Markus Vinzent's Blog

Wednesday, 18 December 2019

New Date: Workshop on 'Retrospection' on 8-9 September 2021 at the Max Weber Kolleg, Erfurt

Beyond the timeline: Wo to write History (for example of the Middle Ages) in different ways
As this workshop had to be postponed because of Covid19, here is the new date with the new deadlines:

The workshop takes place: 8/9 September 2021
Applications with suggestions for papers: 15 February 2021
Location:                       Erfurt, Germany, Internationales Begegnungszentrum (IBZ),  
                                    Michaelisstraße 38, 99084 Erfurt
Organiser:                 Professur für Mittelalterliche Geschichte, Universität Erfurt, Prof. Dr. Sabine Schmolinsky, Julia Seeberger, Prof. Dr. Markus Vinzent, Max-Weber-Kolleg Erfurt/King’s College London, Marie Anne Vannier, Université Metz, und Prof. Dr. Dietmar Mieth, Leiter der Meister-Eckhart-Forschungsstelle Erfurt

It is part of human experience that developments happen from earlier to later stages. Hence, the courses of these developments are usually written from the time that has longer gone to those times that are closer to us. Such a chronologically progressing historiography is generally accepted, though theoretically and methodologically admit that researching narrating the past always happens from a present by looking backwards into the past. The question than can be raised to what extent it is reflected, that such a chronological account implies a kind of causally determined history of reception in addition to the impact our own, contemporary view points have.
The historian of early Christianity and the medieval times, Markus Vinzent has recently criticised this type of historiography of reception of the past. In his book of the year 2019 Writing the History of Early Christianity. From Reception to Retrospection (Cambridge University Press) Vinzent introduces the perspective of retrospection as a criticial method of historiography and exemplifies this by several showcases from the ‘beginnings’ of Christianity. One of the basic ideas of retrospection is that writing history must by necessity be progressive (as all out thinking and writing is progressive), while its (re-)construction is always done in a regressive mode, working anachronologically against the timeline. If this is recognised, continuities and linearities disappear. Vinzent‘s historiographical method of retrospection dissolves the difference between sources (or an original, authoritative reference text) and secondary literature and questions past authorities (auctoritates). Retrospection rather foregrounds the author of the historiographical production as subject of history which targets different objects of the past.
Does retrospection mean, we should simply turn back the timeline and alter the direction of writing history, or what changes when we approach history deliberately anachronologically? Can we give up – without the loss of a critical instance – the difference between sources and interpretations? Are not timelines and chronologies essential elements of the work of historians?
Beyond a chronologically oriented historiography, the workshop will explore examples from the Middle Ages (not only, however) to discuss several methods and forms of historiography. Potential topics could be:
(1)    Into which direction of time should we write?: What impact does the timeline have in narrating history? Can we, and if so, how can we alter the direction of writing history?
(2)    Beyond the timeline: What is the meaning of time in historiographical concepts? What differences does retrospection make in historiography? How can one write retrospectively? Writing retrospectively, does it lead to novel forms of history (particularly of the Middle Ages)?
(3)    Narrativity and time: What additional insights do we get from narrative elements in historiographical productions? What is the meaning of Flashbacks and Flashforwards in narrating history? What do we learn from contrafactual or virtual history? What happens, if historians become agents of history?
The workshop invites contributions from historians, literature, cultural studies, philosophy, religious studies, cultural anthropology, sociology and related subjects. We particularly invite young scholars to the workshop.
The workshop will be based on pre-circulated papers. In these contributions which will be distributed to the conference participants at the latest a fourtnight before the workshop. During the workshop the papers shall be introduced by their authors and will then discussed. The evening lecture will be given by Prof. Dr. Markus Vinzent who is going to present his new book.
Please submit your paper prosal with an abstract (ca. 500 words). Abstracts and papers can be presented in German and English and will be discussed in both languages.
We are working towards a thirdparty funding of the workshop.
Deadline for the application is 15.2.2020 to Julia Seeberger:

Tuesday, 1 October 2019

'Open beginnings' - Offener Anfang - Christianity's origin in the second century

One of the first reader's responses of my new book 'Offener Anfang' ('Open beginnings', forthcoming in English in the next year with CUP), lead to the following email exchange which the author happily agreed to be posted on the blog here:

Dear Mr. Vinzent,
Sorry to take up your time with a long email. I hope you will be able to find some time to read and, if it is not to demand too much, to answer it. I have a question about your methodology ...
I am a professor of philosophy in an interdisciplinary institute ... since a couple of years, I came back to the NT, offering seminars for students who conduct interdisciplinary research in public health, including sexuality, colonialism, the growing presence of the Pentecostal and neopentecostal church etc. History of Christianity has, therefore, become relevant again in my academic life. For instance, in my current seminar, I am discussing some chapters of Stephen Moore’s books, mainly those related to masculinity and colonialism. And I am already preparing my next seminar: a critic on how philosophers in the 20th and 21st Century read Paul.
So, I have an enormous homework to do about Paul and, unavoidably, Marcion. In this context, I resort to your books. Indeed, your Marcion-book is on the way. But I have been working on Writing the History of Early Christianity and Christ’s Resurrection. They are very well researched and based on a well-thought methodology. However, I do have a question about methodology, namely if you really followed it consistently. I am afraid that you, like many NT scholars, have a blind spot.
Let me come back to Burton Mack’s A Myth of Innocence. In the first paragraph he talks about “sifting through the layers of accumulated constructions” (p. xix). I assume you too would go on in the same gist. As far as I understand his initial paragraph, he would not take for granted that there is an origin but would start from the discursive layer at hand and dig down until he would get to anterior discursive layers. However, Mack doesn’t follow this method. In the following paragraph, when he heavy-handedly proceeds to talk of “a singular genesis of Christianity,” i.e., he soon comes to disqualify the historical literary criticism. Actually, he doesn’t need to dig: he already came across the, as Wittgenstein would say, “bedrock” which turned his spade. So, Mack talks about “an objective known to be unreachable by scholarly tools and methods.” For him, “Christianity appeared unexpectedly in human history” and is “a brand new vision of human existence.” He comes, some pages later, to describe in detail the new kid on the block: “Jesus was born and raised in Galilee, no doubt from a Jewish family, evidently bright, and apparently educated” (p. 62). The gospels never describe Jesus’s physical appearance (apparition?!): narratively he is just a hupokeimenon, a vanishing point. What I want to highlight is the methodology: Mack is clear that a “historian who has no theological proclivity” (p. 3) will just be amazed at the quest for this origin which bursts into human history, namely the bright guy.

Even though you are a historian with theological proclivities, I was impressed by your forceful first paragraph: “What role did Christ’s Resurrection play in early Christianity? Instead of addressing the historical question of whether or not Jesus rose from the dead, we ask: When, to whom and why was it important to confess the Risen Christ?” Though I couldn’t know just at the beginning if you would not only assume methodologically that the resurrection is an unreachable event, but also if the existence of Jesus is unreachable as well, I was glad to see that you were advancing a robust methodology: you would do what Burton Mack gave up so easily.

Unfortunately, your second paragraph is frustrating. You let Paul enter the scene, slanting your critical methodology. You assert: “the waning of Paul’s theological popularity after his death.” How can you be so sure that a Pauline theology was popular around the middle of the first Century? Which evidences can you muster? And then it waned? But if it waned, why the letters, neglected and not being copied, didn’t disappear? And if the Pauline writings were totally out of the loop (no one referred to any of his letters, let alone cited any passage, until the 2nd Century), how such bewildering writings would become again comprehensible and would even be recognized as authoritative? If Galatians emerged from the first time in the hands of Marcion in 140 CE (let’s accept the dating: or you established it otherwise in your book?) and was cited for the first time only later, where it was? Why, as you do, just take for granted that Galatians was an authentic Paul’s letter? Reading Schmithals’ Gnosticism in Corinth, I get the impression that Schmithals is constructing a Corinthian cultural environment pushing back in time many gnostic elements that actually pertain to the 2nd Century. And that is what you, committing methodological violence, also did: you nailed a postulated letter-writing Paul down in the 1st Century and proceed to tell a story of loss and redemption. To cap it all, you resort to a questionable negative causality: “a decline in interest triggered the rise of the Risen Christ,” i.e., the supposed decline of the maverick Paul would cause a lack and, as a consequence, some kind of historic gasp that rose the Risen Christ.

[MV: thanks for pointing out this weakness of the Resurrection book - something that needed to be addressed which I have done in my new book on 'Open beginnings', on this more below]

What I see is that in the 1st Century there was not such an enthusiasm for the Risen Christ – and therefore no subsequent decline – so that its 2nd Century rise to success was a true 2nd Century phenomenon, which, by the way, lends support for dating the letters attributed to Paul in the 2nd Century. Paul is presently seen as a towering figure of the 1st Century, astonishingly ahead of time, because the letters are pre-dated. I read them - and so many contradictions just evaporate - as resulting from editorial efforts and conflicts of the 2nd Century. I regard as pathetic the Herculean labor of harmonization deployed in dating the letters in the 1st Century as well as explaining away the contradictions due to assuming a sole author, postulating the letters as rather multiple letters stitched together under the stern, authoritative supervision of Paul himself (Trobish is indeed unconvincing).

[If I may, I think, methodological violence appears here in two ways. One way would be to postulate a 1st Century Paul who wrote the known and recognized authentic letters, and the others in wanting to date what we know of Paul into the 2nd Century. Instead, as I restrain myself methodologically in the new book of 'Open beginnings', and content myself in pointing to the earliest evidence that we have, namely the 10 Letter collection of Pauline letters from the hands of Marcion]
 I regard your methodological proposal in the first paragraph as brilliant: let’s work with what we have, namely the texts for which we have enough evidence that existed in the 2nd Century; and, thereafter, we try to dig down until we can prove, or not, that they were authored in the 1st Century; otherwise we have to let their dating floating and try to explain the unpindownable data that we have also with stories placing “Paul” in the 2nd Century, when, after all, the prestige of the Risen Christ came to fruition.

[As just stated, I think, it is highly problematic 'to dig down' further than the mid second century, hence, the subtitle of the new book]

Sorry if I am taking up your time with my lack of training in NT studies. But since I took a seminar on Romans in 1988 (therefore I am no internet era crazy) and, based on what was presented in the very same seminar, I came to the conclusion that the letter could not have been written so early, I had put aside any intensive work with late Antiquity. Indeed, I don’t have a passion for Christianity, so I, comfortably, let sleeping dogs lie until I recently had to kick them awake.

If you can point out for me why it is possible to put Paul in the 1st Century and, in the process, show that the letters attributed to him (seven? four?) are a coherent corpus, I will certainly change my mind.
Sie können ruhig auf Deutsch schreiben, though I much prefer English (in spite of my poor writing skills, I am trying to use English as my academic language).
Best regards

Dear Andre,

sorry for a rather short answer to your detailed, learned and impressive email. With most of the pointed out inconsistencies in my approach, I can agree with you in the meantime. As you will see in a forthcoming monograph (Offener Anfang. Die Entstehung des Christentums im 2. Jahrhundert, Freiburg i.Br.: Herder, 2019; Open beginnings. The origins of Christianity in the second century, Cambridge: CUP, 2020), that hopefully I am more rigorous in this and working retrospectively, I am much more cautious in assuming Paul's letters authenticity ... and stop without speculating backwards beyond the year 140,
yours Markus

Dear Markus,
I am glad to know about your forthcoming book – on 18th September: waiting for “Offener Anfang” is a great thrill for me. It is already pre-ordered by Until it arrives, I will still be busy with your amazing Marcion-book, which is impressive and thought-provoking. In it, you command an extraordinary erudition about fragments, papyri, etc. I just keep learning more and more.
Indisputably, your books provide no easy reading, and I wonder how much blood you sweated writing them.
Sorry about having criticized your Resurrection-book – and out of the blue: I am just trying to figure out some questions, which have been unduly kept at bay. Of course, my criticism doesn’t diminish my appreciation for the Resurrection-book.
I hope that you, as compensation for uncalled-for commentaries, got lots of fun at the studiae patristicae oxoniense colloquium.

ps. Don't worry about long emails: you better use your time to write books - books like yours' are much better than emails.

Dear Markus,

Sorry if I am writing to you so soon. Blame, which put Offener Anfang on my doorstep already on Friday.
Curiously, I was then happily reading another book of yours! Your fantastic Detachment-book. I cut short my ecstatic trip, let Martha and Mary bickering, and began reading your brand-new book.
At first, my congratulations: writing a book is Herculean work. I have been learning a lot with your books. I feel embarrassed about writing to you because I never met you personally. However, since I seldom go to international events, it is the only way I have to ask you some questions. I hope I am not inopportune. Anyway, I solemnly promise that I will never write another massive email again to you.
I began inspecting the bibliography. For the first time, you listed Hermann Detering: someone I highly praise, but you chose to ignore in the Marcion- and in the Resurrection-book. He was the first one who distilled my uneasiness with the dating of the letters attributed to Paul into an array of academic well-formulated questions. Unfortunately, you never engaged with his books, not even in a brief footnote (or am I wrong?). You listed Robert M. Price, too. Dennis MacDonald shows up only with a book of 1983, before his research on Greek literature and NT. Neither Stephen D. Moore nor Janice Capel Anderson is listed, though you discuss homosexuality.
I have no training in NT Studies and, consequently, profited a lot just in my first reading. Your book is not as I had anticipated (after all, it is your book, not mine). I thought you would present the complex philosophical, literary, and religious debates of the second half of the 2nd Century and descend, as far as possible, to the earlier controversies related to what may have happened in the 1st Century. On the one hand, you achieved more; on the other hand, less than I had expected. In fact, you began latter, touching base beyond the 2nd Century, with Gregory of Tours, Paulus and Seneca, Origin… so went on, always anticlockwise, until you reached Paul’s letters, which, following Trobisch (?), you understand as have been written around the first half of the 1st Century.
What I did not like is the fact that you dealt preponderantly with Christian literature. You almost left out: Gnosticism, Greek literature, the debate around dying and rising gods, and philosophical ideas or attitudes pertaining to Stoicism and Cynicism. Justice be done: Marcion has proud of place.
However, let me make my point clear. The hero of your book is Trobisch, who shows up 24x in the Register (Moderne Autoren). Paul’s Letter Collection: Tracing the Origins is an amazing book. One can learn in it many things about letters collection in Antiquity, but hardly anything about a letter-writing Paul. Trobisch takes for granted that there was – indisputably – a Paul, who wrote the letters and even supervised an original collection of them. Since the material discussed is in many ways difficult to date and that the first texts which give some hint about the letters have many times questionable authorship and are difficult to date as well, i.e., since there is much leeway to come up with harmonizing appreciations of the material, tacit presuppositions may be easily imposed and, once they get into the mainstream scholarship, they become hard to be questioned or even to be spotted.
For instance, Trobisch in the subchapter “Addenda” points out that Cicero (and others) adds some sentences to a letter with his own handwriting and that, to authenticate the authorship of letters or documents; only the signature was not enough in Antiquity: the author should definitely drop some lines in his own handwriting in lieu of an authenticating seal. Thereby Trobisch is arguing that when “Paul” allegedly writes in 1Cor 21-24 with his “own hand,” it corroborates the authenticity of the letter. It is preposterous. He is preaching to converts. Only those who already accept Paul as the author of the first documents of Christianity will see Trobisch’s tale as a convincing argument. All of Trobisch’s arguments are for converts. Even my students are aware that forgers know the tricks to make their forgeries plausible. So, a chapter as “Characteristics Features of Letters of Paul. Inscription, Expression of Thanks, Wish of Grace” may be read rather as tricks to deceive the readers. In your Marcion-book you, inadvertently, also offer comments that cut both ways, in favor or disfavor of Paul’s authorship.
The unshakeable feeling of certainty that there had been a letter-writing Paul becomes a delusional core around which, falling back on vaguely datable material, it turns possible that a worldwide, well-subsidized academic apparatus becomes highly effective in creating unnerving arguments, or slogans, like the “consensus,” “the majority of modern research,” “not seriously disputed,” “it is well-established” and so on. As erudite as it can get, books like the Trobisch’s, regarding a serious debate on the authorship of the seven lucky epistles, are just gaslighting what should have been put up front.
Heavy-weight NT scholars as Trobisch, Brakke, Pagel, Tyson, Ehrmann, and so on, all of them just accept the authorship of the lucky seven. Then an enormous erudition effort is made to debate the order of the letters, how many letters were fused to put 2Cor together, etc. Some questions in their books are, however biased, particularly relevant: when Acts was written? Which was the role of Marcion (your book)? But if the author has already decided that Gal was written in 57 CE, any critical astuteness will be biased and instrumental in protecting the delusional, so that s dominant narrative will keep thriving on the cocooned postulate of the early dating of Paul (at least you vigorously discussed the dating of the Synoptics).
I thought you would in Offener Anfang keep the authorship question of the letters attributed to Paul open: when did it become rhetorical important to establish an authoritative genealogy beginning from Jesus, then postulating the twelve apostles, and so on? When did it become rhetorical effective to have letters ascribed to Paul? (Letters that brought to light a dramatis personae, independent from the twelve-apostles genealogy.) How and when the, let’s say, “two” groups clashed?
How in the 2nd Century would people write history? They would not talk about demography, social conflicts, biopolitics, and necropolitics, but would focus on what they understood as the life and decisions of kings or generals; in other words, they would emphasize the individuals. (They don't command social-sciences concepts and language; they tend to write plays and novels (or "scientific" and philosophical tractates.) Geographical descriptions and more ample appreciations would probably be restricted to the beginning, but the narrative would center on individuals and moral arguments (the moral virtues of a people – similar to the courage of an individual – could be taken into account, too). Ideological conflicts would be attributed to the leadership and genius of individuals. So, whatever Christian sects in the 2nd Century may be debating they would relate it as the sayings of individuals, who would debate or proclaim their ideas and attitudes. The rhetorical confrontations needed dramatis personae. Not to mention that in that pre-Netflix era, they were in need of entertainment: catchy or memorable stories.
Justin Martyr, for whom Jesus was born in a cave, had to comment two or three times on the similarities of Jesus and Mithras. He argued that the devil – knowing about the future – had inspired previous people to come up with stories to disseminate doubts about Jesus. It is clear that for Justin to have well-accepted stories that could reinforce the plausibility of where and when Jesus had been born would be handy. Moreover, such stories were already in the making (soon Jesus, in the Synoptics, would no longer be born in a Mithras-alluding cave).
We have to establish when it became rhetorical necessary and plausible to assert a flesh-and-bone historical Jesus as well as to publish letters attributed to Paul and to explain how and where such documents would have been written. It is an unjustifiable methodological blunder to take for granted that there were Paul’s letters around the 50s CE; letters, which were very popular, and that, after being forgotten, were rehabilitated in the middle of the 2nd Century. If you take it for granted, you will not be putting forward any retrospection, but rather, from the get-go, smuggling into your narrative a delusional core. Moreover, the delusional core will keep, even if silently, distorting all your narrative.
If Detering had not been just a hapax legomenon (exiled in the Register) in your book, but if you had taken into account what he said about the Ignatius’ letters, you would probably not have argued that letters, which are clearly fictional, are instead authentic.
It is astounding that so many bright minds keep parroting, for instance, that “Pliny wrote to the emperor asking for advice…” and no one ever questions the authenticity of the letter. We are dealing with gaslighting in high style! Detering knew better (see: Detering, Falsche Zeugen, 2011 – a book you never engaged with). I regard the late Hermann Detering, a Pastor in Steglitz, as a sort of Father Brown of NT Studies.
As you see, my criticism is not personal. I am not up to argue against your books. My problem is also not exactly that so many highly erudite scholars systematically chose to swallow a delusional core, but why so many contemporary thinkers, so smart people as Heidegger, Derrida, Foucault, Lyotard, Deleuze, Badiou and Agamben (Agamben comment the beginning of Romans [a bizarrely long greeting, which sounds as if someone else is introducing Paul], which is clearly a Catholic addition – he didn’t pick even a Marcionite passage for a close reading –, and speculates wildly about the individual Paul who, so we can guess, would have prophetically – bringing about a Christian exceptionality? – uttered words unleashing some messianic power still affecting us today…) simply accepted what theologians say about Paul and assume a reverential attitude toward him. In February 1986, Jacob Taubes, a feeble skin cancer terminal patient, dragged himself to Heidelberg to hold a four day seminar – Monday-Tuesday-(Wednesday in hospital)-Thursday-Friday –, an extreme effort only to have a last chat with his life-long buddy Paul, who, after all, was for him the last as well as the ultimate interlocutor, just to die three weeks later. Taubes, too, a critic of the lectura greca of the Western intellectual history, was cognitively deeply dependent on his cherished Paul image.
NT scholars are cognitively thoroughpaced in nailing down a letter-writing Paul in the middle of the 1st Century so that everything else will be, as in a paraphrenia, structured and legitimated from this fulcrum: the historical Jesus becomes incontestable evidence. Cantankerous mythicists, especially the belligerent ex-apologists, give up the historical Jesus entirely but do not question the letter-writing Paul, because they read Paul as preaching a cosmic Jesus, which would be a proof that those who argue for a historical Jesus are liars or demented conspirators. However, why contemporary philosophers cling to a supposedly sagacious Paul, who would have even, as Taubes contends, declared war to the Roman Empire? I don't care much about criticizing these "contemporaries" thinkers, almost all of them are already dead: what I want to do is to understand the phenomenon. And which is the “phenomenon”? Namely why so many talented people can be so found of such a blunder? So gullible as to unblinkingly take what theologians hand them down. Nonchalantly considering Paul as the maverick leader who was ahead of time… [Agamben p. 14: “...the messianic calling is a central event in Paul’s individual history, as it is for the history of humanity”; therefore, the calling of this individual, namely Paul, is cognitively ingrained in Agamben’s worldview.]
Only the question related to contemporary thinkers has, in fact, to do with my current academic position – indeed, around here, I am the maverick, though without fame or publications on the subject.
I wonder if you will ever grow more detached from the passionate and much-flogged Paul of the 1st Century, who would have written letters that came to light only almost one hundred years later.
While you don’t do so, I am going back to the grunt, resume the chat with Martha and Mary, and reembark on the mystical tour I was delightfully in.
Once again, congratulations on your new book.
Friendly greetings to you and Jutta.

Dear Andre,

sorry for not answering sooner, but your email caught me when after teaching I flew off to Bologna where in Bertinoro I attended a conference ... but now back at my desk ...

I think the questions that you raise push me to think, and I'd be happy to share those thoughts not just with you, as your questions are partly those that others may have and raise as well.
Let me first thank you for reading my work so closely and so attentively. This is the best one can hope for. Or even better, that you think ahead and critique what I am trying to convey. So, please do not feel embarrassed at all. As one can read in one of Ignatius' letters, writing is the best next to meeting in person. So please, do not keep your promise, never in the future to write me another long email. I am more than happy to engage with them.

Indeed, I am glad you discovered Hermann Detering in the bibliography. I had not listed him before in my earlier work, although I always knew about both his works and his arguments, yet, forgive me - as you write you highly praise him - I found and find his work inspiring, but too ideological in the contrary sense to the many ideologies that I am confronted with when dealing with New Testament studies. This does not say that I simply equate him with traditional New Testament scholarship, but for myself I did and do not feel it necessary to make hypothetical statements for the sake of radicalisms. This might do him wrong and in this case I apologise, but it was good to see that - I cannot remember whether it was on my suggestion or whether my colleague Jan Bremmer found Detering's work on his own via the web - Jan recently engaged with Detering's work too and, though not convinced by everything, found his work stimulating to reflect on the parallelism of Lucian's Peregrinus and Marcion [See his contribution to Studia Patristica, vol. 99]. 

Having mentioned my caveat (it is simply for the self-branding of Detering as radical, something I would not wish to claim for myself, not because I am shy, but simply as I do not think it a need to be radical for the sake of being radical), I have engaged with Detering and the Holland radicals, as I find it necessary to take their position into the field, as they mark the other goal post between which the field moves. So, it was not ignorance, rather scepticism towards another form of radicalisation which made me not quote and engage with him in the earlier books. In the present book on Offener Anfang, however, I thought I developed more ideas that came closer to Detering's work, hence, I thought I should at least mention his position, whereas from the real radicals which inspired me more, I have always looked at the work of Paul-Louis Couchoud, who died in the same year, just a few days, before I was born. His work I always consult, as he is and remains a continuous inspiration, such an intelligent reader of texts, perhaps because he is a poet and philosopher and not a classicist, patristic and New Testament scholar. Having said this, I think Detering has learned not little from Couchoud, or if not, they developed quite similar ideas. 

Forgive me, if I have not explicitly engaged with either Detering or Couchoud - something I should do, even though, and this might explain the neglect so far, my interlocutors were rather on the other side of the spectrum to whom both these names would mean nothing at all and to whom already my own work is probably as far outside of their remit, as that of both Detering and Couchoud. Yet, you are right, they are both (and the other radicalists, too), worth an engagement.
The same is true for Robert M. Price and Dennis MacDonald, even though for these two the same is true as for Detering and Couchoud, they are regarded by what I have called the other side of the NT spectrum, total outsiders. For me, to state this clearly, they are as close and far as those who regard them as outsiders, as I do not see that the 'traditional' position has better arguments for their claims than these have.

Thanks, for drawing my attention to Stephen D. Moore whose work I was and still am not familiar with, but which I am going to explore, and likewise Janice Capel Anderson - your email teaches me how ignorant I am in the field of NT studies, but I will do more on this.

But let's engage with what you say about my new book, Offener Anfang. In it, I follow, without repeating the theoretical part of my novel methodology, the path of retrospection, while, at the same time, I wanted to avoid precisely the kind of hyperhypothesizing of the traditional and the radical strands. Hence, instead of jumping into my own construction of religious debates of the second half of the 2nd Century and extrapolating from there what may or may not have happened in the 1st Century, I contended myself answering two simple questions: First, what do historians from the Medieval period down to the early centuries, as far as we have these witnesses, want us to believe how Christianity or the Jesus-movement had started, and second, what are the 'evidence' that they provide us with for making these claims. Perhaps, I have achieved even less than you describe. Because by going anticlockwise, I did, in fact, NOT reach Paul's letters. Even though I am dealing with the two letter collections (the 14 letters, the 10 letters), and mention Trobisch, I do not fully side with Trobisch, as his claim that letter collections in Antiquity were mostly put together first by their living author, I can not fully endorse, as we do not know of any letter collection of Paul prior to Marcion. That is why on p. 273 I precisely contrast his position with that of the radical critics of Detering and others. And as I stress the potential parallelism with the letters of Ignatius which I have shown earlier seem all pseudonymous letters, I mention there that if not Paul than one 'Paul' may have put together letters. I would be misunderstood, if I had endorsed Trobischs' theory here against the radical criticism, but I also mention arguments that may speak for the writing of at least 7 letters during the 1st Century, simply because Marcion makes use already of 10 letters which he attributes to Paul - though we do not know whether for right or wrong. Moreover, as I state in the following pages, the Paul that we can attain to is at best the Paul of the 10 Letters collection of Marcion, and as I state on p. 282, it might be more the Paul that has been redacted and written down by Marcion rather than anything older. I even contend myself to say that going beyond Marcion's Paul and asking for another witness to tell us about the beginnings of Christianity brings us precisely to the kind of hypothetical speculations which I try to avoid. When, on p. 287, I then add that the very few indications speak for a kind of movement of Jesus-people in the 1st Century, then, this is what the few documents seem to convey. That this is far from making a strong case for either a historical Jesus or a historical Paul, I add in the light of precisely the early 'Christian' documents we have which surprisingly (up to Gregory of Tours) are almost disinterested in both the historical Jesus, as they are in the historical Paul or the historical beginnings of Christianity. On the contrary, as the entire book wants to show, they are all interested in the apologetical mythos of Christianity, as we could call it, not in what since the 19th Century, is the romantic or modern obsession of historicity. So, I think, both the claim for, but also the disputing of the historicity of either Jesus or Paul seems to fall into the same category which this book wants to deconstruct.
So, I hope to have made it clear at least here what I should have stated even more clearly in the book, namely that I am not part of those people who try to nailing down a letter penning Paul (or charismatic Jesus), I rather want to dispel the illusion that people who have read and perhaps first written the earliest writings that became later substantial for forming a Christian identity shared the 19th to 21st Centuries interest in historicity. Perhaps my colleagues in the Department in Birmingham hit the nail when - against their own intention - they wrote about the myth of God incarnate.
Yours Markus

Dear Markus,
First of all, I thank your generosity in answering my comments. I don’t know how you find time and patience to write such an attentive email.
If you think it is meaningful to publicize my comments or some of them in your blog, please go ahead. Indeed, I would prefer the anonymity (though you don’t need to keep my name secret elsewhere): it is not due to the vanity of not wanting to be divulging my poor English, but because I feel like my written English sounds rude and even aggressive, in other words, I am not the same person in written English than in my native language. Beyond word choice and grammar, language is linked to feelings. Luckily, you apparently understand the struggle with a foreign language.
Your email leads me to reread your book and to go for secondary literature I didn’t read. Curiously, I missed totally the footnote 46 on page 229! However, my own marginal notes on page 282 show that I was upset! Perhaps I was reading into your text something you didn’t state. My email was the first reading. The second reading will take up more time – as you see, my knowledge of the NT is faulty. I was amazed to see you were taken aback with my assertion that I highly admire Detering. You will, however, understand. I wonder where Jan Bremmer engages with his works, but I will find out.

Sunday, 29 September 2019

Where were the 12 Apostles when Paul meets Peter, James and John according to Galatians?

Dear Professor Vinzent,
In Galatians Paul meets with Peter, James, and John, historically, where do you think the rest of "the twelve" were at this point in time, preaching the Gospel elsewhere?

Thanks for your help,

Dear Trey,
your question assumes, the other apostles or the 12 were historical, perhaps, Paul only knew of these by name. The Twelve, mentioned in 1Cor. 15 may have only been a symbolic number, and what about the hundreds, mentioned there, too?
Yours Markus

Trey's reply: So historically the only apostles that we can say for sure that Paul actually met were Peter, James, and John?
To which I answered:

Dear Trey,

even more complex, the question of historicity is an obsession of modernity. As I have shown in my latest book ('Offener Anfang', to be published next year in English, too), all we can attain is the 10 letter collection of Paul's letter by Marcion, and to what extent this version represents Marcion or rather Paul I do not dare to speculate,

yours Markus

Wednesday, 15 May 2019

Thursday, 11 April 2019

1Cor. 14:34 - Should women be silent in church? A disorderly commandment

Working on Marcion's version of the Pauline text of First Corinthians, I noticed that according to both Tertullian and Epiphanius, Marcion's Paul had already the passage about the silencing of women, 1Cor. 14:34. This, of course, is a counterargument to Harnack and others who saw this as a later gloss [Harnack, Mission und Ausbreitung, 590-91, cf. B. Nongbri, ‘Pauline Letter Manuscripts’, in M. Harding and A. Nobbs (eds), All Things to All Cultures: Paul among Jews, Greeks, and Romans (Grand Rapids and Cambridge, 2013) 84-102 at 96; P.H. Payne, ‘Vaticanus Distigme-Obelos Symbols Marking Added Text, Including 1 Corinthians 14.34-35’, NTS 63 (2017) 604-25], unless that gloss  had entered the Pauline text at a rather early stage - pretty hypothetical.

However, contrary to our textus receptus of Paul today, Marcion's Paul must have pointed out with his explicit reference to the Law that this teaching about the silencing and subjugating of women derives from the Law and, therefore, only showed the 'disorderly nature' of the Law (so explicit in the commentary of Epiphanius, somehow also in Tertullian). Hence, instead of a later gloss, I would presume that the Pauline text had been altered later so that the critical note (1Cor. 14:33: 'For God is not characterized by disorder, but by peace') could be misinterpreted. It seems that Marcion's Paul intended by 1Cor. 14:34 to point out the subjugation of women and their silencing in the church was a kind of disorder that was inconsistent with the God of Jesus Christ. This then explains the strong dissent with the earlier statement that women in the congregations are allowed to prophecy.

Monday, 8 April 2019

The Unknown Meister Eckhart I, De Tempore 1 (Advent and Epiphany)

The next topic of the conference of the Meister Eckhart Gesellschaft in 2020 will be "The unknown Eckhart".

Amongst many texts by Eckhart which are rarely studied or quoted, are those that have been edited by critical scholars over the past 150 years, but which have not made their way into the critical edition of Kohlhammer. As this edition is now coming to a close, I am working on an editio minor of these texts, based on the sources that are given with each homily. See here, work in progress. Please feel free to comment and correct.

Homily T1,3* [Pfeiffer 67.1]

Dominica I in Adventu Domini
 ‘Virtutes coelorum movebuntur’ (Luc. 21:26)
<:1>(209) Virtutes coelorum movebuntur. Disiu wort sprichet unser herre in dem êwangeliô unde bediutent sich alsô: die krefte (210) der himel werdent sich bewegen.
<:1>Virtutes coelorum movebuntur.[8] This verse our Lord speaks in the Gospel, and it means: ‘The powers of the heavens themselves will move’.
<:2>Ein himel ist alsô vil gesprichen als ein heimelich oder ein verborgen dinc, wan got der ist alsô heimelich verborgen under der klârheit der schoenen gotheit, daz kein mensche mit vernunft von ir eigen nâtûrlîchen maht mac komen zuo der anschouwunge der wunne sînes götlîchen antlitzes. Dâ von sprach Job wer mac kriegende ervorschen diu dinc, diu in den himelen sint? reht als ob er sprêche: nieman in der welte. Daz besiufzete der wîssage unde sprach ach, herre, dû bist ein verborgener got!
<:2>A heaven means a private or a hidden thing,[9] for God is so privately hidden in the glory of the beautiful Godhead[10] that no human being by the intellect of its own natural power can come to the contemplation of the joy of His divine face.[11] Of this Iob spoke: ‘Who can achieve to explore the things that are in heaven?’[12] Right as if He said: Nobody in this world. About this the prophet complained and said: ‘Ah, Lord, you are a hidden God!’[13]
<:3>Nû sprichet sant Augustînus, daz sich got verbirget in der sêle innekeit mit den werken der gnâde, dâ er sich in der sêle an offenbâret, alsô heimlîche, daz ez nieman mac wizzen wan der mensche, in dem ez isz alsô tougenlîchen verborgen. Wan sant Paulus sprach allez, daz in dem menschen ist, daz ist verborgen. Dâ von ist diu sêle ein götlicher himel und ein geistlîcher, dâ got sîniu volkomeniu werc inne ruowende tougen unde heimlîche volbringet. Hie von sprichet got durch den wîssagen nement war, ich schepfe in iu einen niuwen himel.
<:3>Now, saint Augustine says[14] that God hides Himself in the inwardness of the soul with the actions of grace, as He revealed Himself in the soul so privately that nobody could know it except the person in whom it is so secretly hidden. For saint Paul said:[15] ‘All that is in a human being is hidden’. The soul is a divine and a spiritual heaven through God hiding His perfect work resting inside and perfecting it secretly. Of this God speaks through the prophet:[16] ‘Take note, I create in you a new heaven.’
<:4>Als nû die lîplîchen himel werdent beweget an iren kreften in der beschultunge des anschînes des liehtes götlîcher klârheit, dâ von sprichet Kristus die krefte der himel werdent sich bewegen. An disen worten sol man prüeven die üebunge guoter werke der sêle, dâ si sich an übet, swenne sich got in sî alsô verbirget, daz si wirt ein himel der unbegrîflîchen gotheit. Wan ein ieglich werc vliuzet ûz der kraft unde diu kraft vliuzet ûz dem wesen. Dâ von mac man ûz disen worten nemen driu stücke, diu der sêle adel bewîsent. Daz êrste lît an des wesens edelkeit. Dâ von sprichet er die himel. Daz ander lît an der krefte mehtikeit, dâ von sprichet er die krefte. Daz dritte lît an der werke fruhtberkeit, dâ von sprichet er beweget.
<:4>As now the corporeal heavens are moved by their powers in the covering of the shine of the light of divine glory, of this Christ says: ‘The powers of the heavens will move.’[17] In this verse one shall see the practice of good works of the soul, by which she practices, when God hides Himself in her, so that she becomes a heaven of the ungraspable Godhead. For every action flows out of power and power flows out of being. Through this one can take out of these words three pieces which proves the nobility of the soul. The first derives from the nobility of being. This is indicated by ‘the heaven’. The second derives from the mightiness of the powers which is indicated by ‘the powers’. The third derives from the fruitfulness of the works which is indicated by ‘moved’.
<:5>Nû sol man an dem êrsten prüeven, daz diu sêle, diu ein himelischez wesen wil an ir haben, diu sol an ir haben driu dinc, diu an dem himel sint. Daz êrste ist, daz der himel ist an in êwic. Daz ander ist, daz er an dem loufe ist umbegengic. Daz dritte, daz er den nidersten crêatûren ist înfliezende. Disiu driu dinc bewise ich alsô.  
<:5>Now, one should see with regards the first that the soul which is going to have a heavenly being in herself, she shall have three things in herself which are in the heavens: The first is that the heaven is eternal in itself. The second is that it is circular in its movement. The third that it flows into the lowest creatures. These three things I will show in the following:
<:6>Bî dem êrsten, daz der himel ist êwig an dem wesen, daz bewise ich mit dirre rede. Der himel hât eine unlîplîche materielîche nâtûre unde eine unmaterielîche unde lîplîche wîse: dâ von mac kein vremdiu înbildunge in in gevallen. Ez mac kein varwe in in komen, ez mac kein verandertiu kraft in in gewirken, dâ von ist sîn wesen ein unwandelhaft blîben.
<:6>With regards the first that the heaven is eternal in its being, I will show with the following argument: The heaven has an incorporeal, material nature and an immaterial and corporeal way, by this no strange formation can befall it. No colour can come into it, no altering power can effect it, by this its being remains unchangeable.
<:7>Daz ander, wie der himel ist an dem loufe umbegengic; daz bewise ich alsô. Waz umbe gêt, daz kumet wider an sîne êrste stat, unde waz an sîne êrsten stat kumet, daz gêt umbe. Nû sprichet der (211) meister, daz der beweger des himels ist an dem ûfgange, dâ diu sunne ûf gât. Nû sehe wir daz mitten ougen, daz diu sunne alle tage ûf gât an dem ûfgange unde des âbendes under und aber an dem morgen ûf an die stat, als der meister sprichet, dâ der beweger ist. Dar umbe kumet si tegelîche wider an ir êrsten stat. Dâ von gât diu sunne umbe. Diz mac man niht alsô verstân, daz diu sunne alsô umbeloufe irs eigen loufes, wan si mac irs eigen loufes niht komen in einem tage an ir êrstan stat, sunder si kumet dar in eime ganzen jâre, daz ist in driuhundert tagen unde fünf unde sehzic tagen. Dar umbe sol man ez verstân von dem himel alzemâle der diu sunne allez mit ime ziuhet. Doch tuot daz diu sunne jêrlich, daz der himel tuot tegelich.
<:7>The second, how the heaven in its course is circular. This I prove as follows. What moves around comes back to its outset, and what comes to its outset, goes around. Now the master says[18] that the mover of the heaven is at the outset from where the sun rises. Now we see with the eyes that the sun rises every day from the outset and goes down in the evening, but in the morning it rises again at the outset, as the master says, where the mover is. That is why it comes daily back to its first outset. That is why the sun moves around. This one can not take as the sun moving around its own course, for it can not come along its own course to its first outset within one day, for this it only comes within a full year which is in 365 days. Therefore, one should refer it entirely to the heaven which draws the sun entirely with it. Yet the sun does in a year what the heaven does daily.
<:8>Daz dritte, daz der himel der nidersten crêatûre în fliuzet, daz bewîse ich dâ mite, daz allez, daz dâ wirt geborn unde vergêt, daz ist gesprichet an dem buoche der nâtûren von dem himel: der himel ist allen dingen, diu under im sint, ein înfluz des wesendes unde des lebendes.
<:8>The third that the heaven flows into the lowest creature, this I show as follows: all that there is being born and vanishes is being mentioned in the book of the natures of heaven: the heaven is an influx of being and life for all things that are below it.[19]
<:9>Wil denne diu sêle werden ein geistlich himel, sô sol si ziehen an die êwikeit irs wesens und in daz umbegenclîche widergên irs urspringes und an ir hoehsten niderflüzzekeit in die nidersten krefte. Zem êrsten sprich ich, daz diu sêle mit ir gange sol gên an die êwikeit irs wesens unde sol vlîzeclîche betrahten, wie si von der gâbe gotes ein unvergenclich nâtûre ist, die er gewirdiget hât zuo der gemeinsame sîner êwigen sêlikeit. Dâ von wirt si ein unlîplich nâtûre und ein lîplîch wîse, daz der geist deme lîbe niht nâch ist volgende an sînen vleischlîchen gebêrden, sô mac kein vremdiu înbildunge in sî gevallen, wan si bewart mit allem vlîze, daz ir ir eigen bilde, dar an sî got hât nâch ime selben gezeichent unde gebildet, iht entwîche. Si mac ouch denne keine vernihtunge lîden noch in sî komen, diu sî setze ûz der edelkeit himelischer dinge und unlîdunge, wan sô mac si allez lîden und unlîdlich sîn in des gotes kraft, der sî an lîden hât gesterket. Ez mac ouch denne kein ander kraft in ir würken, wan si ist in got alsô gehaft, der ein unwandelhaftiu stêtekeit ist, daz weder tôt noch leben weder tiefe noch hoehe weder ein noch ander crêatûre mügen sî gelâzen ûz der unwandelbarkeit sîner götlîchen stêtekeit. Dâ von mac si sprechen mit künig Dâvîde daz guot mîner unvergenclîcher sêlekeit lît an der haftunge der gotheit.
<:9>If the soul wishes to become a spiritual heaven, she shall draw towards the eternity of her being and into the circular moving around of her origin and into the highest downflow into the lowest powers. First, I say, that the soul with her move should go into eternity of her being and she shall eagerly contemplate, how by the gift of God she is an imperishable nature which He has honoured to commonly join His eternal blessedness. By this she becomes a non-corporeal nature and a corporeal kind that the spirit is not following the body in its bodily actions, thus, no strange image can fall into her, for she with all endeavour takes care that her own image in which God has drawn and made her according to Himself, does not escape her. She can neither suffer any destruction nor can anything enter her, which she settles out of the nobility of heavenly things and out of suffering, for thus she can be all suffering and pain in the power of God who has strengthened her in suffering. No other power, then, can act in her, for she is so stuck in God who is such an unchangeable constancy that neither death nor life, neither depth nor height, neither the one or the other creature can release her from the unchangeability of His divine constancy. Of this she can speak with king David: ‘The good of my imperishable blessedness lies in sticking to the godhead.’
<:10>An dem andern stücke sol diu sêle werden an ir loufe umbegebgic, wan si gêt ûf von dem ûfgange der sunnen an irm nâtiurlîchem wesen, daz ist von des himelischen vater herzen, in dem diu wâre sunne ûf (212) gât âne underlâz, daz ist sîn eingeborn sun, der ein lieht ist und ein schîn sîner êwigen genüegelicheit. Dâ sol si wider în gên in des vaters vernunftikeit, dâ si in alsô himelischer art ist îngesprochen, als der wîssage sprach got der hât die himel gemachet in die vernunftikeit. Der vernunftic himel ist diu sêle, sô si mit aller ir innikeit gêt in got als in ir êrste stat. Wan sô sprichet er in sî sîn êwic wort, daz si dâ von wirt bestêtiget an aller himelischer vollekomenheit, als der wîssage sprichet, dô der was worden ein himel der gotheit von gotes wort sint die himel gevestent unde gestêtiget.
<:10>In the second part, the soul shall become circular in her move, for she rises in her natural being where the sun rises, namely the heavenly Father’s heart, in which the true sun constantly rises, this is His inborn Son who is a light and a ray of His eternal contention. There she shall enter again into the Father’s intellect, wherein she is spoken in a heavenly manner, as the prophet says:[20] ‘God has made the heavens in the intellect’. The intellectual heaven is the soul, when she moves into God with all her inwardness as in her first place. For this way He speaks His eternal word into her that through this she is being confirmed in all heavenly perfection, as the prophet says, as this one has become a heaven of the Godhead: ‘Through the Word of God the heavens have been confirmed and secured.’
<:11>An dem dritten stücke sol dirre geistlîche himel der sêle werden götlicher gnâden unde trôstes înflüzzic. Wan als der engelischer beweger den himel umbe trîbet und ime kraft gît, dâ mite er die kraft sîner maht weget zuo himel unde der himel denne nider fliuzet und allen dingen wesen unde wirken von nâtûre gît unde daz leben, alsô weget got denne sîne götliche kraft mit aller der gnâde, diu in sînem veterlîchen herzen entspringet, zuo der sêle unde gît ir kraft, daz si an sîner bewegunge wirt mehtic unde kreftic, in der si ir wesen unde wirken unde leben gît allen irn nidersten kreften, allen ledermêzen des lîbes und allen iren werken, daz sie werdent lebende vor gote, daz sie fruht bringent des êwigen lebens. Dirre înflüzzekeit begerte Isaias der wîssage, dô er was komen an die ahte, daz im der heilige geist ruorte die innekeit sînes herzen unde sîne obersten kraft nam und enpfienc die aller süezesten kraft der gotheit, unde sprach ir himel, ir sult nider dar ûf touwen, daz ist: ir sult giezen in alle mîne kraft, in alle mîne lidermêze, in alliu mîniu werc die süezekeit des himelischen touwes, den ir ûz gote in iu habet enpfangen.
<:11>In the third part, this spiritual heaven shall become an influx of divine grace and comfort for the soul. For when the angelic mover[21] pushes the heaven around and gives it power,[22] so that it moves its power of its might towards heaven, and the heaven then flows down and gives everything by nature being and activity and life, this way, then, God moves His divine power with all grace which springs from His Fatherly heart to the soul and gives her power, so that she becomes powerful and mighty in His move, by which she gives being and activity and life to all her lower powers and finally to the body and all her works, so that they become alive before God, that they bear fruit of eternal life.[23] This influx Isaiah, the prophet, wished for, when He came to realize that the Holy Spirit touched the inwardness of his heart and took his highest power and received the sweetest power of the Godhead, and said:[24] ‘You heaven, you should melt down on it’, this means, you should pour the sweetnes of the heavenly dew which you have received out of God into you into all my powers, into all my limbs, into all my actions.’
<:12a>Nû sol man für baz prüeven,

daz er den lîplîchen himel hât gezieret mit siben planêten, daz ist mit siben edelen sternen, die uns nêher sint denne die andern.

Der êrste ist Saturnus, nâch dem ist Jupiter, nâch dem ist Mars, nâch dem ist diu sunne, nâch dem ist Vênus, nâch dem ist Mercurius, nâch dem ist der mâne. Swenne nû diu sêle ein sêlic geistlich himel wirt, sô zieret sî unser herre mit disen sternen geitslîche, die sant Johannes sach in der tongenheit, dô er den künic über alle künige sach sitzen ûf dem trône sîner götlîchen êre unde hâte siben sterne in sîner hant. Nû sult ir prüeven, daz der êrste sterne, Saturnus, ist ein fürber; der ander, Jupiter, ist ein gunster; der dritte, Mars, ist ein zürner; der vierde, diu sunne, ist ein liuhter; der fünfte, Vênus, ist ein liebtrager; der sehste, Mercurius, ist ein gewinner; der sibende, der mâne, ist ein loufer.
<:12b>[433ra] Eine churtze awslegung von den planeten geistleich non M. Nicolai
Der alm(chtig got hat den himel mit siben planeten tziert. Das ist mit siben edeln stern dy vns nahenter sind dann dy andern vnd in den der chrafft vil ist da durch der lawff der natur volpracht wirt. Dar vmb wann dy sel ein geistleicher himmel gots wirt so tziert er sy mit den siben stern

Da von sand Johannis im puech der tawgen schreibt dô er den chünigs aller chünig sach sitzen awff dem tran seiner ern.

Der erst stern haist Saturnus vnd ist ein erfreuwer

<:12a>Now one should fully see

that He has embellished the corporeal heaven with seven planetes, i.e. with seven nobel stars that are more closely to us than the others.[25]

The first is Saturn, after this comes Jupiter, after this comes Mars, after this comes the sun, after this comes Venus,[26] after this comes Mercury, after this comes the moon. When, now, the soul becomes a spiritual heaven, our Lord embellishes her with these spiritual stars which saint John saw[27] in the darkness when he saw the king above all kings sitting on the throne of His divine honour holding in His hand seven stars. Now you should see that the first star, Saturn, is a provider, the second, Jupiter, is a benefactor, the third, Mars, is an angry one, the fourth, the sun, is an enlightening one, the fifth, Venus, is a love carrier, the sixth, Mercury, is a winner, the seventh, the moon, is a runner.
<:12b>A short spiritual explanation of the planets, not by Master Nicolaus.
The almighty God has embellished the
heaven with seven planetes, i.e. with seven nobel stars that are more closely to us than the others and in which there is a lot of power by which the course of nature is brought about. Therefore,[28] when the soul becomes a spiritual heaven of God, He embellishes her with seven stars.

Of this saint John writes in the book of darkness when he saw the king of all kings sitting on a throne of His honour.

first star is called Saturn and it is a delighter

<:13a>Alsô wirt an dem himel der sêle Saturnus ein fürber der engelischen reinikeit (213) unde bringet ze lône anschouwunge der gotheit, wan unser herre sprach sêlic sint, die reiniu herze habent, wan sie unser werdent sehen.

der am himmel der sel sol sten mit englischer rainchait vnd pringt ze lan das anschawen der gothait. Da von der herr Ihsus spricht s(lig sind die rainen wann sy vnser got sehn Dar vmb ist dy sel ein lawtrichait dy in seim willen want vnd ist ein wort in seiner verstentichait vnd ein leben in seiner ynnichait vnd ein liecht in seim werch vnd das peweis ich. Da mit wann was got aws im würcht das erchennt er vor [433rb] in im. Wann in got mag chain ding välln das nicht got ist. Vnd als dy sel in got ist also ist sy auch got vnd ist in got tragen awff seim ewigen wort. Wann als in der sel lawterichait ist in dy leuchten mag das liecht götleicher chlarhait in dy selb mag würchen das leben der ewichait. Vnd peweis das also. Wann das erst das in der sel ist da ist lawterichait in das lewchten mag das liecht götleicher chlarhait das an tzeit vnd stat lewcht. Dy weil ir spiegel mit sünten nicht gemailigt wirt vnd das selb ist ein lawterichait götleicher gleichait als David sprFcht herr vber vns ist petzaihent das liecht deins antlitz
<:13a>Thus, in the heaven of the soul, Saturn will be a provider of angelic purity and brings the reward the contemplation of the Godhead, for our Lord said:[29] ‘Blessed are those who have a pure heart, for they will contemplate us.’

which shall stand at the heaven of the soul with angelic purity and bring as reward the contemplation of the Godhead. Of this the Lord Jesus says: ‘Blessed are those who are pure, for they will contemplate our God.’ Hence, the soul is a purity which walks in His will and is a word in His intellect and a life in His inwardness and a light in His action and this, I show, by what follows: For what God does by Himself this He knows before in Himself. For nothing can befall God that is not God. And as the soul is in God, she also is God and is being carried into God by His eternal Word. For as there is purity in the soul, into which the light of divine glory can shine, in the same the life of eternity can work. And that I show too: For the first thing that is in the soul this is purity, into which the light of divine glory can shine that shines in time and place, while her mirror is not being smeert with sins and the same is a purity of divine likeness as David says: ‘Lord, above us is shining the light of your face.’[30] 

<:14a>Dar nâch wirt Jupiter der gunster unde bringet ze lône die besitzunge der erde; niht, die wir an dem lîbe tragen noch die wir mit den füezen treten, sunder die wir mit den begirden suochen, daz ist diu erde, diu dâ fliuzet von honige der gotheit unde von milche der menscheit. Dâ von sprichet unser herre sêlic sint die senftmüetigen an dem herzen, wan sie sullen daz ertrîche besitzen.

<:14b>der ander stern haisst Jupiter der ein günner ist vnd pringt mit im das pesitzen der erden. Nicht dy erden dw awff wir genn sunder dy wir mit der pegier suehen [433va] dy irn flus geit von hönig der got gothait vnd von milich der menschait Ihsu xri. Dar vmb sprach er S(lic sind dy semften wann sy werden das edreich pesitzen. Das ist ire leichnam wirt der sel vntertan hie in gnaden vnd tort im lant der s(ligen lewtigen. Wann es ist nicht genueg das man dy creatur am wolhaben abschaid sundern man mues sy auch aws der pegier tuen vnd aws treiben aws den zMo vallunden pilden die dy sel sw(rleich vernichten vnd vom mittel abchern. Es sind vil menschen dy geistleicher ding nicht als wol vernemen als sy gerne da von hörn reden vnd das chümbt aws dem das ein pegier in in ist dy nach der tzeit in ewichait in in mues volpracht werden nach der pegier Dy sy in in emphinden. Vnd ob sich söleich ettwan mit chlain dingen selber nicht intr(ten so möcht es wol geschehen oder sy wurden sein hie in der tzeit [433vb] inn.
<:14a>After this Jupiter becomes the benefactor and brings as a reward the possession of the earth; not the one that we carry in our body nor the one that we touch with our feet, but the one that we long for with our desire, that is the earth which there flows from the honey of the Godhead and from the milk of humanity.[31] Of this, our Lord says:[32] ‘Blessed are those who are meek in their hearts, for they shall possess the earth.’

<:14b>The second star is called Jupiter who is a benefactor and brings with it the possession of the earth. Not the earth on which we walk, but the one which we long for with desire which there flows of hony of God’s Godhead and of milk of the humanity of Jesus Christ.[33] For this, he said: ‘Blessed are those who are meek, for they shall possess the earth.’ This means, their body becomes obedient to the soul here in grace and pure there in the land of the blessed ones. For it is not enough to separate the creature from comfort, but one also has to put it out of desire and needs to drive it out of the befalling images which seriously destroy the soul and remove it from media. There are a lot of people who do not quite understand spiritual things as well as they would like to hear them being talked about, and this derives from the fact that there is a desire in them which after time needs to be perfected in them in eternity, after the desire that they sense in themselves. And perhaps if those do not enter with small things, it still can well happen, or they would be here in time.
<:15a>Dar nâch wirt Mars der grimmikeit unde des zürnendes lîdens durch got unde bringet ze lône des himels rîche, wan unser herre sprichet sêlic sint die, die dâ lîdent durch got êhtunge, wan daz himelrîche daz ist ir.

<:15b>Der dritt stern haist Mars ein ertzürner vnd pedewt dy menschen dy durch gots willen leiden. Dar vmb sprach der herr ihus S(lig sind dy menschen die (chttung durch der grechtichait willen leiden vnd <irn namen> als ein pözz ding versm(hen durch meinen namen frewt euch vnd flalokcht an dem tag wann ewer lan ist gras im himel. Wann wir sullen gen durch seinen willen leiden der für vns schuldig an alle schuld geliten hat. Wann wir werden im nit nichte gleiher dann so wir mit gedult leiden an allen has vnd neid gegen dem von dem wir leiden. Wann chain hertz mag an gantze gedult rue haben. Wer von eim andern petruebt wirt mit leiden der vergezz sein vnd geb es got das er in sein mit im selber ergetz. Vnd trinkch in sich seinn geist der gegen vns allen semfft ist vnd vergeit so wir vns zwo im chann halt nach vil vnd grazzen süntn wann vns mag nyembt ge[434ra]schaden wir schaden vns dann das erstn selber so wir Rbel mit Rbel gelten wellen. Dar vmb söl nyembt lernen seinen veinten veint ze sein. Wann der heilig geist hat vil wunn in dem hertzen dar inn er st(te rue vintt Da von er mit chain rawch des hazz aws sein süezzen peinstokch mag vertriben wern.

<:15a>After this, Mars will be the angry one and the raging suffering through God and brings as a reward the kingdom of heaven, for our Lord says:[34] ‘Blessed are those who suffer shame for the sake of God, for theirs is the kingdom of heaven.’

<:15b>The third star is called Mars, an angry one and it signifies the people who suffer for God’s sake. Therefore, the Lord Jesus said:
‘Blessed are those who suffer shame for the sake of justice, and whose name is shamed as an evil thing for the sake of my name. Rejoyce that day, for your reward in heaven will be big.’
For we shall happily suffer for His will who has guiltily suffered for us without guilt. For we will not become more like Him than suffering patiently without any hatred and envy against the one by whom we suffer. For no heart can have a repose without perfect patience. Whoever is being angered by somebody else, forget what is his and give it to God so that he moves into Him with himself and take in His spirit who is meek towards us all and forgives, if we keep close to Him after many and big sins, for nobody can harm us, unless we harm ourselves first, when we wish to pay evil for evil. Therefore, nobody shall lean to be a foe to one’s foes. For the Holy Spirit has a lot of bliss in His heart in which He constantly finds a repose. By no smoke of hatred can he be driven out of His sweet torment.

<:16a>Dar nâch wirt die sunne der klârheit unde bringet ze lône die üebunge der gerehtekeit an die sêle mit der bekentnisse der wârheit unde gît eime iegelîchen dinge daz sîn; wande si gotes ist von der schepfunge unde von der erloesunge, sô gît si sich ouch gote. Dâ von sô sprach unser herre ‚sêlic sint die, die dâ hungeric unde durstic sint nâch der gerehtekeit, wan die werden sat.’

<:16b>zwom vierden mal get dy sunn mit irer chlarhait vnd pringt zwo lan dy Mbung der grechtichait. Dy eim yeden das sein geit got vnd dem nachsten vnd geit sich auch selber. Dar vmb sprach der herr S(lig sind all dy hungern vnd turst nach der grechtichait haben wann sy werden ersatt.

Dar vmb sol vns gots grechtichait als süezz sein an vns selber als an anderen wann vil loben dy grechtichait an anderen menschen aber an in selber ist sy in von got pitter vnd erchennen nicht das got als volchömien ist an seiner grechtichait als an seiner parmhertzichait. Vnd dar vmb hat vns dy sunn der [434rb] grechtichait geporn maria dy ewig junchfrawen dy mit irm schein alle ding durchlewcht. Dar vmb wem dy vrtail vnd gericht nicht schmekchen von got der hat chain dankchp(richait. Wann als er parmhertzig ist dy sünt in der rew zwo vergeben also ist er auch grecht dy sünt an rew zestraffen. Wann der alm(chtig got geit durch dy grechtichait den gueten das himelreich vnd den pösen dy hell. Dy gueten lazzen nichts vnterwegen des sy schuldig sind ze tuen vnd lassen auch das des sy nicht tuen süllen. W(rn dy pösen engel mit den gueten im himel pestanden sy w(rn nicht verworffen worn. W(r adam vnd eua im paradeis in der ersten grechtichait pestanden sy hieten in vnd vns söleich prechen nicht awff den hals tzogen vnd w(rn auch vom lusst des paradeis nicht awstreiben warn. Dar vmb trait dy grechtichait in irm ambtt swert vnd chran. Das [434va] swert das sy da mit slach dy sünter das aller welt nicht Rber sach oder es slueg an achtt menschen alle welt mit der sinflucht vnd was lemtigen geist awff erden het durch der sünt willen. Auch trait sy dy chran das sy dy erwelten mit dem ewigen lan da mit chrön. Vnd das gericht irr grechtichait halt sy vntz an das entt der welt vnd erstatt all dy mit gnaden dy sy lieb haben.
<:16a>After this, the sun will be the glory and bring as reward the practice of justice in the soul with the knowledge of truth and gives to each thing being. For she is God’s from the creation and from salvation, thus she also gives herself to God. Of this, our Lord said:[35] ‘Blessed are those who are hungry and thirsty for justice, for they will be satisfied.’

<:16b>Fourth goes the sun with its glory and brings as a reward the practice of justice that gives to everybody what is one’s own, to God and the next and also gives oneself. Therefore, out Lord said: ‘Blessed are those who are hungry and thirsty for justice, for they will be satisfied.’ Therefore, God’s justice shall be for us as sweet in us as in others, for many praise justice with regards to other people, but with regards themselves it is something bitter by God and they do not recognize that God is as perfect in His justice as in His mercy. And therefore, the sun of justice has born us Mary, the eternal virgin who with her radiance enlights everything. Hence, who does not like judgement and tribunal of God is not thankful. For, as He is merciful to forgive sin in repentance, so He is just to punish sin without repentance. For through justice the almighty God gives the good people the kingdom of heaven and the evil ones hell. The good ones do not let anything be on the way that they need to do and also let those things that they should not do. If the evil angels had stayed with the good ones in heaven, they had not been rejected. If Adam and Eve had stayed in the first justice in paradise, they would not have drawn on the neck of themselves and of us such a crime and had not been driven out of the pleasure of the paradise. Therefore, justice carries in its office both sword and crown. The sword, to smit with it the sinner so that the entire world would not overlook it, or it smit with the deluge in eight people the entire world and what had a clayly spirit on earth through sin. It also carries the crown, so that it crowns the chosen ones with the eternal reward. And the tribunal it holds us at the end of the world and recompenses all those with grace who love it.[36]

<:17a>Dar nâch wirt Vênus der liebtrager und bringet ze lône die götlîchen vereinekeit, wan unser herre sprach wer mich liep hât, den hât mîn vater liep, unde kôment zuo im unde machet diu lîphaftigen herze jâmeric unde weinende nâch sînem liebe. Dâ von sprach unser herre ‚sêlic sint die dâ weinent, wan sie werden getrôst.’

<:17b>Der fünfft stern haist Venus der ein lieber ist vnd pringt ze lan dy ainung gots. Da von der herr ihus sprach. Wer mich lieb hat den hat mein vater lieb vnd chömen zw im vnd wanen pey im.

Vnd von dem chümbt der lan grasser tröstung. Dar vmb spricht sand iohannes in seim evangelium wer in der lieb ist der ist in got vnd got in im. Wann dy lieb macht den menschen s(lig vnd an sy mag nyembt pehalten wern. Dar vmb wer in der lieb stet dem chömen alle seine guete werch zwo eim ewigen lan. Vnd dem nicht der in der lieb nicht ist. Wann [434vb] sy ist dy höchst tugent vnter allen anderen tugent. Dar vmb wer an dy lieb ist der ist in dem hazz gots vnd ist der hell nahenter dann im selber. Vnd ist im fluech der von Christo an dem lesten gericht allen verdambten wirt geben so er wirt sprechen get hin ir verfluechten in das ewig fewer. Welhe sel in der lieb gots stet der hertz vergewst manigen lieben tzaher nach Jesu Christo irm liebhaber. Dar vmb mag der tewfel nyembt zw der lieb geraten wann er hat ir nicht. Wann hiet er dy lieb so w(r er nicht ein tewfel. Vnd dar vmb das er ir nicht hat noch haben mag so ist er so sw(rlich punten vnd gewangen mit den vnewflösleichen chetten des gericht gots das alle hoffnung der widercherung von im ist ewickleich genomen. Vnd als oben gesagt ist so vergiessen dy liebhaber gots manigen tzaher nach im vnd were offt in so grazzer hitz in sich selber tzogen das chain syn noch gedankchen noch chain [435ra] mund mag aws sprechen als wenig man got oder der sel wesen vnd gestalt mag aws sprechen. Wer hat sand larentzen den vast süezz gemacht dann dy lieb gots dy in im pran. Wann sy ist ein vnerleschlaiche süezzichait dy alle pitterchait vertreibt. Vnd in der selben lieb süezzichait haben in dy apostel ainer das leiden der ander das erwelt. Vnd dy junchfrawn sind fröleich in dy charcher vnd zwom tod in der lieb gangen. Dar vmb ist nicht vmb sunst geschriben. chost vnd secht wie süezz der herr ist. Sand pauls hat der lieb chosst da er in den dritten himel entzukcht wart da er sölhe wart gehört hat dy vnwsprechlaich sind. Dar vmb hat der herr nicht vmb sünst gesprochen wer müch lieb hat der pehalt meine pot Wan da ein maister in der ee den herren fragt was das grösst pot w(r. Da antwort er im vnd sprach. Hab got lieb deinen herrn aws gantzem [435rb] hertzen aws gantzer deiner sel vnd aws deim gantzen muet vnd deinen nachsten als dich selber. Vnd an den tzworin poten hangt all ee vnd weissagung. Vnd mit dem h(t vns der herr pedewt das daz erstt aller vnser mainung dy lieb in vnser hertzer werd in gefüert da mit wir got Rber alle ding lieb haben vnd vnsern nachsten als vns selber vnd alle andere ding durch seinen willen

<:17a>After this, Venus becomes the carrier of love and brings as reward divine union, for our Lord said:[37] ‘Whoever loves me, my Father loves, and they come to Him and He will form the corporeal hearts that lament and weep for His love.’ Of this, our Lord said:[38] ‘Blessed are those who weep, for they will be comforted.’

<:17b>The fifth star is called Venus that is a beloved and brings as reward the union with God. Of this the Lord Jesus said: ‘Whoever loves me, my Father loves, and they come to Him and sejourn with Him.’

By this derives great comfort. Therefore, saint John says in his Gospel: ‘Whoever is in love, is in God and God is in this one’.[39] For love makes a person blessed and without it nobody can be kept. Hence, who stays in love to this one all His good works come as an eternal reward, but not to the one who does not stay in love. For it is the highest virtue amongst all other virtues. Thus, whoever is without love is in the hatred of God and is closer to hell than to oneself. And this one is in the curse that in the last judgement Christ will give to all those who are rejected, thus He will say: ‘Go away, cursed ones, into eternal fire.’[40] The heart of that soul that stays in the love of God will shed some tears of love for Jesus Christ, her lover. Therefore, the devil can not entice anybody to love, for it does not possess it. For, if it possessed love, it would not be the devil. Hence, that it does not possess it, nor can possess it, it is so heavily bound and captured by the insoluble chains of God’s tribunal so that all hope to come back is eternally taken from it. And as has been said before, the beloved of God are shedding a lot of tears after Him and are often drawn with such heat into themselves that no sense or thought or any mouth can utter as little as one can utter God’s or the soul’s being and form. Whoelse has rendered the barrel sweet to saint Laurentius other than the love of God that burned in him? For it is an inextinguishable sweetness that drives away all bitterness. And in the same sweetness of love have the apostles Him, one who has chosen this suffering the other another one. And out of love the virgins have joyfully gone into the carcer and into death. Therefore, it is not written in vain: ‘Taste and see how swee the Lord.[41] Saint Paul has tasted the love as he was lifted into the third heaven, when he heard such words that were unspeakable. Therefore, the Lord has not spoken in vain: ‘Whoever loves me keeps my commandment.’[42] For when a master asked the Lord which would be the greatest commandment in the Torah, He answered him and said: ‘Love God, your Lord, with all your heart and with with all your soul and with all your mind and your neighbor as yourself. On these two commandments hang the entire Torah and the Prophets.’[43] And with this our Lord had signified that the first of our intentions is being introduced into our heart, so that we love God beyond everything and our neighbour as ourselves, and all other things for His sake.
<:18a>Dar nâch wirt Mercurius der gewinner, sô diu sêle alliu dinc gît umbe got, unde bringet ze lône daz guot der gotheit, dâ mite ist beslozzen des homelrîches rîcheit, wan unser herre sprach sêlic sint die armen des geistes, wan daz himelrîche daz ist ir.

<:18b>Der sechst stern haist Mercurius der ein gewinner der sel ist dy alle ding vmb got geit. Vnd pringt zw lan das guet der gothait in dem der schatz des himelreichs peslozzen ist. Da von sprach der herr ihesus. S(lig sind dy armen des geists wan ir ist das reich der himel.

Der w(r ein rechter armer mensch des geists der als das hiet das got peschaffen hat vnd da pey an seim geist chain aigenschafft leiden möcht. Dar vmb wer recht well arm sein der geb alle gab dy er nach sel vnd leib enphangen hat vnd opphers got alle tag rain vnd lawter hin wider von dem er sy hat. [435va] Wann dy armuet des geists ist ein pleiben in got. Vnd mit dem hat der mensch got mer gegenwürtigen dann sich selber. Wann dy armen des geists sind dy warn dimuetigen dy sy mit gedult pesezzen haben den selben smekcht albeg pas so sy alle creatur versm(hen t(t vnd fluch dann das man in vil er peweiset. Wann das vinden wir von allen den dy christo ihesu in dem weg der warhait volchömen leichen haben nach gevoligt. Wann dy recht willigen armen des geists solten im chlöstern sein vnd solten zw der tugent chewsch vnd gehorsam halten. Aber ir ist wenig die dar in gegen got genuegsam seinn. Wann gieng ettleichen m(r ein, ay ab er mürnilet dar vmb. Das sind dy fleischleichen dy mer lust suehen dann rechte natturfft vnd an der stat ab nemen da sy solten zS nemen. Von den sand Augustin spricht. Ich han nicht pesser funden [435vb] dann dy im chlaster zS nemen vnd han auch nicht pöser funden dann dy dar inn abnemen. Vnd also l(t es sich hie als tuen was dort sol sw(rleich püesst wern. Wann da geschiecht grazzer val da grasse erchantnis ist recht ze lebn vnd versm(cht das. Wann in dem wirt got gelaidigt der nachste geergert vnd er selber verdambt. Got ist volchömen also wil er auch nichts vom menschen vnvolprachts haben das er vermag verstet vnd versehung hat. Vber das spricht Anshelmus seit der mensch zw dem nicht volpracht wirt zw dem peschaffen ist er werd dann gleich den engeln in den chain sünt ist wie wirt dann den geschehen dy den hawffen der sünten t(glich mern Da sis gantz solten petzaln vnd abtuen vnd vil lans im himel erwerben. Vnd ob der here yetzund zw vnseren sünten gesweigt er wirt dar nach schrein als ein weib dy zw ein chind get. Vnd wirt [436ra] sprechen nymb war das hastu tan vnd ich han geswigen vnd dein sünt sind mir petzaihent als gelt in ein s(kchlein nymb das dw erwarben hast. So schaitt sich dann von im als das guet das er möcht ewichlaich pehalten haben. Dar vmb ist es an tzweifel war das all die im chlöstern dy ir fleisch nier an rechte nat lieb haben dann dy sel das dy nymer zw eim volprachten leben chömen mügen. Vnd also machen sy in zw ir selber schaden eim strikch dar an sy iner der hell erhangen wern.
<:18a>After this, Mercury will be the winner, when the soul gives everything for the sake of God, and he brings as a reward the good of the Godhead, which encloses the richness of the kingdom of heaven, for our Lord said:[44] ‘Blessed are the poor in spirit, for the kingdom of heaven is theirs.’

<:18b>The sixth star is called Mercury who is a winner of the soul, that gives everything for the sake of God, and he brings as a reward the good of the Godhead, which encloses the treasure of the kingdom of heaven. Of this the Lord, Jesus, said: ‘Blessed are the poor in spirit, for the kingdom of heaven is theirs.’
This person would be a rightly poor person in spirit who possessed what God has created while not suffering from clinging to it in spirit. Therefore, whoever wants to be really poor, should give all a gifts that one has received in soul and body and purely and sincerely sacrifices it to God from whom one has received them. For poverty in spirit is a staying in God. And with this, a person has God more present than oneself. For the poor in spirit are the really humble ones that have possessed them with patience. They taste anything at any time, so they reject all creatures and curse that one honours them a lot. For this we find with all who have perfectly followed Christ Jesus on the way of truth. For those who rightly want to be poor shall be in the monasteries and should also keep to be chaste and obedient. There are, however, few who do satisfactorily towards God in this. For many entered, but they grumbled. These are the corporeal ones who seek more lust than right need and decrease in the place in which they should increase. Of these saint Augustin speaks: ‘I have not found anybody better than those who grow in a monastery, but I have also found nobody worse than those who there become smaller.’ And thus here one is allowed to do for what there shall be payed a bitter penance. For where greater knowledge is how to live and to reject, there happens the greater fall. For in this God is being insulted, the neighbour angered and oneself condemned. God is perfect, hence, He does not want that one does not fulfill anything which one can, understand and has been foreseen. Of this Anselm speaks: ‘Since human beings are not perfectly brought to what they have been created, unless one is like the angels in which no sin exists, what then will happen to those who daily grow the heap of sins, as they shall pay and satisfy and aquire a lot of reward in heaven?’ And even if the Lord, at present, is silent about our sins, He will lament about them like a wife that births a child:[45] ‘Take note, you will have it then, and I kept silent, and your sins are paid to me like money in a pouch, take what you have acquired.’ So the good that one wanted to keep eternally leaves one. Therefore, it is undoubtely true that all those in the monasteries who love their body without right need more than their soul, will never come to a fulfilled life. Und thus they create for their own harm a rope with it by which they will be hung in hell.
<:19a>Dar nâch wirt der mâne der loufer unde bringet ze lône die begrîfunge der sêlikeit, wan sant Paulus sprichet ir sult alsô loufen, daz ir begrîfet.
<:19b>Der sibent planet ist der man der ein lawffer haist vnd pringt ze lan das pegreiffen der s(lichait.
<:19a>After this, the moon will be the runner and brings as a reward the grasp of blessedness, for saint Paul says:[46] ‘You shall run, so that you grasp.’
<:19b>The seventh planet is the moon who is called a runner and it brings as a reward the grasp of blessedness.
<:20a>Nû begrîfet diu sêle got aller eigenlîchest, wenne si loufet zuo im mit einem fridesamen herzen, wan sîn stat ist in vride, wan unser herre got erwelet im den vride ze sînen kinden unde daz erbe der begrîfunge der êwigen sêlikeit ist der kinde, wan unser herre sprach sêlic sint die fridesamen, wan sie werden geheizen gotes kinder.
<:20b>Wann dy sel pegreifft got am nachsten so sy mit eim fridleichen hertzen zw im lawfft. Wann sein stat ist im frid vnd hat vns im frid zw seinn chinden erwelt awff das dy ewig sälichait vnser erib wurd. Dar vmb sprach der herr ihesus s(lig sind dy fridleichen wann [436rb] sy wern chinder gots gehaissen.
<:20a>Now, the soul properly grasps God when she runs towards Him with a peaceful heart, for His place is one in peace, for our Lord, God, has chosen us in peace as His children and the heritage of the grasp of eternal blessedness belongs to the children, for our Lord said:[47] ‘Blessed are the peaceful ones, for they will be called God’s children.’
<:20b>For the soul most closely grasps God, when she runs towards Him with a peaceful heart, for His place is one in peace and He has chosen us in peace as His children, so that the eternal blessedness became our heritage. Therefore, the Lord Jesus said: ‘Blessed are the peaceful ones, for they will be called God’s children.’
<:21a>Oben disen sternen der planêten ist der himel, an dem die gevestenten sterne sint, die des nahtes liuhtent, unde bezeichent alliu diu werk, diu diu sêle würket. Diu süllent in der naht des schaten dirre welte liuhten vor den liuten, wan unser herre sprach alsô süllent liuhten iuwer guotiu werc vor den liuten, daz sie sehen iuwer guotiu werc und êren iuwern vater, der in dem himel ist. Nû enpfâhent alle die andern sterne ir lieht von dem schîne der sunne klârheit. (214) und doch Vênus, der minne sterne, aller lûterlîchest schînet. Alsô süllen alliu unseriu werc, diu wir würken, kraft unde lieht enpfâhen aller lûterlîchest und aller meist, sô wir in uns haben vollekomenlîche die art der lieben Vênus, der minne sterne, wan der ist ein enpfenclicheit des sunnenschînes der wâren unde der klâren gotheit.
<:21b>Hie sol man wissen das ob den planeten der himel ist an dem dy stern stenn dy man pay der nacht siecht lewchten. Vnd pedewten der sel werch dy also süllen gewurt sein das sy vor den menschen lewchten zw dem lob gots vnd zw pessrung dem nachsten. wann all stern enphahen ir liecht von dem chlarn schein der sunn vnd doch Venus der lieber am lawtristen.

süllen alle vnsre werch chrafft vnd lawterichait des vol chömen liechts enphahen vnd süllen in der tugent der lieb dy all ander tugent Rberscheint mit irm liecht als dy sunn dy stern vor got lewchten. wann als got in dem gestirnten vnd vmblawffunden himel nicht anders ist dann ein peweger vnd ein prunn der infliessunden chrafft. Also ist er auch hie in der sel ein peweger der freihait vnsers willen zw im selber vnd zw allen gueten dingen.
<:21a>Above these stars of the planets is the heaven, in which the stars are fixed that are alight during the night, and they signify all works that the soul does. These shall be alight in the shadows of this world in front of the people, for our Lord said:[48] ‘Thus your good works shall shine before the people, so that they see your good work and honour your Father who is in heaven.’ Now, all the other stars receive their light by the shine of the glory of the sun, but Venus, the star of love, shines most purely. Thus all our works that we do shall receive most purely and most greatly power and light, so that we have in us perfectly the way of the beloved Venus, the star of love, for this is a receiver of the sun’s ray of the true and glorious Godhead.
<:21b>Here one shall know that above the planets, there is the the heaven, in which the stars are fixed that one sees alight during the night. And they signify the works of the soul that should be done, so that they shine in front of the people for the praise of God and for the bettering of the neighbour. For all stars receive their light by the glorious ray of the sun, and yet, Venus is the purest.

Thus all our works shall receive the power and purity of the perfect light and shall shine with their light in the virtue of love that outshines all other virtues with its light, as the sun shines on the stars before God. For as God in the starry and circularly moving heaven is nothing but a mover and a fountain of the inflowing power, thus He is also here in the soul a mover of the freedom of our will towards Himself and towards everything.

<:22b>Nach dem himmel ist ein vnpewegleicher himmel vnd ist dy stat der s(lichait [436va] in dem got sein persanleiche werch volpringt. Also sol dy sel nach der ainung des himels dy tugent in sich tziehen so wirt sy ein himlische wanung der gothait in des werch sy sölhe süezzichait enph(cht dy allen den verpargen ist dy den stannt des fewrigen himmels nicht sh(tzen, Nicht das der himel prunn sunder das götleich liecht ist sein chlarhait vnd all dy dar inn sind dy prunnen in götleicher lieb.

<:22b>Beyond the heaven, there is an non-moveable heaven and this is the place of blessedness in which God fulfills his personal work. Thus the soul shall after the union of the heaven draw the virtue into herself, then she will become a heavenly dwelling of the Godhead, in whose work she receives such a sweetness that is hidden to all those who do not appreciate the standing of the fiery heaven. The heaven is not a fountain, but the divine light is its glory and all that is in there are flowing fountains in divine love.

<:23b>Dy maister sprechen das nach dem iungsten tag der lufft als lawter werd das man ein anmaissen von der erden am himel sehen möcht. Nw ist der obrist himel von vns als verrer so ein mensch tzehen twsent iar als snell ch(m als ein ch(mel das ains tags als verer lawfft als ein ros in drein tagen aller erst ch(m er zw dem obristen himel. Da pey mag man wol verstan wie verr vns dy sünt von got pracht hab seit des himels höchs nyembt gesch(tzen mag dy von vns zw im ist
Awff das [436vb] spricht Gregorius im vierden puech Dialogorum. Nach dem vnd der erst vater menschleichs gesl(chts durch der sünt willen aws den frewden des paradeis verstözzen ward vnd cham in dy plintichait des ellents dy wir leiden. Vnd da er mit sünten aws im cham da mocht er nicht mer sehen dy grazzer frewd des himelschen vaterlants dy er vor peschawet het. Wann im paradeis hört er dy wart gots vnd was vnter den engel der s(ligen geist mit rainchait des hertzen vnd mit der höch des gesichts. Dar vmb ist es das wir menschen dy von im chömen sind hörn das ein himlisch vaterlant sey vnd das die engel gots des selben vaterlants purger seinn vnd das der gerechten menschen geist der selben engel gesellen wern. Aber all fleischlaich menschen tzweifeln dar an dar vmb das sy vnsichtige ding nicht wissen durch ervarung. Aber der selb tzweifel mocht in vnseren ersten vater nicht [437ra] sein. Wann da er vonn dem lust des paradeis ward aws gestözzen da gedacht er was er verlorn het wan er het es gesehen das vns als im frömd ist

<:23b>The master say that after doomsday the air becomes as pure that from heaven one could see an ant on the earth. Now, the highest heaven is as far from us as when a person went as quickly for ten thousand years as a camel would run farther in one day than a horse in three days, only then one would come to the highest heaven. By this one can well understand how far the sin has alienated us from God, since the distance between us and heaven nobody can guess.
About this Gregory speaks in the fourth book of the dialogues: After this also the first father of the human species because of sin has been pushed out of the joys of the paradise and came into the blindness of the misery that we suffer, and as he came out of it with sins, he could no longer see the greater joy of the heavenly fatherland which he has seen before. For in paradise he heard the words of God and was the blessed spirit with the purity of heart and with the height of the face. From this derives, therefore, that we human beings who come from him, hear that there exists a fatherland and that the angels are citizens of the same fatherland and that the spirit of the just people will be co-citizens of the same angels. Yet, all corporeal human beings doubt it, for they do not know unseen things for lack of experience. However, the same doubt could not be in our first father. For when he was ejected from the lust of the paradise, he thought about what he had lost, for he had seen it what is alien to us as it is to him.

<:24b>Dar nach sol man wissen das der vmblawffund himel weder wesen noch leben geit sundern er lawfft zw dem dar zS in got in seim ersten vrsprung peschaffen hat. Also sol ein mensch alle seine werch würchen zw dem er peschaffen ist vnd sol dar vmb weder himel noch hell nicht an sehen. Sunder als er aws got ist geflozzen also sol er wider in in fliezzen. In dem himel in dem dy engel vnd dy s(ligen sel sind in dem ist ewichait vernüftichait vnd warhait. Dar vmb hat dy obrist welt mit der welt hie als wenig ze schaffen als das liecht mit der vinster. Vnd dar vmb das dy welt hie vnwarhafft ist so erscheinen dy rechten warhaften in der obristen welt vor der [437rb] warhait in der warhait vnd dy warhait scheint in in. Vnd vmb das haizz ich dar vmb dy welt nyembt lazzen sunder dy sünt vnd dy ding dy zw sünten tziehen. Wan got ist der aller höchst vnpeschaffen himel den all himmel nach seiner natur nicht pegreiffen mügen.

<:24b>Accordingly one should know that the circularly moving heaven does give neither being or life, but it moves towards that as which God had created it in the first origin. Thus one should do all one’s works to that end to which one has been created and, therefore, should not have a regard for either heaven or hell. Instead, as one has flown out of God, so one shall flow back into Him. In heaven in which the angels and the souls of the blessed ones are, in this one is eternal intellect and truth. Therefore, the hightest world has as little to do with this world as light with darkness. And, therefore, as the world here is untruthful, thus the rightly truthful ones appear in the highest world in front of the truth, in the truth, and the truth shines in them. And therefore, I ask never to let go the world, but the sins and those things that draw towards sins. For God is the very highest uncreated heaven whom all heaven can not grasp in His nature.

<:25b>Dy maister sprechen das es von der erden tzw meil oder verrer ob vns als still sey das man da in sant oder in pulluer schreiben möcht. Dar vmb wer sich in der still seins hertzen erhebt vnd dar inn st(t ist der mag an hinternüzz in sich schreiben was got von im haben wil. Wann ye nahenter dy sunn der erden ist ye nymmer sy chrafft der frucht hat. Der man der ein hefen des himels haisst der ist der erden nahenter dann chain stern vnd hat natürleich prechen vnd ist ettwann liecht vnd ettwann vinster. Also ist es vmb dy sel ze nahenter sy den tzeitleichen dingen ist ze vnedler sy ist

<:25b>The masters say that two miles above the earth or father above us it be as quiet that there one could write in sand or powder. Hence, who lifts oneself in the quietness of one’s heart and stands in there, can without hindrance write into oneself what God wishes to have from oneself. For the closer the sun is to the earth, less it has power to be fruitful. The moon that is called a yeast of heaven, it is closer to the earth than any star, though it has defects and is sometimes alight, sometimes dark. Thus it is with the soul. The closer she is to the temporal things, the more ignoble she is.

<:26b>Es spricht auch Aristotiles das ettleich geist sind der yeder in sein himmel ist [437va] vnd treibt darr vmb vnn ist gantzer in eim yeden stükchlein des selben himels. Als in dem achtten himel an dem als vil stern sind ist ein engel der den selben himel vmb treibt vnd ist in eim yeden stern gantz. Vnd also ist er ains mals mit ein ander an vil steten. Vnd dar vmb ob man halt den himel tailt es wird dar vber der engel nicht tailt der im himel gegenwurtig ist vnd in eim yeden tail des himels.

<:26b>Also Aristotle says that there are many spirits who each have their heaven and, therefore, move, and in each small part of them is the entirety of the same heaven. As in the eighth haven in which there are so many stars, there is an angel which moves the same heaven circularly, but it is wholly in each star. And thus, it is simultaneously one in many places. And, therefore, if one divides the heaven, the angel above is not been divided who is present in this heaven and in each part of the heaven.

<:27b>Pey dem himel sol man sunder vier ding versten. Das ist das er st(t ist vnd rain. vnd pehalt alle ding an im vnd macht mit seim influzz dy iryden ding fruchtp(r. Dy vier ding sol ein mensch an im haben der ein himel well sein der warnung gots

<:27b>With regards the heaven one shall particularly know four things,[49] i.e. that it is constant and pure and keeps all things in it and by its influx makes all earthen things fruitful. These four things a person shall have in it who wants to be a heaven of the dwelling of God.

<:28b>des ersten sol er st(t sein als der himel also das sein willen nach dem willen gots sey. Wann das haws das awff einem vels pawet ist das ist sicher vnd vesst vor wint vnd wasser. Also wann der mensch seine werch mit rechter mainung awff den vels christum pawet vnd seiner ler vnd ebennpilden nachuoligt vnd st(t awff dem pleibt so mag im der wint der anweigung noch dy wasser der widerw(rtichait als vasst myner geschaden [437vb] das er entleich yrmmer verderib oder dy hant gots pehalt in in eim rechten weg

<:28b>First one should be constant as the heaven, thus that one’s will be according to the will of God. For the house that is built on a rock is secure and resists winter and water.[50]  Thus, when a person builds its actions with the right intention on the rocket of Christ and His teaching and follows His image and constantly remains on this, then neither the wind of challenge nor the water of contestation can hardly do any harm that one finally never rottens or the hand of God keeps one on the right track.

<:29b>Zwm andern mal so ist der himel rain. Wer in ein truebs wasser sieht der mag seiner gestalt dar inn nicht erchenren. Also ist das menschen sel dy weil sy mit tzeitleichen dingen in ir selber gemengt ist so mag sy die rainchait gots des himlischen herscher nicht erchernen. Awff das spricht sand pernhart Dar vmb erchennt dy hannt der sunn nicht als wol als das awg dar vmb das sy nicht als lawter ist als das awg wi wol dy sel in allen glidern volchömen ist. Also mag der fleischlaich mensch des geists Mbung als wol nicht erchernen als der and(chtig mensch

<:29b>Second,[51] that the heaven is pure. Whoever looks into a muddy water, can not see one’s face in there. Thus is the soul of a person. While she is mixed in herself with temporal things, she can not recognize the purity of God, the heavenly ruler. About this saint Bernhard says: The hand can not recognize the sun as well as the eye, because it is not as pure as the eye, even though the soul is perfect in all body parts. Thus, the corporeal person can not recognize spiritual exercises as well as the pious person.

<:30b>Zwm dritten mal pehalt der himmel an im alle ding. Also sol dy sel in allen dingen dy lieb an got vnd in got pehalten. Also das der mensch dy frewent in got lieb hab vnd dy veint durch got

<:30b>Third, the heaven keeps all things in it. Thus in everything the soul shall keep loving God and in God. Also that the person loves the friends in God and the foes for God’s sake.

<:31b>Zwm vierden mal macht der himel mit seim influzz dy iryden ding fruchtp(r. Wann er ist ein stuel gots vnd [438ra] dy erden ein schamel seiner füezz. Dar vmb welhe sel dy werch gots mit eim zS nemen in sich nicht chert nach der lang vnd prait seiner lieb dy tött sich selber. Dar vmb spricht dy trew sel im puech der lieb. Chot mein herr trukch mich in dich als ein wachs in ein sigel. Dar vmb welcher sel die lieb gots hewer pas smekcht dann vert vnd haiss eer pegier zw im hat dy hat in recht lieb. Ein maister spricht wer arm ist der pegert reichtums vnd wer müed ist der pegert rue vnd wer siech ist der pegert des gesunts. Also sol dy sel tuen vnd sol von got pegern das er sy in gnaden reich mach vnd ir in im rue geb vnd sy gesunt mach von allen sünten. Wann der daner chümbt von nichte anders dann von vngleichait. Also sol dy sel alle vngleiche ding von ir aws treiben so mag sy sich vnd got erchernen. Wann vnser natur hat an ir das sy dem vater albeg gleich pern wil vnd wurd sy nicht gehinttert so wurd ein sun porn vnd nymer chain tachter. Also ist es hie an vns hiet dy sel nicht hinternus so waricht sy von natur albeg guete werch vnd myner chain sünt [438rb]

<:31b>Fourth, with its influx the heaven makes the earthly things fruitful. For it is a chair of God and the earth is a footstool for His feet. Therefore, a soul which does not turn the works of God that grow in her according to the length and breadth of His love, kills herself. Therefore, the faithful soul speaks in the Book of Love: ‘God, my Lord, push me in you as a wax into a seal. Therefore, the soul that tastes here all the time the love of God and becomes and is rather called a desire to Him, this one rightly loves Him. A master says: whoever is poor desires richness, and who is tired desires a rest, and who is ill desires health. Thus the soul shall do and shall desire God that He made her rich in grace and give her a rest and from all her sins make her healthy. For the distance does only come by unlikeness. Thus the soul shall drive out of herself all unlike things, so she can know herself and God. For our nature has in itself that it wants to give birth to the Father all the time, and if it were not hindered, a son would be born and not a daughter. Thus it is with us here. Had the soul no hindrance, she did all the time good works and, not any sin at all.

<:32b>Es schreiben auch dy maister das ein yeder stern am himel als gras vnd weit sey als das gantz edreich der welt. Da pey man wol versten mag wie gar vnsch(tzleich weit der himel ist seit der stern so vil ist der tzal nyembt wais dann got vnd wie gar ein chlainer flekch dy erden da pey ist. Vnd als ain stern liechter scheint dann der ander also scheint im himel ain heiligen vor dem andern. Wann da got den himel peschueff da peschueff er in auch voller engel also das ir mer ist dann laub vnd gras. Vnd ein yeder engel hat sein sunder natur also das chainer dem andern gleich ist. Vnd durch ir natur flewst vns her ab paide liecht vnd gab. Vnd den selben aws flus raicht got der sel zw enphahen. Da von sandus Augenstin spricht als das vns got geit das flewst vns durch dy engel zS. Got ist ein vnpegreifleichs liecht das nicht ents hat vnd ist nichts so lawter das in dy sel chömen müg dann er allain. Vnd ist auch nichts das dy sel nach irer pegier erfüllen müg dann got allein. Vnd ye lawterer dy sel in vnschuld stet ye grösser ist das liecht irer erschantnüzz zw got. Vnd das wart das got ewichleichen spricht das leit so tewff in der sel das man [438va] es wader wissen noch hörn mag. Da ist ein still an lawt vnd dy höchsten chrefft pieten den nydristen. Wann als lang ein gueter mensch awff erden lebt so hat sein sel in ewichait einen fürgang. Vnd got lokcht vns zw im mit seim lan als ein lamp mit eim grüenn laub von einer stat zw der andern gelokcht wirt. Vnd als das got zw lan geben mag das ist er selber. Wann an dem tag da sand Augenstin pechert wart da chund er nicht ersatt wernn in dem wunnsamen lust den er het von der huet dy got der sel legt da mit er sy zw im pechert. Dar vmb ist das vnser höchst das wir chömen zw dem liecht götleicher erchantnus. Vnd dy selb erchantnus ist dan noch als chalin das wir dy mynrist warhait nicht pegreiffen mügen dy von den engeln im himel lawter pechawt wirt. Vnd mit der selben vntzeleichen menig der heiligen engel hat vns got geert vns zw pechüetten als vil wir irer gueten vermanung volgen des wir von nat vnserer s(lichait schuldig seinn. Wann got der herr wais all vnser chrankchait vnd prechen vnd sein lieb engel dy pey vns sind [438vb] sehen vnd merkchen dy anweigung vnserer veint vnd dy strikch dy sy awff vnsern val richten dy albeg zw hilff haben dy welt vnd dy pös pegier vnsers leichnams.

<:32b>The masters also write that each star in heaven is as big and broad as the entire earth of the world. Here one can understand how inestimably wide the heaven is, since there are so many stars, the number of which nobody knows except God, and what a little spot the earth is in this. And as one star shines brighter than another one, thus in heaven one saint shines before the other. For when God created heaven, He created it full of angels, so that there are more than leaves and grass. And each angel has its own nature, so that none is similar to the other. And through their nature flows down to us both light and gifts. From this same outflowing God gives that the soul receives. Of this saint Augustine says: What God gives us, flows to us through the angels. God is an ungraspable light that has no ends and nothing is so pure that it can come into the soul except He alone. And there is nothing that the soul can fulfill in her desire, except God alone. And the purer the soul stands innocently the bigger is the light of her knowledge of God. And this was that God eternally says, it lies so deeply in the soul that one can neither know nor hear it. There is a quietness without a sound and the highest powers make an offer to the lowest ones. For as long as a good person lifes on earth, its soul has an entrance. And God entices us to Him with His reward as a lamb with a green leave is enticed from one place to another one. And what God can give as a reward, is Himself. For on the day that saint Augustine was converted, he could not get satisfied with the lovely lust that he had by the cover that God placed on the soul so to convert to Him. Thus it is the best for us that we come to the light of divine knowledge. Yet, the same knowledge then is then still so small that we do not grasp the smallest truth which is purely contemplated by the angels in heaven. And with the same countless mass of angels, God has honoured us to be protected as much as we follow their good advices which by necessity we owe to our blessedness. For God knows all our weaknesses and defects and His beloved angels that are with us see and recognize the temptations of our enemies and the ropes that they direct towards our fall, that have always the help of the world, the evil desire of our body.

<:33b>Dar vmb spricht sand pauls adr=s septimus. Wir wissen das dy ee geistleich ist aber ich pin vnter dy sünt fleichleich verchawfft. Wann was ich würch des versten ich nicht vnd das ich wolt des würch ich nicht vnd das ich hazz das tuen ich. Vnd also würch ich nicht sunder dy sünt dy in mir want. Wann ich wais das in meim fleichs nicht guets want seit der willen des gueten pey mir ist vnd vind doch des gueten nicht. Wann ich tue nicht das guet das ich wil sunder das pös das ich nicht wil. Vnd wann ich das tuen das ich nicht wil so tuen ich es nicht sunder dy sünt dy in mir ist. Vnd also siech ich ein ander ee in meinen glidern dy der ee meins geists widerstet vnd geit mich gevangen in dy ee der sünt dy in meinen glidern ist. Vnd also dien ich mit meim geist der ee gots aber das fleisch der ee der sünten. Vnd vnter den dingen allen [439ra] ist vns tzwischen hoffnung vnd vorcht ze tuen das guet vnd lassen das pös. Vnd so wir ettwann in das pös vallen so eiln wider in das guet ee vns des pösen strikch ze vasst pintt. Awff das spricht sand Augenstin prüeder alle ding zw pedenkchen vnd nicht sünten das gehört got an aber petruebt wernn vnd leiden vnd sich zw vergessen das gehört den menschen an

<:33b>Therefore, saint Paul says Ad Romanos septimus:[52] ‘We know that the law is spiritual, but I have been sold bodily under sin. For what I am doing I do not understand. For what I will to do that I do not do, but what I hate, that I do. Hence, I do not act, but the sin that wills in me. For I know that in my flesh nothing good wants since the will of the good is with me and, yet, I do not find the good. For I do not do the good that I will, but the evil that I do not will. And when I do what I do not will, then I do not do it, but the sin that is in me. Hence I see another law in my limbs which resist the law of my spirit and makes me a captive of the law of sin that resides in my limbs, and, thus, I serve by my spirit the law of God, but with flesh the law of sin.’ And amongst all the things between hope and fear we are to do the good and not evil. And if it happens that we fall into evil we hasten to the good before the rope of evil binds us to thoroughly. About this saint Augustin speaks: ‘Brothers, it is God’s to think about everything and not to sin, but becoming sad and suffering and forgetting oneself this is human being’s.’

<:34b>Dar vmb sol der erst planet Saturnus am himel der sel sten mit rainchait des hertzen. Vnd der ander sol vns zw lan pringen das pesitzen das ewig adraich. Der dritt sol vns zw lan pringen gedult in leiden. Der vierd sol vns zw lan pringen dy Mbung der grechtichait. Der fünft sol vns ze lan pringen dy verainung gots in der sel. Der sechst sol vns zw lan pringen dy armuet des geists dy alle ding vmb got geit. Der sibent vnd lest planet sol vns zw lan pringen dy gab der ewigen s(lichait.

<:34b>Therefore, at the heaven of the soul the first planet shall be Saturn with purity of the heart. And the second shall bring us as a reward the possession of the eternal earth. The third shall bring as as a reward patience in suffering. The fourth shall bring us as a reward the practice of justice. The fifth shall bring us as a reward the union with God in the soul. The sixth shall bring us as a reward the poverty of the spirit that gives away all things for the sake of God. The seventh and last planet shall bring us as a reward the gift of eternal blessedness.

<:35b>Das verleich vns got der vater vnd der sun und der heilig giest. Amen.

<:35b>This provide us God, the Father and the Son and the Holy Spirit. Amen.

[9] The topic of hiding is also developed in Eckhart, Hom. C2,3* [97*, S 97].
[10] In Eckhart’s other works he often speaks of the beauty of creatures, but not, as far as we know, of a beautiful Godhead.
[11] Of the face of God one reads in Eckhart, Hom. T23,5,1* [31*, Q 59], n. 13: ‘daz antlütze gotes ist sîn wesen’ (‘the face of God is His being’), or Hom. T35,2* [43*, Q 54a], n. 7: ‘daz lûter, blôze angesihte gotes’ (‘the pure, naked face of God’).
[12] See Iob 26:14: ‘... quis poterit tonitruum magnitudinis illius intueri.’
[13] See Isa. 45:15: ‘vere tu es Deus absconditus Deus.’
[14] Perhaps Augustinus, Confessiones VII c. 10 n. 16 (CChr.SL 27, 103,17): ‘et inueni longe me esse a te in regione dissimilitudinis’, or Confessiones XIII, c. 8 n. 9, ed. Verheijen, 246, 13–4: ‘da mihi te, deus meus …’ The similar reference to Augustine in Eckhart, Hom. T42,1* [56*, Q 20a], n. 5: ‘Sant Augustînus sprichet: herre, nimest dû dich uns, sô gip uns einen andern dich, oder wir engeruowen niemer; wir enwellen anders niht dan dich’ (‘Saint Augustine says: Lord, if you remove yourself from us, give us another you, or we will never find rest; we do not want anything else but you’).
[15] See ICor. 2:11: ‘Quis enim hominum scit quae sunt hominis, nisi spiritus hominis, qui in ipso est? ita et quae Dei sunt, nemo cognovit, nisi Spiritus Dei’ (‘For who knows a person’s thoughts except their own spirit within them? In the same way no one knows the thoughts of God except the Spirit of God’).
[16] See Isa. 65:17: ‘Ecce enim ego creo caelos novos, et terram novam; et non erunt in memoria priora, et non ascendent super cor’ (‘See, I will create new heavens and a new earth. The former things will not be remembered nor will they come to mind’).
[17] Luc. 21:26.
[18] See Boethius, De consolatione philosophiae III m. 9 (Moreschini 79, 3): ‘stabilisque manens das cuncta moveri’; see Eckhart, Hom. S11,1* [65*, Q 13], n. 9: ‘Boethius sprichet: got ist ein guot stille stânde, der alliu dinc beweget. Daz got stæte ist, daz machet alliu dinc loufende. Etwaz ist sô lustlich, daz beweget und jaget und machet alliu dinc ze loufenne, daz sie komen wider, dannen sie gevlozzen sint, und blîbet ez unbewegelich in im selber’ (‘Boethius says: God is an unmoved good, that moves all things. The fact that God is constant keeps all things running. There is something so pleasant that it moves and hunts and makes all things running, so they return from where they flowed, and it remains motionless in itself’), see Boethius, De consolatione philosophiae III m. 9 (Moreschini 79, 3): ‘stabilisque manens das cuncta moveri’. 
[19] See for this idea of the heaven giving being and life, Eckhart, Hom. Z4* [118*, Q 81], n. 11: ‘Wan der himel loufet âne underlâz umbe; dar umbe muoz er sinwel sîn, daz er snelliclîche müge umbeloufen, wan er allen crêatûren ir wesen und leben gibet’ (‘As the heaven turns without interruption, it must be round to be able to turn quickly, for it gives all creatures their being and life’); see also Aristoteles, Phys. VIII c. 8 (t. 53, Θ 260a17–9); see also Eckhart, In Sap. n. 191 (LW II 527,3): ‘Propter hoc philosophus probat hunc motum tantum, sphaericum scilicet, esse unum, simplicem et continuum’.
[20] Perhaps a reference to the same passage as before in n. 3: Isa. 65:17.
[21] See the similar idea in Eckhart, Hom. Z4* [118*, Q 81], n. 12: ‘Dar umbe giuzet der engel sîn leben und sîne kraft an den himel und trîbet in âne underlâz umbe und würket alsô mit dem himel alliu leben und alle kraft an den crêatûren’ (‘Therefore the angel pours its life and its power into the heaven and drives it around without interruption and thus produces together with the heaven all that lives and all the powers in the creatures’).
[22] A similar idea that the spirit moves the heaven we find in Eckhart, Hom. T36,1* [46*, Q 29], n. 4: ‘dem geiste, der den himel umbetrîbet, und von dem umbeloufe des himels gruonet und loubet allez, daz in der werlt ist’ (‘the spirit that moves the heavens in circles; by this circular movement of the heavens everything that is in the world flourishes and sprouts’).
[23] See the similar idea, though in different wording, in Eckhart, Hom. T35,2* [43*, Q 54a], n. 6: ‘Ieglich gesteine und krût ist ein hiuselîn der sternen, daz in im beslozzen hât eine himelische kraft. Alsô als der himel giuzet sîne kraft in die sternen, alsô giezent sie die sternen vürbaz in daz gesteine und in diu kriuter und in diu tier. Daz krût ist edeler dan daz gesteine, wan ez hât ein wahsendez leben. Ez versmâhet im ze wahsenne under dem lîplîchen himel, dâ enwære denne ein vernünftigiu kraft inne, | (556) von der ez sîn leben enpfæhet. Alsô als der niderste engel giuzet sîne kraft in den himel und beweget den und tuot in umbeloufen und würken, alsô giuzet der himel sîne kraft gar heimlîche in ein ieglich krût und in diu tier. Dâ von hât ein ieglich krût ein eigenschaft des himels und würket alumbe sich sinwel als der himel. Diu tier tretent baz ûf und hânt vihelich und sinnelich leben und blîbent doch in der zît und in der stat. Aber diu sêle tritet über an irm natiurlîchen liehte in irm hœhsten über zît und über stat in | (557) die glîchnisse des liehtes des engels und würket mit im vernünfticlîche in dem himel’ (‘Every stone and every blade of grass are a hut of the stars, which contains a heavenly power. As heaven pours its power into the stars, so the stars pour it entirely over into the stones, herbs and animals. The herb is more noble than the stone, because it has life that grows. It would be repugnant for it to grow under the corporeal heaven, if there was not in it an intellectual power, by which it receives its life. As the lowest angel pours his power into heaven, moves it, makes it turn and  work, so heaven remotely pours its power into each blade of grass and animal. By this each herb has a property of heaven and acts around itself like heaven. The animals rise higher and have animal and sensitive life, yet remain in time and space. But the soul in her natural light, in her supreme, rises further beyond over time and over space into the likeness of the light of the angel and acts together with him intellectually in heaven’).
[24] Perhaps Isa. 34:4: ‘Et tabescet omnis militia caelorum, et complicabuntur sicut liber caeli.
[25] See the same idea with its relation to the soul in Eckhart, Hom. T7,2* [Jundt 1], n. 20: ‘als der himel geziert ist mit der sunnen vnd mit dem mane vnd mit andern gestirne also sind och der laüt hertzen vnd sele geziert mit erlauchter erchantnüß die sich dem manen glichet vnd mit insbrünstiger liebi die sich der sunnen glichet vnd mit andern tugende die sich den sternen glichent’ (‘as the heaven is embellished with the sun and the moon and with other stars,  so also the hearts and the soul of people are embellished with the enlightened knowledge that likens itself to the moon and with the fervent love that likens itself to the sun and with other virtues that liken themselves with the stars’).
[26] That Venus is closest to the sun is stated in Eckhart, Hom. S63,1* [86*, Q 9], n. 15: ‘Als der vrîe sterne, nâch dem vrîtac genant ist, Vênus: der hât manigen namen. Als er vor der sunnen gât und er ê ûfgât dan diu sunne, sô heizet er ein morgensterne; als er der sunnen nâch gât, alsô daz diu sunne ê undergât, sô heizet er ein âbentsterne. Etwenne loufet er ob der sunnen, etwenne bî niden der sunnen. Vor allen sternen ist er alwege glîch nâhe der sunnen; er enkumet ir niemer verrer noch næher’ (‘Like the free star, from which Friday has its name, Venus has many names. When it precedes the sun and rises before the sun, it is called ‘the morning star’. When it follows the sun so that this has been set before, it is called an ‘evening star’. Sometimes it runs above the sun, sometimes under the sun. Among all the stars it is that which is always equally close to the sun; it never comes farther or closer to it’).
[27] Rev. 1:20: ‘Sacramentum septem stellarum, quas vidisti in dextera mea, et septem candelabra aurea: septem stellae, angeli sunt septem ecclesiarum: et candelabra septem, septem ecclesiae sunt’ (‘The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches’).
[28] See above Version A, n. 4: ‘An disen worten sol man prüeven die üebunge guoter werke der sêle, dâ si sich an übet, swenne sich got in sî alsô verbirget, daz si wirt ein himel der unbegrîflîchen gotheit’.
[29] See Matth. 5:8: ‘Beati mundo corde: quoniam ipsi Deum videbunt.’
[30] Perhaps Ps. 66:2: ‘illuminet vultum suum super nos.’
[31] Here, the two nature of Christ seem to be reflected.
[32] See Matth. 5:4: ‘Beati mites: quoniam ipsi possidebunt terram.’
[33] Note, how the christological statement of W2 (of the two natures of Christ) is changed into the distinction between God’s Godhead and Jesus Christ’s humanity in Me2.
[34] See Matth. 5:10: ‘Beati qui persecutionem patiuntur propter justitiam: quoniam ipsorum est regnum caelorum.
[35] See Matth. 5:6: ‘Beati qui esuriunt et sitiunt justitiam: quoniam ipsi saturabuntur.
[36] i.e. justice.
[37] See Ioh. 14:23: ‘Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus’.
[38] See Matth. 5:5: ‘Beati qui lugent: quoniam ipsi consolabuntur.
[39] See IIoh. 4:16: ‘qui manet in caritate, in Deo manet, et Deus in eo.
[40] See Matth. 25:41: Discedite a me maledicti in ignem aeternum.
[41] See Ps. 33:9: ‘Gustate et videte quoniam suavis est Dominus.
[42] See Ioh. 14:15: ‘Si diligitis me, mandata mea servate.’
[43] See Matth. 22:35-40: ‘35 ... interrogavit eum unus ex eis legis doctor, tentans eum: 36 Magister, quod est mandatum magnum in lege? 37 Ait illi Jesus: Diliges Dominum Deum tuum ex toto corde tuo, et in tota anima tua, et in tota mente tua. 38 Hoc est maximum, et primum mandatum. 39 Secundum autem simile est huic: Diliges proximum tuum, sicut teipsum. 40 In his duobus mandatis universa lex pendet, et prophetae’; Deut. 6:5: ‘Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota fortitudine tua.’
[44] See Matth. 5:3: ‘Beati pauperes spiritu, quoniam ipsorum est regnum caelorum’; see on this verse Eckhart, Hom. S79,2* [108*, Q 52].
[45] Unidentified source.
[46] See ICor. 9:24: ‘Sic currite ut comprehendatis’; see also Phil. 3:12: ‘non quod jam acceperim, aut jam perfectus sim: sequor autem, si quomodo comprehendam in quo et comprehensus sum a Christo Jesu’, or
[47] See Matth. 5:9: ‘Beati pacifici: quoniam filii Dei vocabuntur.’
[48] See Matth. 5:16: ‘Sic luceat lux vestra coram hominibus: ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est.’
[49] See the parallel of n. 27b in Eckhart, Hom. T40,1* [48*; Q 61], n. 6: ‘Vier dinc sol man prüeven an dem himel: daz er stæte ist und reine und beheltet alliu dinc in im und daz er vruhtsam ist. Disiu dinc suln sîn an dem menschen, der ein himel sîn sol, dâ got inne wonet: daz er sî stæte, als der himel stæte ist’ (‘Four things you need to know with regards to heaven: that it is constant and pure and contains all things in itself and that it is fruitful. These things a person needs to be who would be the heaven in which God dwells: he must be constant, as heaven is constant’); on this and the following parallels see F. Löser, ‘Meister Eckhart und der Himmel’ (2016), 129-30.
[50] See, again, the parallel in Eckhart, Hom. T40,1* [48*; Q 61], n. 6: ‘Alsô ist ez zemâle mit dem menschen, der éinen willen mit gote hât ... “swelch hûs gebûwet ist ûf einen stein, daz envellet niht”’ (‘So it is fully with the person who has one will with God ... “The house which is built on stone does not subside”’).
[51] See, again, the parallel in Eckhart, Hom. T40,1* [48*; Q 61], n. 7: ‘Ze dem andern mâle vinden wir reinicheit und lûterkeit an dem himel, als man merken mac an dem wazzer: swenne ez trüebe ist, swaz man danne dar über heltet, daz enbildet sich niht in daz wazzer, wan ez mit dem ertrîche vermenget ist. Swenne ez aber lûter und unvermenget ist, swaz man danne dar über heltet, daz bildet sich dar în. Alsô ist ez mit dem menschen: die wîle er mit den irdischen dingen gemenget ist, sô enkan er sîne reinicheit noch gotes lûterkeit niht bekennen’ (‘Secondly, we find clarity and purity in heaven, as one can see in water: when it is cloudy, what is held above it does not produce an image in the water, because this is mixed with mud. But when it is clear and unmixed, what one then holds over it, will produce its image in it. So it is with man: while he is mixed with earthly things, he can know neither his clarity nor God’s purity’).
[52] Röm. 7:14-23: ’14 Scimus enim quia lex spiritualis est: ego autem carnalis sum, venundatus sub peccato. 15 Quod enim operor, non intelligo: non enim quod volo bonum, hoc ago: sed quod odi malum, illud facio. 16 Si autem quod nolo, illud facio: consentio legi, quoniam bona est. 17 Nunc autem jam non ego operor illud, sed quod habitat in me peccatum. 18 Scio enim quia non habitat in me, hoc est in carne mea, bonum. Nam velle, adjacet mihi: perficere autem bonum, non invenio. 19 Non enim quod volo bonum, hoc facio: sed quod nolo malum, hoc ago. 20 Si autem quod nolo, illud facio: jam non ego operor illud, sed quod habitat in me, peccatum. 21 Invenio igitur legem, volenti mihi facere bonum, quoniam mihi malum adjacet: 22 condelector enim legi Dei secundum interiorem hominem: 23 video autem aliam legem in membris meis, repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis.’

Homily T2,2* [Pfeiffer 61]

Dominica II in Adventu Domini
Egredietur virga de radice Jesse et flos de radice eius ascenaet et requiescet super eum spiritus domini’ (Isa. 11:1-2)

<:1>Egredietur virga de radice Jesse et flos de radice eius ascendet et requiescet super eum spiritus domini. Wir lesen hiute in der messe, daz ûz der wurzelen Jesse sol ûz brechen ein ruote und von der ruoten sol wahsen ein bluome und ûf dem bluomen sol ruowen der geist des herren unde sol widerruowen.
<:1>‘Egredietur virga de radice Jesse et flos de radice eius ascendet et requiescet super eum spiritus domini’.[1] We read today in mass that ‘out of the root of Jesse break out a branch and from the branch shall grow a flower and on the flower the Spirit of the Lord shall rest and shall rest again’.
<:2>Jesse daz sprichet als vil als ein brant, der dâ brinnet; daz ist als vil als minne, dâ si ist in ir in lûterkeit, dâ si noch niht minne geheizen mac unde dâ si enkeine nâtûre geleisten mac, dâ kein fremde zuoval enist. In dem grunde, dâ si sô lûter ist, daz si enkeine nâtûre enhât, in dem grunde, dâ si sô lûter ist, dâ beginnet er ûz wahsen; rehte aldâ in dem innegesten ûz der wurzen, sol ûz wahsen ein bluome. Swaz ûz wahset, daz muoz von nôt driu dinc haben in ime: Daz êrste: ez muoz haben einikeit des, von dem ez gât; daz ander, daz es vil bî sî der selben art; daz dritte, daz ez sî âne zuosetzunge: diz ist eigenlich ein ûzganc. Alsô gât ûz der sun von dem vater und ist ein ander persône bî dem vater und ist daz selbe in dem vater an dem wesenne.

<:2>Jesse signifies a blaze which there is burning; it means as much as love where it is in its purity, where it cannot yet be called love and where it cannot have nature, as there is no alien accidens in it. In the ground, where it is so pure that it has no nature, in this ground where it is so pure, there it begins to grow out, right there in the innermost out of the root, should grow out a flower. What shall grow out, by necessity must have three properties in it: The first: it must have oneness with the one from which it shoots; the second: that it is of exactly the same species; the third: that it be without apposition: this is a proper emanation. Thus the Son comes forth from the Father and is a second person next to the Father, and is the same in the Father according to being.
<:3>Dar umbe sprichet er ‘ûz der wurzelen gât ein ruote, ûz der ruoten gât ein bluome’. Waz ich minne daz muoz ein himelschiu kraft haben mit mir, wan gelîcheit triffet allez in ein unde daz selbe muoz in dem grunde sîn, und waz wehset ûz dem andern, daz ist vil bî in alle wîse der selben art. Der einen apfel zwîet ûf einen birboum, diu fruht smacket nâch in beiden. Alsô ensol ez niht sôn: ez sol smecken nâch einem einigen: der selbe einist niht dar inne und ist doch dar inne. Ez enmöhte niemer gesîn, daz ez ûz gebrechen möhte, ez enwêre vor dar inne gewesen in der lûterkeit, in dem swebenden wesenne. Der wîn ist in der reben und ist niht dar inne und ist doch dar inne.
<:3>Therefore, he says: ‘from the stem shoots a branch, from the branch shoots a flower’. What I love must have a heavenly power together with me, as likeness brings everything together in one, and that same must be in the ground, and what grows out of the other, is in every respect of the same species. When one grafts an apple on a pear-tree, the fruit tastes according to both. Thus it should not be. It should taste according to a single one: the same is not in there and, yet, it is in there. It could never come out were it not first within in purity, in hovering being.[2] The wine is in the vine and it is not, and yet, it is.

<:4>Ich spriche von götlicher frîheit, daz er deheiner nâtûre geleisten mac niht dan ein lûter wesen. Der êrste ursprinc gotes daz ist der sun, und ist der sun ein ander denne der vater und ist doch ein mügentheit mit dem vater, unde von in zwein ûz blüeget der heilig geist. Unser meister sprechent: diu sunne ziuhet die bluomen ûz der wurzelen durch den boum und vil nâhe âne zît unde sô lûter, daz sie kein ouge gesehen mac. Diu sêle stât in dem grunde keiner nâtûre, reht in dem grunde der minne, dâ si doch niht minne geheizen mac. Dâ tritet si ûz ir nâtûre, wan diu sêle muoz treten ûz ir nâtûre, reht aldâ lâget got der sêle, daz er si hein ze hûse füere in sich selber, unde waz in daz wesen getragen wirt, daz wirt vil nâch daz selbe wesen. Sô ime diu brût denne heim kumet, sô underwindet er sich ir unde würket mit aller kraft, di er geleisten mac, in sînem grunde, in dem innegesten, dâ niht enist, ez enwürke alzemâle. Der buom der gotheit der blüejet ûz dem grunde, ûz der wurzelen brichet ûz der heilig geist. Der blüejende bluome oder der lust ist der heilig geist. Diu sêle blüejet ûz dem heiligen geiste mit dem vater unde mit dem sune und ûf dem bluomen sol ruowen und sol widerruowen der geist des herren. Er enmöhte niht widerruowen, er enhet e da gerGwet. Der vater unde der sun ruowent ûf dem geiste unde der geist ruowet wider als ze sînem ursprunge. Er möhte ûf mir wol ruowen, aber sol er in mir widerruowen, sô muoz ich wider ûf im ruowen.
<:4>I speak about God’s freedom that he is not capable of producing any nature save one pure being. The first principle of God is the Son, and the Son is another than the Father, yet He is a potentiality with the Father, and from these two blossoms forth the Holy Spirit. Our masters say that the sun draws the flowers out of the roots through the stem, intimately, without time and so pure that no eye can see it. The soul stands in the ground of no nature, right in the ground of love, where she cannot yet be called love. Then she goes out of her nature, when the soul must go out of her nature, right there God lies in waiting for her to guide her home into Himself, and what is carried into being becomes entirely according to the same being.[3] At the coming home of the bride to Him, He places Himself underneath her and acts with all might that He is capable of in His ground, in the innermost, where nothing is in there, He fully acts. The tree of the Godhead blossoms out of the ground, from the root the Holy Spirit sprouts. The Holy Spirit is the blossoming flower or lust. The soul blossoms from the Holy Spirit with the Father and the Son and on the flower the Spirit of the Lord shall rest and rest again.[4] He could not have rested again, had He not rested there before. The Father and the Son rest on the Spirit and the Spirit rests again as in His origin. He might well rest upon me, but should He rest again in me, I need to rest again on Him.

<:5>Waz ist ruowe? Sant Augustînus sprichet: ruowe ist ein berouben aller bewegunge und ein benemen ir selbes nâtûre. Ein meister sprichet: gotes eigenschaft daz ist unbewegelicheit; bewegelicheit hört der creature zG. Man sol über bewegunge komen sîn. Jesse daz sprichet als vil als ein fiur und ein brant unde meinet den grunt götlîcher minne. Ûz dem grunde wehset diu ruote, daz ist diu sêle in ir lûterstem und in ir hoehstem, unde gât ûz dem êrsten grunde, dâ der sun ûz brichet von dem vater. Von der ruoten gât ûz ein bluome, der bluome ist der heilig geist unde dâ sol er ruowen unde widerruowen.
<:5>What is a repose?[5] Saint Augustine says, a repose is a lack of all motion and a taking away of its[6] own nature. A master says:[7] God’s property is immutability. Mutability belongs to creatures. One must have overcome motion. Jesse signifies a fire and a blaze, and it means the ground of divine love and the ground of the soul. Out of this ground the rod grows, this is the soul in her purest and in her highest [part], and it shoots up out of this first ground from where the Son is breaking forth from the Father. From the rod opens a flower, the flower is the Holy Spirit, and there He shall rest and rest again.
<:6>Nû biten wir des unsern lieben herren got, daz wir alsô ruowen in ime und er in uns daz sîn lob und sîn êre daran sî. Des helf uns got. Âmen.
<:6>Now we ask our beloved Lord, God, that we may rest in Him and He in us that His praise and His honour be in this, may God help us. Amen.

Homily T2,3* [Pfeiffer, Tr. III, Strauch VII, Pahncke, 1909]

Dominica II in Adventu Domini
 Egredietur virga de radice Jesse et flos de radice eius ascenaet et requiescet super eum spiritus domini’ (Isa. 11:1-2)

Text and translation

<:1>Isaias sprichet usser der wurtzele von Jesse entsprang eyn rude. uff der ruden entsprangk eyne blume, uff der blumen ruwet der geyst gottes myt sieben gaben wißheyt vernunftigkeyt myldigkeyt stircke unde furcht kunste
<:1>‘Out of the root of Jesse break out a branch and from the branch shall grow a flower and on the flower the Spirit of God shall rest’ with seven gifts, ‘wisdom’, ‘understanding’, ‘mercifulness’, ‘strength’, ‘fear’, ‘skillfulness’.[8]
<:2>wir begene eyn zit die heysset advent advent betudet als viel als eyn zukunfft wir lesen von drierley zukunfft die eyn das got uff erterich kquam an syner menschheyt zu unser lieben frauwen und komet noch degelichs zu der zartten selen und wil kommen zum jungsten dage
<:2>We celebrate a time that is called advent. Advent means as much as ‘a future’. We read of three kinds of future. One that God came onto the earth in His humanity to our dear Lady, and that He comes daily to the tender soul, and that He will come on Doomsday.
<:3>wir lesen von drierley geburte das der sone von dem vatter geboren ist ewiglich und wart geburn in der zijt von unser lieben frauwen und wurdt geborn degelichs in der seligen selen
<:3>We read of three kinds of birth, that the Son was eternally born from the Father, and was born in time from our dear Lady, and is being daily born in the blessed souls.
<:4>advent betudet sich als viel als eyn zukunfft zukunfft betudet als viel als eyn gebort gebordt betudet als viel als eyner der sich ingußet alles das der vatter hait das gemeynet er dem sone ane das alleyn er ewigliche geboren ist und nun geboren wurdt also sol er ewiglich geboren werden
ich gieng herinne und enwere zit nach stat nach materie so het ich on underlaiß gestanden da der sone ingußen wardt da ingußen sich alle creaturen mit dem sone und enwere der sone nit ingußen so enweren alle creaturen nit mochte die sunne yren schyn entziehen dem erterich so wurden alle creaturen zu nicht der buchstabe den ich schriben wil enist in myner sele nyt eyn buchstabe er ist aber in myner selen sele der zymmerman der eyn huß buwen wil das huß ist geystlich in syner selen wanne das huß geystlich vollenkomen ist in syner selen so mag er baß sprechen dieß ist myne sele dan diß ist eyn huyß
<:4>Advent means as much as ‘a future’. Future means as much as ‘a birth’. Birth means as much as that somebody who has poured into Himself all that the Father possesses which He shares with the Son, except that He alone was eternally born, is now being born and, thus will eternally be born.
I came along in here and if time or space or matter did not exist, I had stood without interruption. As the pouring in of the Son took place, all creatures would pour themselves together with the Son, and if the pouring of the Son did not happen, none of the creatures existed. If the sun would withhold its radiance from the earth, all creatures would become nothing. The character that I am going to write is not a character in my soul, but it is soul in my soul. The carpenter who is going to build a house, has the house mentally in his soul. As the house is mentally perfect in his soul, he can openly say, indeed, that this is my soul rather than this is a house.
<:5>sanctus Jheronimus spricht ee alle creaturen geschaffen wurden da[s] waren alle creaturen in gode got nement eyn glichnisse an der sonnen also alt als die sonne ist also alt ist der schyn were die sonne ewig so were der schin auch ewig
<:5>Saint Jerome says: Before all creatures have been created, then all creatures have been God in God. Thus take the sun as an example. As old as the sun is, as old is the radiance. If the sun were not eternal, the radiance would not be eternal.
<:6>Zum andern male wurdt er one underlaiß geborn darumbe ist sin geburdt allezit nuwe als auch der vatter spricht zu dem sone hude hann ich dich geboren die wurtzel die entphehet die fuchtigkeyt von dem erteriche und gußet sie furwardt in den stam des baumes und in die zwige und die zwiger giessent sie furwerdt in die blume und wort davon der appel und der appel hat ußwendig eynen stant an dem baum und ist geystlich in deme baum und die wile der appel in dem baume ist so ist er eyne mit dem baum hie von sprichet eyn kriechschmeystere der von dem glauben nit enwiste enwere zit nach stat nach materie so were vatter und kindt von naturen eyn in got da enist zit nach stat nach materie darum wurde der sone one underlaiß geborn von dem vatter sunder zit und stat und materie darumbe ist der sone in dem vatter eyn one underscheit und alle creaturen werlichen als ferre als icht ist als ferre ist es in godde
<:6>Secondly, he is constantly being born. Therefore, His birth is new all the time, as also the Father says to the Son: ‘Today I have given birth to you’.[9] The root receives the moistness from the earthen ground and pours it further into the stem of the tree and into the branches and the branches pour it further into the flower and from there becomes an appel, and outside, the apple has a stalk connected to the tree and is mentally in the tree, and while the apple is in the tree, it is one with the tree. About this speaks a Greek master who did not know about belief. If there were no time nor space nor matter, by nature father and child would be one. In God, there is neither time nor space nor matter, therefore the Son is constantly being born from the Father without time and space and matter. Therefore, the Son and the creatures are in the Father one without any difference. Truly as far as anything is, as far it is in God.
<:7>zum dritten male ist er geboren mit aller volkomenheit zumale want der vatter engesprache nye keyn wordt me dann eyn wordt das was der sone und in yme alle dinck als man pruven mag bij gliche mochte der schuwerdt de vollekomenheyt aller schuwe wircken an eyme schuwe so endurffte er keynen schuch me machen mochte man han die volkomenheyt aller pherde an eyme pherde so endurffte man keynes me mochte ich alle myne meynunge bewisen mit eyme wortte so endurffte ich nyt dann eyne wordt sprechen also ist es zumale an unserm herren Jhesu Christo were icht volkomenheyt die an yeme nyt enwere so enmochte uns an yme nit gnugen darumbe hat uns der hymmelsche vatter gegeben alle volkommenheyt an syme sone das wir nyt enbedorfen dan eynes menschen zu erfullungen alle unser unfulkommenheit
<:7>Thirdly, He is born with all perfection, as the Father never spoke another word than this one word. This was the Son and in Him all things. This one might see from examples. If the shoemaker were to make the perfection of all shoes in one single shoe, he could not make one more shoe. If one had the perfection of all horses in one horse, one would not need one more. If I were to prove my opinion with one word, I would not be allowed to speak more than one word. Thus it is entirely with our Lord Jesus Christ. If there were any perfection that would not be in Him, we would not be satisfied with Him. For this reason the heavenly Father has given us all perfection in His Son so that we would not need but one human being, in order to perfect all our imperfection.
<:8>von der ewigen geburt wie ist er von syme hymmelschen vatter geborn er ist ewiglich geborn und wordt one underlaiß geboren und sal ewiglich geboren werden davon ensprechen ich nu nit me noch von der gebort wie er geboren ist von unsere lieben frauwen in der zit die ist vollenbracht me wie er degelichs geystlich geboren wurdt in der selen das ist bewiset da er spricht
<:8>Of the eternal birth. How has He been born from His heavenly Father? He has eternally been born and is constantly being born and shall eternally be born. Of this I am saying no more now, neither of this birth, how he has been born from our dear Lady in time which is fulfilled, instead how He is daily mentally born in the soul. This is being shown through Him saying:
<:9>von der worzeln von yesse sol uff gene eyn gertte und uff der gertten sal entspringen eyn blum und uff der blumen sal ruwen der heilige geyst
<:9>‘Out of the root of Jesse break out a branch and from the branch shall grow a flower and on the flower the Spirit shall rest’.
<:10>an diesen wortten sollen wir pruven druwe dinge welches die wurtzel sij von der got geboren wordt in der selen und weliche wiß und weliche nuße ir davon kommet
<:10>In these words we shall see three things: What the root be, of which God gave birth to the word in the soul, and in which way and which benefit she will have from this.
<:11>der erste ist de radice yesse, das ist als viel gesprochen als eyn furige oder frij nature die alles das zu sich zuhet und in sich verwandelt das in sie kommet als der schin der sonnen der sich wurffet in das wasser zu eynem male noch zum andern male soe en gewynt sie das wasser nyt sunder von dem dritten invalle und widerslage so kommet sie under das wasser und zuht es uff zu sich ende in hoer verwandelt ende dan est geestelic so enmogen wir es nit gesehen also ist es umbe alle die elament das enist ir dogent nit das wir sie anesehen sunder et is ir materie also ist es umbe die furige frihe nature unsers herren die die sele zu sich zuhet und in sich verwandelt und wurdt also geboren geistlich an yrme bekentnisse
<:11>The first is ‘de radice Yesse’ means as much as an energetic[10] and free nature which pulls everything into it and transforms everything into it that comes into it. Just as the sunshine which radiates a first and second time into water, thus does not catch the water. Rather by a third falling in and settling down, it reaches under the water surface and pulls it up to it and transforms it, so that it becomes vapour, so that we cannot see it. Thus it is with all the elements that are there, it is not their power that we see, instead it is their matter. Thus it is with the energetically free nature of our Lord which pulls the soul into it and transforms into it and becomes thus spritually born in her knowledge.
<:12>Daz andere is weliche wise Got der enwordt nit gedragen in der selen sunder gewonden als man pruven mag bi dem bilde das enwirt nit gedrucket in das hFltze sunder et wort daer in gewonden wanne man yme die spene abe nymmet die et bedecken. so ist es gantze in dem hultze das ist gropheyt undunglichnisse darumbe ist eyn weerachtich hultze viel boser zu fugen dan eyn schlechtes holt also wurdt got gewonden in der selen wande sie hait eyn gemeyn liecht mit den engelen da sie got ane bekennet und das liecht das ir angeschaffen ist daz ist diu vernunft unde dreget one underlaiß gotliche wißheyt in die selen wanne das sie aber in den lichamen gegoßen wordt so wordt sie verdostert darumbe enbekennet das kint nyt als viel als eyn alt mensche ende dat is von syner fließender naturen das es wesset darumbe enmag sich stedeglich keyn liecht offenbaren in ym es enbesließe mit vergessenheit von der unstedigkeyt der naturen ye der mensche alder wurdt so sin nature steder wurdt so gotlich liecht me in yem geoffenbart wort und in dem liecht bekennet man got und an yme alle dingk Daer om ist dat daz der kusche mensch me bekennet dann eyn andere mensch in dem slaiff so dreget das gotlich liecht und drucket zukunfftige dinck in die sele
<:12>The other is, which way. God is not carried into the soul, rather wrested (from it). As one can see from the picture which is not impressed into wood, rather it is wrested from it, as one takes off it the strands which are covering it. Hence if it is entirely in the wood this is coarse and without form. That is why a weathered wood is more difficult to carve than a bad wood. Hence, God was wrested from the soul, as she has a common light together with the angels through which she knows God. And without interruption the light that is made in her which is the intellect and carries divine wisdom into the soul. When, however, she was poured into the body, she became darkened. That is why a child does not know as much as an adult. And that it learns is due to its nature moving on. Therefore no light can persistently reveal itself in it, unless it is determined to forget the unsteady nature. As one gets older, one’s nature gets more settled. Hence the divine light gets more a revealed understanding in it. And in this light one knows God and all things in Him. Therefore, a pure person knows more than another person. This way, thus, the divine light carries and presses the coming things into the soul.
<:13>nu mogen wir dencken das manig alt mensch wenig gotlichs liechtes hayt das komet von unrechter furchten und van onrechten hoffnungen ende liebe und leydt Ende darumbe ist das daz daz fließende wasser keyn bilde entphehet von der unstedigkeyt des wassers besehen ich mich in eym stillen wasser da vinden ich myn bilde gentzlich inne also ist es zumale an den menschen die wile das er mit ußerlichen dingen beworren ist so enmag got nit in yme geoffenbaret werden also man pruven mag bi glichnisse
das den manne das heubt blois sal sin und der frauwen bedecket also sal es sin an der selen das die oberste krafft der selen bloiß sal sin one underscheit zuschen got und synen gaben Ende darumbe weiß der hane me von der zit wann er mynner beworren ist dan die hene darumbe sleht es ym in das heubt das er schrihet und kundiget die zit das sich daz weder wandelet das enweiß die hene nyt wande si beworren ist mit legene und mit heckene
<:13>Now we might think that very old people have little divine light because of false fear and false hope, without love and suffering. And therefore it is that the flowing water cannot show a picture because of the unsteadiness of the water. When I look at me in a still water, I perfectly find my picture in there. Thus it is with a person. As long as it is troubled by external things, God cannot be revealed to it, as one can see from examples:

As a man must have a bare head while the woman’s need to be covered, thus it shall be with the soul. The highest power of the soul shall be bare and nothing should be between God and His gifts. And, hence, the cock knows more of time, as he is less troubled than the hen.[11] That is why it strikes it straight in its head for it to crow and announce the time. That it has changed again, the hen does not know, as it is troubled with laying and hatching eggs.
<:14>das got also in unser selen geboren werde unde geoffenbaret werde, des helfe uns die lutter gude gottes. Amen
hi ons. Amen
<:14>That thus God will be revealed in us, may He help us. Amen.

Homily T2,4* [Löser, 1999, n. 53]

Dominica II in Adventu Domini
 ‘hebt awff ewer hawb wann ewer erl=sung n(hent sich’ (Luc. 21:28)

Text and translation

<:1>[297rb] Der herr ihesus spricht im ewangeli luce xxjo. hebt awff ewer hawbt wann ewer erl=sung n(hent sich.
<:1>The Lord Jesus says in the Gospel of Luke 21st: ‘Lift your head, because your salvation comes near.’[3]
<:2>Dy wart sind gesagt von der zSchumft des lesten gerichts. Vber das spricht Boecius es ist grasse not vnd ist gar pilleich das der mensch ein heiligs vnd gar lawters leben hab der altzeit in dem ansehen gots seins richter ist. vnd der nicht allain vnsre vorch peschawot sunder im sind auch offenbar dy haimleichen gedankchen vnsers hertzen. Dar vmb als pald sich der mensch in das Mbel der sünten chert es sey mit gedankchen mit willen oder mit tat so nymbt er sich aws der [297va] gnad gots vnd vertreibt seim engel vnd vnter geit sich dem tewfel.
<:2>These words are said about the future last judgement. About this Boethius says: ‘It is of great need and is really important that a person has a holy and really pure life who is always in the face of God, his judge and who not only sees our fear, but to Him also our intimate thoughts of the heart are revealed.’ Therefore, as soon as a person turns towards the evil of sins, be it in thoughts, by will or by deeds, one takes oneself out of the grace of God, dispels one’s angel and gives oneself to the devil.
<:3>Wann als das man von den ewigen frewden sagen vnd gedankchen mag das ist als nichts gegen der rechten warhait. Also ist es auch als das man von der marter der hell sagen vnd gedankchen mag das ist nichts gegen der warhait des leidens das da ist. Wie chlain ein leiden ist solt es ewichleich wern es w(r leidens genueg. Wann solt ettwer m=r pey eim haller tzahen iar an vnter las tzeln er wurd reiher dann chain chünig der erden. Was ist dann nicht an der manigualtigen vnpegreifflichen s(lichait des ewigen raichtumbs.
<:3>For what one can say and think about eternal joys is nothing compared to the right truth. Thus it is with what one can say or think about the torture of hell is nothing compared to the suffering of truth that there is. As little as suffering is, if it were eternal, it would be enough suffering. For should someone be more reluctant with one heller, year on year, he became richer than a king on earth, what, then, is missing in the manifold, ungraspable blessedness of eternal richness.
<:4>Dar vmb spricht der herr hebt awff ewer hawbt. Als ob er spr(ch erchennt das vbel ewer sünten vnd merkcht das lest gericht vnd das vrtail des grechten richter.
<:4>Therefore, the Lord says: ‘Lift your head’, as if He said: recognize the evil of your sins and notice the last judgement and the verdict of the just judge.
<:5>Hebt awff ewer hawbt vnd pedenkcht dy ewig frewd das ein hawbt ewer sel ist. Dy sel hat weder hawbt noch hennt wie wol wir es nemen müezzen. Sand Augenstin spricht wie snöd ein chlainead ist so hüett man ir vor mail michels mer solten wir der sel vor dem mail der sünten hüetten der wir am minsten achtten.
<:5>‘Lift your head’ and reflect upon the eternal joy that there is a head of your soul. The soul has neither head nor hand, even though we have to accept it. Saint Augustine says: ‘Never mind how trifle a gem is, one prevents it from being heavily stained, rather we should prevent the soul from sins that we care least about.’
<:6>Dy maister der natur sprechen ye nahenter dy sunn der erden ist ye mynner sy chrafft hat. vnd ye verrer sy der erden ist ye chreftiger sy ist vnd all stern. W(r die sunn vmb weinachten der erden als verr als zw sunibenten es chund vor hitz nye[297vb]mbt genesen. Vnd w(r sy zw sunibenten der erden als nahent als zw weinachten es w(r als chalt als zw weinachten. Der man der ein hefen des himels ist der ist der erden nahenter dann chain stern vnd hat vil prechen er ist ettwann liecht vnd ettwan vinster. Also ist es vmb dy sel ye nahenter sy den tzeitleichen dingen ist ye vnedler sy ist. Dar vmb spricht der herr hebt awff ewer hawbt. das ist ewer sel von irdischen dingen.
<:6>The masters of nature say: The closer the sun is to the earth, the less power it has. And the farer it is from the earth, the more powerful it is and all the stars. If the sun wer as far from the earth on Christmas as it is on solistice, nobody could recover from heat. And if it were at solistice as close to the earth as on Christmas, it would be as cold as on Christmas. The moon that is a yeast of heaven is closer to the earth than any star, and it has many defects, it is sometimes alight, sometimes dark. Thus it is with the soul, the closer she is to temporal things, the less noble she is. Therefore, the Lord says: ‘Lift your head’, i.e., your soul from earthly things.
<:7>Das hawbt der sel ist dy obrist chrafft. Das hawbt oder dy sel im hawbt strebt an vnterlas in das liecht der warhait. Wann sider das dy sel peschaffen wart was sy nye an das in scheinn der gnaden des götleichen liechts. Jn dem hawbt erchennt dy sel got vnd alle ding vnd ist in ir selber als des enphindleich das sy haben mag. Jn dem hawbt ist der sel stat Rber tzehen tawsent meil als nahent als dy stat da ich yetzund an stee. Jn der chrafft ist der sel dy tzeit dar inn got dz welt peschaffen hat vnd auch der iungst tag als nahent als dy tzeit dar inn ich yetzund red. Rber das möcht ettwer fragen was nutz der sel von dem ch(m so sy sich sambt in der chrafft des hawbts stet.
<:7>The head of the soul is the highest power. The head or the soul in the head thrives without interruption into the light of truth. For though the soul had been created later, she was never without the grace of divine light shining in her.[4] In the head the soul knows God and all things and is in herself as receptive as she can be. In the head ten thousand miles for the place of the soul is as close as the place that I am standing here now. In this power the time in which God has created the world and even doomsday is for the soul as the time in which I now speak. About this, someone might ask which benefit the soul would get to place herself entirely in the power of the head.
<:8>Vber das sol man wissen das daz der nutz ist den sy da von enph(cht das ir all dy gnad vnd all dy s(lichait dy all heiligen pesezzen haben [298ra] als gemain wirt als ob sy ir aigen w(rn. Vnd als das chünig vnd chaiser von gold ye gewunnen das ist ir als aigen als mir meine awgen aigen sind vnd vil aigner. Vnd dar vmb süllen wir vnser hawbt awff heben vnd süllen erchennen das Rbel vnserer sünten. Wann das ist ein gewisse warhait wer recht in das hawbt ch(m der t(t nymer chain sünt. Jm wurd auch dy ewig frewd so erchannt vnd wurd als gelert das er chainer predig pedarfft.
<:8>About this, one should know that the benefit is the one that she receives through all the grace and all the blessedness that all saints possess becoming common as if they were here own. And the gold that the king and emperor have ever won is as owned by her as my eyes are my own, and even much more my own. And, therefore, we should lift our head and shall recognize the evil of our sins. For it is a secured truth that whoever came right into the head never ever sinned. This one also would get to know eternal joy so much and become so knowledgeable that he would not need any preaching.

[1] Perhaps Ps. 118:99: ‘Super omnes docentes me intellexi’.
[2] F. Löser, Meister Eckhart in Melk (1999), 232.
[3] Luc. 21:28: ‘levate capita vestra: quoniam appropinquat redemptio vestra.’ The liturgical context is Luc. 21:25-8: ‘25 Et erunt signa in sole, et luna, et stellis, et in terris pressura gentium prae confusione sonitus maris, et fluctuum: 26 arescentibus hominibus prae timore, et exspectatione, quae supervenient universo orbi: nam virtutes caelorum movebuntur: 27 et tunc videbunt Filium hominis venientem in nube cum potestate magna et majestate. 28 His autem fieri incipientibus, respicite, et levate capita vestra: quoniam appropinquat redemptio vestra.
[4] Another typical thought of Eckhart, heavily criticised during the process against him for having believed that there was something in the soul that was uncreated.

Homily T2,5* [Löser 10, 1999]

Dominica II in Adventu Domini
‘Sand pauls spricht zw den Römern xiijo prueder es ist tzeit das wir vom slaff awfsten’ (Rom. 13:11)


<:1>[313ra] Sand pauls spricht zw den Römern xiijo prueder es ist tzeit das wir vom slaff awfsten.
<:1>Saint Paul says to the Romans 13[:11]: ‘Brothers, it is high time to get up out of sleep.’[5]
<:2>Dy wart sind vom advent geret vnd pedewt den der chümftig ist. Dar vmb süllen wir erchennen dy ding dar zS vns got peschaffen hat. Da von spricht sand Augenstin vnd ich mit im das got den menschen zw chaim mynnern guet gemacht hat dann er selber ist.

<:2>These words are said about Advent and mean the one who in the future will be. Therefore, we shall know the things for which God has created us. Of this saint Augustine speaks and me with him that God has made human beings for no lesser good than what He Himself is.
<:3>Awfsten pedewt ein vnpechumerts hertz in dem wir got mit grözzerm fleizz suehen süllen dann vns selber. ZS chümft pedewt das der mensch in im selber mit erchantnus wanung [313rb] hab vnd erchenn was er vermüg in dem adel dar zS in got natürleich gemacht hat vber alle creatur. Vnd was er vermüg von gnaden an alle creatur vnd was er von lieb wegen vermüg an all tugent nach dem pild vnd nicht nach dem wesen. ZS chunft pdewt Got mit vns vnd ist an mittel chümftig in vns.
<:3>‘Getting up’ means an unencumbered heart in which we ought to search with greater eagerness for God than for us. ‘Future’ means that a person should be at home in himself through knowing and know what one is capable of in the nobility to which God has naturally made one beyond all creature. And what one is capable of by grace without all creature and what one is capable of without any virtue according to the image, but not according to essence. ‘Future’ means that God is with us and is without a medium the future in us.
<:4>Das wart awfsten ist dreyerlay als dy lerer sprechen.
Das ain ist natürleich das ander gnadsam das dritt götleich.  
<:4>The term ‘get up’ is to be taken in three senses as the teachers say.
The one is naturally, the second is gracefully, the third is divinely.
<:5>Das natürleich sten ist nach dem synn das der mensch eins st(ten gueten willens sey aws seiner verstentichait sich zw erchennen nach der edlisten creatur dy got in der tzeit an im peschaffen hat.
<:5>Standing naturally is according to the sense that the person is of a consistently good will out of one’s intellect to know oneself according to the noblest creature that God has created in time.
<:6>Das ander sten ist in gnaden aws der ein mensch erchennen sol das im dy gnad dar vmb geben ist das er sein vernuft dar inn pesitz zw eim awfsten Rber sich selber dy gnad ze suehen vnd lieb ze haben. Gnad ist ein pild der vernufft aws zedringen mit der verstentichait dy pechumernis der creatur <dar in si> stet.
<:6>The second standing is in grace from which a person shall know that grace has given to one that one possesses one’s intellect in order to get up above oneself, in order to search for grace and have love. Grace is an image of the intellect to rationally remove the concerns in which she stands.
<:7>Sten ist in got ein pleiben vnd in mit willen altzeit mer zesuchen dann als das wir in der tzeit pedürffen. Vnd vmb das süllen wir hie in vns chain frömde pildnus lassen awffsten dann das pild ihzm christum.
<:7>Standing is a remaining in God and all the time willingly to search more for Him than for what we need in time. And for this we ought not to let any alien image get up in us except the image of Jesus Christ.
<:8>ZS chunft ist auch als vil gesprochen das der mensch in sich selber chöm mit eim st(ten anhangen der warhait vnd sol in der lieb von allen prechen zw der vnshuld chömen dar zS er von got gemacht ist. Wann der mensch mit erchantnus zw got [313va] chimbt als er in in dy ewichait erhaben hat dar inn im nye chain creatur gleich ward wil er nach der sel im von gnaden gleich wern so mues dy vernufft in dy erchantnus chömen. Vnd wann das geschiecht so ist sy chömen in ir natürleich pild. Vnd plib sy in dem pild so plib sy an alle natturfft der creatur.
<:8>‘Future’ also means as much as that a person comes to oneself with a constant sticking to the truth and shall in love come from all weaknesses to innocence to which one has been made by God. When a person comes to God through knowledge, as He has lifted the person into eternity, in which never any creature had been like Him. If one wants to become like Him according to the soul, the intellect needs to come to knowledge. And if this happenes, she has come into her natural image. And if she remains in this image, she remains without any need of the creature.
<:9>Es ist vnter den lerern ein frag ob got vermöcht hiet dy sel von dem selben guet ze machen das er selber ist an weis vnd aigenschafft nicht von sein selbs wesen. Wann in der selben weis w(r dy sel got vnd chain creatur. Vber das halten dy lerer gemainchleich von der sel wann got zw ir chöm so werd sy vergott vnd got in dem liecht dar inn dy person würchen. Aber ich sprich mit Dionisio wann got chümftig zw der sel chümbt so würcht er ir aigen werch das ist ein liebhaben in der sy sich in ir aigne natur erhebt. Hie ist sy dy lieb vnd libt doch nicht vnd got ist in ir an ir wissen vnd erchennt sein nicht wie wol er ir natürleich ist dann sy ir selber ist.
<:9>There is a question amongst the teachers whether God had been capable of making the soul of the same good that He Himself is in its kind and property, not in His own essence. For, in the same kind the soul would be God and no creature. Regarding this the teachers are commonly of the opinion of the soul that when God comes to her, she will be divinized and God in the light in which the persons act. However, I speak with Dionysius: When in the future God comes to the soul, He does His own work which is loving by which she lifts herself into her own nature. Here, she is love, though she does not love, and God is in her without her knowing and without knowing Himself, though He is as natural to her, as she is to herself.
<:10>Nw fragen dy maister der theloien wann er sich also in dy sel gesenkcht hat zw sehen ir natur ob got wesenleich oder natürleich in im selber würch anders dann er in der sel tuet. Sy fragen auch ob dy sel in das werch mügleich oder wesenleich chöm. Vnd sprechen sy chöm selber im wesen des pilts der heiligen drüvaltichait das sy wesenleich vnd natürleich en[313vb]thalten wirt. Nicht von dem wesen irer wesenleichait sunder got geit dy wesenleichait seins aigen pilts in der er es wesenleich aws lieb der sel vernufft antwurt. Nicht aws irer natürleichen natur. Wann naturet sy sich selber so w(r sy got vnd nicht ein creatur. Wann als got sein natürleiche natur ist also ist dy sel ir natürleiche natur dy sy von got hat. Wann sy hat nicht mer rechts dann zw ir selber aber nicht in dem vermügen irer natürleichen substants sunder in substantzleicher mügleichait. Jch sprich in der warhait wer dy ding recht verstüend im w(r dy lieb nicht ein tugent von gnaden sunder sy w(r im natürleich als sy got natürleich ist. Vnd got müest in im den awsflus würchen seiner götleichen gothait das er sich awfft(t vnd das got aws im erschinn.
<:10>Now the masters of theology ask: When He then has plunged Himself into the soul in order to see her nature, is then God essentially or naturally in Himself acting differently than he does in the soul? They also ask whether the soul comes potentially or essentially into this act. And they say that she herself comes into the essence of the image of the holy Trinity, so that she is held essentially and naturally, not by the essence of her essentiality. God, however, gives the essentiality of His own image in which He answers it essentially for the sake of loving the soul’s intellect. Not for the sake of her natural nature, for if she created herself, she were God and not a creature. For as God is His natural nature, so the soul is her natural nature that she has from God. For she has no right for more than for herself, yet not in the potentiality of her natural substance, but in substantial potentiality. I speak the truth who understands these things rightly, for this one love would not be a virtue by grace, but it would be to this person as naturally as it is natural for God. And God would be forced to make the emanation of His divine Godhead happening, so that God opened up and shone through this person.
<:11>Vnd dar vmb dy menschen dy einer chlainen verstentichait sind vnd zw got nicht mer lieb enphahen dann das er in tzeitleich guet vnd ewigs leben geb. Den selben offenbart sich got durch dy sel vnd geit sich in wie sy wellen als einen süezzen vnd milten got. Aber ich sag euch in der warhait dy got selber ist das dy menschen wol zw grasser ler ewiger s(lichait chömen den sich got also nach irm hertzen geben mues durch das awsfliezzen seiner grassen lieb dy er zw vns hat [314ra] nach der er sich vns hat gleich gemacht nach dem nydristen tail menschleicher natur.
<:11>And because the people who are of little understanding and do not love God more than to give them temporal goods and eternal life, to these God reveals Himself through the soul and gives Himself into them as they wish as a sweet and meek God. However, I tell you in the truth that God is Himself, that those people come quite to a great teaching of eternal blessedness whom God must give Himself according to their hearts through the outflowing of His great love that He has towards us, according to which He has likened Himself to us, according to the lowest part of human nature.
<:12>Aber man sol wissen das dy menschen von den wo gesagt ist als verr von den andern da oben von gesagt ist in der gothait gesundert sind als der himel von der erden. Ich sprich auch mer das ir vnterschaid verrer ist dann das man icht vnd nicht haist vnd sind doch alle chinder der ewigen s(lichait vnd also sind dy ersten als verr Rber dy lesten als dy ewichait Rber alle tzeitleiche ding geverrt ist.
<:12>Yet, one should know that these people of which we spoke compared to those others of whom we spoke above are as far apart in the Godhead as heaven is from earth. I say even more that their difference is bigger than what one calls ‘something’ compared to ‘nothing’, though they are all children of eternal blessedness. And thus, the former ones are as far beyond the latter ones as eternity is far beyond temporal things.
<:13>Dar vmb wer nw zw den ersten chömen well den got natürleicher ist dann sy in selber der merkch dy wart sand pauls. wir süllen awfsten. Das ist wir süllen an vns nemen einn anvang geistleichs lebens ze pringen in ein guets entt. Wann so ein mensch mit sölhmm fleizz suehen t(t wes er enpern solt vnd wol tuen möcht durch gots willen als wir mit fleizz suehen wes wir pedürffen vnd halt ettwann mer dann wir pedürffen. Vnd wer sich auch mit sölhemm fleizz in der lieb gots Mbet als wir vns Mben in der lieb des fleischs wir pegriffen vil erchantnus gots der wir sünst mangeln müezzen. Vnd wer das vntz her nicht tan hat der peger sein noch mit gantzem hertzen also das im dy pegier pas smekch von ewigen dingen dann als das sich in im erpilden mag von den dingen der creatur vnd volig got in der selben lieb als ob er seinn aller lieb[314rb]sten willen erchant. den er gern erfüllen wolt. Vnd volig im auch der selben mainung in der er in vermant vnd maint so glaub ich das im des nichts werd ab genomen dar zS in got peschaffen hat vnd fürgesehen.  
<:13>Therefore, who now wants to come to the former ones, to whom God is more naturally than they are to themselves, note the words of saint Paul: We shall get up. This means we shall take for us a beginning of spiritual life to bring it to a good end. For when such a person searched with such eagerness what he shall miss out and shall do good for God’s will as we search for what we need and sometimes more than we need, and whoever practices with such eagerness in the love of God as we practice in the love of flesh we would grasp a lot of knowledge of God which we otherwise missed out. And who has not done it to us here, shall desire with all one’s heart, so that the desire for eternal things tastes one as fully, as the images that might form in oneself of the things of creature, and follow God in the same love, as if one had recognized His most beloved will which He loved to fulfill, and follow Him also in the same intention in which He has admonished the person and think, so I believe, that nothing is taken away from one to which God has created one and what He has forseen.
Me2 (313ra-314rb).
6 <dar in si>] conj.;

[1] F. Löser, Meister Eckhart in Melk (1999), 245-7.
[2] Again, the reference seems to refer to his previous argument.
[3] DW II 581, n. 1.
[4] K. Ruh, Meister Eckhart (1989), 190-1.
[5] Rom. 13:11: ‘hora est jam nos de somno surgere.’

Homily T3/6,1* [Jundt 13]

 Feria VI Tertia temporum in Adventu Domini
‘Als Maria úber daz birg gieng’ (Luc. 1:39)



Maria stu°nd uf und gieng snell in daz gebirg.
<:1b>(270) [243v] Als Maria über daz birg gieng. Maria stu°nd uf und gieng snelle in daz gebirge.

‘Mary stood up and quickly went into the mountains.’[7]
<:1b>When Mary walked across the mountain. ‘Mary stood up and quickly went into the mountains.’

<:2b>Die maister der hailigen geschrift sprechend daz an dem usflusse der creature; üs dem (271) ersten ursprungen; sei en cirkeliches widerbögen des endes; uf den begin oder anfang; wann als das usfliessen der personen; usser gote ist; ain formleich bilde des ursprunges der creaturen; also ist es och ain vorspiel der widerfliessende creatur in got; als Augustinus sprichet.

<:2b>The masters of the Holy Scriptures say that in the outflowing of the creatures from the first origin be a circular reflex of the end onto the beginning or start, for as the outflowing of the persons out of God is a formal picture of the origin of the creatures, so it is also a prelude of the flowing back of the creatures into God, as Augustine says.

<:3b>Die geschiht wenne das wort gotes sich personliche güsset in die sele; mit dem hailigen gaiste, und er es uns us dem runse der ersten gabe der sele schenket; davon die sele geraisset wird; nach [244r] ze volgende mit den gaben an den personen; da die sele gaistlichen ufgetragen wirt; ze des ersten wesendes bloshait anblike; wider der glorien glantze. Da zu° furdert der gnaden liecht das die sele pur machet von frömder formen und gelichnisse;

<:3b>This happens when the Word of God pours itself personally into the soul together with the Holy Spirit, and He gives it from the trickle of the first gift to our soul, by which the soul is incited to follow with the gifts into the persons, where the soul is spiritually elevated towards the first essential bare contemplation of the glories glory. To this the light of grace leads that purifies the soul from alien forms and likenesses.

<:4b>dise zu°gabe die da uf tragent die sele; nach den personen, das ist bechantnüs götlicher wishait, darinne das ewige wort des vaters entgossen ist dar von wirt es götlichen smakende in die sele. Die ander gabe flüsset von der ersten nach des hailigen gaistes art dem das wort von im entgusset; und heiset mynne des gaistes.

<:4b>This added gift that the soul elevates to the persons is the knowledge of divine wisdom into which the eternal Word of the Father has been poured, by which it becomes a divine taste in the soul. The other gift flows from the first according to the Holy Spirit’s way who pours out the Word of Him and is called the love of the Spirit. 

<:5b>Mit disen gaben wirt geformet die vernuft der sele und och der wille. Wille swinget in die frömden forme des frigen wesendes gotes; so ist alle die sele vollenfu°rt dazu si got geschaffen hat, [244v] in ze bekennende und ze mynnende und ze versmächende die welt und undertreten. Da von sprichet sanctus Paulus unser wandlung sol sein in dem himele; nit in der welte; das maint och Augustinus da er sprichet Wenne wir ewig ding bechennen und mynnen, so sein wir gesatztet us der welte; und da von sprichet das ewangelium das Maria stu°nd uf.

<:5b>With these gifts the intellect of the soul is formed, and so also is the will. The will swings into the alien forms of the free essence of God, so the entire soul is being fully lead to the purpose for which she has been created by God, to know Him, to love Him and to despise and to trod down the world. Of this saint Paul says: ‘Our citizenship shall be in heaven’,[8] not in the world. This is also what Augustine means, when he says: ‘If we know and love eternal things, we are placed outside the world’. And of this the Gospel speaks that ‘Mary stood up’.[9]
<:6a>Maria bezaichent ain erlüchtete sel an bekantniss die von gottes personlicher inwonung swanger worden ist. Dise sel stät mit gerunge uf geriht ze aim widerwurf gegen dem hoch gelobten gu°t gottes.
<:6b>Maria bezaichent aine erläuchtende sele an bekantnisz, die von gotes personlicher inwonunge; swanger worden ist. Dise sele stat mit begeru°nge ufgerichtet ze aim widerwu°rfe; gegen dem hochgelobten gu°te gotes; si stat geheftet in dem mitel puncten; überrennet aller wesende. Das ist in dem überswanke gölticher volkömenhait; wann die sele sprichet in dem bu°che der weishait, das ir wonunge sei in der follende der [245r] hailigen; das ist in dem ursprunge alles gu°tes.
<:6a>Mary means a soul enlightened by knowledge, which has become pregnant by God’s personal dwelling in her. This soul stands up with desire towards an object of the highly praised good of God.
<:6b>Mary means a soul enlightened by knowledge, which has become pregnant by God’s personal dwelling in her. This soul stands up with desire towards an object of the highly praised good of God. She stands fixated in the centre, runs over all being. This happens in the excess of divine perfection.[10] For the soul says in the Book of Wisdom[11] that her dwelling be in the abundance of the holy ones, that is in the origin of all goodness.  

Hie bi ist uns bezichnet ain frihait von allen dingen die mit creaturlichen bilden in die sel getragen [202] werdent bis daz die sel sich entschüttet von allem anvall liplicher bilden und daz zu° über des libes kreft sich uf rihtet an daz luter gänsterlin der sele ze erbietende sich in luterm liecht der vernünftikait gottes gegenwürtikait.
<:7b>Dar nach volget das ander stuke, das Maria stu°nd uf; bei disem uftragende; ist uns begriffen; ain freihait von allen dingen, die mit creaturlichen bilden; gotes unglichait in die sele getragen werdent; bis das die sele sich entschutet; von allem anvalle leiplicher bilde und darzw°; über des leibes chrefte; sich ufgerichtet; an das lauter gesterlin der sele; ze erbietende sich in lauterm liechte der vernüftichait gotes gegenwürtichait.

With this we are given a freedom from all things by which with creaturely images the unlikeness of God is carried into the soul until the soul liberates herself from the assault of all corporeal images and, in addition, lifts herself up beyond the powers of the body into the pure spark of the soul to offer herself in the pure light of the intellect of God’s presence.
<:7b>Here follows the second part, that ‘Mary stood up’. In this elevation we are given a freedom from all things by which with creaturely images the unlikeness of God is carried into the soul until the soul liberates herself from the assault of all corporeal images and, in addition, lifts herself up beyond the powers of the body into the pure spark of the soul to offer herself in the pure light of the intellect of God’s presence.
<:8a>Dis mainet unser herre da er uns manet daz wir uns unser selbes verzihen ob wir im volgen wellen nit allain frömde creature.
<:8b>Dis mainet unser herre da er uns manet das wir uns unser selbes verzeichen; ob wir im volgen wellen, da er us nit allaine haisset verzeichen tötliche und frömde creature; sunder er haisset uns das (272) wir unser selbes verzeichen und das wir uns über uns selber tragent; in götlich wesen [245v] das sich uns noch mer erbietende ist; denn wir an uns selber sein. Und in der bloshait; als er stat in im selber; so stat er och in uns. Doch so entreit er nit üs sich selber; so er sich vernüfticlichen güsset in mich durch den umbevang seines wesendes; über alle gaiste; als das bu°ch saget des weishait.
<:8a>This is meant by our Lord, when he exhorts us to negate ourselves, if we want to follow Him, not only alien creatures.
 <:8b>This is meant by our Lord, when he exhorts us to negate ourselves, if we want to follow Him, as He not only asks us to negate dead and alien creatures, but He asks us to negate ourselves and that we lift ourselves up beyond ourselves into the divine being which is offering us more than what we are in ourselves. And in this nakedness in which He Himself stays, He also stands in us. Thus, however, He does not step out of Himself, when He pours Himself intellectually into me because of the circle of His being beyond all spirit, as the Book of Wisdom says.[12]
<:9a>Maria das ist ain erlüchti sele die stät uf wenn si got swinget uss ir selber in sich. Wer des bevindet der wider saget der welt valschen trost.
<:9b>Maria, das ist ain erläuchte sele, die stet uf; wenne si got swinget; us ir selber in sich. Wer des bevindet, der widersaget der welte falsche tröstung; wenne aber die gebruchunge ain liechte der nunft ist an ende, und durch seines gelantze richen wesen des grundelosen abgrundes; als santus Johannes und Dyonisius schreibent; und och die unversigne flüsz des über süzen gaistes gotes, von dem der abegezognen lautern sele gerunge geraiget und geloket wirt, das si tu°t als ob si wütende sei.
<:9a>Mary means an enlightened soul that ‘stands up’, when she lets God run out of herself into herself. Whoever senses this, renounces the false comforts of the world.
<:9b>Mary means an enlightened soul that ‘stands up’, when she lets God run out of herself into herself. Who senses this, renounces the false comforts of the world, when, however the enjoyment is a light of the intellect without end and a rich being of the groundless abyss through the richness of His glory, and Dionysius writes: ‘And also the never drying up rivers of the beyond-sweet spirit of God, by which the detached, pure soul is enticed and allured so that she does as if she were wild’.
<:10a>Nun merkent daz [246r] wort daz Maria mit ainer gähde gieng in daz gebirge. Was ist das gebirg. Waz ist daz gebirg daz ist die über substancielich höhi der göltichen maiestät [203] die allen creaturen ist über swenckende wan uns der vorhank der vinsterniss vor den ogen hanget.
<:10b>Nun merkent das [246r] wort das Maria mit ainer gäche gieng in das gebirge. Nun sond wir merken welches das gebirge sei; in das Maria gieng. Das ist die über substancieliche höhi der göltichen maiestat, die alle creature ist überswenckende; wann uns der vorhang der vinsternise vor den augen hanget, doch begert die sele; in der mynne bu°ch, diese höhi ze schowende und sprichet: herre züche mich nach dir; wann ane sein hantgelaite mügen wir dar nit geraichen.
<:10a>Now note the word that Mary went into the mountains in a hurry. Which mountain is it? Which mountain is it? This is the supersubstantial height of the divine majesty that swings beyond all creatures, because the veil of darkness pends before the eyes.
<:10b>Now note the word that Mary went into the mountains in a hurry. Now we shall note which mountain this is, into which Mary went. This is the supersubstantial height of the divine majesty that swings beyond all creatures, because the veil of darkness pends before the eyes. Yet, in the Book of Love the soul desires to contemplate this height and says: ‘Lord draw me towards you’,[13] for without His handholding we can not reach out to it.
<:11a>Daz nun Maria mit ainer gähde gieng in daz gebirg da verstän ich der götlichen personen drivaltikait die in aines wesens ainikait ständ doch mit personlichem underschaid daz ist vater und vaterlichait sun und gaist.
<:11b>Nun sprichet das ewangelio; das Maria mit ainer gäche gieng; in das gebirge. Do verstan ich der götlichen personen drivaltichait die in eines wesendes einikait stant, doch mit personlichem underschaide, das ist vater und vaterlichait sun und gaist.
<:11a>That Mary went into the mountain in a hurry, I understand as the divine persons trinity that stands in one essential oneness, yet with personal difference, that is Father and Fatherhood, Son and Spirit.
<:11b>Now the Gospel says that Mary went into the mountain in a hurry. In this I understand the divine persons trinity that stands in one essential oneness, yet with personal difference, that is Father and Fatherhood, Son and Spirit.
<:12a>Nun merkent die höhi des gebirges. Augustinus sprichet daz der vatter sie ain ursprung al der gothait, des sunes und des gaistes beide personlich und wesenlich. Und sprichet Dyonisius daz in dem vatter sie ain usflütende oder ain river schenkende die gothait nach runs [204] der nature in dem wort des sunes und nach fluss der miltikait des willen in dem gaist.
<:12b>Nun merkend die höhi des gebirges. Augustinus sprichet, das der vater sei ain ursprung al der gothait, des sünes und des gaistes; beide personliche und wesliche. [246v] So saget Dionisius das in dem vater si ein usflu°tende oder ain river schenkende die gothait nach rünse der nature; in dem worte des sunes; und nach flüsse der miltekait des willen in dem gaiste.
<:12a>Now note the height of the mountain. Augustine says that the Father is an origin of all the godhead, of the Son and the Spirit, both personally and essentially. And Dionysius says that there is in the Father an outflow or a river that offers the Godhead, according to the trickle of nature in the Word of the Son and according to the flow of meekness of the will in the Spirit.
<:12b>Now note the height of the mountain. Augustine says that the Father is an origin of all the godhead, of the Son and the Spirit, both personally and essentially. And Dionysius says that there is in the Father an outflow or a river that offers the Godhead, according to the trickle of nature in the Word of the Son and according to the flow of meekness of the will in the Spirit.
<:13a>Nun merkent wie dem si ze dem usfluss des wortes usser des vatter hertzen und vernunft mu°ss daz sin daz got mit liecht sines bekentnisses uff sich selber blickte ain ainer wider bögugn uff göltich wesen so enmöht daz wort enpfangen und niht gezogen da von niht got gesin sunder es wär ain creatur und daz wär falsch.
<:13b>Nun merkent wie dem sei ze dem usflusse des wortes usser des vaters hertzen und vernunft: mu°s das sein das got mit liechte seines bekantnisse; uf sich selber blickte; an ainer widerbógugne; uf göltich wesen; so enmöchte das wort enpfangen und nit gezogen; da von nit got gesin; sunder es were ain creatur und das were falsch.
<:13a>Now note how it is with the outflow of the Word out of the heart and the intellect of the Father. If it must be that God with the light of his knowledge looks upon Himself in a reflection upon divine essence, then the Word could receive, but not draw. Because of this, it would not be God, but it would be a creature and this would be wrong.
<:13b>Now note how it is with the outflow of the Word out of the heart and the intellect of the Father. If it must be that God with the light of his knowledge looks upon Himself in a reflection upon divine essence, then the Word could receive, but not draw. Because of this, it would not be God, but it would be a creature and this would be wrong.

<:14b>Ze dem andern mal; das von dem widerwürfe götliches istes oder wesünge; so mu°s die vernuft des vaters sich bilden; oder sprechen in ainer nachfolgunge einer natürlichen gleichait, wann one das so enwere das wort nit ain sun; wann aber [247r] in diser geburd des wortes; die vernunft des vaters und der widerblick des widerwürfes, das ist gotlike substancie; und das usgrünende wort, dise drye sind ain an dem wesende; und das wir heten ainen underschaid; an den personen; so sprichet Iohannes: Das wort was in dem beginne bei gote; und da briefent mir des underschaides zaichen.

<:14b>Second, about the object of divine being and essence. Thus the intellect of the Father has to form itself or speak according to natural likeness, because without this the Word would not be a Son, except, however, in this birth of the Word. The intellect of the Father and the reflection of the object, this is divine substance. And the flourishing Word, these three are one in essence, so that we have a difference in the persons. Thus, John says: ‘The word was in the beginning with God’, and this shows me a sign of difference.

<:15b>Zem dritten male mu°s das widerbögen und das widerbliken gotes uf sich selber in ainer ewigen stete uf das höchste (273) gespannen; gegenwürtige werke und übunge, da von die geburt ewig ist, wann und liesse got seine vernuft on ain geistliche mu°skait; ob ich das von im gesprechen tórste, von disem widerbliken ain stunde; so vergienge aller der drivaltikait underschaid; und bleibe nit me denn ain blos got on underschaid; als die iuden und haiden an got glaubent die der personen usflusses laugnent.

<:15b>Third, the bending back and the reflection of God on Himself must be utterly tense in an eternal constancy, a present action and excercise, by which the birth happens. For if God also left His intellect without a rational necessity – shall I dare to say this of Him – of his reflection for a moment, all the difference of the trinity would vanish and nothing else remained than a bare God without difference, as the Jews and the Pagans believe God to be who reject the outflow of the persons.

<:16b>Von disem dritten [247v] stucke; ist das wort des vaters ewickliche; in dem ursprunge seiner geburt, und in dem iste der geburt, und in dem ende der geburt, da von ist er imer enpfangen, und ist geborn und wirt geborn. Der nement ain bilde in der lüchtuge; der luft, da ist ursprung der clarhait und des tages wesenhait; und des endes volkomenhait allein. Das ist das dritte stucke.

<:16b>Of these three, the Word of the Father is eternally in the origin of His birth and in the being of birth and in the end of birth, by which He is eternally received and is born and is being born. Take an image from light: The air there is the origin of light and makes the day to be and alone the perfection of the end. This is the third thing.
<:17a>Dar nach merk wie wir den hailgen gaist vinden in disem gebirg. Daz merkent alsus. Dü substancie dü vernunft ist ain bekantniss die mu°ss och haben naigung nach der forme die in der vernunft [205] enpfangen ist in ir ende. Dis naigung daz ist wille.
<:17b>Dar nach mercke wie wir den hailigen gaist; vinden in disem gebirge. Das secht und merkent also. Die substancie der vernuft ist ain bekantnisse die mu°s och haben neigunge nach den formen, die in der vernünft enpfangen sind in ir ende. Diese neigunge, das ist wille; dise werk gerunge ist lüst und süssikait und gnieten sich des besten.
<:17a>After this note, how we find the Holy Spirit in this mountain. This also note. The substance of the intellect is a knowledge which also must have a tendency towards the forms that are finally received in the intellect. These tendencies are the will.
<:17b>After this note, how we find the Holy Spirit in this mountain. This also see and note. The substance of the intellect is a knowledge which also must have a tendency towards the forms that are finally received in the intellect. These tendencies are the will. The desire of this action is lust and sweetness and they make use of the best.

<:18b>Nun merkent der vorwurf der mynne; nicht nach dem gleichnisse der formen der [248r] nature; als der widerwurf der vernuft bekent in dem liechte des bekantnisse und, wenne dis wort flüsset us dem usblike des vaters, nach der formen der nature; mit personlichem underschaide; so haisset sein entgiessung von dem vater ein geburt. Wann aber dise weise an dem usrunse des willen und der mynne nit enist, da von die persone, die nach der mynne flu°te entgossen ist; von des vaters und des usgedrukes bildes in ewigem abgrunde; enmag weder sun haissen noch geborti wann aber die mynne vernuft ist in dem willen; in das das er mynnet; aber einer lebenden substancie von irm innerosten gehört an dem innersten, dar umb füge gote, des ursprung ist nach der mynne runse und des willen, das er gaist heisset.

<:18b>Now note the project of love. Not according to the likeness of forms of nature as the object of the intellect knows in the light of knowledge, but when this Word flows out of the prospect of the Father according to the forms of nature with personal difference, then His outpouring from the Father is called a birth. If, however, this the trickeling out of will and love, is not like this by which the persons that are poured out according to the flow of love out of the Father and of the imprint of the image in an eternal abyss, can neither be called Son nor a birth. If, however, love is intellect wanting into that that He loves, but of a living substance of its innerst that belongs to the innerst, therefore, God beware, this origin is according to the trickeling of love and will, that is called spirit.
<:19a> [248v]

Paulus sprichet: Wer von dem gaist gottes getriben ist der ist gottes sun ob er dem tribere willeklichen volget.
<:19b> [248v] Da von gibet Paulus unserm gaiste ain innwendig und zu° tribende manunge und sprichet: wer vom geiste gotes getriben ist, der ist gotes sun; ob er dem triber williclichen volget. Nun han ich mit churtzen worten usgesprochen, die ewigen gebirges höhi und seinen ursprung.

Paul says:[14] ‘Whoever is driven by the Spirit of God is God’s Son’, if one willingly follows the one who drives.
<:19b>About this Paul gives our spirit an inner, also pressing exhortation and says:[15] ‘Whoever is driven by the Spirit of God is God’s Son’, if one willingly follows the one who drives. Now I have explained in a few words the eternal height of the mountain and its origin.
<:20a>Nun son wir och merken wie die sele zu° disem gebirge geklimmen muge. Dis ist der berg uff dem Moyses mit got wonte in dem vinsterniss des unbegriffelichen glantzes der götlichen klarhait da sprach er im zu° als ain fründ redet mit sinem fründe und wont mit im vierzig tag von antlitze ze antlitze ane liplich spise.
<:20b>Nun sond wir och mercken wie die sele her zu° geklimmen müge. Das ist der berg; uf dem Moyses mit gote wonte; in der vinsternisse, des unbegriffenliches glantzes, der götlichen clarhait. Da sprach er im zw° als ain fründ redet mit seinem fründe, und wonte mit ime vierzig tage, von antlitze ze antlütze, ane leipliche speise.
<:20a>Now we should also understand how the soul can climb this mountain. This is the mountain on which Moses dwelled with God in the darkness of the ungraspable splendor of divine glory. There he spoke to Him as a friend talks to a friend, and he lived with Him for fourty days, face to face, without corporeal food.
<:20b>Now we should also understand how the soul can climb up to it. This is the mountain on which Moses dwelled with God in the darkness of the ungraspable splendor of divine glory. There he spoke to Him as a friend talks to a friend, and he lived with Him for fourty days, face to face, without corporeal food.
<:21a>Nun sond ir wissen gu°ten kind wenn die sele gaistliche in dis gebirg gat daz ist so si mit ainer vergessenen sinichait sich uf getrait ane [206] die hohen der obersten krefte der sele in dem si vindet ainen widerglantz des überweslichen liechtes.
<:21b>Nun sond ir wissen gu°ten kind, wenne die sele gaistlich in dis gebirge gat, das ist so si mit einer vergessenen sinchait sich ufgetreit; in die hohen der obersten chreften der sele; in dem [249r] si vindet ainen widerglantze des überweslichen liechtes.
<:21a>Now you should know, good children: That the soul spiritually goes into this mountain happens, when she moves up to the highest of the upper powers of the soul in a forgetful knowledge where she finds a reflection of the superessential light.
<:21b>Now you should know, good children: That the soul spiritually goes into this mountain happens, when she moves up to the highest of the upper powers of the soul in a forgetful knowledge where she finds a reflection of the superessential light.
<:22a>Dirre berg ist ain us gedruket bild der hailgen drivaltikait beide wesenlich und personlich.

<:22b>Der berg ist ain usgedrucket bilde der heiligen drivaltichait; baide wesliche und personliche. Hie von sprichet die alte geschrift: die sunne warf ir liecht in das verguldete schilt; und da von widerschinen die berge. Dise sunne ist das liecht der substancie des götlichen wesendes, das (274) sprichet; sein liecht glentzet us dem vater; in die guldene schilte der götlichen clarhait, das ist in dem sun und in dem hailigen gaist, und da von widerschinen die berg, das sind die höhen selen; an dem bilde der hailigen drivaltikait.
<:22a>This mountain is an expressive species of the holy trinity, both essentially and personally.

<:22b>The mountain is an expressive species of the holy trinity, both essentially and personally. Of this the Old Testament speaks:[16] ‘The sun threw its light on a golden shield and this the mountains reflected.’ This sun is the light of the substance of the divine essence, this means: His light shines from the Father on a golden shield of divine glory, that is on the Son and on the Holy Spirit, and these the mountains reflect, these are the higher souls in the image of the holy trinity.

<:23b>Da von sprichet Augustinus das an dem obrosten taile der sele das da mens oder gemu°t haisset, da hat got geschepfet mit der sele wesende; eine chraft die die maister haissent ain schlos oder ain schrein gaistlicher formen; und [249v] formlicher bilde. Dise chraft bildet dem vater der sele durch sein usfliessende gothait; von der er entgüsset allein den hort götliches wesendes in sein wort und in den gaist; doch mit personlichem underschaide, als das gehügnisse den chreften der sel us güsset den schatz der bilde.

<:23b>Of this Augustine says that in the highest part of the soul that is called mens or mind, there God has created together with the essence of the soul a power that the masters call a castle or a case of spiritual forms and formal images. The Father creates this power of the soul through His outflowing Godhead, of which He pours out solely into the hoard of divine being, in His Word and in His Spirit, though with personal difference, as memory outpours the treasure of images into the powers of the soul.

<:24b>So die sele in der kraft schowet der ussersten creaturen bilde, ioch aines engels und ioch irs selbes; noch denne ist das bilde des vaters nit lauter usgedrucket in der sele. So aber die wesliche vernuftiger in got us der sele <flüsset> so vindet si got mit wesunge ligende gegenwürtig in der chraft beslossen, als das servilen gotes weslicher in wonunge von dem ersten puncten seiner geschepfnisse; mochte man noch itel sein of eens niet en moege sijn aen dander out der cracht. Doe wort verwerc een ander cracht in hoer die heit vernuyfticht.

<:24b>As the soul contemplates in this power the images of the external creatures, also of an angel and also of herself, then the image of the Father is not purely expressed in the soul. When, however, the intellectual essence in God flows out of the soul, then she finds God with essence lying and present enclosed in this power. As the lesser essence of God dwells in from the first point of His creatures, one could still be conceited whether it could not be another power. This word rejects another power in her that is called intellect.

<:25b>Hier in ontgietet die ziele dat ewige wort mitten vader dat in den vader ewich is enn et doch die ziele tijtlic ontfact. Out desen tween gedenckenins enn vernuyfticheit voer erreysinge behagen enn een wonlike gelust die wecket een neyginge der vernüyfticht dat is des willen. Van den orspronc daer af die geest outgoten is van den vader enn van den worde. Enn dan mit desen willen enn mit al den crachten der zielen keert hem die mensche in got enn beginnet hen enn dan soe bekennet si hoe hoer belde of yegelic belde in gade ewelic glauyt hebben hem gelijt enn got mit gade enn oek hoe got sijn belde in hor gedenct hevet. Der is gegaen in dat geberge daer die maiesta moent soe wie hier toe comen wil die moet iagen enn zelen. Dit sprict dat wort dat maria giut in dat geberge komes du tot desen soe vergeet dy anxt enn sorge.

<:25b>In here the soul pours the eternal Word that is eternally in the Father, together with the Father, but which the soul unpacks in time. Out of these two, memory and intellect, a comfort and a homely lust arises that awakes a tendency of the intellect which is the will. From the origin from which the Spirit has gone out from the Father and from the Word, and then together with this will and with all the powers of the soul the person returns home into God. And if then she begins, then she recognizes here her image, when every image in God seems to be like Him and God with God, and thus God has put His image in her. This one has gone into the mountains, of which the masters wanted to speak, whoever wants to come to this, must chase a soul. This is what the verse that Mary goes into the mountain means. When you die of this, than anxiety and fear are going.

<:26b>Daer toe help ons got. Amen.

<:26b>To this help us God. Amen.

[7] Luc. 1:39: ‘Exsurgens autem Maria in diebus illis, abiit in montana cum festinatione’.
[8] Phil. 3:20: ‘Nostra autem conversatio in caelis est’.
[9] Luc. 1:39: ‘Exsurgens autem Maria.’
[10] See Eckhart, Hom. T42,1* [56*; Q 20a], n. 7: ‘Daz kumet von dem überswanke der lûterkeit sînes wesens’ (‘It comes from the excess of the purity of its being’).
[11] Perhaps Sap. 7:27: ‘Et cum sit una, omnia potest; et in se permanens omnia innovat: et per nationes in animas sanctas se transfert; amicos Dei et prophetas constituit.’
[12] See Sap. 13.
[13] Cant. 1:3: ‘Trahe me, post te.’
[14] Rom. 8:14: ‘Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei’.
[15] Rom. 8:14: ‘Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei’.
[16] I Macc. 6:39: ‘Et ut refulsit sol in clypeos aureos et aereos, resplenduerunt montes ab eis’.

Homily T6,2* [Pfeiffer 17]

In nativitate Domini ad maiorem Missam
‘In principio erat verbum’ (Ioh. 1:1)

Text and translation

<:1>In principio erat verbum.
<:1>‘In principio erat verbum’.[12]
<:2>Die meister sprechent von dem êwigen worte. Got gesprach nie kein wort mê danne einz und daz selbe ist noch ungesprochen. Daz sol man alsô verstân. Daz êwige wort ist daz wort des vater und ist sîn einborn sun, unser herre Jêsus Kristus. In dem hât er gesprochen alle crêatûren âne anevang und âne ende. Dâ wirt bewêrt, daz daz wort noch ungeborn ist, wand ez ûz dem vater nie enkam. Diz wort sulle wir verstân in vierhande wîse.
<:2>The masters speak about the eternal Word. God never spoke but one word,[13] and that is still unspoken. This one has to understand as follows: The eternal Word is the Word of the Father, and it is His only begotten Son, our Lord Jesus Christ. In Him He has spoken all creatures without a beginning and without an end. This is supported by the Word being still unbegotten, for it never came out of the Father. This Word we should get to know in four ways:
<:3>Daz erste ist ûf dem altar zwischent des priesters henden. Dâ sulle wir das êwige wort bekennen unde minnen, als wir in dem êwigen worte dem himelischen vater erschînen suln.
<:3>First, on the altar in the priest’s hands. There we should know and love the eternal Word, as we should appear to the heavenly Father in the eternal Word.
<:4>Ze dem anderen mâle suln wir bekennen das êwige wort, daz dâ fliuzet von dem meister ûf dem stuole. Wir sullen ez nemen in sîner eigenschaft als daz wazzer fliuzet dur den kenel, alsô fliuzet daz êwige wort dur den meister. Wir sullen niht ansehen, ob der meister stât in dekeinem gebresten: wir suln daz êwige wort ansehen in sîme wesenne, als ez êwiclîche gevlozzen ist ûz dem grunde sîn selbes.
<:4>Secondly, we should get to know the eternal Word which there flows from the master on the chair. We should accept it in its form just like water running through the chanel, so the eternal Word flows through the master. We should not pay attention whether the master displays any shortcomings, we should pay attention to the eternal Word in Its being, as it is eternally flown out of the ground of Itself.
<:5>Ze dem dritten mâle sulle wir daz êwige wort verstân an allen den friunden unsers herren, die dem êwigen worte gevolget habent und daz bewêret ist in dem êwigen lebende und och die, die ime nâch volgent in der zît, daz sint alle die dâ stênt mit lebenne in unserm herren Jêsû Kristô.
<:5>Thirdly, we should get to know the eternal Word in all our Lord’s friends who have followed this eternal Word, and attest to it in eternal life, but also in those who have followed It in time, such as all those who here live in our Lord Jesus Christ.
<:6>Ze dem vierden mâle sulle wir verstân daz êwige wort, daz dâ wirt gesprochen in die blôzen sêle von der blôzen gotheit; daz ist unwortlich, wan diu sêle enkan sîn niht geworten.
<:6>Fourthly, we should get to know the eternal Word from it being spoken into the naked soul by the naked Godhead;[14] this is done without words, for the soul cannot grasp Him by words.
<:7>Ir sulnt wizzen, daz daz êwige wort sich selber gebirt in die sêle, sich selbe selber, und niut minre sunder underlâz. Wizzent, daz diu sêle daz ewig wort baz bekennet denne alle meister geworten künnen. Waz man geworten mac, daz ist alzekleine, dâ von hât si daz êwige wort bî einer stunde verrihtet. Hie sprechent die meister, daz wir billîche sullen îlen zuo der schuole, dâ der heilige geist lesemeister ist. Und wizzent, wâ er lesmeister ist und sîn sol, dâ wil er studenten wol bereitet vinden, daz si sîne edele lêre wol verstân mügen, diu ûz des vater herzen fliuzet.

<:7>You should know that the eternal Word births Itself into the soul, Itself by Itself, no less, unceasingly. Remember that the soul knows the eternal Word better than all the masters can express it. What we can express is all too little, so that she would find the eternal Word within an instance. About this the masters say[15] that we rightly ought to run to school where the Holy Spirit is the master teaching. And know where the master who teaches is and should be, there He wishes to find the students well prepared[16] that they might get a good understanding of His noble teaching[17] which flows out of the Father’s heart.[18]
<:8>Nû hât diu sêle, ob si wil, den vater und den sun und den heiligen geist: dâ fliuzet si in die einikeit und dâ wirt ir geoffenbâret blôz in blôz. Und daz sprichet unser meister, daz nieman hie zuo komen mac, die wîle er von nideren dingen als vil anhaftunge hât, als einer nâdelen spitze getragen mac. In die blôzen gotheit mac nieman komen, er ensi denne als blôz, als er was, dô er ûze gote gefloezet wart.
<:8>Now, whether the soul wishes or not, she possesses the Father, the Son and the Holy Spirit: and she flows into the unity where naked in naked is revealed to her. And this our master says[19] that no one can achieve this so long as he is attached to lower things as much as a needle-point can carry.[20] Nobody can get into the naked Godhead, unless one is as naked as one was, when one flew out of God.
<:9>Hierumb mGsz sich die sel in dero dise geburt geschehen sol gar lauter halten/ vnd gar adelich leben/ vnd gar eynig vnd innen sein/ nit auszlauffen in die fünff synn/ vnd in die manigfaltikeit der creaturen/ sunder sy sol in dem lautersten wonen vnd sein. <als ich vor mer gesprochen hab>: Das wircken das got wirckt in einer ledigen seel/ die er lauter vnd blosz findet abgescheiden also das er sich in sy geistlichen geberen mag/ das wer got lustlicher/ vnd trûge me gottes in im/ dann daz werck/ in dem er alle creaturen von nüt geschaffen hat.
<:9>Therefore, the soul in which this birth should take place, needs to keep herself entirely pure, live entirely noble, be entirely united and innerly, not run out into the five senses and the multiplicity of creatures, but she should dwell and be in what is purest. As I have said before:[21] God’s acting that He does in a free soul which He finds pure, naked and detached and that Him wanting to birth Himself spiritually in Her, gives God more pleasure and carries more of God in Him than the action by which He has created all creatures from nothing.
<:10>Ist ein frag/ was daz meine/ das es im so lustig sey für alle ander werck/ die er ye geschGff an allen creaturen. Das ist darumb/ das gott kein creatur hat/ die also weyten begriff hab/ da got sein macht/ und den grund seins wesens also volkommenlich ynschreyben m=g oder yngiessen/ als in dem werck/ da er sich geystlich gebirt in die sel. Gottes geberen in die sel als ich vor mer gesprochen hab ist nit anders/ dann daz sich gott der sel offenbart in einer neüwen weysz.
<:10>There is a question, what it means that it is such a pleasure for Him with regards to all other work that He has ever done in all creatures. The reason is that God has no creature which has such a broad sense to allow God so perfectly to inscribe and pour his power and the ground of his being into it as in this action by which he births Himself into the soul. God’s birthing into the soul, as I have said before,[22] is nothing than God revealing Himself in a new way.
<:11>Hie ist ein frag/ ob der selen h=chste seligkeit lig in dem werck do sich got geistlichen also in sy gebirt? Nun merckent/ das wer allein/ das got gr=sser wollüst nemm in disem werck dann in allen den wercken die er ye gewirckt hat in hymel vnd vff erden/ in den creaturen. Dannocht ist die seel vil seliger von dem werck do sy sich wider jn gebirt/ wiewol got in sy geboren wirt/ aber das macht sy nit vollen selig/ sonder das macht sy selig/ das sy mit inniger liebe vnd vereinigung volget der bekantnusz die in sy geboren wirt wider in den vrsprung vsz dem sy geborn ist/ vnd der vrsprung ir beider sich haltet vff das sein/ vnd abgat dem iren/ vnd da ist sy nit selig von dem iren/ mer sy ist selig von dem seinen.
<:11>Here is a question, whether the highest blessedness of the soul lies in this act that God birthes Himself spiritually into her? Now note, this would only mean that God took greater delight in this action than in all other actions he has ever done in creatures, in heaven and on earth. Nevertheless the soul is much more blessed by the action when she birthes herself back to Him, though God is being born in her. This, however, does not make her fully blessed. This, however, makes her blessed that with intimate love and union she follows the knowledge that is being born into her back into the origin from where she was born, and the origin of the two refers to what is His, and what is Hers disappears, and thus she is not blessed because of what is hers, rather she is blessed by what is His.
<:12>Hie sprechent die meister und gent uns einen wîsen rât, daz wir gote sîn êre lâzen und enpfâhen von ime alliu dinc sunder mitel unde niht von den crêatûren. Alsô lâzen wir gote sîn êre unde lâzen in würken swie er wil und swenne er wil unde sîn wir lidig unde blôz. Wand wir sullen daz bekennen, daz got tuot alliu dinc umbe daz beste. Hie sulle wir doch gote helfen alle sin êre behalten als verre ez an uns ist.
Ein meister sprichet, daz ein künic niht vil ahtet ûf die knehte, die ime würkent nideriu werc, mêr: er ahtet der, die dâ sint in sîner heimlîchen kameren, und tuot den alzemâle iren willen. Alsus tuot got mit sînen ûzerwelten friunden, die dâ sint in sîner verborgenen heimlicheit: den verseit got einheiner bete. Die meister sprechent, daz vil liuten ze himelrîche kome, die götlîcher heimlicheit niht mêr enbrûchent ûf ertrîche, denne als einer der liehten sunnen in einem vinsteren walde.
<:12>To this, the masters say,[23] giving us wise counsel to let God have His honour and receive from Him everything, without any medium and not from creatures. Hence we let God have His glory, let Him act as He wishes and when He wishes and stay bare and naked. For we should know that God is doing everything for the best. Hence, we should help God, as much as it is with us, to keep His honour.
A master says that a king does not look much after those servants who perform the drudgery, rather, he looks after those who are present in his private chambers[24] and particularly fulfills their wishes. Thus does God with his friends who are not from this world, but who are in his hidden privacy:[25] to them God never rejects a wish. The masters say that many people come to the kingdom of heaven who do no longer need the divine privacy on earth, different from the one [who needs] a blazing sun in the dark forest. 
<:13>Her umbe sulle wir begern ûf daz aller hoehste unde daz vollebringen mit lebenne unde mit grôzem willen. Âmen.
<:13>Therefore, we should desire the very highest and achieve it in practice and with a determined will. Amen.

Homily T7,2* [Jundt 1]

Dominica infra octavam nativitatis Domini

‘Pater noster qui es in celis’ (Matth. 6:9)


<:1>Pater noster qui es in celis.

<:1> Pater noster qui es in celis.[1]

<:2>Pater noster qui es in celis vater vnser der vns das leben hat gegeben vnd vns hat geleret leben in menschlicher natur der hat uns gelert betten war vmb wir aber betten sullen das sind zwo sach die erst sach ist das wir in gebet von gnaden enpfangen werdent in die gnad mit der wir gotes wirdig sind die ander sach ist das wir aus der zeit gaistlich geboren werden in ainer beweglichait zegötlichen wercken als wir in die zeit geboren sind zeleiplicher würckung

<:2>Pater noster qui es in celis.[2] Our Father who has given us life and has taught us to live in human nature, he has taught us to pray.[3] Yet, why we have to pray, there are two reasons: The first reason is that during prayer we are received by grace into the grace by which we are worthy of God. The second reason is that we are born spiritually out of time in moving towards divine works, as we are born in time towards bodily action.

<:3>e:a das gebet das der sun getichtet hat in der schGl der wishait mit dem rate der hailigen trivaltichait das erhoret der vater gerne in der ewigen sälichait

<:3>Ah, the prayer that the Son has written in poetic form in the school of wisdom advised by the Holy Trinity, the Father is keen to answer in eternal blessedness.

<:4>Wann aber got hoch ist vnd der mensch nider als her david bewiset so er spricht das er wonet in der höhi vnd nach demütichait schauet in zeit vnd in ewichait dar vmb so hat got alle creaturen geschaffen das sich der mensch erheben müg zT im.

<:4>As, however, God is high and human beings low, as lord David shows,[4] when he speaks that He dwells on high, and looks for humbleness in time and in eternity, therefore, God has created all creatures, so that human beings can lift themselves up to Him.[5]

<:5>als vil die sele alle creaturen vnder die füsse drucket in ainem vnmärem versmächene als vil ist got des menschen gebet genäm gebräst och da ainer creatur die in der götlichen liebi nit vermächt wurdi so war das gebet nit volkomen das bewiset Christus in dem ewangelio von des menschen sel das si selber versmächt solt werden als vil si creatur ist.

<:5>As much as the soul pushes all creatures under the feet in an unknown bartering, a person’s prayer is pleasent to God. If there were a creature who in divine love was not bartered, the prayer would not be perfect. This Christ shows of the human soul in the Gospel that she herself should be despised as much as she is a creature.

<:6>sand jeronimus spricht das gebet mit dem mund an das hertz wenig nütze se: aber das gebet mit dem hertzen an dem mund das ist nütze das ist nütze allain das gebet mit dem hertzen vnd mit dem mund ist volkomen da von dunckt mich pillich wenn der mensch sein chosen haben will mit got das er denn aller seiner sinn gespräche vnd hindernust meiden sol vnd das ist das erste das zT innerchait des gebetes gehöret

<:6>Saint Jerome says[6] that a prayer with mouth, but without heart is of little use, yet the prayer with heart, but without mouth is useful. Solely the prayer with heart and with mouth is perfect. Of this, it seems likely to me that when a person wants to have one’s cooing with God[7] one should avoid all the wispering of one’s senses and hindrances, and this is the first thing that belongs to the intimacy of a prayer.

<:7>das ander ist das man nit sol ablan won so der flamme ie dicker ist so sein ufgang ie höher ist also ist es vmb das gebet so du das ie dicker sprichest so es got ie genämer ist

<:7>The second is that one should not give up, for as when the flame is thicker, then it rises higher, thus it is with prayer, the more intensely you say it, the more it is pleasent to God.[8]

<:8>das dr:tt das zU innerkait des gebetes gehöret das ist das es mit getrüwer zü versicht volbracht sol werden also das der mensch ietz zeschuld vnd zegenaden enpfangen ist ob er für war ioch sich selben in gnaden nit wisti sol er got me getrüwen denn im sein bechantnüß vnd sein vernunft erforschn müge wann da erwirbet das getrüwen als vil als das gebet als och voran der stätichait des gebetes wann got selber hat gesprochen wer zU mir chumet mit getrüwen vnd mit staetichait, den will ich nit vß treiben Ich begeren gedenckent mein dab: vnd bettent gerne wißent als groß es wäre ainem verworfnen darftigen alles seines hertzen notdurft zereden mit ainem öbrosten chünige noch vil me grosser ist es in stille vnd in frid seines hertzen mit got zekosenne

<:8>The third thing that belongs to the intimacy of prayer is that it should be fulfilled with a trustful hope, that human beings are now received guilty and gracefully, even if one does not know oneself being in grace, one should trust God more than what one’s knowledge and one’s intellect can explore, for then trust acquires as much as prayer and also quicker than constancy of prayer, for God Himself has said: ‘Whoever comes to me’ with trust and with constancy, ‘I will not cast out’.[9] I wish that you think of me in this and enjoy to pray! Know, how great it would be for a rejected poor person to speak from the bottom of one’s heart about the needs to one of the highest kings, yet, it is much greater to coo with God in quietness and in peace of one’s heart.

<:9>doch mGß das vierde be: inigem gebet sein das die zGversicht an diemütichait nit se: als vns bezaichent ist by marten vnd marien do si sprachent den du lieb hast der ist siech wie haimlich s: im warent doch so woltent si den wirdigen adel zT ainem so snöden siechen nit mFgen noch sein liebe mGter wie gewaltig si sein was do wolt si im nit gebieten do sy sprach zT der hochzeit si hand nit wines wann solich verworffen gebet enpfachent die engel das es nit valle uf das ertrich als rachel tob:as tochter tet do si wainent bettet


<:9>However, the fourth thing needs to be in an intimate prayer, that hope is not without humbleness, as is shown to us by Martha and Mary when they spoke: ‘The one that you love is sick.’[10] As intimate as they were with Him, they did not want to have such an honoured noble together with such an ordinary sick person. Neither His beloved mother, as powerful as she might have been, she did not want to exhort Him when she said at the wedding: ‘They have no wine.’[11] For the angels receive such despicable prayer that it does not fall to the earth as it happened with Rachel, the daughter of Tobias, when she prayed weeping.[12]

<:10>gebet ist doch der aller sichrost weg zegot wann alle tugent mugent me gehindert werden denn gebet als wir habent ain volkomen vrchunt an des schachers ende das er enchain tugent volbringen möchti dem erwarb gebet hulde

<:10>Prayer is, indeed, the most secure path to God, for all virtues can be more easily be hindered than prayer, as we have a perfect proof in the end of the robber who was unable to act virtuously, but prayer provided him the favour.

<:11>nu möcht ain frag sin sit got wol waißt des wir notdurftig sigint vnd me beraitet ist zegebenne denn wir ze nemenne war vmb bittent wir in denne hie zG antwurt ich vnd sprich mit sancto paulo das wir all went bettan sollint dar vmb das wir vnser dürftigen armGt in nan werdint mit dem so wir bechennent wie vil wir des enbern habint das wir vmb got wol erworben möchtent han die ander antwurt ist das wir des g;tlichen richtums vnd der rilichen miltichait in nan werdint der so vil ist das ich so vil nit begern mag er beger me zegebenne ob ich seiner gnaden enpfänglich bin

<:11>Now there could be a question: Since God knows that we are in need and is more prepared to give than we are to take,[13] why, then, do we ask Him? To this I answer and speak with saint Paul[14] that we should ‘pray all the time’ so that we are aware of our needy poverty[15] through which we recognize how much we miss what we wished to have received from God. The second answer is: That we become aware of divine richness and the rich meekness which is so great that I can not wish for so much. He wishes to give more than I am receptive of His grace.


<:12>nu möchtest du fragen ob ich got nit bäte welt er mir denn nit geben ich sprich das mit sancto paulo der von seinem hochen richtum schribet des so vil ist e er mich geschüffe do hat er himel vnd ertrich durch mich geschaffen vnd hat mir ain stat bey im geordnet vnd sich selber berait mir zegebenne diß was alles e er gebeten wurd ach was wendend ir denn das er geben welle den die in so mynneclich hitzeclich bittend

<:12>Now you could ask: If I did not ask God, would He then not give to me? I answer this with saint Paul who writes of His great richness that it is so ample:[16] ‘Before He has created me, He has created heaven and earth for me and has prepared a place for me with Him.’ This all happened, before He had been asked for it. Ah, what do you think He is going to give to those who ask Him full of heated love!

<:13>sanctus augustinus sprichet so er gefraget wirt wie das gebet soll sein das got aller gernest well erhörn er antwurt vnd sprichet das gebet ist ain keren des gemGtes zegot ledeclich vnbechumbert mit dem das got nit enist vnd da von wie das got willig se: zegebenne doch so sigint wir nit allweg von allen dingen zT im gekert sein gab zenemenne

<:13>Saint Augustine says, as he is asked, how a prayer should be which God will most pleasently answer. He answers and says:[17] Prayer is a turning of the bare mind to God, unencumbered by what God is not and by what God is willing to give. However, thus, we are not entirely turned towards Him away from all things, in order to receive his gift.

<:14>es möcht ain ander frage sein hett mich got bechant ewiclich das ich solt behalten werden so mag ich nimer verlorn werden oder waißt er das ich sol verdampnet werden so mag ich nimmer behalten werden was sol ich denn betten hie zT antwurt ich also das vns got alleiv zU seiner ewigen fröd geschaffen hat als wir öch all nach im gebildet sigint vnd als er vnser menschait an sich genomen hat doch von adames valle här hat got geordnet das n:emant zT im chömen mag an gnade der och die hat der ist sicher vnd die erwirbet man mit gebet vnd dar vmb hat vns got das gebet churtz gemacht vnd als churtz es ist als ist es och nütz wann es rainet von täglichen sünden vnd schicket zT midung aller tödlichen sünden

<:14>There could be another question. Had God wisely known that I should be preserved, I can never get lost, or, if He knew that I should be condemned, I can never be preserved, what for shall I then pray? To this I answer as follows, that God has created us all to eternally enjoy us, as we all are formed according to Him, and, as He has taken on Him our human nature, but since Adam’s fall he has ordered that nobody could come to Him without grace. The one who has  this, is secured, and this one gains through prayer. And, therefore, God has shortened the prayer for us, and as short as it is, so useful it is, for it purifies from daily sins and helps to avoid all deadly sins.

<:15>nu mochtist fürbas fragen vnd sprechen ich wais wol das ich betten sol war vmb ich mich aber gegen dem ufgang der sunnen cheren sol das waiß ich nit seit got an allen steten ist hie zU antwurt ich vnd sprich do Christus an dem craütz starb der die war sunn ist do naigt er sein haubt gegen dem ufgang der sunnen vnd dar vmb keren wir vns in vnserm gebet gegen im die ander sach ist got hat vns geschaffen in das paradieß das ist in dem ufgang der sunnen vnd dar vmb so wir betten so sond wir des ellends nimer vergessen in dem wir sind von dem ausstose des paradises die dr:tt sach ist do Christus zehimel für do für er gegen dem vfgang der sunnen vnd sol vnser hertz gekeret sein in ainer vnrübiger begirde hin zT im.

<:15>Now you could, indeed, ask and say: I know well that I should pray, but why I shall turn towards the rise of the sun, I do not know, since God is in all places. To this I answer and say: As Christ who is the sun, died on the cross, He inclined his head towards the rise of the sun, and, therefore, we turn ourselves towards Him, when we pray. The other reason is: God has created us in paradise, that is in the rise of the sun. And, therefore, when we pray, we should not forget the misery in which we are through the ejection from paradise. The third reason is: When Christ rose to heaven, He moved towards the rise of the sun, and our heart should be turned to Him in a restless desire.

<:16>in dem bet ist zewissen zT wem wir betten süllen vnd des werdent wir beweiset so wir sprechen vater unser wann da mainen wir dr: personen ainen got vnd in der weiß so ist got aller creatur vater vernüftiger vnd unvernuftiger in der weiß so haissend alle creatur vnser brGder die ander weiß dar vmb wir in dem gebete sprechen vater vnser da geben wir ain vnderschaidung mit dem das wir gotes bild tragen mit den engeln mit dem wir och got vernüfticlich erchennen von unvernüftiger creatur ze dem dr:tten mal haisset got vnser vater mit vnderschaid von den engeln wann er vnser natur an sich genomen hat vnd nit der engeln vnd erlöset hat mit seinem tod vnd nit die engel die uerfallen sind vnd da von so hört vns nit me zetGne so wir vns mit got versenen wellen denn das wir vnserm vater getrü laisten vnd das wir im mit fleissigem gebet dienend won er lat seiner chind nit die doch sein bild tragent als die blümli vnd ander vnvernüftig creatur die er speiset mit dem tawe vnd claidet mit der varbe vnd och die fisch in dem wage vnd die tier in dem walde vnd die uogel in den lüften die lat er nit wie möcht er denn seine chind gelassen denne er sein ewige fröd geben wil mit im selber als wol schein ist an den drein orden die hand an kain aigen vnd lat si doch got nit verderben

<:16>In prayer we should know to whom to pray, and this we are shown when we speak: Our Father. For, then, we mean three persons, one God. And this way, the Father is the God of all creatures, those with reason and without reason, and this way, all creatures are called our brothers.[18] The other way, why we say in prayer: Our Father: With this we indicate the difference to the non-rational creatures by carrying God’s image together with the angels with which we also rationally know God. Thirdly, God is called ‘Our Father’ to mark the difference to the angels, for He has taken on Him our nature, but not that of the angels, and has saved it through His death, but not the angels who have fallen. And, through this, we do not need to do more, to have God with us, than to stay trusting to our Father,[19] and that we serve Him eagerly with prayer. For He does not let go His children who, indeed, carry His image, as the flowers[20] and other non-rational creatures whom He nurishes with the dew and clothes with colour, and also the fish in the water and the animals in the forest and the birds in the air, these He does not let go. How, then, could He let go His children to whom He wants to give His eternal joy together with Himself? As there is a shine on the three places which they do not own, God does not let them perish.

<:17>eya was mag lüstigers sein denn das got mein vater ist als sunderlich als ob ich in zeit vnd in ewichait nit ander sy denn ich vnd er da von spricht sand iohans  schowent brüder wol liebe got zU vns hat das wir seine chind sind vnd haissent vnd das sol vns billich raitzen zegebet

<:17>Ah, what can be a greater joy than God being my Father, in particular as if in time and eternity there would be nobody else except me and Him?[21] Of this saint John speaks: ‘See, brothers, what love God has for us that we are and are called His children.’[22] And this, of course, should incite us to pray.[23]

<:18>es sprichet sanctus D:onisius von dem gotlichen namen das gebet ist ain erhebung des gemütes in got mit dem sol ain vernüftiger gaist contempliern vnd iubiliern wann als sant D:onisius schreibet von den englischen fürsten tGm das contempliern nach ainer wis nit anders ist denn innigü bechennung gotes das ist des hertzenlustes wen dar an leit des gemüetes vnd der vernüft fröde so spricht der wirdig lerer beda das iubiliern ist ain Rbergand wundern himel süßes enpfindens vnd das sol ain vernüftiger gaist han an dem das er sprichet vater unser das huffat vnd meret vns den lon so wir sprechen vnser wann als vil mein gebet an mangem menschen früchtbär wirt also vil wirt mir me lones

<:18>Saint Dionysius says[24] of divine names: Prayer is a lifting of the mind into God. With this a rational spirit shall contemplate and jubilate, for, as saint Dionysius writes of the angelic principle that, one way, contemplating is nothing else but an intimate knowing of God, i.e. the heart’s content. For in this lies the joy of one’s mind and one’s intellect. Thus the honoured teacher Beda says:[25] ‘Jubilating is a transforming wondering of a sweet experience of the heaven’. And this a rational spirit should have by saying: Our Father. This lifts and increases our reward, when we say: Our. For as much as my prayer becomes fruitful in more people, the more I have a reward.[26]

<:19>Cristus lert vns sprechen vater vnd nit got noch herr dar vmb das wir gar getürstig sigint zebittenne vnd sicher zenemenne so wir aber sprechen der du in dem himel bist so sol hertz vnd alles gemüt uß disem ellend verwegen werden zT vnserm aignen lande wann das mGß sich ain yeglich cristen mensch :mer schämen das er kain ding ob im hab mit dem er Rber laden mag werden des vater doch in dem hymel ist vnd da von so wär got vn er erboten so aber vnser wonung in dem himel ist mit der begirde vnd mit iamer als vil wir zergengelich ding versmächen als vil wirt got geeret vnd da von sprichent wir der du bist in dem himel das <ist> in erhebten hertzen von dem der weissag in dem salter sprach die himel bewisent götlich fröde da mainet er erlaüchte gaiste die dem himel glich sind und vil sachen

<:19>Christ teaches us: ‘Father’, but neither ‘God’, nor ‘Lord’,[27] for we are keen to ask and sure to take. For, however, when we say: ‘You are in heaven’, the heart and all the mind shall be moved out of this misery into our own country,[28] for not a single Christian needs to be ashamed[29] of this that one does not have anything above onself by which one can be overloaded, though the Father is in heaven, and by this the Father would not be offered. However, as our dwelling is in heaven with desire and sorrow, as much as we renounce transient things, so much is God honoured and of this we say: ‘You are in heaven’, that is in the heart that is lifted,[30] of which the prophet says in the Psalter: ‘The heaven shows divine joy’ by which he means the enlighted spirits and many things that are like the heaven.

<:20>zU dem ersten mal als der himel geziert ist mit der sunnen vnd mit dem mane vnd mit andern gestirne also sind och der laüt hertzen vnd sele geziert mit erlauchter erchantnüß die sich dem manen glichet vnd mit insbrünstiger liebi die sich der sunnen glichet vnd mit andern tugende die sich den sternen glichent

<:20>Firstly, as the heaven is embellished with the sun and the moon and with other stars,[31] so also the hearts and the soul of people are embellished with the enlightened knowledge that likens itself to the moon and with the fervent love that likens itself to the sun and with other virtues that liken themselves with the stars.

<:21>zT dem andern mal des himels ler ist ordenlich; also ist och sölher läut leben ordenlich als der gaist got vndertänig ist also ist och der lib dem gaist an hindernüß in ainem flissigem inkeren zU got vnd das ist bewiset an dem das der himel weder hindersich noch vndersich noch nebensich beweget wirt also werdent sölich läut weder mit lieb noch mit laid von got noch von seinem gebot nimer gecheret se: went seinen räten gnGg sein

<:21>Second, the heaven’s model is ordered. Thus also the life of these people is ordered.[32] As the spirit is subjugated to God, thus also the body is to the spirit without hindrance, eagerly turned towards God. And this shows in the heaven being neither moved back, nor below, nor aside. Thus, such people are turned away from God or His commandment neither through love or pain. They are satisfied by his commandment.

<:22>zU dem dr:tten mal sind si dem himel glich wann als der himel Rber allü element erhaben ist also sind Rru hertzen erhaben in den himel mit begirde vnd mit betrachtung vnd mit worten vnd mit wercken

<:22>Third, the are like the heaven,[33] for as the heaven is elevated beyond all elements, so your hearts are elevated into the heaven with desire and with contemplation, with words and with deeds.

<:23>zT dem vierden mal als der himel vmb begriffen hat allew zeitlichü ding an vnderschaidung also het witi ir trüwe mit liebi paide veint vnd fründ reich vnd arm durch gotes willen vmbuangen

<:23>Fourth, as the heaven encompasses all temporal things without distinction, so for God’s sake their trust has widely embraced both foe and friend, rich and arm with love.

<:24>zT dem fünften mal als der himel fest ist als in dem ersten bGch her mo:ses bewiset ist das er tailet die wasser vnder das firmament vnd doch da von nit erledigat also werdent sölich läut von ir stätichait von trauren noch von fröden von lieb noch von laid von irem stäten zT cheren nimer gehindert vnd also hand wir das erste da mit wir beginnent der chüniglichen bet von dem höngsüssen munde ihesu christi gelernet nach dem wir die ersten gebet beginnent so wir sprechen sanctificetur gehailiget werd dein nam hie beweiset vns Christus das wir gotes chind sünd so sind wir dem himelischen vater glich das ist an den dre:en personen in ainem wesen als nach sippe wann er nit hailiger werden mag wann er ist ob aller hailichait doch so wirt sein nam das ist sein väterliche ere an seinen chinden gehailget vnd das ist die erst bet vmb hailichait

<:24>Fifth, as the heaven is firm, as is shown in the first book of lord Moses that it divides the waters under the firmament and yet is not finished by it, thus these people are never hindered in their constancy by mourning or enjoying, by love or pain in their constant turn to Him, and, thus we have the first by which we begin the kingly prayer, learned from the honeysweet mouth of Jesus Christ, according to which we have started the first prayer, when we say: ‘Sanctificetur, May Your name be honoured!’ With this Christ shows us that we are the children of God, thus we are like the heavenly Father, namely in the three persons akin in one essence, for He can not become more holy, for He is beyond all holiness.[34] For this way His name, which is His fatherly honour, is being honoured in His children,[35] and this is the first prayer for holiness.

[1] Matth. 6:9.

[2] Matth. 6:9.

[3] That the Lord’s Prayer is primarily God’s, the Father’s, the Lord’s prayer, not only Jesus’ prayer, is a core idea of Eckhart, De or. Dom. n. 1; see M. Vinzent, Meister Eckhart. On the Lord’s Prayer (2012).

[4] See Ps. 137:6: ‘excelsus Dominus, et humilia respicit, et alta a longe cognoscit.

[5] See Eckhart, De or. Dom. n. 1.4: ‘1. ... commendat eius circa nos amorem; cum adhuc longe sumus, revocat et excitat ... 4. ... erubescamus nos terrenis rebus subsistere scientes nos habere patrem in caelis. ... ex Collatione prima abbatis Isaac: ut vitam praesentem qua in terra degimus toto horrore vitemus, utpote a patre nostro nos longissime separantem, Psalmus:  heu mihi, quia incolatus meus prolongatus est ... ex eodem, ut ad illam regionem toto desiderio properemus in qua patrem nos habere fatemur’ (‘...He commends His love for us; because we are so far away (Luke 15:20), He calls us back and excites us... We should be ashamed that we place ourselves wholly with earthly things when we know that we have a Father in heaven ... from the first Collation of Abbas Isaac that we should avoid the present life that, full of horror, we live on earth, because it separates us by a great distance from our Father, as the Psalm says: How miserable I am, because My life lasts for so long (Ps. 119:5) ... from the same (Collation) that, full of desire, We should hasten towards that region in which We confess to have a Father’).

[6] Quote not found.

[7] This rather extraordinary expression is also found in Eckhart, Hom. T57,1* [60*, Q 21], n. 6: ‘Ich mache von zwein ein. Daz er sprichet „vriunt, klim ûf baz, ziuch dich hœher“, daz ist ein kôsen der sêle mit gote’ (‘I combine the two into one. That he says: “Friend, move further up, lift yourself up”, is a cooing of the soul with God’); In Sap., n. 107 (LW II 443,5–11): ‘Ad litteram est notandum quod sic est in naturalibus quod esse semper est unum et in uno. Esse autem deus est vel ab ipso immediate est, et sub pallio unius unitur deus et est in omnibus, et sub pallio et proprietate unius res omnis capit deum e converso. In illo uno sibi sociantur deus et anima, quin immo deus et omnia. Non enim est aliquid aliud prorsus, ubi conveniant, ubi se inveniant, ubi se videant et se invicem osculentur – Cant. in principio – ens et esse, causa et effectus, gignens et genitum nisi ipsum esse. Esse autem semper stat in uno; multa enim ut multa non sunt’; see also the recently re-discovered manuscript Wartburg–Stiftung, Ms. 1361–50, fol. 99r: ‘vnd wanne ein mensche kumd in die einikeid, da alle dvgend sind ein dvgend, da schowed god die sele, vnd dv sele schowed god und da wird dv sele kvssed von gode, und da kosed god mid der sele, vnd lered si da alle kunst, vnd da wird danne god und der mensche mit ein ander genzlich vereinigid, vnd wird der mensche da ein herre aller kreaturen vnd alles des gvodes, so ie geflos von gode’ (‘and when a person comes into the unity where all virtues are one virtue, there God contemplates the soul, and the soul contemplates God and there the soul will be kissed by God, and there God is cooing with the soul and teaches her every art and there God and the person will be entirely united, and there the person will become lord of all creatures and of every good that ever flowed  from God’); see also the parallel manuscript Berlin, Ms. germ. fol. 986, fol. 206r–v.

[8] See a similar example in Eckhart, Hom. S59,1* [81*, Q 60], n. 12: ‘sô daz viur næher dem tâhte brinnet, sô ez swerzer und gröber ist; sô sich der louc hœher ûf ziuhet von dem tâhte, sô er ie liehter ist. Sô diu sêle hœher gezogen ist über sich, sô si lûterer und klârer ist, sô got ie volkomenlîcher in ir gewürken mac in sîn selbes glîchnisse sîn götlich werk’ (‘the closer the fire is to the wick, the more it burns black and coarse; the higher the flame rises from the wick, the more bright it is. The more the soul is drawn above herself, the more pure and luminous she is, so much more fully can God act in her His divine action in likeness of Himself’).

[9] Ioh. 6:37: ‘eum qui venit ad me, non ejiciam foras.

[10] Ioh. 11:3: ‘Domine, ecce quem amas infirmatur.

[11] Ioh. 2:3: ‘dicit mater Jesu ad eum: Vinum non habent.

[12] See Ier. 31:15: ‘Vox in excelso audita est lamentationis: luctus, et fletus Rachel plorantis filios suos, et nolentis consolari super eis, quia non sunt’ (‘A voice is heard on high, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because they are no more’); similar Hom. Z3* [117*, Q 62], n. 5: ‘Als verre got ist über den menschen, als verre ist got bereiter ze gebenne, dan der mensche sî ze nemenne’ (‘By  as far as God is beyond man, so God is readier  to give than man is to take’).

[13] See Eckhart, Hom. S69,1* [91*, Q 41], n. 11: ‘Sît des gewis, daz got des niht enlæzet, er engebe uns al; und hæte er sîn gesworn, er enkünde sîn doch niht gelâzen, er enmüeze uns geben. Im ist vil nœter, daz er uns gebe, dan uns ze nemenne’ (‘Be assured, that God does not rest, until He has given us everything; and if He swore to Himself, He could not let Himself go, but He must give to us. It is much more necessary for Him to give than for us to receive’); the same idea in Hom. T10,4* [Löser 1, 1999], n. 13: ‘got ist einer liebhabunden sel so gar genueg das sy so pald nymmer pegern mag oder got sey ir ee peraitter ze geben’ (‘God is so entirely enough to a loving soul that she soon can no longer desire, or God is more prepared to give to her’); Hom. T61,1* [Sievers 24], n. 8: ‘her bereider ist zu geben dan wir bereide sin zu nemen’ (‘he is more prepared to give than we are prepared to take’).

[14] I Thess 5:17: ‘Sine intermissione orate.

[15] See Eckhart, Sermo 24,1 (LW IV 217,1-3): ‘bonum desiderium oratio est, iuxta illud: “desiderium pauperum exaudivit dominus”. Unde »si desiderium est continuum, continua est oratio«.’

[16] See Eph. 1:3-6: ‘3 Benedictus Deus et Pater Domini nostri Jesu Christi, qui benedixit nos in omni benedictione spirituali in caelestibus in Christo, 4 sicut elegit nos in ipso ante mundi constitutionem, ut essemus sancti et immaculati in conspectu ejus in caritate. 5 Qui praedestinavit nos in adoptionem filiorum per Jesum Christum in ipsum: secundum propositum voluntatis suae, 6 in laudem gloriae gratiae suae, in qua gratificavit nos in dilecto Filio suo’ (‘3 Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. 4 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love 5 he[b] predestined us for adoption to sonship[c] through Jesus Christ, in accordance with his pleasure and will – 6 to the praise of his glorious grace, which he has freely given us in the One he loves’).

[17] See Augustine, On the Lord's Sermon on the Mount 2.3.14: ‘Non enim ambitione precum nos exaudit Deus, qui semper paratus est dare suam lucem nobis, non visibilem, sed intelligiblem et spiritalem: sed nos non semper parati sumus accipere, cum inclinamur in alia, et rerum temporalium cupiditate tenebrarum’ (‘God does not give heed to the ambitiousness of our prayers, because he is always ready to give to us his light, not a visible light but an intellectual and spiritual one: but we are not always read to receive it when we turn aside and down to other things out of a desire for temporal things’).

[18] See Eckhart, De or. Dom. n. 3: ‘ut meminerimus omnes esse fratres nostros’ (‘we remember that everybody is our brother’).

[19] See Eckhart, De or. Dom. n. 2: ‘fiduciam daret impetrandi.

[20] See Matth. 6:26-30: ‘26 Respicite volatilia caeli, quoniam non serunt, neque metunt, neque congregant in horrea: et Pater vester caelestis pascit illa. Nonne vos magis pluris estis illis? 27 Quis autem vestrum cogitans potest adjicere ad staturam suam cubitum unum? 28 Et de vestimento quid solliciti estis? Considerate lilia agri quomodo crescunt: non laborant, neque nent. 29 Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis. 30 Si autem foenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicae fidei?’ (‘26 Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27 Can any one of you by worrying add a single hour to your life[e]? 28 ‘And why do you worry about clothes? See how the flowers of the field grow. They do not labour or spin. 29 Yet I tell you that not even Solomon in all his splendour was dressed like one of these. 30 If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you – you of little faith?’).

[21] See Eckhart, Hom. S3,1* [Jostes 76; Wilhelm IV; Strauch VIII 386-8], n. 11a: ‘got der alle creaturen geschaffen hait mit mir uß ließ fließen als er numme creaturen enhette dann in mir alleyn’ (‘God who has created all creatures has let me pour out with Him, as if He had never creatures, except myself’).

[22] See I Ioh. 3:1: ‘Videte qualem caritatem dedit nobis Pater, ut filii Dei nominemur et simus’ (‘See what great love the Father has lavished on us, that we should be called children of God! And that is what we are!’); see also Ioh. 1:12, quoted in Eckhart, De or. Dom. n. 2: ‘sciamus quia dedit nobis “potestatem filios dei fieri”.

[23] See Eckhart, De or. Dom. n. 1: ‘hortatur, ut rogemus et oremus.

[24]Es sprichet sanctus D:onisius’: this does not refer to (Ps.-)Dionysius, but to Iohannes Damascenus, De fide orthodoxa III, c. 24 (c. 68), ed. Buytaert, 267, 1: ‘Oratio est ascensus intellectus ad Deum’; the same reference, also to Dionysius, we find in Eckhart, Hom. T21/5,1* [24*, Q 19], n. 9: ‘Waz ist gebet? Dionysius sprichet12: ‘ein vernünftic ûfklimmen in got, daz ist gebet’ (‘What is prayer? Dionysius says: ‘An intellectual ascent into God, this is prayer’). The same quote, this time correctly referred to Damascenus is given in Hom. 35,4* [45*, S 111, Pf. 109], n. 3: ‘Damascênus sprichet7, daz geistlîcher liute gebet ist ein ûfstîgende begerunge ze gote’ (‘Damascene says: the prayer of spiritual people is a desire that ascends to God’).

[25] See Beda (?), De libro Psalmorum, PL 93, 647A: ‘Vociferatio enim, sive iubilatio, est sonus quidam, significans cor parturire quod non potest dicere.’

[26] See Eckhart, De or. Dom. n. 3: ‘ait Hieronymus, oratio quanto communior, tanto efficacior’.

[27] See Eckhart, De or. Dom. n. 2: Nota primo ex Chrysostomo quod deus vult plus amari quam timeri, hinc ait pater noster, non “domine noster”.

[28] See for this entire passage Eckhart, De or. Dom. n. 4: ‘Quinto dic: hoc dictum, quod caelum vel potius caeli caelorum simus, si patrem deum esse volumes in nobis. Sexto Chrysostomus in Homilia: in caelis cum dicit, non illic deum concludens hoc ait, sed a terra abducens orantem et excelsis regionibus affigens.’

[29] See Eckhart, De or. Dom. n. 4: ‘erubescamus nos terrenis rebus subsistere scientes nos habere patrem in caelis’ (‘we should be ashamed that we place ourselves wholly with earthly things when we know that we have a Father in heaven’).

[30] See Eckhart, De or. Dom. n. 4: ‘hoc dictum, quod caelum vel potius caeli caelorum simus, si patrem deum esse volumes in nobis ... Chrysostomus in Homilia: in caelis cum dicit, non illic deum concludens hoc ait, sed a terra abducens orantem et excelsis regionibus affigens’ (‘mention that this has been said for us to be heaven or rather heaven of heavens (1Kings 8:27), if we want that God be Father in us ... Chrysostom says in his homily: When he says in heaven, he does not say it in order to lock God up in there, but to lead the one who prays away from the earth and fix Him to the highest regions’).

[31] See Eckhart, Hom. T1,3* [Pfeiffer 67.1], n. 12a: ‘daz er den lîplîchen himel hât gezieret mit siben planêten, daz ist mit siben edelen sternen’ (‘He has embellished the corporeal heaven with seven planetes, i.e. with seven nobel stars’). The entire homily relates the stars to the soul.

[32] See, again, Eckhart, Hom. T21/5,1* [24*, Q 19], n. 10: ‘als diu sunne stât in dem hœhsten und giuzet irn schîn in die sternen und die sternen giezent irn schîn in den mânen, daz ez geordent | (321) wirt under die sunnen. Alsô hât daz götlîche lieht des engels lieht und der sêle lieht in sich beslozzen, daz ez allez geordent und ûfgerihtet stât, und dâ sô lobet ez alzemâle got’ (‘when the sun stays at the top and pours its sunshine into the stars and the stars pour its radiation into the moon, so that everything is ordered under the sun. Thus the divine light has included in itself the angel’s and the soul’s light so that everything is neat and aligned, and thus it altogether praises God’).

[33] See, as before, Eckhart, De or. Dom. n. 4: ‘caelum vel potius caeli caelorum simus, si patrem deum esse volumes in nobis.

[34] See Eckhart, De or. Dom. n. 5: ‘Sanctificetur nomen tuum, id est ita innotescat, ut ab omnibus nihil sanctius aestimetur’ (‘May Your name be honoured, meaning that He is to be confessed that nothing is regarded as more holy by all’).

[35] See, again, Eckhar, De or. Dom. n. 5: ‘sanctificetur, id est glorificetur, nomen tuum, scilicet ut in omnibus pro nostri patris gloria totum impendamus affectum, nostrum desiderium, nostrum gaudium gloriam nostri patris esse testantes’ (‘be honoured means be glorified, so that in everything We may offer Our total affection to the glory of Our Father, being witnesses that Our desire, Our joy are Our Fathers glory’).

Homily, T10,3* [Senner 3+4]

In epiphania Domini

‘Surge, illuminare Ierusalem’ (Is. 60:1)


<:1a>Surge illuminare Ierusalem. Dise wort di spricht der heilige wissage her Isayas, und di beduten sich also: Stant uf und wirt erluchtet Ierusalem.



<:1a>‘Surge illuminare Ierusalem.’ This verse the holy wise man, lord Isaiah says, and the meaning is as follows: ‘Stand up, Jerusalem, and be illumined.’[4]

<:2a>Ierusalem ist also vil gesprochen als ein gesichte dez vrides, und beczeychnet di sele di in got ist gevridet. Di mant unser herre durch den wissagen, daz si uf ste an die betrachtunge der edelkeit in der si got hat gewirket und geformet.











Wan er hat si geformet an ym, mit im, und in im. Er hat si owch geformet vor der czit und in der czit und nach der czit.








Ein heilig sprichet


das si heilikeit

dz wir bekennen was wir waren



vor der

zit Vnn was Wir sin in der zit Vnn was wir werden nach der zit

Es spricht der Prophet Esaias in der person s. Johans baptisten

formans me Er hat vns geformet an ime


<:a>‘Jerusalem’ means as much as an appearance of peace, and it signifies the soul that has found peace in God. She is being exhorted by our Lord through the wise man that she ought to rise to contemplate the nobility in which God has made and formed her. For He has formed her according to Him, with Him and in Him. He has also formed her before time and in time and after time.

<:3a>Daz got di sele hat geformet an im vor der czit, daz ist di in got hat ein ungeformet bilde. Ny von schol man pruven daz di sele ist ein licht in siner luterkeit, und ist ein wort in siner vorstentikeit, und ist ein leben in siner ewikeit und innikeit.





Wie er Pns geformet habe dz sult ir erken wir sin ein liecht in siner luterkeit Vnn ein wort in siner verstentikeit Vnn ein leben in siner



<:3a>That God has formed the soul according to Him before time means that she has an unformed image in God. By this one should see that the soul is a light in His purity, and a word in His mind and is a life in His eternity and inwardness.

<:4a>Von erste: ist di sele ein licht in siner luterkeit. Daz bewere ich also: Waz got wirket uz im, daz bekent er vor yn im, und daz ist allez war von gote. Daz ist auch war von alle dem daz nach beschedenheit wirket uz dem lichte der vernunftikeit. Seht nu <dz> got di sele hat geworcht der keyn dinc wurket den uz der beschedenheit dez lichtes gotlicher vornunftikeit, so hat er si auch bekant von im selber. Er en mach aber in im selber kein dinc erkennen daz got nicht en ist. Den an dem schowen sines gotlichen wesens, daz ein unzugenclich licht ist, und ein licht da got inne wonet, da von ist die sele vor der czit, ein licht in siner luterkeit.




























Alsus hat er Pns geformet an ime vor der zit

Ze dem andren male was wir nu sin in der zit In Pns ist ein luterkeit in die an vnderlas lFttende ist Dz liecht der gotheit


<:4a>To take the first: That the soul is a light in its purity, this I prove as follows: What God makes outside Him, He first knows in Him, and this is all true by God. And it is also true of all that which is being made according to modesty out of the light of the intellect. Now see that God has made the soul who does not makes something except out of modesty of the light of the divine intellect, so he had known her also by Himself. He can not know, however, anything in Him that He is not. By the contemplation of His divine essence which is an inaccessible light and a light in which God resides the soul is before time, a light in His purity.

<:5a>Di sele ist auch ein wort in seiner vorstentikeit, daz bewise ich also: in got mach kein dinc nicht gevallen, daz got nicht en ist. Davon daz di sele in got ist also iz si auch got. Nu iz si in gote also getragen uz sinem ewigen worthe, wan Sent Paulus spricht Daz got alle dinc treyt uf dem worthe siner craft, Darumme ist di sele ein worthe in siner vernunftikeit, wenne er spricht sein wort uz vornunftikeit.

<:5b>In Pns ist ein verstentikeit in die ane vnderlas sprechende ist dz wort der drivaltikeit


<:5a>The soul is also a word in His mind which I prove as follows: Nothing can please in God that is not God. For being in God, the soul is God, too. Well, she is carried into God out of His eternal Word, as saint Paul says that God carries everything by the Word of His Power,[5] therefore, the soul is a word in His intellect, for He speaks a word out of the intellect.

<:6a>Dy sele ist auch ein leben in seiner innikeit. Daz bewise ich also: di sele ist worden, wan allez daz, daz da worden ist daz ist ein leben in got als sent Johannes spricht in dem ewangelio. Nu bewiset dise rede nicht grose edelkeit an der sele vor ander creature in got. Aber dise forme als er di sele hat geformet in der czit daz bewiset groze edelkeit an der sele, wan in der ist ein luterkeit in di mach luchten daz licht gotlicher clarheit. Iz auch in der sele ein vornunftikeit, in di mach sprechen daz wort der driualdikeit. Iz auch in ir ein innikeit, in di mach wurken daz leben der ewikeit.

<:6b>Vnn in Pns ist ein innekeit in der ane vnderlas wFrkende ist













dz leben der ewikeit


<:6a>The soul is also a life in His inwardness. This I prove as follows: The soul has come about, for all that has come about is a life in God as saint John says in the Gospel.[6] Now this statement does not speak of the great nobility in the soul compared to other creatures in God, but this form that He has given to the soul when He formed her in time shows the great nobility in the soul, for in her is a purity into which the light of divine glory can shine. There is also an intellect in the soul into which the word of the Trinity can speak. There is also an inwardness in her, into which the life of eternity can act.

<:7a>Von erste ist mir ein luterkeit, in di mach luchten daz licht gotlicher clarheit. Daz bewise ich also: wan daz licht gotlicher clarheit daz leuchtet an czit und an stat und die vornunftikeit math auch nicht schowen wenne an czit und an stat. Davon math daz licht gotlicher clarheit in der luterkeit der sele leuchten und daz ist ein luterkeit gotlicher glichen. Als der wissage spricht in dem salter iz ist gezeichnet uf uns daz licht dines antlazzes herre.



<:7a>From the first thing I have a purity into which the light of divine glory can shine. This I prove as follows: For the light of divine glory, this shines without time and without place and the intellect can not contemplate, except without time and without place. Therefore, the light of divine glory can shine in the purity of the soul and this is a purity of divine likeness. As the wise man in the Psalter says: ‘On us is put the sign of the light of your face, Lord’.[7]

<:8a>Iz ist auch in der sele ein vornunftikeit in di math sprechen daz wort der driualdikeit, daz bewise ich also: die sele mach von ir eygen art in ir selben ein wort bilden, der dinge, der bekenntnisse, di scheffet an liplichen sinnen, und daz wort ist als edel und also verborgen, daz ir nymant kan gewissen in der sele den di sele aleyne. Also spricht der himelische vater sein ewic wort an underlaz. Also mach daz wort der drivaldikeit in di sele der gnaden von dem himelischen vater werde gesprochen. Davon spricht David in dem salter: ich wil horen waz got in mir wille sprechen. Got hat nicht gesprochen den ein ewic wort daz spricht er in di sele, so si sich gewindet uz den stricken der sterbende creature und sich entzuhet der vorgenclichkeit allez lipliches anschines.



<:8a>There is also an intellect in the soul into which the Word of the Trinity can speak, this I prove as follows: the soul can by her own way in herself create a word of things, of knowledge which work without bodily senses, and the word is as noble and also hidden that nobody can direct it to her in the soul, except the soul alone. Thus, the heavenly Father speaks His eternal word without interruption. Thus, the word of the Trinity can be spoken into the soul by the grace of the heavenly Father. Of this David says in the Psalter: ‘I want to hear what God wants to say in me’.[8] God has not said anything, but one eternal word,[9] this He speaks into the soul, as she unwinds herself out of the bonds of the mortal creature and withdraws herself from the transcience of all bodily appearances.

<:9a>Davon spricht er durch den wissagen: Ich wil si leyten in di wustonunge, daz ist daz abkeren aller creaturen, und wil denne sprechen zu irem herzen. Di sele di daz hatte bevunden di sprach: Ayn liber hat mir zu gesprochen, davun ist mein sele vlussic worden.



<:9a>Of this he speaks through the wise man:[10] ‘I want to guide her into the desert’, this is the detachment from all creatures, ‘and, then, want to speak into her heart’. The soul that has found this, spoke: ‘One beloved spoke to me, by this my soul has become flowing’.

<:10a>In der sele ist auch ein innikeit in die sele mach wurken daz leben der ewikeit. Daz bewise ich also: Leben ist dz lebens werewurken, daz alleredelste werc lebendes ist schowen und bekennen. Als vil nu di gerunge dez widerwerfes edeler ist als vil ist auch daz werc dez lebens an der schownge der vernunftikeit edeler. Nu ist got daz aller beste widerwerf der sele innykeit an dem geiste und mach daz ewic wesen worden gesprochen in einer wirdikeit und daz ist ein ewic leben. Davon mach daz leben der ewikeit in der sele innykeit wirken. Wem got nu gibt diz zu versuchen an dem geiste dem gibt er daz ewic leben zu versuchen wan der geist macht lebende, als sent Paulus spricht. wirt zu im geflossen so ist daz leben der ewikeit in der sele innykeit wirkende.



<:10a>There is also an inwardness in the soul. Into the soul the life of eternity can act. This I prove as follows: Life is the activity of life, the noblest activity of life is contemplating and knowing. As much as the desire is more noble than the reflection, so much more noble is the life’s activity of contemplation of the intellect. Now, God is the very best reflection of the soul’s inwardness in the spirit and makes that the eternal being is spoken in the nobility, and this is eternal life. Through this the life of eternity can act in the inwardness of the soul. To whomever God gives to taste this in the spirit, He gives to taste eternal life, for the Spirit is life giving, as saint Paul says.[11] If one flows to Him, than the life of eternity acts in the inwardness of the soul.

<:11a>Zu dem dritten male so hat got di sele geformet zu im nach der czit daz ist daz di sele schol werden mit gote vereynet, wesenlich, eygenlich und genzlich.

<:11b>Zem dritten

male was wir werden nach der zit Wir sun in got vereiniget werden weselich vnn eineklich vnn genczlich.


<:11a>Thirdly, God has formed the soul according to Him after time, this means that the soul shall become united with God, essentially, properly and fully.

<:12a>Iz schol di sele mit got vereynet worden wesentlich. Daz schol geschehen an der schownge und nicht an der wesunge, wan syn wesen mach nicht unser wesen worden sonder iz schol unser leben worden. Darumme sprach unser herre Ihesus Christus: der dich vater



bekennet daz ist daz ewic leben, er sprach nicht daz ist das ewic wesen.

<:12b>wie sin wir weselich in got vereiniget worden


Es sol geschehen an der schowunge vnn

nicht an der wesunge Sin wesen mag nicht Pnser wesen worden mer es sol

Pnser leben sin

da von sprichet ?ch Christus

Der dich vatter bekennet vnn dinen svn Christum Dz ist dz

ewig leben Er sprach nicht dz es ewig wesen were


<:12c>The soul shall be essentially united with God. This shall happen in contemplation and not in the essence, for His essence can not become our essence, but it shall become our life. Therefore, our Lord Jesus Christ said: ‘Whoever knows you Father, this is eternal life’, He did not say: this is eternal essence.

<:13a>Di sele wirt auch mit gote vereynet eyungenlich, wan si mit allen anderen dingen dy got nicht sint uber ein treit und mit ym alleine ist vereynet. Wan daz heyset eygen daz ein eygen eygen zu gehoret. Darumme sprach sent Paulus: Ich habe mich eym verlobt.



<:13c>The soul will also be properly united with God, when she goes beyond all other things which are not God and becomes united with Him alone. For this is called ‘properly’ which is properly owned by something proper. Therefore said saint Paul: ‘I have engaged myself with him’.[12]

<:14a>Di sele wirt auch mit gote vereynet genzlichen, wan si mit aller vernunftikeit got in ir hat und in der sterbunge des geistes enphindet si in sich den scheyn gotlichen lichtes, daz gut dez alle herzen geren, und da mit vereynet werden an der libe, daz nimant mach wider varen den deme er gibt daz gut siner selen. Als er vor sein iunger do er in pat dise vereynunge und sprach daz si ein sein als wir.



<:14a>The soul will also be fully united with God, when she has God in her with all the intellect and in the strive of the spirit she senses in herself the shine of divine light, the good that touches all hearts and that is united in love which nobody can experience, except who gives the good of one’s soul, as He in front of His disciples, when He asked for this unity and said that they are one as we.[13]

<:15a>Ach herre got synt nu got sulche susliche rycheit in der edelkeit unser sele hat gepflanczet, daz di sele hat ein selic nature daz si gnade von gotte mac enpfohen. Daz in der gnade daz licht siner gotheit in der luterkeit der sele mach scheynen, und daz

wort der drivaldikeit in der vornunftikeit der sele mach sprechen und daz leben der ewikeit in der sele innykeit mach wurken, waz meinet daz, daz wir so gar selden darczu komen und daz uns di gnade so wenic wider wirt.

<:15b>Nu m=chten ir sprechen Ach herre sit got sullichen adel vnn sulich richeit in Pnser sele hat geplantzet Dz




dz liecht siner

gotheit in der luterkeit miner sele

schinende ist Vnn dz wort der drivaltikeit in mir sprechende ist vnn da leben ewikeit


in miner

innikeit wFrkende ist Wz meinet denne dz ich sin so rechte. wenig gewar wurde


<:15a>O Lord, God, it happens that God has planted such sweet richness into the nobility of our soul, so that the soul has a blessed nature that she can receive grace from God. What does it mean that we so rarely come to and that grace so little reflects on us that in grace the light of His Godhead can shine in the purity of the soul, and that the word of the Trinity can speak in the intellect of the soul, and that the life of eternity can act in the inwardness of the soul?

<:16a>Ditz bescheit her iii:

Seht daz ist dez

schult, daz wir uns <nicht> zo abeschydenlich und nicht zo luterlichen halten alz iz uns zugehort.

Und daz wir uns selber also vremde sein und uns nicht enthalten der invallenden creaturlichen bylden. Wo von vindet ir daz? Daz sage ich ewch daz so vil luthe ist di mich nicht vernemmen zo ich geistlichen predige. Iz ist dez schult, daz si noch nicht gelebt haben als si horen.

<:16b>Fragest du mich des Ich han dich des zehant bewiset es ist zemal des schuld dz ir Pch so abgescheiden vnn so luter nicht haltent als Pch zG gehorte



Vnn dz ir Pch selber also fr=mde sint vnn nicht enachtent der in velle creaturlichen bilden


Was meinet dz der lFte so vil ist die min nicht verstant


dz sage ich Pch Es ist zemal des schult dz si in nicht geleben hant


<:16a>This he explains: See, the reason is that we do not keep ourselves so detached and so pure that we ought to. And that we are alien to ourselves and do not stay away from the creaturely images that befall us. How does one know? This I tell you, that so many people do not understand me when I preach spiritually. The reason for this is that they have not yet lived what they hear.

<:17a>Wen ich sprich von innykeit, wi schal mich der mensche vernemen dez herze zu male ist zu sprenget in manicvaldikeit. So ich sprich von ewikeit, wi schal mich der mensche vernemen der alle sein gunge zu male nimet an czit und an czitlichen dingen. So ich sprich von eim luteren herczen wi schol mich der mensche vernemen dem alle dinc gemase seyn in der innykeit siner sele zu verbergen. Iz ist nicht muglich, wan iz ist nicht gnuk daz man di creature abscheyde an der habunge. Iet man mus si auch sezcen uz der gerunge. Man mus auch uz triben uz der invallenden bildunge di di sele also sverlich vernichtet und vormitelt. Daz man geistliche dinc nicht vornimt.

<:17b>Swenne ich spriche von einikeit wie solte mich der mensche verstan dz herze zemal in aller manigfeltigkeit zerspreitet ist So ich spriche von ewikeit wie solte mich denne der verstan dz zemal sin genFgete nimet an zit vnn an zitlichen dingen So

ich spriche von einem luteren herzen Wie solte mich denne der mensche verstan den alle ding gemesse sint in siner sele innikeit zeherbergenne Want es ist nit genGg dz man die creaturen abscheidet an der habunge


man mGs si ?ch setzen vs der begerung. Ja man mGs sy auch austreiben/ aus der infallenden inbildung dF alze swarliche di sel vermittelent


<:17a>When I speak of inwardness, how shall somebody understand me whose heart is split in manifoldedness. When I speak of eternity, how shall somebody understand me who has all desire entirely for time and timely things. When I speak of a pure heart, how shall somebody understand me whom all things suit so that they are hidden from the inwardness of one’s soul. This is not possible, for it is not enough that one detaches oneself from creatures in one’s behaviour, one also has to remove them from one’s desire. One also has to drive them out from incoming images which the soul gives up with so great difficulties and transmits, so that one does not understand spiritual things.

<:18a>Waz maynet aber daz, daz noch derselben luthe so vil sit? Daz si nicht geistliche dinc vernemen, und doch gerne davon sprechen?

Antwort der Maister. Seht daz ist ein sache. Daz in yn ist eyn begerunge di mus werden volbracht in yn nach der czit in der ewikeit, nach der begirde der si in yn empfinden, und irriten si sich selber nicht mit dynen dingen si mechten iz in der czit ynne werden.



<:18a>What does it mean that there are so many of these people? That they do not understand spiritual things, and yet like to speak about these? The answer of the masters: See this is the reason that there is a desire in them which they want have fulfilled in them after time, in eternity, after the desire which they sense in them, and if they did not err in these things, they would love to become aware of it in time.

<:19a>Ach und wester ir wes ir ewik selber hindert, und waz ir mochte ewiger worheit bekennen ob ir steten wliz herte und utet euers inneren menschen. Irret ir euch selber nicht

ir mocht di dinc wissen









di allen den sint verborgen, di sich nicht voliclich ledigen und bloz haben geseczet in di vriheit der abenscheydenheit dez ufcrigenden geistes di den gnaden nachvolgen, und auch der warheit zu vorschin, di allen leuten unmuglich ist zu wissen, zu erkennen. Als der meister spricht:

Alle di, di sich aller dinge unwissende haben und von allen dingen kern, di mugen si ervorchin.































Wan swenne di sele an czit und an zcitlichen dingen nicht haftet und uf genumen wirt an den geist, so vermach si also grose dinc und wisset daz, daz si gotlichen werken harte nahen wirt zu treten.

<:19b>Ach ach vnd wFstend ir wes ir Pch selber hinderent vnn wz ir ewiger warheit m=chtin verstan ob ir steten vlis vnn hNte hetten Pwers inren menschen Vch grFselete ab Pch selber Secht ir m=chten als vil wissen als ich weis vnn me wz meinet aber dz ich me von got weis denne ir Das ist nit des schult dz ich der bGchen me kann oder glesen hab der kFnste helfe ist gar kleine Es ist des schult dz ir Pch nFt als flisseklich aller dingen ledig vnd blos vnn



abgescheiden hant als ich han










Hetten[14] ir Pch aller dingen als vnwissende vnn von Pch vergande gehalten als ich han ir wFsten als vil als ich vnn liechte me

Want ich mich nFt alleine der gnade zevolgenne abgescheiden Han mer ich meinde ?ch dz ich kunst erkriegen m=chte Secht da von bin ich minner kunste holt wand ich das weis vnn erkenne dz ich dF ding verstan Die allen den verborgen sint die sich mit streinger arbeit nicht entlidigot hant aller dingen Vnn sich nFt gewunden hand vs den striken des lieplichen anschines Der strebende creaturen went als vnmFglich got Vnn tiefel mit einander sin als vnmFglich ist dz sich got imer der sele vereinge die wil si von zitlicher bewegunge Vnn von creaturlicher bildunge nicht alzemale gefriget ist Swenne ?ch dF sele An zit vnn an zitlichen dingen nicht erhafteti vnn vf genomen wer so verm=chte si alze grossF ding Vnn wissent dz si g=tlichen werken hart nach zG trete


Westen dy menschen ir selbs hinternus vnd was sy ewiger warhait erchennen möchten so sy den ynnern menschen mit fleizz pehüetten t(ten sy möchten dy ding wissen









dy allen den verporgen sind dy sich ledig noch plas


dy frey abgeschaidenhait nicht gesetzt haben eins awff tringunden geists. Vnd dy auch der gnad nicht nachuolgen noch dy warhait zw in laden dy nyembt vnmügleich zw wissen noch zw erschennen ist. Als der maister vom hahen synn spricht. All die dy sich aller ding vnwissend haben vnd von allen tzeitleichen dingen chern dy mügen sy erwerben.

































Wann dy sel dy an der tzeit noch an tzeitleichen dingen nicht hangt vnd ist am geist awff genomen vnd hat götleichen werchen nahent zS treten so vermag sy grasse ding.

<:19a>Ah, and would you know from what you hinder youself eternally and what you could know of eternal truth, whether you with continuous effort had and protected your inner person. If you yourself did not err you would know the things that are hidden from everybody who thus do not free and have placed themselves in the freedom of detachment of the irascible spirit and follow grace, and would bring about truth which for everybody is impossible to know and to recognize. As the master says: All those who remain ignorant of all things and turn away from all things, they can experience it. For when the soul does not hang on time and on timely things and is carried up by the spirit, she, indeed, is capable of great things and know that she is approaching closely divine actions.





































Nu wundert mich daz di sele hat so vil gotlicher glichen und grose edelkeit und daz si doch nicht mach gesprechen ein also creftic wort als der himelisch vater.



Etliche maistere sprechen iz sey dez schult, daz in got ist wesentlich, daz ist in der sele nicht wesentlich. Alayn iz ist in ir byldenlich, und wan si iz auch nicht wesentlich in ir beschlossen hat. Davon mach di sele got nicht gelich wurken dez enacht ich nicht. Wan man lege der sele abe allez daz, daz ir zu ist geleit, so iz si wesenlich nach got gebildet. Und doch mach si nicht also ein creftic wort geprochen als der himelisch vater.

Di andern maistere sprechen also: Daz got ist sein wesen, und daz hat er von im selber allez. Aber allez daz di sele ist, daz hat si von got empfangen, und davon mach si sich gote nicht gelichen an irn werken.

Da widersprich ich zumale allezamt daz sich daz nicht enhindert. Wan der sun hat auch von dem vater allez daz empfangen daz er ist und wirket doch glich dem vater, wan er und der vater gyzen uz den heiligen geist mit glicher craft, und davon mach si auch daz nicht gehindern.

<:20b>Wz meinet dz so vil noch denne gelerter lFte ist die so kumme erliden mFgen dz man die sele so nach in g=tlich wesen setzet Vnn dz man ir so vil g=tlicher glicheit zG eigent WFssent ez ment nicht anders denne dz si den adel der se nicht bekennent vs dz aller h=chste Bekanten si den adel der sele vf dz h=chste SF enwFsten an etlichen puncte wa si vnderscheit vinden solten zwFschent ir vnd gotte Secht welten ir mir vmb got helfen werben dz er mich in einer sach behFte in der ich vil gearbeit han Vnn wissent dz ich miner sinne vil der mitte verflissen han vnn noch so vaste bekFmbert bin dz ich ez nieman gesagen tar Vnn ich getar es ?ch Pch nFt wol gesagen Doch twinget mich die minne gegen Pch Vnn dz ich ?ch gedenke das ich Pwer geniesse Mich wundret vnn dz wunder hat mich lange bekFmbert wz dz meine daz dF sele ein so kreiftig wort nFt mag gesprechen als der himmelische vatter




Etlich meister sprechent es si des schult dz in got weslich ist dz si in der sele nicht wand biltlich





Vnn da von vermach si nich daz der vatter vermag wand si es wesenlich nFt enhat an dirre berichttunge benFget mich nit







ander meister sprechent wz got ist Sin wesen vnn sin sin dz hat er alles von im selber aber di sele ist von gotte dz si ist Da von mag si sich got nit gelichen an iren werken


Dar an genG mich zemale nFt


Wand der sun

het ?ch von dem vater enphangen alles dz er ist Vnn wFrket doch gelich dem vatter







































Vnd Rber das wundert mich das dy sel so vil gleichnus mit der gothait hat vnd hat auch grassen adel vnd das sy dannoch halt nach irer art nicht ein als chreftigs wart sprechen mag als der himlichs vater

von dem sprechen ettleich maister es sey des schuld was in got wesenleich ist das ist in der sel nicht wesenleich




vnd vmb das mag sy got nicht gleich würchen. Vnd wie wol sy nach got gepilt ist





dannoch mag sy ein so chreftigs wort als er nicht sprechen.


Auch sprechen da von ettleich [266ra] ander maister das got sein wesen ist das hat er von im selber aber was dy sel ist das hat sy von got enphangen. Vnd vmb das müg sy sich got in irn werchen nicht gleichen.

Aber ich sprich das sy das nichts hintert wann der sun  hat auch vom vater enphangen als das er ist vnd würcht doch dem vater gleich. Wann er vnd der vater giessen aws den heiligen geist. Das ist er get von in paiden aws götleicher chrafft vnd dar vmb mag sy auch nichts hintern.





































Now, I am surprised that the soul has so many godlike things and great nobility, yet, that she still can not speak a similarly powerful word as the heavenly Father.




Many masters say, that this is due to what in God is essential, is in the soul non-essential. In her it is only like an image and because she neither encompasses it essentially. This reason that the soul can not act like God, I ignore. For if one takes away from the soul everything that has been added to her, she is essentially formed according to God. And, yet, she can not speak a word as powerful as the heavenly Father.

The other masters speak as follows: That God is an essence which He has by Himself. However, everything that the soul has she has received by God, and therefore she can not become like God in her actions. This I reject entirely, as this is no hindrance at all. For the Son also has received everything that He is from the Father and, yet, He acts like the Father, when He and the Father pour out the Holy Spirit with equal power, hence, also she can not be hindered by this.

<:21a>Mer ein wort treit in im einen sin, daz di sele hindert an dem mir ein wenic genuget und doch nicht gar. Dz ist daz der sun ist uz gevlossen uz dem vater personlich, und nicht uz dem wesen. Der er ist inne bliben in dem wesen. Allez daz daz der vater vor mach personlichen, daz vor mach auch der son wesenlichen. Aber di sele ist uz gevlossen von den personen, und ist nicht in inen bliben an dem wesen. Sy hat empfangen, ein vromde wesen geursprungit von gotlichem wesen. Seht an dirre berichtunge genuget mir ein wenic und doch nicht gar.

<:21b>Mer ein einiges w=rteli dz treit einen sin in ime Dz ist dz der sun ist geborn vs der person des vatters vnn ist inne beliben an dem wesen Da von vermag er in dem wesende alles dz der vatter vermag personlich vnn weslich aber dF sele ist geflossen ab der persone Vnn ?ch ab dem wesende Vnn want si nFt inne beliben ist an den wesende da von vermag si nicht dem vatter gelich wFrken Sech an diset sinne genGget mich enwenig vnn doch nFt gar gentzlich

<:21c>Aber ain wort trait einen syn in im das dy sel hintert an dem mich ein wenig genüegt vnd doch nicht gar. Das ist das der sun ist aws der person des vaters geflozzen nach seiner person vnd nicht nach dem wesen sunder er ist also im wesen pliben was der vater nach seiner person wesenleich vermag das vermag auch der sun. Aber dy sel ist von den persann aws geflozzen vnd ist am wesen nicht inn pliben sunder sy hat ein frömts enphangen das seinen vrsprung von dem götleichen wesen hat.

<:21a>Moreover, one word explains a bit that the soul is hindered which I can accept, though not entirely. This is that the Son has flown from the Father personally, but not from the essence. There He has remained inside in essence. Everything that the Father is personally able to do, also the Son is capable of, essentially. Yet, the soul has flown forth from the persons, and has not remained in them in essence. She has received a foreign essence by the divine essence. See, I can accept this explanation, though not entirely.

<:22a>Nu nim ich wider di rede zu handen von der luterkeit. Sich von der vragt ein iunger sinen maister und sprach: Waz in aller beheglichkeit wer an dem menschen.

Do antwurt der maister und sprach: Ir behait aller beste an allen leuthen di luterkeit dez herczen. Do sprach der iunger: Iu warumme behait ewch di luterkeit dez herczen vor anderen tugenten? Do sprach der maister: Da ist di luterkeit dez herczen an etlicher weyse edler denne minne oder bekenntnisse. Do sprach der iunger: Wie mach daz gesein? Do sprach der maister: Da ist mannic bekennde und mannic mynnende hercze gevallen, aber kein luter hercze gevil nye.

Davon sprach ein maister: So ich mich ube an bekenntnysse so vind ich daz mir got ungruntlich ist. So ich mich ube an der mynne so vind ich daz mir got unbegrifflich ist. Ker ich mich aber in dy vriheit der luterkeit miner abscheydenheit so vind ich daz mir got ebenmessic ist.