Markus Vinzent's Blog

Tuesday, 22 December 2020

Bursary for doing a PhD “Divine property: Solutions from Late Antiquity and the Early Middle Ages” Project A1a

At the Collaborative Research Centre (SFB) Transregio 294 “The Structural Transformation of Property”, which is hosted at the Universities of Jena and Erfurt, the following academic research position is advertised at the University of Erfurt, part of the project A1 “Divine property: Solutions from Late Antiquity and the Early Middle Ages”. (Project leaders: Proff. Dres. Jörg Rüpke and Markus Vinzent) The part-time position (26 hours per week) is available as soon as possible. 

1 Research assistant Pay category E 13 TV-L (65 %) Field of work 

• Participation in the research tasks as well as the preparation and realization of events of the interdisciplinary Collaborative Research Centre "The Structural Change of Property" ( 

• Work on project A1a „Ancient and late antique ideas of Divine property“ within the Collaborative Research Centre. The successful applicant will investigate in particular the question to what extent thinking about divine property and God/Gods as owners changed the concepts and forms of human property. For this purpose, poetic texts from the late republican-imperial Latin literature will be analyzed with regard to their concepts and forms of argumentation. They will be interpreted against the background and in their effect on contemporary sacral, social, and economic practices. 

• willingness to pursue an academic qualification (for example a doctorate) at the University of Erfurt Requirements 

• excellent degree (Master or equivalent) in Religious Studies, Classics or Ancient History • knowledge of Latin or (preferably: and) Greek 

• methodical reflectiveness of the thesis 

• willingness to engage with the methods and concepts of the Collaborative Research Centre “The Structural Transformation of Property” 

• documented interest in pursuing a doctorate in an interdisciplinary research environment Comments/Remarks The position is available as soon as possible and will end on 31/12/2024. This call for applications is addressed to applicants who meet the requirements of the German law on temporary scientific contracts. General conditions of employment of the Thuringian University Act (Thüringer Hochschulgesetz, ThürHG) § 91 pass. 5 apply. The University of Erfurt is an equal opportunity employer in compliance with the Thuringian Equal Opportunities Act (Thüringer Gleichstellungsgesetz). The vacancy notice is addressed equally to male, female or diverse applicants. Women are underrepresented in the advertised area and are therefore particularly encouraged to apply. Applicants with disabilities are given preference in cases of equal qualification. Application Deadline Please submit your application with CV, copies of your final school and university degrees, a copy of your MA or diploma thesis, and an outline of the project you would like to pursue (5 pages) as pdf-files (maximum of 15 MB) by 20 January 2021 to: University of Erfurt, Max-Weber-Kolleg, Postfach 90 02 21 

• 99105 Erfurt Data Privacy For the electronic submission of your application, please find the necessary encrypting certificate with the public key for secure transmissions to the e-mail address given below under, listed under the respective Call for Applications. Secure transmission of your data cannot be warranted if you do not make use of this encrypting method. In sending your application files in electronic form, you agree to having your e-mail scanned for harmful coding, viruses and spam, to the temporary saving of the necessary data of your correspondence and to the conducting of further correspondence via e-mail without further encryption. By submitting your application, you also agree to the further processing of the submitted personal data within the application process. This agreement can be withdrawn at any point in written or electronic form, without specifying your reasons. Please note that withdrawal of your agreement may lead to your application not being further considered for the position applied for. All further regulations regarding data privacy according to Art. 13 of the General Data Protection Regulation (EU) 2016/679 may be found under (download Data Protection Information for Applicants). Notice The University of Erfurt does not refund any costs incurred in the application process.

Bursary for doing a PhD on “Divine property: Solutions from Late Antiquity and the Early Middle Ages”

At the Collaborative Research Centre (SFB) Transregio 294 “The Structural Transformation of Property”, which is hosted at the Universities of Jena and Erfurt, the following academic research position is advertised at the University of Erfurt, part of the project “Divine property: Solutions from Late Antiquity and the Early Middle Ages”. (Project leaders: Proff. Dres. Jörg Rüpke and Markus Vinzent) 

The part-time position (26 hours per week) is available as soon as possible. 

1 Research assistant Pay category E 13 TV-L (65 %) 

Field of work 

• Participation in the research tasks as well as the preparation and realization of events of the interdisciplinary Collaborative Research Centre "The Structural Change of Property" ( • Work on project A1b „Ancient and late antique ideas of Divine property“ within the Collaborative Research Centre. 

The successful applicant will investigate in particular the question to what extent thinking about divine property and God/Gods as owners changed the concepts and forms of human property. For this purpose, rhetorical texts of imperial and late antique (Christian) orators/preachers will be analyzed with regard to their concepts and forms of argumentation. They will be interpreted against the background of and with respect to their impact on contemporary sacral, social, and economic practices. 

• willingness to pursue a doctorate Requirements 

• excellent degree (Master or equivalent) in one of the following disciplines: Religious Studies, Classics, Ancient History or Patristics/Early Church History 

• knowledge of Latin or (preferably: and) Greek 

• methodical reflectiveness of the thesis 

• willingness to engage with the methods and concepts of the Collaborative Research Centre “The Structural Transformation of Property” 

• documented interest in pursuing a doctorate in an interdisciplinary research environment Comments/Remarks 

The position is available as soon as possible and will end on 31/12/2024. This call for applications is addressed to applicants who meet the requirements of the German law on temporary scientific contracts. General conditions of employment of the Thuringian University Act (Thüringer Hochschulgesetz, ThürHG) § 91 pass. 5 apply. The University of Erfurt is an equal opportunity employer in compliance with the Thuringian Equal Opportunities Act (Thüringer Gleichstellungsgesetz). The vacancy notice is addressed equally to male, female or diverse applicants. Women are underrepresented in the advertised area and are therefore particularly encouraged to apply. Applicants Applicants with disabilities are given preference in cases of equal qualification. 

Application Deadline Please submit your application with CV, copies of your final school and university degrees, a copy of your MA or diploma thesis, and an outline of the project you would like to pursue (5 pages) as pdf-files (maximum of 15 MB) by 20 January 2021 to: University of Erfurt, Max-Weber-Kolleg, Postfach 90 02 21 

• 99105 Erfurt 

Data Privacy 

For the electronic submission of your application, please find the necessary encrypting certificate with the public key for secure transmissions to the e-mail address given below under, listed under the respective Call for Applications. Secure transmission of your data cannot be warranted if you do not make use of this encrypting method. In sending your application files in electronic form, you agree to having your e-mail scanned for harmful coding, viruses and spam, to the temporary saving of the necessary data of your correspondence and to the conducting of further correspondence via e-mail without further encryption. By submitting your application, you also agree to the further processing of the submitted personal data within the application process. This agreement can be withdrawn at any point in written or electronic form, without specifying your reasons. Please note that withdrawal of your agreement may lead to your application not being further considered for the position applied for. All further regulations regarding data privacy according to Art. 13 of the General Data Protection Regulation (EU) 2016/679 may be found under (download Data Protection Information for Applicants). Notice The University of Erfurt does not refund any costs incurred in the application process.

Wednesday, 11 November 2020

Hier mein Beitrag zu der Ringvorlesung "Medizin und Literatur" der Charite Berlin und der Universität Konstanz zum Thema "Chronisch Sterben"

 Vor kurzem fand eine Veranstaltung in Berlin an der Charite statt, bei der ich im Gespräch mit Prof. Dr. Jalid Sehouli von der Charite und Dr. Jens Stupin, ebenfalls Charite, war zum Thema "Chronisch Sterben"

Hier der Link zu der Veranstaltung:

Blut und Tine

Sunday, 1 November 2020

The new book "Meister Eckhart, The German Works: 56 Homilies for the Liturgical Year. 2. De sanctis" has been published

 With great pleasure I was informed, that this week, vol. 2 of "Meister Eckhart, The German Works", ed. by Loris Sturlese and Markus Vinzent, has been published.

This volume (based on Loris Sturlese’s liturgical ordering) contains the vernacular texts and English translations of 56 of Eckhart’s German sermons, which can be linked with the cycle of preaching during the liturgical year on the Saints and other occasions (De sanctis). It is the second volume, following ETS 9 (De tempore), and gives us Eckhart’s preaching in literary form. The corpus of sermons that have been relocated into their liturgical place are taken from the critical edition of Kohlhammer to which was added a new English translation (for some of the sermons the first so in English). It opens a door to students and interested readers into the world of Eckhart’s liturgical preaching, helped by a thorough general introduction on the topic of sainthood, short prefaces to all homilies and notes.

Sunday, 20 September 2020

Monday, 14 September 2020

Deutschlandfunk: Sendung zu Markus Vinzent über Markion von Sinope

The German broadcaster Deutschlandfunk made a feature on Marcion and the dating of the Gospels, featuring amongst others the work that I have done over the past years:

A slightly longer version will be broadcast on Bayerischer Rundfunk, BR2, on 18 October 2020 at 8.30 am.

Podcast zum Thema des neuen Buchs "Offener Anfang"

 Mein Vortrag zum Mittwochsgespräch, Düsseldorf, wurde aufgezeichnet und wird ab 1.11.2020 als Podcast zur Verfügung stehen:

Half of a Scholarly Love Letter to Markus Vinzent; or, Why the Gospel of Mark is Both Early and Late

 Here a wonderful contribution to the debate about Marcion

Tuesday, 28 July 2020

The Unknown Meister Eckhart II, De Tempore 2 (Quadragesima to Easter)

Homily T17,1* [Pfeiffer 18]

Dominica in Sexagesima
‘Scio hominem in Christo ante annos quatuordecim etc.’ (II Cor. 12:2)

Text and translation

<:1>Scio hominem in Christo ante annos quatuordecim etc. Sant Paulus sprichet ‘ich weiz einen menschen, der wart vor vierzehen jâren verzuket in den dritten himel; weder daz in dem lîbe geschêhe oder niht, des einweiz ich niht, got der weiz ez wol’.
<:1> Scio hominem in Christo ante annos quatuordecim etc.[26] Saint Paul says: ‘I know somebody who was caught up in the third heaven fourteen years ago; whether or not it happened in the body, I do not know, God quite knows it’.
<:2>Ich spriche: wêre aber Paulus deheine wîle dâ gewesen, sô müeste lîp mit geiste geist worden sîn oder diu sêle müeste von dem lîbe gescheiden sîn. Doch schiet sîn sêle niht von dem lîbe, want si gap wesen dem lîbe, doch sach si got in ir unde sich in ime.
<:2>I say: If Paul, however, had been there all the time, then the body with the spirit both turned to be spirit or else the soul had separated from the body. Yet, his soul did not separate from the body, for she gave being to the body; and yet, she saw God in her and herself in Him.
<:3>Diu sêle hat drîe krefte: verstentnisse, wille und zornlicheit. Die drîe kefte einigent sich an die gotheit. Der wille heftet sich an got, daz er alliu dinc vermac; dâ grîfet got in götlich wesen unde gibet ir vermügentheit unde berhaftekeit. Daz verstentnisse heftet sich an den sun, daz si mit dem sune verstêt; denne verstêt si mit dem sune, sô si entbloezet wirt alles verstentnisses. Diu dritte kraft ist diu kriegende kraft, diu heftet sich an den heiligen geist. Diu kraft ist alwege kriegende nâch dem ursprunge, von dem si geflozzen ist, wand der heilige geist ein înleiter ist in die einikeit: dâ erfüllet er der sêle winkele alzemâle, dâ verliuset si zît unde stat in êwikeit, dâ ist si in der zît ob der zît und enhât doch diu sêle niht genüegede; und hête sie genüegede, sô hête si zît für êwikeit.

<:3>The soul has three powers:[27] mind, will and irascibility. These three powers are united in the Godhead. The will cleaves unto God, so that it can do all things. Then God seizes the divine being and bestows upon it[28] potentiality and fruitfulness.[29]The mind cleaves onto the Son, so that it knows with the Son; for if it knows with the Son, then it becomes devoid of all knowledge. The third power is the power of ascendance, which cleaves onto the Holy Spirit. This power is ever ascending towards the origin from which it came forth, for the Holy Spirit is a guide into oneness.[30] There he fills every corner of the soul,[31] and she leaves time and space in eternity, there she is in time and beyond time, yet the soul is not satisfied with this. For if she were satisfied, she had time for eternity.
<:4>Unt dar umbe sol man niht abe lâzen. Ez ist niht des menschen schult, swenne er stât in guoter bereitschaft und in vereinunge des willen, ob sich got denne birget und er mit im alliu dinc niht vermag und er tuot doch daz sîne, als diu sunne lât ûz ir lieht unde daz fiur lât ûz sîne hitze. Ein holzöpfellî mac sich niht enthalten, ez lâze ûz sîne siure, aber got vermac daz wol, daz er sich etwenne einer begerender sêle erziuhet, sô er ir doch vil nâhe ist. Dar umbe sol si doch niht verzwîvelen, si sol mit herzeclîcher begirde dicke ze gote sprechen: friunt aller liebester, wie lange sol ich dîn beiten?
<:4>Therefore, one should not let go. It is not the fault of a person, if one stands properly prepared and in union with the will, but God hides Himself and one cannot do anything with Him, and He does what is His,[32] just like the sun lets its light shine and the fire conveys its heat. A crab appel cannot hold back, but lets out its gall, yet, God can do this, that he witholds Himself from a longing soul, though being very close to her. Therefore, she should not become desperate, but rather in craving desire boldly say to God: ‘My most beloved friend, how long shall I wait for you?’[33]

<:5>Nû sprichet er: dem lieben Kristô wart gegeben ein niuwer name: der ein von dem engel, der ander von sant Paulen, der dritte von dem himelschen vater. Der engel gab ime den namen Jêsû Kriste. Mit dem namen nande in Joseph unde Mariâ unde der name ist als vil gesprochen als das heil der welte. Der name wirt gegeben eime verwundeten menschen. Wir zarten joch ze vil. Danne wêre man heil von aller gebrechlicheit, sô man wêre ûf erhaben unde în geholt; denne wêre man ûf erhaben, sô man blôz und abegescheiden wêre. Wande an dem obersten gensterlîn, dâ man gotlich lieht enpfâhet, daz gescheidet sich niemer von gote unde wirt niht gemitelt. Swie doch liep und leit unde pîne zuovallet, daz berüeret niht wan die nidersten krefte.
<:5>Now he says:[34] Christ was given a new name: one by the angel, another by Saint Paul, a third by the heavenly Father. The angel gave Him the name Jesus Christ. Joseph and Mary called him by this name and the name means ‘salvation of the world’.[35] The name is given to somebody who is wounded. Alas, we are too frail! For if we were saved from all infirmities, we had risen up and were brought back; and if one had risen up, one would be naked and detached. For the highest spark[36] wherein we receive divine light, that never parts from God nor is it mediated.[37] Whichever love and suffering and pain befalls [us], these do but touch the lower powers.[38]

<:6>Sant Paulus gab im drîe namen unde sprach, er wêre ein widerglanz des vater. Er sprichet: der verwunten sêle wirt gegeben daz verborgen himelbrôt. Wâ von ist si wunt? Daz ist von begirde. Waz ist begirde? Daz ist minne. Waz ist edeler denne begirde? want swaz man got bitet mit dêmuot unde mit begirde, des mag er niht versagen: er leitet die gerunge, diu mit dêmuot geverwet ist, in die triskamer der heiligen drivaltekeit.
<:6>Saint Paul gave Him three names and called him the reflection of the Father,[39] he says, the wounded soul is given the hidden heavenly bread.[40] Whence comes her wound? It is from desire. What is desire? It is love.[41] What is nobler than desire? What one is asking God for with humility and with desire, he cannot refuse.[42] He leads the desire which is coloured with humility into the private chamber of the holy Trinity.[43]
<:7>Paulus nante in ouch unde sprach, er wêre ein berhaftekeit des vater unde gelîcheit in dem vater, wand er mit dem vater würket und ouch die persône gebirt. Ich spriche für wâr: diu sêle mac persône gebern, sô got lachet in sî und sî wider lachet in in. Bî eime gelîchnisse: als der vater lachet in den sun unde der sun wider in den vater unde daz lachen birt lust unde der lust birt fröide unde diu fröide birt minne unde diu minne birt persône unde persône birt den heiligen geist: alsô birt er mit dem vater.
<:7>Paul named and called Him also the fruitfulness of the Father and the likeness in the Father,[44] as He works with the Father and also brings forth the persons.[45] I truly say, the soul will bring forth persons, if God smiles into her and she smiles back into Him. Or in a simile: as the Father smiles into the Son and the Son smiles back into the Father,[46] and this smile generates lust, and lust generates joy, and joy generates love, and love generates persons, and persons generate the Holy Spirit, in this way He generates together with his Father.
<:8>Der dritte name was, dô er sprach, er wêre ein majestât der substancie gotes. Diu majestât ist daz wesen der substancie gotes, diu substancie ist diu ursprunglicheit der drîer persônen. Denne heizet diu sêle majestât, sô si wesen begibet: dâ sol man bekennen vater und vaterlicheit unde sun und sunlicheit und ir beider persône in einekeit begriffen. Der vater gab ime fünf namen âne wort.
<:8>The third name that he gave was the majesty of God’s substance.[47] The majesty is the being of God’s substance. This substance is the very origin of the three persons. Hence, the soul is called majesty when she provides being: then one gets to know Father and Fatherhood, the Son and Sonship, and the both their persons’ being held in oneness.[48] The Father gave Him five names without a word.
<:9>Daz uns got blôz behalte in im, des helf uns got. Âmen.
<:9>That God keeps us naked in Him,[49] may God help us. Amen.

Homily T19/3,2* [Sievers 22]

Feria III post dominicam I in Quadragesima
‘Domus mea domus orationis vocabitur etc.’ (Matth. 21:13)

Text and translation

<:1>Domus mea domus orationis vocabitur etc. Min hüs sal heiszen eyn bedehusz
<:1>‘Domus mea domus orationis vocabitur etc.’[50]   ‘My house shall be called a house of prayer’.
<:2>Die gewihete kirche heisset eyn bedehusz dar inne nymet man die artzedige der sele an den sieben sacramenten die heilige christenheit Heisset auch eyn bedehusz vnszers hern godes dor ijnne wirt vnszer herre gespiset an syme heiligen lichnam Vnd wesset vnd nymmet zu [fol. 297r] an sinen ledemeszen dasz ist an christenluden daz himmelrich heisset ouch eyn bedehusz dor in ruwet unszer herre und gebrucht siner herschaff Daz vierde godes husz ist die sele dar inne wircket vnser herre sin werck mit syner gnade Ezu dem andern mal soln wir mercken daz dit husz heissz eyn bedehusz
<:2>The blessed church is called a house of prayer. In it one receives the medicine of the soul by the seven sacraments. The holy Christendom is also called a house of prayer of our Lord God. In it our Lord is eaten with His body which is and grows in all its members, i.e. in Christian people. The kingdom of   heaven is also called a house of prayer. In there our Lord rests and reigns in his Lordship. The fourth house of God is the soul. In it our Lord does His work with His Grace.
<:3>Ezu dem ersten male solln wir mercken wer der ist den men anbeden sal Ezu dem andern male wi <ge>than wisz men beden sal Ezu dem dritten male wasz men beden sal Ezu dem virden male welch nütz da von kommen mag
<:3>First, we should note who the one is to whom one should pray. Second, how we should pray. Third, for what we should pray. Fourth, what is the use of it.
<:4>Ezu dem ersten soln wir mercken vnd pruben daz men god alleyn anbeden sal Dasz bewiset vnszer herre selber da her mit eijnie frauwen sprach bij eym borne er bedet Er enwisset wo ader weme ir bedet ader daz ir bedet Sündern die zijt sal kommen dasz men god nicht alleyn anbeden sal vff den bergen vnd vff den tempeln Sündern men sal god anbeden in em geist vnd in warheit Wan myn vatter ist eyn geist vnd men sal en anbeden inme geist vnd die woren anbeden suchet men himmelschen vatter
<:4>First, we should note and see that one should pray to God alone.[51] This our Lord Himself shows, when He spoke to a woman by the well:[52] ‘You pray you know not where or to whom you pray or what to pray for’, ‘but the time will come that on one should not only pray to God on the mountains and in the temples, but one should pray to God in spirit and truth’, for my Father is a spirit and one should pray to Him in spirit and those who pray in truth are sought after by my heavenly Father.
<:5>Daz andere wilch wisz men beden sal wiszet er wo by ich eyn guden menschen bekennen sal ader mag des en thu nicht bij fasten noch bij almüzsen noch bie andern kastigunge Sündern bij gebede der sich an sine gebede aller best fugen kan zu gode den heisz ich den allerbesten menschen vnd der getodet ist sijn hemesch ader an zorne Vnd anme geslecht der sunde der sich allermeist todet an dissen dingen der bedet allermeist Gebe eyn mensch eyn gantz lant durch god vnd tethe nicht mere der enhette nicht gethan vnd sprech eyn mensch eyn Eijnig Ave Maria Vnd tede me daz geslecht der sunde an sich der hette me gethan Dor vmb sprichet vnszer herre daz dasz weyszkorn valle zu der erden Vnd sterbe nicht so mag da keyn frucht werden Da von vellet esz aber zu der erden vnd stirbet so bringet esz vil frucht Der mensch vellet von den sünden in den fruchten vnd stirbet in der leyde Vnd [fol. 297v] ergusset sich an der gnade vnd zweifelt in dem glauben vnd vellet an der liebe
<:5>Second, how we should pray. Do you know, how I shall or can know a good person? This you do not become by either fasting or by alms or by other self-chastisement,[53] but by prayer. Whoever in his prayer can unite himelf to God in the best way, him I call the very best person, and he is tod for his malice or anger and the brood of sin. Whoever mortifies himself in these things, prays most. If a person gave an entire stretch of land for God and did nothing more, he had done nothing, but if a person said one Hail Mary and mortified in addition the brood of sin in him, he had done more. Therefore, our Lord says[54] that ‘when the kernel of wheat falls to the ground and does not die, no seed can derive from there. But if it falls to the ground and dies, it produces many seeds’. This person falls from sins into seeds and dies through suffering, and he pours himself out in grace, he has doubts in faith, but falls into love. 
<:6>Ouch wil die schrifft daz alle gude werck sin eyn gebeth Ich wil ez ouch also vte als sie in beder wise gethan werden vastet eyn mensch vnd gibet almüsen vnd wirt her da midde vff getragen zu gode Thomast spricht dasz dasz gebete nicht ensj dan eyn vffstigen zu gode god spricht Dasz der ist hoch der mensch ist neder Vnd sal dan der mensch vff stigen zu gode So müsz her etwasz under sich liegen da midde her gehoget werde her sal under sich legen dasz god geschaffen hait Vnd joch die sele in krefft der werlt an dem lichnam nicht volnbracht moge werden als horen vnd sehen vnd die fünf synne dar midde die sele an dem lichnam vorbünden ist die sele müsz sich ziehen an die krefft der werg die an dem lichnam vollenbracht mogen werden Dasz ist bekentenisze vnd liebe an den zweyn krefften ist die sele gegoszen von der werlt Sal ich god bekennen da endarff ich weder augen zu <noch oren> ez müsz eyn ander geistlich bekentenisze sin sal ich mit gode voreynet werden an der liebe da endarff ich hende noch fusze zü noch keynerlei ledemeszer Sundern dasz sich der mensche vorstelt in allen geschaffende dingen vnd vorslecht sich an syme geist alleyn vor gode vnd voreynt sin geist mit godis geist Vnd werde eyn geist mit god dasz ist alleyn eyn war gebeth vnd wirt in dem gebede alleyn god beweget zu zwidende all dez menschen begerunge Vnd zu horende also sin gebeth wan boven <zit> vnd staid wircket god sijne godliche werg alleyn in mir
<:6>Scripture, too,[55] wants that all good deeds be a prayer. And so do I want this, and if they are done in both ways, a person fasts and gives alms and through it is lifted to God. Thomas says[56] that prayer is nothing, but an ascending to God. God, he says, is above, human beings are below. And if then a person shall ascend to God, he must put something underneath him, in order to be put up. He shall put something underneath him that God has created. As even the soul cannot be perfected in the body through the powers of the world, such as by hearing and seeing and the five senses through which the soul is bound to the body, the soul must pull herself to the powers of the deeds that can be perfected in the body,   namely knowledge and love. In these two powers the soul is poured from the world. Shall I know God, I do not need either eyes <or ears>, it must be another, mental knowledge. If I am to be united with God in love, I do not need either hands or feet or any other limbs. Instead, the person should steal himself forth in all created things and locks himself up in his intellect for God alone, unites his intellect with God’s intellect and becomes one intellect with God. That alone is true prayer, and alone through this prayer, God is being moved to grant all that a person wishes and to also listen to his prayer, as above time and place, God does His divine work alone in me.
<:7>Geist in disser wisz sal er beden nicht mit menige der wort noch mit vel sene der bucher Sundern da dir wort gebrichet an dem gebede Dasz gebeth is vollenkommen als ich sehe dasz die lude lesen mit dem munde so sehe ich wol dasz sie nicht wol lesen enkunde Sihet eyn schuler in dasz buch al swigen<d>e so sehe ich wol dasz her lernet durch zwey dinge alleyn bedet men mit worten Dasz sint prister vnd gelarte lude die zu godes dinst getermet sin dasz sie singen und lesen zu kore Vnd da mit erwecken Vnd reyzen alle alle ander lude zu inniket Ezu dem andern male abe desz menschen herz zu stran [fol. 298r] ist daz sich die andacht samen zu den worten vnde komme<n>t also mit der andacht vnd innikeit von dij wort solde ich eynen menschen raiden der kortesten vnd den sichersten vnd den smaghafftigen weng den god allerschirst vnd allergernst in me gezwidet so wulde ich eme dit gebeth Raiden
<:7>‘Intellect’. In this way you should pray not with many words or with a lot of thinking about books, but when you are short of words in prayer. This is a perfect prayer. When I see that the people read with their lips, I quite recognise that they are not able to read. When a student looks into a book being silent, then I quite recognise that he is learning. Only for two reasons one prays with words, first the priests and trained people who gather for God’s service in order to sing and read in choir. And through this they arouse and stimulate all other people to inwardness. Second, when the heart of a person is overwrought, so that the contemplation is expressed in words and comes together with contemplation and inwardness. If I had to suggest to a person the shortest, securest and a tasty way to God, the one that God most clearly   and most willingly grants in me, I would suggest to the one prayer.
<:8>Vff si<be>n sach mochten we esz bringen worum daz irlaubt ist worum men die heiligen anbeden solle der ennenne ich uch nicht mer wan drij 
<:8>Up to seven reason we might be able to come, why it is allowed to pray to the saints, though I only elaborate for you on three fo them.
<:9>dasz erste ist wan die sele bekennet daz der üszfloisz godlichez lichtes vnd wolust also obirklar vnd krefftig <ist> an syme gespringe Vnd wan her fluszet uff die obersten krefft der sele vorbas gegeben wirt den nedersten krefften die da vorbünden sint <mit dem> lichame vnd vorbasz durchguszet alle de gledemesze dez menschen vnd machet den licham durchschenich als die schrifft spricht Das der gerechten lip sollen luchten an deme jungsten tage als die sonne Vnd die sele daz bekennet dasz ez godliche licht vnd wollust vorblibet an den obersten krefften vnd an dem nedersten vorleschet ez vnd als mer als eyn unreynikeit widder godlicher clarheit so endar sie sich <von> gode an underscheit nicht erbidden von oitmüdikeit vnd biddet die heiligen dasz sie ergebeth opphern gode vnd vor sie bidden dasz ist eyn gut gebeth wan van der oitmüdikeit hochit sich god
<:9>The first is, as the soul knows that the emanation of divine light and desire is overly bright and powerful in its origin, and as He flows out onto the highest powers of the soul, totally being given to the lowest powers that there are bound together with the body, and entirely flowing through all limbs of a person and making the body transparent, as the Scripture says:[57] ‘The body of the just shall shine like the sun on doomsday’; and as the soul knows that divine light and desire remain in the highest powers and vanish in the lowest, more so, as an impurity stands against divine transparency, hence she is not allowed to ask of God any difference through humility, but asks the saints, that they are devotedly sacrifice to God and ask on behalf of her, this is a good prayer, as through humility God elevates Himself.[58]
<:10>Die ander sach ist daz der uszfloisz godliches lichtes vnd syner suszikeit also oberklar vnd krefftig ist daz ez ny keyn creatur inthalden mag als ich ouch me gesprochen habe uff alle die krafft aller engel vnd sele vnd alle creatur gesmeltzet wer uff eynen engel ader uff eyne sele Sie enmochten den götlichen flüß nicht enthalden Sy müzen ön widder geziehen mit lobe in god Dor vmb heissen die engel hummelsche vogel Dasz sie god anvnder laz loben mit eyner goszene godlicher wollust in god also her moises schribet dasz alle wazzer fliezen usz dem mere Vnd fliessen widder in dasz mere also fluzet alle godliche lust uff alle creature vnd fluszet mit gode widder an god Also ez die sele luterlichen bekennet so bekennet sie da entgegen ir kranckeit vnd entar sich gode bidden vnd neiget sich zu den heiligen da etwasz mechtiges an ist die auch menschen gewest sin vnd biddet sie er zu helfen ez were anders unmogelich [fol. 298v] daz der mensche vmmer torste hulff gesuchen an den heiligen wan god alleyn luterlich milde ist vnd bretiste barmhertzikeit had vnd eme vor gad desz menschen leit dan den desz menschen selben vnd sich mer frauwet siner selikeit dan der mensche selber
<:10>The second is that the emanation of divine light and of His sweetness is so overly bright and powerful, so that never any creature can contain it, as I have said before.[59] If the powers of all the angels, the soul and all creatures were melted onto one angel or onto one soul, they could not contain the divine flow, they would need to draw it back with praise into God. Therefore, the angels are called heavenly birds, as they sing praise to God without interruption through a divine desire, poured into God, thus Lord Moses writes that all waters flow from the sea and flow back into the sea, thus all divine lust flows onto the creatures and together with God flow back into God. As the soul knows it purely, there she knows it despite her weakness and dares to ask God and she tends towards the saints, as there is something powerful in them who also have been human beings, and she asks them to help her, as otherwise it would be impossible that a person ever dared to ask for help   from the saints, as God alone is pure merciness and has broadest mercy, and He is more aware of a person’s suffering than it is to this person itself, and He is more happy about his blessedness than the person itself.
<:11>Daz dritte ist dasz god der ewikeit hat geleget an den menschen dasz eyn mensch geyn dem andern uff stet vnd eme neyget da midde ert man god Der mensch wisz esz ader nicht so eret he doch god vnd nichem der ez bekennet en nymet sich die ere an sunder gibet sie gode
<:11>The third is that God has destined human beings for eternity. That one person stands up for another one and bows down in front of him, with this one honours God. Whether or not the person knows it, one gives honours to God and noone who knows takes the honour for oneself, but gives it to God.
<:12>dasz dit gebeth an uns vollenbracht werde dez helff uch vnd mir etc. Amen
<:12>That this prayer is perfected in us, may God help you and me etc. Amen.

Homily T25,2* [Strauch V 379-82]

Feria V in coena Domini
‘Scitis quid fecerim vobis etc’ (Ioh. 13:12)

Text and translation

<:1>[59a]Scitis quid fecerim vobis etc. Unsere herre Jhesus Christus sprach zu synen jungeren: wißent ir was ich uch getan hann?
<:1>Scitis quid fecerim vobis etc.[60] Our Lord Jesus Christ said to His disciples: ‘Do you know what I did to you?’
<:2>An diesen wortten gibbet er uns zuverstene dru dinge. Das eyn ist das wir wisende sullen sin an dem wortte da er sprach „wisset ir“? Das andere ist, wes wyr wißende sullen sin ann dem wort da er sprach: „wz ich getan han“. Das dritte ist, was das sy, dem er es getan hait an dem wortte da er sprach „uch“.
<:2>With these words He lets us know three things: The first is that we must be people who know,[61]because He said ‘do you know’? The second is, what we must know, taken from the word that He said: ‘what I did to you’. The third is, who the one is to whom He has done it, from the word that He said: ‘you’.
<:3>Crisustimus spricht, das unsere herre zum ersten knyewete fur Judam, der yne verraden sulde, und zwug yme syne fuße. Das zwahen unsers herren syner jungern fuyß was [59b] eyn bereydunge zu dem sacrament, das er yn geben wulde. Da unser herre zu sanct Peter kquam, da enwulde er sich nyt laßen zwahen unsern herren und sprach: du ensalt mir der fuyß nyt zwahen, herre. Beda spricht: unsere herre kqueme zum ersten zu sanct Peter, und Judas hette sich durch synen freuel zu fure gesatzt, daz er zum ersten gezwagen wurde. Eyn andere heilige spricht, das sanct Peter gezwahen wurde zu aller lest, und das die andern jungern alle geswiegen hatten von   eynualdigkeyt und von duffe ir wißheyt, want sie wischten das wol, das alle unsers herren wergk in dem besten wurden [60a] gethan. Do so bekantte sant Peter sin große unwirdigkeyt des dinstes von dem herren, darumbe sprach unsere herre: Peter, das ich nu tun, das enweystu nyt, du salt es aber hernach wißen. An den wortten engnungete noch sant Peter nit, sunder da er sprach: entzwahen ich dich nyt, du ensalt (380) | keyn deyl mit mir han.
<:3>Chrysostom says that the Lord first knelt in front of Jude who later would betray Him and washed his feet.[62] That our Lord washed the feet of His disciples was a preparation for the sacrament that He wanted to offer them.[63] When our Lord came to saint Peter, he did not want to get washed by our Lord and said:[64]  ‘Lord, you shall not wash my feet’. Bede says:[65] our Lord first came to saint Peter, but in his wickedness Jude had already sat down, so that he got washed first. Another saint says[66] that Peter got washed last and that all other disciples remained silent out of simplicity and through their wisdom, as they rightly wished that all our Lord’s works should be done with the best [person]. As saint Peter admitted his immense unworthiness of the service of the Lord, our Lord said: ‘Peter, what I am now doing that you do not understand, but you shall later know it’.[67] As the words, however, were not enough for Peter, He said: ‘Unless I wash you, you have no part with me’.[68]
<:4>nu mochte man fragen, ob an der gotheyt deyle were zu gebene. neyn nit! an der gotheit enist keyn deyle zu gebene, sunder an dem entphaen der creaturen so ist deyle, want an den creaturen da ist mee und mynner. des enist an der gotheyt nyt. da sprach sant Peter: herre, nyt alleyn die fuße, sunder handt und heubt. [60b] da antworttet unsere herre sant Petro und sprach: were gezwahen ist, der endarff nit dann das er die fuße zwahe. By den fußen ist uffgenomen die begerunge des menschen, want als die fuße den lichamen dragent, also dreyt die begerunge des menschen hertze und sele. Darumbe sprach unser herre: enzwahen ich nit din fuß, das ist enkeren ich nyt din begerunge zu mir, so ensaltu keyn deil mit myr hann, das ist, so enmagstu nit wonen in myr, want din begerunge muß dich leyden in mich. Eye, wie dicke die begerunge gereysset wurdt von godde und doch widder vermenget wurdt! [61a] Darumbe sprach sant Peter: herre, nit alleyn die fuyß, sunder auch hende und heubt. Bij der handt ist uffgenomen die verstentenisse und die redelichkeyt, bij dem heubt die meynunge, want die meynunge ist hoi mit allen wercke<n>, und als die wercke mit der hant gewircket werden unde geordent zu yrme ende, also als sie gewer<ck>en sollen liplich, also werdent alle geystlich wergk geordent mit dem verstentenisse und mit der redelichkeyt also als sie gescheen sullen geistlich. unde also als das heubt verderbet alle gliddere, also verderbet die meynunge al des menschen wercke. Alsus ist es, wan das verstentenisse und die redelichkeyt, die die werck zierent, in godde [61b] stediglichen dringent in abgenomenheyt alles hindernisses, so endarff der mensche nyt dann das er die begerunge hude vor anfelligen sachen, das sie nit vermenget werde. Herumbe sprach unsere here zu sant Peter: were getzwahen ist, der endarff nit dann das er die fuyß zwahe.
<:4>Now one wished to ask whether one could give parts of the Godhead.[69] No, of course not! There are no parts of the Godhead that could be given away, instead what creatures receive are parts, as with creatures are more and less. This does not exist with the Godhead.[70] Then, Saint Peter said:[71] ‘Lord, do not wash only my feet, but my hands and my head.’ Then our Lord answered saint Peter and said:[72] ‘who is washed does not need anything except getting the feed washed’. With ‘feet’ is taken up the human desire, for as the feet carry the body, so the desire moves the heart and soul of human beings. Therefore, our Lord said: if I do not wash your feet, i.e. if I do not turn your desire towards me,[73] you will not have part of me, i.e. you will not reside in me, as your desire must lead you into me. Indeed, how strongly is the desire being pulled by God, and, yet, it is entangled again! Therefore, saint Peter said: ‘Lord, not only the feet, but the hands and the head, too’.[74] With ‘hands’ is taken up knowledge and rationality, with ‘head’ intention, as intention is involved in all actions, and as actions are carried out and directed towards their goals by using hands, as they must be done[75] bodily.[76] Thus, all spiritual things are directed by intellect and ratio, as they must   be done spiritually. And as the head ruins all limbs, so the intention ruins all human actions.[77] It follows that when intellect and ratio which embellish the actions, gradually push into God by removing all impediments, a person does only need to restrain any desire from susceptible causes, so that it does not get entangled. That is why our Lord said to saint Peter: ‘who is washed does not need anything except getting the feed washed’.[78]
<:5>unsere herre sprach zu eynem male zu synen jungern: ist das ir nyt enessent das fleysche des menschen sones noch drinckent sin bluyt, so enmogent ir keyne leben in uch haben. Des worttes erschracken sin jungern und flohen von ym one sin apposteln, die blieben bij yme. want die jungern beduchte, das er gar dorliche gesprochen hette. Da sprach [62a] unsere herre zu synen apposteln: wollent ir auch von mir? da antwordt sant Peter: herre, was sal ich? wisestu mich von dir? du bist eynborn, ußer dir flußet daz wortte des ewigen lebens. uff das wortte „wisestu mich von dir?“ spricht sanctus Augustinus, so wise mich zu eym andern dich oder zu dir in eyner andern wise. Ylarius spricht: Es enwart nye besser ordenunge da<n> das der vader ist in dem sone und der sone in dem vatter unde sie beyde in dem heiligen geyst unde der heylige geyst in yne beyden und das die middelste persone menschlich nature an sich genomen hat und sie in sich an eyner personen vereynet hait. eyn styme [62b] sprach zu Sant Au(gu)styn: ich bin eyn (381) | spise der großen wash und du salt mich essen und ich   ensal nyt gewandelt werden in dich, sunder du salt gewandelt werden in mich. also als die spise verwandelt und vernaturet wirt in dem menschen, also wurt menschliche nature mit der spisen, die got ist, verwandelt und vernaturet in gotlicher naturen. Ignacius, unser frauwen cappellan, wart geworffen in des lewen mundt. Da sprach er: ich bin Christi spise. Du salt mich wol zuriben, das er mich destabaß verdauwen moge. Die gotheit ist eyn condimentum gottes lichamen. Salomon spricht: Eyn cleyn gabe wurdt dicke siebenfalt [63a] also wurt gottes lichame in der selen, want sie entpfecht gotliche nature mit der gotheyt alzumal an dem lichame unsers herren mit dem ewigen lebene das sie entpfecht, want gotliche nature ist eyn burne des ewigen lebens und sie entpfecht eyn sune zwischen ir und godde und sie entpfecht eyn widdermachunge der gebrechen ame geyst. want gottes liachame gibt der selen zubekennen yren gebrechen, der sie vergessen hat, off das sie ir bichte tuwe, oder er gibt ir sicherheit, das sie yr vergeben sin. Er gibbet ir sußigkeyt, want sie  entpfecht von der eynungen synes mit der gotheyt. Er gibbet ir auch eyn gehugnisse Christi von syme sacrament [63b] das sie entpfecht. Er gibbet ir auch ye gegenwordige gnade von der heymelicheyt irs mit yme, als sie yne entpfecht. Er gibbet ir auch in ir selber, eyn glichnisse des ewigen lebens, want er ist der, als der prophete spricht, by dem alle dinge lebent.
<:5>Once our Lord said to His disciples: ‘If you do neither eat the body of the Son of Man nor drink His blood, you cannot have life in you’.[79] These words scared His disciples and they flew from Him without His apostles who stayed with Him.[80] When the disciples thought that He had spoken senselessly, our Lord spoke to His apostles: ‘Do you also want [to go] away from me?’[81] Then saint Peter answered: ‘Lord, why shall I? Do you send me away from You?   You are the inborn, the word of eternal life flows out of You’.[82] About the word ‘Do you send me away from You’ saint Augustine says:[83] ‘Then send me to another You or to You in another way’. Hilary says:[84] There was never a better order than[85] the Father being in the Son and the Son in the Father and they both in the Holy Spirit and the Holy Spirit in the two of them, and that the person in the middle took on human nature and that they have united themselves in one single person. A voice said to saint Augustine:[86] ‘I am a food that was big and you should eat me and I shall not be transformed into you, but you shall be transformed into me’. Then, as the food is being transformed and processed in a human being, so by the food that is God human nature is transformed and processed into divine nature. Saint Ignatius, the custodian of our Lady, has been thrown into the mouth of the lions. There he said: I am the food of Christ. You shall me grind, so that He can me easier digest.[87] The Godhead is a condiment of God’s body. Salomon says:[88] ‘A small gift will richly become sevenfold’. So God’s body will be in the soul, when she receives divine nature with the Godhead notably with the body of our Lord together with eternal life that she receives, as divine nature is a fountain of eternal life,[89] and from herself and God she receives a son, and she receives a restoration of what has been deficient in the mind.[90] For God’s body makes the soul known her deficiencies, which she has forgotten, so that she can repent, or it gives her security that these have been forgiven to her.[91] It gives her sweetness when she receives it, because of its oneness with the Godhead. It also gives her a memory of Christ through its sacrament that she receives. Each time it also gives her actual grace by the intimacy of her and   Him, when she receives Him. He also gives her in herself a simile of eternal life, because He is, as the Prophet says,[92] the one in which all things are alive.
<:6>Unsere herre sprach, er sulde synen getruwen diener setzen uber alles sin gut. Augustinus sprach: Gottes eygen gutt ist sin eygen wesen. Paulus spricht: wer got zuhafftet, der wurdt eyn geyste mit godde. Hie von spricht der prophete: Herre, myn sele hait abgenomen in dem heile. Uff disselbe wort spricht sanctus Ambrosius: alse nymmet die sele abe, das sie seligkeyt verluset und wurdt me geyst dan sele. [64a] want sie magk so sere zunemen an gotlicher liebe, das sie zumale geyst wurdt. Auch spricht sanctus Augustinus, das die sele me sij da sie mynnet dann da sie leben gibbet. In Cantic. stet geschreben, das die liebe starcke sij als der dot, der die sele scheydet von dem libe. Ich sprechen aber, das sie tusentwerbe starcker sij dann der dot, want sie nymmet die sele ußer ir selber. Das spricht sanctus Dionisius, das die liebe setzet die sele ußer ir selber in das daz sie mynnet, want die liebe setzt das gemyntte in das das da mynnet und sie setzet das da mynnet in das gemynte. Auch spricht sanctus Dionisius, das die mynne machet gedeylt dingk eyn unge(64b)deyltes. Alsus eynet die liebe das das die liebe sele eyn wurdt mit godde. Herumbe sprache unsere herre zu synen jungern: wißent ir was ich uch gethan hann? und sprach auch: das ich nu tun, das enwissent ir nyt. ir sollent es aber hernach wißen, als er sprechen sulde, ir sijt mit ußeren und mit groben dingen so verbildet und so verblendet, das ihr der inneren dinge noch nyt erkennen konnent.
<:6>Our Lord says,[93] He should put His faithful servants above all that is His. Augustine said:[94] God’s own is His being. Paul says: Who sticks to God is becoming one mind with God. Of this the Prophet speaks:[95] Lord, my soul has diminished in salvation. On this word saint Ambrose says:[96] The soul diminishes, when she loses beatitude and becomes more mind than soul. Then she may increase so much in divine love that she becomes then mind. Augustine, too, says that the soul is more, when she loves than when she gives life.[97] In the Song it is written[98] that love is stronger than death which separates the soul from the body. I, however, say, that it is thousand times stronger than this one, because it[99] takes the soul out of herself. This, saint Dionysius says,[100] that love puts the soul out of herself into what she loves, because loves puts what is being loved into what is loving it, and it sets the one that loves into what is being loved. Saint Dionysius also says[101] that love turns a divided thing into an undivided one. Thus love unifies this,[102] so that the loving soul has become one with God. Therefore, our Lord said to His disciples: ‘Do you know what I did to you?’[103] And he also said: ‘what I am now doing that you do not understand, but you shall know it later than’,[104] when He shall say: You are so deformed and blinded by external and coarse things that you could not yet recognise the internal things.
<:7>Unsere herre sprach auch: das broit daz ich salle geben, das ist myn fleisch. Der (382) | propheta spricht, das der mensch aße der engel broit. Raphael sprach zu dem jungen Dobias: die spise die ich essen, der enmagstu nyt gesehen. Augustinus [65a] spricht: Es enwardt nye nature edeler dann die nature Christi sele. Das ist darumbe, want sie geeynet wardt mit der gotheyt. Es enwardt auch nye seele geschaffen luter creature zu sin, die also edel were na ir nature als der mynste engel der ye geschaffen wardt, want an syner ersten formen magk der engel got ansehen. des enmag die sele nyt. Sie muß zum ersten geeyniget werden in die forme des lichamen. Dionisius spricht: der engel ist eyn offenbarunge gotlichs liechtes, want   durch yn schynet das gotlich liecht in die sele. Dionisius spricht auch, der engel sij eyn durchluchtig spiegel. Herumbe wan [65b] wir alle begeben als der engel, so sin wir als der engel luter, clare das gotlich liecht zu begriffen als der engel.
<:7>Our Lord also said: ‘The bread that I shall give you, this is my body’.[105] The prophet says[106]that the person ate the angel’s bread. Raphael said to young Toby:[107] The food that I eat you cannot see. Augustine says: No nature was more noble than the nature of Christ’s soul.[108] For it was united with the Godhead. And it was no soul created to be simply a creature which was so noble according to her nature as the smallest angel that has ever been created, for in its first form the angel can contemplate   God. This, the soul cannot.[109] She first has to be united with the form of the body. Dionysius says: the angel is a revelation of God’s light, for through it the divine light shines into the soul.[110] Dionysius also says that the angel is a transparent mirror.[111]Therefore, if we give away everything as the angel [does], then we are as translucent as the angel, pure as the angel to grasp the divine light.
<:8>Vier stucke sal der lichame hann nach diesem libe. Subtiligkeyt. want were eyn stein oder eyn andere ding, was das were, also groß als alles erterich und das das ganze were an allen steden und were eyne sele darinne mit dem lichamen nach der ufferstendungen, die daruß wolde, sie fure daruß one alles hindernysse des lichamen. Das andere das ist clarheyt. Er sal siebenstunt clarrer werden dan die sonne wan sie noch siebenstunt clarer wurdt dan sie itzunt ist, ia tusentstunt [66a] wurt er clarrer. Das dritte ist lichtigkeyt, das ist das er uff der lufft gan magk als unsere herre hie bewisete uff dem wassere. Das vierde ist unlidelichkeyt, das ist das yne keyne fure gebornen enmagk noch keyn wassere erdrencken nach keyn wafen gewunden nach keynerley anfelligkeyt enmag yne nyt lidende gemachen. Die ersten dru die hatte unsere herre Jhesus Christus in syme dotlichen libe: subtiligkeyt da er von unsere lieben frauwen libe kquame, clarheyt da er syne<n> jungern uff dem berge erscheyn, lichtigkeyt da er uff dem wassere gingk. Diß hatten auch sin apposteln gesehen und enwischten doch [66b] nyt was es bedute. Des mochte er wol sprechen: wißent ir waz ich uch getan hann? Neyn! ir enwissent es noch nyt. Ir sollent es aber hernach wißen.
<:8>Four elements the body should have after this life. Subtlety. For, if a stone or something else, whatever it were, were as big as the entire ground of the earth and that it fully reached all cities, und there would be one soul in there with the body after the resurrection, and she wished to get out of there,[112]she would move out of there without being hindered by the body. The second is clarity.[113] It should become seven times clearer than the sun when it has become seven times clearer than it is now, indeed, it will be a thousand times clearer. The third is lightness. That is that it can walk on air as our Lord has proven on the water.[114] The fourth is impassivity. That is that neither fire can birth it nor water can drown it nor can it be overcome by any weapon nor can any affection make it suffer. The first three our Lord Jesus Christ had in his mortal body: subtlety, as it derived from the body of our Lady, clarity, as he appeared to His disciples on the mountain, lightness, as He walked on the water. This,   His apostles, too, have seen, but did not grasp what it meant. This, he wanted to express: ‘Do you know what I did to you? No! You do not understand, yet, later, however, you should know’.[115]
<:9>Das wir uns und got bekennen muszen luterlich nach der ubersten warheit, des helff uns der der die warheyt ist. Amen.
<:9>That we must know us and God in a pure way[116] according to the highest truth, may the one who is the truth,[117] help us. Amen.

Homily T27,2* [Pfeiffer 57]

In vigilia Paschae
‘Mortui enim estis et vita vestra abscondita est cum Cristo in deo’ (Col. 3:3)


The passage that Eckhart refers to is read on the eve of Easter (B37: ‘Opden hoegen paesavont’, fol. 81v; BT: ‘Wff Weyhnachten die ander predig ... Vnd man m=cht auch dise predig vff den heiligen Osterabent predigen’, 315v).  
               The text is handed down by manuscripts: B2 (109v-110v fragm.), B5 (10r-12r), B9 (100r-104r), B37 (81v-83r), Ba2 (258vb-259vb), Br11 (49v?-?? fragm.), Bra1 (82r-84r), De (159v fragm.), E2 (268a-269b fragm.), Em (212vb-213vb), F1 (35r fragm.), Fr3 (68r-69v fragm.), Ga (233r-??), Gi1 (16v-21r), Ha3 (105v fragm.), Ko (84r-86v), Kö1 (14vb-15ra fragm.), M2 (172r-173v), Mai1 (1r-4v), Nu (71r-72v), Sa (113v-119r), S1 (237v-238r, 261r), S5 (311v-316v (gleicher Text wie in S7)), S7 (193r-195v (gleicher Text wie in S5; Text von 4. Hand)), St1 (90v-94r), St5 (143v-144v fragm.), Str3 (2r-5v [1r-4r]), Z1 (48v-49r fragm.).
Drucke: BT (315v-316v, 315v: ‘Wff Weyhnachten die ander predig’), KT (84r-85r), HT (118-120), ST (119a-121a [186]).
               Unfortunately, J. Quint who had noticed that Ko differs from the other manuscripts in the opening and in its end thought that it was also lacking text in the middle part, hence excluded the manuscript from any further investigation and stayed with the remaining manuscripts that present the text of this homily with only minor disagreements, grouped in four families of manuscripts, one being that of the two even more closely related paris B5, Str3, and Bra1, B9 who both reflect a common ancestor, and the second one being Ba2 with BT and KT. In between these two families is the following third group of manuscripts which is more closely related to the latter one: B2, Ba2, E2, St5, and the fourth one which which is between the first and the second/third family: M2, St1. Overall Quint thinks that Pfeiffer’s text only needs very few alterations.[1] Pfeiffer, in return, has prepared Quint’s judgement about Ko as he has divided the text that is given as one entity into two parts, removing the opening of the text and placing it as saying 8 into the latter part of his Eckhart collection,[2] while he ignored the rest of the text of Ko. Following him, Quint stated that this rest of the text ‘had nothing to do with the present homily by Eckhart’,[3] yet he neither did point to another text to which this passage could belong. The introductory part that, like the latter part of the homily, is unique to Ko has been widely used, after Pfeiffer had qualified it as a saying, and, as F. Löser has rightly seen, most of the time the saying was reduced further to the phrase ‘Ez sprichet meister Eckehart: wêger wêre ein lebemeister denne tûsent lesemeister’.[4] As such, K.H. Witte thought that the saying has been put into the mouth of Eckhart and that it does not fit his thinking at all.[5] According to G. Steer the same saying is also present in another manuscript, Bra3 (46v), where one reads: ‘Bschof albrecht spricht welt ich fr(gen nach wolgelerten pfaffen so w=lt ich fr(gen gen paris. S=lt ich aber fr(gen nach gottes haimlichait so w=lt ich g(n zG dem aller ermesten menschen den ich iena funde der mit willen arm w(r’[6] (‘Bishop Albert says, if I wanted to look for very learned clerics I would look towards Paris. Should I, however, look for God’s inwardness, I would go to the very poorest person who I ever found to be willingly poor’). Yet, Löser notes that this saying is not only shorter than the full quote in Pfeiffer, it is also different, while in the saying Eckhart looks for masters of Scripture, this one looks for clerics, while Eckhart for the bare and naked nature, ‘Albert’ looks for God’s intimacy. Indeed, Löser points to a longer passage of a homily, attributed to Albert, where one finds Albert’s saying.[7] Löser also adds that Albert’s authorship would need to be discussed, although he does not hint at a potential alternative, though the content clearly reminds of Eckhart. This would also explain, why Eckhart would formulate a similar idea in similar wording in the present homily, version A. And it was particularly in late homilies of Cologne (Bra3 derives most likely from the early 14th c. and transmits texts from Cologne) that Eckhart refers to his earlier times in Paris.[8] 
               After studying Ko, however, it appears that Ko is a most interesting manuscript which provides us with a text that seems in some parts earlier than the other witnesses, hence, we have printed it as version A, though in other parts, version B, seems to preserve the text that is closer to its author. In addition to all other manuscripts, there is also the further witness B37 which Quint had not at hand which gives us a third variation of the opening, version C, though for the rest of the text joins version B. It seems that B37 had added its own introduction to the homily which, contentwise, was intended to turn that of version A upside down. Interestingly, witness S1, though following version B later, still reflects a knowledge of the opening of version A. 
               Ko attributes the text explicitly to Eckhart: ‘Es sprichet meyster Eckehart’ (83r), and so does S1, the manuscript that still knew the opening of version A: ‘Meister Ekhart sprach’ (237v).

The content of the homily

The homily begins with the core verse that runs through the text, Col. 3:3, and its vernacular translation (n. 1) with the idea that our life should be hidden in Christ. How radical the preacher takes this hiding, dying and losing oneself in Christ, is made clear from the start. 
               Given the three versions of this homily, the most likely explanation, looking at the content of the different versions is the following: Version A comes closest to the homily that Eckhart has given not soon after the condemnation and murdering of Margret Porete. In its opening and its ending, both unique to this version, we read a harsh critique of the multitude of university scholars who have contributed to this dramatic death, a criticism that was dropped in version B. In version A, the core verse, Col. 3:3 is taken as a fanfare for the unnamed martyr who has lived true holiness and divine practice by having died in Christ. Hence the sharp contrast between the thousand masters of reading (lesemeyster) and the one single master of life (lebemeyster). 
               Just as in Margaret, this person is not only a physical master, but, as n. 2a also shows, it is Christ himself.[9] Instead of looking for an interpretor of Scripture, the text advocates to look for living sanctity which can not be found anywhere else than in a naked, bare, detached creature. The way, this creature is described, matches the portray that Margaret paints from the ideal soul, that she is ‘wanting to willingly, joyfully, nakedly, longingly, rightly, and unmoved suffer  poverty and misery, being despised and unpleasentness and to remain in these up to death without any why.’ Porete’s key term of her Mirror of Simple Souls is picked up in the expression ‘without any way’, and it is the culmination of this section. Also in the end of the homily (nn. 6a-11a), the preacher seems to refer to a rather recent disaster: ‘Here, now, was the groundless misery’, hinting again at Porete, adding as an explanation of the disaster aligned with Porete: ‘Vnd ein vergessen vnd nit wissen aller geschaffener ist es ein vrsprvng gotlicher eynunge’. So also the following section in n. 7a seems to reflect Porete, when Eckhart talks about the harm that being an image of God unleashes with a critical remark about the pope. Yet, he also adds a critical note about readers of his own, and one may add, Porete’s work (n. 8a), stating that ‘one who lives the truth is better than all who ask’. Knowing oneself means letting oneself go, one is reminded of the Talks of Instruction, but also of Porete, again. In a next step, the preacher relates that only few people achieve to go beyond rational contemplation and understanding, and it is noticeable that he does not advocate a non-rational, but a beyond rational grasp (n. 9a). Just like Porete, the key term in this contemplation is love (n. 10a), something that the greatest minister at the university in Paris does not understand nor live. Again, topics appear that remind of Porete: understanding happens without a medium and is way from something to nothing. And just like Porete, living in nothingness devalues any promise, be it of hell or heaven (n. 11a), and in this sense, the text moves to a straight defense of Margaret, explaining that one can not withhold either hell or heaven from such a person, and, on the contrary, that people who want to corrupt such life of detachment, shall be cursed.
It is a birthing of fruit and it entails a mutual exchange of Christ becoming a human being for us becoming God for Him (n. 2). The rest of the homily unfolds how radically human Christ has become, and how radical one’s hiding in this life of Christ has to be, whereby us becoming divine or a divine nature does not come with uniting oneself with a transformed or glorified nature of Christ, but His divine nature and our transformation into divine nature comes precisely with hiding in the most debased inhuman human nature.
Hence, Eckhart warns that one should understand the Biblical verse using ‘sweet words or spiritual practices’ or that ‘we look big in holiness’, that we ‘are comforted and pampered by God’ (n. 3). Perhaps, the homily even reflects some personal experience of Eckhart during the process, when he talks about being spoken about as people who are false and untruthful, as somebody who has been robbed of a good reputation, has lost his support, that even suffered bodily harm (n. 4). Worst, however, is that even God seems to be withdrawing from us. Hence, it is to admit that we do not know God at all, ‘except by nothing’ (n. 5). This also means that one lets go the virtues (nn. 5-6).
To this is added a question of the masters, why by elevating the soul, God does not also elevate the body (n. 7). Eckhart’s response is that the body itself is not a debasing of the soul, but adds to her nobility and that it follows her into divine union, a birth of the soul as God’s inborn Son.
If this union is such, all that God suffers should be sweet for us to suffer (nn. 8-9).
The homily ends with a prayer to hide and lose oneself in the divine nature (n. 10).

Editions, commentaries and notes

F. Pfeiffer, 181-4; J. Quint, Die Überlieferung der deutschen Predigten Meister Eckharts textkritisch untersucht (1932), 536-46.

Previous English translations

C. De B. Evans 144-6.

Text and translation

<:1>Mortui enim estis et uita uestra abscondita est cum Cristo deo. Ad Colossenses III. Ir seyt todt/ vnd euwer leben ist verborgen mit Christo in got. Ware heiligkeit vnd g=tliche übung enmag keyn mensch in der warheit haben der nit in Christo gestorben ist/
<:1> Mortui enim estis et uita uestra abscondita est cum Cristo deo. Ad Colossenses III.[10] You are dead, but your life is hidden with Christ in God. True   holiness and divine practice no human being can have in truth who has not died in Christ.
<:2a>weger wer ein lebemeyster denne tusent lesemeyster aber lesen vnd leben e got dem mag nieman zG komen Solte ich eynen meyster sGchen von der geschrift den sGchte ich zG paris vnd in hohen schGlen vmbe hohe kunst Aber wolte ich fragen von vollekomenen leben Daz kunde er mir nit gesagen War solte ich danne gan alzGmale mergent danne in ein blos ledig nature die kunde mich vß gewisen dez ich sy fragete ir vorchten lGte waz sGchent ir an den toten gebeyne. War vmb sGchent ir nit daz lebendige heyltGm daz Gch mag geben ewig leben. Waz daz tot hat weder zG geben noch zG nemen. Vnd solte der engel got sGchen Ey got so sGchte er in niender den in eyner ledige blossen abgescheiden creature Alle vollekomenheit lit dar an daz man armGt vnd ellende vnd smacheit vnd widerwerdikeit vnd alles daz gefallen mag in allem trucke willekliche froliche ledekliche begirliche vnd berihtekliche vnd vnbewegenliche mNge lyden vnd do by blyben bitz an den dot ane alle war vmbe
<:2c> van alle synen gebreken lusten enn eygensuckelicheit ende die niet enen auge geuen wille en heuet alle dingen hoe swaer die oeck syn die ophem vallen moegen doer god toe lyden eer hy der vermaninge gods niet gehoersam en solde syn of volbrengen mitten werken derr hy den wil gods in bekenden soe voel syn menschelicke cranckheit gehengt of geleysten mach mer welck mensche in lyden onverduldich wort beuonden sulcke druck enn lyden en brengt hem niet die boosheit toe mer het apenbaert die sunde der onverduldicheit die in hem verborgen was Hem geschyet als enen coperen ouersyluerden pennynck eer hym dat vuer coemt soe schynt hy ganse enn claer syluer toe syn mer wann eer hy coemt in dat vuer dat vuer en maect hem niet coperen dan het bewyst enn apenbaert dat hy niwen dich coperen is
<:2a>More worthy would be one master of life than thousand masters of reading,[11] however neither reading nor living can be attributed to somebody, except God. Should I look for a master of Scripture, I would look for him at Paris University for excellent knowledge. Would I, however, ask him the question of perfect life, he could not answer it. Where, then, should I go? Fully note that nowhere else than into a bare, naked nature, this could explain to me what I am asking it: ‘What do you look for in the dead bones’.[12] Why do you not look for living sanctity that can give you eternal life, what death can neither give nor take. And should the angel look for God, oh God, it would not look for Him elsewhere than in a naked, bare, detached creature. All perfection depends on wanting to willingly, joyfully, nakedly, longingly, rightly, and unmoved suffer  poverty and misery, being despised and unpleasentness and to remain in these up to death without any why.
<:2c>of all one’s weak lusts and selfishness and who do not wish to pay and have any attention to anything, as difficult as they may be. These are also those people who often can fall by suffering for God’s sake as long as they may not be obedient to God’s commandent to fulfill in deeds. Whoever in knowing God’s will can be so packed or burdened by one’s human weakness, moreover, the person who has been found so impatient in suffering, such pressure in suffering does not serve him, rather evil has revealed the sin of impatience that was hidden in him. To him happens as to a silver-plated copper penny that, before fire is applied to it, it fully appears to be shining silver. Even more, once it comes into fire, the fire does not turn it into silver, so that this proves and reveals that it is now fully copper.
<:3>Ein lerer sprichet: ja, richer got, wie wol mir wirt, so min minne fruht gebirt! Unser herre sprichet zuo einer ieglichen minnenden sele ich bin iu mensche worden, daz ir mir got werdent. Werdent ir mir niht göte, als ich uch mensche worden bin, so tuont ir mir unrehte. Mit miner götlicher natiure wonte ich in iuwer menschlicher natiure, also daz mines götlichen gewaltes nieman verstuont unde daz man mich sach wandelen als einen andern menschen. Also sullent ir iuch mit iuwer menschelicher natiure verbergen in mine götlichen nature, daz iuwer menschlichen krankheit an iu nieman bekenne unde daz iuwer leben zemale götlich si, daz man an iu niht bekenne wan got.
<:3> A master says: indeed, rich God, ho well I start to feel, when my love birthes fruit.[13] Our Lord says to every loving soul: I have become a human being for you, so that you become God for me. If you do not become God for me, as I have become a human being for you, you do me injustice. With my divine nature I dwelled in your human nature, so that nobody understood my divine power and that one saw me living just like any other human being. Thus you should hide yourself with your human nature in my divine nature, so that nobody becomes aware of your human weakness in you and that your life is entirely divine, so that one does not recognize in you   anything but God.
<:4>Unde daz enlit <n>iht dar an, daz wir süezer worten unde geistlicher geberden sien unde daz wir tragent einen grozen schin von heilikeite vor den lFten unde daz unser name verre und wite getragen werde unde daz wir groezliche geminnet sin von den gotesfriunden unde daz wir von gote also verwenet unde verzartet sien, daz uns des dunke, daz got aller creature vergezzen habe unz an uns alleine, unde daz wir wenen, swes wir von gote begeren, daz ez iezuo allez si geschehen. Nein ez, niht! Diz enist niht, daz got von uns heischet: ez get allez anders.
<:4>And this does not depend from the fact that we use sweet words or spiritual practices and that we look big in holiness and our name is carried far and broad and that we are enormously loved by God’s friends and that we are comforted and pampered by God, so that we think that because of us God has forgotten all creatures and that we believe that whatever we ask of God it all ever happened. No, this is not so! This is not, what God wants from us, all that is different.
<:5a>Es ist ein anders daz got von Gch haben wil Er wil daz ir in leiden fry vnd vnbeweget stet. Vnd daz Gch die sprechent ir sint valsch vnd vngerecht vnd

Gch uweren gGten lGmet benement

vnd sy Gch des verzihent daz uwers libes notdurft wol bedank

vnd ir in uwerm grossen vntrost trost sGchet in vnserm lieben herren ihsu christo vnd er sin >gen vor Gch beslGtzet vnd sin antlitz van Gch keret vnd er denne dGt als er Gch weder sehen noch h=ren welle denne sollent ir Gch lan als sich vnser herre ihsus christus lies an dem crFtze

do er sprach got min got myn wie hastu mich gelassen den du vnschuldig weist
<:5b>Er meinet,

daz wir vrilich und unbeweget funden werden, so man uns sprichet, daz wir valsche und unwarhafte liute sien und swaz man von uns gesprechen mac, da mit wir unsers guoten liumden beroubet werden, und niht alleine daz man uns übele sprichet, mer: ouch daz man uns übel tuot und man uns abeziuhet die helfe, der wir zuo unsers libes notdürfte niht enbern mügen, und niht alleine an der notdurft zergenclicher dinge, mer: ouch daz man uns schaden tot an unserm libe, daz wir siech werden oder swaz pine daz ist, diu uns ze liplicher arbeit gefürdern mac, unde so wir in allen unsern werken getuon daz allerbeste, daz wir erdenken künnen, so uns daz die liute kerent zuo dem aller boesten, daz sie erdenken künnent, unde daz wir daz niht alleine von den menschen liden, mer: ouch von gote, also daz er uns enziuhet sinen gegenwürtigen trost unde so er rehte tuot, als ein mure zwischen uns und ime gemachet si, unde so wir mit unsern arbeiten zuo ime komen, trost unde helfe suochen daz er denne gegen uns tuot, als er siniu ougen vor uns beslieze,

also daz er uns weder sehen noch hoeren welle und er uns alleine lat stan vehten in unsern noeten, als Kristus von sinem vater gelazen wart: sehent, hie solte wir uns in siner götlichen nature verbergen, daz wir also ungeneiget stüenden in unserm untroste, uns mit dekeiner sache ze behelfenne wan alleine mit dem worte, daz Kristus sprach vater, aller din wille werde vollebraht an mir.
<:5a>God wants to have something different from you. He wants you to stay free and unmoved in suffering. And even that you are called false and unjust and

that one takes your good reputation

that they complain about you that you can not spare the necessity of your body

and that in your great distress seek comfort in our beloved Lord Jesus Christus, though He closes His eyes before you and turns his face from you and He then does, as if He would not want to see or hear you, then you should let yourself go as our Lord Jesus Christ has let Himself go on the cross

when He spoke: ‘My God, my God, how could you have let me go, the one you know is innocent’.[14]
<:5b>He wants us to be found free and unmoved, if one speaks about us that we are false and untruthful people and whatelse one may say about us, so that we are robbed of our good reputation, and not only that one speaks badly about us, rather that one also does evil to us and withdraws the support which we do can not spare for the necessity of our body, and not only with regards to the need for transient things, also that one harms our body, so that we fall ill or what pain it is which pushes us to manual work. And while in all our labour we do the very best which we can think of, this the people turn for us into the worst which they can think of, and that this we do not only suffer from men, rather also from God by Him withdrawing from us his present comfort and he really does as if there was a wall built between us and Him, and when we come with our labour to Him, look for comfort and help, that He then turns against us, closing His eyes before us, so that He neither wants to see nor to hear us, leaving us stand and fight alone in our distress, just as Christ was left by His father: See, here, we should hide ourselves in His divine nature, so that we stand unbent in our non-comfort, and not to make use of anything but the word that Christ spoke: ‘Father, all your will be done in me’.[15]
<:6a>hier nun war daz grvndlose ellende. Vnd ein vergessen vnd nit wissen aller geschaffener ist es ein vrsprvng gotlicher eynunge

<:6a>Here, now, was the groundless misery, and it is a forgetting and not-knowing of all who have been created, an origin of divine union.

<:7a>Es ist kein bilde so g=tlich als dGt dir dryge schaden Es ber?bet luterkeit vnd benymmet friheit vnd verbirget gotliche wenheit vns ist in der sele daz enweis vmbe den lip nit der lip weis auch vmbe es nyt dez darf sich nieman ein nemen daz er es begryffe in sin nature Es gezogen werden durch sin nature vnd Fber alle creature wenn daz wirt geoffenbart vns avemaries lag ich spreche oder vns ?gen blickes lang Do mag man mer applas geben den alle bebeste der heiligen cristenheit die sich hie nye vernomen

<:7a> There is no image so divine that it does you threefold harm. It robbs you purity and takes away freedom and hides divine being. There is something in our soul that does not know about the body, nor does the body know about it. Nobody can assume that one grasps it in its nature. It is being drawn through its nature and beyond all creatures, when it is being revealed to us for the length of a Hail Mary, I say, for the length of a blink of an eye for us. There one can give more indulgence than all the Popes of the holy Christianity, that have never made a statement about this.

<:8a>etteliche lGte die kFment vnd wellent alles wort haben vnd minnent mich denne ein iegliches also es ist. Wisten sy waz sy sGchten sy teten sin nit Ein lebender der warheit ist besser denne alle fragen Ein sterber ist mir werder denne alle leber myt eigenschaft gebunden. Eya nement myner worte war durch got daz disen weg niemant mag gan er habe sich denne zG grvnde vernommen vnd verlan

<:8a>Many people come and want to get the entire speech and love me for everything, as it is. If they knew for what they search, they would not do theirs. One who lives the truth is better than all who ask. One who dies is more worthy to me than all who live with their own things. Ah, understand my words through God that nobody can go this way, unless one has radically understood and let gone oneself.

<:9a>Der lGte ist gar wenig da die da kFmen Fber verstentliche sch?wunge vnd Gber vernvnftige begryffunge vnd wer doch der menschen eins got worden der da stvnde svnder alle begryffvnge formeklicher b<i>ldvnge denne zehen dusent menschen die ir selber gebruchent inbildelicher sch>wunge vnd in vernvnftiger begryffvnge.   Wan die warheit mag sy nit begryffen vor irem behelfe verstanden al vergangen al hat keynen begryf noch keynen versFche in zit noch in ewikeit hie en ist noch liep noch leit aller begryfnGs abewege so han ich daz mynne alles begeben. In diser hohen vollekomenheit begriffent sich die heilige eynikeit zG disem leben han ich mynne Ich armen wa sint mynne synne die so gar ber?bet stan ich habe weder war noch nach enbildete sache du bist bloß in widernemunge ist der dot.

<:9a>There are few people who there come beyond rational contemplation and beyond rational understanding, but the person had become one with God who there stood without any grasp of formal images, instead of ten thousand people who enjoy themselves through image driven contemplation and in rational understanding.  For one can not grasp the truth by the help of their intellect. All that is all past has neither word nor possibility either in time or in eternity, here is neither love nor suffering. Bereaved of all understanding, I have given up all that is mine. In this high perfection the holy oneness has understood itself. This life I love. Poor me, where are my senses that stand so bereaved! I am neither right nor can hold to a clear reason. You are naked. Death is taking back.

<:10a>Wer diser warheit sol werden innen der mNß haben hohe mynne Er mNß sich haben in vollekvmener luterkeyt vnd in vollekomener abgescheidenheit vnd mGß sich werffen vnder sich vnd vnder got vnd wider alle creaturen. Vnd mGs in mvgelich dvncken daz alle creature wider in sin vnd sol nieman wider in sin den vßgenomen einen senfmFtigen hertzen vnd wer daz hat dem sol offenbar werden daz dem grosten pfaffen verborgen ist der dazG paris in die schFle ye kam der es myt leben nie besas. Wer dise wege sol vinden der mGß hohe sprungen Nber alles das myttel ist daz sich begryffet daz heilige iht. Wie wenig noch daz gewortet ist daz man sol komen von iht in nicht do sich blosheit hat begryffen vnd alle bilde sint gewichen in dirre nehesten vergangenheit da vil lihte nieman zG komen mag oder komet yemant dar zG der mGs allen den verborgen sin die daz nit ensint wan es ist vnbekant dem der es da ist eya wie gar verborgen es denne ist allen den die hie vmbe nit wissen do blosheit ir selbes vergeht daz ist uber alle iht da alle iht endent

<:10a>Whoever shall realize this truth, must have utmost love. One must have oneself in perfect purity and in perfect detachment and must throw oneself underneath oneself and underneath God and against all creatures. One must think of the possibility that all creatures are against oneself, and if nobody were against onself, then only the one with a meeky heart, and whoever possesses will be revealed that what is hidden to the greatest priest who ever joined the school in Paris. Whoever wants to find these ways needs to jump high beyond everything that serves as a medium by which one grasps the holy something. How barely can one speak it out that one should come from somthing into nothing, where bareness has grasped itself and all images have vanished in this closest past to which perhaps nobody can come, or if somebody comes to it, must remain unknown to all of those who there are nothing, for it is unknown to the one who there is. Ah, how it is entirely hidden to all those who do not know about it, when bareness forgoes itself. This is beyond all something, when all something finds an end.  

<:11a>eya wa sol der erleiden da zit helle hymelrich ist vergangen da enmag yemant nyemant erlangen Eya waz man vff disem wege bGtet do alle ding stant vff yrem nye Eya daz yeman so wise were der mir hie helle oder hymelrich neme oder gebe wie gGt dem zG volgen were do man sich nit wider neme sint zefriden in mynen verluste vff ihtes niht han ich ein kosten dein selben wil ich mich lan solte hymel vnd erde vergan wer mich nimet vß slag vnd vß klag verflGchet sy der der daz habe wer verderben welle an mir der stoße baste den rigel fGr vnd sy innen ledig bitz in den dot dar vmb han ich kein not.

<:11a>Ah, what shall this one suffer, where time, hell, kingdom of heaven have gone. There nobody can become anybody. Ah, what can one offer on this way where all things stand on their nothingness? Ah, that somebody were as wise who here takes from me or give me hell or heaven, how good would it be to follow him as one   would not take things back again. One is content with the small loss of something. It did not cost oneself. If I want to let myself go, should heaven and earth go, so be cursed the one who takes me away from the blow and away from mourning, who wants to corrupt me, this one should push as good as possible the lock on and be internally naked until to death. Therefore, I am in no need.

<:12b>Got ist ein sogetan wesen, daz man niht baz bekennet denne mit nihte. Wie mit nihte? Daz man abe lege allez mitel, niht alleine die welt versmahen unde tugende haben, mer: ich muoz die tugent lazen, sol ich got sunder mitel sehen; niht also, daz ich die tugent versmehe, mehr: diu tugent sol in mir wesenlich sin und ich sol ob der tugende wesen. Wan so des menschen gedank enkein dinc niht enrüeren mac, dan aller erste rüeret er got.

<:12b>God is such a being that one does not know at all, except by nothing. How by nothing? That one lets go all means, not alone despise the world and have virtues, rather I have to let go the virtues, am I to see God without means. Not that I despise the virtues, rather the virtues shall be in me essentially and I shall be above the virtues. When, thus, nothing any longer can not touch human thinking, only then one touches God.

<:13b>Ein heidenischer meister sprichet, daz nature über nature niht enmac. Da von mac got von keiner creature bekant werden. Sol er bekant werden, daz muoz geschehen in einem liehte über nature.

<:13b>A pagan master says that nature can not rise above nature. Hence, God can not be known by any creature. If He is to be known it has to be in a light above nature.

<:14b>Die meister habent eine vrage, waz daz meine, so got die sele   erhebe über sich selber und über alle creature und er si heim gefüeret in sich selber, war umbe enedelt er denne den lip niht, daz er der irdischen dinge niht bedörfte? Diz berihtet ein meister – und ich wene, ez si sant Augustinus – unde sprichet also: wenne diu sele kumet zuo der götlichen einunge, denne aller erst ist der lip volkomenlich dar zuo komen, daz er alliu dinc niezen mac ze gotes eren. Wan durch den menschen sint alle creature uz geflozzen, unde waz der lip redeliche der creaturen geniezen mac, daz ist der sele niht ein abeval, mer: ez ist ein zuovluz ir wirdekeit, wan diu creature enmöhte edelern widerfluz niht vinden, in ir ursprunc wider ze komenne, denne   in dem gerehten menschen, der ie einen ougenblik siner sele gestatte, daz er uf gezogen wart in götlicher einunge. Wan zwischen gote und der sele ist denne dekein hindernüsse, und also verre diu sele gote volget in die wüestenunge der gotheit, also verre volget der lip dem lieben Kristo in die wüestenunge des willigen armüetes, und als diu sele vereinet ist mit der gotheit, also ist der lip vereinet mit würkunge gewerer tugende in Kristo. So mac der himelsche vater wol sprechen ‘diz ist min lieber sun, in deme ich mir selber wol gevalle’; wan er hat niht alleine in die sele geborn sinen eingebornen sun, mer: er hat si selbe geboren sinen einbornen sune.

<:14b>The masters have a question, what it means that when God elevates the soul above herself and above all creatures and carries her home into Himself, why then does He not ennoble the body, so that it would not need the earthly things? This, a master, reports – and I guess it was saint Augustin – and he says thus: when the soul comes to divine union, only then the body has been added perfectly, so that it can enjoy all things for God’s honour. For through man all creatures have flown out, and what the body rightly enjoys of creatures is not a falling off for the soul, rather it increases her nobility, for   creatures can not find a more noble reflux to come back into their origin than in the just man who ever allows his soul one moment, for Him to be pulled up into divine union. Then there is no hindrance between God and the soul, and as far as the soul follows God into the desert of the godhead, so far the body follows the beloved Christ into the desert of the willed poverty, and as far as the soul is united with the Godhead, so far the body is united with the action of proven virtues in Christ. Thus the heavenly father can well speak: ‘This is my beloved Son in whom I please myself well’. For He not only has given birth to His Son into the soul, more, He has born herself His inborn Son.

<:15b>Eya, von dem aller tiefesten herzen! Mensche, waz mac dir herte oder scharpf gesin durch in ze lidenne, wenne du rehte betrahtest, daz der, der da was in der forme gotes und in dem tage siner ewikeit in dem schine der heiligen unde der da vor geborn was ein schin und ein substancie gotes, daz der kam zuo dem karcher unde zuo dem lime diner smeckenden nature, diu also unreine ist, daz alliu dinc, swie reine sie sint diu ir genahent, diu werdent smeckende und unreine, und er doch durch dinen willen genzliche dar in wolte gestecket werden? Waz ist niht süeze durch in ze lidenne, swenne du ze semen liesest alle die bitterkeit und alles des lasters, daz uf in viel? welich schande und laster er leit von den fürsten unde von den rittern und von den boesen knehten unde von allen den, die den weg uf und nider giengen für das kriuze? wie diu klarheit des ewigen liehtes verspiuwen unde verspottet unde geitwizet wart?

<:15b>Ah, from the deepest heart! Man what can be hard and sharp for you to suffer for Him when you rightly sees that the one who there has been in the form of God and in the day of His eternity in the light of the holy ones and who before he was born was a glory and a substance of God, that this one has come to the carcer and to the clay of your ill-tasting nature that is so impure that all things, no matter how pure they are, when they come close become ill-tasting and impure, and yet, for your sake wanted to be put into this? What is not sweet to suffer for Him, when you collected all bitterness and all vices that befell Him? What shame and vice He suffered from the rulers and from the knights and from the evil servants and from all those who went the way up and down before the cross? As the glory of the eternal light has been spewn and mocked and derided? 

<:16b>Eya, wie ein groz unverschult barmeherzikeit und wol bewertiu minne, diu mir an keiner stat nie volkomenlicher beweret wart als an der stat, da der minne kraft durch sin herze brach! Also mache dir ein gebündelin von myrren van  aller hande bitterkeit dines herren und gotes unde laz ez alle zit zwischen dinen brüsten wonen und sich an unde beschowe sine tugende, wie fürderlich er din heil in allen sinen werken zuo hat braht, unde sich, daz du im mit dem selben gelte widermezzest sinen schemelichen lesterlichen tot und sine pin lidende nature, mit der er ane schulde für dine schulde geliten hat, als ez sin eigen schulde were, als er selber sprichet in dem propheten von siner pine, da er sprichet ‘sehent, diz lide ich von minen schulden’, unde wa er sprichet von der fruht siner werke, da sprichet er ‘sehent, disen richtuom sulnt ir besitzen von iuwern werken!’ unde nennet unser sünde sine sünde unde siniu werc unseriu werc, wan er hat unser sünde gebezzert, gelick als er sie selbe gewürket hete, unde wir besitzen die verdienunge siner werke rehte als wir sie gewürket haben. Unde diz sol unser arbeit ringe machen, wan der guote ritter klaget siner wunden niht, so er den künig an siht, der mit ime durch ine verwundet ist. Er biutet uns ein tranc, daz er vor getrunken hat. Er enbiutet uns niht, er habe ez e vorgetan oder geliten. Dar umbe sulle wir groze minne ze liden han, wan got nie niht anders getet die wile er uf ertriche was.

<:16b>Ah what a great, undeserved mercy and well proven love which has never been proven to me more perfectly than in this place where the power of love broke through His heart! Hence, make yourself a bundle of myrrh of all kind of bitterness of your Lord and God and let it rest all the time between your breasts and contemplate and see His virtue how helpfully He has brought about your salvation in all His actions, and see that you repay Him with the same   currency for His shameful, blasphemous death and his pain suffering nature with which he innocently suffered for your guilt, as if it were His guilt, as He Himself speaks in the prophet of His pain, when He says: ‘See this I   suffer because of my debts’, and where He speaks of the fruit of His actions, when He says: ‘See, this richness you should own because of your actions’. And He calls our sins His sins and His action our action, for He has bettered our sins, just as if He had done them Himself, and we own the reward of His actions as if we had done them. And this shall render our labour little, for the good knight does not complain about his wounds looking at the king who is wounded with him through him. He offers us a drink which He has drunk before. He does not offer us anything unless He has done it or suffered it before. Therefore we should greatly love to suffer for God has never done anything else while He was on earth.

<:17b>Daz wir also unser menschliche nature und alle unser krankheit in götlicher nature verbergen und verlieren, daz an uns niht funden werde dan der luter got, des helf uns got. Amen.

<:17b>That we may hide and lose our human nature and all our weakness in the divine nature, and that nothing is found in us than the pure God, may God help us. Amen.

[10] Col. 3:3: ‘Mortui enim estis, et vita vestra est abscondita cum Christo in Deo.’ The opening of this homily is lost in all extant manuscripts, and only Ba2 which is close to BT preserves us the opening phrase of n. 2, so it seems that early on, most likely, the homily suffered a mechanical loss in the process of transmission. That Ba2 has preserved slightly more than the rest of the manuscripts, indicates, that the manuscript tradition on which BT relied, can be trusted here with the quote of Col. 3:3 only being preserved in the prints BT and KT, particularly as the homily unpacks this verse with the idea of the ‘vita vestra est abscondita cum Christo in Deo’, so it is most likely that the verse was, indeed, given, even though we do not know the precise wording of the opening of this homily.
[11] Unfortunately, Eckhart’s wordplay of Lebemeister-Lesemeister can not be replicated in English.
[12] Luc. 24:5: ‘Quid quaeritis viventem cum mortuis?’
[13] J. Quint, Die Überlieferung der deutschen Predigten Meister Eckharts textkritisch untersucht (1932), 545 suggests to delete ‘Ein lerer sprichet: ja, richer got, wie wol mir wirt, so min minne fruht gebirt!’ based on his correct view that BT often expands the text of the manuscripts. In this case, however, BT is not only supported by one known manuscript, Ba2, the text also fits the argument, so that the missing of this opening in all other manuscripts is rather due to the potential loss of the opening of the homily which we already noticed with regards to the missing of the core Latin verse and its vernacular translation in all the manuscripts above.
[14] Matth. 27:46: ‘Deus meus, Deus meus, ut quid dereliquisti me?’ It seems that the version that is closer to Eckhart’s thinking is preserved in the B version here.
[15] Ioh. 19:30: ‘Consummatum est.’

Homily T29/3,1* [Nemes, 2012]

Feria III post Dominicam resurrectionis Domini

‘Maria stunt uswendig by dem grabe’ (Ioh. 20:11)


<:1>[29v] Maria stunt uswendig by dem grabe also stot geschriben in dem ewangelio Johannis

<:1>‘Mary stood outside by the tomb’, as has been written in the Gospel of John.[3]

<:2>NG lossent vns eben lGgen wie maria magdalena stunt vnd wo sF stunt Maria stvnt by den fFssen Jesu v?l ruwen by dem crFtze v?l liebe by dem grabe v?l truwe vnd stetikeit jn der wFste v?l gnode vnd volkummenheit. Daz j waz ein zeichen worer bGsse Daz ij ein zeichen worer minne vnd eines mitlidens Daz iij ein zeichen [30r] worer beharlicheit Daz iiij ein zeichen einer endeberlichen volkummenheit

<:2>Now let us also see how Mary Magdalene stood and where she stood. Mary stood by the feet of Jesus, entirely resting by the cross, full of love by the tomb, full of trust and constancy in the desert, full of grace and perfection. The first was a sign of true penitence, the second a sign of true love and compassion, the third a sign of true tenacity, the fourth a sign of austere perfection.

<:3>Maria wz gestanden in richtGm t=rlich jn sch=ne Mppiklich jn adel hachfertiklich jn jugent nerriklich aber also sF sich bekerte zG dem ersten so bekante si dz Jhsus wz in symonis hus zG dem anderen mol sG kam zG im zG dem dritten sF stunt hindenan zG dem iiij sF viel zG den fFssen Jesu dovon kam nie kein m=nsch on grosse gnade zG den v sF weinete zG den vj sF wGnsch vnd trFcknet vnd salbete zG den vij sF kFssete also bekante sF sich sFchen vnd den artzot vnd schammete sich vor den ?gen Jesun vnd enwete vnd det genGg vnd hette vaste liep

<:3>Mary stood numb in richness, sumptuous in beauty, proud in nobility, silly in youth, but when she converted, first, she recognized that Jesus was in Simon’s house,[4] second, she came to Him,[5] third, she stood behind Him,[6] fourth, she fell to the feet of Jesus,[7] this never happened to a person without great grace, fifth, she was crying,[8] sixth, she wiped and dried and anointed,[9] seventh she kissed, so she knew herself searching also for the doctor and was ashamed in front of the eyes of Jesus and knew and did enough and had a strong love.

<:4>Maria stunt by dem crFtze in der worheit sF stunt an dem crFtze gecrFtziget wann Jhses Cristus leit dz crFtze an dem rFcken Maria in dem hertzen Cristus [30v] Cristus an sinem libe maria in der selen Jehsus Christus geheftet mit nagelen maria an dz crFtze genegelt mit minne vnd der nagel der got vnd m=nsch zG sammen heftet in ein person der selbe negelte maria an dz crFtze vnd dz ist der einige nagel dar mit ein ieglich andehtige sel sich heftet zG got Also Paulus sprach Ich bin geheftet an dz crFtze vnd der selige ygnatius sprach min minne ist gecrFtziget

<:4>Mary stood by the cross of truth. She stood crucified at the cross, for the cross was lying on the back of Jesus Christ, Christ in the heart of Mary, on the body of Christ, in the soul of Mary, Jesus Christ stuck with nails, Mary nailed to the cross by love. And the nail that binds God and human being together in one person, the same nailed Mary to the cross, and this is the one single nail by which each attentive soul sticks itself to God. Paul, too, said:[10] ‘I am stuck to the cross.’ And the blessed Ignatius said:[11] ‘my love is crucified.’[12]

<:5>maria stunt by dem grabe dz wz ein zeichen worer truwe vnd beharlicheit wenn da die jungeren einweg gingen do bleip sF vnd stunt vnd weinete wer stot der ist eines gGten willen vnd wer weinet der bekennet sich vnvolkummen vnd sF neigete sich ein gGt williger m=nsch neiget sich ge[31r]horsam zG sin vnd demFtig maria stunt vnd neigete sich gGter wille ist nit eigen er ist gemein

<:5>‘Mary stood by the tomb’ which was a sign of true trust and tenacity. While there the disciples went away, she remaind and stood and cried.[13] Whoever stands has a good will, and whoever cries, confesses one’s imperfection. And she bowed. A good willing person bows to be obedient and humble. Mary stood and bowed.[14] A good will is nothing individual, it is common.

<:6>vnd sF sach zwen engel in wissen kleideren sitzen einen zG den h=bten Es ist lieht von obenan vnd einen zG den fFssen es ist fFrsFchtikeit hie nidenan Die engel sprochen mulier quit ploras wip war vmb weinestu wo do ist wore vstende der selen do sol man fr=lich sin also dz ewangelium sprichet Es ist fr=de in den engelen wenn sich der sFnder bekert

<:6>And she saw two angels sitting in white robes,[15] one at the head which is light from above, and the other at the feet which is care for that below. The angels said:[16] ‘Mulier, quid ploras’, ‘why are you crying’? Where there is true understanding of the soul one should be joyful, as the Gospel says: ‘There is joy in the angels, when a sinner repents.’[17]

<:7>maria sprach sF hant mir minen herren enweg genummen vnd weis nit war sF in geleit haben wer weis wo trost ist so er der selen verborgen ist vnd sF kerte sich vmb vnd sach hinder sich crisostumus der heilge lerer sprichet dz die engel vf stunden vnd ersamklich sich neigeten gegen vnserm herren do [31v] dz maria sach do lGgete sF hinder sich wer do kem gegen den die engel vf stunden vnd sF sach vnsern herren Jhsum ston vnd wuste nit dz es Ihsus wz dig vnd vil ist es die worheit do du nit weist vnd dz machet dinn kleiner gl?be Ijesus sprach wip war vmb weinestu wenn sGchestu maria wande es wer ein gartener also er ?ch ist vnd sF sprach herre hastu in hie dannan genumen so sage mir war hastu in geleit so wil ich in nemen vnd enweg tragen also ob sF wolte sprechen du hast in villFcht nit gern in dinen garten sage mir wo ist er ich habe in gern ich wil dir sin ab helffen

<:7>Mary said,[18] they have taken away my Lord and I do not know where they have laid Him. Who knows where to find comfort when it is hidden to the soul? And she turned around and looked behind her. Chrysostom, the holy teacher, says that the angel got up and bowed to our Lord with honour. When Mary saw, she looked behind herself who there would come,[19] for whom the angels got up, and she saw our Lord Jesus standing, but she did not know that it was Jesus. The truth that you do not know is great and manifold, and this is due to your little faith. Jesus said:[20] ‘Woman why are you crying, whom are you seeking?’ Mary thought he might be a gardener, as He, indeed, is, and she said:[21] ‘Lord, if You have carried Him away, tell me where You have laid Him, and I will take Him away’, as if she wanted to say: You may not like to have Him in Your garden, tell me, where He is, I like to have Him, I would like you to get rid of Him.

<:8>Ijesus sprach maria do sF vnser herre nante do kerte sF sich zG im vnd sprach raby meister Jhsus sprach rFr mich nit an ich bin noch nit vf gangen zG minem [32r] vatter du wilt mich heben vnd nit lassen dz geschiht erst so ich vf kum zF minem vatter gang vnd sage minen brFderen ich wil vf gon zG minem vatter vnd zG uwerem vatter zG minem got vnd zG uwerem got vnd maria verkFndete dz den jungeren vnd sprach also hat er mir geseit dz ist dz ewangelium

<:8>Jesus said:[22] ‘Mary’. As our Lord called her, she turned towards Him and said: ‘Rabbi, master’. Jesus said:[23] ‘Do not touch me, for I have not yet ascended to my Father. You want to keep me and not let me go, this will only happen when I have come up to my Father, go and tell my brethren, I am ascending to my Father and to your Father, to my God and to your God.’ And Mary announced this to the disciples and said:[24] ‘Thus He spoke to me, this is the Gospel’.

<:9>NG kum ich vf den synne miner ersten wort also ich sprach maria stunt maria stunt in einem schowen der worheit in minnen der ewikeit in ab scheiden in der friheit

<:9>Now I come to the meaning of my first word, when I said: Mary stood. I said: Mary stood in a contemplation of the truth, in loving eternity, in a detachment, in freedom.

<:10>maria stunt in einem schowen der worheit vnd die worheit wart sF jnnen drFveltiklich zG ersten so nam sF die worheit von der vswendikeit der welte oder der besch=pfde wenn die creatur vnd die welt sprichet vnd seit die worheit von ir selber mit irem wFrcken nemlich ich blende dich wenn ich bin liplich dinen willen krFmbe ich wenn ich zFhe dich [32v] zG mir vnder sich vnd din hertze vervnreinige ich vnd din jnnerlicheit ersch=pf ich din hertze mache ich vnfride sam vnd vnstet vnd ber?be den geist siner friheit dz seit die welt von ir selber vnd entpfindet dz ein iegliches dz in der welt vmb got dar vmb stunt maria magdalena in der wFste in ab gescheidenheit

<:10>Mary stood in a contemplation of the truth, and the truth was in her in a threefold way: First, she took the truth from the external world or the creatures, when the creature and the world speak, and the truth says by itself through its actions: for I blend you, because I am corporeal, I am bending your will, for I draw you to me, underneath you, and I am polluting your heart, and I exhaust your inwardness, I make your heart unpeaceful and restless and bereave your spirit its freedom. This the world says about itself, and this everything in the world around God notices this. Therefore, Mary Magdalene stood detached in the desert.

<:11>die ander worheit entpfindet der m=nsch von sinem geist inwendig wenn so der m=nsch noch der selen ist die glichnis der gotheit dz bilde der heilgen drFvaltikeit dar vmb des geistes friheit mit zit nit wurt gemessen an kein stat beslossen vn keiner creatur bezwungen vnd ir apgrunde von keiner creatur ergrFndet vnd ir jnnerlihceit nit denn von got er fFllet dar vmb in ir jnnerlicheit nieman denn got sol sin vnd ir sol got [33r] all ding sin ie neher dem ie worer also wz der geist marie magdalenen also v=l vnsers herren Jhsu dz sF alle zit wz wo vnser herre Jesus wz vnd wast doch nit wo er wz dar vmb wuste su nit wo ir geist wz also sF sich selber nit wuste do erschein ir die worheit Jehsus.

<:11>A person senses the second truth by one’s inner sense,[25] when a person is according to the soul, the likeness of the Godhead, the image of the holy Trinity. Therefore, the freedom of the spirit was not measured by time and is not enclosed in space, not conquered by any creature, and its abyss is not explored by any creature, and its inwardness is not filled by anything than God. Therefore, nobody shall be in its inwardness except God, and to it God shall be everything, the closer to Him, the truer. Thus the spirit of Mary Magdalene was so filled by our Lord Jesus that she always was where our Lord Jesus was, though she did not know where He was. Therefore, she did not know where her spirit was. As she did not know herself, the truth of Jesus appeared to her.

<:12>Die dritte worheit ist von obenan von got vnd ist drFvaltig von ersten dz got in keinen beschaffenen mittel ist sFhtiklich volkummenlich zG den anderen dz sich got einem reinen hertzen nit mag verbergen zF dem dritten dz keinem m=nschen wol ist des hertze nit ein faltiklich in got geordent ist

<:12>The third truth is from above, from God and is threefold: First, that God is not by any created medium perfectly visible, second, that God can not hide from a pure heart, third, that nobody is happy whose heart is not simply ordered in God.

<:13>NG vmb einer besseren besliessung willen so nim ich drF ding dar jnne des m=nschen volkummenheit stot dz erste ist schowen die worheit dz ander liep haben daz dritte ab scheiden vnd lassen

<:13>Now, for the sake of a better ending, I pick up three things in which the perfection of a person consists. The first is contemplating the truth, the second, loving, the third, detaching and letting go.

<:14>zG dem schowen dienet sitzen rGwe swigen vnd [33v] h=ren Also maria sas by den fFssen Jhsun vnd horte sine wort

<:14>Sitting down belongs to contemplating,[26] resting, being silent and listening. Thus, Mary sat by the feet of Jesus and listened to His words.

<:15>zG volkummener liebe stat sin sel geben vnd im selbes vs gon also maria det in den noch volgen Cristi vnd sGchen also ob sF on in nit m=hte leben

<:15>To give one’s soul and to go out of one’s self belong to a perfect love. Thus, Mary did by following Christ and also seeking, as if she could not live without Him.

<:16>dz gr=ste im abscheiden ist gemeinlich keinen zitlichen keinen irdenschen vnd beschaffenen dingen synne vnd gemGt geben also maria magdalena in der wFste dz leben marien magdalenen entpfFlhe ich dir zG betrachten vnd wie sF tegelich zG vij malen von den engelen erhaben vnd do horte engels gesang vnd wart himmelschlichen gespiset

<:16>The greatest in detaching is usually, not to give the sense and mind to any temporal, any earthly and creaturely things, as Mary Magdalene in the desert. I recommend to you to contemplate the life of Mary Magdalene and how, daily, she is lifted by the angels seven times, and there hears the angel’s singing and was heavenly fed.

<:17>NG etwz ist zG mercken by den w=rtelin maria vnd etwz by dem w=rdelin raby dz ist meister maria ist also vil gesprochen also erlFhtet wann magdalena also balde sF horte dz wort maria do sprach sF raby dz ist meister wenn er ist der meister der h=hsten [34r] worheit dar vmb an zG schowen der h=hsten gFte dar vmb sol man in lieb han der h=hsten volkummenheit dar vmb sol man im noch volgen

<:17>Now, there is something to notice with regards the small word ‘Mary’, and something with regard the small word ‘Rabbi’, i.e. ‘master’. Mary means as much as ‘enlightened’, for as soon as Magdalene heard the word ‘Mary’, she said ‘Rabbi’, i.e. ‘master’. For He is the master of the highest truth. Therefore, for contemplating the highest good, one should, thus, love Him in the highest perfection, one should, thus, follow.

<:18>dar vmb meister der worheit ler mich dich finden meister der gFte ler mich dich liep han meister der volkummenheit ler mich dir noch volgen vnd alle ding durch dinen willen lassen also lere alle dinn leptage vnd las nit abe so ergriffestu in also die andehtige sel sprach Jch han in ergriffen vnd los in nit [34r] bitz er mich in fFret in sinen winkeller des ewigen lustes vnd fr=den amen

<:18>Therefore, master of truth, teach me to find you, master of goodness, teach me to love you, master of perfection, teach me to follow you and to let go all things for the sake of you, thus, teach all your days and do not stop, then you grasp Him. Thus, the attentive soul said: I have grasped Him and do not let Him go, until He guides me into His wine cellar[27] of eternal joy and pleasures. Amen.

[3] Ioh. 20:11: ‘Maria autem stabat ad monumentum foris, plorans. Dum ergo fleret, inclinavit se, et prospexit in monumentum.’

[4] See Luc. 7:36-50 (Matth. 26:6-13, Marc. 14:3-9, Ioh. 12:1-8), esp. Luc. 7:37: ‘Et ecce mulier, quae erat in civitate peccatrix, ut cognovit quod accubuisset in domo pharisaei’.

[5] See Matth. 26:7: ‘accessit ad eum mulier.’

[6] See Luc. 7:38: ‘et stans retro secus pedes ejus.’

[7] See Ioh. 11:32: ‘Maria ergo, cum venisset ubi erat Jesus, videns eum, cecidit ad pedes ejus.’

[8] See Luc. 7:38: ‘lacrimis coepit rigare pedes ejus.’

[9] See Luc. 7:38: ‘capillis capitis sui tergebat, et osculabatur pedes ejus, et unguento ungebat.’

[10] See Gal. 5:24: ‘Qui autem sunt Christi, carnem suam crucifixerunt.’

[11] See also the use of Ignatius in Eckhart, Hom. T25,2* [Strauch V], n. 5.

[12] So IgnRom. 7.

[13] The same thought, referred to (Pseudo-)Origen, in Eckhart, Hom. 29/5,2* [35*; Q 56], n. 2: ‘Origenes sprichet: si stuont. War umbe stuont si, und die aposteln wâren gevlohen?’ (‘Origen says: She was standing. Why did she stand, and the apostles had fled?’); see on this Ps.-Origenes, Homilia super ‘Maria stabat’, ed. Basileae, 1545, II 319: ‘Maria autem stabat ad monumentum foris plorans, et quasi desperando sperans, et sperando perseverans. Petrus et Ioannes timuerunt et ideo non steterunt. Maria autem non timebat, quia nihil suspicabatur sibi superesse quod timere deberet. Perdiderat enim magistrum suum, quem ita singulariter diligebat, ut praeter ipsum nihil posset diligere, nihil posset sperare. Perdiderat vitam animae suae, et iam sibi melius arbitrabatur fore mori quam vivere, quia forsitan inveniret moriens, quem invenire non poterat vivens, sine quo tamen vivere non valebat.

[14] See Eckhart, Hom. 29/5,1 [34*; Q 55], n. 7: ‘Alsô enmac got niht würken dan in dem grunde der dêmuot; wan ie tiefer in der dêmuot, ie enpfenclîcher gotes’ (‘Thus, God cannot act except in the ground of humility; because the more deeply humble, the more receptive one is of God’).

[15] See Ioh. 20:11: ‘et vidit duos angelos in albis sedentes, unum ad caput, et unum ad pedes, ubi positum fuerat corpus Jesu.’

[16] See Ioh. 20:13: ‘Dicunt ei illi: Mulier, quid ploras?’

[17] See Luc. 15:10: ‘gaudium erit coram angelis Dei super uno peccatore poenitentiam agente’ and Luc. 2:10: ‘Et dixit illis angelus: Nolite timere: ecce enim evangelizo vobis gaudium magnum.’

[18] See Ioh. 20:13: ‘Dicit eis: Quia tulerunt Dominum meum: et nescio ubi posuerunt eum.’

[19] See Ioh. 20:14: ‘Haec cum dixisset, conversa est retrorsum, et vidit Jesum stantem: et non sciebat quia Jesus est.’

[20] See Ioh. 20:15: ‘Dicit ei Jesus: Mulier, quid ploras? quem quaeris?’

[21] See Ioh. 20:15: ‘dicit ei: Domine, si tu sustulisti eum, dicito mihi ubi posuisti eum, et ego eum tollam.’

[22] See Ioh. 20:16: ‘Dicit ei Jesus: Maria. Conversa illa, dicit ei: Rabboni (quod dicitur Magister).’

[23] See Ioh. 20:17: ‘Dicit ei Jesus: Noli me tangere, nondum enim ascendi ad Patrem meum: vade autem ad fratres meos, et dic eis: Ascendo ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum.’

[24] See Ioh. 20:18: ‘Venit Maria Magdalene annuntians discipulis: Quia vidi Dominum, et haec dixit mihi.’

[25] See Eckhart, Hom. 29/5,1* [34*; Q 55], n. : ‘Dar umbe stuont Marîâ, daz si deste verrer möhte gesehen umbe sich, ob iendert ein bosche wære, dâ got under verborgen wære, daz si in dâ suochte. Daz ander: si was enbinnen sô gar gerihtet in got mit allen irn kreften; dar umbe stuont si von enbûzen’ (‘Mary was standing in order to see further around her, if somewhere there was a bush under which God was hidden, and to seek Him there. Second: she was internally so truly turned into God with all her powers; therefore, she stood outside’).

[26] The parallel idea in Eckhart, Hom. 29/5,1* [34*; Q 55], n. 7, see the introduction to this homily here.

[27] See Luc. 22:18: ‘Dico enim vobis quod non bibam de generatione vitis donec regnum Dei veniat.’

Homily T31,2* [Pfeiffer 39]

Dominica III post octavam Paschae
 Omne datum optimum et omne donum perfectum descendit a patre luminum’ (Iac. 1:17)

Text and translation

<:1>Omne datum optimum et omne donum perfectum descendit a patre luminum. Ich habe ein wort für geleit in latîne, daz schrîbet uns mîn herre sant Jacob in der epistel unde sprichet ‘alliu gift diu beste unde gâbe vollebrâht diu ist nider vallende von enboben von dem vater der liehte, bî dem enist kein wandlunge noch kein schatwe zîtlich’.
<:1>Omne datum optimum et omne donum perfectum descendit a patre luminum’.[118] I have presented a verse in Latin which my Lord Saint James has written in the Epistle and says: ‘The very best given and every perfect gift have fallen down from above from the Father of light, with Him is neither change nor temporal shadow’.[119]  
<:2>Disiu zwei wort, daz er sprichet ‘alliu gift diu beste’ unde ‘gêbe vollebrâht’, sprechent unser meister, daz sie tragen underscheit. Daz wortelîn ‘gift’ vellet in zît; daz wortelî ‘gâbe’ denket der zît niht. Gift suochet alle wege daz ir an den dingen, aber gâbe ist frî unde blôz und alzemâle lôs alles warumbe. Daz heizet gâbe, daz niht enmeinet dan lûter willekeit. Dar umbe ist gâbe alzemâle frî. Gâbe ist daz, daz frî unt gêbe ist, ob man ez niemer gegêbe, daz ez doch in ime selber ein gâbe ist. Sprechent unser meister, alse verre als sie tragent minne, sô ist ez eine gâbe: aber gift diu ist als ein koufman unde hât alle wege warumbe.
<:2>These two expressions that he uses, the ‘very best given’ and the ‘perfect gift’, refer to different things, so our masters say.[120] The word ‘given’ befalls in time; the word ‘gift’ has no reference to time. A ‘given’ is about every possible way to look for itself in all things, but a ‘gift’ is free and naked, entirely unconditioned. What is called a gift is not intended towards anything but to be a pure offer. Therefore, a gift is always free. A gift is free and an offering, even if it is not handed over, it is in itself a gift.[121] According to our masters,[122] as far as they carry love, they are gifts; but presents are like merchands, they all have their condition.
<:3>Ein heilige sprichet: blFt des heiligen geistes unde sîn glimmen ist ein wîse êwig, ein ander wîse zîtlich. Were mîn antlütze ewig unde hielt ez für einen spiegel, sô würde ez enpfangen in dem spiegel zîtlich unde wêre doch êwig in ime selber. Der heilige geist hât sîn glimmen. Daz êwig glimmen heizet ein gâbe an sîner ewigen blüete; swâ ime diu sêle wirdig ist, daz sie enpfenclich ist, iz wirt ein gift. Er wil sprechen, daz <ez> beidiu zîtlich <unde êwic> ist; daz in uns zîtlich ist, daz ist in im selber êwic. Got wil uns niht aleine geben gift die beste, er wil uns geben gâbe, diu der heilige geist selber ist. Dar umbe sprichet er ‘alliu gift diu beste unde gâbe vollebrâht die kumet von oben her nider von dem vater der liehte’.
<:3>A saint says: ‘The flower of the Holy Spirit and His glow is in one sense eternal and in another temporal’. If my face were eternal and were held before a mirror it would be received in the mirror as a temporal thing albeit it were eternal in itself.[123]The Holy Spirit has His glow. This eternal glow is called a gift in His eternal flower; when the soul is worthy to it by being receptive, it becomes a given. Meaning to say that it is both, temporal and eternal; what in us is temporal, is eternal in Him. God wants to give us not only ‘the very best given’, He wishes to give us a gift which is the Holy Spirit Himself.[124] Therefore, he says: ‘The very best given and every perfect gift have come down from above from the Father of lights’.
<:4>In eim andern sinne dunket mich des, wie er meinde, daz gâbe mac heizen der heilige geist, swenne ez blôz würket in der vernuft. Aber swanne ez ûz brichet in üebunge ûzerlicher werke, diu doch gotlich ist, oder noch in eime gedanc, sô ist ez gift. Aber gâbe heizet ez in dem, daz diu sêle in got lebet unde von gote in eime liehte und in eime gesmacke blîbet înhangende und ûfhangende in einer lûterkeit des liehtes unbewegelich. Dar umbe sprichet sant Paulus ‘iu sol smecken diu dinc, diu dâ enoben sint’. Der heilige geist ist gâbe, dâ ir inne belîbet in der lûterkeit des liehtes.
<:4>Another sense of ‘gift’ he seems to indicate for me by pointing to the Holy Spirit, when He is purely working in the intellect. When, however, He breaks forth in the practice of external works, albeit divine, or still in a thought, it becomes a given. A gift, instead, is meant, when the soul lives in God and by God, in one light and one taste, remaining motionless, hanging in and being suspended within a purity of light. Therefore, saint Paul says: ‘You shall taste the things that are above’.[125] The Holy Spirit is a gift, when you remain inside within the purity of light.
<:5>Nû sprichet er ‘iu sol smecken diu dinc, diu enoben sint’, niht diu uff erde sint. Swenne diu sêle hanget in eime lûtern liehte vernunftikeit, sô smacket si der dinge diu oben sint. Unser meister sprechent: waz lîphaftic ist daz heizet materie. Sprechen wir, daz daz lieht vernunftikeit fliuhet materie, aleine si in sich allerdinge beroubet sî, si hât doch eine mügelicheit ze der materie, daz si noch nimet von ûzen.
<:5>Now he says: ‘You shall taste the things that are above’,[126] not those that are on earth. When the soul hangs in a pure light of the intellect, then she tastes the things that are above. Our masters say: What is corporeal is called matter.[127] If we say that the light of the intellect flees matter, albeit being in itself robbed of all things, it still has the potentiality for matter that it takes from outside.
<:6>Nû sprichet er ‘iu sol smecken diu dinc, diu oben sint’, niht diu oben der erde sint. Sprechen wir: alse verre ez verret von materie, alsô verre ist ez lûter   verstentnüsse. Wenne mîn ouge in eime liehte ruochet die grâwe varwe von der want, sô bekenne ich. Wêre dâ gegen vernünftikeit, sô sêhe ich nie mê.   Spreche wir: ein ander kraft tritet verre von materie. Alse wie? Habe ich einen menschen gesehen vor zweinzic jâren, ist er joch tôt, ich nime ein glîchnisse sînes bildes, als er vor mir stê. Diu kraft darf der materie niht, aber doch sô hât si einen gebresten, daz si nimet von materie als in eime bilde. Aber sprechen wir, daz daz lieht vernünftikeit fliuhet, daz ein noch ist oder ein mügelicheit hât ze materie. Swenne diu sêle blîbet in got hangende in einem liehte vernünftikeit, sô enhât si niht der materie gegenwertikeit noch gelîchnisse noch kein müeglicheit dar zuo. Dar umbe sprichet er ‘alliu gift diu beste und gâbe vollebrâht diu kumet von enboben   von dem vater der liehte’.
<:6>Now he says, ‘You shall taste the things that are above’,[128] not those that are above the earth.[129]We say: As far it is further away from matter, so far it is pure knowing. When in a light my eye has a regard for the grey colour on the wall, then I recognise it. If it were, in contrast, the intellect, I would no longer see it. We say: the second power moves further away from matter. How so? Suppose I saw a man twenty years ago, who may now be dead, but took a portray of how he looked, as he stands before me, this power would not need matter, but it had still the imperfection that based on an image relies on matter. However, when we say that the light flees the intellect, it still exists or has the potentiality that matter provides. When the soul remains hanging in the light of the intellect, then she does neither have matter present, nor its likeness nor its potentiality to it. Therefore, he says: ‘The very best given and every perfect gift have come down from above from the Father of lights’.
<:7>Waz meinet er, daz er ez ist nemende ein gift? Zwischen den dingen, der wesen unde werc ist in der êwikeit, unde zwischen den dingen, der wesen unde werc ist in der zît, muoz von nôt ein mitel sîn. Er wil sprechen: die dinc, die vz got sint, der wesen und werc ist gâbe, unde wesen unde werc der gâbe ist in der êwikeit. Aber wesen unde werc der gift ist in der zît; daz muoz von nôt sin, daz diu sêle gesatzet werde in ein êwic leben.
Waz meinet, daz er gelobet hêt gift unde gâbe? Swenne got gibet den heiligen geist selbe, des wesen unde werc ist in der êwekeit, sô ist gâbe, und swenne iz uz luoget in eime gedanke, sô ist gift.

<:7>What does it mean that he is the receiver of a given? Between those things whose being and action are in eternity and those things whose being and action are in time, there must by necessity be some medium. He means that the things that are of God their being and action are a gift and being and action of a gift are in eternity, but being and action of a given is in time; which of course must mean that the soul is placed into an eternal life.[130]
What does it mean that he has promised both a given and a gift? When God gives the Holy Spirit Himself whose being and action is in eternity, then it is a gift, and when it looks forth in a thought, it is a given.
<:8>Sant Augustinus sprichet, und ouch die meister: diu sêle hat etelîche kraft, diu offen stêt gegen gote, dâ sprichet er aleine în und in die ander dâ sprichet wol crêatûre în. In die obreste kraft, dâ got aleine în sprichet, dâ sprichet er in wîsheit, daz ist gâbe. Aber in die andern dâ sprichet wol crêatûre în, diu wirt erfüllet mit kunst. Diu selbe gâbe heizet ein gâbe âne zît unde gift, als si volbringet daz zîtlich ist. Daz in uns zîtlich ist, daz ist in gote êwic. Daz in uns gift ist, daz ist in got eine gâbe. Daz in uns vermenget ist unde zîtlich ist und ein gift ist, volge ich dem, daz wirt in got ein gâbe. Waz wir sin entfân mügen, daz ist alzemâle klein wider dem, daz er ist. Swes er joch erkennet, sô kennet er got niht.
<:8>Saint Augustine says, and the masters too:[131]the soul has several powers which are open towards God, into which He alone can speak, another into which the creatures speak. Into this highest power, into which God alone speaks, He utters wisdom, which is a gift. Yet, into the others, into which creatures speak, they are filled with skills. The same gift is called a gift without time and a given, when it fulfills what is temporal. What is temporal in us is eternal in God. What is a given in us, is a gift in God. If I accept this, then what is mixed and is temporal and is a given in us, is becoming a gift in God. What we are able to receive of Him is infinitely small compared to what He is. Whatever one may know one does not know God.
<:9>Nû sprichet er ‘er ist nider gangen von der hoehe von dem vater der liehte’. Waz meinet er? Der sun unde der heilige geist habent einen ursprunc von dem vater, unde der heilige geist unde der sun sint ein lieht unde die zwêne die sint lieht. Got ist ein vater der liehte. Sant Augustînus sprichet, waz diu sêle smeket under got, daz enist daz lieht niht. Er wil sprechen, daz diu zunge in der spise smeket ein verborgen lieht; er wil sprechen, daz die sêle niht begirlich sî noch smeklich; si muoz haben ein verborgen werc und ein kraft des liehtes.
<:9>Now he says, ‘it has come down from above from the Father of lights’. What does he mean? The Son and the Holy Spirit have one origin by the Father, and the Holy Spirit and the Son are one light and they are both of them lights. God is ‘the Father of lights’. Saint Augustine[132] states what the soul is tasting below God, is not the light. He wants to say that the tongue is tasting an invisible light in food; he wants to say that the soul is neither desirous nor gluttonous; she must have a hidden activity and a power of light.
<:10>Nû sprechent die meister, die engel sîn ein lieht; got, der ein ganz lieht ist, bî dem kein anderunge noch wandelunge ist noch zît ist. Ie edelre diu crêatûre, ie nâher si gote sippe ist. Aber alle crêatûre der wesen unde werc ist in zît. Aber die engel, die hoeher sint, haben in ir wesen kein zît noch in sich kein anderunge. Diu werc, diu sie in gote üebent, habent kein zît. Aber daz sie her abe luogent, dâ hânt sie einen schatwe der zît. Aber got in allen sînen werken hât kein schatwe keiner zîtlicheit noch keiner anderunge. Alse verre als kein wandelunge, kein schatwe ist an dem menschen, alse verre glîchet er sich gotlîchem wesenne. Alliu crêatûre hât daz unt daz, ein unt daz ander, mêr: in gote enist niht ein noch ander noch diz noch daz, mêr: ob niht ist in dem menschen daz zwei unt zwei sint, daz ander und ander ist, rehte als verre waz in mich vallen mac, blîbet alleine liep unde leit. Swaz iht ein und ander ist, daz ist niht bî dem vater der liehte.
<:10>Now the masters say that the angels are a light,[133] God is the full light, with whom there is neither change nor alteration nor time.[134] The nobler the creature is, the more akin to God it is. Yet, being and action of all creatures are in time. The angels, however, who are higher, have neither time in their being nor change in themselves. Yet, in looking down to here, they have a shadow of time. In contrast, God in all his actions has not a shadow of timeliness or change. So far as there is no change, no shadow in a person, so far one compares with divine being. All creatures have this and that, the one and the other, in contrast, in God exists neither the one and the other nor this or that; moreover, if nothing is in a person that is two and two, the one and the other, rightly as far as what can befall me, remains love and pain in itself. What is one and the other is nothing by ‘the Father of light’.  
<:11>Daz uns alsus geben werde gift diu aller beste unde gâbe vollebrâht, in der wir erhâben werden oben zît bî dem vater der liehte, bî dem kein anderunge ist noch kein stundunge, des helf uns got. Âmen.
<:11>That we may be given the ‘the very best given and every perfect gift’ through which we will be lifted beyond time by ‘the Father of light’, with whom there is no change nor temporality, may God help us. Amen.

[1] Isa. 11:1-2: ‘(1) egredietur virga de radice Jesse, et flos de radice ejus ascendet. (2) Et requiescet super eum spiritus Domini’.
[2] See the parallel thought in Eckhart, Hom. 66* [Q 71], n. 17: ‘Dennoch, nime ich ez, dâ ez ûzbrichet, des selben ûzbrechennes muoz ich beroubet werden; ich sol ez nemen, dâ ez in im selben swebende ist. Dennoch spriche ich, im ist unreht: ich sol ez nemen weder, dâ ez rüerende ist noch ûzbrechende ist noch in im selben swebende, wan ez ist noch allez wîse’ (‘However, even if I took it from where it emanates, I have to be divested of that same emanation; I have to take it as it is hovering in itself. Still, I say, this is wrong: I have to take it neither as it is touching nor where it is emanating nor as it is being hovering in itself, because thus it is still [taken] in a particular way’).
[3] See Cant. 3:4: ‘4 Paululum cum pertransissem eos, inveni quem diligit anima mea: tenui eum, nec dimittam, donec introducam illum in domum matris meae, et in cubiculum genetricis meae’.
[4] See Cant. 8:10: ‘Ego murus, et ubera mea sicut turris, ex quo facta sum coram eo, quasi pacem reperiens’.
[5] See on this Eckhart, Hom. 81* [Q 60] and Hom. 114* [Q 15].
[6] i.e. the motions.
[7] See Boethius, De consolatione philosophiae III 9 (Moreschini 79,3): ‘stabilisque manens das cuncta moveri’; on this see Eckhart, Hom. 114* [Q 15], n. 8: ‘Boecius sprichet: got ist ain vnbeweglich gu°t, in im selber still staend, vnberueret vnd vnbewegt vnd aellu´ ding bewegend’.
[8] Isa. 11:1-2: ‘(1) egredietur virga de radice Jesse, et flos de radice ejus ascendet. (2) Et requiescet super eum spiritus Domini’.
[9] Ps. 2:7: ‘Ego hodie genui te’; combined with this verse we have similar thoughts in Eckhart, Hom. 12* [Q 14], n. 9; Hom. 46* [Q 29], n. 11.
[10] On ‘furig’, see Eckhart, Hom. 64* [Q 85], n. 3.
[11] See 1Cor. 7:34: ‘Quae autem nupta est, cogitat quae sunt mundi’ (‘a married woman is concerned about the affairs of this world’).
[12] Ioh. 1:1.
[13] See the parallel in Eckhart, Hom. 111* [S 106], n. 5: ‘Got engesprach nie kein wort mê dan einez’, which is a quote from Iob 33:14: ‘Semel loquitur Deus et secundo id ipsum non repetit’. Hence the masters could point to Job here; see also Hom. S54,1* [80*; Q 30], n. 5: ‘got ensprach nie dan einez. Sîn spruch enist niht dan einez. In dem éinen spruche sprichet er sînen sun und den heiligen geist mite und alle crêatûren und enist niht dan éin spruch in gote’; similarly Johannes von Sterngassen, Hom. T10 [Senner 3+4], n. 8: ‘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.’
[14] See Eckhart, Hom. 60* [Q 21], n. 6: ‘Diu sêle in ir selber, dâ si obe dem lîchamen ist, ist sô lûter und sô zart, daz si niht ennimet dan blôz lûter gotheit’; Hom. 61 [Q 7], n. 7: ‘Die besten meister sprechent, daz diu vernünfticheit schele alzemâle abe und nimet got blôz, als er lûter wesen ist in im selben’; Hom. 62* [Q 83], n. 3: ‘Swenne aber alle bilde der selen abegescheiden werden vnd <si> allein schowet das einig ein, so vindet das bloze wesen der selen das blose formlose wesen gotlicher einkeit’; Hom. 64* [Q 85], n. 6: ‘In der widerwende laufint einen lauf di luterin geiste zu der blozheit godis’; Hom. 72 [Q 40], n. 3: ‘Dar umbe sô scheidet gote allez daz abe, daz in kleidende ist, und nemet in blôz in dem kleithûse’; ibid. n. 9: ‘Und alsô ist diu geberunge des menschen alle zît in gote ze nemenne nâch dem, daz der mensche mit sînem bilde liuhtende ist in gotes bilde, daz got blôz nâch der wesunge ist, mit dem der mensche ein ist’; Hom. 76* [Q 11], n. 7: ‘eine edele kraft der sêle, diu ist sô hôch und sô edel, daz si got nimet in sînem blôzen eigenen wesene’; Hom. 78* [Q 23], n. 8: ein blôz verstân âne mittel in gote’; Hom. 114* [Q 15], n. 8: Ain ainualtig verstantniss ist so luter in im selber, das es begriffet das luter blos goetlich wesen sunder mitte’.
[15] Perhaps Ps. 118:99: ‘Super omnes docentes me intellexi’; see on this the Christmas homily Eckhart, Hom. 13* [S 102], n. 10: ‘Wan alzehant sô got den grunt gerüeret inwendic, mit der vart sô wirfet sich daz lieht in die krefte und kan der mensche mê underwîlen, dan in ieman gelêren mac. Alsô sprichet der prophête: ‘ich hân verstanden über alle, die mich ie gelêrten’ (‘In fact, as soon as God has touched the ground inside, the light throws itself into the powers and man is sometimes capable of more than someone else could teach him to do. Hence, the Prophet says: “I have gained greater understanding than all who ever taught me”.’).
[16] See the negative, though parallel idea in Eckhart, Hom. 3* [Q 68], n. 15: ‘got ist sêre vlîzic dar nâch, daz er alle zît bî dem menschen ist und lêret in, daz er in her în bringe, ob der mensche wolde volgen. Ez enbegerte nie mensche einiges dinges sô sêre, als got des begert, daz er den menschen dar zuo bringe, daz er in bekenne. Got ist alzît bereit, mêr: wir sîn sêre unbereit;’ (‘God is extremely busy to be all the time close to man and teaches him to take Him in, if only man is willing to follow. Nobody ever wanted anything so much as God wants to bring man to know Him. God is always ready, even though we are extremely unprepared’). It is the same homily, where, as indicated above, we find the reference to our homily here.
[17] On ‘edele lêre’, see Eckhart, Hom. 9* [S 101], n. 18: ‘diu edel lêre’.
[18] On the ‘Father’s heart’ as the divine source that flows into the soul, see Eckhart, Hom. 118* [Q 81], n. 6: ‘Diu gnâde entspringet in dem herzen des vaters und vliuzet in den sun, und in der vereinunge ir beider vliuzet si ûz der wîsheit des sunes und vliuzet in die güete des heiligen geistes und wirt gesant mit dem heiligen geiste in die sêle’ (‘Grace originates in the heart of the Father and flows into the Son and in the union of both it flows from the wisdom of the Son and flows into the goodness of the Holy Spirit and is sent with the Holy Spirit into the soul’).
[19] Perhaps Augustinus, De discipl. christ. c. 14 n. 15 (PL 40, 678): ‘Christus est qui docet; cathedram in caelo habet’; id., In epist. Ioannis ad Parthos tr. 3 n. 13 (PL 35, 2004): ‘Cathedram in caelo habet qui corda docet’; on this see Eckhart, Hom. 107* [Q 42], n. 4: ‘Sant Augustînus sprichet: »swer dâ lêret, der hât gesetzet sînen stuol in den himel«. Swer gotes lêre enpfâhen wil, der muoz ûfgân und übergân über allez, daz ûzgespreitet ist: des muoz er sich verzîhen. Swer gotes lêre enpfâhen wil, der muoz sich samenen und însliezen in sich selber und sich kêren von allen sorgen und kumbernissen und von dem gewerbe niderr dinge. Die krefte der sêle, der alsô vil ist und sich alsô wîte teilent, die sol er übergân dannoch, dâ sie sint in den gedenken, swie doch der gedank wunder würket, dâ er in im selber ist. Disen gedank sol man übergân, sol got sprechen in die krefte, die niht geteilet ensint’ (‘St. Augustine says: “He who teaches has placed his chair in heaven”.  Whoever wants to receive the teaching of God must ascend and transcend all that is spread out: this he must renounce. Whoever wants to receive the teaching of God, must concentrate and go into himself and turn away from all worries and oppressions and from getting involved in the lower things. The powers of the soul which are so many and separate themselves so widely, these he must transcend even as they are in thinking,  although thought works wonders, where it is in itself. This thinking one must transcend, if God shall speak into the powers that are not divided’).
[20] See the parallel idea in Eckhart, Hom. 31* [Q 59], n. 4: ‘niht ûz blîbet als grôz als einer nâdel spitze’ (‘nothing remains outside, not even the point of a needle’).
[21] See the above quoted parallel Eckhart, Hom. 111* [S 106], n. 5 (‘Got engesprach nie kein wort mê dan einez. Und daz ist im alsô lustlich, daz er niemer kein anderz gesprechen enwil’ [‘God never said more than one word. And this is so pleasant to Him, that He never wishes to say one more’]).
[22] See the other above quoted parallel Eckhart, Hom. 13* [S 102], n. 5: ‘Got ist in allen dingen wesenlîche, würklîche und gewalticlîche, mêr: er ist aleine gebernde in der sêle’ (‘God is in all things essentially, as the one active and powerful; moreover, He alone is the one who gives birth in the soul’).
[23] See Aristoteles, Metaphysica XII c. 8 (1073a14-b11).
[24] See Eckhart, Hom. 5* [Q 22], n. 15: ‘... heimlîcher triskamer’.
[25] See the previous note.
[26] II Cor. 12:2; see Eckhart, Hom. 48* [Q 61], n. 4: ‘Dise rede bediutet sant Augustînus und sprichet: daz sant Paul gezücket wart in den dritten himel, daz enbediutet niht mê wan drîer hande bekantnisse an der sêle’ (‘This word Saint Augustine interprets, saying: that Saint Paul was caught up in the third heaven means nothing more than the three sorts of knowledge in the soul’); see Augustinus, De Genesi ad litteram XII, c. 34, ed. Zycha, 432, 1–10: ‘Si ergo caelum primum recte accipimus hoc omne corporeum generali nomine quidquid est super aquas et terram, secundum autem in similitudine corporali quod spiritu cernitur … tertium uero quod mente conspicitur ita secreta et remota et omnino abrepta a sensibus carnis atque mundata ut ea, quae in illo caelo sunt, et ipsam dei substantiam uerbumque deum, per quod facta sunt omnia, per caritatem spiritus sancti ineffabiliter ualeat uidere et audire: non incongruenter arbitramur et illuc esse apostolum raptum’; see also Hom. 55* [Q 80], n. 5: ‘Ich enspriche niht von gnædiclîchem verstânne, wan ein mensche möhte als verre gezogen werden von gnâden, daz er verstüende, als sant Paulus verstuont, der in den dritten himel gezucket wart und sach sôgetâniu dinc, diu man niht volsprechen enmuoz noch enmac’ (‘I do not speak of grace–ful knowledge, because a man could be seized by grace so far as to know, as Saint Paul knew who was caught up into the third heaven and saw those so–called things which you should not nor can fully speak about’); Hom. 78* [Q 23], n. 8: ‘Sant Paulus wart gezücket in den dritten himel’; Hom. 84* [Q 86], n. 12: ‘Ich spriche getürsticlîche: hæte sant Pêter got âne mittel gesehen in natûre, als er dar nâch tete und als Paulus, dô er in den dritten himel gezucket wart, im wære des obersten engels gespræche alze grop gewesen’ (‘I say boldly: if Saint Peter had looked at God in nature without a medium, as he did then, and like Paul when he was raptured into the third heaven, for him the conversation with the supreme angel would have been too coarse’).
[27] See Eckhart, Hom. 93* [Q 32], n. 7: ‘Der hœhsten krefte der sêle der sint drî: diu êrste ist bekant-nisse, diu ander irascibilis, daz ist ein ûfkrie-gendiu kraft; daz dritte ist der wille ...’ (‘The superior powers of the soul are three: the first is knowledge, the second is irascibilis, that is, an ascending power; the third is the will ...’); Hom. 12* [Q 14], n. 3: ‘De myster inde de heylgen sprechent gemeynlichen, dat de sele haue dri creften, dar an sy gelich sy der dryueildicheit. De eirsten craft is gehochnysse, de ment eyne heymeliche, verborgen konst; de nennet den vader. De ander craft heyscht inteligencia, dat is eyne intgegenwordicheit, eyn bekennen, eyne wysheit. Dey dirde crafte de heysset wylle, eyn vloit des heylgen geistes. hey by in wylen wir neit bleuen, want it in is neyt nuwe materie’ (‘The masters and the saints jointly say that the soul has three powers, through which she is like the Trinity. The first power is memory, which means an intimate, hidden art; this denotes the Father. The second power is called intelligence, which is one of ever–presence, knowledge, wisdom. The third power is called will, a flow of the Holy Spirit. But we do not wish to stop here, for there is nothing new in this’); In Ioh. n. 111 (LW III 95,14-5): ‘... appetitus  scilicet concupiscibilis et irascibilis’; the threefold psychology is found in Augustine, De Trinitate X, c. 11, n. 18 (ed. Mountain and Glorie, 330, 29–331, 63). See also Eckhart, Sermo II/1, n. 3 (LW IV 6, 4–5): ‘memoria, intellectiva et voluntas’; Sermo XXXIV/3, n. 348 (LW IV 302, 3): ‘sicut Augustinus docet de memoria, intellectiva et voluntate’. Note the difference between intellectiva (LW IV) and intelligentia. In Hom. 9* [S 101], n. 11: ‘verstantnisse … gehugnisse … willen’.
[28] i.e. the power of will.
[29] See Eckhart, Hom. 18* [Q 1], n. 13: ‘... bekennet si die veterlîche hêrschaft in vruhtbærer berhafticheit und die weselîche isticheit nâch einvaltiger einicheit âne einigen underscheit’ (‘she knows the paternal lordship in fruitful generating power and the essential beingness according to simple unity without distinction’). The text could also be read the other way around: Then God seizes the mind’s divine being and bestows upon it potentiality and fruitfulness.
[30] See on the Holy Spirit as a guide: Eckhart, Hom. 78* [Q 23], n. 5: ‘Und mit dem bilde und mit dem heiligen geiste wirt si durchgevüeret und îngevüeret in den grunt’.
[31] On the corner(s) of the soul see Eckhart, Hom. 13* [S 102], n. 16: ‘in einen winkel sîner sêle’; see Anselmus, Proslogion, c. 1, ed. Schmitt, 97, 4–6: ‘Eia nunc, homuncio, fuge paululum occupationes tuas, absconde te modicum a tumultuosis cogitationibus tuis. Abice nunc onerosas curas, et postpone laboriosas distentiones tuas’; Hom. 94* [S 95], n. 4: ‘Ein meister sprichet, daz diu sêle sî ein ort oder ein ecke, dar ane sich stœzet beide zît und êwicheit’.
[32] See Eckhart, Hom. 15* [S 103], n. 20: ‘Er mac sich zöugen, sô er wil, und mac sich bergen, sô er wil’ (‘He might give birth to Himself and He might hide Himself, as He wishes’); Hom. 16* [S 104], n. 7: ‘Und wan unser herre daz wol weiz, dar umbe muoz er sich underwîlen verbergen | (575) wan diu sêle ist ein einvaltigiu forme des lîbes’ (‘And as our Lord knew this well, He had to hide Himself from time to time, as the soul is a simple form of the body’).
[33] See Cant. 5:6: ‘Anima mea liquefacta est, ut locutus est; quaesivi, et non inveni illum; vocavi, et non respondit mihi’.
[34] This seems to be a gloss that entered the text, as there is no reference to the ‘he’.
[35] See Matth. 1:20-21: ‘(20) Haec autem eo cogitante, ecce angelus Domini apparuit in somnis ei, dicens: Joseph, fili David, noli timere accipere Mariam conjugem tuam: quod enim in ea natum est, de Spiritu Sancto est. (21) Pariet autem filium: et vocabis nomen ejus Jesum: ipse enim salvum faciet populum suum a peccatis eorum’.
[36] On ‘gensterlîn’ see Eckhart, Hom. 54* [Q 67], n. 3: ‘ein spænlîn oder ein kleine ganeistlîn’.
[37] On non-mediation, see the introduction to Eckhart, HLY II. De sanctis.
[38] On the lower powers see, for example, Eckhart, Hom. 94* [S 95], n. 6.
[39] All three names are in this verse Hebr. 1:3: ‘cum sit splendor gloriae, et figura substantiae ejus, portansque omnia verbo virtutis suae, purgationem peccatorum faciens, sedet ad dexteram majestatis in excelsis’; a similar use of this verse in Eckhart, Hom. 83* [Q 2], n. 8: ‘Wan Jêsus, daz lieht und der schîn des veterlîchen herzen – als sant Paulus sprichet, daz er “ist ein êre und ein schîn des veterlîchen herzen”’.
[40] See Ioh. 6:51: ‘Ego sum panis vivus, qui de caelo descendi’; see on this Eckhart, On the Lord’s Prayer (). xxx
[41] See Eckhart, Hom. 5* [Q 22], n. 12.
[42] See the same thought in Eckhart, Hom. 113* [S 100], n. 5: ‘Ich spriche, daz got alliu dinc vermac: und er envermac des niht, daz er dem menschen iht versage, der dêmüetic und grôzer gerunge ist’ (‘I say that God is able to do all things: and yet He cannot deny  anything to a person who is humble and of great desire’). Note also the parallel form of ‘gerunge’.
[43] On the private chamber see Eckhart, Hom. 5* [Q 22], n. 15: ‘... heimlîcher triskamer’; Hom. * [Pr. 17 Pfeiffer], n. 12: ‘in sîner verborgenen heimlicheit’.
[44] Hebr. 1:3: ‘cum sit splendor gloriae, et figura substantiae ejus, portansque omnia verbo virtutis suae, purgationem peccatorum faciens, sedet ad dexteram majestatis in excelsis’.
[45] See Eph. 3:14–5: ‘(14) Huius rei gratia flecto genua mea ad Patrem Domini nostri Iesu Christi, (15) ex qua omnis paternitas in caelis et in terra nominatur’; see also Is. 54:1: ‘quoniam multi filii desertae magis quam eius, quae habet virum’. See Eckhart, Hom. 111* [S 106], n. 6: ‘Got sprach: ich hân alliu dinc berhaftic gemachet, war umbe enwære ich denne selber niht berhaftic?’
[46] See Eckhart, Hom. 23* [Q 51], n. 6: ‘Allez des vaters lust und sîn kôsen und sîn anelachen daz ist aleine in dem sune’ (‘All the lust of the Father, His embrace and His smile is meant solely for the Son’).
[47] Hebr. 1:3: ‘cum sit splendor gloriae, et figura substantiae ejus, portansque omnia verbo virtutis suae, purgationem peccatorum faciens, sedet ad dexteram majestatis in excelsis’
[48] On the difference between Father and Fatherhood, Son and Sonship, see below Eckhart, Hom. * [Pr. 54 Pfeiffer] with further parallels and literature.
[49] See Eckhart, Hom. 72* [Q 40]], n. 3: ‘nemet in blôz in dem kleithûse, dâ er entdecket und blôz in im ist. Alsô sît ir blîbende in im’ (‘take Him naked in the dressing room where He is uncovered and naked in Himself. Thus, you are ‘remaining’ in Him’).
[50] Matth. 21:13: ‘Domus mea domus orationis vocabitur’. Liturgical context: Evangelistar., Arch. f. 438vb: ‘Feria IIIa. Secundum Mattheum [21, 10–17]. In illo tempore cum intrasset Ihesus [In … Ihesus: Et cum intrasset Vg.] Ierosolimam, commota est universa civitas, dicens: Quis est hic? Populi autem dicebant: Hic est Ihesus propheta a Nazareth Galylee. Et intravit Ihesus in templum Dei, et eiciebat omnes vendentes, et ementes in templo, et mensas nummulariorum, et cathedras vendentium columbas evertit: et dicit eis: Scriptum est: Domus mea domus orationis vocabitur: vos autem fecistis illam speluncam latronum. Et accesserunt ad eum ceci, et claudi in templo: et sanavit eos. Videntes autem principes sacerdotum, et scribe mirabilia, que fecit, et pueros clamantes in templo, et dicentes: Osanna filio David: indignati sunt, et dixerunt ei: Audis quid isti dicunt? Ihesus autem dixit eis: Utique. Numquam legistis: Quia ex ore infantium, et lactantium perfecisti laudem? Et relictis illis, abiis foras extra civitatem in Bethanian: ibique docebat eos de regno Dei [docebat … Dei: mansit Vg.]’.
[51] See Th. Aqu., Summa theologiae II II, q. 83, a. 1.
[52] See Ioh. 4:6-27: ‘(20) Patres nostri in monte hoc adoraverunt, et vos dicitis, quia Jerosolymis est locus ubi adorare oportet. (21) Dicit ei Jesus: Mulier, crede mihi, quia venit hora, quando neque in monte hoc, neque in Jerosolymis adorabitis Patrem. (22) Vos adoratis quod nescitis: nos adoramus quod scimus, quia salus ex Judaeis est. (23) Sed venit hora, et nunc est, quando veri adoratores adorabunt Patrem in spiritu et veritate. Nam et Pater tales quaerit, qui adorent eum. (24) Spiritus est Deus: et eos qui adorant eum, in spiritu et veritate oportet adorare.’ (‘[20] “Our ancestors worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” [21] “Woman,” Jesus replied, “believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. [22] You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. [23] Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. [24] God is spirit, and his worshipers must worship in the Spirit and in truth”’).
[53] See Eckhart, Hom. 18* [Q 1], n. 4: ‘Sehet, diz sint allez koufliute, die sich hüetent vor groben sünden und wæren gerne guote liute und tuont ir guoten werk gote ze êren, als vasten, wachen, beten und swaz des ist, aller hande guotiu werk, und tuont sie doch dar umbe, daz in unser herre etwaz dar umbe gebe, oder daz in got iht dar umbe tuo, daz in liep sî: diz sint allez koufliute’ (‘See, these are all merchants who keep away from gross sins and would love to be good people and act well so as to honour God, for example, by fasting, keeping vigils, praying and whatever else there is of good actions, yet they act for our Lord to reimburse them, or for God to do them a favour: these are all merchants’); Hom. 26* [S 99], n. 10: ‘Alliu lîplîchen bete oder vasten und alliu ûzer werk diu engehœrent niht ze dem erbe’ (‘All corporeal prayer or fasting or all outward actions have no part in the inheritance’).
[54] Ioh. 12:23-6: ‘(23) Jesus autem respondit eis, dicens: Venit hora, ut clarificetur Filius hominis. (24) Amen, amen dico vobis, nisi granum frumenti cadens in terram, mortuum fuerit, (25) ipsum solum manet: si autem mortuum fuerit, multum fructum affert. Qui amat animam suam, perdet eam; et qui odit animam suam in hoc mundo, in vitam æternam custodit eam. (26) Si quis mihi ministrat, me sequatur, et ubi sum ego, illic et minister meus erit. Si quis mihi ministraverit, honorificabit eum Pater meus’ (‘[23] Jesus replied, “The hour has come for the Son of Man to be glorified. [24] Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. [25] Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life. [26] Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me’).
[55] See Matth. 6:1-5.
[56] See Th. Aqu., Summa theologiae II II, q. 83, a. 12.
[57] Matth. 13:43: ‘justi fulgebunt sicut sol in regno Patris eorum’ (‘the righteous will shine like the sun in the kingdom of their Father’).
[58] See on this idea that the humility of the soul elevates God, Eckhart, Hom. 12* [Q 14]; Hom. 114* [Q 15].
[59] F. Löser, ‘Als ich mê gesprochen hân’ (1986), identified this reference as going to Eckhart, Hom. 17* [S 91], n. 14: ‘ob alliu diu kraft aller sêlen und aller engel und aller crêatûren zemâle geahtet wære ûf eine sêle, si enmöhte daz minste lôn eines guoten gedanken niht enpfâhen, der in der êwigen liebe gedâht wirt, si müeste zerglîten und zervliezen und sterben’ (if the entire power of all souls and all angels and all creatures were totally concentrated into one soul, she would not be capable to receive the smallest wage of a good thought that has been conceived in eternal love, but she would disintegrate, dissolve and die’).
[60] Ioh. 13:12: ‘Postquam ergo lavit pedes eorum, et accepit vestimenta sua, cum recubuisset iterum, dixit eis: Scitis quid fecerim vobis?’ Liturgical context: Evangelistar., Arch. f. 444vb: ‘Feria quinta in cena Domini. Secundum Iohannem [13, 1–15]. In illo tempore [> Vg.] ante diem festum Pasche, sciens Ihesus quia venit eius hora [hora eius Vg.] ut transeat ex hoc mundo ad Patrem: cum dilexisset suos, qui erant in mundo, in finem dilexit eos. Et cena facta, cum diabolus iam misisset in cor ut traderet eum Iudas Symonis Scariothis: sciens quia omnia dedit ei patrer in manus, et quia a Deo exivit, et ad Deum vadit: surgit a cena, et ponit vestimenta sua: et cum accepisset linteum, precinxit se. Deinde misit [mittit Vg.] aquam in pelvim, et cepit lavare pedes discipulorum, et extergere linteo, quo erat precinctus. Venit ergo ad Symonem Petrum. Et dicit ei Petrus: Domine, tu michi lavas pedes? Respondit Ihesus et dixit ei: Quod ego facio, tu nescis modo, scies autem postea. Dicit ei Petrus: Non lavabis michi pedes in eternum. Respondit ei Ihesus: Si non lavero te, non habebis partem mecum. Dicit ei Symon Petrus: Domine, non tantum pedes meos, sed et manus, et caput. Dicit ei Ihesus: Qui lotus est, non indiget nisi ut pedes lavet, sed est mundus totus. Et vos mundi estis, sed non omnes. Sciebat enim quisnam esset qui traderet eum: propterea dixit: Non estis mundi omnes. Postquam ergo lavit pedes eorum, et accepit vestimenta sua: cum recubuisset iterum dixit eis: Scitis quid fecerim vobis? Vos vocatis me magister, et Domine, et benedicitis: sum etenim. Si ergo ego lavi pedes vestros, Dominus, et magister: et vos debetis alter alterius lavare pedes. Exemplum enim dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis’.
[61] See Eckhart, Sermo Paschalis (LW V 144,10-1): ‘ergo agnitio sui ipsius et infirmitatis propriae est unum quod praemittitur ad parandum’.
[62] See Eckhart, Hom. 32* [S 108], n. 4: ‘Ouch sprichet Bêdâ, daz unser herre ze dem êrsten ze sant Pêtrô kam. Danne Jûdas der hâte sich durch sînen vrevele ze vor gesast. Und dem wurden ze dem êrsten die vüeze getwagen’; DW IV 739 notes that this topic cannot be found in Bede’s homilies; yet, one can find this statement in Beda, In s. Joannis evangelium expositio (PL 802C-D). As this passage begins with Jude and even remarkes that when Jesus went to Peter, ‚quasi aliquibus jam lavisset, et post eos venisset ad primum‘, one can see, why Eckhart here is making this link between Chrysostom and Bede. Different from Hom. 32*, the present homily does not cut out Chrysostom, but mentions both, Chrysostom and Bede. See also Th. Aqu., Super Evangelium S. Ioannis lectura, c. 13, 6, ed. Cai, 328b: ‘Secundo exponitur, secundum Chrysostomum, ut scilicet Christus inceperit prius lavare pedes a primis Apostolorum. Sed quia proditor ille stultus erat et superbus, scilicet Iudas, prior ad pedum ablutionem recubuit ante Petrum. Nullus enim aliorum ausus fuisset Petrum praevenire’.
[63] See the parallel in Eckhart, Sermo Paschalis (LW V 144,2-3): ‘In signum huius etiam Christus lavit et mundavit pedes discipulorum, ut etiam contagia minima docerentur auferenda; on the ritual of the washing of the feet in the liturgy seee P.F. Beatrice, La lavanda dei piedi (1983).
[64] Ioh. 13:8: ‘Dicit ei Petrus: Non lavabis mihi pedes in aeternum’.
[65] On ‘Bede’, see the note above.
[66] Unidentified source.
[67] Ioh. 13:7: ‘Respondit Jesus, et dixit ei: Quod ego facio, tu nescis modo: scies autem postea’.
[68] Ioh. 13:9: ‘Si non lavero te, non habebis partem mecum’.
[69] See on this Hom. 32* [S 108], n. 2: ‘Ist daz ich dich niht entwahe, sô enhâst dû kein teil mit mir’; on the comparison of God giving grace in parts and giving more in the sacrament of the Eucharist, see Eckhart, Sermo Paschalis (LW V 141,10-1): ‘Si autem deus dat gratiam per partes, multo fortius in hoc sacramento, in quo latet fons gratiae’.
[70] See Eckhart, Hom. 66* [Q 71], n. 5: ‘Ein meister sprichet: in gote enist niht minner und mê noch daz und daz’; the mentioned master seems to be Th. Aqu., Summa theologiae I q. 2 a. 3.
[71] Ioh. 13:9: ‘Dicit ei Simon Petrus: Domine, non tantum pedes meos, sed et manus, et caput’; see on this Hom. 32* [S 108], n. 11: ‘Dô sprach sant Pêter: „herre, niht aleine entwahe mîne vüeze, sunder hende und houbet“’.
[72] Ioh. 13:10: ‘Dicit ei Jesus: Qui lotus est, non indiget nisi ut pedes lavet’.
[73] See Eckhart, Sermo Paschalis (LW V 146,13-4): ‘in hac sacra(menti) perceptione debet esse collectio desideriorum unitorum in deum’.
[74] Ioh. 13:9.
[75] The ms. has ‘gewerden’.
[76] See Eckhart, Hom. 77* [Q 82], n. 3: ‘wan alliu diu werk, diu der mensche würket mit der hant, diu entspringent in dem herzen und tretent vürbaz in diu glit und werdent volbrâht an der hant.’.
[77] See Eckhart, Hom. 80* [W 30], n. 9: ‘Sehet, diu natûre hât <zwô meinunge>, daz ein ieglich glit dâ würket an dem menschen. Diu êrste meinunge, die ez meinet in sînen werken, daz ist, daz ez dem lîchamen zemâle diene und dar nâch einem ieglîchen glide sunderlîche als im selben und niht minner dan im selben noch enmeinet sich selben niht mê in sînen werken dan ein ander glit’.
[78] Ioh. 13:10.
[79] Ioh. 6:54: ‘Dixit ergo eis Jesus: Amen, amen dico vobis: nisi manducaveritis carnem Filii hominis, et biberitisejus sanguinem, non habebitis vitam in vobis’. See the parallel idea of the bodily and spiritual food in Eckhart, Sermo V,3 (LW IV 48,9).
[80] See Ioh. 13:21: ‘Cum hæc dixisset Jesus, turbatus est spiritu: et protestatus est’; Ioh. 6:61: ‘Multi ergo audientes ex discipulis ejus, dixerunt: Durus est hic sermo, et quis potest eum audire?’; Ioh. 6:66: ‘Ex hoc multi discipulorum ejus abierunt retro: et jam non cum illo ambulabant’.
[81] Ioh. 6:68: ‘Dixit ergo Jesus ad duodecim: Numquid et vos vultis abire?’
[82] Ioh. 6:69-70: ‘(69) Respondit ergo ei Simon Petrus: Domine, ad quem ibimus? verba vitæ æternæ habes: (70) et nos credidimus, et cognovimus quia tu es Christus Filius Dei.’
[83] Perhaps Augustinus, Confessiones XIII, c. 8 n. 9, ed. Verheijen, 246, 13–4: ‘da mihi te, deus meus …’; see also Eckhart, Hom. 56* [20a], n. 5: ‘Sant Augustînus sprichet: herre, nimest dû dich uns, sô gip uns einen andern dich’. See the parallel Hom. 32* [S 108], n. 7: ‘Dar umbe sprichet sant Augustînus: herre, nimest dû uns dich, sô gip uns einen andern vür dich’; Hom. 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’; Hom. 57* [Q20b], n. 3: ‘Nû sprichet sant Augustînus3: herre, benimest dû uns dich, sô gip uns einen andern dich, anders uns engenüeget niht dan an dir, wan wir enwellen niht dan dich’; BgT (DW V 18,3-9): ‘Und anderswâ sprichet er (= Augustinus): “wie möhte dem genüegen an gotes gâben an den crêatûren, dem an gote selben niht engenüeget?” ... Er (= ein guoter mensche) sol alle zît sprechen: herre gôt und mîn trost, wîsest dû mich ûf iht von dir, sô gip mir einen andern dich, daz ich gange von dir ze dir, wan ich enwil niht wan dich’.
[84] See Hil. Pict., De trinitate VIII 11 (ed. Hurter [Innsbruck, 1887], 309): ‘Tum deinde unitatis profectus exemplo unitatis ostenditur, cum ait: Sicut tu Pater in me, et ego in te, ut et ipsi sint in nobis unum: ut sicut Pater in Filio, et Filius in Pater est, ita per hujus unitatis formam in Patre et Filio unum omnes essent’; and also ibid. VIII 15 (314-5): ‘cur gradum quendam atque ordinem consummandae unitatis exposuit: nisi ut cum ille in Patre per naturam divinitatis esset, nos contra in eo per corporalem ejus nativitatem, et ille rursum in nobis per sacramentorum inesse mysterium crederetur: ac sic perfecta per Mediatorem unitas doceretur, cum nobis in se manentibus ipse maneret in Patre, et in Patre manens maneret in nobis; et ita ad unitatem Patris proficeremus, cum qui in eo naturaliter secundum nativitatem inest, nos quoque in eo naturaliter inessemus, ipso in nobis naturaliter permanente?’ See also Th. Aqu., Catena aurea (ed. S.E. Fretté [Paris, 1876] 650): ‘Hilarius, VII De Trin. post princ. Tum demum unitatis profectus, exemplo unitatis ostenditur cum ait: Sicut tu Pater in me, et ego in te, ut et ipsi in nobis unum sint: ut scilicet sicut Pater in Filio, et Filius in Pater est, ita per hujus unitatis formam in Pater et Filio unum omnes essent’.
[85] dan ms.] das Strauch.
[86] See Augustine, Conf. c. 10 n. 16, CChr.SL 27 (103,17-104,20): ‘et inveni longe me esse a te in regione dissimilitudinis, tamquam audirem vocem tuam de excelso: “cibus sum grandium: cresce et manducabis me. Nec tu me in te mutabis sicut cibum carnis tuae, sed tu mutaberis in me”’; this quote is included and referred to in Eckhart, Sermo Paschalis (LW V 158,3-5); see also Eckhart, Acta Echardiana (Proc. Col. II n. 113) (LW V 345,8-10): ‘Verum est, devotum et morale, secundum illud Augustini: “cresce, et manducabis me. Nec tu me mutabis in te, sicut cibum carnis tuae, sed tu mutabens In me”’; see also Eckhart, Hom. 32* [S 108], n. 10: ‘dû solt in mich gewandelt werden’; Hom. 56* [Q 20a], n. 6: ‘Dâ von hât er sich bekleidet mit dem rocke der glîchnisse des brôtes, englîches als diu lîplich spîse gewandelt wirt mit mîner sêle, daz enkein winkelîn in mîner natûre niht enist, ez enwerde dar în vereinet’; Hom. 57* [Q 20b], n. 4: ‘Sant Augustînô grûwelte vor dirre spîse; dô sprach im ein stimme zuo in dem geiste: „ich bin ein spîse der grôzen; wahs und nim zuo und iz mich. Dû enverwandelst mich niht in dich, mêr: dû wirst gewandelt in mich“
[87] See IgnRom. 4: ‘Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may be no trouble to any one’; see Hermann von Fritzlar, Heiligenleben 78,6.28ff.
[88] Eccli. 35:13: ‘quoniam Dominus retribuens est, et septies tantum reddet tibi’.
[89] See Eckhart, Sermo Paschalis (LW V 147,7): ‘Quia ibi stillat fons omnium gratiarum’.
[90] See Eckhart, Sermo Paschalis (LW V 140,1): ‘Primo ergo commendat hoc pascha, quia hoc tam corpus reficit quam animam’.
[91] See Eckhart, Sermo Paschalis (LW V 143,8): ‘paratur mundas conscientias habentibus’; and ibid. (146,1-2): ‘ex cognitione propriae infirmitatis consurgit humilitas et gratia’.
[92] Unidentified, but see I Cor. 15:22: ‘in Christo omnes vivificabuntur’.
[93] Matth. 24:47: ‘super omnia bona sua constituet eum’; see Eckhart, Hom. 52* [Q 64], n. 3: ‘nun nim ich ain wörtlin, sprach vnser her: „ganc in, getrüwer chnecht, | (88) ich sol dich seczen boben all mein gu°t“’.
[94] See Augustinus, En. in Ps. 145 n. 11 (PL 37,1891): ‘Eris tu possessio, et possidebis; possessio dei eris, et possessio tua erit deus: tu eris possessio eius, ut colaris ab eo; et ipse erit possessio tua, ut colas eum’; id., En. in Ps. 32Sermo 2 n. 18 (PL 36,295): ‘Possidet ergo (scil. deus), et possidetur, et totum propter nos. Non enim quomodo, ut nos ex illo beati simus, possidetur a nobis, ita et ille, ut beatus sit, possidet nos. Et possidet, et possidetur, non ob aliud nisi ut nos beati simus’; see the parallel passage, where this quote is referred to, Eckhart, Hom. 100* [Q 17], n. 7 : ‘Augustînus sprichet: swer wil, daz got sîn eigen sî, der sol ê gotes eigen werden, und daz muoz von nôt sîn’.
[95] Perhaps Ps. 72:26: ‘Defecit caro mea et cor meum’.
[96] Unidentified.
[97] Ps.-Augustinus, or rather Bernardus, De praecepto et dispensatione, c. 20, n. 60 (ed. Leclerq and Rochais, 292, 24–5): ‘Neque enim praesentior spiritus noster est ubi animat, quam ubi amat’; the same reference can befound in Eckhart, Hom. 13* [S 102], n. 12: ‘Wan sant Augustînus sprichet: “diu sêle ist mê dâ si minnet, dan dâ si in dem lîbe ist, dem si doch leben gibet”’.
[98] Cant. 8:6: ‘Fortis est ut mors dilectio, dura sicut inferus (… aemulatio)’; see Eckhart, Hom. 15* [S 103}, n. 27: ‘Der tôt scheidet die sêle von dem lîbe’.
[99] i.e. love.
[100] See Ps.-Dionysius, De div. nom. c. 4 § 12. 17 (PG 3,710D): ‘Estque hoc virtutis cujusdam unificae ac collectivae excellenterque contemperantis, quae in pulchro et bono per pulchrum et bonum praeexistit, et ex pulchro et bono propter pulchrum et bonum emanat, continetque quidem aequalia per mutuam connexionem, superiora vero ad inferiorum movet providentiam, inferiora porro per conversionem quamdam superioribus inserit’; 714D: ‘dicamus, unam esse simplicem virtutem, per se moventem unitivam quamdam mistionem ex bono usque ad extremum eorum quae exsistunt, et ab illo rursus consequenter per omnia ad bonum, ex seipsa, per seipsam, et in seipsa seipsam revolventem, et ad seipsam semper eodemmodo revertentem’; on this quote see also Eckhart, In Eccli. (LW II 236,4): ‘amor ex sui proprietate unitivus est’; In Ioh. (LW III 569,9): ‘amor specialiter ex sui natura sit unitivus’; Serm. 6,1 (LW IV 51,4): ‘caritas sive amor est uniens, et quanta est illa unio’; Serm. 44,1 (368,5): ‘amor enim nunquam deserit’; Pr. 117 (DW IV 1116, 251-2): ‘Alsô sprichet sant Dionysius, daz diu minne ist der natûre, daz si den menschen wandelt in diu dinc. diu er minnet. Dar umbe sol der mensche alsô sîn, daz allez sîn leben sî diu minne.
See also Iohannes Scottus, Periphyseon II, ed. Jeauneau, 107, 2601–9: ‘Humana siquidem mens notitiam suam, qua se ipsam cognoscit, ueluti quandam prolem sui de se ipsa gignit. Et est sui notitia aequalis sibi, quia se ipsam totam nouit ad similitudinem dei et patris, qui de se ipso filium suum qui est sapientia sua gignit … Ex humana mente procedit appetitus quidam, quo se ipsam quaerit ut suam notitiam pariat …’; on this see Eckhart, Hom. 29* [Q 43], n. 11.
[101] See Ps.-Dionysius, De eccl. hier. c. 3 (PG 3,424C; Dionysiaca 1163,2-1164,1): ‘unaquaque sacra perfectiva actione partitas nostras vitas in uniformem deificationem colligente et diversarum deiformi complicatione ad unum communionem et unitatem donante’ (secundum versionem Iohannis Scotti); the same reference is included in Eckhart, Sermo Paschalis (LW V 147, 1-4).
[102] See the two previous notes.
[103] Ioh. 13:12.
[104] Ioh. 13:7. In this place, Strauch introduced a dittographic text which needs to be taken out: ‘das enwissent ir nyt. ir sollet es aber hernach wißen, als er sprechen sulde’.
[105] Ioh. 6:52: ‘et panis quem ego dabo, caro mea est’.
[106] Ps. 77:25: ‘Panem angelorum manducavit homo’.
[107] Tob. 12:19: ‘ego cibo invisibili, et potu qui ab hominibus videri non potest, utor’.
[108] See Eckhart, Hom. 84* [Q 86], n. 16: ‘Züge got daz sîne abe der sêle Kristî, dâ ir geist geeiniget ist an die êwige persône, Kristus blibe blôze crêatûre. Dâ von bedarf man des éinen wol’.
[109] See Eckhart, Hom. 16* [S 104], n. 5: ‘Wan aber daz lîden und daz | (573) schouwen gotes dem geiste überlestic ist sunderlîche în disem lîbe, dar umbe underziuhet sich got dem geiste underwîlen’.
[110] See Eckhart, Hom. 24* [Q 19], 3: ‘des engels lieht überschîne daz lieht der sêle und bereite und vüege sie, daz daz götlîche lieht dar inne gewürken müge’; Hom. 37* [Q 36b], n. 2: ‘alsô tritet diu sêle ûf mit des engels liehte in götlich lieht’.
[111] See Ps.-Dionysius, De divinis nominibus, c. 4, § 22 (PG 3, col. 724B; Dionysiaca pp. 269,3–270,3): ‘manifestatio occulti luminis, speculum purum suscipiens totam … pulchritudinem boniformis deiformitatis et munde resplendere faciens in se ipso, quemadmodum possibile est, bonitatem silentii, quod est in adytis’ (perhaps Eckhart uses a text with the reading of ‘abditis’, see Albertus, Super Dionysii De divinis nominibus, c. 4 n. 182, ed. Simon, 268, 13–4: ‘quod est in abditis, idest in occultis divinitatis, vel in aditis, idest quae adiri non possunt’); see the parallel in Eckhart, Hom. 71* [Q 780], n. 5: ‘Dionysius sprichet: ein engel ist “ein spiegel âne vlecken”’; see also Hom. 4* [Q 77], n. 3: ‘Der dritte sprichet, er [der engel] sî “ein lûter spiegel”’; see also ibid. n. 11.
[112] i.e. the ground of the earth.
[113] On ‘clarity’, see Eckhart, Hom. 5* [Q 22], n. 7.
[114] See Matth. 14:25.
[115] Ioh. 13:7.
[116] See Eckhart, Sermo Paschalis (LW V 143,11-2): ‘Ergo mundis tantum paratur’; see also Hom. 32* [S 108], nn. 11-4.
[117] Ioh. 14:6: ‘Dicit ei Jesus: Ego sum via, et veritas, et vita’.
[118] See the other homily by Eckhart, Hom. 41* [Q 4].
[119] Iac. 1:17: ‘Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec vicissitudinis obumbratio’.
[120] See Gilb. Abb., Tract. asc. V (361D): ‘Omne datum optimum, etc. Primo loco inter datum et donum talis mihi videtur quaedam haberi posse distinctio. Datum est quod non habes a te ipso; donum, quia non est a merito. Datum, dum accipis; donum, dum exinde promereris. Datum, dum illud habes ad usum, donum, dum possides ad fructum’; see already John Scottus Eriugena, Peri. III, CChr.SM 163, 20, 542-51: ‘The givens are said to be appropriately the distributions by which every nature subsists, while gifts truly are distributions of grace by which every subsisting nature is adorned. Therefore, nature is a given (datio), grace is something gifted (donatio)’.
[121] See Th. Aqu., STh. I q. 38 a. 1 a. 4: ‘Ad quartum dicendum, quod donum non dicitur ex eo quod actu datur, sed inquantum habet aptitudinem, ut possit dari’.
[122] Seems to refer to the same master(s) as before, for example, the quoted Gilb. Abb.
[123] See Eckhart, Hom. 86* [Q 9], n. 14: ‘Daz bilde ist in mir, von mir, zuo mir. Die wîle der spiegel glîch stât gegen mînem antlite, sô ist mîn bilde dar inne; viele der spiegel, sô vergienge daz bilde’ (‘The image is in me, from me, to me. As long as the mirror remains in front of my face, my image is in there; if the mirror fell down, the image would disappear’); Hom. 39* [Q 69], n. 8: ‘Daz merket an dem spiegel: hebest dû den vür dich, sô erschînet dîn bilde in dem spiegel. Daz ouge und diu sêle ist ein solch spiegel, daz allez daz dar inne erschînet, daz dar gegen gehabet wirt. Dar umbe ensihe ich niht die hant oder den stein, mêr: ich sihe ein bilde von dem steine’ (‘Note this in the mirror: if you place it in front of you, your image appears in the mirror. The eye, like the soul, is a mirror such that there appears all that is held in front of it. For that reason, I do not see the hand or the stone: but I see a picture of the stone’); Hom. xxx* [Brethauer 262-7], n. 7.
[124] See Act. 2:38: ‘donum Spiritus sancti’; see Eckhart, Hom. 78* [Q 23], n. 6: ‘alsô ist der heilige geist geheizen ein gâbe: alsô heizet in diu geschrift’; Hom. 22* [Q 37], n. 4: ‘Diu êrste gâbe, die got gibet, daz ist der heilige geist; in dem gibet got alle sîne gâbe’ (‘The first gift that God gives is the Holy Spirit; in Him God gives all His gifts’).
[125] Col. 3:1: ‘quae sursum sunt quaerite’.
[126] See note before.
[127] See Eckhart, Hom. 46* [Q29], n. 3: ‘ez ist doch lîplich; sie sprechent, ez sî materie’.
[128] See note before.
[129] Col. 3:2: ‘quae sursum sunt, sapite, non quae super terram’.
[130] The relation between the present of Iac. 1:17 and it being beyond time, can be found in Eckhart, Hom. 33* [Q 35], n. 5: ‘Her ûf sprichet sant Jacôbus14: ‘alle guote und volkomen gâbe koment von enoben her abe’. Swer alzemâle ist ûferstanden mit Kristô, des ist ein zeichen, ob er got obe zît suochet. Der suochet got obe zît, der dâ suochet sunder zît’ (‘About this Saint James says: “All good and perfect gifts come from above to down here”. Whether somebody is fully risen with Christ, is shown by whether he looks for God above time. Whoever looks for God above time, is looking without time’).
[131] See Augustine, De Trinitate X, c. 11, n. 18 (ed. Mountain and Glorie, 330, 29–331, 63). See also Eckhart, Sermo II/1, n. 3 (LW IV 6, 4–5): ‘memoria, intellectiva et voluntas’; Sermo XXXIV/3, n. 348 (LW IV 302, 3): ‘sicut Augustinus docet de memoria, intellectiva et voluntate’. Note the difference between intellectiva (LW IV) and intelligentia. In Hom. 9* [S 101], n. 11: ‘verstantnisse … gehugnisse … willen’; Hom. xxx* [Pr. 18 Pfeiffer], n. 3 (with further lit.).
[132] Unidentified, but see Eckhart, Hom. 107* [Q 72], n. 12: ‘Ein meister sprichet: gesmak alles des, daz begirlich ist, daz muoz brâht werden in die sêle mit dem liehte’.
[133] See Th. Aqu., STh Ia q. 54 a. 4 arg. 2: ‘Angelus recipit illuminationem a superiori, et illuminat inferiorem’.
[134] See Boethius, De consolatione philosophiae III 9 (Moreschini 79,3): ‘stabilisque manens das cuncta moveri’; see on this Eckhart, Hom. 114* [Q 15], n. 8: ‘Boecius sprichet: got ist ain vnbeweglich gu°t, in im selber still staend, vnberueret vnd vnbewegt vnd aellu´ ding bewegend’ (‘Boethius says: God is an immovable good, reposing in himself, untouched and unmoved, but making all things move.’).