Homily S3,1* [Jostes 76; Wilhelm IV; Strauch VIII 386-8]
In festo sancti Nicolai Myrensis episcopi
In festo sancti Nicolai Myrensis episcopi
Text and translation
<:1>[199a]Optavi
et datus est mihi sensus et invocavi, et venit in me spiritus Die wort sint
geschriben in dem bGch der weisheit die sprechen zu teutsch also: Ich han gewunschet
und begeret myr ist der synne gegeben und ich han angerGffen got der geyst der wißheyt ist Inn mich komen und ich han gepruvet und gepriset vor alle
konigrich und vor alle ere und [199b] vor alle richtum Als cleyn
als eyn sandes korn ist Also cleyn sint alle vergengliche dinge wider dem
geist der wißheyde
<:1> Optavi, et datus est mihi sensus et
invocavi, et venit in me spiritus. These words are written in the Book of Wisdom, they read in German as follows:[1]
‘I have wished and longed that understanding were given to me, and I have
called God that the spirit of wisdom came to me, and I have checked and
praised (it) above all kingdoms and above all honour and above all reaches.’ As small
as a grain of sand, so small are all transient things, compared to the spirit
of wisdom.
<:2a> An disen worten mGg wir merken wie groz wir sullen ahten den geist der weisheit und wie wir
kGmen sollen zum geist.
das
wissen die wol die es kennent das ich ware hann und die es nyt erkennent die
enmogen es nyt gegleuben
<:2b>An disen worten mGg wir merken wie groz wir sullen ahten den
geist der weisheit und wie wir kGmen sollen zum geist. Zwei dink sull wir
merken an den worten do er spricht Ich rief got an und in mich ist kumen der
geist der weisheit Daz erst ist suzzikeit und smak dez geistes Dar um spricht
er daz kGnkreich und gewalt und herschaft und
reichtum zumol niht mugen geantwGrten dem geist der weisheit Der do befunden
hat daz ich ware nG spreche der weiz wol waz ich sprich und dem
menschen sint klein alle vergenklich dink wider die ewigen dingen
<:2a>In these words one can recognize how much
we shall have a regard for the spirit of wisdom and how we shall come to the
spirit.
This those people certainly know who recognize that
I am right, while those who do not recognize it, they can not believe it.
<:2b>In
these words one can recognize how much we shall have a regard for the spirit
of wisdom and how we shall come to the spirit. Two thinks we shall note in
these words, when he says: I have called God and the spirit of wisdom came
into me. The first is sweetness and the taste of the spirit. That is why he
says that the kingdom, the power, the reign and richness can in no way answer
the spirit of wisdom. Whoever has recognized that I speak the truth, knows
well what I say and to this person all transient things are small compared to
eternal things.
<:3a>Des wil ich uch eyn glichnysse sagen Eyn meyster sprichet und
auch Sanctus Gregorius Der eyn kint neme daz alrest geburen wurde und zoge es
under der erden und yme sagete was in der wernlt were das were unmogelich das
es das gleubete Also ist es unmogelich das eyn irdisch herre moge erkennen
geystliche dinge
<:3b> Ein meister und sant Gregorius sprechen Wann ein mensch von kind
gezogen ist under der erden und gelaubet an einen menschen der im saget von
der klarheit der sGnne und zierde dez ertreichs er enmoht ez niht gelauben Alzo ist
ez um den menschen di weil er gemengt ist mit irdischen dingen und dz liht
der weisheit in im niht erschinen ist waz man im do von gesagen mak er
engelaubt ez niht
<:3a>Of
this I want to give you an example: A master says, and also saint Gregory: If
somebody took a child who had just been born, drew it underground and told it
what the world is, it would be impossible for it to believe it. Thus, it is
impossible that an earthly lord can recognize spiritual things.
<:3b>A
master and saint Gregory say: When being a child a person is drawn under
ground and trusts a person who speaks about the shininess of the Sun and the
beauty of the earth, one could not believe it. Thus it is with a person while
one is mixed with earthly things and the light of wisdom has not enlightened
it. What one can say tell this person in this state, it can not believe.
<:4a>Nun sprichet eyn meyster von der selen der der geyst der wißheyt
erschienen ist Alle dinge [200a] sint ir zu nyt wurden und alle
creaturen werden in eynen winckel der selen gedribben Die heiligen sprechen
das yme hymmelrich keyn hoffnunge ensij Want hoffenunge ist allezit uff
stigen zu berge werdt nach eyme hohen dinge Also als begerunge das best
suchende ist und also als bekentenysse das von naturen hait das sie die
warheyt wisen wil Also ist hoffenunge
nature das sie alzit hoe dingk wil Al das eyn ware sij das die sele mer
freuden wartende ist an dem lichame den sie noch widder neme sal Doch von dem
bekentenisse das sie an got hefftet so enmag sie numme hoffenunge haben want
uber got nyt enist Nun hann wir das [200b] erste der edelkeyt des
geystes
<:4a>Now
a master speaks about the soul to whom the spirit of wisdom has appeared. All
things have become nothing for her and all creatures are being driven into a
corner of the soul. The saints say that there would be no hope in the kingdom
of heaven, for hope means a constant moving up towards a high thing. Just as
desire is the search for the best, and as knowledge has it by nature that it
wants to know the truth, thus hope is by nature that it will always things on
high, as the one is true that the soul has more joy, waiting in the body
which she has to take again, but by the knowledge that she sticks to God, she
can not get hope, for nothing is beyond God. Thus, we have the first of the
spirit’s nobility.
<:5a>Nun sullen wir pruven wie wir komen zu dem geyste der wißheyt das
der sone ist der da ist eyn uff dragende craift aller creaturen Eyn heyde-
(387) nyscher meystere hait gemacht eyn buch von eyme stuck der wißheyt das
hieße eyn borne des lebens In dem buch hat er gelerdt synen iungern wie er zu dem geyst der
wißheyt komen sol Er sal gene in das aller uberste syner selen und in das
geystlichste syner selen da inne sol er sich enthalden von allen unfledigen
dingen die er mit ubungen wisen magk und solle sich losen von dem gefengnisse
syner naturen und sal sich entblossen von ym selber und sal sins selbest vergessen
Daran [201a]
sal er alrerst bekennen die großheyt geystlicher dinge und die cleynheyt
zurgencklicher dinge
<:5b>
Hie von spricht ein heidnischer meister in eim bGch das taGft er und heizt ez ein brun dez lebens und auch ein stGk der ewigen weisheit in dem buch leret er seinen jungern und
spricht Wilt du geistlich dink bekennen so solt du dich ziehen an daz hohst
deiner sele und an daz geistlichest und solt dich erziehen von der
unveltikeit vergenklicher dink und solt dich entblozzen und enbrechen von dem
gefenknuzz deines selbes naturen vnd solt chomen an ein vorgesehenhait deiner
selbers natur so werden dir kGmen alle vergenklich dink an einem winchel deiner selen
so wirstu beschawen daz alle vergenklich ding ein niht sint wider dem geist
der wisheit Dor um engenueget dem weisen menschen niht an allen den daz got
niht en ist er ensi immer die hant reichent vor dem tisch unsers herren gotes
und biten um die almusen von got In der weis sei wir alle betler Hie von
spricht kGnk David Got hat angesehen die gerGng seiner armen
<:5a>Now
we need to see how we come to the spirit of wisdom that the Son is who there
is an ascending power of all creatures.[2]
A pagan master has done a book[3]
of a piece of wisdom that is called ‘A fountain of life’. In this book he
taught his disciples how to come to the spirit of wisdom. He should go into
the highest part of his soul and into the most spiritual of his soul, in
there he should keep away from all coarse things which he can know by trying,
and he should free himself from the prison of his nature and shall strip himself
from himself and forget himself.
By this
one shall first recognize the grandness of spiritual things and the smallness
of transient things.
<:5b>
Of this a pagan master speaks in a book that he
baptized and named ‘A fountain of life’ and also a piece of wisdom. In this
book he teaches his student and says: If you want to know spiritual things,
you should draw yourself into the highest and the most spiritual part of your
soul and should withdraw from the formless, transient things and should free
yourself and break away from the prison of your nature and shall come into
what has been providentially your nature, thus all transient thing will come
into a corner of your soul, so you will see that all transient things are a
nothing compared to the spirit of wisdom. Therefore, the wise person is not
satisfied of anthing that is not God. One will always be the one who
stretches out one’s hand before the table of the Lord, God, and asks for an
alms of God. This way we are all beggars. Of this king David speaks: God has
seen the desire of his poor people.
<:6a>Die meyster
sprechent got sij eyn ußfliessende wesen das nummer uff engeheldet und budet
sich veyl allen selen mit aller syner gotlichen crafft und in der
ergiessungen da der vatter den sone ewiglich Inne ergoßen hait und sunder
underlaiß ergusset und ewiglichen ergiessen sal an die volkomenheyt und die
ewigkeyt und die gotheyt die der vatter dem sone hait gegeben in der
ergiessungen und dem heyligen geyst die budet er veil allen selen sunder
underscheydt und were keuffen wil der keuffe Mer Wo mit sollen wir keuffen
mit der liebe der entphahen moge [201b] der entphahe aber sie
entphahen es nyt
<:6b> Ein weis
meister spricht daz got sei ein auzfliezzend wesen und trag vail sein volkGmenheit Di selb kraft und volkGmenheit mit der er allen sich ergozzen hat
in den sGn die tregt er vail und beutet si on und erloz allen
selen Ein ieglich enphah sein als vil als si mGg
<:6a>The
masters say that God is an outflowing essence which does never stop and
prostitutes[4]
Himself to all souls with all His divine power and in the outpouring by which
the Father has eternally poured out the Son inside and without interruption
pours Him out and shall eternally pour Him out into perfection and eternity
and divinity which the Father has given to the Son in the pouring out and to
the Holy Spirit, this He prostitutes to all the souls without any difference.
And if there were something to buy, one would buy. Yet, by what means shall
we buy love? The one who can receive, will receive, but they do not receive
it.
<:6b>A
wise master says that God is an outflowing essence and offers His perfection.
The same power and perfection by which He has poured entirely poured Himself
into the Son, he openly offers and provides and safes all souls. Each
receives as much as one can.
<:7a>Warumbe ist das Eyn meyster sprichet Wande sie nit arme ensint
was ist eyn arme mensche wer viel hait und doch nit enhat vor der dure unsers
herren gotts und bettelet
<:7b>War um enphahen
alle leut niht sein vollkGmenheit Dor um daz zi niht arm sint ir selbs
<:7a>Why
is this so? A master says: For they are not poor. Who is a poor person? The
one who has a lot, but does not have anything in front of the door of our
Lord God, and begs.
<:7b>Why
do not all people receive His perfection? The reason is that they are not
poor in what they are.
<:8a>Nu mußen wir doch wissen wo got entpfangen werde ann der selen
Hie ane ist es ware das got eyn ußfliessende wesen ist das da keyn widdersten
enhaidt
Doch
muß yme die sele begenen mit
begerungen
Also
als der schin der sonnen wurdt gegussen durch eyn lutter glaiß So enmag das
glaiß das liecht nyt enthalten man enmache eyn wandt von bly dar voer Also
enmag got nyt entphangen werden in die sele sie enmuß yme begenen myt begerungen
<:8b>NG sull wir merken
daz got sei ein auzfliezzend wesen vnd im werd dann
pegegent vnd es wirt dann enthalten so engibt es chain chraft Der gGt mensch sol got bekennen mit innikeit und mit andaht
und mit begerung so enpheht er in und behelt gotlich volkGmenheit an sich als ein schGtzbret daz das wazzer entheltet daz ez niht enfleuzzet
Also man merken mak an der sGnnen daz die iren schein auz geuzt an di
luft so en moht man niht wol bekennen den schein er en gewunne einen
widerslak von der erden und von andern groben dingen Auch mak man merken am
glaz diweil ez durcheinik ist so mak man da nicht dar an bekennen do enwerd dann
ain haut undergeleit von bleie so enpheht ez ain bild und allez daz im
gegenwurtig ist Ein meister spricht ein seuberlich wort Die weil daz aug iht
geleichnFzz an im hat an den dingen di im gegenwurtik
sint als ein haus oder ander dink so enkan ez niht enkennen ander dink do ez
sich fFrbaz ut ergiezzen wil
<:8a>Though
now we need to know where to receive God in the soul. In this, it is true
that God is an outflowing essence, that there has no hindrance. And yet the
soul needs to meet Him with desire.
As the sunshin is being poured out through a pure
ray, one can not receive the ray of light, unless one makes a layer of lead in
front of it. Thus God can not be received in the soul, unless she meets Him
with desire.
<:8b>Now we should notice
that God
is an outflowing essence and if one meets Him, but one withdraws from Him,
then no power will be received. The good person shall know with intimacy and
piety and with desire, thus one receives Him and grasps God’s perfection in
itself as a safeguard which keeps the water so that it does not flow out. As
one may notice from the sun that it pours out its ray into the air. For one
can not notice the ray, unless it finds a reflection from the ground and from
other coarse things. One can also see it with a glass. As it is transparent,
one cannot see there something at it, whereas when one puts a cover of lead
underneath it, it receives an image and everything that is in front of it. A
master makes a clear remark: As long as the eye has some similarity in it of
the things that are in front of it, like a house or something else, it can
not see other things, as it wants to fully pour itself out.
<:9a>[202a] Der wise spricht das das liecht gottes von den
engeln wurdt gegussen an die sele Also der da neme eyn lutter clare duch das
da wol dunne were leyde man das uff rot so schiene es roidt leyde man es uff
grune so schiene es grune lechte man es uff swartze so schiene es swartze
Doch bliebe das duch an yme selber das es ist Also wort got in die sele
entphangen darnach das die begerunge lutter ist die das liecht uffheldet
Darnach schynet got an der selen und blibet doch das er ist Darnach das die
begerunge uffgezogen ist von allen irdischen dingen Darnach entphehet sie Ist
die begerunge alzumale gotlich so ist auch daz entphengnisse gotlich alzumale
[202b] Wande alß lange als die sele ichtes eygens hait so enmag
sie got nit entphahen
<:9b>NG mGg wir merken di volkGmen offenbarung unsers herren gotes an allen dingen wie
sich ain gotlich lieht pligit zu beweisen Alz man merken mak was pei ainem
weisen tuch leit is es rot es scheint rot Ist es weis es cheinet weis Ist es
swartz es scheinet swartz und beleibet doch an im selber lauter und reine von
der vnderlegung do ez uf vellet so scheinet ez manikfalt und ist doch einfalt
an im selber Dor nach daz di begerung lauter und gotlich ist
dor noch wirt si gotlichen enphangen und geleich dem gotlichen lieht
<:9a>The
wise says that the light of God has been poured out by the angels into the
soul. Thus, whoever takes a purely clear cloth being very thin, and laid that
on something red, it looked red. If one laid it on something green, it would
shine green, if one laid it on something black, it would shine black, but the
cloth remained in itself what it is.[5] This way God is being received in the soul
according to the desire being pure which retains the light. This way God
shines in the soul and still remains what He is. By desire being taken away
from all earthly things, she receives. Is the desire entirely divine, then
also the recepticle is entirely divine. For as long as the soul has something
of her own, she can not receive God.
<:9b>Now
we can notice the perfect revelation of our Lord, God, in all things, how a
divine light usually shows itself. As one can see from a white cloth. If something that sits with a white cloth is red will shine red, is it
white, it will shine white, is it black, it will shine black and yet it
remains clear and pure in itself, but from the support on which it falls, it
shines manifold, yet is unifold in itself.
Hence,
because the desire is pure and divine, she will receive divinely and be
similar to the divine light.
<:10a>Eyn meyster sprichet Alle wise
lude sollen begeren zu sterben
Eyn
heydenische meyster der saß in syner schulen und sprach von der ewigkeit der
selen under synen iungern und
sagte von den wercken der selen die sie wircken sol nach dem liue Dae was da eyner under yen dem was syn
hertze entbrandt das er des lyfs gerne gelediget were der ging hinwegk und
steygk uff eyne muwere und viel nydder und brach den halß und dieser was eyn
heyden des mogen wir uns wol schamen
Wie salle
dann der wise begeren zusterben er sal sterben von allen fleysclichen und von
allen irdischen dingen und von allerley sußzigkeyt der bekarungen
<:10b>auch sprichet
ain meister Daz wir von blintheit der wisheit sterben schuln vnd von aller
vnfleticheit
<:10a>A
master says: All wise people shall desire to die.
A pagan
master sat in his school and spoke amongst his students of the eternity of
the soul, and said of the actions of the soul that she should do after this
life. Then, there was one amongst them whose heart was enflamed as he loved
to get rid of his life. He went away and climbed on a wall, fell down and
broke is neck. He was a pagan. And we should be ashamed of this.
A master
said, he had better not done it and not on purpose, and he should not have
done it.
How, then, shall the wise person desire to die? He
shall die of all bodily and of all earthly things and of all kinds of
sweetness of temptations.
<:10b>A
master also says that we should die by the blindness of wisdom and by all
filthiness.
A master
then says to his student a lot about the eternal blessedness and nobility of
the soul and about spiritual works that God does in the soul which one does
not fully know, while the soul is bound in the dungeon of the body. When the
student heard this, he took it so much to heart that he jumped from a wall
and fell to die, in order to reach those things which he had heard.
<:11a>Eyn heilige sprichet Eyn
bekentenisse ist in mir das machet mir schemede und furcht als ich des
entseben das mich got der alle creaturen geschaffen hait mit mir uß ließ
fließen als er numme creaturen enhette dann in mir alleyn und ich dann myn
flecken angesehen so muß ich mich schamen wande sie missehagent myr selber
des [203b] mußen sie auch godde mißhagen Wer hulffet mir des das
got eyn wile von mir komme das ich mich gereynige von mynen flecken und das
er dan widder komme zu mir Nun sprichet eyn selige sele die wol durchgußen
ist mit gotlicheme liecht wolhin ir alden flecken ir sollent den sußen
uberguden got nymme hindern an myr
<:11b> Es spricht ain
lerar Ein dink bringet mich zu schemede und zu vorchten als ich gedenk
daz got sein augen als gentzlich uf mich gekert hat als ob kein creatur me
ensei dann einiF ich Und kert sich wider zu seim gebrechen und sprach Ir unrein
fleken wie lang wolt ir betrFben di aFgen meines liebsten der mich so reht liep hat vart von mir ich
ewil eu niht mer leiden noch tragen daz ez so dik in sein augen storet die
mich so leuterlich und so klarlich ansehen Wer gibt mir daz sich got entreih
von mir ein weil biz daz ich gelautert werd und dann wider kFm und also mit mir beleib
<:11a>A
saint says: I know something in me that makes me ashamed and gives me fear,
as I noticed that God who has created all creatures has let me pour out with
Him, as if He had never creatures, except myself, and then I looked at my
defilement, I had to be ashamed, for I dislike them myself, thus they must
also be disliked by God. Who helps me that God withdraws for a while from me,
so that I can clean myself from my defilements, and that He than returns to
me? Now, a soul says that is well flown through by divine light: Even if You,
old defilements, wished, You should never hinder the sweet beyond-good God in
me.
<:11b>A
teacher says: One think ashames me and makes me fear. When I think that God
has entirely set His eye on me, as if there were no other creature except me
alone. He, then, turns to his weakness and said: You impure defilements, how
long do you want to cloud the eyes of my most beloved who so much loves me?
Get away from me, I do no longer want to stand you, nor to bear that it
disturbes so much His eyes that look at me so purely and so clearly. Who
helps me that God withdraws from me for a while until I have been cleansed
and then comes back and also remains with me?
<:12a>Eyn Meystere sprichet alle lude
begerent von naturen der wißheyde das endunt sie nit durch der wißheyt willen
sunder das die sele got dar Inne erschlichen wil want alle wißheyt in eyme
gotlichen liecht gegeben wurdt Die sele magk des liechtes so viel entphahen
sie wurdt selue eyn liecht mit deme
liecht als ich uch eyn glichnys sagen [204a] wil. Were alle die sunne in myn augen die
ich ie gesach myn auge were als clare als die sunne Der steyn mag so lange in
dem fure ligen er wircket dieselben wercke die das fure wyrcket
<:12b>Daz ander daz wir sullen merken die edelkeit der werk Ein
meister und sanctus Dyonisius sprechen von den engeln welch ir werk sein Daz
si reinigen und irleuchten und volbringen Daz sol daz geistlich werk sein an
der sele daz si gereinigt und erleuht werd und sich ube an volkFmenheit dar an wirt si den engeln geleich und enpheht
von genaden daz die engel besezzen han von natur
<:12a>A
master says: all people desire wisdom by nature. This they do not for the
sake of wisdom, but because the soul wants to gain God by trickery, for all
wisdom is given in a divine light. The soul can receive as much light that
she herelf turns into light by the light, as I want to show you in an
example. If the entire sun that I have ever seen were in my eye, my eye would
be as light as the sun. The stone can stay as long in the fire, until it does
the same things that the fire is doing.
<:12b>The
other thing that we should notice: the nobility of action. A master and saint
Dionysius speak of the angels and what act they perform. That it is purifying
and enlightening and perfecting. This the spiritual action shall be in the
soul that she be purified and enlightened and practice perfection, in these
she becomes like the angels and receives the grace which the angels possess
by nature.
<:13a>Eyn heilige spricht Als ferre als
die sele kommet uber glichnisse und uber geordent mynne also ferre werct sie
gotlich
<:13a>A
saint says: As far as the soul comes beyond likenesses and beyond an ordered
love, so far she acts divinely.
<:14a>Das wir vollenkomen und wise
werden in gotlicheme liecht des helff uns der vader und der sone der die
wißheit ist und der heylige geyst Amen
<:14b>Daz uns daz gescheh dez helf uns got Amen.
<:14a>That
we may become perfect and wise in divine light, may help us the Father and
the Son who is wisdom and the Holy Spirit. Amen.
<:14b>That
this may happen to us, help us God etc.
[1] Sap. 7:7-8: ‘7 Propter hoc
optavi, et datus est mihi sensus; et invocavi, et venit in me spiritus
sapientiae: 8 et praeposui illam regnis et sedibus, et divitias nihil esse duxi
in comparatione illius.’[5] The same thought according to which the substrate remains the same,
even if its first white and than black, can be found in Eckhart, In Ioh. n. 509 (LW III 440,8-10).
<:1>[199a]Optavi
et datus est mihi sensus et invocavi, et venit in me spiritus Die wort sint
geschriben in dem bGch der weisheit die sprechen zu teutsch also: Ich han gewunschet
und begeret myr ist der synne gegeben und ich han angerGffen got der geyst der wißheyt ist Inn mich komen und ich han gepruvet und gepriset vor alle
konigrich und vor alle ere und [199b] vor alle richtum Als cleyn
als eyn sandes korn ist Also cleyn sint alle vergengliche dinge wider dem
geist der wißheyde
<:1> Optavi, et datus est mihi sensus et
invocavi, et venit in me spiritus. These words are written in the Book of Wisdom, they read in German as follows:[1]
‘I have wished and longed that understanding were given to me, and I have
called God that the spirit of wisdom came to me, and I have checked and
praised (it) above all kingdoms and above all honour and above all reaches.’ As small
as a grain of sand, so small are all transient things, compared to the spirit
of wisdom.
<:2a> An disen worten mGg wir merken wie groz wir sullen ahten den geist der weisheit und wie wir
kGmen sollen zum geist.
das
wissen die wol die es kennent das ich ware hann und die es nyt erkennent die
enmogen es nyt gegleuben
<:2b>An disen worten mGg wir merken wie groz wir sullen ahten den
geist der weisheit und wie wir kGmen sollen zum geist. Zwei dink sull wir
merken an den worten do er spricht Ich rief got an und in mich ist kumen der
geist der weisheit Daz erst ist suzzikeit und smak dez geistes Dar um spricht
er daz kGnkreich und gewalt und herschaft und
reichtum zumol niht mugen geantwGrten dem geist der weisheit Der do befunden
hat daz ich ware nG spreche der weiz wol waz ich sprich und dem
menschen sint klein alle vergenklich dink wider die ewigen dingen
<:2a>In these words one can recognize how much
we shall have a regard for the spirit of wisdom and how we shall come to the
spirit.
This those people certainly know who recognize that
I am right, while those who do not recognize it, they can not believe it.
<:2b>In
these words one can recognize how much we shall have a regard for the spirit
of wisdom and how we shall come to the spirit. Two thinks we shall note in
these words, when he says: I have called God and the spirit of wisdom came
into me. The first is sweetness and the taste of the spirit. That is why he
says that the kingdom, the power, the reign and richness can in no way answer
the spirit of wisdom. Whoever has recognized that I speak the truth, knows
well what I say and to this person all transient things are small compared to
eternal things.
<:3a>Des wil ich uch eyn glichnysse sagen Eyn meyster sprichet und
auch Sanctus Gregorius Der eyn kint neme daz alrest geburen wurde und zoge es
under der erden und yme sagete was in der wernlt were das were unmogelich das
es das gleubete Also ist es unmogelich das eyn irdisch herre moge erkennen
geystliche dinge
<:3b> Ein meister und sant Gregorius sprechen Wann ein mensch von kind
gezogen ist under der erden und gelaubet an einen menschen der im saget von
der klarheit der sGnne und zierde dez ertreichs er enmoht ez niht gelauben Alzo ist
ez um den menschen di weil er gemengt ist mit irdischen dingen und dz liht
der weisheit in im niht erschinen ist waz man im do von gesagen mak er
engelaubt ez niht
<:3a>Of
this I want to give you an example: A master says, and also saint Gregory: If
somebody took a child who had just been born, drew it underground and told it
what the world is, it would be impossible for it to believe it. Thus, it is
impossible that an earthly lord can recognize spiritual things.
<:3b>A
master and saint Gregory say: When being a child a person is drawn under
ground and trusts a person who speaks about the shininess of the Sun and the
beauty of the earth, one could not believe it. Thus it is with a person while
one is mixed with earthly things and the light of wisdom has not enlightened
it. What one can say tell this person in this state, it can not believe.
<:4a>Nun sprichet eyn meyster von der selen der der geyst der wißheyt
erschienen ist Alle dinge [200a] sint ir zu nyt wurden und alle
creaturen werden in eynen winckel der selen gedribben Die heiligen sprechen
das yme hymmelrich keyn hoffnunge ensij Want hoffenunge ist allezit uff
stigen zu berge werdt nach eyme hohen dinge Also als begerunge das best
suchende ist und also als bekentenysse das von naturen hait das sie die
warheyt wisen wil Also ist hoffenunge
nature das sie alzit hoe dingk wil Al das eyn ware sij das die sele mer
freuden wartende ist an dem lichame den sie noch widder neme sal Doch von dem
bekentenisse das sie an got hefftet so enmag sie numme hoffenunge haben want
uber got nyt enist Nun hann wir das [200b] erste der edelkeyt des
geystes
<:4a>Now
a master speaks about the soul to whom the spirit of wisdom has appeared. All
things have become nothing for her and all creatures are being driven into a
corner of the soul. The saints say that there would be no hope in the kingdom
of heaven, for hope means a constant moving up towards a high thing. Just as
desire is the search for the best, and as knowledge has it by nature that it
wants to know the truth, thus hope is by nature that it will always things on
high, as the one is true that the soul has more joy, waiting in the body
which she has to take again, but by the knowledge that she sticks to God, she
can not get hope, for nothing is beyond God. Thus, we have the first of the
spirit’s nobility.
<:5a>Nun sullen wir pruven wie wir komen zu dem geyste der wißheyt das
der sone ist der da ist eyn uff dragende craift aller creaturen Eyn heyde-
(387) nyscher meystere hait gemacht eyn buch von eyme stuck der wißheyt das
hieße eyn borne des lebens In dem buch hat er gelerdt synen iungern wie er zu dem geyst der
wißheyt komen sol Er sal gene in das aller uberste syner selen und in das
geystlichste syner selen da inne sol er sich enthalden von allen unfledigen
dingen die er mit ubungen wisen magk und solle sich losen von dem gefengnisse
syner naturen und sal sich entblossen von ym selber und sal sins selbest vergessen
Daran [201a]
sal er alrerst bekennen die großheyt geystlicher dinge und die cleynheyt
zurgencklicher dinge
<:5b>
Hie von spricht ein heidnischer meister in eim bGch das taGft er und heizt ez ein brun dez lebens und auch ein stGk der ewigen weisheit in dem buch leret er seinen jungern und
spricht Wilt du geistlich dink bekennen so solt du dich ziehen an daz hohst
deiner sele und an daz geistlichest und solt dich erziehen von der
unveltikeit vergenklicher dink und solt dich entblozzen und enbrechen von dem
gefenknuzz deines selbes naturen vnd solt chomen an ein vorgesehenhait deiner
selbers natur so werden dir kGmen alle vergenklich dink an einem winchel deiner selen
so wirstu beschawen daz alle vergenklich ding ein niht sint wider dem geist
der wisheit Dor um engenueget dem weisen menschen niht an allen den daz got
niht en ist er ensi immer die hant reichent vor dem tisch unsers herren gotes
und biten um die almusen von got In der weis sei wir alle betler Hie von
spricht kGnk David Got hat angesehen die gerGng seiner armen
<:5a>Now
we need to see how we come to the spirit of wisdom that the Son is who there
is an ascending power of all creatures.[2]
A pagan master has done a book[3]
of a piece of wisdom that is called ‘A fountain of life’. In this book he
taught his disciples how to come to the spirit of wisdom. He should go into
the highest part of his soul and into the most spiritual of his soul, in
there he should keep away from all coarse things which he can know by trying,
and he should free himself from the prison of his nature and shall strip himself
from himself and forget himself.
By this
one shall first recognize the grandness of spiritual things and the smallness
of transient things.
<:5b>
Of this a pagan master speaks in a book that he
baptized and named ‘A fountain of life’ and also a piece of wisdom. In this
book he teaches his student and says: If you want to know spiritual things,
you should draw yourself into the highest and the most spiritual part of your
soul and should withdraw from the formless, transient things and should free
yourself and break away from the prison of your nature and shall come into
what has been providentially your nature, thus all transient thing will come
into a corner of your soul, so you will see that all transient things are a
nothing compared to the spirit of wisdom. Therefore, the wise person is not
satisfied of anthing that is not God. One will always be the one who
stretches out one’s hand before the table of the Lord, God, and asks for an
alms of God. This way we are all beggars. Of this king David speaks: God has
seen the desire of his poor people.
<:6a>Die meyster
sprechent got sij eyn ußfliessende wesen das nummer uff engeheldet und budet
sich veyl allen selen mit aller syner gotlichen crafft und in der
ergiessungen da der vatter den sone ewiglich Inne ergoßen hait und sunder
underlaiß ergusset und ewiglichen ergiessen sal an die volkomenheyt und die
ewigkeyt und die gotheyt die der vatter dem sone hait gegeben in der
ergiessungen und dem heyligen geyst die budet er veil allen selen sunder
underscheydt und were keuffen wil der keuffe Mer Wo mit sollen wir keuffen
mit der liebe der entphahen moge [201b] der entphahe aber sie
entphahen es nyt
<:6b> Ein weis
meister spricht daz got sei ein auzfliezzend wesen und trag vail sein volkGmenheit Di selb kraft und volkGmenheit mit der er allen sich ergozzen hat
in den sGn die tregt er vail und beutet si on und erloz allen
selen Ein ieglich enphah sein als vil als si mGg
<:6a>The
masters say that God is an outflowing essence which does never stop and
prostitutes[4]
Himself to all souls with all His divine power and in the outpouring by which
the Father has eternally poured out the Son inside and without interruption
pours Him out and shall eternally pour Him out into perfection and eternity
and divinity which the Father has given to the Son in the pouring out and to
the Holy Spirit, this He prostitutes to all the souls without any difference.
And if there were something to buy, one would buy. Yet, by what means shall
we buy love? The one who can receive, will receive, but they do not receive
it.
<:6b>A
wise master says that God is an outflowing essence and offers His perfection.
The same power and perfection by which He has poured entirely poured Himself
into the Son, he openly offers and provides and safes all souls. Each
receives as much as one can.
<:7a>Warumbe ist das Eyn meyster sprichet Wande sie nit arme ensint
was ist eyn arme mensche wer viel hait und doch nit enhat vor der dure unsers
herren gotts und bettelet
<:7b>War um enphahen
alle leut niht sein vollkGmenheit Dor um daz zi niht arm sint ir selbs
<:7a>Why
is this so? A master says: For they are not poor. Who is a poor person? The
one who has a lot, but does not have anything in front of the door of our
Lord God, and begs.
<:7b>Why
do not all people receive His perfection? The reason is that they are not
poor in what they are.
<:8a>Nu mußen wir doch wissen wo got entpfangen werde ann der selen
Hie ane ist es ware das got eyn ußfliessende wesen ist das da keyn widdersten
enhaidt
Doch
muß yme die sele begenen mit
begerungen
Also
als der schin der sonnen wurdt gegussen durch eyn lutter glaiß So enmag das
glaiß das liecht nyt enthalten man enmache eyn wandt von bly dar voer Also
enmag got nyt entphangen werden in die sele sie enmuß yme begenen myt begerungen
<:8b>NG sull wir merken
daz got sei ein auzfliezzend wesen vnd im werd dann
pegegent vnd es wirt dann enthalten so engibt es chain chraft Der gGt mensch sol got bekennen mit innikeit und mit andaht
und mit begerung so enpheht er in und behelt gotlich volkGmenheit an sich als ein schGtzbret daz das wazzer entheltet daz ez niht enfleuzzet
Also man merken mak an der sGnnen daz die iren schein auz geuzt an di
luft so en moht man niht wol bekennen den schein er en gewunne einen
widerslak von der erden und von andern groben dingen Auch mak man merken am
glaz diweil ez durcheinik ist so mak man da nicht dar an bekennen do enwerd dann
ain haut undergeleit von bleie so enpheht ez ain bild und allez daz im
gegenwurtig ist Ein meister spricht ein seuberlich wort Die weil daz aug iht
geleichnFzz an im hat an den dingen di im gegenwurtik
sint als ein haus oder ander dink so enkan ez niht enkennen ander dink do ez
sich fFrbaz ut ergiezzen wil
<:8a>Though
now we need to know where to receive God in the soul. In this, it is true
that God is an outflowing essence, that there has no hindrance. And yet the
soul needs to meet Him with desire.
As the sunshin is being poured out through a pure
ray, one can not receive the ray of light, unless one makes a layer of lead in
front of it. Thus God can not be received in the soul, unless she meets Him
with desire.
<:8b>Now we should notice
that God
is an outflowing essence and if one meets Him, but one withdraws from Him,
then no power will be received. The good person shall know with intimacy and
piety and with desire, thus one receives Him and grasps God’s perfection in
itself as a safeguard which keeps the water so that it does not flow out. As
one may notice from the sun that it pours out its ray into the air. For one
can not notice the ray, unless it finds a reflection from the ground and from
other coarse things. One can also see it with a glass. As it is transparent,
one cannot see there something at it, whereas when one puts a cover of lead
underneath it, it receives an image and everything that is in front of it. A
master makes a clear remark: As long as the eye has some similarity in it of
the things that are in front of it, like a house or something else, it can
not see other things, as it wants to fully pour itself out.
<:9a>[202a] Der wise spricht das das liecht gottes von den
engeln wurdt gegussen an die sele Also der da neme eyn lutter clare duch das
da wol dunne were leyde man das uff rot so schiene es roidt leyde man es uff
grune so schiene es grune lechte man es uff swartze so schiene es swartze
Doch bliebe das duch an yme selber das es ist Also wort got in die sele
entphangen darnach das die begerunge lutter ist die das liecht uffheldet
Darnach schynet got an der selen und blibet doch das er ist Darnach das die
begerunge uffgezogen ist von allen irdischen dingen Darnach entphehet sie Ist
die begerunge alzumale gotlich so ist auch daz entphengnisse gotlich alzumale
[202b] Wande alß lange als die sele ichtes eygens hait so enmag
sie got nit entphahen
<:9b>NG mGg wir merken di volkGmen offenbarung unsers herren gotes an allen dingen wie
sich ain gotlich lieht pligit zu beweisen Alz man merken mak was pei ainem
weisen tuch leit is es rot es scheint rot Ist es weis es cheinet weis Ist es
swartz es scheinet swartz und beleibet doch an im selber lauter und reine von
der vnderlegung do ez uf vellet so scheinet ez manikfalt und ist doch einfalt
an im selber Dor nach daz di begerung lauter und gotlich ist
dor noch wirt si gotlichen enphangen und geleich dem gotlichen lieht
<:9a>The
wise says that the light of God has been poured out by the angels into the
soul. Thus, whoever takes a purely clear cloth being very thin, and laid that
on something red, it looked red. If one laid it on something green, it would
shine green, if one laid it on something black, it would shine black, but the
cloth remained in itself what it is.[5] This way God is being received in the soul
according to the desire being pure which retains the light. This way God
shines in the soul and still remains what He is. By desire being taken away
from all earthly things, she receives. Is the desire entirely divine, then
also the recepticle is entirely divine. For as long as the soul has something
of her own, she can not receive God.
<:9b>Now
we can notice the perfect revelation of our Lord, God, in all things, how a
divine light usually shows itself. As one can see from a white cloth. If something that sits with a white cloth is red will shine red, is it
white, it will shine white, is it black, it will shine black and yet it
remains clear and pure in itself, but from the support on which it falls, it
shines manifold, yet is unifold in itself.
Hence,
because the desire is pure and divine, she will receive divinely and be
similar to the divine light.
<:10a>Eyn meyster sprichet Alle wise
lude sollen begeren zu sterben
Eyn
heydenische meyster der saß in syner schulen und sprach von der ewigkeit der
selen under synen iungern und
sagte von den wercken der selen die sie wircken sol nach dem liue Dae was da eyner under yen dem was syn
hertze entbrandt das er des lyfs gerne gelediget were der ging hinwegk und
steygk uff eyne muwere und viel nydder und brach den halß und dieser was eyn
heyden des mogen wir uns wol schamen
Der meyster
sprach ghern enhette nit wol
gethann und nit wißlichen und er ensolde [203a] also nyt han
gethan Der myt rechter schult gevangen wurdt der sal mit rechter schult
gelois werden Wir sin gottes gevangen wir ensollen uns selber nyt toden
Wie salle
dann der wise begeren zusterben er sal sterben von allen fleysclichen und von
allen irdischen dingen und von allerley sußzigkeyt der bekarungen
<:10b>auch sprichet
ain meister Daz wir von blintheit der wisheit sterben schuln vnd von aller
vnfleticheit
Ein
meister sagt seim jFngern als vil von der ewigen saelichait vnd von
edelkeit der selen und von geistlichen werken die got wurket in der sele di
man niht gentzlich kenne di weil di sele gebunden ist in dem kerker dez
leichnams Do der junger daz hort do gieng ez im so sere zu hertzen daz er
sich liez von der maur und viel sich zu toten um daz daz er kom zu den dingen
die er gehort het
Und er tet
doch torlich spricht der selb meister Wir ensoln unser selbes niht gelosen ee
uns got loset dez gevangen wir sein Auch der zu reht gefangen ist der endarf
sich selber niht losen ee er mit reht erlost wirt
Ein
chrichisser maister spricht Alle weis leut begeren daz si sterben Auch
spricht ein meister daz wir von der bekantnFzz der weisheit sterben sullen von aller unveltikeit und daz sich
der mensch einzieh von der sFzzen lage der bekorung und von allen fleischlichen dingen und
allen irdischen dingen
<:10a>A
master says: All wise people shall desire to die.
A pagan
master sat in his school and spoke amongst his students of the eternity of
the soul, and said of the actions of the soul that she should do after this
life. Then, there was one amongst them whose heart was enflamed as he loved
to get rid of his life. He went away and climbed on a wall, fell down and
broke is neck. He was a pagan. And we should be ashamed of this.
A master
said, he had better not done it and not on purpose, and he should not have
done it.
Who has been rightly caught should be freed for
right reasons. We are prisoners of God, we should not kill ourselves.
How, then, shall the wise person desire to die? He
shall die of all bodily and of all earthly things and of all kinds of
sweetness of temptations.
<:10b>A
master also says that we should die by the blindness of wisdom and by all
filthiness.
A master
then says to his student a lot about the eternal blessedness and nobility of
the soul and about spiritual works that God does in the soul which one does
not fully know, while the soul is bound in the dungeon of the body. When the
student heard this, he took it so much to heart that he jumped from a wall
and fell to die, in order to reach those things which he had heard.
The same
master said, he acted stupidly. We should not free ourselves before God by
whom we are caught is freeing us. Thus, also the one who is caught for right
reasons, is not allowed to free himself before he is freed by law.
A Greek
master says: All wise people desire to die. And a master also says that we
should die by the knowledge of wisdom of all unformedness and that the person
withdraws from all sweet situations of temptation and from all bodily things
and from all earthly things.
<:11a>Eyn heilige sprichet Eyn
bekentenisse ist in mir das machet mir schemede und furcht als ich des
entseben das mich got der alle creaturen geschaffen hait mit mir uß ließ
fließen als er numme creaturen enhette dann in mir alleyn und ich dann myn
flecken angesehen so muß ich mich schamen wande sie missehagent myr selber
des [203b] mußen sie auch godde mißhagen Wer hulffet mir des das
got eyn wile von mir komme das ich mich gereynige von mynen flecken und das
er dan widder komme zu mir Nun sprichet eyn selige sele die wol durchgußen
ist mit gotlicheme liecht wolhin ir alden flecken ir sollent den sußen
uberguden got nymme hindern an myr
<:11b> Es spricht ain
lerar Ein dink bringet mich zu schemede und zu vorchten als ich gedenk
daz got sein augen als gentzlich uf mich gekert hat als ob kein creatur me
ensei dann einiF ich Und kert sich wider zu seim gebrechen und sprach Ir unrein
fleken wie lang wolt ir betrFben di aFgen meines liebsten der mich so reht liep hat vart von mir ich
ewil eu niht mer leiden noch tragen daz ez so dik in sein augen storet die
mich so leuterlich und so klarlich ansehen Wer gibt mir daz sich got entreih
von mir ein weil biz daz ich gelautert werd und dann wider kFm und also mit mir beleib
<:11a>A
saint says: I know something in me that makes me ashamed and gives me fear,
as I noticed that God who has created all creatures has let me pour out with
Him, as if He had never creatures, except myself, and then I looked at my
defilement, I had to be ashamed, for I dislike them myself, thus they must
also be disliked by God. Who helps me that God withdraws for a while from me,
so that I can clean myself from my defilements, and that He than returns to
me? Now, a soul says that is well flown through by divine light: Even if You,
old defilements, wished, You should never hinder the sweet beyond-good God in
me.
<:11b>A
teacher says: One think ashames me and makes me fear. When I think that God
has entirely set His eye on me, as if there were no other creature except me
alone. He, then, turns to his weakness and said: You impure defilements, how
long do you want to cloud the eyes of my most beloved who so much loves me?
Get away from me, I do no longer want to stand you, nor to bear that it
disturbes so much His eyes that look at me so purely and so clearly. Who
helps me that God withdraws from me for a while until I have been cleansed
and then comes back and also remains with me?
<:12a>Eyn Meystere sprichet alle lude
begerent von naturen der wißheyde das endunt sie nit durch der wißheyt willen
sunder das die sele got dar Inne erschlichen wil want alle wißheyt in eyme
gotlichen liecht gegeben wurdt Die sele magk des liechtes so viel entphahen
sie wurdt selue eyn liecht mit deme
liecht als ich uch eyn glichnys sagen [204a] wil. Were alle die sunne in myn augen die
ich ie gesach myn auge were als clare als die sunne Der steyn mag so lange in
dem fure ligen er wircket dieselben wercke die das fure wyrcket
<:12b>Daz ander daz wir sullen merken die edelkeit der werk Ein
meister und sanctus Dyonisius sprechen von den engeln welch ir werk sein Daz
si reinigen und irleuchten und volbringen Daz sol daz geistlich werk sein an
der sele daz si gereinigt und erleuht werd und sich ube an volkFmenheit dar an wirt si den engeln geleich und enpheht
von genaden daz die engel besezzen han von natur
<:12a>A
master says: all people desire wisdom by nature. This they do not for the
sake of wisdom, but because the soul wants to gain God by trickery, for all
wisdom is given in a divine light. The soul can receive as much light that
she herelf turns into light by the light, as I want to show you in an
example. If the entire sun that I have ever seen were in my eye, my eye would
be as light as the sun. The stone can stay as long in the fire, until it does
the same things that the fire is doing.
<:12b>The
other thing that we should notice: the nobility of action. A master and saint
Dionysius speak of the angels and what act they perform. That it is purifying
and enlightening and perfecting. This the spiritual action shall be in the
soul that she be purified and enlightened and practice perfection, in these
she becomes like the angels and receives the grace which the angels possess
by nature.
<:13a>Eyn heilige spricht Als ferre als
die sele kommet uber glichnisse und uber geordent mynne also ferre werct sie
gotlich
<:13a>A
saint says: As far as the soul comes beyond likenesses and beyond an ordered
love, so far she acts divinely.
<:14a>Das wir vollenkomen und wise
werden in gotlicheme liecht des helff uns der vader und der sone der die
wißheit ist und der heylige geyst Amen
<:14b>Daz uns daz gescheh dez helf uns got Amen.
<:14a>That
we may become perfect and wise in divine light, may help us the Father and
the Son who is wisdom and the Holy Spirit. Amen.
<:14b>That
this may happen to us, help us God etc.
[1] Sap. 7:7-8: ‘7 Propter hoc
optavi, et datus est mihi sensus; et invocavi, et venit in me spiritus
sapientiae: 8 et praeposui illam regnis et sedibus, et divitias nihil esse duxi
in comparatione illius.’
[2] See the parallel thought that the ascending means ascending into God
and receiving in the Son with the Son from the Father, so in Eckhart, Hom. C2,2* [96*; Q 75], n. 11: ‘wan die wîle der mensche ûfklimmende ist und enpfâhende
ist mit mittel der crêatûren, sô enist er niht ze ruowe komen. Swenne er aber
ûfklimmende ist in got, dâ enpfæhet er in dem sune mit dem sune von dem vater
allez, daz got geleisten mac.’
[3] On this pagan master and
the source see Hom. C5,6* [Sievers
23], n. 3.
[4] That this is the correct translation is shown at the end, where the
intimate self-offering, or self-exposing (other possible translations) is
turned into a matter of buy and pay.
Homily S10,1* [München, Cgm 186]
In
festo sancti Iohannis, Apostoli et Evangelistae, die 27 decembris
‘Petrus vidit illum discipulum quem diligebat Jesus
sequentem’ (Ioh. 21:20)
Text and translation
<:1> [162r]<P>etrus uidit illum discipulum quem diligebat
jhesus sequentem <etc.> Petrus sach den junger den jhesus minnet nach volgen
vnd der da rGwet vff sim hertzen an
dem nacht mäl
|
|
<:2>sanctus dyonysius spricht ain ieglich ding daz genaiget ist zG selikait vnd volkumenhait. ist so vil seliger vnd
volkumener so vil es neher vnd zG gezogner ist dem dz da gew(rlich vnd aigenlich vnd s(lig vnd volkumen ist vnd von dem ez entluhtung
enphahet. vnd dz ist dannen von. won ain iegklich geschaffen ding zuhet vnd
minnet dz ds es ist vnd all sin volkumenhait von dem ersten oberesten anuang
dz gott ist. der alle volkumenhait het on allen gebresten.
|
<:2> Saint Dionysius says:[3] ‘Everything that tends
towards beatitude and perfection,[4] is so much more blest and
perfect,[5] the closer and more
enamoured[6] it is to the one that is reliably
and properly blest[7] and perfect, and of which
it receives illumination[8]’.[9] For this happens, because
every created thing enamours and loves,[10] of which it is, and because
it has all its perfection from the first, highest beginning,[11] that is God who has all
perfection without deficiency.[12]
|
<:3>vnd [162v] da von spricht anshelmus dz erst ist rich vnd volkumen
von jm selber. da von so vil ain iegklich ding neher ist. vnd gelicher gott
ist so vil me ist ez neher vnd innerlicher mit gott. geainbert der ain brunn
ist vnd ain vrsprFngkliche anuang aller
vollkumenhait. vnd da von wirt och der mensch edler vnd volkumner an allen
den dingen die gott zG geh=rend vnd genaigt sind. Je me
vnd ie neher er sich zG gottlicher
aigenschafft fFgt. aber Pber alle die vollkumenhait die
man gott git vnd gott zG geh=ren mag. ist die wurkung der
verstanust. vnd des willen. won mit der wurkung der gottlichen verstanust
gebirt der vatter den sun. der von dem vatterlichen hertzen in wortes wis.
vnd verstannust enspringet vnd vsgait. mit dem wort verstait der vatter. sich
selben. vnd etli anderi ding von imselben as augustinus spricht von dem kumet
der hailig gaist als ain minnen mit der gott der vatter sich minnet vnd jm
selben geualet in dem sun vnd elly ding schepfet gar gGt als sant augustinus sprich [163r]
vff dc wort spiritus divini verebatur super aquas. Gottes gaist wc wonhafft
vff dem wasser. vnd Gott sach elle ding die er geschaffen het vnd warent gar gGt. dis ist aber die enph(nglichy enlFchtung. da mit der mensch ald
der engel zG gott gezogen vnd gott
gelich wurt also das von der enluchtung wegen vnd von der wurkung der
verstanust die mit den gottlichen liecht enzunt ist. dc ist die wurkung des
willen vnd der begrid die sich vswendig brucht vnd zaigt mit dem als
aristotiles spricht homo secundum et zetŸr
|
<:3>And
of this speaks Anselm:[13] ‘The first is rich and
perfect by itself’. For the closer and more similar every thing is to God,
the closer and more internally united it is with God who is a fountain[14] and an original beginning of
all perfection.[15] And, therefore, also a
person becomes more noble and perfect in all things, that belong and tend to
God, the more and the closer it yields divine propriety.[16] Yet, the acting of the
intellect and of the will go beyond all perfection that one credits to God
and which might belong to God. For through the action of the divine
intellect, the Father gives birth to the Son who derives from and goes out of
the paternal heart[17] as word and intellect.
Through this Word the Father knows Himself and all other things through
Himself,[18] as Augustine says: Of this
the Holy Spirit derives as love with which God, the Father, loves Himself and
likes Himself in the Son, and creates all things as something good,[19] as saint Augustine says
about the vers: ‘Spiritus divini verebatur super aquas’.[20] ‘God’s Spirit dwells above
the water’.[21] And God saw all things that
He had created, and they were very good. This, however, is the illumination
that has been received with which the person like the angel is drawn to God
and becomes like God, because of both the illumination and the action of the
intellect which is lit by the divine light.[22] This is the action of the
will and of desire, which is understood by those who turn towards outside,
proven by Aristotle when he says: ‘Homo’ and so forth.[23]
|
<:4>der mensch der nach der verstanust. wurket der ist gott aller gelichest
vnd aller liebst. vnd dis regel halt dyonisius da er redet von den engelschen
k=ren vnd spricht Cerrubin
vnd serraphin <vnd serraphin> ist als fil gesprochen als zundet alder
brinnet von minnen ist. kerubin als fil gesprochen als voll kunst als luchtet.
Won die engel sind mit gott aller n(st verainbart.
|
<:4>A
person who acts according to the intellect is like God in everything and most
loved [by God]. And
this principle is known by Dionysius, when he speaks of the choirs of angels
and when he mentions that Cherubim and Seraphim mean as much as ‘being lit’, or
‘burning’ of love, ‘Cherubim’ as much as ‘wisdom’, as it shines.[24] The two angels are very
closely united with God.
|
<:5>Wissend wen man von vollkumenhait der creatur redet so ist alweg die gros
geachtet vnd geeret vor dem vatterlichen hertzen die loblich magt marien
gottes mGter die vs genomen ist Gber all creaturen vnd erh=cht an den löb näch [163v]
an Cristein geloben sy lait ir. dekain Creatur ir gelichnet noch genos noch
kain gelichnust ist da von ze reden. da von sprichet der minnsam Anshelmus.
die selig Maria Gottes mGter so vil ist sy wirdiger vnd h=her ob allen Creaturen. also
das vnder gott Jr gelich nie funden wart noch niemer funden wurt. so vil ist
s6 me volkumner an aller
luterkait vnd loblicher ob allen creaturen sy ist vol gnäd. da von sprichet
orienus Inter omnes et zeter. vnder allen menschen die ie gnäd enpfiengend
mocht kains menschen gnaid zG ir gnäd nie gelichen
won sy gesetzt ist vff die oberesten statt der gnäd won sy gottes mGter wart mit hertzen vnd mit
lib vnd ain gaist vnd ain ansag ist mit irm sun wesenklichen.
|
<:5>Knowing
that if one speaks of the perfection of the creature, then always also the
praisworthy maid Mary who highly respected and honoured by the paternal heart[25] is elevated in praise and
lifted above all creatures[26] who are keen to praise
Christ. Neither is any creature like her nor harms her nor can one speak of
any likeness, of which the beloved Anselm speaks:
The blessed Mary, mother of God, is so much more honourable and
elevated than all creatures, so that nobody was found or could be found to
equal her before God.[27] She is so much more perfect
in all purity and more praisworthy than all creatures, she is full of grace.
Of this Origen speaks: ‘Inter omnes’ etc.[28] Amongst all those people
who have received grace, no grace of anybody comes close to her grace, as she
has been placed on top of grace, because she was the mother of God with heart
and body and is essentially together with her Son one Spirit and one cause.[29]
|
<:6>aber näch dir geerten magt gottes mGter so ist der loblich
furst der aller luterst mensch sant dc Johanns der Ewangelist. so vil er me Pberfluset vnd fur triffet Pber all creaturen vnd an des
habend wir von im vrkund an gottlicher volkumenhait so fil ist er neher mit
Gott ferainbert vnd gott zG gezogen vnd Gott
gelichner denn ie Creatur. vnd [164r] des habend wir aber vrkund
vnd bewerung an sant petern der ain phundmunt wc der cristenhait vnd ain
beslieser der hell ain torwachter der himel. ain vestuung des globen vnd ain
pfleger gotz an gottes statt. Do im gott RGfft zG der volkumnesten selikait das
er im nachgieng vnd nach volgen s=t mit der marter do
kert er sich zG dem aller selgosten
johannem Recht als zG ainem richen vnd gFtigen vnd vollen bilder aller
volkumenhait vnd sach inn an vnd schowet. vnd wunderet vnd betrachtot vnd
sinnot sich näch den rGf vnd da von stät
geschriben petrus uidit illum
|
<:6>Yet,
after the honoured maid, the mother of God, comes the praised prince, the most pure human
being, saint John, the evangelist. The more he surpasses and exceeds all
creatures, of whom we posses a document[30] of divine perfection, the
closer he is united with God and drawn to God and more like God than any
other creature. For this, too, we possess a document and a proof[31] through saint Peter who is
a foundation of Christianity, a locker of hell, a guard at the door of heaven,
a bulwark of faith and a representative Gods on behalf of God. When God
called him to perfect beatitude, so that he should succeed Him and follow Him
in martyrdom, he turns to the most blessed John, just like to someone who is
rich, gracious and full of images of perfection, and saw to him, looked and
wondered and contemplated, he longed for the call and of this it is written: ‘Petrus vidit illum [...]’.[32]
|
<:7>Petrus sah den junger den Jesus minnot im näch ze volgen vnd der da röwet
vff sim hertzen. an den nacht mäl. Jn disen worten die man aigenlich mag
zuhen vff den loblichen geminnten junger Sant Johanns ist der geminnt
Johannes gerFmt. an funfer hand vol
kumenhait.
Die erst ist an dem wort. petrus vidit. Die
fürtreffenlich glichnust dz er gelichet wart dem aller volkumensten man vnd
dem gottlichen man sancto Petro.
Die andere ist die schowelich vnderschidung näch der
verstanust alder die sunderbair vsgenumen luterkait [164v] der
fernunft die brFft man an den worten
illum discipulum dz spricht <ienen junger.
Die dritte ist> die minnsam der wellung näch der
begird <die brueft man> an den worten quem diligebat Jhesus <dz> spricht
den Gott minnet
die fierd ist die gantz vnd volkumen nach volgung mit
der vollfFrung an dem wort
sequentem dc spricht näch volgen oder näch genden
Die v ist die beg(rt vnd gewunst row gen
sinem geminnten an den worten qui in cena recubuit
|
<:7>‘Peter saw that the disciple
following whom Jesus loved and who there rested on His heart at the nightly
banquet’.[33] With these words which one rather might
refer to the beloved disciple, saint John, the beloved John is praised of
perfection for five reasons:
1) First through the verse ‘Petrus vidit’. The
brilliant example that he has been made equal to the most perfect human being
and the divine person, saint Peter.
2) Second, the noticeable distinction[34] according to the
intellect or the extraordinary, particular purity of the intellect,
which is proven by the words: illum discipulum which means ‘that
disciple’;
3) the third is the beloved[35] of the longing through desire,[36] and the words: quem diligebat Jesus, which
means the one whom God loves.
4) Fourth, the entire and perfect following
by the words: sequentem etc., i.e following and going after.
5) Fifth, the desired and wished for
silence together with the beloved by the words: ‘qui in cena recubuit’.
|
<:8>Das spricht der an dem nacht mäl rowet vf sinem hertzen ZG dem ersten so wurt er gemint
Junger Sant Johanns Gelopt An der Furtreffenden gelichnust zG sant Petern dem aller
volkumesten vnd got aller n(sten man vnd där nach zG allen luteren menschen die Pmer geborn sond werden bis an
den jungsten tag
|
<:8>This
means ‘the one who rested on His heart at the nightly banquet’:
First, the beloved disciple, saint John is praised by the trenchant
similitude of saint Peter, the most perfect person, closest to God, and then
also of all pure human beings who will ever be born up to doomsday.
|
<:9>vnd des habend wir vrknd also der erst vrsprung ains jegklichen dings ist
edler vnd besser am im selben denn dc von kund alder da von gezogen wurt disi
ragel die ist wair on alle widerred Dz der erst vrsprung ains jeglichen dings
ist volkumner vnd edler den dz da von kund nun sind dis zwen apostel als
paulus spricht [165r] sy sind recht fursten sFl der hailgen Cristenhait vnd
allen cristinen luten die von inen al ze mal sind vnd dz ist bew(rt an den wörten die gott
selber sprach ze sant petern dz er sin cristenhait vff inn wet buwen als ain
vest pfundmunt
|
<:9>And
for this we have a document, as the first origin of anything is more noble
and better in itself, as of this all things derive what is drawn from there. This
principle is true and without contradiction. For the first origin of anything
is more perfect and noble than what comes off it. Now they are two apostles,
as Paul says, they are certainly princes of holy Christianity[37]
and of all Christians, who exist because of them, and this is proven by the
words, that God Himself said to Peter, namely that He would build
Christianity on him as a solid foundation.
|
<:10>hie by merken wir dz er wer ain fürsten sul die elly cristinen menschen
vff enthielt und geflossen als von dem ersten vrsprung won dis zwen apostel
warend on allen zwiffel die besten vnd die höhsten die do warend in den ziten
in der hailgen cristenhait. nun m=cht ietwar gedenken dz
als gGt alder bessers noch
werden möcht her näch alder dz ietzend als gGt wer alder besser by vnseren
ziten ald hinna zem Jungsten tag des bewiset vns die Glos Pber dz wort. nos primicias
spiritus habentes. dz spricht Wir habend den ersten vrsprung des gaist. vnd
spricht die Glos dc die junger werin hailgeres vnd volkumers lebens denn elli
menschen die iemer sond geborn werden vntz an den iungsten tag. won der erst
vrsprung des gaist het in inn volkumenlich alles dz da von fluset. Jst es nun
also dz von dem ersten vntz an den iunsten Sanctus petrus wz der oberost vnd
der best vnd dz der [165v] vnd dz der gm
|
<:10>To
this we note that he who is meant to be a prince who should carry all
Christians is derived from the first origin. For these two
apostles were without doubt the best and the highest people that existed
during the times of holy Christianity. Now, however, I might remind us that
who is so good, later, can become even better, or who already now, in our
times, would be so good, later on doomsday could be even better, as the Gloss
proves about this verse: ‘nos primitias spiritus habentes’.[38]
This means that we possess the first origin of the spirit. And even when the
Gloss says that the disciples were more saintly and perfect than all human
beings that were ever born up to doomsday. For the first origin of the spirit
has in them[39] all
things in a perfect way, that flow from there. Now, if it is the case that
saint Peter was the highest and the best person and that the com[mon][40]
|
Homily S46,2* [Pfeiffer 92]
In
festo sancti Petri et Pauli, die 6 julii
‘Posui vos ut eatis et fructum afferatis’ (Ioh. 15:16)
Text and translation
<:1>Posui vos ut eatis et fructum afferatis Kristus sprach ze
sinen jungeren ich han iuch gesetzet daz ir gant unde
vil frühte
bringent
|
<:1>‘Posui vos ut eatis et fructum afferatis’.[41]
Christ spoke to His disciples: I have set you to go and bring forth many
fruit’.
|
<:2>Got sprach zuo in unde meinde
uns alle want wir sin in der naht Swer nu in der vinsternisse ist der bedarf
des liehtes sol er gan Nu sprichet Kristus ich bin ein lieht der welte Nu
sulen wir haften in der gewaren minne unsers houbtes so werden wir erliuhtet
an Kristo Wan swenne eine kerze brinnet an ir oberstem teil von der kraft der
einunge des fiures daz verzert die materie diu im gegeben wirt unde
verwandelt si in sich selber
|
<:2>God spoke to them, but addressed us all, for we are in the
night. Whoever is in darkness and shall go, he is in need of light. Now
Christ says: ‘I am a light of the world’.[42]
If we keep to the true love of our head we shall be enlighted by Christ. For when
a candle burns at the upper tip in virtue of its contact with the flame, it consumes
the matter that is supplied and transforms it into itself.
|
<:3>Nu merkent Do Kristus sprach ze den jungern ich han iuch
gesetzet daz ir gant do meinde er daz wir würden erhaben über uns selber in
daz lieht siner gnaden Hie über sprichet der prophete ich saz und er huop
mich über in selber In dem sitzende ruowet der mensche aller bekorunge unde
schouwet in dem liehte war er gan sol Daz ist der wec der tugenden
|
<:3>Now note. When Christ said to his disciples, ‘I have set you
to go’, he meant that we might be taken up beyond ourselves into the light of
His grace. About this the prophet says: ‘I was sitting and he took me up
beyond himself’.[43]
Sitting, a person rests from all temptation and, in the light, sees the way
where to go. This is the way of virtues.
|
<:4>Diz meinde Kristus do er sprach ich han iuch gesetzet daz ir
gant Sitzen unde gan ist unglich Nieman kan den rehten wec gegan er habe e
rehte gesezzen in dem liehte der beschouwede daz er dar inne habe gelernet
schöpfen die rehten wege want elliu unseriu werc sülent lieht sin diu uz gote
gent unde sülent liuhten in der vinsternisse unserm nehsten
|
<:4>This, Christ meant, when he said: ‘I have set you to go’.
Sitting is unlike going. Nobody can go the right way without first having
rightly sat in the light of contemplation, where one learned in it to making
out the right way, for all our works must be a light that comes forth of God
and should lighten up in the darkness of our neighbour.
|
<:5>Nu sprichet Dionysius dise die uzer in selben alsus gegan
sint und in dem liehte der warheit lebent die sint göte unde sint der göte
kinder unde sint der göte veter
Diz betiutet bischof Albreht unde sprichet alsus
der göte kinder daz sint die die die heiligen schrift lesent oder
hoerent lesen unde sie die innerliche verstant und si üebent mit guoten
werken unz daz sie die warheit in gote befindent
Aber die göte daz sint die die in gote tot sint und an dien niht mehre
lebet denne got Her uf sprichet sanctus Paulus wir sin tot und unser leben
ist verborgen mit Kristo in gote
Aber der göte vetere die sint aller vollenkomenste wan sie sint
versunken in der grundelosekeit gotes want got der lebet niht alleine in in
mer sie lebent ouch in gote an allem irem wesen und in in ist iezunt des
ewigen lebendes anevanc
|
<:5>Now Dionysius says:[44]
‘These, who have thus gone out of themselves and are living in the light of
truth, these are Gods and are the Gods’ children and are the Gods’ fathers’.
This, Bishop Albert expounds as follows and says:[45]
The Gods’ children are they who are reading or are hearing the holy
scriptures read and who understand them from within and show them forth in
good works whereby they find the truth in God.
The Gods, however, are those who are dead in God and in whom nothing
is alive except God. To this Saint Paul says: ‘We are dead and our life is
hidden with Christ in God’.[46]
|
<:6>Nu merkent von den die da sint der göte kinder Mit dem
liehte des gelouben begrifent sie die heiligen schrift biz daz sie dur daz
lieht des glouben koment in das tou der gnaden und in dem towe der gnaden
werden in smachaft die wege des ewigen lebendes Har uf sprichet diu brut in
der minne buoche ziuch mich nach dir im smacke diner uzerlichen verlazenheit
und in diner innerlichen anhaftunge Wan diu uzerliche verlazenheit daz enist
niht me denne diu rihtunge von allen creaturen aber diu innerliche anhaftunge
daz ist ein in gezogene enpfindeliche warheit in der stat der einunge von der
sie weder tot noch leben gescheiden mac Dise die sint kinder der göte unde
sint süne des gewaltes unde der wisheit unde der güete Zuo disen sprichet
unser herre in der minnen buoche ir fürsten kinder wie wol iu iuwer genge in
iuweren schuohen gezement Dise schuohe daz ist der heiligen leben daz ziehent
si an die fücze der verstentnisse unde minne mit der begerunge daz sie dar
inne loufent
|
<:6>Now note of those who are Gods’ children. They comprehend
the holy Scriptures with the light of faith, until they come through the
light of faith to the dew of grace and in the dew of grace the path of eternal
life will become flavorful. About this the bride in the Book of Love says: ‘Draw me along with you, out into the taste of
your outer loneliness and into your inner fastness’.[49]
For the outer loneliness is nothing more than the judgement of all creatures,
but the inner fastness, this is a truth in the state of oneness, drawn in and
sensible, from which they cannot be separated alive or dead. These are the
Gods’ children and they are sons of strength and wisdom and goodness. To
these our Lord says in the Book of Love:
‘O prince’s children, how beautiful is your walking in your shoes!’[50]
The shoes are the lives of the saints that they put on their feet of
knowledge and love with the intention to walk in them.
|
<:7>Aber die liute die da heizent göte die sint in der
verborgenheit der gotlicher einunge sie lebent eines gotlichen lebendes Waz
sol ich von in sprechen Ir ezzen und ir trinken ir slafen und alle ir wonunge
da vindet man niht mere an want got der eht ez bekante Der sie joch brande so
flüzze niht mere uzer in denne daz marc der gotheit daz ist diu süezekeit des
heiligen geistes in dem sie safriche sint worden Diz bekennet aber nieman wan
diu kinder des gewaren liehtes und ouch der in dem sie da lebent daz ist got
Aber diu kint der vinsternisse diu bekennent ez niht want ir innekeit ist
erfult mit vergift des ewigen todes Da von wirt daz lieht zeiner vinsternisse
in in unde diu ewige süezekeit ze einer bitterkeit Nu erliuhte uns got mit
dem leihte da wir ewekliche inne geswebet han in sime sune daz wir der
vinsternisse entrinnen in daz ware lieht
|
<:7>The people, however, who there are called Gods, these are in
the hiddenness of divine oneness, they live a divine life. What shall I say
of these? In their eating and drinking, their sleeping and their entire habit
there is nothing found but God, if one rightly understands. If anybody set
them to fire, nothing would flow from them than the marrow of divinity, which
is the sweetness of the Holy Spirit, wherein they are gotten full of sap. This,
however, nobody knows save the children of true light and also the one in
whom they dwell, namely God. In contrast, the children of darkness do not
know it, for the innerst is filled with the poison of everlasting death. Through
this the light turns to darkness in them and the eternal sweetness to
bitterness. Now, God may light us with the light, from which we were
eternally depending in His Son, so that we escape from darkness into the true
light!
|
<:8>Aber die dritten liute die heizent veter der göte die hant
überstigen die bühele unde die berge unde sint kommen in die hoehe unde
gevlogen mit gerunge unde mit verstantnisse an daz rat der gewaren sunnen
unde diu flammende hitze des heiligen geistes hat verbrennet alle ir materie
daz da niht me schinet denne ein lieht in gote Und in deme liehte sint sie
komen in einen geruoweten friden unde den vriden hat sie erkrieget mit einer
lutern consciencie unde der vride mag in niemer benomen werden Nu gebristet
mir sinnes von disen veteren ze sprechenne wan sie hant enpfangen alle güete
unde volkomene gabe von dem vater der liehte unde sint komen in daz zil dar
sie diu tugende leitet
|
<:8>The third kind of people, however, are called the Gods’
fathers, these have climbed hills and mountains and have come to the height
and have followed the track of the true sons with will and knowledge, and the
flaming heat of the Holy Spirit has burnt up all their matter, that there no
longer anything else lights up except one light in God. And in this light
they have come to rest and peace, and this peace they have achieved through a
pure conscience, and this peace will never be taken from them. Thought fails
in speaking of these fathers, for they have received all good and perfect
gifts from the Father of light and have reached the goal to which virtue guided
them.
|
<:9>Diz zil verwunderte den hohen adelar Johannes in dem buoche
der tuogeni Des antwurte ime Kristus unde sprach ich bin daz anegenge ane
anegenge unde bin ein ende ande ende. Amen.
|
<:9>This goal made John, the soaring eagle, wonder in the Apocalypse.
And Christ answered him, saying: ‘I am the beginning without beginning and
the end that has no end’.[51]
Amen.
|
Homily S49,1* [BT
281vb-282vb]
In festo sanctae Mariae Magdalenae,
die 22 julii
‘Amor est fortis sicut et mors’ (Cant. 8:6)
<:1>Amor est fortis sicut et mors Ich hab ein w=rtlin gesprochen in latin/ Das steet geschriben im bGch der gesang/ vnd sprichet also/ Die m:nne ist starck als der tod
|
<:1>Amor est fortis sicut et mors.[3]
I have spoken a word in Latin which is written in the Book of Songs and reads: Love is as strong as death.
|
||
<:2>Disz wort mag man bruchen zG dem lob der grossen liebhaberin Christi sant Marie
magdalene/ Von dero die heiligen Euangelisten vil geschrieben haben/ also das
ir lob und breisz durch all welt der Christenheit so hoch angezogen wirt/
dasz deszgleichen nit vil sunst beschehen ist. Vnd wiewol vil gnad vnd tugend
an ir gerFmet seind/ so hat doch die übergrosz vnd
hitzig liebe Christi so vnsprechlich an ir gebrunnen/ vnd so starcklich an ir
gewürcket/ das sy den strengen tod nit vnbillich nach der wircklicheit
vergleichet werden mag. Deszhalb wol von ir gesprochen mag werden/ Starck als
der tod ist die lieb.
|
<:2>This
word one can use for the praise of the great lover of Christ, saint Mary
Magdalene of whom the holy gospel writers have written a lot, so that her
commendation and praise is so much taken on throughout the world of
Christianity that such has not happen often in other cases. Yet, although a
lot of grace and virtue of her have been praised, the overwhelming and heated
love of Christ has so unspeakably burned in her and so heavily affected her
that she did not deliberately accept the reality of the harsh death.
Therefore, one might well say about her: Harsh as death is love.
|
||
<:3>Nun sollen
wir hie dreüw ding mercken/ die der leiplich tod an dem
menschen thGt würcken in dem geist desz menschen. Vnd
die selben drU ding tGt vnsers herrn m:nne Die da starck ist als der tod
|
<:3>Now
we shall note three things here which the bodily death does with a human
being in the spirit of the person. And the same three things the love of our
Lord does:
|
||
<:4>Das erst
das der menschlich tod tGt an Dem menschen Das ist/ dasz er den
menschen beraubt vnd nimpt im alle zergengliche ding/ dz sy der mensch
nymmerme gehaben noch genütze mag/ als er vor thett.
|
<:4>The
first thing that the human death does in a human being is that it robbes a
person and takes of one all transient things that the person can no longer
possess or enjoy them, as one did before.
|
||
<:5>Das ander
ist/ dz sich der mensch scheiden mGsz von allem dem gGten/ das leip vnd sel gehaben m=cht an geistlichen dingen/ an gebett/ vnnd an
andacht/ vnd auch an tugenden/ an heiligem leben/ vnd an allen gGten dingen daran der mensch gaistlichen trost vnd/
wunn vnd freüd genemmen m=cht/ das er sich nymmermer daran geFben mag/ als ein mensch der tod vff ertrich ist.
|
<:5>The
second is that the person must separate from all the good that body and soul
can have as spiritual things, be it prayer and worship and also virtues, a
holy life and all good things by which a person can find spiritual comfort,
pleasure and joy, that he can no longer make use of them as a person who is
dead on earth.
|
||
<:6>Das dritt/
das der menschlich tod tGt dem menschen das ist das er in entsetzt
von allem dem lon vnnd wyrdikeit/ die er verdienen m=cht/ Wann nach dem tod so mag der mensch nyemmermer
eins [fol. 282ra] harsz grosz kommen fürbasz in dem himmelreich/ denn alszvil
als er vor verdient hat
Diser dreyer ding der mFssen wir warten von den tod/ der da ist
ein scheidung leibs vnd der sel.
|
<:6>The
third that the human death does to a person is that it removes one from all reward and honour that
one would like to earn, for after death nobody can become a hair’s breadth
greater at all in the kingdom of heaven that what one has earned before.
These
three things we have to expect from death that is a separation of body and
soul.
|
||
<:7>Sitmal nun
vnsers herren lieb starck ist als der tod/ so t=dt sy den menschen geistlich/ vnd scheidet die sel gaistlich
in einer weisz von dem leib. Vnd disz geschicht denn/ wenn sich der mensch
gentzlich lasset/ vnd sich seinselbs verzeihet/ vnd von im selber sich
scheidet/ Disz geschicht von übermessiger hoher krafft der lieb/ die so recht
wunneclich t=dten kan. Wann s: ist selber gehaissen ein zarter siechtag vnd ein
lebender todt/ wann disz sterben ist ein yngiessen desz ewigen lebens/ vnd
ein todt desz fleischlichen lebens/ darinn der mensch yetz anfahet im selber
leben zG seinem nutz.
|
<:7>As
now the love of our Lord is as strong as death, so it[4]
kills human beings spiritually and spiritually separates the soul in a
certain way from the body. And this happens when a person lets oneself
entirely and renounces what is one’s own and separates from oneself. This is
caused by the excessively high power of love that can kill so blissfully. For
it[5]
is called itself a tender illness and a living death, for this dying is a
pouring in of eternal life and a death of corporeal life, in which a person
now begins to live by oneself for one’s own benefit.
|
||
<:8>Nun thGt diser sFsz lieblich tod dreüw ding an dem menschen da er so
gewaltig ist/ das er den menschen t=det/ vnnd nit allein in siechend machet/ als vil
leüten die vorhin lang siechent/ ee das sy sterben.
|
<:8>Now
this sweet lovely death does three things in a human being, as it is so
powerful that it kills the person, not only making one ill, as many people
are on a sickbed for a long time before they die.
|
||
<:9>Etlich
siechent nit gar lange/ vnd etlich sterben eins gehen todts. Vnd also seind
auch etlich menschen/ die gar lang mit inen selbs vnb geent/ ee das sy sich
selber überwindent das sy sich selbst durch gott gentzlich lassent. Wann dick
so thGnt sy/ als sy sich selber lassent/ vnd
sterbent/ vnd kerent sich denn widerumb/ vnd sGchent noch etwas eygens nutzes/ das sy echt etwas in
sich selber durch sich selber sGchent/ vnd nit zGmal lauterlich durch got/ vnd alle dieweil so seind
sy noch nit recht tod in der mynne/ sondern sy lygent also serben und siechen
in irem widerwillen/ solang bisz zGlerst die gnad gotes/ das ist die liebe jnen
angesiget/ das sy irs eigen nutzes zGmal absterben. Vnd disen eygen nutz oder gesGch (der desz menschen leben vnd natur ist) mag
niemant ert=den/ dann allein die lieb/ die starck ist
als der tod/ wann sunst mag man soliche art desz eigen gesGchs nit anders t=den dann durch die liebe. vnd darumb leydent die in
der hell seind also grosse [fol. 282rb] pein/ wann sy begeren all irs eignen
nutzes vnd das sy der peyn ledig werent/ vnd disz mag jn doch nymmer
widerfaren/ da von so sterbent sy desz ewigen todts/ wann die begerung irs
eignen nutzes nit tode ist/ noch nit ersterben mag/ wann die hell mag mit
allem irem übel nit ertötten das die süsse m:nn mit ihr Rbergüti t=den kan Da von ist si nit allain starck als der tod der
menschlich ist sunder si ist ioch stercker denn der helle tod wann sie kan
vnd mag allain ertötten das leben der gerung vnd aignes nutzes vnd mit er
süssen t=de so tGt si dise dreU ding an dem menschen
|
<:9>Many
are not for long on a sickbed, and many die a quick death. And there are also
many people who have to do long with themselves, before they overcome
themselves, until they let themselves go for the sake of God. For they
strongly pretend they would let themselves go and die, but then turn around
and search for some small own benefit which they seek as something real in
themselves for the sake of themselves and not at all purely for the sake of
God. And thus they are not really death in love, but lie dying and ill in
their unwillingness, until finally the grace of God, which is love, win them
over, so that they die for their own benefit. Indeed, this own benefit or aim
which is a person’s life and nature, nobody can kill, except love alone that
is strong as death, for otherwise one can not kill such kind of one’s own aim
except for the sake of love. Therefore also those in hell suffer such great
pain, for they all desire their own benefit and to be freed from pain, but
this can not happen to them, so that from this they die the eternal death.
For their desire for their own benefit is not death, nor can it die, for hell
with all its evil can not kill what the sweet love with all its overly
goodness can kill. Through this, it is not only as strong as the death of
human beings, but it is even stronger then the death of hell, for it can and
wants to kill alone the life of desire and of one’s own benefit and by the
sweet death it does the following three things in human beings:
|
||
<:10>ZGm ersten s: schaidet den menschen von zergengklichen dingen/
von freunden/ von gGtt vnd eren/ vnd von allen creaturen/
also dz er kein ding mer hat noch nutzet durch sich selber/ noch enchaines
seiner gelider Fbet nach seinem willen zeseinem nutz oder
willen mit bedachtem mGt/
|
<:10>First,
it[6] separates human beings from transient things, from
friends, from goods and honours, and from all creatures, so that one does not
have nor use for oneself anything anymore, nor make use of any of one’s limbs
according to one’s will for one’s benefit or will with consideration.
|
||
<:11>Wenn denn der lieben m:nne tod den menschen geschaidet von zergäncklichen
dingen so wirt die sel zGhant an sGchen vnd begeren geystliche gFter/ an andacht/ an gebet/ an tugenden/ vnd süssichait/ an gerung nach gott/ vnd nach allem gaistlichem gGte. Vnd in disen lernt sy sich Fben/ vnd niessen die selbigen mit grösserer wollust/
denn die zergäncklichen ding. Wann es fröwet si verr bas denn das iere von nature.
|
<:11>When
then the beloved death of love separates the human being from transient
things, the soul will quickly search and desire spiritual goods in worship,
in prayer, in virtues and sweetness, in longing for God and for all spiritual
goods. And in these she learns to practice and to enjoy them with even
greater enjoyment than the transient things. For she naturally enjoys them
far more than her own.
|
||
<:12>Wann
sitmal got die sel also gschaffen hat/ das sy nit on trost mag sein/ so si
denn mit mynn vnd mit wollust zU dem ersten fellet auf zergänckliche ding vnd si denn der süssi mynne t=d da von geschaidet wann si denn an trost nit sein mag
so wirt si denn messen gaistlich gGt vnd von dem mag si sich denn wirts
geschaiden denn von ieme vnd dz wissent die wol/ die es dick empfunden haben/ das offt vil leichter
zG verlassen wer alle disz welt/ dann einen
trost oder empfintliche innikeit/ den man etwan empfaht in dem gebett/ oder
andern geistlichen Fbungen. Vnd disz alles ist noch kaum ein
anfang gegen den das hernach volget/ das die lieb würcket fürbasz an [fol. 282va] dem menschen.
|
<:12>For
since God has created the soul thus that she can not be without comfort, so
that when she first falls on transient things with love and enjoyment and,
then, the sweet death separates her from this, but then can not be without
comfort, she then will miss spiritual goods and from these she can even
separate herself more harmfully than from those, and this those know well who
have fully felt it that it is often easier to leave this entire world than a
comfort or a susceptible intimacy which one sometimes senses in a prayer or
in other spiritual exercises. And all of this is hardly a beginning compared
to what is coming afterwards that love is fully doing in a human being.
|
||
<:13>Wann ist die lieb recht starck als der tod/ so würcket sy zGm andern mal/ das sy den menschen zwingt vffzGgeben vnd sich zG scheiden auch von allem geistlichen trost/ vnd
solche gFter von den obgesagt ist/ also das sich
der mensch frey lediglich/ ergibt zG verlassen vmb gottes willen/ alles daran sein sel
hierinn lust gehebt hat zG niessend/ zG begerend/ oder zG sGchend.
|
<:13>For,
if love is quite strong as death, it secondly does that it forces a person to
give up and to separate from all spiritual comfort and from those goods that
were spoken about above, namely that a person is prepared to give up, freely,
nakedly, for God’s sake all that one’s soul had enjoyed to use, to desire and
to search for.
|
||
<:14>Ach gott
wer m=cht disz ymmer getGn/ dein lieb zwünge jn dann/ dz er dich durch dich verliesse vnd sich
dein/ durch dienselbs willen verzeihe. Was m=cht man gott bessers gGtes vnd werders opffers mer geben/ dann jn selber
durch sich selber. Aber wie seltzam disz ist/ das man im mit im zG gab komm/ vnd jn selber durch sich selber gebe/
sitmal doch so wenig yetz (leider) ist/ die sich desz vergengklichen
leiplichen gGts zGmal verzeihen w=llen/ vnd die noch so dick bewegt werden zG mancherhant ding/ die jn zGkomment. Wievil minder ist deren/ die das geystlich
gGt gern lassen w=llen gegen dem alles leiplich gGt nicht zG rechnen ist. Wann dich herr ain stund haben
(spricht ein lerer) das ist besser denn alles das die welt ye gewan/ oder
ymmermer gewinnet von anfang bisz vff den iiingsten tag.
|
<:14>Ah,
God, who can ever do this, unless your love urges one to let you go for your
sake and to renounce yourself for yourself. What better good and more worthy
sacrifice can one give to God than Himself for the sake of Himself. Yet, how
strange is this that one comes to Him with Him as a gift, and give Himself
for the sake of Himself, since, however, unfortunately, there are so few now
who want to renounce transient corporeal goods and who are still so strongly
moved towards various things that come to them. How less are those who
happily want to let go spiritual goods compared to which all corporeal goods
do not count. For, as a teacher says, to have you, Lord, for one hour, is
better than anything that the world ever gained or ever gains from the
beginning to doomsday.
|
||
<:15a>Nun der süsse m:nne tod sein vnfGge lassen vnd welte der menschen lassen genGgen an disen zwain wann enkain weis nit der tod chan
nit entliben sein sit ist nit denn hertzen brechen vnd das leben entzucken da
von so mGß das dr:tt och beschechen an dem menschen
|
<:15b>Wiewol
aber solche gelassenheit vast hoch vnd ausz dermassen seltzam ist/ so ist
doch noch ein grad der vil adelicher vnd volkomlicher den menschen ynsetzet
vff sein aller nehstes/ vnd denn wirckt die lieb mit ir krefftigen stercke/
als der todt der das hertz brechent thGt.
|
<:15a>As
now the sweet death of love lets its nonsense and wants the people to be
satisfied in these two – nobody knows when – death can not take away life,
its goal is nothing, but to break the hearts, but to take away life, also the
third thing has to happen in a human being.
|
<:15b>Although
such detachment is incredibly elevated and thoroughly strange, there still
exists one level which is much nobler and more perfect that places a person
to what is closest to oneself, and then love acts with its powerful meekness,
as death does the breaking of the heart.
|
<:16a>da die vnfüge des todes gewaltig wirt der m:nne da volbringt sy das dr:tte das ist das sich der mensch verzeichet des ewigen
lebens vnd alles des gGtes so er van got vnd von allen seinen gaben
:mer enpfachen möchte das er das mit willen
oder mit bedachtem mGte im selber oder durch sich selber :mer begere oder gesGche oder dar vmb ymer gediene oder die niessung des
ewigen lebens :mer gefröwe oder sein arbait da von
gelichteret werde herre Rber gGter got
|
<:16b>
Vnd das ist so der mensch sich auch desz ewigen lebens verzeihet/ vnd
desz ewigen gGts/ vnd alles desz gGtes/ das er von gott oder von allen seinen gaben
ymmermer gehaben m=chte/ das er disz mit willen oder mit
bedachtem mGt/ weder im selber/ oder mit im selber/
oder durch sich selber ymmer begeren w=ll noch sGchen/ oder darumb yemmer gediene/ oder die zGuersicht desz ewigen lebens jn ymmer gerFre/ oder gfreüwe [fol. 282vb] oder sein arbeit
erleichtere.
|
<:16a>When
the nonsense of death becomes a powerful love, it[7]
fulfills the third thing, that is that the person renounces eternal life and
all the good that one ever could receive from His gifts, that this one would willingly
or with consideration for oneself or one’s own sake desire or seek or serve
for or ever enjoy the purpose of eternal life, or that one’s effort be ever
relieved from this, Lord, God beyond-goodness.
|
<:16b>
And this
is, when a person also renounces to oneself eternal life and eternal good
that one wished to ever receive from God or from all His gifts, that this one
would willingly or with consideration never wished to desire or seek either
for oneself or with oneself or for one’s own sake, or ever served for it, or
that the hope for eternal life ever touched or enjoyed one or relieved one’s
efforts.
|
<:17a>Dise vnfüge allain die vnfüg deiner mynne die da starck ist
als der tod vnd den menschen tötet in im selber vnd schaidet die sel von dem
leibe also das si mit dem leibe noch mit chainen dingen zetGne wil haben zeirem nutze vnd also so schaidet si von
der welt vnd fert dar da hin si verdienet hat E:a herre wunnecliches lieb war hat nun dise sel
verdienet zefaren denn in dich frödenricher got da du ir leben solt sein vmb
diß mynne sterben
|
<:17b>Disz ist
der recht grad warer vnd volkomner gelassenheit/ vnd dise vnfGg fFget allein die lieb/ die starck ist als
der tod/ vnd t=de den menschen in im selber/ vnd
scheidet die sel vom leib/ also das sy mit dem leib noch mit keinerley ding
ichts zG schaffen wil haben zG irem nutz/ vnd also scheydet sy sich von diser
welt/ vnd fart dahin do sy verdienet hat. Vnd sohin hat sy anderst verdient
hinzGfaren denn in dich o ewiger gott/ da du
ir leben solt sein/ vmb disz sterben der lieb.
|
<:17a>This
nonsense alone, the nonsese of your love that is there stronger than death
and kills the person in onself and separates the soul from the body, so that
she does not want to have anything to do for her benefit with either the body
or with anything, and thus, so she departs from the world and vanishes to
where she deserves to go. Ah, Lord, blissful love, where has this soul
deserved to go other than into you, joyful God, as you shall be her life for
this dying of love.
|
<:17b>This
is the right level of true and perfect detachment, and this nonsense love
alone does that is as strong as death and kills the person in onself, and
separates the soul from the body, thus that she does not wish for her own benefit
to have anything to do with the body or with anthing, and thus she departs
from this world and vanishes to where she deserves to go. And whereelse has
she deserved to go, except into you, o eternal God, as you should be her life
for this dying of love.
|
<:18> Das vns disz widerfar, desz helff vns got/ Amen.
|
<:18>That
this happens to us, may God help us. Amen.
|
||
[1] H. Büttner, Meister Eckharts
Schriften und Predigten (1909), II 8.
[2] C. de B. Evans II (1952), ix.
[4] i.e. love.
[5] i.e. love.
[7] I.e. love.
Homily S50,1* [Jundt
14]
In Sanctum Iacobum,
die 25 julii
‘Maria Jacob und Johannes mu°ter; bat Cristum und saite; sprich das; das
disz meine zwen süne ainer sitze zw° der rechten hand und einer zw° der
lincken’ (Matt. 20:20-2)
<:1>(274)
[72v] Es ist geschriben in dem ewangelio, das Maria Jacob und Johannes
mu°ter; bat Cristum und saite; sprich das; das disz meine zwen süne ainer
sitze zw° der rechten hand und einer zw° der lincken. Cristus [73r] antwurt
und sprach; ir enwissent wes ir bittend; ze sitzende ze meiner rechten und ze
meiner lincken hand; ist es mein; nit üch ze gebenne; es ist des dem es mein
vater bereitet hat.
|
<:1>It is
written in the Gospel that Mary, the mother of James and John, asked Christ
and said: ‘Make sure that of these, my two sons, the one sits at the right
hand and one at the left’. Christ answered and said: ‘You don’t know what you
are asking for. To sit at my right and at my left hand is up to me, not to give
you, it is for the one for whom my Father has prepared it’.[1]
|
<:2>Nun
sprichet er: es ist mein; nit üch ze gebenne. Das ist; zway weis ze verstan.
Des ersten nach menschlicher natur, und ist also das Cristus nach
menschlicher natur nit hat ze gebenne, das reich gotes; noch danne, das die
sel Christi; so nahe der gothait ist; das alle gaist in dem ewigen leben dar
zw° nit langen mügen; das die sel Ihesu Cristi begriffen hat der gothait noch
dann nocht ist es ir nit ze gebenne nach geschaffenhait.
|
<:2>Now he says: ‘It
is up to me, not to give you’. This is to be
understood in two ways. The first according to human
nature, and it means that Christ according to human nature[2]
is not the one to offer the kingdom of God, not even the soul of Christ, as
close she is to the Godhead, so that not all the spirits in eternal life can
come to what the soul of Christ has grasped according to the Godhead, still
then it is not given to her according to her createdness.
|
<:3>Das ander
ist; das er sprach es ist mein; nit üch ze geben, und disz ist ze verstan
nach götlicher nature das er sait es ist mein; nit üch ze gebenne. Es ist
wunderlich, das er sait es ist mein (275) und doch; nit
mein; üch ze gebenne; mein und nit mein; ist sere wunderlich als [73v] an
ainer andern stat in dem ewangelio, do sprach er och; mein ler ist mein nit;
mein, und nit mein das ist sere wunderlich, und es ist war.
|
<:3>The second is that
He said ‘it is up to me, not to give you’. And this one has to be understood according
to divine nature that He says: ‘It is up to me, not to give you’. It is
surprising that He says: ‘It is up to me’, and yet, ‘it is not up to me to give
you’. ‘Up to me’ and ‘not up to me’ is quite surprising, as in another place
in the Gospel, He also said:[3]
‘My teaching is not my own’. ‘Mine’ and ‘not mine’, this is quite surprising,
and yet it is true.
|
<:4>Es mainet
es ist mein; nit üch ze gebenne; es ist des dem es mein vater beraitet hat,
es ist mein; nit üch ze gebenne; mer wend ir es nemen; so müssent ir es nemen
in dem ursprung, da ich es nime.
|
<:4>What ‘it is up to
me, not up to give you’ means that it belongs to the one for whom the Father
has prepared it, ‘it is up to me, not to give you’. Moreover, if you want to
take it, then you must take it in the origin, where I take it from.
|
<:5>Es ist
wol mein; wann ich han es von dem vater; aber es ist nit mein; üch ze geben;
mer nement es da ich es nime, das ist in dem selben ursprung; da ich es nime; in dem grund, da ich und der
vater; ain weslich art sind; in dem usflusz, da ich ewiclich von dem vater
flüsse. Da müssent irs nemen, und darumb wenne das wird das der vater ür vater wird; als er mein vater ist; so
mag ich; üch es nit geben; noch enhan es nit; üch ze geben; ir nement es, da
ich es selber nime; wann in
dem grund da der vater reich ist, das ist in seiner ur-[74r]springlichait.
|
<:5>Surely, it is
mine, for I have it from the Father, yet, it is not ‘up to me, to give you’,
rather take it where I take it from, that is in the same origin, where I take
it from, in the ground, where I and the Father are one according to being, in
the outflowing, where eternally I flow from the Father. There you have to
take it, and, therefore, when this happens that the Father becomes your
Father as He is my Father, then I can neither give it to you nor do I have
the authority to give it to you, you take it, where I myself take it, nowhere
else than in the ground where the Father is rich, this is in His principality.
|
<:6>Und sol
si das reich da nemen; so mu°sz si der selb sun sin, des ich ewiclich ain sun, des götlichen vaters gewesen bin; won anders so ist, das reich
nit ze nemenne, wann in dem grunt, da der vater ain natürlich ursprung ist
des sunes, und des enmag nieman tu°n;
wann der sun; des vaters; nach der ainichait. Und dar umb solt du es nemen;
so mu°sz du der selb sun sin
des vaters.
|
<:6>And if she[4] shall take the reign there, she must be the same Son that I have
eternally been, the one Son of the divine Father.[5]
For otherwise the reign is not to be taken, except in the ground,[6]
where the Father is natural origin of the Son, and this nobody can do, except
the Son of the Father according to oneness. And, therefore, if you are to
take it, you must be the same Son of the Father.
|
<:7>Dar umb
spricht Cristus es ist mein, wann ich han es von dem vater; mer es ist mein;
nit üch ze geben, war umb da
müssent ir es nemen, da ich es nime, das ist usz dem ursprung, usz dem ich
ewiclich geflossen bin. Des enmügent ir nit tu°n ir sigint, denn der sun; der ewiclich us dem ursprung
fliessend ist; in dem ir ür sälichait nement sind.
|
<:7>Therefore, Christ
says: ‘It is mine, for I have it from the Father’, even more: it is up to me,
not to give you, because, you have to take it, where I take it from, that is
from the origin, where I have flown out eternally. This you can not do,
unless you are the Son who has eternally flown out of the origin, in which
you take your blessedness.
|
<:8>Das wir
her zw° komint, des helf uns got. Amen.
|
<:8>That we come to
this, may God help us. Amen.
|
[1] See Matt. 8:20-2: ‘20 Tunc accessit ad eum mater filiorum Zebedaei cum
filiis suis, adorans et petens aliquid ab eo. 21 Qui dixit ei: Quid vis? Ait
illi: Dic ut sedeant hi duo filii mei, unus ad dexteram tuam, et unus ad
sinistram in regno tuo. 22 Respondens autem Jesus, dixit: Nescitis quid
petatis. Potestis bibere calicem, quem ego bibiturus sum? Dicunt ei: Possumus’
(‘20 Then the mother of Zebedee’s sons came to Jesus with her sons and,
kneeling down, asked a favor of him. 21 “What is it you want?” he asked. She
said, “Grant that one of these two sons of mine may sit at your right and the
other at your left in your kingdom.” 22 “You don’t know what you are asking,”
Jesus said to them. “Can you drink the cup I am going to drink?” “We can,” they answered’).
[2] See Eckhart, Hom. S30A* [72*; Q 40], n. 9: ‘Wan
Kristus, der got und mensche ist, als man den nimet nâch der menscheit, sô
verlougent man sîn nâch der gotheit in dem nemenne, niht daz man im der gotheit
verlougent, sunder man verlougent im ir nâch dem nemenne’ (‘Because when one takes Christ, who
is God and man, according to humanity, one denies Him in this understanding the
divinity, not that He is denied the divinity, but He is denied it according to
this understanding’).
[3] Ioh. 7:16: ‘Respondit eis
Jesus, et dixit: Mea doctrina non est mea’.
[4] I.e. Mary or the soul.
[5] See Eckhart, Hom. S40,1*
[73*; Q 28], n. 9: ‘Daz gebirt er hie in sînem eingebornen sune und daz wir der
selbe sun sîn’ (‘This He births in His only begotten Son, so that we are the
same Son’); Hom. S65,1* [90*; Q 12],
n. 4: ‘Allez daz, daz der
êwige vater lêret, daz ist sîn wesen und sîn natûre und alliu sîn gotheit, daz
offenbâret er uns alzemâle in sînem eingebornen sune und lêret uns, daz wir der
selbe sun sîn. Der mensche, der dâ
wære ûzgegangen alsô, daz er wære der eingeborne sun, dem wære eigen, daz dâ
eigen ist dem eingebornen sune’ (‘All that the eternal Father teaches, is His
being, His nature and all His Godhead which He entirely reveals to us in His
only-begotten Son, and He teaches us that we are the same Son. To the person
who had thus gone out, in order to be the only-begotten Son, would belong what
belongs to the only-begotten Son’); Hom. C5,2* [103*; Q 6], n. 13: ‘Der vater gebirt sînen sun âne underlâz, und ich
spriche mêr: er gebirt mich sînen sun und den selben sun. Ich spriche mêr: er
gebirt mich niht aleine sînen sun, mêr: er gebirt mich sich und sich mich und mich
sîn wesen und sîne natûre. In dem innersten quelle dâ quille ich ûz in dem
heiligen geiste, dâ ist éin leben und éin wesen und éin werk. Allez, waz got würket, daz ist ein; dar umbe
gebirt er mich sînen sun âne allen underscheit’ (‘The Father gives birth to His Son
without interruption, and I say more: He gives birth to me as His Son and as
the same Son. I say more: He gives birth to me not only as His Son, but more,
He gives birth to me as Himself, and Himself as me, and me as His being and His
nature. In the innermost source, there I flow forth in the Holy Spirit, there
is one life and one being and one action. Everything that God works is one,
therefore He gives birth to me as His Son without any distinction’); see on the latter parallel and the rejection of this teaching
during the process and finally in the Papal bull: See Acta
Echardiana n. 47 (Proc. Col. II)
(LW V 237,14–238,12): ‘Tricesimus nonus articulus sic dicit: “Pater generat
suum filium sine intermissione. Plus dico: ipse generat me suum filium et
eundem filium”. “Quidquid deus operatur, hoc est unum; propter hoc generat ipse
me suum filium sine omni distinctione”. Et infra: “Propter hoc est caelestis
pater vere pater meus, quia ego sum filius eius et ab eo habeo omne quod ego
habeo et quia ego sum ille idem filius et non alius. Quia pater unum opus
operatur et simplex, propter hoc operatur ipse me unum filium suum sine omni
distinctione”. “Nos transformamur <totaliter in deum> et convertimur in
eum simili modo sicut in sacramento convertitur panis in corpus Christi.
Quotquot panes essent, tamen fit unum corpus Christi”. “Quidquid in alterum
convertitur, hoc fit unum cum eo. Sic ego convertor in eum, quod ipse operatur
me suum esse <unum> non simile. Per viventem deum, verum est hoc quod ibi
nulla est distinctio”’; Acta Echardiana
n. 48 (Resp. Echardi nn. 98–9) (LW
341,11–342,5): ‘Tricesimus nonus articulus sic dicit: “Pater generat suum
filium sine intermissione. Plus dico: ipse generat me suum filium et eundem
filium”. “Quidquid deus operatur, hoc est unum; propter hoc generat ipse me
suum filium sine omni distinctione”. Et infra: “Propter hoc est caelestis pater
vere pater meus, quia ego sum filius eius et ab eo habeo omne quod ego habeo et
quia ego sum ille idem filius et non alius. Quia pater unum opus operatur et
simplex, propter hoc operatur ipse me unum filium suum sine omni distinctione”.
“Nos transformamur <totaliter in deum> et convertimur in eum simili modo
sicut in sacramento convertitur panis in corpus Christi. Quotquot panes essent,
tamen fit unum corpus Christi”. “Quidquid in alterum convertitur, hoc fit unum
cum eo. Sic ego convertor in eum, quod ipse operatur me suum esse <unum>
non simile. Per viventem deum, verum est hoc quod ibi nulla est distinctio”.
Solutio. Totum, quod dictum est, falsum est et absurdum secundum imaginationem
adversantium. Verum est tamen secundum verum intellectum quod idem filius est
deus ipse in singulis nobis, et quod omnia nobis dat cum illo et in illo. Ipse
est, per quem operatur omnia, et “sine ipso nihil”. Exemplum supra positum est
in natura. Patet etiam hic exemplum in sacramento altaris, nisi quod omne
“sicut” est “sicutissimum”. In sacramento enim altaris
convertitur totum in totum, non sic in nobis. Unde non sequitur quod nos simus
deus, sicut in Christo primogenito homo est deus, qui est imago et similitudo
dei patris genita, nos autem ad imaginem et similitudinem et creati”’.
[6] See Eckhart, Hom. Z1,2* [115*; S 115], n. 7: ‘allir
creature forstentnisse ist gemezzin, darumme hait ez grunt. da fon inkan ez daz
grundelose forstentnisse nicht begrifin noch Christus nôch der menscheit. da
Got sine, egine nature aneschowit, di grundelois ist, di inmac fon nichte
begrifin werdin dan fon eime grundelosin forstentnisse. daz forstentnisse enist
nicht ein ander dan daz di nature selber ist’ (‘The understanding of all
creatures is limited, thus, it has a cause. For this reason it cannot understand the
groundless understanding of Christ according to humanity. Where God
contemplates His own nature, which is groundless, it cannot be understood,
except by a groundless understanding. The understanding is nothing but what the
nature is itself’).
Homily S51,2* [Brethauer 262-7]
In Sanctum Germanum, die 31 julii
‘In diebus suis
placuit deo et inventus est iustus’ (Eccli.
44:16-7)
Text and translation
<:1> [7r] Man
liset von s' germanus, vnd mag man iz ouch sprechen von eime anderen guten
mensehen, ein wort uz der alden e vnd ein ander wort uz der nuwen e, vnd
vlizen dog beide in ein. dit erste wort von der alden e lerit uns, wi wir
lebe sullen, daz ander (263) | wes wi hoffe sullen. vnd sprichit dit wort
also: ‘her ist minneclich ader behegelich gewest
gote in sinen tagen vnd ist funden gerecht’. darumme, sicher bi miner warheit
ane zwivil, ‘ich wil in setze uber alle min gut’. he ist behegelig gewest
gote.
|
<:1>One reads of saint German[52]
(and one might this also say of other good people) a verse of the Old and
another of the New Testament, yet both flow together. The first verse of the
Old Testament teaches us, how we should live, the other, what we should hope
for, und this verse reads as follows: ‘He has been lovely and delightful to
God in his days and is found just’. Therefore, surely by my truth without doubt, ‘I will put him above all
that is mine’.[53]
He was a delight to God.
|
<:2>do s' iohannes
unsen herren doufte, do wart ein stimme gehort. di stimme waz des vaters, alse
alle die meistere sprechen. vnd di sprag also, alse s' matheus scribit: ‘dit
ist min liber sun, in dem ich my selber behage’. aber s' marcus bescribit:
‘du bist min libe sun, in dem ich behay’. aber s' lucas scribit, daz sich fugit
zu di<s>r rede: ‘du bist min libe sun, in dem mir behait’.
|
<:2>When
saint John baptised our Lord, a voice was heard. This was the Father’s voice,
as all the masters say.[54]
And it spoke, as saint Matthew wrote: ‘This is my dear Son, in whom I please
myself’.[55]
But saint Marc describes it: ‘You are my dear Son, whom I have pleasure’.[56]
Now saint Luke writes what conforms to this version: ‘You are my beloved Son,
in whom I have pleasure’.[57]
|
<:3>wan alliz, daz
dem vatere ummer behait, daz muz vme behay in sime sune, vnd vz vme in behait
vme nichtes nicht. Iz were unmvgelig, vnd got vermochtis nicht, daz vme ummer
ich behaite dan in sime ein born sune. wan in vme vme sint alle ding icht vnd
sint war, wan her selber di warheit ist. vnd were warheit etwaz anders dan
got, ich wolde warheit ane bete vnd nicht got. wan were warheit abe gesundert
von gote, so in were warheit nicht war got vnd in were nicht. darumme in wolde
ich in nimmer an gebete.
|
<:3>All things which anywhere please the Father must please Him
in His Son, and without Him nothing at all pleases Him.[58]
It would be impossible for God to somewhere enjoy anything, unless in His
inborn Son. For in Him all things are something to Him and they are true, as
He Himself is the truth. And if the truth were something else than God, I
wished to worship the truth and not God.[59]
For, if truth were separated from God, then, indeed, truth would not be truly
God, and He would not be. As a result, I wished never to worship Him.
|
<:4>vnd alliz, daz uz
vme vellit, in ist nicht. darumme in sint di sunder nicht vnd sind tot. waz
ist ein tote, dan ein ding, daz nog ettewaz schinet vnd in ist dog nicht?
aber torechte lute nemen einen valschen sin hi von vnd sprechen, su sin icht,
da von daz su hi etwaz schin. darumme sprichit ein scrift, daz di sune der
wisheit vrteilen unrechte. were, daz ein mensche eine hant stize in die sunnen,
die schine etwaz virn vurge, die anderen (!), di schine nicht. alse schint di
sunder hi etwaz, vnd etwa nicht, daz ist vor gote: da sin su nicht. Got
vrkennit iog vr nicht; der verfluchten in der helle sin sines bekentnisses
nicht wirdig. her weiz su also wenig, alse ig weis den soldan uber mer. her
kennit su nicht kennende und weis su nicht wiszende.
|
<:4>And everything that falls off Him,
indeed, is nothing. Therefore, the sinners are nothing and they are dead.[60]
What else is something dead, than a thing that still seems to be something,
yet is not? But stupid people misunderstand this and say, they are something
from the fact that here seem to be something. Therefore, a writing states
that the sons of wisdom are wrong in their judgement.[61]
If a person stretched a hand into the sun, it would seem to be like an old
furrow, the other would not. Hence, here, the sinners seem to be something,
but then not, namely before God, there they are not. God does not know you;
those who are condemned in hell are not worthy to bz known by Him. He knows
them as little as I know the soldier beyond the sea. He recognises them as
not-recognising and knows them as not-knowing.[62]
|
<:5>vorte di vet,
hoffenuge vet, minne vet ouch; wi werden von allen dingen gevangen. Got di
vet uns ouch vnd sin gevencnisse vriet vnd ledigit, Ja, iz lost alle bant. nv
verstet, weliche wiz; wi gotis kinder werden, daz wi in ime sune sin, daz wi
in vme behagen vnd geminnit werden, da got mensche [8r] wart, do nam di
persone des sunes an sich menslig nature, nicht dan noch den menschen. alse
ouch von der craft der worte, di der prister sprichit ober dem altare . . .
(von ?) gotis licham alleine vnd ist da sunder groze vnd (264) | cleine,
alleine iz alliz nach volge. her ist da also wenig in stat alse in anderen
steten. die mensheit di Xc an sich nam, daz ist min mensheit, vnd
in der bin ich vme also na, alse her vme selber ist. di ist uns allen glich
gemeine, dem ermesten alseme kunge, dem do rechten alse dem wisen. wan in der
mensheit in ist he vme nicht neher dan my, vnd ich in bin my selber nicht
neher dan vme. sin wi vme so na vnd so ein in der mensheit, waz sin wy dan in
der gotheit?
|
<:5>Fear
do bind, hope binds, love also binds; we are caught by everything. God, too,
binds us, but his prison frees and makes bare, indeed, all bounds are lost. Now
notice, in which way we become God’s children, that we are in His Son, that
we are a delight and loved in Him, as God became human. Then the person of
the Son took on Him human nature, not in addition a human being,[63]
and also through the power of words that the priest speaks on the altar ...
(of?)[64]
God’s body alone and in this he is neither big nor small, yet, it all follows
after. He is there as little in a place as in all other places. The humanity
that Christ took on Him is my humanity, in it I am as close to Him, as He is
to Himself. It is equally common to us, to the poorest as to a king, to the
righteous here as to the wise. For in humanity He is not closer to Himself
than to me, and in it I am not closer to myself than to Him.[65]
If we are so close to Him and so one in humanity, what, then, are we in the
godhead?
|
<:6>Nv merkit! dan
bin ich in dem sune, alse ich also wenig geneigt bin vnd also wenig schin
habent mich selber, nog mich selber nicht me meine nog minne vnd min selber
also vremeden, alse ein anderen min eben cristen. alse ioch iz gebot heizit,
daz ich in lip sal habe, alse mich selber. daz my der nicht minner behage,
nog in minner meine, dan mich selber, ab her iog min vingit ist, vnd ab her
uber mer ist, so ist mir recht, vnd so bin ich ime sune vnd bin icht. vnd wa
ich mich us mich selber neige in eime wane, daz ich icht si, da bin ich nicht
vnd bin werlig sunder zwivil. vnd da ich mich us mich selber neige, da bin
ich mir selber vremede, dan dem, der uber mer ift. vnd di mensche, di sin selbiz
alse uz gegangen ist, da her nicht in ist vnd in gote ist, da her icht ist
vnd werlichen ist. wan ein mvcke hete me warheit in gote, dan alle werlt uz.
vnd den menschen, die also in gote [8v] sai, wan her ime sune ist, so bit her
in vme; darumme mag vme dan got nicht versai, alse her sime sune nicht versai
mag. wan den mensche, di also von vme selber also gevremit ist, den minnit
got mit allem dem, daz her ist. wan wa got minnit, da minnit her mit alle siner
macht vnd minnit in also, ab iman mein si, dan der mensche alleine.
|
<:6>Now
note! I am in the Son, when I am little concerned and have little regard for
myself, neither focus on myself, nor love myself and become alien to myself
as another fellow Christian. As it is also said in this commandment that I
should love him as much as myself.[66]
That he is not less dear to me, nor is he less important to me than I am for
myself, even if he is my foe, or if he is far beyond the sea, I am fine with
and, thus, I am Son to him and am something. And where I turn outside,
believing that I am something, there I am nothing and am truly without doubt.
And where I turn outside, there I am more alien to myself than the one who is
beyond the sea. But somebody who has gone out of one’s self and is not in
this, but in God, is something and is truly. For a fly had more truth in God
than all the outer world.[67]
And the person who thus is in God, because he is Son to Him, confides in Him;
therefore, God cannot reject him then, as he cannot reject His Son. For the
person who is alien to himself, God loves with all that He is. For whom God
loves, He loves with all His power, and He loves him, as if everybody would
be the wrong one,[68]
except this person alone.[69]
|
<:7>Ich denkes dicke:
dit lutit gar groz, daz sich der mensche so gar mvz laze; ez ist etwaz swer.
also her ab schelt di nuz, di etwaz herte vnd biter, er man durg di schalen
kume zume kerne, di da susze ist. also ist iz zu ersten herte, alse man aber
durg brichit, so ist iz suze vnd lustig. Ja, alliz daz der mensche tu sal,
alle di gebot, di sin vme lichte vnd vrolig zu halden, vnd also lustig, alse
eime hungirgen menschen daz lustig vnd naturlig ist, daz her iszit vnd
trinkit. Iz in ist nicht groz, wan alliz, daz der mensche lezit, daz nimit
her wider, aber her muz sig selber ie alrest gelazen habe, wan hi inne nimit
her alle ding in dem hosten vnd hat su da in der warheit. vnd alliz, daz alle
heiligen haben, daz ist sin also eigen, (265) | alse iz vr ist, vnd also daz sin eigen ist,
vnd daz unse vrouwe hat. Ich spriche me: alliz, daz xpc hat mit allem dem,
daz vme sin vater gegebin hat. wan her vme gegebin hat alliz, daz her
geleisten mag, daz ist da sin also eigen, alse iz sin selbiz ist, wan her
unse mensheit ist. vnd iz ist oug me unse dan sin, wan iz vme durg uns gegeben
ist. wan man meinit me daz hus, daz man mit der barten machit, dan di barten,
wan dit hus ist ein sache der barten, vnd di barte ist durg daz hus. wan iz
vme durg uns gegeben ist, darumme ist me unser wan sin. iz ist alliz [9r]
eigen des menschen, daz xc vnd alle heiligen haben, da von
sprichit di scrift irl'm alse die teilunge sin in daz selbe, daz ist alliz,
daz in vn allen ist. daz su alle haben, daz ist vme gemein vnd ist da eigen
sin.
|
<:7>I
am sure of this: It sounds hard that a person has to let himself fully go.
Admittedly, it is difficult.[70]
As one removes the nutshell which is slightly hard and bitter one comes
through the shell to the kernel which then is sweet.[71]
So it is with a hard beginning.[72]
When one breaks through, it is sweet and delightful. Indeed, all that a
person shall do, all the commandments, are easy and pleasant to keep,[73]
just as it is delightful and natural for a hungry person to eat and drink.[74]
It is not exceptional, because everything that the person lets go, one will
receive again, but one must have let oneself fully go, then in this, one
takes all things in the heighest place and has them there in truth.[75]
And everything that all saints possess, this is also one’s own, as it is
theirs, and also that is one’s that also our Lady has.[76]
I dare to say more: everything that Christ has, together with everything that
His Father has given Him [is one’s own].[77]
For He has given Him everything, as much as He can, this is also one’s own,
as it is His own, because He is our humanity. And it is more ours than His,
as it is given to Him because of us.[78]
For the house that one constructs using an ax is more important than the ax,
because the house is a product of the axe, and the ax serves the house.[79]
For it is given because of us, therefore, it is more ours than His. It is all
the person’s own that Christ and all the saints have, and of this the
Scripture speaks ...[80]
as division is within the same, all that is, is in us all. Whatever they all
possess that is common with Him and it is therefore His own.
|
<:8>‘her hat gote
behait in sinen tagen’. Ein scrift sprichit: ‘ein tag kundigit den anderen
tage’. dit wort meinit got. darumme sprichit iz eigintliche: ein tag kundigit
den anderen tage got. waz ist dise tag? alse di sunne geginwortig ist, so heize
wis tag. alse dit antlize schinit in me spiegele, alse der spigel ge<g>inwortig
ist. alse man den spigel abe kert, so in ist da nicht daz antlize. in me
spigele in ist da nicht an der warheit; iz ist, iz hangit in weiz wa in der
luft. alse ist diser tag alse nicht. Ein ander tag ist in der sele. Ein ander
tag ist ein tag der gnaden. Ober dem ist der tag der ewikeit. diser tag in
der sele ist ein craft, ein naturlig licht, in dem luchtit nacht alse tag.
darumme sprichit ein ander scrift: got gibit vnd but sin bekentnisse vnd sin
lop in der nacht, das ist alse man geruwig vnd unbehindert ist, aber an me
tage siner barmherzikeit, daz ist daz sich der mensche ube an uszeren werken.
Ein prophete sprichit: ‘set, di tage sint kumen, got wil vrwecken den samen
davides’. diser same ist got, di slefit in der sele, in diseme tage wirt der
same vr weckit, daz ist bekant. dieser tag meldit got. darumme alle, di dar
inne nicht in sin, di in mvgen sin nicht bekenne. Globe ich eime ein ding zu
geben in dirre kirchen, queme der nicht herin, iz inworden vme nummer. Ich
spreche etwanne ein wortelin: daz, daz wi iagen, von dem werden wir geiagit,
daz ist di same, vnd ie me wir da von geiagit werden, ie me wir vme nag
iagen, daz wi in begrifen, dise kraft, di oberste, die di scrift kan vnd in
der warheit bekennit. Joch al hi di bekennit, daz an allen geiftlichen [9v]
dingen daz hoste ist innerste. In dirre (266) |
krarft get alle engenote abe vnd cleine, wan got in mag nicht gegebe dan in
einer wite, da her vil gegebe mag. vnd da meint her unse beste mite, daz her
uns da in ladit, da her uns vil gegebe mag. Gebe ein kunig eine linsen, iz
were vme ein ichande. Got in mag hi nicht gegebe in disen dingen, iu sint vme
zu enge vnd zu cleine. Iz were vme lesterliche, daz her cleine gebe, wan daz
ist sicher, daz got nummer dikeine Gabe gibt, he gebe sig selbe da mite.
|
<:8>‘He has been a delight to God in his days’.
A writing states: ‘One day announces the next day’.[81]
This word refers to God. Therefore, one could more properly say: One day
announces God for the next day. What is this day? When the sun is present,
one calls it daylight. Like this face that shines in the mirror, while the
mirror is present.[82]
When the mirror is turned away, the face is no longer in there. The more it
is in the mirror, it is not there in truth, i.e., it hangs, one does not know
where, somehow in the air. So is this day, as if it were not. There is a
different day in the soul. Another day is that of grace. Above this is the
day of eternity.[83]
This day in the soul is a power, a natural light,[84]
in which night shines as day.[85]
Therefore, another writing says:[86]
God gives and offers his knowledge and his praise in the night, when one is
at rest and unhindered, but more during the day of his mercy, i.e. that one
does one’s good works. A prophet says: ‘See, the days have come, God wants to
raise the semen of David’.[87]
This semen is God which sleeps in the soul, on this day the semen will be
raised, this has been made known. This day announces God. Hence, all that are
not in there, may not recognise Him. If I believed I could give somebody
something in church, but this person did not come, I could not deliver it to
him. I have said once what follows:[88] By what we chase, we are chased, this is
the semen, and the more we are chased by it, the more we chase it, so that we
grasp it, this power, the highest part that Scriptures knows and announces in
truth. Yet, all here know that of all spiritual things the highest is the
innermost.[89]
In this power, all narrowness and tightness are gone, as God cannot give
Himself, except in breadth, as He wants to give a lot. And with it He wants
the best for us, that He invites us, in order to give us a lot. If a king
gave a lentil, this would be a discgrace. God does not want to give Himself
in such things, they would be to narrow and to tight to Him. It would be annoying to Him, to give small gifts, as that is
sure that God never gives any gift, unless He offered Himself with it.[90]
|
<:9>in disem tage
ist vnd got kennit, di bekennit, daz alle di werlt uz gote ist alse ein linse
vnd der vil, di di linsen nemen vnd nicht got. alleine sig got dinne gebe, so
in nemen su iz doch nicht, aber di got bekennit, den menschen sin alle ding,
di uz gote sint, gein gote alse nicht. Iz ist glich, beide, in gote vnd uz
gote, ein mucke ist also edil in gote alse der oberste engil, vnd uz gote ist
ein ganz werlt nicht me dan alse ein nicht. In dirre craft ist mir also na di
oberste planete alse, daz bi mir ist. vnd di tag, di vor tusint iaren waz,
ist mir da also geginwortig alse di, di itzunt gegin wortig ist. vnd dit
inreste dis steines ist mir semeliche alse offinbar alse dit uszerste. dit
licht meldit got.
|
<:9>On this day God is and knows those who believe that all the
world outside of God is a lentil and as much as those who take the lentil and
not God.[91]
God, however, gives Himself to them, yet they do not take Him, but those who
believe in God all things that are outside God are like nothing not God. Both
is the same, in God or outside God, a fly is as noble as the highest angel,[92]
but outside God an entire world is nothing more than nothing. In this power,
the highest planet is as close to me as what is near to me. And the days that
were thousand years ago, are as present to me as those that are present now.[93]
And the innerst part of this stone is as fully disclosed to me as the most
external part. This light announces God.
|
<:10>‘her hat gote
behait in sinen tagen’; in sinen, in sinen! Neme
wi iz in disem tage in der sele, so ist iz war, wan got ist da inne. Neme wi
iz aber in dem tage, di got ist, so ist iz aber war, wan der mensche in gote
ist vnd ist inne vonden gerecht; inne, inne! Got in wirt nirgen [10r] vonden
dan inne. Got in ist nirgen, nog in ist got, noch in wirkit, nog in wirkit
gotlichen, dan inne imme inresten. wi usze suchit, di in vindit sin nicht.
Suchit he in aber inne vnd vin dit her sin danne nicht, so verwize her iz
gote.
|
<:10>‘He has been a delight to God in his
days’. In His, in His! If we take it in this day in the soul, then it is
true, because in there is God. Yet, if we take it in this day that is God, it
is still true, as the human being is in God and is found just inwardly.
Inwardly, inwardly! God is not been found, except inwardly. God is nowhere,
nor is God somewhere, nor does He act, nor does He act divinely, except
within, in deepest interiority. Whoever searches outside, will not find Him.
However, if one searches inwardly and one does not find Him,[94]
one should refer it to God.
|
<:11>‘her inne vonden
gerecht’. Der mensche ist gerecht in eime groben vnd dog guten sinne, des got
ere hat vnd alle himelscher vroude vnd der eben cristen beszerunge vnd der
gevangenen in dem vegefure losunge. Der ist gerecht, der nicht in denkit nog
in spri(266)|chit nog in wirkit dan gerechtikeit. Daz ist gerecht, daz glig vellit
vellit. Di ist gerecht, di glig vnd ein war stet in libe vnd in leide, in
glucke vnd in unglucke. vnd der ist gerecht, di gerechtikeit liber hat dan
alle ding vnd iog sig selber, vnd dem di gerechtikeit lustig ist pobin alle
ding vnd ein pine ist, waz wider gerechtikeit ist, vnd den ein vroude vnd
licht vnd lustelig ist, zu lidene durg di gerechtikeit. von diseme sprichit
vnse herre imme ewangelio: ‘wer nag mir kumen wil, der verlouken sin selbis
vnd hebe uf sin cruze’. nicht daz her ein pinlig leben uf sich neme, alleine
iz gut ist, di nicht beszeres in weis; he sal nicht pine uf sig neme, mer: he
sal su von vme werfe vnd sal pine uf hebe, wan pine wirt vme lichte vnd in ist
vme nicht pine, su wirt vme iog lustig, vnd di mensche ist gerecht, di gerechtikeit
bekennit vnd minnit, alse su gerechtikeit ist vnd warheit ist vnd got ist. vnd
der mensche ist in gote imme sune vnd ist got behegelig vnd minlig in vme,
vnd von dem sprichit her: ‘werligen, bi miner warheit, ich wil in setzen uber
allis min gut’, daz ist: ich wil in min selbis gewaldig machen.
|
<:11>‘Inwardly, he is found just’.[95]
A person is just in a coarse, but still good sense who holds God in honour,
has all heavenly joy, looks after fellow Christians and unbounds those who
are kept in purgatory. This person is just who does not think nor talk nor
act other than according to justice. This one is just who passes equal
judgement. This one is just who remains the one and the same both in love and
in suffering, in good and in bad luck. And this one is just who prefers
justice more than all other things and even himself, to whom justice is more
delightful beyond all things, to whom it is painful what goes against
justice, und to whom it is easy and delightful to suffer because of justice.
Of this person our Lord speaks in the Gospel: ‘Whoever wants to follow me, deny himself and lift
up his cross’.[96] Not that he takes on him a life of
suffering, but it is good enough, not to know something better. He must not
take suffering on him, rather, he must throw it off him and must remove
suffering, thus he will be delighted and this person is just who knows
justice and love, inasmuch as it is justice, is truth and is God. And this
person is always Son in God and is a delight to God and loving in Him, and of
him He speaks: ‘Truly, by my truth, I will put him above
all that is mine’,[97]
i.e. I will give him power of what is mine.
|
<:12>daz vns dit gesche,
des helfe uns got. amen.
|
<:12>
That this may happen to us, may God help us! Amen.[98]
|
Homily S59,6* [Pfeiffer 101]
In die assumptionis beatae Mariae, 15 augusti
‘In omnibus requiem quaesivi’ (Eccli. 24:11)
Text and translation
<:1>In omnibus requiem quaesivi
|
<:1>‘In omnibus requiem quaesivi’.[99]
|
<:2>Sant Augustinus sprichet min sele ist geschaffen zuo dir
unde von dir dar umbe ist si iemer me in unruowe biz daz si zuo dir kumt Wan
in allen geschaffenen dingen diu ich mit verstentnisse überloufe so enist niht sicherr stat miner sele denne
in dir got alleine Wan in dem wunnebrunnen diner substancie sint gesamenet
unde vereinet aller creaturen vollekomenheit die an in zerstrouwet unde
geteilt sint Wan were dehein creature diu aller creaturen adel an ir hete in
der nature und in der zal so enmöhte got niht me geschaffen haben denne si
alleine als ich gesprochen habe in dem sermone der mir nach volgen wil der
trage sin kriuze
|
Saint Augustine says: ‘My soul was created for you and by you,
therefore she is always ever restless untill she comes to you. For in all
created things, which I try to understand, there is no assured place for my
soul, except in you, God, alone. For in the love-spring of your substance is
gathered and united the perfection of all creatures, which in them are
scattered and divided’. Were there any single creature which had the nobility
of all creatures both in nature and in quantity then God would not have created
anymore than that one alone, as I have said in my homily ‘Whoever wants to follow me, lift up his
cross’.[100]
|
<:3>Dar umbe wan aller creature selikeit dar an
lit daz sie ruowen in dem ersten guote daz aller güete ein ursprunc ist da
von sprichet Maria unser liebiu frouwe diz wort von ir selber an dem si
unsern innern menschen leret sich inhalten in demüetikeit in einem
widerfluzze götliches frides in dem der
geist der sele Da von sprach si ich han ruowe gesuochet mines innern menschen
in allen dingen
|
<:3>Therefore, as the blessedness of all
creatures lies in them resting in the first good which is the origin of all goodness,
Mary, our beloved Lady by herself says the word by which she teaches our
inner human being to keep with humility in a reflux of divine peace in the
spirit of the soul. About this she says: ‘In all things I have sought a
repose for my inner human being’.
|
<:4>An dem sinne sol man merken wie götlich
wesen in im selber beslozzen trage aller creature adel da von aller creature
wesen ist ein widerblic götliches wesens Sant Johannes sprichet quod factum
est in ipso vita erat allez daz geschaffen ist daz was in gote ein leben Da
von aller creature wesen nach dem vorgenden bildenere ist in gote eweclich
gewesen ein götlich leben Dar umbe bi dem ersten worte daz daz buoch der
wisheit seit alliu dinc so ist gemeinet daz unser liebiu frouwe ruowe irs
innern menschen gesuochet hat an dem ewigen guote götlicher nature in der als
in eim wunnespiegel aller creature wesen eweclich ist in götlichem wesenne
ein Unt daz ist ze verstan von dem vorgenden bilde aller dinge in gote diu
ein götlich wesen sint
|
<:4>In this connection notice how the divine
being encloses in itself the nobility of all creatures of which the being of
all creatures is a reflection of divine being. Saint John says: ‘Quod factum
est in ipso vita erat’. ‘All that is created that was one life in God’. The
being of all creatures in its pre-existing form has eternally been a divine
life in God. Hence by the first words which the the Book of Wisdom mentions, ‘all things’, it is meant that our beloved
Lady sought a repose for her inner human being in the eternal good of divine
nature in which as in a love-spring the being of all creatures eternally is
one in divine being. And this one has to understand of the pre-existing forms
of all things in God that are one divine being.
|
<:5>Nu sollen wir meken daz ruowe des innern
menschen in dem wunder götlicher nature mit schouwen unde mit götlicher minne
diu überget an adel und an süezekeit alliu werc des uzern menschen von niun
sachen
|
<:5>Now
we should note that the repose of the inner human being in the wonder of
divine nature transcends in contemplation and with divine love all nobility
and sweetness of all external actions of the outer human being for nine
reasons.
|
<:6>Die erste sache ist wan diu ruowe des
inneren menschen diu da ist an bekantnüsse und an minne diu lit an den besten
kreften die in der menscheit sint gegen ir edelsten eigenlichstem fürwurfe
daz sint abegezogeniu unde frliu dinc von allen zitlichen zergenclichen
dingen unde die krefte sint bekantnüsse unde minne Aber des uzern menschen leben
lit an wandelbarer sinnekeit Dar umbe sprichet sant Gregorius Rachel diu daz
inner leben bezeichent sprichet als vil als ein gesihte des ursprunges aber
Lya diu ander swester bediutet des uzern menschen leben wan diu was siecher
ougen
|
<:6>The first reason is, that the repose of
the inner human being which comes with knowing and loving depends on the best
powers that exist in humankind with regards their most noble and proper
purposes which are being detached and free from all temporal and transient
things, and these powers are knowledge and love. Yet, the life of the
external human being lies in varying sensation. Therefore, saint Gregory says
that Rachel which means the inner life, signifies as much as a vision of the
origine, but Leah, the other sister, points to the life of the exterior man,
for she had weak eyes.
|
<:7>Diu ander sache ist daz des innern menschen
leben an schouwen und an minnen mac langer wern unde belibet doch niht in dem
hoehsten schouwenne angespannen wan der hoehste inblic des lichtes der
belibet niht lange in steter üebunge mer er verget snelle als ein schin des
blitzes vor den ougen Sant Augustinus sprichet gemeiniu üebunge des innern
menschen an bekennen und an minnen diu mac wol lenger wern dan des uzern
|
<:7>The second reason is, that the life of
contemplation and of love of the inner human being, indeed, does not stay in
the tension of highest contemplation, for the supreme moment of light does
not remain for long in a continuous exercise, rather it quickly passes like a
flash of lightening in front of the eyes. Saint Augustine says the common
exercise of the inner human being in knowing and in loving lasts longer than
with the external one.
|
<:8>Diu dritte sache ist daz des inren menschen
leben ist an ruowe und an müezigem gemache des geistes etwaz gelich der ruowe
des ewigen götlichen wesennes swie doch der vater eweclich in werke gewesen
si der begerunge des wortes daz sin ruowe niht zerstorte als unser herre
sprichet in dem ewangelio min vater würket biz ierzuo Aber des uzern menschen
leben ist in steter unruowe lipliches gemaches Dar umbe saz Maria unde Martha
gienc umbe in dem huse
|
<:8>The third reason is, that the life of the
inner human being in resting and in spiritual leisure is somewhat like the repose
of the divine eternal being; just like the Father who albeit having been
eternally active in desiring the Word this did not disturb His repose, as our
Lord says in the Gospel: ‘My Father works until now’. Yet the life of the
external human being is in constant unrest of bodily activity. Therefore,
Mary sat and Martha ran around in the house.
|
<:9>Diu vierde sache ist daz daz inre leben ist
ime selber genüeglicher mer danne des uzern menschen Wan der inner mensche
enbedarf niht me zuo siner üebunge denne eines frien wesennes aller liplicher
dinge ane sorge von frien keften der sele mit bekantnüsse unde minne Unde ie
frier unde lediger von allen toetlichen dingen ie adellicher des inren
menschen leben bereit ist ze gote Aber des uzern menschen leben bedarf
maniger dinge da betrüebede an lit an worten und an werken an nemen und an
geben und an ezzen und an trinken Da von sprichet sant Lucas daz Martha diu
des uzern menschen leben bezeihent wart betrüebet mit sorgen umbe manigiu
dinc swie wol man diz allez etwenne durch got tüege als an den werken der
barmeherzikeit kunt ist so lit doch vil betrüebnüsse dar an
|
<:9>The fourth reason is, that the inner life
suffices more to oneself than that of the external human being. For the inner
human being does not need more for one’s exercise than a being free of all
bodily things without concerns of free powers of the soul with knowledge and
love. And the freer and more bare of all deadly things, the more nobly
prepared the life of the inner human being is for God. However, the life of
the external human being is in need of manifold things which come with trouble in words and
actions, in taking and giving, in eating and drinking. Of this saint Luke
speaks that Martha which means the external human being, was troubled with
concerns for many things, though it be all on God’s account, like works of
mercy, nevertheless it entails a deal of trouble.
|
<:10>Die fünfte sache ist daz des inren menschen
leben ist vil lustiger ane maze denne des uzern menschen Da von sprichet ein
meister lust des verstennes hat niht wider sache aber aller lust liplicher
dinge hat widersache Da von sprichet sant Augustinus Martha wart betrüebet
Maria was in wirtschaft des inren menschen Dar umbe sprach ein lerer Martha
sprach Marien an unde klagte über si vor dem ewigen worte Kristo Jesu War
umbe antwurte ir Maria niht Da horte si sin niht si was da heime niht bi ir
selber Wa was si denne Si was mit dem inren menschen in dem worte des wort si
horte Wan diu sele ist werlicher da si minnet dan da si natiurlich leben git
|
<:10>The fifth reason is, that the life of the
inner human being is infinitely more enjoyable than that of the external
human being. Of this a master says: Intellectual delights have no objective,
but every bodily thing has an objective. Of this saint Augustine says:
‘Martha was troubled, Mary was in the business of the inner human being.
Therefore a master said: “Martha spoke to Mary and complained about her
before the eternal Word, Christ Jesus: ‘Why do you not speak to Mary’. There
she did not hear Him, for she was not by herself. Where has she been? She was
with the inner human being in the Word whose word she heard. For the soul is
more truly where she loves than where she naturally gives life.
|
<:11>Diu sehste sache ist daz des inren menschen
leben ane götliche bekantnüsse und ane minne ist begirlich an im selber Aber
des uzern menschen leben des begert man niht me wan als vil ez ordenet zuo
einem groezern guote der sele Da von sprichet der wissage ein dinc han ich
begert von dem herren unt daz selbe wirde ich suochen daz ich sihe gotes
willen unde schouwe sine götliche wonunge
|
<:11>The sixth reason is, that the life of the
inner human being without knowing and without loving is desirable in itself,
but the life of the external human being is desirable only in so far as it
makes for the greater good of the soul. Of this the wise prophet says: ‘One
thing have I desired of the Lord and that same I will I seek to see God’s
will and behold his divine dwelling’.
|
<:12>Diu sibende sache ist daz des inren menschen
leben ist gegen götlichen dingen unde daz uzer gegen menschlichen dingen Da
von sprichet sant Augustinus Maria horte daz wort in dem beginne daz des
menschen wort ist dem Martha dienete
|
<:12>The seventh reason is, that the life of
the inner human being is directed towards divine things, while the external
one is towards things human. Saint Augustine says: ‘Mary heard the Word in
the beginning, whereas it was the human word that Martha served’.
|
<:13>Diu ahtode sache ist wan des inren menschen
leben lit an den kreften die der sele aller eigenlichest sint Aber die krefte
die zuo den uzern dingen dienent sint uns gemein mit den tieren daz ist
sinnelicheit Da von sprichet Davit herre du nerst menschen unde vihe Do
sprach er dar nach aber herre wir menschen werden din licht schouwen in dines
selbes liehte daz ist daz lieht des verstantnüsses dar an der mensche
underscheiden ist von allen tieren
|
<:13>The eighth reason is, that the life of
the inner human being depends on the powers which are the most proper ones of
the soul. However the powers that serve the external things we share with the
animals, which are the senses. Of this David speaks: ‘Lord you nourish human
beings and animals’. And later on he adds: ‘but Lord, we human beings shall
see your light in the light of your own self’, i.e., in the light of the
intellect by which human beings differ from all animals.
|
<:14>Die niunde sache die setzet unser herre
selbe da er sprichet Maria hat den besten teil erwelt Har uf sprichet
Augustinus Martha hat nith ein boesez mer ouch ein guotez doch hat Maria daz
beste Wan ir teil ist üebunge des innern menschen daz vahet hie an unde wert
ewecliche Aber daz uzer leben an den werken der erbermde hat ein ende da niht
jamers ist noch armuot daz ist in ewikeit Und wie wol daz immer leben daz beste an im selber si
doch ist etwenne daz uzer bezzer so des not ist an liplicher hilfe als dem
hungerigen bezzer ist ezzen geben denne die wile sich üeben an innerlicher
schouweunge Dar umbe sprichet ein lerer swa ich eines menschen jungeste not
sihe und hilfe ich im niht so bin ich an im schuldic unde sant Augustinus
sprichet ich muoz im büezen Dar umbe an rehter not ist bezzer üeben diu werc
des uzern menschen ze der erbermede mir oder dem nehsten denne sich setzen in
ein inner müezikeit des innern menschen an bekennen unde begrunge Daz ist hie
bewiset wie unser liebiu frouwe geruowet hat in dem ewigen guote
|
<:14>The ninth reason is given by our Lord Himself,
when He says: ‘Mary has chosen the best part’. Saint Augustine says: ‘Martha had
no bad one; rather hers was a good one too, though Mary had the best’. For hers
is the exercise of the inner human being, which is starting here and remains
eternally. But the external life of works of mercy finds an end where there
is no more suffering nor poverty, that is, in eternity. Now though the inner
life by itself is best, the external life is sometimes better, as in cases of
bodily needs, for it is better to feed the hungry, instead of spending time
in contemplation. Therefore a master says: When I see a person in actual need
and fail to help I would make myself guilty towards him, and Saint Augustine
says: ‘I ought to ask him for forgiveness’. Therefore, in cases of real need,
it is better to do the works of the external human being for the relief of
one’s own self or one’s neighbour’s than to settle down to the interior human
being’s spiritual idleness of knowledge and desire. This is proven here by
the way our Lady rested in the eternal good.
|
<:15>Daz wir also ruowe suochen des innern
menschen unde des uzern des helf uns got Amen
|
<:15>That we also seek a repose of the
internal and external human being, may God help us. Amen.
|
Homily S67,2* [Priebsch 101 / Langenberg 2 / Pfeiffer, Spr. 59]
In festo sancti Matthaei, die 21 septembris
‘Vidit
ihesus matthaeum sedentem in teloneo et ait illi (Matth. 9:9)’
|
<:1>Vidit
ihsus hominem sed<en>tem intheloneo etc, Ihsus die sach matheus sitten
in tol ende sprac om toe: volge mi nae, vergete ende beghif al dinc. Doe
stont hi op ende volgede om na. |
<:1>‘Vidit
ihsus hominem sed<en>tem in telonio etc’; Jesus saw Matthew sitting at
the toll and said to him: ‘follw me, give and and give away everything. Then
he stood up and followed him’.[7]
|
|
<:2>Nu nemen wi dat ierste woert
ihesus sach. Van desen sien hebben wesen alle creatueren. Die scryft sprict,
dat men bi synen sien versteet syn ontfarmherticheit. Des syt gewis: wanneer
dat ihesus siet opten menschen, dat ist dat hi syn ontfarmherticheit heuet
totten menschen. Wat is ontfarmherticheit? Dat ludet also vele als een
mededoegen, dat ic eens anders menschen doegen myn doegen make. Alsoe doet got,
dat got onse doegen maect syn doegen. Des syt gewis: dat got doegt van dien
dat wi ondoecht doen, dat oec en gheen doegen inder creatueren den doegen
gelyc en is. Nu spreken wi dat in goeder waerheit: allet dat doegen, dat alle
creatueren ye gedoechten inder tyt, dat is ongelyc desen doegen, dat got
doeget, als wi ondoecht werken. |
<:2>Now we take the first word: ‘Jesus
saw’. By his seing all creatures have their being. The Scripture says that
one understands by them His meekness. Be assured: When Jesus looks at human
beings, than he has His mercy with the person. What is meekness? That sounds
as much as compassion, that I make somebody’s suffering my own suffering. Thus
does God, that God makes our suffering His suffering. Be assured: that God
suffers for you for what we do as non-virtue, and that no suffering of
creatures is equal to this suffering. Now we speak that in good faith: all
that suffering that creatures have ever suffered in time, is unlike to that
suffering that God suffers, as we act non-virtuously. |
|
<:3>Nu en spreken wi niet alleen van
gade, mer ic spreke, dat die mynste heilich of die mynste engel, dat hi
doecht vander ondoecht, die een mensche doet inder tyt, dat doegen is merre,
dan al dat doegen, dat creatueren doegen inder tyt. Soe die heiligen hoeger
syn in den ewigen leven, soe si gade naere syn, soe si gade gelycher syn, soe
si meer doegen vander ondoecht, die vanden menschen geschiet in der werlt. Nu
neem ic alle dit doegen alre creatueren, engelen ende heiligen, ende doet al
te gader, soe ist een poer niet tegen dat doegen, dat got doeget, als een
mensche ondoecht doet. Niet dat, dat got doeget, mer in hem is doegen sonder
doegen. Eeen scryft die sprict, dat vroude is onder den engelen, als een
sunder hem bekeert. Alsoe spreke ic, dat bedroeffenisse is under die engelen
ende in gade, als een mensche onrecht doet. Niet dat got droeue si of droeue
werde of doege, mer in hem is doegen sonder doegen. Ende wat meynt dit? Et
meynt, dat die mensche ouermids ondoecht hem verret van gade ende valt
ouermids ondoecht in ongelicheit gads. Dat is die sake, waer om dat got
doeget. Van desen sy genoech geseecht. |
<:3>Now we do not only speak of God,
moreover, I say that what the smallest saint or the smallest angel suffers
here from non-virtue what a person does in time that suffering is heavier
than all the suffering that creatures suffer in time. So much the saints are
more advanced in eternal life, so much they are closer to God, so much they
are more like God, that much more they suffer from non-virtue that happens
through human beings in this world. Now I take all the suffering that all
creatures, angels and saints together suffer, this is nothing compared to
what God suffers for what one person unvirtuously does. Not that God suffers,
rather in Him suffering is non-suffering. A scripture says[8] that there is
a joy amongst the angels for one sinner who converts. Hence, I say that there
is sadness amongst the angels and in God when a person acts unjustly. Not
that God is sad or becomes sad or suffered, rather in Him is suffering
without suffering. And what does this mean? It means that people in the midst
of non-virtue are far from God and in the midst of non-virtue fall into
unlikeliness to God. That is the reason why God suffers. Enough said about
this. |
|
<:4>Ihesus die sach ende sprac. Bi
desen spreken verstaen wi anders niet dan synen soen gebaren. Des syt gewys:
wanneer dat god sprict inder zielen, dat is, dat hi sinen soen gebeert inder
zielen; ende got en vermocht niet ennich ander werc eer te werken, hi en
hedde van ierst synen soen gebaren in der zielen dz erste werck dz got wFrcket in der
selen. Ende wt desen werke soe vlietet die ander gauen in die ziele als
gracie ende doecht. Mercke dz aller erste vnd eigenlicheste werck, dat got werken
moet in der zielen ende dat hi vermach, dat is, dat hi sinen soen gebaer inder
zielen ende dit moet van noede syn, des syt also seker alse god leeft.
Wanneer dat got wFrcket oder werken
mach inder zielen, soe moet hi gebaren synen soen inder zielen. Ende en dede
des god niet, soe spreke ic dat inder goeder waerheit: noch god die en mocht
god syn, noch die ziele en mocht ziel syn. |
<:4>‘Jesus saw and said’. These words
we understand in no other way than that He gives birth to His Son. Be
assured: When God speaks in the soul, it means that Hi gives birth to His Son
in the soul. And God could not do any other work unless He has first given
birth to His Son in the soul, the first action that God does in the soul. And
out of this action flow the other gifts, namely grace and virtue, into the
soul. Note, the very first and most proper work that God must do in the soul and
that He is capable of doing, is to give birth to His Son in the soul and this
He must do by necessity, be also assured as God is alive. When God acts or can
act in the soul, He must give birth to His Son in the soul. And if God did
not do this, then, I say in the divine truth, neither could God be God nor
the soul could be the soul. |
|
<:5>Et ait illi. Dat sprict alsoe vele
als: hi sprac te hem. Dit wort illi dat hevet menighen meyster syn hoeuet te
braken daz sF es nit
kundent reht verston, wat et meynden ende wat et beduyden. Ende willen wi et
wael nemen, so beduyt disz wort illi also vele als hem, als eenrehande
claerheit, der ie gelye men niet vinden mach in der tyt. In mir ist ein
clorheit, in my is iets wat, dat is so puer ende so claer in hem seluen, dat derre
puerheit noch derre claerheit gelyc niet en mach werden vonden inder tyt. Des
syt gewys, dat mi in desen nu, dat ic nu meyne, is Romen ende Coelen gelike
na, want dit en is niet inder tyt te vinden noch in menichuoldicheit, ende
dit en heuet mitter tyt niet te doen; desen alleen sprict got toe ende aldus
suldi verstaen disz wort illi. |
<:5>‘Et ait illi’. This means as much
as: ‘He spoke to him.’ The word ‘illi’ has given a headache to many masters, that
they could not correctly understand it, what it means and what it signifies.
And if we want to rightly take it, then this word ‘illi’ signifies as much as
a kind of transparency, the sort of which one can never find in time. In me
is a transparency, in me is something that is so pure and so transparent in
itself that nothing from and in time can match that purity and that transparency.
Be assured, that for me in this now that I now mean Rome and Cologne are equally
close, for this can not be found in time or in manifoldedness, and it has
nothing to do with time. To these alone God speaks and thus this word ‘illi’
should be understood. |
|
<:6>Nu sprict eyn scryft ende die
gemeyn meysteren sprechent oec, dat gode werct inder zielen. Spreken si waer,
soe syt also gewys, als god god is, soe moet god werken alle syn werc ende
synen soen gebaren in diser claerheit, die in my is von der ich nF gesprochen
han. God segen dit lude wonder ende een groet dinc! dat god gebere synen soen
in my. Ende dit en is niet wonder, want hi moet et doen. Es sF ime liep
oder leit. Ende dit is hem alsoe proper eygen, dat hie es gelaten niet en
mach. Er mGsz sinen svn
geberen in mir. Nu wil ich wunder sprechen. Nu merket ernstlich: Ic spreke
niet alleen, dat god synen soen gebare in my. Mer ic spreke, dat got gebeert
my sinen soen. Daz ist wunderlich dez sint gewis bi der ewigen worhait enn bi
miner salecheit dz disz war ist dz got mich sinen svn mFsse geberen Ende
dat segge ic oec van v allen, dat wy alle werden gebaren van gade synen soen.
|
<:6>Now a scripture and the common
masters, too, say that God acts in time. If they spoke the truth, be assured
as God is God that God must do all His work and give birth to His Son in the
transparency that is in me of which I have spoken now. These people say: God,
a wonder and a great thing that God gives birth to His Son in me. But this is
no wonder, for He must do it whether He likes it or does not like it. And
this is so proper to Him that He can not give it up. He must birth His Son in
me. Now I will say something extraordinary.[9] Now note with
ernest: I not only say that God gives birth to His Son in me. Rather I say,
that God birthes me as His Son. This is extraordinary. Be assured by the
eternal truth and by my blessedness that this is true that God must birth me
as His Son. And this I also say of all of you that all of us, we will are
born His Son by grace. |
|
<:7>Nu mochti pensen: woe mochte dit
syn, dat wi alle moegen een soen syn. Dit ludet harde wonderlic ende is doch
niet wonder; men mochtet proeuen bi natueren. Ic spreke: dit dinc en is dat
dinc niet, dese mensche en is die mensche niet, ghi en bin ic niet noch ic en
si di niet. Nu doet af dat niet, soe syn wi al een; duet niet van allen
creatueren, soe syn alle creatueren een. Wat bliuet daer dan, dat is een.
Ende wat is dat een? dat is die soen, den die vader gebeert. Sullen wi nu syn
die selue soen, den der vatter gebirt, soe moeten wi af leggen dat niet van
allen creatueren. Dat niet, dat alle creatueren hebben, dat berooft den
menschen, dat hi niet en mach syn der selbe svn, den der vatter gebert. Ic
heb sulke stont gespraken van enen appel, den ic hadde in mynre hant; al die
wile mocht di en scouwen, ende als ic den appel geten hedde, doe en mocht die
en niet meer scouwen. Want hi en was in mynre hant niet. Konste nu die
mensche dat niet af geleggen, soe weer dat scouwen, dat ic den appel sach in
mynre hant ende dat ic den appel geten hedde, dat weer een dinc. Alsoe speke
ic, god heizet ons niet laten, soe moegen wi sien die selue soen den der
vatter gebirt. Des syt also seker, als gewerlich got leuet: sal die mensche
syn die selue soen den der vatter gebirt, soe moet hi een syn ende hieromme moet
hem vremde maken van allen creatueren ende van allen beelden ende van allen
formen, eer die mensche hier toe come, dat hi sy die selbe soen, den die
vader gebeert. |
<:7>Now you might think: How might
this happen that we can all be one Son. This sounds rather surprising, yet it
is no wonder, as one can see from nature. I say: This thing is not this
thing, this person is not this person. Neither are these me nor am I these.
Now take away the ‘not’ and we are all one.[10] Do away with
‘no’ from all creatures, than all creatures are one. What then remains is
one. And what is this ‘one’? That is the Son whom the Father has given birth
to. Shall we now be this same Son who the Father birthes, me must give up the
‘no’ of all creatures. That ‘no’ that all creatures have, bereaves a person
that one can not be the same Son who the Father birthes. Sometime ago,[11] I have
talked about an apple that I held in my hand. For the time being one could
see it, but when I had eaten the apple, one could no longer see it, for it
was no longer in my hand. Could the people now take away the ‘no’, the
seeing, that I saw the apple in my hand, and that I have eaten the apple,
were one thing. Thus I say, God asks us to let go the ‘no’ from us, so that we
can be the same Son who the Father birthes. Be also assured, as God truly is
alive: Shall the person be the same Son who the Father birthes, one must be
one and, therefore, one needs to be alienated from all creatures and from all
images and all forms, before people have come to these, that they be the same
Son who the Father birthes. |
|
<:8>Nu merket hie mit ernste ende
verstaet mi wol: ic en speke niet alleen, dat hem die mensche moet vremde
maken alre creatueren ende alre beelden enn formen, mer ic spreke dat de
mesce moet laten alle wesen. Nu en speke ic niet alleen van vremden wesen,
mer ic speke meer, dat die mensche moet laten syn eygen wesen. Want gads soen
ende des menschen soen en syn niet twe soene, mercke et is een soen ende hi
en heuet niet meer dan een wesen. Alsoe moet hem die mensche ontvremden allen
fr=mden wesen.
vnn von allen synen eygenen wesen ende moet alleen holden ende staen inden
bloeten wesen, dat een wesen is des svnes inder gotheit. Wat magie nv spreke Ich
habe gesprochen sol der mensche der selbe svn sin den der vatter gebirt so mGsz der mensche
lassen allez sin eigen wesen |
<:8>Now note here eagerly and
understand me well: I do not only say that the person must be alienated from
all creatures and all images and forms, rather I say that the person must let
go all being. Now I not only speak of an estranged being, rather I say more,
namely that people must let go their own being. For the Son of God and the
Son of Men are one Son, not two, note it is one Son and they do not have more
than one being. Hence the person must alienate onself from all alien being
and from all one’s own being and must solely hold and stay in the pure being
which is one being of the Son in the Godhead. What shall I now say? I have
said: shall a person be the same Son who the Father birthes, that person must
let go all one’s own being. |
|
<:9>Nu est in veel luden, die noch
also vele vremder wesen hebben ende behalden, hoe solden die hoer eygen wesen
laten? Ende ic spreke byder ewiger waerheit ende by munre zielen, dat die
mensche moet ommer laten syn eygen wesen ende dat moet van noeden syn, sal
die mensche die selue soen syn, den die vader gebeert. Ic hebbe getuych in
eenre scryft ende sprict myn herre sunte Pauwels alsdus in synre epistelen:
als hi ons heuet ouer geworpen in synen soen der mynnen. Dit wort was lange
quelic verstaen van veel meysters, die spreken wolden, dat die soen weer die
myn, ende hier in tebraken sie veel hoefde ende dit en was niet recht ende
sie en verstonden sunte pauwels niet. Dat hi sprict: hi heuet ons
ouergeworpen in synen soen der mynnen, dat is aldus te verstaen, dat die soen
alleen werde gemynt vanden vader. Ende hier om: allet, dat die vader mynt,
dat moet hi mynnen in desen soen, ende hier omme, als ic die selue soen
werde, den die vader gebeert ouermids dat hi ons ouergeworpen heuet in synen soen
der mynnen ende wi die selue soen syn, den die vader gebeert, des syt gewis,
dat dat van noede syn moet, dat hem got moet mynnen in ons ende allen
creatueren als in synen euygenen soen. Ende dit gesciet in desen, als wi niet
laten ende ons ontfremden van niet. |
<:9>Now there are many people who have
and keep to a lot of estranged being, how should they leave their own being?
And I say by the eternal truth and by my soul that the person must entirely
leave one’s own being and that this must be by necessity, if the people shall
be the same Son who the Father birthes. I have the proof in a Scripture and
it is my Lord Paul who says thus in his letter:[12] ‘As he has transformed
us into His Son of love’. For a long time this verse was misunderstood by
many masters who wanted to say that the Son was love and this gave them a
great headache, and that this was not right and they did not understand Paul
correctly, when he says: ‘He has transformed us into His Son of love’, which
is to be understood as follows, that the Son alone has been loved by the
Father, the reason being, all that the Father loves, must love Him in this
Son, and for this reason, as I become the same Son who the Father birthes
within, that much He has transformed us into His Son of love and we be the
same Son who the Father birthes. Be assured of this, that this needs to be so
by necessity, that God must love Him in us and all creatures as in His own
Son. And this happens by us letting go the ‘no’ and alienate ourselves from
the ‘not’. |
|
<:10>Sanct Petrus sprach herre nF sich wir
hant alle ding gelassen vnd sint dir nach gevolget wz sol vns dar vmb werden
ein gGter last Er
wonda dz ime vil solte werden. Er wonde wol gesprochen haben vnd der dez nit
sint gewis dz er nit wuste wz er seite do er sprach herre nF sich wir
hant alle ding gelassen vns frogeta do wz ime dar vmb solte werden dz solte
er auch gelassen han. Wanne ich spriche dat bi der ewigen worheit der got
dienet umbe lon der dGt nit mynre
wan Judas dede der do er got verkoufte. Vnd hie vmb solt sant petrus nit
gefraget han wz ime dar vmb werden solte so wer ime reht gewesen. Do antwurte
ime Christus vnd sprach wer do lot alle ding durch mFch vnd
minnen namen der sol haben hvndert veltigen lon vnd dar zG ewig leben.
Nu mercke dise wort sint al zG vol vnd
habent rehte vil synnes in in. NG sprichet dz
ewangelium der alle ding lat in minnen namen dem sol ich hie geben hundert
veltigen lon vnd dar zG ewig leben.
Nu mercke er sprichet der lasset durch mich. Ich sage Mch bi der
ewigen worheit en bi miner zielen der lasset iht of alle dinc durch mich vmb
hundert veltigen lon oder ewig leben dem wurt noch hvndert valtigen lon noch
ewig leben |
<:10>Saint Peter said:[13] ‘Lord, now
see, we have left all things and have followed you, what, therefore, will
come to us as a good end?’ He believed that much would come to him. He
believed to have spoken well, but he did not. Be assured that he did not know
what he said when he spoke: ‘Lord, now see, we have left all things’, and
then asked what, therefore, would come to him. This, too, he should have
left. For I say this by the eternal truth, who serves God for a reward does
not less than Jude did when he sold God. And, therefore, saint Peter should
not have asked what should come to him for this, then this would have been
right by him. Then, Christ answered him and said:[14] ‘Whoever
lets go all things for my sake and for the sake of my name will receive a
hundredfold reward and, on top of it, eternal life’. Now note, these words
are really packed and have a rich sense in them. Now, the Gospel says, that
‘whoever lets all things in my name to this one I shall give hundredfold
reward and, on top of it, eternal life’. Now note that He says: ‘Whoever lets
for the sake of me’. I tell you by the eternal truth and by my soul, whoever
lets something or everything ‘for the sake of me’ for a hundredfold reward or
eternal life, will receive neither a hundredfold reward nor eternal life. |
|
<:11>Der ewangeliste sprichet vergib
vnd vergisse aller dinge Do stvnt er vf vnd volget ime na Dez sint gewisz das
dz wor ist in der ewigen worheit daz der mensche sich sol fr=mden allen
creaturen vnd alles dz in der zit ist vnd sol vf ston von allen dingen vnd
sol alle ding vbergeben vnd vergessen aller dinge also daz er niht sol
behalten denne dz einige wesen dez svnez von dem wir gesprochen hant. Vnd diz
schint ein grosz ding sin vnn ist niht. hiesse vns got die ding tGn die wir
nit vermochten te doene so mochte men der af spreken dez tGt got niht. Got
heiset vnz ein lihtez dinch tGn. Er heiset
vnz niht lassen. Der svnder varvmb stat der hat niht gelaszen. vnn in disem
daz wir diz tNn so han wir
alle welt vnd richeit. War vmb stet der het niht gelassen vnd in dem dz der
mensche nit lasset durch got dem menschen werdent alle ding. Dez sint gewiz
bin ich besser denne ir allez ds gNt ds ir tNnt vnn wz ir hant ds ist me min
denne vwer. Wan allez ds ir behaltent ds behalten ir in niht. aber han ich
niht gelassen so bin ich der selbe svn den der vatter gebirt. So sint alle
dinch min in dem wesen gottes. |
<:11>The evangelist says: let go and
forget all things, ‘then he stood up and
followed him’. Be assured of this that this is true in the eternal truth that
a person should estrange oneself from all creatures and all that is in time,
and shall stand up from all things and shall hand over all things and forget
all things, so that one does not keep anything, except the one single being
of the Son, of which we have spoken. And this seems to be a big thing, but it is
not. Would God call us to do the things that we are unable to do, one could
answer to this: God does not do this. God asks us to do something easy. He
asks us to let go the ‘no’. Whoever stands without a why, has let gone the
‘no’. And by doing this we own all the world and all richesses. Whoever
stands for a why has not left anything, but by a person letting go the ‘no’
for the sake of God, this person will receive all things. Be assured of this,
if I were better than you all, the good that I you do and that you own is
more mine than yours. For all that you keep you do not keep, but when I have
let gone the ‘no’, I am the same Son who the Father birthes. Thus, all things
are mine in the being of God. |
|
<:12>Dz wir hie zG komment dz
helffe vns der vatter vnd der svn vnd der heilige geist in ewige selikait.
Amen. |
<:12>That we come to this, may the
Father and the Son and the Holy Spirit help us in eternal blessedness. Amen. |
[1] See on this F. Löser, Meister Eckhart in Melk (1999), 220 n.
384.
[2] R. Langenberg, Über das
Verhältnis Meister Eckarts zur niederdeutschen Mystik (1895), 38.
[3] See R. Langenberg, Über das
Verhältnis Meister Eckarts zur niederdeutschen Mystik (1895), 41.
[4] See below the note.
[5] See R. Priebsch, Deutsche Handschriften
in England II (1901), 83.
[6] G. Steer, ‘Schriften Meister Eckharts’ (2002), 253.
[7] Matth. 9:9: ‘Jesus, vidit
hominem sedentem in telonio, Matthaeum nomine. Et ait illi: Sequere me. Et
surgens, secutus est eum.’
[8] Luc. 15:10: ‘Ita, dico vobis, gaudium erit coram
angelis Dei super uno peccatore poenitentiam agente.’
[9] See Acta Echardiana n. 48 (Resp.
Echardi nn. 98–9) (LW 341,11–342,5): ‘Tricesimus nonus articulus sic dicit:
“Pater generat suum filium sine intermissione. Plus dico: ipse generat me suum
filium et eundem filium”. “Quidquid deus operatur, hoc est unum; propter hoc
generat ipse me suum filium sine omni distinctione”. Et infra: “Propter hoc est
caelestis pater vere pater meus, quia ego sum filius eius et ab eo habeo omne
quod ego habeo et quia ego sum ille idem filius et non alius. Quia pater unum
opus operatur et simplex, propter hoc operatur ipse me unum filium suum sine
omni distinctione”. “Nos transformamur <totaliter in deum> et convertimur
in eum simili modo sicut in sacramento convertitur panis in corpus Christi.
Quotquot panes essent, tamen fit unum corpus Christi”. “Quidquid in alterum
convertitur, hoc fit unum cum eo. Sic ego convertor in eum, quod ipse operatur
me suum esse <unum> non simile. Per viventem deum, verum est hoc quod ibi
nulla est distinctio”. Solutio. Totum, quod dictum est, falsum est et absurdum
secundum imaginationem adversantium. Verum est tamen secundum verum intellectum
quod idem filius est deus ipse in singulis nobis, et quod omnia nobis dat cum
illo et in illo. Ipse est, per quem operatur omnia, et “sine ipso nihil”.
Exemplum supra positum est in natura. Patet etiam hic exemplum in sacramento
altaris, nisi quod omne “sicut” est “sicutissimum”. In
sacramento enim altaris convertitur totum in totum, non sic in nobis. Unde non
sequitur quod nos simus deus, sicut in Christo primogenito homo est deus, qui
est imago et similitudo dei patris genita, nos autem ad imaginem et
similitudinem et creati”’. See also Acta Echardiana n. 47 (Proc.
Col. II) (LW V 237,14–238,12): ‘Tricesimus nonus articulus sic dicit:
“Pater generat suum filium sine intermissione. Plus dico: ipse generat me suum
filium et eundem filium”. “Quidquid deus operatur, hoc est unum; propter hoc
generat ipse me suum filium sine omni distinctione”. Et infra: “Propter hoc est
caelestis pater vere pater meus, quia ego sum filius eius et ab eo habeo omne
quod ego habeo et quia ego sum ille idem filius et non alius. Quia pater unum
opus operatur et simplex, propter hoc operatur ipse me unum filium suum sine
omni distinctione”. “Nos transformamur <totaliter in deum> et convertimur
in eum simili modo sicut in sacramento convertitur panis in corpus Christi.
Quotquot panes essent, tamen fit unum corpus Christi”. “Quidquid in alterum
convertitur, hoc fit unum cum eo. Sic ego convertor in eum, quod ipse operatur
me suum esse <unum> non simile. Per viventem deum, verum est hoc quod ibi
nulla est distinctio”’; see Eckhart, Hom.
C5,2* [103*; Q 6], n. 13: ‘Noch spriche ich mêr: er hât in geborn in mîner
sêle. Niht aleine ist si bî im noch er bî ir glîch, sunder er ist in ir, und
gebirt der vater sînen sun in der sêle in der selben wîse, als er in in der
êwicheit gebirt, und niht anders. Er muoz ez tuon, ez sî im liep oder leit. Der
vater gebirt sînen sun âne underlâz, und ich spriche mêr: er gebirt mich sînen
sun und den selben sun. Ich spriche mêr: er gebirt mich niht aleine sînen sun,
mêr: er gebirt mich sich und sich mich und mich sîn wesen und sîne natûre’ (‘I
say even more: He has given birth to Him in my soul. Not only is she with Him
or He with her alike, but He is in her and the Father gives birth to His Son in
the soul in the same way in which He gives birth to Him in eternity, and not
otherwise. He must do so, whether He might like it or not.
The Father gives birth to His Son without interruption, and I say more:
He gives birth to me as His Son and as the same Son. I say more: He gives birth
to me not only as His Son, but more, He gives birth to me as Himself, and
Himself as me, and me as His being and His nature’).
[10] See the parallel idea in Eckhart, Hom.
C2,1* [95*; Q 27], n. 7: ‘War umbe? Einez enist daz ander niht, wan daz niht,
daz dâ machet underscheit, daz enist niht anders wan bitterkeit, wan dâ enist
niht vride. Hân ich einen apfel in mîner hant, der ist mînen ougen lustlich,
aber der munt wirt der süezicheit beroubet. Aber izze ich in, sô beroube ich
mîniu ougen des lustes, den ich dar ane hân’ (‘Why? The one is not the other,
because the ‘not’ that indicates the difference, is nothing but bitterness,
because there is no peace there. If I have an apple in my hand, this is
pleasing to my eye, but the mouth is deprived of the sweetness. But when I eat it, then I deprive
my eyes of the pleasure that I had of it’). See also Eckhart, Hom. T35,1* [42*; Q 46], n. 5: ‘wellet
ir éin sun sîn, sô scheidet iuch von allem nihte, wan niht machet underscheit.
Wie? Daz merket! Daz dû niht enbist dér mensche, daz niht machet underscheit
zwischen dir und dém menschen. Und alsô: wellet ir sîn sunder underscheit, sô
scheidet iuch von nihte’ (‘So,
if you want to be one Son, detach yourselves from every “not”, because the
“not” distinguishes. How? Note this! That you are not this person, the “not”
makes the distinction between you and the other person. Hence, if you want to
be without distinction, detach yourselves from the “not”’);
Hom. T41,2* [50*; Q 5b], n. 8: ‘Ich spriche wærlîche: als vil dir niht zuo
haftet, als verre bist dû unvolkomen. Her umbe wellet ir volkomen sîn, sô sult ir nihtes8 blôz sîn’ (‘I tell you
in truth: as much as “not” adheres to you, you are imperfect. Therefore, if you
wish to be perfect, you have to be bare of “not”’).
[11] Back-reference to Eckhart, Hom. T21,1*
[20*; Q 50], n. 5: ‘“Aliquando”:
der das wort volgrvnden kan, so spricht es als vil als “<et>wanne” vnd
meinet zit, das vns hindert an dem liechte, want gotte dem ist enkein ding so
vaste wider als dv´ zit; Nicht alleine dv´ zit, er meinet ovch ein
anehaften der zit; er enmeinet ovch nicht alleine ein anehaften der zit, er
meinet och ein rv°ren der zit; Nicht alleine ein rv°ren der zit, Mer: ovch
einen rovch vnd einen smak der zit, – als da ein apfel ist gelegen,
da belibet ein smak; also nim es von der berv°rvnge der zit’ (‘Aliquando: to understand the term, it means as much as
‘once’[11] and indicates ‘time’, which keeps us away
from the light, because nothing is so contrary to God than time. Not solely time, he also means an
attachment to time; not only an attachment to time, he also means a touching of
time; not alone a touching of time, rather also a smell and taste of time, just
as when an apple had been lying there, the taste still remains; in this way you
have to understand the touch of time’). A further parallel
is given in Eckhart, Hom. C2,1* [95*;
Q 27], n. 8: ‘Hân ich einen apfel in mîner hant, der ist mînen ougen lustlich,
aber der munt wirt der süezicheit beroubet. Aber izze ich in, sô beroube ich
mîniu ougen des lustes, den ich dar ane hân’ (‘If I have an apple in my hand,
this is pleasing to my eye, but the mouth is deprived of the sweetness. But when I eat it, then I deprive
my eyes of the pleasure that I had of it’); Hom.
29/5,1* [34*; Q 55], n. 5: ‘Als ob ich
einen apfel hæte gehabet in mîner hant eteswie lange; swanne ich in dar ûz
tæte, sô blibe sîn etwaz dar inne als vil als ein gesmak’
(‘As if I had
held in my hand an apple for some time, when I put it aside, some smell of it
would remain in there’).
[12] Perhaps Rom. 12:2: ‘Et nolite conformari huic
saeculo, sed reformamini in novitate sensus vestri’ (‘And do not be conformed
to this world, but be transformed by the renewing of your mind’) and IICor. 3:18: ‘Nos vero omnes, revelata
facie gloriam Domini speculantes, in eamdem imaginem transformamur a claritate
in claritatem, tamquam a Domini Spiritu’ (‘But we all, with unveiled face,
beholding as in a mirror the glory of the Lord, are being transformed into the
same image from glory to glory, just as by the Spirit of the Lord’).
[13] See Matth. 19:27: ‘Petrus, dixit ei: Ecce nos reliquimus omnia, et
secuti sumus te: quid ergo erit nobis?’ (see, however, Luc. 18:28: ‘Ait autem Petrus: Ecce nos dimisimus omnia et secuti
sumus te’). See on this Eckhart’s Sermo
LIII (LW IV 441-2).
[14] See Matth. 19:28-9: ‘28 Jesus autem dixit illis: Amen dico vobis, quod vos, qui secuti estis me, in regeneratione cum sederit Filius hominis in sede majestatis suae, sedebitis et vos super sedes duodecim, judicantes duodecim tribus Israel. 29 Et omnis qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam aeternam possidebit’ (‘28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life’).
Homily S70,1* [Sievers 26]
In festo sancti
Michaelis Archangeli et omnium Anglorum, die 29 septembris
‘Vere dominus iste est in loco isto etc. (Gen. 28:16)’
Text and translation
<:1>[fol. 307r]Vere dominus iste est in loco isto etc. Got ist werlichen
an disser staid dasz sprach Jacob der Patriarche
|
<:1>‘Vere dominus iste est in loco isto etc.’ ‘God is truly in
this place’, this Jacob, the patriarch, said.[101]
|
<:2>Vnd Isaaks husfrauwe die sprach ist dasz uns sone nymmet eyn frauwen van dissem
lande so vordruszet mich dez lebens Vnd mit dissem wort gap he den rait dasz
men Jacob sant in dasz lant do sie üsz geborn waz durch zwo sache Die erste
ist dasz her do eyn husfrauwen nemen solde Die ander dasz sin bruder Esau sin
vigent waz der yen wolde irslahen dem solde her enfliehen usz dem lande
|
<:2>And
Isaac’s wife, she said: ‘If our son takes a woman from this country, my life saddens me?”[102]
And with these words He ordered for two reasons that one sent Jacob to the
country from where she[103]
she was born. First, that he should take a wife, second, that he should flee
his brother Esau who was his enemy who wanted to slay him.
|
<:3>[fol.
308r] Egressus Jacob Do her wandert vsz dem lande Bersabee vnd hatte
geeyrbedet in dem elende daz her müde waz do leyde her eynen steyn zu sijnem
houbete vnd rüwete Do sach her in syme slaffe wu eyn leyter stunde uff der erden vnd
rechete an den hummel vnd die engel stiegen uff vnd abe Vnd god hatte sich
geneyget uff die leiter Vnd he sprach eme zu also Jacob dit lant gebe ich dir
zu eym erbe vnd wil din geslechte meren also den stoip der erden Vnd
mannigfaldigen als die sternen dez hummels Vnde wil dich breiden uff dasz
osten vnd das westen uff dasz suden vnd norden
|
<:3>‘Egressus Jacob’.[104]
When ‘Jacob left the country,
Beersheba’ and had worked in this misery until he was tired, he put a stone
under his head and rested. There in his sleep he saw where a stairway stood
on the earth and reached to heaven, and the angels were ascending and
descending, and God bowed to the stairway and spoke to him: ‘So, Jacob, I
will give you this land as a heritage and want to grow your house like the
dust of the earth and as many as the stars of heaven and spread you out to
the east and to the west, to the south and to the north’.[105]
|
<:4>Cum
vigilasset Jacob Da Jacob da erwachete Da sprach he god ist werlichen an der
staid vnd sie ist geheiliget vnd ist eyn porte desz hummels vnd ist wunderlich
disse rede wil ich geistlichen betuden
|
|
<:5>Die zwene
sone die bezeichent libe vnd sele die eyn mensch sin vnd werden zumale
geboren als jene zwene Esau vnd Jacob waren zusammen geboren Vnd streden
widder eynander Esau bezeichent also vele als itelkeit dasz ist der sich
bekommert mit ydelen Vnd vorgenglichen dingen Jacob bedudet also vele also
eyn strider vnd eyn segefechter Bersabee bedudet also vil als das von dem
wassere genomen wurdt Daby ist bezeychent die vnstedikeit disser werlde Durch
diz zwei dinge floch Jacob synen bruder vnd daz lant also ist esz an der sele
die ist von dem hummel kommen Vnd der lip von der erden dasz ist von vatter
vnd von mutter vnd striden vnder eynander der lichnam vichtet widder die sele an
vnd die sele den lichnam als sente Pauel spricht dasz eyn strijt musz sin
zuschen der sele vnd dem libe Die sele begeret ewige dinge vnd der lip
vorgenglich ding Dor vmb müsz die sele flihen von allen
vorgenglichen dingen vnd von wollust wan Basilius ein heilig spricht Dasz ist
vollenkommenheit dasz eyn mensche aller dinge nicht enachtet Die god nicht
ensin
|
<:5>The
two sons signify body and soul who are one person and are fully born as those
two. Esau and Jacob were born together, but fight each other. Esau means as
much as idleness, i.e. who occupies himself with idle and transient things.
Jacob means as much as a fighter and victor. Beersheba means as much as what
has been taken from the water, indicating hereby the restlessness of this
world. On account of these two things Jacob fled his brother and the country.
Thus it is for the soul. She has come from heaven and the body from the
earth, i.e. from father and mother. And they fight each other, the body
fights against the soul and the soul against the body, as saint Paul says,[108]
that there must be a battle between soul and body. The soul longs for eternal
things and the body for transient things. Therefore, the soul must flee from
all transient things and from pleasure, for Basil, a saint, says:[109]
This is perfection that a person does not appreciate anything that is not
God.
|
<:6>daz sal he
leren an vier dingen Daz erst daz her nicht enachtet aller vorgenglichen
dinge Daz ander ydeler ere Dasz her siner ere nicht me enachtet dan eynes
andern ere Dasz dritte ist wollust bij dissen drihen leret men dasz men
kommet zu dem vierden [fol. 308v] dasz her synes selbez nicht enachtet als
komment die sele zu eyner ruwe vnd sleffet uff eyme steyne als sie alsus alle
dingk ubergangen hait So ruwet sie allyne uff vnsevme herren Ihsus Christus
der by dem steyne bezeychent ist Vnd
sihet die leytern sten uff der erden mit eyme ende vnd mit dem andern ende rüret sie den hummele vnd sihet dan den hummel üffen vnd god geneiget vff der leitern vnd sihet die engel die stigent
uff vnd abe
|
<:6>This
one should learn from four things: First, that one does not appreciate any
transient thing, the second is idle honour, that one should not appreciate
one’s own honour not more than another one’s honour, the third is pleasure.
From these three one learns to get to the fourth one that one does not
appreciate one’s own. Thus, the soul comes to a rest and sleeps on a stone[110]
and thus as she has forgone all things, so she rests alone on our Lord Jesus
Christ who is meant by the stone, and she sees the staircase standing on
earth with one end and touching the heaven with the other end and God bowing
to the staircase and seeing the angels moving up and down.
|
<:7>Die leiter
bezeichent gentzlich die sele die mit den nedersten krefften ruret Dasz
erterich dasz ist in den krefften die vereynet sint mit den funff synnen vnd
dem libe daz leben geben do mit si in enthalten vnd dar midde wirt sie
vnedele Vnd mit den obersten kreften ruret sy den hummel da von bekennet sy
hummelsche ding Alsz lange als die sele ichtes ist vszen sich erkennet so
enkennet sie sich selber nit hir von spricht eyn meister dasz die sele eyn
mittel ist zwischen gode Vnd den creaturen wan sie ist besatzt an dem
begynnen vnd an dem ende desz obersten vnd rüret dasz nyderste dor vmb louffen die engel uff vnd abe zudail das ist
geordentte bekentenysse vnd droist den die engel bringent von gode zu der
selen want das gotlich liecht ist so uberkrefftig vnd sin suszigkeyt das es
die sele ni keyne wise entpfahen mochte als bloisz von godde sie enwurde
widder geslagen Als das krang auge daz der sonnen liecht nit liden mag Also
enmag die sele das gotlich liecht niht entphahen es enwerde zum ersten uff
sie bracht mit der creaturen Darumbe lauffent die engel uff vnd abe zu dale
die sele bewarent wan sie noch ist also an eyme slaiff alz daz god wircket an
den nedersten dingen dasz hat her zu dem ersten gebrocht an den obersten Dasz
sprichet Dyonisius alle bilde ader glichenisse hat her erst gebrocht Vnd gedrücket an die nedersten engele vnd werden also gebrocht vnd gedrucket an
die creaturen Also eyn gut meynster sin kunst die her am hertzen begriffet Vnd snidet an eyn hultz ader malet an eyn tuch
ader an eyn want Also drucken die engel godes licht vnd sinen trost in die
sele vnd die sele sichet den hummel uffen vnd sicht wie sich got geneyget
hait uff die leyttere
|
<:7>The
staircase means the entire soul that touches the earth by her lowest powers,
i.e. in the powers that are joined to the five senses[111]
and give the body life, with these the soul turns to become adulterated, and
that touches the heaven by her highest powers, by which she knows heavenly
things. As long as the soul knows herself as from somewhere outside, she does
not know herself. Of these a master says that the soul is a medium by which
between God and the creatures, for she is placed at the beginning and at the
end of the Most High, and she touches the lowest, wherefore the angels move
up and downhill, i.e. proper knowledge and comfort which the angels bring
from God to the souls, for the divine light and its swettness are so
overpowering that the soul could not receive them in anyway, except it is
struck by God. And as the weak eye cannot stand the light of the sun, so the
soul cannot stand to receive the divine light, unless it is first brought on
her by the creatures. Therefore, the angels move up and downhill who protect
her when she is still asleep. All that God does in the lowest things, he has
first brought to the highest. This Dionysius says:[112]
All images and likenesses he has first brought to and imprinted into the
lowest angels and, thus, are brought to and imprinted into the creatures.
Thus just as a good craftsman knows his skill by heart and carves wood or
paints a canvas or a wall, so the angels imprint God’s light and His comfort
into the soul, and the soul sees the heaven open and sees how God Himself
bowed to the staircase.
|
<:8>Dasz ich nü sprechen wil Dasz ist werlich ware Vnd es ist eyn wünderlich wort Vnd es enweisz nicht vele lude daz nommer creature der
sele smecket noch wollust gegibt dann als vil als got dor an smaket und
wollust gibt der mensche wisz ader enwisse es nit so ist doch werlichen war
Esz ensach mannig mensche ny rome Vnd ist doch rome Vnd vil wondersz ist zu
parisz dasz mannig mensch noch ny gesach vnd esz ist doch do dor vmb hatte
sich god geneyget an die leytern Dasz alle die wollust die die sele hait an
den creaturen die ensmecken ir nommer inwer god enwere daran wanne die sele
dit werlichen erkennent so entfallen vnd vornichtigen ir alle creaturen Dor
vmb spricht ouch her Jacob Do her entwachete von dem slaiffe Got ist werlichen
an [fol. 309r] disser staidt Vnd ich enwuste ez nicht do her Jacob entwacht
do entwichen eme alle sin creaturen vnd bekente god alleyn also ist ez
gentzlichen an der sele die wile sie ist an dem slaffe so dynen er die engel
vnd sie bedarff der creature hulff nicht wan sie 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 Also
lange als die sele den engel bekennet so enbekennet sie got nyt Da die Sonne
yren schin wydder gibbet an die want so ist eyn gebunig din<g> also man
die sonne obene nyt ensicht so ist etwas vor der sonnen Dor vmb sprichet her
daz man den nuz besehe durch die schalen bisz uff den kern
|
<:8>What
I am now going to say is truly true and it is an awesome thought, and not
many people know that any creature is only as much to the likes of the soul
and provides pleasure as God gives taste and pleasure in it. Whether or not
people know it, it is still truly true. Some people have never seen Rome, yet
Rome still exists, and there are many wonders in Paris which many people have
never seen, and yet they are still there. Therefore, God has bowed to the
staircase that all the pleasure in the creatures that the soul possesses are
of no taste to the soul, unless God is in them. For when the soul truly
recognizes this, all creatures escape her and are annihilated. Therefore,
lord Jacob, too, says when he woke up from the sleep: ‘God is truly in this place and I was not
aware of it’.[113]
When lord Jacob woke up, all his creatures escaped him and he knew of God
alone. Thus it is entirely in the soul. While she is asleep, the angels serve
her and she is in need of help from the creatures. 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. As long as the soul knows the angel, she does not know God. When
the sunshine reflects on the wall, there is a bound thing. As one does not
see the sun on high, there is something in front of the sun. Therefore, one
says that one should contemplate the nut through the shell to the kernel.[114]
|
<:9>Daz wir
god bekennen vnd smacken vor allen dingen daz vns daz gescheh Desz helff uns
der wolsmackende kern Jesus Christus Amen
|
<:9>That
it happens to us that we know and taste God before all things, may the Father
and the Son and the Holy Spirit help you and me. Amen.
|
No comments:
Post a Comment