlîche aneschouwende ist daz oberste guot ... Aber nâch dem teile, als der edel geist redelîche was geeiniget ze den sinnen und ze dem lebenne des heiligen lîchamen, als verre nante unser herre sînen geschaffenen geist eine sêle, als si dem lîchamen leben gap und mit den sinnen was vereinet und mit der redelicheit. Nâch dirre wîse, als verre was sîn sêle ‘betrüebet unz in den tôt’ mit dem lîbe, wan der lîp muoste sterben’ (‘“My soul is saddened to death”. With this He did not mean His noble soul according as she is intellectually contemplating the highest good ... But according to that part with which the noble spirit was rightly united to the senses and the life of the holy body, our Lord called His created spirit a soul which gave His body life and was united with the senses and rationality. According to this perspective, His soul was so ‘saddened to death’ with the body, as the body had to die’).

[59] See the same conclusion ibid. n. 17: ‘Nû sult ir vürbaz merken, wie ouch der mensche her zuo komen sol’ (‘Now you should finally note how also a man should achieve this’).

[60] I.e. the soul.

[61] See Eckhart, Hom. 102* [Q 39], n. 3: ‘Und diz ist groben liuten ze gloubenne und erliuhten ze wizzenne’ (‘And for the coarse people this is to be believed, and for the enlightened ones to be known’).

[62] This idiosyncratic idea is a particular marker of Eckhart, as one can see from Parisian Question VII, see Eckhart, Q. Par. VII (LW V 464,2); see also Hom. xxx* [50 Pfeiffer], n. 7: ‘In die sêle kumet der sun unde gebirt sich dar în mit allem dem, daz got geleisten mac alzemâle. Der vater kumet in den sun unde gebirt dem sune în allez daz, daz diu gotheit geleisten mac alzemâle, unde gebirt sich ouch ime, daz er sich der sêle în gebere, der vater mit allem dem, daz er ist unde hât’ (‘The Son comes into the soul and births Himself into there with all that God is entirely capable of.  The Father comes into the Son and birthes into the Son all that the Godhead is entirely capable of, and also birthes Himself to Him, so that He birthes Himself into the soul, the Father with all that He is and possesses’). On divine potentiality see Eckhart, Hom. 67* [Q 31], n. 5: ‘Von götlîcher mügentheit brichet ûz diu wîsheit’ (‘From divine potentiality wisdom emanates’); the father’s potentiality one finds in Hom. xxx* [54 Pfeiffer], n. : ‘Sunlicheit nimet man in der maht der art des vater ungeboren, want enwêre er niht in der maht der art des vater ungeborn, sô enmöhte in der vater niht gebern’ (‘Sonship is taken as the power of the father’s unbegotten potentiality, for were he  not unbegotten in the power of the father’s potentiality, the father could not beget him’).

[63] Phil. 4:13: ‘Omnia possum in eo qui me confortat’, on this see Eckhart, Hom. 16* [S 104], n. 13.

[64] Perhaps a quote from Jerome, not from Jeremia, as in B2.

[65] Gen. 1:26.

[66] The same thought can be found in Eckhart, Hom. 2* [Q 24], n. 9: ‘dar umbe nam got menschlîche natûre an sich und einigete sie sîner persônen. Dâ wart menschlich natûre got, wan er menschlîche natûre blôz und keinen menschen an sich nam’ (‘God took on Himself human nature and united it with His persons. There, human nature became God, because He took the naked human nature itself on Himself and not a human being’); and in Hom. xxx* [Brethauer 262-7], n. 5: ‘do nam di persone des sunes an sich menslig nature, nicht dan noch den menschen’ (‘Then the person of the Son took on Him human nature, not in addition a human being’).

[67] See 1Cor. 15:45: ‘Factus est primus homo Adam in animam viventem, novissimus Adam in spiritum vivificantem’; Gen. 2:7: ‘Formavit igitur Dominus Deus hominem de limo terrae, et inspiravit in faciem ejus spiraculum vitae, et factus est homo in animam viventem’.

[68] See Th. Aqu., STh I II q. 1 a. 1 o. 1: ‘finis, etsi sit postremus in executione, est tamen primus in intentione agentis. Et hoc modo habet rationem causae’ (‘Although the end be last in the order of execution, yet it is first in the order of the agent's intention. And it is this way that it is a cause’).

[69] One could have suspected that this is an addition by Heinrich of Erfurt, but it has close parallels to Hom. 12* [Q 14], n. 3: ‘De myster inde de heylgen sprechent4 gemeynlichen, dat de sele haue dri creften, dar an sy gelich sy der dryueildicheit. De eirsten craft is gehochnysse, de ment eyne heymeliche, verborgen konst; de nennet den vader. De ander craft heyscht inteligencia, dat is eyne intgegenwordicheit, eyn bekennen, eyne wysheit. Dey dirde crafte de heysset wylle, eyn vloit des heylgen geistes’ (‘The masters and the saints jointly say that the soul  has three powers, through which she is like the Trinity. The first power is memory, which means an intimate, hidden art; this denotes the Father. The second power is called intelligence, which is one of ever–presence,  knowledge, wisdom. The third power is called will, a flow of the Holy Spirit’); see for the threefold psychology in Augustine, De Trinitate X, c. 11, n. 18, ed. Mountain and Glorie, 330, 29–331, 63. See also Eckhart, Sermo II/1, n. 3 (LW IV 6, 4–5): ‘memoria, intellectiva et voluntas’; Sermo XXXIV/3, n. 348 (LW IV 302, 3): ‘sicut Augustinus docet de memoria, intellectiva et voluntate’. Note the difference between intellectiva (LW IV) and intelligentia. In Hom. 9* [S 101], n. 11: ‘verstantnisse … gehugnisse … willen’.

[70] Rom. 11:36: ‘ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula’.

[71] ‘us’ does not mean ‘out’ here (so J. Quint, Die Überlieferung der deutschen Predigten Meister Eckeharts textkritisch untersucht [1932], 513), but ‘us’.

[72] See the same formula in Eckhart, Hom. 9* [S 101], n. 3: ‘Nû gebürt uns ze redenne von ...’

[73] See Eckhart, Hom. 115* [S 115], n. 5: ‘alliz daz der glaube in ume beslozzin hait, daz inmac di sêle fon nature nicht gerechin. der gelaube ist daz dri personen sint in eime wesine und ein wesin in drin personen. hi zu ist zu cleine alliz naturlich licht und forstentnisse, wan al naturlich licht inmac kein glichnisse hi zu geleistin. alleine dri personen sint, si inwirkin doch nicht alse dri, mer si wirkin alse ein Got’.

[74] The son.

[75] Eckhart who deploys before a logical form of reasoning which can be found since Middle- and Neoplatonic times has, of course, his Trinitarian thinking in mind, yet, only here it is clear that he switches from a logical reasoning to that of a Trinitarian application.

[76] Or: begetting as ‘gebürte’ means both.

[77] Perhaps I Cor. 3:6-7: ‘(6) Ego plantavi, Apollo rigavit: sed Deus incrementum dedit. (7) Itaque neque qui plantat est aliquid, neque qui rigat: sed qui incrementum dat, Deus’ (‘[6] I planted, Apollos watered, but God gave the growth. [7] So neither he who plants nor he who waters is anything, but only God who gives the growth’).

[78] In Eckhart, Hom. 21* [Q 49], n. 14 he speaks of an intellectual contemplation: ‘In einer wîse, als ich ê sprach, daz diu edel sêle ein vernünftic aneschouwen hâte mit dem êwigen worte alle götlîche natûre’. Though this reference could go the what he has said before in n. 12, there he does not mention the ‘intellectual contemplation’, so perhaps Eckhart is also thinking of this homily here. See also Thomas who speaks of the highest degree of contemplation, Th. Aqu., Summa theologiae II II q. 80 a. 5 corp.: ‘Alio modo potest esse aliquis in hac vita potentialiter, et non secundum actum: inquantum scilicet anima eius est corpori mortali coniuncta ut forma, ita tamen quod non utatur corporis sensibus, aut etiam imaginatione, sicut accidit in raptu. Et sic potest contemplatio huius vitae pertingere ad visionem divinae essentiae. Unde supremum gradus contemplationis praesentis vitae est qualem habuit Paulus in raptu, secundum quem fuit medio modo se habens inter statum praesentis vitae et futurae’, on this see also Eckhart, Hom. 84* [Q 86], n. 12.

[79] See Ps.-Dionysius, De mystica theologia, c. 1, § 1 (PG 3, 997B), Dionysiaca 557–8: ‘Tu autem, amice Thimothee, circa misticas visiones forti contritione et sensus derelinque et intellectuales operationes …’ On this, see Eckhart, Hom. 19* [S 116], n. 7: ‘Dyonisius: “muzigit uch fon allin dingin zu bekennine daz ubirste gut, daz Got ist”’.

[80] That Dionysius is here called ‘the transparent light’ reflects the main argument of the homily on the speculative mind, but might also have entered the manuscript reading from an older gloss.

[81] On the equation of ‘gemude’ and ‘mind’ see Eckhart, Hom. 62* [Q 21], n. 2: ‘“Ir svnt ernu´wet werden an vwerme geiste, der do mens heiset”, das ist ein gemv´te’.

[82] See, again, Eckhart, Hom. 84* [Q 86], here n. 16: ‘Marthâ stuont in hêrlîcher, wol gevestenter tugent und in einem vrîen gemüete, ungehindert von allen dingen’.

[83] More closely described by Eckhart, Hom. 62* [Q 83], n. 3: ‘Schowet si got, als <er> got ist oder als er bilde ist oder als er drv´ ist –, es ist ir ein gebreste. Swenne aber alle bilde der selen abegescheiden werden vnd <si> allein schowet das einig ein, so vindet das bloze wesen der selen das blose formlose wesen gotlicher einkeit, dc da ist ein vberwesende wesen, lidende ligende in ime selben’.

[84] One could also translate this as ‘rational’, but ‘mindful’ keeps the link with the topic of ‘mind’.

[85] See Eckhart, Hom. 2* [Q 24], n. 5: ‘the soul receives as light from light, where there is nothing strange or distant’.

[86] See Ps.–Dionysius, De divinis nominibus c. 11 § 1 (PG 3, 948–9; Dionysiaca 495, 3 – 496, 1): ‘Age igitur, divinam et principem congregationis pacem hymnis pacificis laudemus. Ipsa enim est omnium unitiva, et universorum et consensus et connaturalitatis generativa et operativa ...’

[87] See also Eckhart, Hom. 14* [S 90], n. 2: ‘Her umbe sol diu sêle sitzen, daz ist in einer verdrücketer dêmüeticheit under alle crêatûren. Danne kumet si in einen gerasteten vride. Den vride erkrieget si in einem liehte. Daz lieht wirt ir gegeben in einer stilheit, dâ si inne sitzet und wonet’.

[88] See Eckhart, Hom. 17* [S 91], nn. 7-9.

[89] See, for example, Eckhart, Hom. 58* [S 94], n. 6: ‘Alsô sol diu sêle und muoz ir selbes ûzgân, sol si got enpfâhen, und alsô wirt si mit gote vereinet und würket mit im alliu sîniu götlîchen werk’.

[90] Ps.-Dionysius, De div. nom. VIII 3 (PG 3,891B): ‘Haec igitur Dei infiniti-potens in omnia quae sunt meat et progreditur, nihilque eorum quae sunt sic omnino nudatum est, quin aliquam potestatem habeat: quin potius potestatem habet vel intelligentem vel ratiocinanetem, vel septientem vel viventem, vel propriam substantiae; et ipsum esse, si fas est dicere, potentiam, habet ut sit ab ipsa supraessentiali potentia’. See Eckhart, Hom. 54* [Q 67], n. 6: ‘Dâ si ist in gote, jâ, nâch înhangunge der persônen in daz wesen⁹, dâ ist werk únd wesen ein, dâ ez ist, dâ si die persônen nimet in der inneblîbunge des wesens, dâ sie nie ûzkâmen, dâ ein lûter wesenlich bilde ist. Ez ist diu wesenlich vernünfticheit gotes, der diu lûter blôz kraft ist intellectus, daz die meister heizent¹⁰ ein enpfenclîchez’.

[91] See the note before on Eckhart, Hom. 84* [Q 86], n. 16: ‘in einem vrîen gemüete, ungehindert von allen dingen’.

[92] i.e. the power.

[93] See Ps.-Dionysius, De mystica theologia, c. 1, § 1 (PG 3, 997B), Dionysiaca 557–69: ‘Tu autem, amice Thimothee, circa misticas visiones forti contritione et sensus derelinque et intellectuales operationes, et omnia sensibilia et intelligibilia et omnia existentia et non existentia, et sicut est possibile, ignote consurge ad eius unitionem qui est super omnem substantiam et cognitionem. Et enim excessu tui ipsius et omnium irretentibili absolute, et munde ad supersubstan­tialem divinarum tenebrarum radium, cuncta aufferens et a cunctis absolutus sursum agens’; on this see Eckhart, Hom. 9* [S 101], n. 24. See further developed in Eckhart, Hom. 63* [Q 84], nn. 5-6: ‘Dar umbe enmac diu sêle an niemanne ruowe hân wan an gote, wan si aller güete samentheit in im vindet ... Diu sêle muoz ouch boben ir selber wonen, sol si got begrîfen; wan swie vil si würket mit der kraft, dâ si allez daz mite begrîfet, daz geschaffen ist – hæte got tûsent himelrîche und tûsent ertrîche geschaffen, die begriffe si alle wol mit der einen kraft –, nochdenne enmac si got niht begrîfen. Der unmezlîche got, der in der sêle ist, der begrîfet den got, der unmezlich ist. Dâ begrîfet got got und würket got sich selben in der sêle und bildet sie nâch im’ (‘For this reason, the soul cannot find peace in anything but God, because she finds the totality of all that is good in Him ... The soul must also dwell beyond herself, if she is to grasp God; because as far as she works with the power by which she grasps everything that is created – if God had created a thousand kingdoms of heaven and a thousand kingdoms of earth, she would grasp all of them with this one power –, nevertheless she cannot grasp God. The immeasurable God who is in the soul, He grasps God who is immeasurable. There God grasps God and God produces Himself in the soul and forms her according to Himself’). See also Hom. 118* [Q 81] and its parallel below.

[94] See on the idea that we drawn out of ourselves: Eckhart, Hom. 70* [Q 73], n. 11: ‘Daz wir uns selber benomen werden und in got gesetzet werden, diz enist niht swære, wan got der muoz ez selber würken in uns, wan ez ist ein götlich werk, der mensche volge aleine und enwiderstâ niht, er lîde und lâze got würken’; Hom. 96* [Q 75[, n. 7: ‘wie wir mit unser vernunft nâhen süln disem gnædiclîchen liehte und ûz uns selben gezogen werden und ûfklimmende in ein lieht, daz got selber ist’.

[95] Perhaps Aristoteles, Ethica ad Nicomachum X c. 7, 1177a 12 ff.: ‘Si autem felicitas est secundum virtutem operatio, rationabile secundum optimam: haec autem erit optimi. Sive igitur intellectus hoc, sive aliud quid, quod utique secundum naturam videtur principari et dominari et intelligentiam habere de bonis et divinis: sive divinum ens et ipsum, sive eorum, quae in nobis divinissimum; huius operatio secundum propriam virtutem erit utique perfecta felicitas’; see on this Eckhart, Hom. 69* [Q 45], n. 12, where he also speaks of the ‘first emanation’: ‘ein heidenischer meister sprichet: daz ist sælicheit, daz man lebe nâch der obersten kraft der sêle; diu sol allez sîn ûftragende und in gote nemen ir sælicheit. Dâ der sun selber nimet, in dem êrsten ûzbruche, dâ suln wir ouch nemen in gotes oberstem; sô müezen ouch wir unser oberstez glîch halten dâ engegen’.

[96] Still seems to be Aristotle; see also (there an unidentified master) in Eckhart, Hom. 9* [S 101], n. 26.

[97] See Eckhart, Hom. 107* [Q 72], n. 3: ‘Swer gotes lêre enpfâhen wil, der muoz sich samenen und însliezen in sich selber und sich kêren von allen sorgen und kumbernissen und von dem gewerbe niderr dinge. Die krefte der sêle, der alsô vil ist und sich alsô wîte teilent, die sol er übergân dannoch, dâ sie sint in den gedenken, swie doch der gedank wunder würket, dâ er in im selber ist’.

[98] See the parallel in Eckhart, Hom. 9* [S 101], n. 16: ‘Dâ muoz dich got rüeren mit sînem einvaltigen wesene âne mittel keines bildes’; Hom. 13* [S 102], n. 7: ‘Alsô geschach sant Paulô, dô in got ruorte mit sînem liehte ûf dem wege und im zuosprach’; Hom. 110* [Q 10], n. 11: ‘In dem êrsten berüerenne, dâ got die sêle berüeret hât und berüerende ist ungeschaffen und ungeschepfelich, dâ ist diu sêle als edel als got selber ist nâch der berüerunge gotes. Got berüeret sie nâch im selber’; see also Eckhart, In Sap. n. 134 (LW II 472,3–473,4): ‘“Nihil inquinatum in illam incurrit”. Augustinus dicit, et naturale est, quod omne superius coniunctum et attactum inferiori se, puta aurum argento et argentum cupro, et sic de aliis, deterioratur et inquinatur. Sed deus, utpote supremum, tangit et afficit omne inferius, sed non tangitur nec afficitur ab inferiori sicut nec caelum – tangit quidem et afficit physice elementum sibi proximum – secundum illud Ioh. 1: “lux in tenebris lucet”, id est deus in creaturis;  sequitur: “tenebrae”, scilicet creaturae, “eam non comprehenderunt', quia ab ipsa affectae ipsam non affecerunt. Et hoc est quod hic dicitur: “nihil inquinatum incurrit in illam” (Sap. 7:25), quia nihil inferius ipsum afficit nec per consequens inquinat’ (‘“Nothing tarnished enters that one” [Sap. 7:25]. Augustine says, and it is also natural, that anything superior that is connected and affected by what is inferior is being destroyed or tarnished, for example gold by silver and silver by copper, and so with other things. God, however, insofar he is the supreme, touches and affects everything inferior, but is neither touched nor affected by the inferor, like the heaven, that, indeed, touches and affects the physical element that is close to it, according to that verse in John 1[:5]: “The light shines into the darkness”, i.e. God in his creatures, followed by “the darkness”, i.e. the creatures, “have not comprehended Him”, because they were affected by Him, but did not affect Him. Und this is what is meant here: “Nothing tarnished enters that one” [Sap. 7:25], because nothing inferior affects Him and, consequently, tarnishes [Him]’); see also the translation of this passage in Wartburg–Stiftung, Ms. 1361–50, fol. 102^r–104^r (with the parallel in Berlin, Ms. germ. fol. 986 [208^va2 – 209^rb7]; see also Eckhart, Prol. gen. n. 10 passim.

[99] i.e. the power. On this see Eckhart, Hom. 10* [S 88], n. 5: ‘swenne diu sêle berüeret wirt von êwigen dingen, sô wirt si beweget. Und von der bewegunge sô wirt si erhitzet. Und von der erhitzunge sô wirt si erwîtet, daz si vil guotes mag enpfâhen’; Hom. 13* [S 102], n. 10: ‘Wan alzehant sô got den grunt gerüeret inwendic, mit der vart sô wirfet sich daz lieht in die krefte und kan der mensche mê underwîlen, dan in ieman gelêren mac’; see also Augustinus, Enarrationes in Psalmos 83, n. 3, ed. Dekkers and Fraipont, 1148, 31–5: ‘Desiderium eorum differtur, ut crescat; crescit, ut capiat … Ad capiendum Deum exercere’.

[100] See rather See Liber XXIV philosophorum, prop. 2, ed. Hudry, 7: ‘Deus est sphaera infinita cuius centrum est ubique, circumferentia nusquam’; prop. 3, ed. Hudry, 9: ‘Deus est totus in quolibet sui’.

[101] See Ps.-Dionysius, De div. nom. IV 7 (PG 3,701C): ‘Pulchrum autem et pulchritudo sunt distinguenda in causa quae universa in uno complexa est; haec enim in omnibus rebus, in participationes et in participantia dividentes, pulchrum quidem dicimus, quod pulchritudinis particeps est; pulchritudinem vero, participationem causae omnia pulchra efficientis. Ipsum autem pulchrum superessentiale pulchritudo quidem appellatur’.

[102] See the idea of God’s clarity in Eckhart, Hom. 5* [Q 22], n. 7: ‘Er hât die sêle geschaffen nâch der allerhœhsten volkomenheit und hât in sie gegozzen alle sîne klârheit in der êrsten lûterkeit, und ist er doch unvermischet bliben’; Hom. 48* [Q 61], n. 7: ‘die wîle er mit den irdischen dingen gemenget ist, sô enkan er sîne reinicheit noch gotes lûterkeit niht bekennen’.

[103] See the parallel idea in Eckhart, Hom. 96* [Q 75], nn. 7-8.

[104] See Eckhart, Hom. 62* [Q 83], n. 3: ‘das blose formlose wesen gotlicher einkeit’.

[105] See 1 Cor. 4:7: ‘quid autem habes quod non accepisti?’ See on this Eckhart, Hom. 118* [Q 81], n. 10: ‘Ez sprichet sant Paulus: „waz ist, daz wir von im niht enpfangen enhân?“’ As here, in this homily Eckhart develops the link between this receiving from God and God’s goodness.

[106] See Rom. 6:19: ‘sicut enim exhibuistis membra vestra servire immunditiae, et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire justitiae in sanctificationem’; www.eckhart.de follows F. Pfeiffer and mistakenly gives Rom. 5:16, this mistake was already corrected by J. Quint, Die Überlieferung der deutschen Predigten Meister Eckeharts textkritisch untersucht (1932), 834.

[107] Rom. 6:23: ‘Stipendia enim peccati, mors. Gratia autem Dei, vita aeterna’.

[108] Perhaps a reference to Augustinus, De Genesi ad litteram XII, c. 26, ed. Zycha, 419, 19–20. 23–4: ‘una ibi et tota uirtus est amare quod uideas et summa felicitas habere quod amas … ubi secura quies erit …’, on this see Eckhart, Hom. 51* [Q 63], nn. 6-7.

[109] See a similar statement in Eckhart, Hom. 39* [Q 69], n. 5: ‘Nû wizzet, daz got die sêle als krefticlîche minnet, daz ez wunder ist. Der daz gote benæme, daz er die sêle niht enminnete, der benæme im sîn leben und sîn wesen, oder er tôte got, ob man daz sprechen sölte’ (‘Now know that God loves the soul so powerfully that it is wonderful. Whoever took this away from God so that He would no longer love the soul, he would take away His life and His being, or he would kill God, if you could say this’).

[110] To our homily here we have two references in Eckhart, one in Hom. 47* [Q 47], n. 7: ‘Ich spriche, daz sich got mir erbiutet als dem hœhsten engel, und wære ich als bereit als er, ich enpfienge als er. Ich hân ez ouch mê gesprochen, daz sich got êwiclîche gehalten hât rehte, als er sich des vlîze, wie er der sêle behegelich werde’ (unless this is a reference to our homily here), the other one in Hom. 91* [Q 41], n. 9: ‘Got der smücket und erbiutet sich alsô engegen der sêle und hât sich mit aller sîner gotheit des gevlizzen, daz er der sêle behegelich werde’.

[111] See Augustinus, Sermones CLXXI 1 (PL 38, 933): ‘Quando gaudetur in saeculo, non gaudetur in Domino; quando gaudetur in Domino, non gaudetur in saeculo … gaudium in Domino semper augeatur; gaudium in saeculo semper minuatur, donec finiatur’, on this see Eckhart, Hom. 7* [Q 34], n. 5: ‘Sant Augustînus sprichet: der vröuwet sich alle zît, der sich vröuwet sunder zît’ (‘Saint Augustine says: He rejoices all the time who rejoices without time’); Hom. 76* [Q 11], n. 3: ‘Der vröuwet sich alle zît, der sich vröuwet über zît und ûzer der zît, ein geschrift sprichet’ (‘A scripture says, they rejoice all the time, who rejoice beyond time and out of time’).

[112] See Augustinus, Sermones CLXXI 1 (PL 38, 933): ‘Quando gaudetur in saeculo, non gaudetur in Domino; quando gaudetur in Domino, non gaudetur in saeculo … gaudium in Domino semper augeatur; gaudium in saeculo semper minuatur, donec finiatur’, on this see Eckhart, Hom. 7* [Q 34], n. 5: ‘Sant Augustînus sprichet: der vröuwet sich alle zît, der sich vröuwet sunder zît’ (‘Saint Augustine says: He rejoices all the time who rejoices without time’); Hom. 76* [Q 11], n. 3: ‘Der vröuwet sich alle zît, der sich vröuwet über zît und ûzer der zît, ein geschrift sprichet’ (‘A scripture says, they rejoice all the time, who rejoice beyond time and out of time’).

[113] Matth. 22:2: ‘Simile factum est regnum caelorum homini regi, qui fecit nuptias filio suo’.

[114] See Luke 14:8: ‘Cum invitatus fueris ad nuptias, non discumbas in primo loco, ne forte honoratior te sit invitatus ab illo’ (‘When you are invited to a wedding feast, do not take the first place, for a person more distinguished than you may have been invited by him’).

[115] Luke 14:17: ‘parata sunt omnia’.

[116] Presumably a reference to the just quoted verse from Luke 14:8.

[117] The image is drawn from a quote by Gregorius, Concordia testimoniorum S. Scripturae (PL 79, 659B): ‘Et dum utrumque a Christo dictum est quomodo intelligi debeat, solerter intuendum est, maxime cum idem Dominus ac Salvator noster ad eosdem apostolos secundum Lucam dixerit: Dicite, servi inutiles sumus, quia quod debuimus facere, fecimus (Luc. 17:10) . Et iterum: Euge, serve bone et fidelis (Matth. 25:22-3; Luc. 19:17). Et iterum: Beatus ille servus, quem, cum venerit Dominus, invenerit sic facientem (Matth. 24:46; Luc. 12:37) . RESPONSIO. Sine praeiudicio alterius sententiae melioris, sciendum est duo genera esse bonae servitutis; unum timoris, aliud dilectionis; unum timentium ancillarum et servorum, aliud diligentium et placentium filiorum; timet enim ancilla ne flagelletur, timet matrona ne offendat animum viri sui’. This quote links this homily here with Eckhart, Hom. C6,2* [Strauch I 370-2], n. 5.

[118] Luke 18:27: ‘Quae impossibilia sunt apud homines, possibilia sunt apud Deum’.

[119] 1Peter 1:19: ‘Quasi agni immaculati Christi, et incontaminati’; Rev. 14:5: ‘in ore eorum non est inventum mendacium: sine macula enim sunt ante thronum Dei’;

[120] Ps. 119:103: ‘Quam dulce gutturi meo eloquium tuum super mel ori meo’.