The Unknown Meister Eckhart IV, De sanctis

Homily S3,1* [Jostes 76; Wilhelm IV; Strauch VIII 386-8]

In festo sancti Nicolai Myrensis episcopi

‘Ich han gewunschet und begeret myr ist der synne gegeben’ (Sap. 7:7-8)

Text and translation

<:1>[199a]Optavi et datus est mihi sensus et invocavi, et venit in me spiritus Die wort sint geschriben in dem bGch der weisheit die sprechen zu teutsch also: Ich han gewunschet und begeret myr ist der synne gegeben und ich han angerGffen got der geyst der wißheyt ist Inn mich komen und ich han gepruvet und gepriset vor alle konigrich und vor alle ere und [199b] vor alle richtum Als cleyn als eyn sandes korn ist Also cleyn sint alle vergengliche dinge wider dem geist der wißheyde			<:1> Optavi, et datus est mihi sensus et invocavi, et venit in me spiritus. These words are written in the Book of Wisdom, they read in German as follows:[1] ‘I have wished and longed that understanding were given to me, and I have called God that the spirit of wisdom came to me, and I have checked and praised (it) above all kingdoms and above all honour and above all reaches.’ As small as a grain of sand, so small are all transient things, compared to the spirit of wisdom.
<:2a> An disen worten mGg wir merken wie groz wir sullen ahten den geist der weisheit und wie wir kGmen sollen zum geist. das wissen die wol die es kennent das ich ware hann und die es nyt erkennent die enmogen es nyt gegleuben	<:2b>An disen worten mGg wir merken wie groz wir sullen ahten den geist der weisheit und wie wir kGmen sollen zum geist. Zwei dink sull wir merken an den worten do er spricht Ich rief got an und in mich ist kumen der geist der weisheit Daz erst ist suzzikeit und smak dez geistes Dar um spricht er daz kGnkreich und gewalt und herschaft und reichtum zumol niht mugen geantwGrten dem geist der weisheit Der do befunden hat daz ich ware nG spreche der weiz wol waz ich sprich und dem menschen sint klein alle vergenklich dink wider die ewigen dingen		<:2a>In these words one can recognize how much we shall have a regard for the spirit of wisdom and how we shall come to the spirit. This those people certainly know who recognize that I am right, while those who do not recognize it, they can not believe it.	<:2b>In these words one can recognize how much we shall have a regard for the spirit of wisdom and how we shall come to the spirit. Two thinks we shall note in these words, when he says: I have called God and the spirit of wisdom came into me. The first is sweetness and the taste of the spirit. That is why he says that the kingdom, the power, the reign and richness can in no way answer the spirit of wisdom. Whoever has recognized that I speak the truth, knows well what I say and to this person all transient things are small compared to eternal things.
<:3a>Des wil ich uch eyn glichnysse sagen Eyn meyster sprichet und auch Sanctus Gregorius Der eyn kint neme daz alrest geburen wurde und zoge es under der erden und yme sagete was in der wernlt were das were unmogelich das es das gleubete Also ist es unmogelich das eyn irdisch herre moge erkennen geystliche dinge	<:3b> Ein meister und sant Gregorius sprechen Wann ein mensch von kind gezogen ist under der erden und gelaubet an einen menschen der im saget von der klarheit der sGnne und zierde dez ertreichs er enmoht ez niht gelauben Alzo ist ez um den menschen di weil er gemengt ist mit irdischen dingen und dz liht der weisheit in im niht erschinen ist waz man im do von gesagen mak er engelaubt ez niht		<:3a>Of this I want to give you an example: A master says, and also saint Gregory: If somebody took a child who had just been born, drew it underground and told it what the world is, it would be impossible for it to believe it. Thus, it is impossible that an earthly lord can recognize spiritual things.	<:3b>A master and saint Gregory say: When being a child a person is drawn under ground and trusts a person who speaks about the shininess of the Sun and the beauty of the earth, one could not believe it. Thus it is with a person while one is mixed with earthly things and the light of wisdom has not enlightened it. What one can say tell this person in this state, it can not believe.
<:4a>Nun sprichet eyn meyster von der selen der der geyst der wißheyt erschienen ist Alle dinge [200a] sint ir zu nyt wurden und alle creaturen werden in eynen winckel der selen gedribben Die heiligen sprechen das yme hymmelrich keyn hoffnunge ensij Want hoffenunge ist allezit uff stigen zu berge werdt nach eyme hohen dinge Also als begerunge das best suchende ist und also als bekentenysse das von naturen hait das sie die warheyt wisen wil Also ist hoffenunge nature das sie alzit hoe dingk wil Al das eyn ware sij das die sele mer freuden wartende ist an dem lichame den sie noch widder neme sal Doch von dem bekentenisse das sie an got hefftet so enmag sie numme hoffenunge haben want uber got nyt enist Nun hann wir das [200b] erste der edelkeyt des geystes			<:4a>Now a master speaks about the soul to whom the spirit of wisdom has appeared. All things have become nothing for her and all creatures are being driven into a corner of the soul. The saints say that there would be no hope in the kingdom of heaven, for hope means a constant moving up towards a high thing. Just as desire is the search for the best, and as knowledge has it by nature that it wants to know the truth, thus hope is by nature that it will always things on high, as the one is true that the soul has more joy, waiting in the body which she has to take again, but by the knowledge that she sticks to God, she can not get hope, for nothing is beyond God. Thus, we have the first of the spirit’s nobility.
<:5a>Nun sullen wir pruven wie wir komen zu dem geyste der wißheyt das der sone ist der da ist eyn uff dragende craift aller creaturen Eyn heyde- (387) nyscher meystere hait gemacht eyn buch von eyme stuck der wißheyt das hieße eyn borne des lebens In dem buch hat er gelerdt synen iungern wie er zu dem geyst der wißheyt komen sol Er sal gene in das aller uberste syner selen und in das geystlichste syner selen da inne sol er sich enthalden von allen unfledigen dingen die er mit ubungen wisen magk und solle sich losen von dem gefengnisse syner naturen und sal sich entblossen von ym selber und sal sins selbest vergessen Daran [201a] sal er alrerst bekennen die großheyt geystlicher dinge und die cleynheyt zurgencklicher dinge	<:5b> Hie von spricht ein heidnischer meister in eim bGch das taGft er und heizt ez ein brun dez lebens und auch ein stGk der ewigen weisheit in dem buch leret er seinen jungern und spricht Wilt du geistlich dink bekennen so solt du dich ziehen an daz hohst deiner sele und an daz geistlichest und solt dich erziehen von der unveltikeit vergenklicher dink und solt dich entblozzen und enbrechen von dem gefenknuzz deines selbes naturen vnd solt chomen an ein vorgesehenhait deiner selbers natur so werden dir kGmen alle vergenklich dink an einem winchel deiner selen so wirstu beschawen daz alle vergenklich ding ein niht sint wider dem geist der wisheit Dor um engenueget dem weisen menschen niht an allen den daz got niht en ist er ensi immer die hant reichent vor dem tisch unsers herren gotes und biten um die almusen von got In der weis sei wir alle betler Hie von spricht kGnk David Got hat angesehen die gerGng seiner armen		<:5a>Now we need to see how we come to the spirit of wisdom that the Son is who there is an ascending power of all creatures.[2] A pagan master has done a book[3] of a piece of wisdom that is called ‘A fountain of life’. In this book he taught his disciples how to come to the spirit of wisdom. He should go into the highest part of his soul and into the most spiritual of his soul, in there he should keep away from all coarse things which he can know by trying, and he should free himself from the prison of his nature and shall strip himself from himself and forget himself. By this one shall first recognize the grandness of spiritual things and the smallness of transient things.	<:5b> Of this a pagan master speaks in a book that he baptized and named ‘A fountain of life’ and also a piece of wisdom. In this book he teaches his student and says: If you want to know spiritual things, you should draw yourself into the highest and the most spiritual part of your soul and should withdraw from the formless, transient things and should free yourself and break away from the prison of your nature and shall come into what has been providentially your nature, thus all transient thing will come into a corner of your soul, so you will see that all transient things are a nothing compared to the spirit of wisdom. Therefore, the wise person is not satisfied of anthing that is not God. One will always be the one who stretches out one’s hand before the table of the Lord, God, and asks for an alms of God. This way we are all beggars. Of this king David speaks: God has seen the desire of his poor people.
<:6a>Die meyster sprechent got sij eyn ußfliessende wesen das nummer uff engeheldet und budet sich veyl allen selen mit aller syner gotlichen crafft und in der ergiessungen da der vatter den sone ewiglich Inne ergoßen hait und sunder underlaiß ergusset und ewiglichen ergiessen sal an die volkomenheyt und die ewigkeyt und die gotheyt die der vatter dem sone hait gegeben in der ergiessungen und dem heyligen geyst die budet er veil allen selen sunder underscheydt und were keuffen wil der keuffe Mer Wo mit sollen wir keuffen mit der liebe der entphahen moge [201b] der entphahe aber sie entphahen es nyt	<:6b> Ein weis meister spricht daz got sei ein auzfliezzend wesen und trag vail sein volkGmenheit Di selb kraft und volkGmenheit mit der er allen sich ergozzen hat in den sGn die tregt er vail und beutet si on und erloz allen selen Ein ieglich enphah sein als vil als si mGg		<:6a>The masters say that God is an outflowing essence which does never stop and prostitutes[4] Himself to all souls with all His divine power and in the outpouring by which the Father has eternally poured out the Son inside and without interruption pours Him out and shall eternally pour Him out into perfection and eternity and divinity which the Father has given to the Son in the pouring out and to the Holy Spirit, this He prostitutes to all the souls without any difference. And if there were something to buy, one would buy. Yet, by what means shall we buy love? The one who can receive, will receive, but they do not receive it.	<:6b>A wise master says that God is an outflowing essence and offers His perfection. The same power and perfection by which He has poured entirely poured Himself into the Son, he openly offers and provides and safes all souls. Each receives as much as one can.
<:7a>Warumbe ist das Eyn meyster sprichet Wande sie nit arme ensint was ist eyn arme mensche wer viel hait und doch nit enhat vor der dure unsers herren gotts und bettelet	<:7b>War um enphahen alle leut niht sein vollkGmenheit Dor um daz zi niht arm sint ir selbs		<:7a>Why is this so? A master says: For they are not poor. Who is a poor person? The one who has a lot, but does not have anything in front of the door of our Lord God, and begs.	<:7b>Why do not all people receive His perfection? The reason is that they are not poor in what they are.
<:8a>Nu mußen wir doch wissen wo got entpfangen werde ann der selen Hie ane ist es ware das got eyn ußfliessende wesen ist das da keyn widdersten enhaidt Doch muß yme die sele begenen mit begerungen Also als der schin der sonnen wurdt gegussen durch eyn lutter glaiß So enmag das glaiß das liecht nyt enthalten man enmache eyn wandt von bly dar voer Also enmag got nyt entphangen werden in die sele sie enmuß yme begenen myt begerungen		<:8b>NG sull wir merken daz got sei ein auzfliezzend wesen vnd im werd dann pegegent vnd es wirt dann enthalten so engibt es chain chraft Der gGt mensch sol got bekennen mit innikeit und mit andaht und mit begerung so enpheht er in und behelt gotlich volkGmenheit an sich als ein schGtzbret daz das wazzer entheltet daz ez niht enfleuzzet Also man merken mak an der sGnnen daz die iren schein auz geuzt an di luft so en moht man niht wol bekennen den schein er en gewunne einen widerslak von der erden und von andern groben dingen Auch mak man merken am glaz diweil ez durcheinik ist so mak man da nicht dar an bekennen do enwerd dann ain haut undergeleit von bleie so enpheht ez ain bild und allez daz im gegenwurtig ist Ein meister spricht ein seuberlich wort Die weil daz aug iht geleichnFzz an im hat an den dingen di im gegenwurtik sint als ein haus oder ander dink so enkan ez niht enkennen ander dink do ez sich fFrbaz ut ergiezzen wil	<:8a>Though now we need to know where to receive God in the soul. In this, it is true that God is an outflowing essence, that there has no hindrance. And yet the soul needs to meet Him with desire. As the sunshin is being poured out through a pure ray, one can not receive the ray of light, unless one makes a layer of lead in front of it. Thus God can not be received in the soul, unless she meets Him with desire.	<:8b>Now we should notice that God is an outflowing essence and if one meets Him, but one withdraws from Him, then no power will be received. The good person shall know with intimacy and piety and with desire, thus one receives Him and grasps God’s perfection in itself as a safeguard which keeps the water so that it does not flow out. As one may notice from the sun that it pours out its ray into the air. For one can not notice the ray, unless it finds a reflection from the ground and from other coarse things. One can also see it with a glass. As it is transparent, one cannot see there something at it, whereas when one puts a cover of lead underneath it, it receives an image and everything that is in front of it. A master makes a clear remark: As long as the eye has some similarity in it of the things that are in front of it, like a house or something else, it can not see other things, as it wants to fully pour itself out.
<:9a>[202a] Der wise spricht das das liecht gottes von den engeln wurdt gegussen an die sele Also der da neme eyn lutter clare duch das da wol dunne were leyde man das uff rot so schiene es roidt leyde man es uff grune so schiene es grune lechte man es uff swartze so schiene es swartze Doch bliebe das duch an yme selber das es ist Also wort got in die sele entphangen darnach das die begerunge lutter ist die das liecht uffheldet Darnach schynet got an der selen und blibet doch das er ist Darnach das die begerunge uffgezogen ist von allen irdischen dingen Darnach entphehet sie Ist die begerunge alzumale gotlich so ist auch daz entphengnisse gotlich alzumale [202b] Wande alß lange als die sele ichtes eygens hait so enmag sie got nit entphahen		<:9b>NG mGg wir merken di volkGmen offenbarung unsers herren gotes an allen dingen wie sich ain gotlich lieht pligit zu beweisen Alz man merken mak was pei ainem weisen tuch leit is es rot es scheint rot Ist es weis es cheinet weis Ist es swartz es scheinet swartz und beleibet doch an im selber lauter und reine von der vnderlegung do ez uf vellet so scheinet ez manikfalt und ist doch einfalt an im selber Dor nach daz di begerung lauter und gotlich ist dor noch wirt si gotlichen enphangen und geleich dem gotlichen lieht	<:9a>The wise says that the light of God has been poured out by the angels into the soul. Thus, whoever takes a purely clear cloth being very thin, and laid that on something red, it looked red. If one laid it on something green, it would shine green, if one laid it on something black, it would shine black, but the cloth remained in itself what it is.[5] This way God is being received in the soul according to the desire being pure which retains the light. This way God shines in the soul and still remains what He is. By desire being taken away from all earthly things, she receives. Is the desire entirely divine, then also the recepticle is entirely divine. For as long as the soul has something of her own, she can not receive God.	<:9b>Now we can notice the perfect revelation of our Lord, God, in all things, how a divine light usually shows itself. As one can see from a white cloth. If something that sits with a white cloth is red will shine red, is it white, it will shine white, is it black, it will shine black and yet it remains clear and pure in itself, but from the support on which it falls, it shines manifold, yet is unifold in itself. Hence, because the desire is pure and divine, she will receive divinely and be similar to the divine light.
<:10a>Eyn meyster sprichet Alle wise lude sollen begeren zu sterben Eyn heydenische meyster der saß in syner schulen und sprach von der ewigkeit der selen under synen iungern und sagte von den wercken der selen die sie wircken sol nach dem liue Dae was da eyner under yen dem was syn hertze entbrandt das er des lyfs gerne gelediget were der ging hinwegk und steygk uff eyne muwere und viel nydder und brach den halß und dieser was eyn heyden des mogen wir uns wol schamen Der meyster sprach ghern enhette nit wol gethann und nit wißlichen und er ensolde [203a] also nyt han gethan Der myt rechter schult gevangen wurdt der sal mit rechter schult gelois werden Wir sin gottes gevangen wir ensollen uns selber nyt toden Wie salle dann der wise begeren zusterben er sal sterben von allen fleysclichen und von allen irdischen dingen und von allerley sußzigkeyt der bekarungen		<:10b>auch sprichet ain meister Daz wir von blintheit der wisheit sterben schuln vnd von aller vnfleticheit Ein meister sagt seim jFngern als vil von der ewigen saelichait vnd von edelkeit der selen und von geistlichen werken die got wurket in der sele di man niht gentzlich kenne di weil di sele gebunden ist in dem kerker dez leichnams Do der junger daz hort do gieng ez im so sere zu hertzen daz er sich liez von der maur und viel sich zu toten um daz daz er kom zu den dingen die er gehort het Und er tet doch torlich spricht der selb meister Wir ensoln unser selbes niht gelosen ee uns got loset dez gevangen wir sein Auch der zu reht gefangen ist der endarf sich selber niht losen ee er mit reht erlost wirt Ein chrichisser maister spricht Alle weis leut begeren daz si sterben Auch spricht ein meister daz wir von der bekantnFzz der weisheit sterben sullen von aller unveltikeit und daz sich der mensch einzieh von der sFzzen lage der bekorung und von allen fleischlichen dingen und allen irdischen dingen	<:10a>A master says: All wise people shall desire to die. A pagan master sat in his school and spoke amongst his students of the eternity of the soul, and said of the actions of the soul that she should do after this life. Then, there was one amongst them whose heart was enflamed as he loved to get rid of his life. He went away and climbed on a wall, fell down and broke is neck. He was a pagan. And we should be ashamed of this. A master said, he had better not done it and not on purpose, and he should not have done it. Who has been rightly caught should be freed for right reasons. We are prisoners of God, we should not kill ourselves. How, then, shall the wise person desire to die? He shall die of all bodily and of all earthly things and of all kinds of sweetness of temptations.	<:10b>A master also says that we should die by the blindness of wisdom and by all filthiness. A master then says to his student a lot about the eternal blessedness and nobility of the soul and about spiritual works that God does in the soul which one does not fully know, while the soul is bound in the dungeon of the body. When the student heard this, he took it so much to heart that he jumped from a wall and fell to die, in order to reach those things which he had heard. The same master said, he acted stupidly. We should not free ourselves before God by whom we are caught is freeing us. Thus, also the one who is caught for right reasons, is not allowed to free himself before he is freed by law. A Greek master says: All wise people desire to die. And a master also says that we should die by the knowledge of wisdom of all unformedness and that the person withdraws from all sweet situations of temptation and from all bodily things and from all earthly things.
<:11a>Eyn heilige sprichet Eyn bekentenisse ist in mir das machet mir schemede und furcht als ich des entseben das mich got der alle creaturen geschaffen hait mit mir uß ließ fließen als er numme creaturen enhette dann in mir alleyn und ich dann myn flecken angesehen so muß ich mich schamen wande sie missehagent myr selber des [203b] mußen sie auch godde mißhagen Wer hulffet mir des das got eyn wile von mir komme das ich mich gereynige von mynen flecken und das er dan widder komme zu mir Nun sprichet eyn selige sele die wol durchgußen ist mit gotlicheme liecht wolhin ir alden flecken ir sollent den sußen uberguden got nymme hindern an myr	<:11b> Es spricht ain lerar Ein dink bringet mich zu schemede und zu vorchten als ich gedenk daz got sein augen als gentzlich uf mich gekert hat als ob kein creatur me ensei dann einiF ich Und kert sich wider zu seim gebrechen und sprach Ir unrein fleken wie lang wolt ir betrFben di aFgen meines liebsten der mich so reht liep hat vart von mir ich ewil eu niht mer leiden noch tragen daz ez so dik in sein augen storet die mich so leuterlich und so klarlich ansehen Wer gibt mir daz sich got entreih von mir ein weil biz daz ich gelautert werd und dann wider kFm und also mit mir beleib		<:11a>A saint says: I know something in me that makes me ashamed and gives me fear, as I noticed that God who has created all creatures has let me pour out with Him, as if He had never creatures, except myself, and then I looked at my defilement, I had to be ashamed, for I dislike them myself, thus they must also be disliked by God. Who helps me that God withdraws for a while from me, so that I can clean myself from my defilements, and that He than returns to me? Now, a soul says that is well flown through by divine light: Even if You, old defilements, wished, You should never hinder the sweet beyond-good God in me.	<:11b>A teacher says: One think ashames me and makes me fear. When I think that God has entirely set His eye on me, as if there were no other creature except me alone. He, then, turns to his weakness and said: You impure defilements, how long do you want to cloud the eyes of my most beloved who so much loves me? Get away from me, I do no longer want to stand you, nor to bear that it disturbes so much His eyes that look at me so purely and so clearly. Who helps me that God withdraws from me for a while until I have been cleansed and then comes back and also remains with me?
<:12a>Eyn Meystere sprichet alle lude begerent von naturen der wißheyde das endunt sie nit durch der wißheyt willen sunder das die sele got dar Inne erschlichen wil want alle wißheyt in eyme gotlichen liecht gegeben wurdt Die sele magk des liechtes so viel entphahen sie wurdt selue eyn liecht mit deme liecht als ich uch eyn glichnys sagen [204a] wil. Were alle die sunne in myn augen die ich ie gesach myn auge were als clare als die sunne Der steyn mag so lange in dem fure ligen er wircket dieselben wercke die das fure wyrcket	<:12b>Daz ander daz wir sullen merken die edelkeit der werk Ein meister und sanctus Dyonisius sprechen von den engeln welch ir werk sein Daz si reinigen und irleuchten und volbringen Daz sol daz geistlich werk sein an der sele daz si gereinigt und erleuht werd und sich ube an volkFmenheit dar an wirt si den engeln geleich und enpheht von genaden daz die engel besezzen han von natur		<:12a>A master says: all people desire wisdom by nature. This they do not for the sake of wisdom, but because the soul wants to gain God by trickery, for all wisdom is given in a divine light. The soul can receive as much light that she herelf turns into light by the light, as I want to show you in an example. If the entire sun that I have ever seen were in my eye, my eye would be as light as the sun. The stone can stay as long in the fire, until it does the same things that the fire is doing.	<:12b>The other thing that we should notice: the nobility of action. A master and saint Dionysius speak of the angels and what act they perform. That it is purifying and enlightening and perfecting. This the spiritual action shall be in the soul that she be purified and enlightened and practice perfection, in these she becomes like the angels and receives the grace which the angels possess by nature.
<:13a>Eyn heilige spricht Als ferre als die sele kommet uber glichnisse und uber geordent mynne also ferre werct sie gotlich			<:13a>A saint says: As far as the soul comes beyond likenesses and beyond an ordered love, so far she acts divinely.
<:14a>Das wir vollenkomen und wise werden in gotlicheme liecht des helff uns der vader und der sone der die wißheit ist und der heylige geyst Amen	<:14b>Daz uns daz gescheh dez helf uns got Amen.		<:14a>That we may become perfect and wise in divine light, may help us the Father and the Son who is wisdom and the Holy Spirit. Amen.	<:14b>That this may happen to us, help us God etc.

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[1] Sap. 7:7-8: ‘7 Propter hoc optavi, et datus est mihi sensus; et invocavi, et venit in me spiritus sapientiae: 8 et praeposui illam regnis et sedibus, et divitias nihil esse duxi in comparatione illius.’

[2] See the parallel thought that the ascending means ascending into God and receiving in the Son with the Son from the Father, so in Eckhart, Hom. C2,2* [96*; Q 75], n. 11: ‘wan die wîle der mensche ûfklimmende ist und enpfâhende ist mit mittel der crêatûren, sô enist er niht ze ruowe komen. Swenne er aber ûfklimmende ist in got, dâ enpfæhet er in dem sune mit dem sune von dem vater allez, daz got geleisten mac.’

[3] On this pagan master and the source see Hom. C5,6* [Sievers 23], n. 3.

[4] That this is the correct translation is shown at the end, where the intimate self-offering, or self-exposing (other possible translations) is turned into a matter of buy and pay.

[5] The same thought according to which the substrate remains the same, even if its first white and than black, can be found in Eckhart, In Ioh. n. 509 (LW III 440,8-10). 

Homily S10,1* [München, Cgm 186]

In festo sancti Iohannis, Apostoli et Evangelistae, die 27 decembris

‘Petrus vidit illum discipulum quem diligebat Jesus sequentem’ (Ioh. 21:20)

Text and translation

<:1> [162r]<P>etrus uidit illum discipulum quem diligebat jhesus sequentem <etc.> Petrus sach den junger den jhesus minnet nach volgen vnd der da rGwet vff sim hertzen an dem nacht mäl	<:1>„Petrus vidit illum discipulum quem diligebat Jesus sequentem“.[1] Peter saw that the disciple following whom Jesus loves and who there rests on His heart at the nightly banquet.[2]
<:2>sanctus dyonysius spricht ain ieglich ding daz genaiget ist zG selikait vnd volkumenhait. ist so vil seliger vnd volkumener so vil es neher vnd zG gezogner ist dem dz da gew(rlich vnd aigenlich vnd s(lig vnd volkumen ist vnd von dem ez entluhtung enphahet. vnd dz ist dannen von. won ain iegklich geschaffen ding zuhet vnd minnet dz ds es ist vnd all sin volkumenhait von dem ersten oberesten anuang dz gott ist. der alle volkumenhait het on allen gebresten.	<:2> Saint Dionysius says:[3] ‘Everything that tends towards beatitude and perfection,[4] is so much more blest and perfect,[5] the closer and more enamoured[6] it is to the one that is reliably and properly blest[7] and perfect, and of which it receives illumination[8]’.[9] For this happens, because every created thing enamours and loves,[10] of which it is, and because it has all its perfection from the first, highest beginning,[11] that is God who has all perfection without deficiency.[12]
<:3>vnd [162v] da von spricht anshelmus dz erst ist rich vnd volkumen von jm selber. da von so vil ain iegklich ding neher ist. vnd gelicher gott ist so vil me ist ez neher vnd innerlicher mit gott. geainbert der ain brunn ist vnd ain vrsprFngkliche anuang aller vollkumenhait. vnd da von wirt och der mensch edler vnd volkumner an allen den dingen die gott zG geh=rend vnd genaigt sind. Je me vnd ie neher er sich zG gottlicher aigenschafft fFgt. aber Pber alle die vollkumenhait die man gott git vnd gott zG geh=ren mag. ist die wurkung der verstanust. vnd des willen. won mit der wurkung der gottlichen verstanust gebirt der vatter den sun. der von dem vatterlichen hertzen in wortes wis. vnd verstannust enspringet vnd vsgait. mit dem wort verstait der vatter. sich selben. vnd etli anderi ding von imselben as augustinus spricht von dem kumet der hailig gaist als ain minnen mit der gott der vatter sich minnet vnd jm selben geualet in dem sun vnd elly ding schepfet gar gGt als sant augustinus sprich [163r] vff dc wort spiritus divini verebatur super aquas. Gottes gaist wc wonhafft vff dem wasser. vnd Gott sach elle ding die er geschaffen het vnd  warent gar gGt. dis ist aber die enph(nglichy enlFchtung. da mit der mensch ald der engel zG gott gezogen vnd gott gelich wurt also das von der enluchtung wegen vnd von der wurkung der verstanust die mit den gottlichen liecht enzunt ist. dc ist die wurkung des willen vnd der begrid die sich vswendig brucht vnd zaigt mit dem als aristotiles spricht homo secundum et zetŸr	<:3>And of this speaks Anselm:[13] ‘The first is rich and perfect by itself’. For the closer and more similar every thing is to God, the closer and more internally united it is with God who is a fountain[14] and an original beginning of all perfection.[15] And, therefore, also a person becomes more noble and perfect in all things, that belong and tend to God, the more and the closer it yields divine propriety.[16] Yet, the acting of the intellect and of the will go beyond all perfection that one credits to God and which might belong to God. For through the action of the divine intellect, the Father gives birth to the Son who derives from and goes out of the paternal heart[17] as word and intellect. Through this Word the Father knows Himself and all other things through Himself,[18] as Augustine says: Of this the Holy Spirit derives as love with which God, the Father, loves Himself and likes Himself in the Son, and creates all things as something good,[19] as saint Augustine says about the vers: ‘Spiritus divini verebatur super aquas’.[20] ‘God’s Spirit dwells above the water’.[21] And God saw all things that He had created, and they were very good. This, however, is the illumination that has been received with which the person like the angel is drawn to God and becomes like God, because of both the illumination and the action of the intellect which is lit by the divine light.[22] This is the action of the will and of desire, which is understood by those who turn towards outside, proven by Aristotle when he says: ‘Homo’ and so forth.[23]
<:4>der mensch der nach der verstanust. wurket der ist gott aller gelichest vnd aller liebst. vnd dis regel halt dyonisius da er redet von den engelschen k=ren vnd spricht Cerrubin vnd serraphin <vnd serraphin> ist als fil gesprochen als zundet alder brinnet von minnen ist. kerubin als fil gesprochen als voll kunst als luchtet. Won die engel sind mit gott aller n(st verainbart.	<:4>A person who acts according to the intellect is like God in everything and most loved [by God]. And this principle is known by Dionysius, when he speaks of the choirs of angels and when he mentions that Cherubim and Seraphim mean as much as ‘being lit’, or ‘burning’ of love, ‘Cherubim’ as much as ‘wisdom’, as it shines.[24] The two angels are very closely united with God.
<:5>Wissend wen man von vollkumenhait der creatur redet so ist alweg die gros geachtet vnd geeret vor dem vatterlichen hertzen die loblich magt marien gottes mGter die vs genomen ist Gber all creaturen vnd erh=cht an den löb näch [163v] an Cristein geloben sy lait ir. dekain Creatur ir gelichnet noch genos noch kain gelichnust ist da von ze reden. da von sprichet der minnsam Anshelmus. die selig Maria Gottes mGter so vil ist sy wirdiger vnd h=her ob allen Creaturen. also das vnder gott Jr gelich nie funden wart noch niemer funden wurt. so vil ist s6 me volkumner an aller luterkait vnd loblicher ob allen creaturen sy ist vol gnäd. da von sprichet orienus Inter omnes et zeter. vnder allen menschen die ie gnäd enpfiengend mocht kains menschen gnaid zG ir gnäd nie gelichen won sy gesetzt ist vff die oberesten statt der gnäd won sy gottes mGter wart mit hertzen vnd mit lib vnd ain gaist vnd ain ansag ist mit irm sun wesenklichen.	<:5>Knowing that if one speaks of the perfection of the creature, then always also the praisworthy maid Mary who highly respected and honoured by the paternal heart[25] is elevated in praise and lifted above all creatures[26] who are keen to praise Christ. Neither is any creature like her nor harms her nor can one speak of any likeness, of which the beloved Anselm speaks: The blessed Mary, mother of God, is so much more honourable and elevated than all creatures, so that nobody was found or could be found to equal her before God.[27] She is so much more perfect in all purity and more praisworthy than all creatures, she is full of grace. Of this Origen speaks: ‘Inter omnes’ etc.[28] Amongst all those people who have received grace, no grace of anybody comes close to her grace, as she has been placed on top of grace, because she was the mother of God with heart and body and is essentially together with her Son one Spirit and one cause.[29]
<:6>aber näch dir geerten magt gottes mGter so ist der loblich furst der aller luterst mensch sant dc Johanns der Ewangelist. so vil er me Pberfluset vnd fur triffet Pber all creaturen vnd an des habend wir von im vrkund an gottlicher volkumenhait so fil ist er neher mit Gott ferainbert vnd gott zG gezogen vnd Gott gelichner denn ie Creatur. vnd [164r] des habend wir aber vrkund vnd bewerung an sant petern der ain phundmunt wc der cristenhait vnd ain beslieser der hell ain torwachter der himel. ain vestuung des globen vnd ain pfleger gotz an gottes statt. Do im gott RGfft zG der volkumnesten selikait das er im nachgieng vnd nach volgen s=t mit der marter do kert er sich zG dem aller selgosten johannem Recht als zG ainem richen vnd gFtigen vnd vollen bilder aller volkumenhait vnd sach inn an vnd schowet. vnd wunderet vnd betrachtot vnd sinnot sich näch den rGf vnd da von stät geschriben petrus uidit illum	<:6>Yet, after the honoured maid, the mother of God, comes the praised prince, the most pure human being, saint John, the evangelist. The more he surpasses and exceeds all creatures, of whom we posses a document[30] of divine perfection, the closer he is united with God and drawn to God and more like God than any other creature. For this, too, we possess a document and a proof[31] through saint Peter who is a foundation of Christianity, a locker of hell, a guard at the door of heaven, a bulwark of faith and a representative Gods on behalf of God. When God called him to perfect beatitude, so that he should succeed Him and follow Him in martyrdom, he turns to the most blessed John, just like to someone who is rich, gracious and full of images of perfection, and saw to him, looked and wondered and contemplated, he longed for the call and of this it is written: ‘Petrus vidit illum [...]’.[32]
<:7>Petrus sah den junger den Jesus minnot im näch ze volgen vnd der da röwet vff sim hertzen. an den nacht mäl. Jn disen worten die man aigenlich mag zuhen vff den loblichen geminnten junger Sant Johanns ist der geminnt Johannes gerFmt. an funfer hand vol kumenhait. Die erst ist an dem wort. petrus vidit. Die fürtreffenlich glichnust dz er gelichet wart dem aller volkumensten man vnd dem gottlichen man sancto Petro. Die andere ist die schowelich vnderschidung näch der verstanust alder die sunderbair vsgenumen luterkait [164v] der fernunft die brFft man an den worten illum discipulum dz spricht <ienen junger. Die dritte ist> die minnsam der wellung näch der begird <die brueft man> an den worten quem diligebat Jhesus <dz> spricht den Gott minnet die fierd ist die gantz vnd volkumen nach volgung mit der vollfFrung an dem wort sequentem dc spricht näch volgen oder näch genden Die v ist die beg(rt vnd gewunst row gen sinem geminnten an den worten qui in cena recubuit	<:7>‘Peter saw that the disciple following whom Jesus loved and who there rested on His heart at the nightly banquet’.[33] With these words which one rather might refer to the beloved disciple, saint John, the beloved John is praised of perfection for five reasons: 1) First through the verse ‘Petrus vidit’. The brilliant example that he has been made equal to the most perfect human being and the divine person, saint Peter. 2) Second, the noticeable distinction[34] according to the intellect or the extraordinary, particular purity of the intellect, which is proven by the words: illum discipulum which means ‘that disciple’; 3) the third is the beloved[35] of the longing through desire,[36] and the words: quem diligebat Jesus, which means the one whom God loves. 4) Fourth, the entire and perfect following by the words: sequentem etc., i.e following and going after. 5) Fifth, the desired and wished for silence together with the beloved by the words: ‘qui in cena recubuit’.
<:8>Das spricht der an dem nacht mäl rowet vf sinem hertzen ZG dem ersten so wurt er gemint Junger Sant Johanns Gelopt An der Furtreffenden gelichnust zG sant Petern dem aller volkumesten vnd got aller n(sten man vnd där nach zG allen luteren menschen die Pmer geborn sond werden bis an den jungsten tag	<:8>This means ‘the one who rested on His heart at the nightly banquet’: First, the beloved disciple, saint John is praised by the trenchant similitude of saint Peter, the most perfect person, closest to God, and then also of all pure human beings who will ever be born up to doomsday.
<:9>vnd des habend wir vrknd also der erst vrsprung ains jegklichen dings ist edler vnd besser am im selben denn dc von kund alder da von gezogen wurt disi ragel die ist wair on alle widerred Dz der erst vrsprung ains jeglichen dings ist volkumner vnd edler den dz da von kund nun sind dis zwen apostel als paulus spricht [165r] sy sind recht fursten sFl der hailgen Cristenhait vnd allen cristinen luten die von inen al ze mal sind vnd dz ist bew(rt an den wörten die gott selber sprach ze sant petern dz er sin cristenhait vff inn wet buwen als ain vest pfundmunt	<:9>And for this we have a document, as the first origin of anything is more noble and better in itself, as of this all things derive what is drawn from there. This principle is true and without contradiction. For the first origin of anything is more perfect and noble than what comes off it. Now they are two apostles, as Paul says, they are certainly princes of holy Christianity[37] and of all Christians, who exist because of them, and this is proven by the words, that God Himself said to Peter, namely that He would build Christianity on him as a solid foundation.
<:10>hie by merken wir dz er wer ain fürsten sul die elly cristinen menschen vff enthielt und geflossen als von dem ersten vrsprung won dis zwen apostel warend on allen zwiffel die besten vnd die höhsten die do warend in den ziten in der hailgen cristenhait. nun m=cht ietwar gedenken dz als gGt alder bessers noch werden möcht her näch alder dz ietzend als gGt wer alder besser by vnseren ziten ald hinna zem Jungsten tag des bewiset vns die Glos Pber dz wort. nos primicias spiritus habentes. dz spricht Wir habend den ersten vrsprung des gaist. vnd spricht die Glos dc die junger werin hailgeres vnd volkumers lebens denn elli menschen die iemer sond geborn werden vntz an den iungsten tag. won der erst vrsprung des gaist het in inn volkumenlich alles dz da von fluset. Jst es nun also dz von dem ersten vntz an den iunsten Sanctus petrus wz der oberost vnd der best vnd dz der [165v] vnd dz der gm	<:10>To this we note that he who is meant to be a prince who should carry all Christians is derived from the first origin. For these two apostles were without doubt the best and the highest people that existed during the times of holy Christianity. Now, however, I might remind us that who is so good, later, can become even better, or who already now, in our times, would be so good, later on doomsday could be even better, as the Gloss proves about this verse: ‘nos primitias spiritus habentes’.[38] This means that we possess the first origin of the spirit. And even when the Gloss says that the disciples were more saintly and perfect than all human beings that were ever born up to doomsday. For the first origin of the spirit has in them[39] all things in a perfect way, that flow from there. Now, if it is the case that saint Peter was the highest and the best person and that the com[mon][40]

Homily S46,2* [Pfeiffer 92]

In festo sancti Petri et Pauli, die 6 julii

‘Posui vos ut eatis et fructum afferatis’ (Ioh. 15:16)

Text and translation

<:1>Posui vos ut eatis et fructum afferatis Kristus sprach ze sinen jungeren ich han iuch gesetzet daz ir gant unde vil frühte bringent	<:1>‘Posui vos ut eatis et fructum afferatis’.[41] Christ spoke to His disciples: I have set you to go and bring forth many fruit’.
<:2>Got sprach zuo in unde meinde uns alle want wir sin in der naht Swer nu in der vinsternisse ist der bedarf des liehtes sol er gan Nu sprichet Kristus ich bin ein lieht der welte Nu sulen wir haften in der gewaren minne unsers houbtes so werden wir erliuhtet an Kristo Wan swenne eine kerze brinnet an ir oberstem teil von der kraft der einunge des fiures daz verzert die materie diu im gegeben wirt unde verwandelt si in sich selber	<:2>God spoke to them, but addressed us all, for we are in the night. Whoever is in darkness and shall go, he is in need of light. Now Christ says: ‘I am a light of the world’.[42] If we keep to the true love of our head we shall be enlighted by Christ. For when a candle burns at the upper tip in virtue of its contact with the flame, it consumes the matter that is supplied and transforms it into itself.
<:3>Nu merkent Do Kristus sprach ze den jungern ich han iuch gesetzet daz ir gant do meinde er daz wir würden erhaben über uns selber in daz lieht siner gnaden Hie über sprichet der prophete ich saz und er huop mich über in selber In dem sitzende ruowet der mensche aller bekorunge unde schouwet in dem liehte war er gan sol Daz ist der wec der tugenden	<:3>Now note. When Christ said to his disciples, ‘I have set you to go’, he meant that we might be taken up beyond ourselves into the light of His grace. About this the prophet says: ‘I was sitting and he took me up beyond himself’.[43] Sitting, a person rests from all temptation and, in the light, sees the way where to go. This is the way of virtues.
<:4>Diz meinde Kristus do er sprach ich han iuch gesetzet daz ir gant Sitzen unde gan ist unglich Nieman kan den rehten wec gegan er habe e rehte gesezzen in dem liehte der beschouwede daz er dar inne habe gelernet schöpfen die rehten wege want elliu unseriu werc sülent lieht sin diu uz gote gent unde sülent liuhten in der vinsternisse unserm nehsten	<:4>This, Christ meant, when he said: ‘I have set you to go’. Sitting is unlike going. Nobody can go the right way without first having rightly sat in the light of contemplation, where one learned in it to making out the right way, for all our works must be a light that comes forth of God and should lighten up in the darkness of our neighbour.
<:5>Nu sprichet Dionysius dise die uzer in selben alsus gegan sint und in dem liehte der warheit lebent die sint göte unde sint der göte kinder unde sint der göte veter Diz betiutet bischof Albreht unde sprichet alsus der göte kinder daz sint die die die heiligen schrift lesent oder hoerent lesen unde sie die innerliche verstant und si üebent mit guoten werken unz daz sie die warheit in gote befindent Aber die göte daz sint die die in gote tot sint und an dien niht mehre lebet denne got Her uf sprichet sanctus Paulus wir sin tot und unser leben ist verborgen mit Kristo in gote Aber der göte vetere die sint aller vollenkomenste wan sie sint versunken in der grundelosekeit gotes want got der lebet niht alleine in in mer sie lebent ouch in gote an allem irem wesen und in in ist iezunt des ewigen lebendes anevanc	<:5>Now Dionysius says:[44] ‘These, who have thus gone out of themselves and are living in the light of truth, these are Gods and are the Gods’ children and are the Gods’ fathers’. This, Bishop Albert expounds as follows and says:[45] The Gods’ children are they who are reading or are hearing the holy scriptures read and who understand them from within and show them forth in good works whereby they find the truth in God. The Gods, however, are those who are dead in God and in whom nothing is alive except God. To this Saint Paul says: ‘We are dead and our life is hidden with Christ in God’.[46] The Gods’ fathers, however, are the most perfect, for they are drowned in the groundlessness of God,[47] for God does not solely live in them, rather they also live in God in their whole being,[48] and now in them is the beginning of eternal life.
<:6>Nu merkent von den die da sint der göte kinder Mit dem liehte des gelouben begrifent sie die heiligen schrift biz daz sie dur daz lieht des glouben koment in das tou der gnaden und in dem towe der gnaden werden in smachaft die wege des ewigen lebendes Har uf sprichet diu brut in der minne buoche ziuch mich nach dir im smacke diner uzerlichen verlazenheit und in diner innerlichen anhaftunge Wan diu uzerliche verlazenheit daz enist niht me denne diu rihtunge von allen creaturen aber diu innerliche anhaftunge daz ist ein in gezogene enpfindeliche warheit in der stat der einunge von der sie weder tot noch leben gescheiden mac Dise die sint kinder der göte unde sint süne des gewaltes unde der wisheit unde der güete Zuo disen sprichet unser herre in der minnen buoche ir fürsten kinder wie wol iu iuwer genge in iuweren schuohen gezement Dise schuohe daz ist der heiligen leben daz ziehent si an die fücze der verstentnisse unde minne mit der begerunge daz sie dar inne loufent	<:6>Now note of those who are Gods’ children. They comprehend the holy Scriptures with the light of faith, until they come through the light of faith to the dew of grace and in the dew of grace the path of eternal life will become flavorful. About this the bride in the Book of Love says: ‘Draw me along with you, out into the taste of your outer loneliness and into your inner fastness’.[49] For the outer loneliness is nothing more than the judgement of all creatures, but the inner fastness, this is a truth in the state of oneness, drawn in and sensible, from which they cannot be separated alive or dead. These are the Gods’ children and they are sons of strength and wisdom and goodness. To these our Lord says in the Book of Love: ‘O prince’s children, how beautiful is your walking in your shoes!’[50] The shoes are the lives of the saints that they put on their feet of knowledge and love with the intention to walk in them.
<:7>Aber die liute die da heizent göte die sint in der verborgenheit der gotlicher einunge sie lebent eines gotlichen lebendes Waz sol ich von in sprechen Ir ezzen und ir trinken ir slafen und alle ir wonunge da vindet man niht mere an want got der eht ez bekante Der sie joch brande so flüzze niht mere uzer in denne daz marc der gotheit daz ist diu süezekeit des heiligen geistes in dem sie safriche sint worden Diz bekennet aber nieman wan diu kinder des gewaren liehtes und ouch der in dem sie da lebent daz ist got Aber diu kint der vinsternisse diu bekennent ez niht want ir innekeit ist erfult mit vergift des ewigen todes Da von wirt daz lieht zeiner vinsternisse in in unde diu ewige süezekeit ze einer bitterkeit Nu erliuhte uns got mit dem leihte da wir ewekliche inne geswebet han in sime sune daz wir der vinsternisse entrinnen in daz ware lieht	<:7>The people, however, who there are called Gods, these are in the hiddenness of divine oneness, they live a divine life. What shall I say of these? In their eating and drinking, their sleeping and their entire habit there is nothing found but God, if one rightly understands. If anybody set them to fire, nothing would flow from them than the marrow of divinity, which is the sweetness of the Holy Spirit, wherein they are gotten full of sap. This, however, nobody knows save the children of true light and also the one in whom they dwell, namely God. In contrast, the children of darkness do not know it, for the innerst is filled with the poison of everlasting death. Through this the light turns to darkness in them and the eternal sweetness to bitterness. Now, God may light us with the light, from which we were eternally depending in His Son, so that we escape from darkness into the true light!
<:8>Aber die dritten liute die heizent veter der göte die hant überstigen die bühele unde die berge unde sint kommen in die hoehe unde gevlogen mit gerunge unde mit verstantnisse an daz rat der gewaren sunnen unde diu flammende hitze des heiligen geistes hat verbrennet alle ir materie daz da niht me schinet denne ein lieht in gote Und in deme liehte sint sie komen in einen geruoweten friden unde den vriden hat sie erkrieget mit einer lutern consciencie unde der vride mag in niemer benomen werden Nu gebristet mir sinnes von disen veteren ze sprechenne wan sie hant enpfangen alle güete unde volkomene gabe von dem vater der liehte unde sint komen in daz zil dar sie diu tugende leitet	<:8>The third kind of people, however, are called the Gods’ fathers, these have climbed hills and mountains and have come to the height and have followed the track of the true sons with will and knowledge, and the flaming heat of the Holy Spirit has burnt up all their matter, that there no longer anything else lights up except one light in God. And in this light they have come to rest and peace, and this peace they have achieved through a pure conscience, and this peace will never be taken from them. Thought fails in speaking of these fathers, for they have received all good and perfect gifts from the Father of light and  have reached the goal to which virtue guided them.
<:9>Diz zil verwunderte den hohen adelar Johannes in dem buoche der tuogeni Des antwurte ime Kristus unde sprach ich bin daz anegenge ane anegenge unde bin ein ende ande ende. Amen.	<:9>This goal made John, the soaring eagle, wonder in the Apocalypse. And Christ answered him, saying: ‘I am the beginning without beginning and the end that has no end’.[51] Amen.

Homily S49,1* [BT 281vb-282vb]

In festo sanctae Mariae Magdalenae, die 22 julii

‘Amor est fortis sicut et mors’ (Cant. 8:6)

<:1>Amor est fortis sicut et mors Ich hab ein w=rtlin gesprochen in latin/ Das steet geschriben im bGch der gesang/ vnd sprichet also/ Die m:nne ist starck als der tod		<:1>Amor est fortis sicut et mors.[3] I have spoken a word in Latin which is written in the Book of Songs and reads: Love is as strong as death.
<:2>Disz wort mag man bruchen zG dem lob der grossen liebhaberin Christi sant Marie magdalene/ Von dero die heiligen Euangelisten vil geschrieben haben/ also das ir lob und breisz durch all welt der Christenheit so hoch angezogen wirt/ dasz deszgleichen nit vil sunst beschehen ist. Vnd wiewol vil gnad vnd tugend an ir gerFmet seind/ so hat doch die übergrosz vnd hitzig liebe Christi so vnsprechlich an ir gebrunnen/ vnd so starcklich an ir gewürcket/ das sy den strengen tod nit vnbillich nach der wircklicheit vergleichet werden mag. Deszhalb wol von ir gesprochen mag werden/ Starck als der tod ist die lieb.		<:2>This word one can use for the praise of the great lover of Christ, saint Mary Magdalene of whom the holy gospel writers have written a lot, so that her commendation and praise is so much taken on throughout the world of Christianity that such has not happen often in other cases. Yet, although a lot of grace and virtue of her have been praised, the overwhelming and heated love of Christ has so unspeakably burned in her and so heavily affected her that she did not deliberately accept the reality of the harsh death. Therefore, one might well say about her: Harsh as death is love.
<:3>Nun sollen wir hie dreüw ding mercken/ die der leiplich tod an dem menschen thGt würcken in dem geist desz menschen. Vnd die selben drU ding tGt vnsers herrn m:nne Die da starck ist als der tod		<:3>Now we shall note three things here which the bodily death does with a human being in the spirit of the person. And the same three things the love of our Lord does:
<:4>Das erst das der menschlich tod tGt an Dem menschen Das ist/ dasz er den menschen beraubt vnd nimpt im alle zergengliche ding/ dz sy der mensch nymmerme gehaben noch genütze mag/ als er vor thett.		<:4>The first thing that the human death does in a human being is that it robbes a person and takes of one all transient things that the person can no longer possess or enjoy them, as one did before.
<:5>Das ander ist/ dz sich der mensch scheiden mGsz von allem dem gGten/ das leip vnd sel gehaben m=cht an geistlichen dingen/ an gebett/ vnnd an andacht/ vnd auch an tugenden/ an heiligem leben/ vnd an allen gGten dingen daran der mensch gaistlichen trost vnd/ wunn vnd freüd genemmen m=cht/ das er sich nymmermer daran geFben mag/ als ein mensch der tod vff ertrich ist.		<:5>The second is that the person must separate from all the good that body and soul can have as spiritual things, be it prayer and worship and also virtues, a holy life and all good things by which a person can find spiritual comfort, pleasure and joy, that he can no longer make use of them as a person who is dead on earth.
<:6>Das dritt/ das der menschlich tod tGt dem menschen das ist das er in entsetzt von allem dem lon vnnd wyrdikeit/ die er verdienen m=cht/ Wann nach dem tod so mag der mensch nyemmermer eins [fol. 282ra] harsz grosz kommen fürbasz in dem himmelreich/ denn alszvil als er vor verdient hat Diser dreyer ding der mFssen wir warten von den tod/ der da ist ein scheidung leibs vnd der sel.		<:6>The third that the human death does to a person is that it  removes one from all reward and honour that one would like to earn, for after death nobody can become a hair’s breadth greater at all in the kingdom of heaven that what one has earned before. These three things we have to expect from death that is a separation of body and soul.
<:7>Sitmal nun vnsers herren lieb starck ist als der tod/ so t=dt sy den menschen geistlich/ vnd scheidet die sel gaistlich in einer weisz von dem leib. Vnd disz geschicht denn/ wenn sich der mensch gentzlich lasset/ vnd sich seinselbs verzeihet/ vnd von im selber sich scheidet/ Disz geschicht von übermessiger hoher krafft der lieb/ die so recht wunneclich t=dten kan. Wann s: ist selber gehaissen ein zarter siechtag vnd ein lebender todt/ wann disz sterben ist ein yngiessen desz ewigen lebens/ vnd ein todt desz fleischlichen lebens/ darinn der mensch yetz anfahet im selber leben zG seinem nutz.		<:7>As now the love of our Lord is as strong as death, so it[4] kills human beings spiritually and spiritually separates the soul in a certain way from the body. And this happens when a person lets oneself entirely and renounces what is one’s own and separates from oneself. This is caused by the excessively high power of love that can kill so blissfully. For it[5] is called itself a tender illness and a living death, for this dying is a pouring in of eternal life and a death of corporeal life, in which a person now begins to live by oneself for one’s own benefit.
<:8>Nun thGt diser sFsz lieblich tod dreüw ding an dem menschen da er so gewaltig ist/ das er den menschen t=det/ vnnd nit allein in siechend machet/ als vil leüten die vorhin lang siechent/ ee das sy sterben.		<:8>Now this sweet lovely death does three things in a human being, as it is so powerful that it kills the person, not only making one ill, as many people are on a sickbed for a long time before they die.
<:9>Etlich siechent nit gar lange/ vnd etlich sterben eins gehen todts. Vnd also seind auch etlich menschen/ die gar lang mit inen selbs vnb geent/ ee das sy sich selber überwindent das sy sich selbst durch gott gentzlich lassent. Wann dick so thGnt sy/ als sy sich selber lassent/ vnd sterbent/ vnd kerent sich denn widerumb/ vnd sGchent noch etwas eygens nutzes/ das sy echt etwas in sich selber durch sich selber sGchent/ vnd nit zGmal lauterlich durch got/ vnd alle dieweil so seind sy noch nit recht tod in der mynne/ sondern sy lygent also serben und siechen in irem widerwillen/ solang bisz zGlerst die gnad gotes/ das ist die liebe jnen angesiget/ das sy irs eigen nutzes zGmal absterben. Vnd disen eygen nutz oder gesGch (der desz menschen leben vnd natur ist) mag niemant ert=den/ dann allein die lieb/ die starck ist als der tod/ wann sunst mag man soliche art desz eigen gesGchs nit anders t=den dann durch die liebe. vnd darumb leydent die in der hell seind also grosse [fol. 282rb] pein/ wann sy begeren all irs eignen nutzes vnd das sy der peyn ledig werent/ vnd disz mag jn doch nymmer widerfaren/ da von so sterbent sy desz ewigen todts/ wann die begerung irs eignen nutzes nit tode ist/ noch nit ersterben mag/ wann die hell mag mit allem irem übel nit ertötten das die süsse m:nn mit ihr Rbergüti t=den kan Da von ist si nit allain starck als der tod der menschlich ist sunder si ist ioch stercker denn der helle tod wann sie kan vnd mag allain ertötten das leben der gerung vnd aignes nutzes vnd mit er süssen t=de so tGt si dise dreU ding an dem menschen		<:9>Many are not for long on a sickbed, and many die a quick death. And there are also many people who have to do long with themselves, before they overcome themselves, until they let themselves go for the sake of God. For they strongly pretend they would let themselves go and die, but then turn around and search for some small own benefit which they seek as something real in themselves for the sake of themselves and not at all purely for the sake of God. And thus they are not really death in love, but lie dying and ill in their unwillingness, until finally the grace of God, which is love, win them over, so that they die for their own benefit. Indeed, this own benefit or aim which is a person’s life and nature, nobody can kill, except love alone that is strong as death, for otherwise one can not kill such kind of one’s own aim except for the sake of love. Therefore also those in hell suffer such great pain, for they all desire their own benefit and to be freed from pain, but this can not happen to them, so that from this they die the eternal death. For their desire for their own benefit is not death, nor can it die, for hell with all its evil can not kill what the sweet love with all its overly goodness can kill. Through this, it is not only as strong as the death of human beings, but it is even stronger then the death of hell, for it can and wants to kill alone the life of desire and of one’s own benefit and by the sweet death it does the following three things in human beings:
<:10>ZGm ersten s: schaidet den menschen von zergengklichen dingen/ von freunden/ von gGtt vnd eren/ vnd von allen creaturen/ also dz er kein ding mer hat noch nutzet durch sich selber/ noch enchaines seiner gelider Fbet nach seinem willen zeseinem nutz oder willen mit bedachtem mGt/		<:10>First, it[6] separates human beings from transient things, from friends, from goods and honours, and from all creatures, so that one does not have nor use for oneself anything anymore, nor make use of any of one’s limbs according to one’s will for one’s benefit or will with consideration.
<:11>Wenn denn der lieben m:nne tod den menschen geschaidet von zergäncklichen dingen so wirt die sel zGhant an sGchen vnd begeren geystliche gFter/ an andacht/ an gebet/ an tugenden/ vnd süssichait/ an gerung nach gott/ vnd nach allem gaistlichem gGte. Vnd in disen lernt sy sich Fben/ vnd niessen die selbigen mit grösserer wollust/ denn die zergäncklichen ding. Wann es fröwet si verr bas denn das iere von nature.		<:11>When then the beloved death of love separates the human being from transient things, the soul will quickly search and desire spiritual goods in worship, in prayer, in virtues and sweetness, in longing for God and for all spiritual goods. And in these she learns to practice and to enjoy them with even greater enjoyment than the transient things. For she naturally enjoys them far more than her own.
<:12>Wann sitmal got die sel also gschaffen hat/ das sy nit on trost mag sein/ so si denn mit mynn vnd mit wollust zU dem ersten fellet auf zergänckliche ding vnd si denn der süssi mynne t=d da von geschaidet wann si denn an trost nit sein mag so wirt si denn messen gaistlich gGt vnd von dem mag si sich denn wirts geschaiden denn von ieme vnd dz wissent die wol/ die es dick empfunden haben/ das offt vil leichter zG verlassen wer alle disz welt/ dann einen trost oder empfintliche innikeit/ den man etwan empfaht in dem gebett/ oder andern geistlichen Fbungen. Vnd disz alles ist noch kaum ein anfang gegen den das hernach volget/ das die lieb würcket fürbasz an [fol. 282va] dem menschen.		<:12>For since God has created the soul thus that she can not be without comfort, so that when she first falls on transient things with love and enjoyment and, then, the sweet death separates her from this, but then can not be without comfort, she then will miss spiritual goods and from these she can even separate herself more harmfully than from those, and this those know well who have fully felt it that it is often easier to leave this entire world than a comfort or a susceptible intimacy which one sometimes senses in a prayer or in other spiritual exercises. And all of this is hardly a beginning compared to what is coming afterwards that love is fully doing in a human being.
<:13>Wann ist die lieb recht starck als der tod/ so würcket sy zGm andern mal/ das sy den menschen zwingt vffzGgeben vnd sich zG scheiden auch von allem geistlichen trost/ vnd solche gFter von den obgesagt ist/ also das sich der mensch frey lediglich/ ergibt zG verlassen vmb gottes willen/ alles daran sein sel hierinn lust gehebt hat zG niessend/ zG begerend/ oder zG sGchend.		<:13>For, if love is quite strong as death, it secondly does that it forces a person to give up and to separate from all spiritual comfort and from those goods that were spoken about above, namely that a person is prepared to give up, freely, nakedly, for God’s sake all that one’s soul had enjoyed to use, to desire and to search for.
<:14>Ach gott wer m=cht disz ymmer getGn/ dein lieb zwünge jn dann/ dz er dich durch dich verliesse vnd sich dein/ durch dienselbs willen verzeihe. Was m=cht man gott bessers gGtes vnd werders opffers mer geben/ dann jn selber durch sich selber. Aber wie seltzam disz ist/ das man im mit im zG gab komm/ vnd jn selber durch sich selber gebe/ sitmal doch so wenig yetz (leider) ist/ die sich desz vergengklichen leiplichen gGts zGmal verzeihen w=llen/ vnd die noch so dick bewegt werden zG mancherhant ding/ die jn zGkomment. Wievil minder ist deren/ die das geystlich gGt gern lassen w=llen gegen dem alles leiplich gGt nicht zG rechnen ist. Wann dich herr ain stund haben (spricht ein lerer) das ist besser denn alles das die welt ye gewan/ oder ymmermer gewinnet von anfang bisz vff den iiingsten tag.		<:14>Ah, God, who can ever do this, unless your love urges one to let you go for your sake and to renounce yourself for yourself. What better good and more worthy sacrifice can one give to God than Himself for the sake of Himself. Yet, how strange is this that one comes to Him with Him as a gift, and give Himself for the sake of Himself, since, however, unfortunately, there are so few now who want to renounce transient corporeal goods and who are still so strongly moved towards various things that come to them. How less are those who happily want to let go spiritual goods compared to which all corporeal goods do not count. For, as a teacher says, to have you, Lord, for one hour, is better than anything that the world ever gained or ever gains from the beginning to doomsday.
<:15a>Nun der süsse m:nne tod sein vnfGge lassen vnd welte der menschen lassen genGgen an disen zwain wann enkain weis nit der tod chan nit entliben sein sit ist nit denn hertzen brechen vnd das leben entzucken da von so mGß das dr:tt och beschechen an dem menschen	<:15b>Wiewol aber solche gelassenheit vast hoch vnd ausz dermassen seltzam ist/ so ist doch noch ein grad der vil adelicher vnd volkomlicher den menschen ynsetzet vff sein aller nehstes/ vnd denn wirckt die lieb mit ir krefftigen stercke/ als der todt der das hertz brechent thGt.	<:15a>As now the sweet death of love lets its nonsense and wants the people to be satisfied in these two – nobody knows when – death can not take away life, its goal is nothing, but to break the hearts, but to take away life, also the third thing has to happen in a human being.	<:15b>Although such detachment is incredibly elevated and thoroughly strange, there still exists one level which is much nobler and more perfect that places a person to what is closest to oneself, and then love acts with its powerful meekness, as death does the breaking of the heart.
<:16a>da die vnfüge des todes gewaltig wirt der m:nne da volbringt sy das dr:tte das ist das sich der mensch verzeichet des ewigen lebens vnd alles des gGtes so er van got vnd von allen seinen gaben :mer enpfachen möchte das er das mit willen oder mit bedachtem mGte im selber oder durch sich selber :mer begere oder gesGche oder dar vmb ymer gediene oder die niessung des ewigen lebens :mer gefröwe oder sein arbait da von gelichteret werde herre Rber gGter got	<:16b> Vnd das ist so der mensch sich auch desz ewigen lebens verzeihet/ vnd desz ewigen gGts/ vnd alles desz gGtes/ das er von gott oder von allen seinen gaben ymmermer gehaben m=chte/ das er disz mit willen oder mit bedachtem mGt/ weder im selber/ oder mit im selber/ oder durch sich selber ymmer begeren w=ll noch sGchen/ oder darumb yemmer gediene/ oder die zGuersicht desz ewigen lebens jn ymmer gerFre/ oder gfreüwe [fol. 282vb] oder sein arbeit erleichtere.	<:16a>When the nonsense of death becomes a powerful love, it[7] fulfills the third thing, that is that the person renounces eternal life and all the good that one ever could receive from His gifts, that this one would willingly or with consideration for oneself or one’s own sake desire or seek or serve for or ever enjoy the purpose of eternal life, or that one’s effort be ever relieved from this, Lord, God beyond-goodness.	<:16b> And this is, when a person also renounces to oneself eternal life and eternal good that one wished to ever receive from God or from all His gifts, that this one would willingly or with consideration never wished to desire or seek either for oneself or with oneself or for one’s own sake, or ever served for it, or that the hope for eternal life ever touched or enjoyed one or relieved one’s efforts.
<:17a>Dise vnfüge allain die vnfüg deiner mynne die da starck ist als der tod vnd den menschen tötet in im selber vnd schaidet die sel von dem leibe also das si mit dem leibe noch mit chainen dingen zetGne wil haben zeirem nutze vnd also so schaidet si von der welt vnd fert dar da hin si verdienet hat E:a herre wunnecliches lieb war hat nun dise sel verdienet zefaren denn in dich frödenricher got da du ir leben solt sein vmb diß mynne sterben	<:17b>Disz ist der recht grad warer vnd volkomner gelassenheit/ vnd dise vnfGg fFget allein die lieb/ die starck ist als der tod/ vnd t=de den menschen in im selber/ vnd scheidet die sel vom leib/ also das sy mit dem leib noch mit keinerley ding ichts zG schaffen wil haben zG irem nutz/ vnd also scheydet sy sich von diser welt/ vnd fart dahin do sy verdienet hat. Vnd sohin hat sy anderst verdient hinzGfaren denn in dich o ewiger gott/ da du ir leben solt sein/ vmb disz sterben der lieb.	<:17a>This nonsense alone, the nonsese of your love that is there stronger than death and kills the person in onself and separates the soul from the body, so that she does not want to have anything to do for her benefit with either the body or with anything, and thus, so she departs from the world and vanishes to where she deserves to go. Ah, Lord, blissful love, where has this soul deserved to go other than into you, joyful God, as you shall be her life for this dying of love.	<:17b>This is the right level of true and perfect detachment, and this nonsense love alone does that is as strong as death and kills the person in onself, and separates the soul from the body, thus that she does not wish for her own benefit to have anything to do with the body or with anthing, and thus she departs from this world and vanishes to where she deserves to go. And whereelse has she deserved to go, except into you, o eternal God, as you should be her life for this dying of love.
<:18> Das vns disz widerfar, desz helff vns got/ Amen.		<:18>That this happens to us, may God help us. Amen.

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[1] H. Büttner, Meister Eckharts Schriften und Predigten (1909), II 8.

[2] C. de B. Evans II (1952), ix.

[3] Cant. 8:6: ‘fortis est ut mors dilectio’.

[4] i.e. love.

[5] i.e. love.

[6] I.e. love.

[7] I.e. love.

Homily S50,1* [Jundt 14]

In Sanctum Iacobum, die 25 julii

‘Maria Jacob und Johannes mu°ter; bat Cristum und saite; sprich das; das disz meine zwen süne ainer sitze zw° der rechten hand und einer zw° der lincken’ (Matt. 20:20-2)

<:1>(274) [72v] Es ist geschriben in dem ewangelio, das Maria Jacob und Johannes mu°ter; bat Cristum und saite; sprich das; das disz meine zwen süne ainer sitze zw° der rechten hand und einer zw° der lincken. Cristus [73r] antwurt und sprach; ir enwissent wes ir bittend; ze sitzende ze meiner rechten und ze meiner lincken hand; ist es mein; nit üch ze gebenne; es ist des dem es mein vater bereitet hat.	<:1>It is written in the Gospel that Mary, the mother of James and John, asked Christ and said: ‘Make sure that of these, my two sons, the one sits at the right hand and one at the left’. Christ answered and said: ‘You don’t know what you are asking for. To sit at my right and at my left hand is up to me, not to give you, it is for the one for whom my Father has prepared it’.[1]
<:2>Nun sprichet er: es ist mein; nit üch ze gebenne. Das ist; zway weis ze verstan. Des ersten nach menschlicher natur, und ist also das Cristus nach menschlicher natur nit hat ze gebenne, das reich gotes; noch danne, das die sel Christi; so nahe der gothait ist; das alle gaist in dem ewigen leben dar zw° nit langen mügen; das die sel Ihesu Cristi begriffen hat der gothait noch dann nocht ist es ir nit ze gebenne nach geschaffenhait.	<:2>Now he says: ‘It is up to me, not to give you’. This is to be understood in two ways. The first according to human nature, and it means that Christ according to human nature[2] is not the one to offer the kingdom of God, not even the soul of Christ, as close she is to the Godhead, so that not all the spirits in eternal life can come to what the soul of Christ has grasped according to the Godhead, still then it is not given to her according to her createdness.
<:3>Das ander ist; das er sprach es ist mein; nit üch ze geben, und disz ist ze verstan nach götlicher nature das er sait es ist mein; nit üch ze gebenne. Es ist wunderlich, das er sait es ist mein (275) und doch; nit mein; üch ze gebenne; mein und nit mein; ist sere wunderlich als [73v] an ainer andern stat in dem ewangelio, do sprach er och; mein ler ist mein nit; mein, und nit mein das ist sere wunderlich, und es ist war.	<:3>The second is that He said ‘it is up to me, not to give you’. And this one has to be understood according to divine nature that He says: ‘It is up to me, not to give you’. It is surprising that He says: ‘It is up to me’, and yet, ‘it is not up to me to give you’. ‘Up to me’ and ‘not up to me’ is quite surprising, as in another place in the Gospel, He also said:[3] ‘My teaching is not my own’. ‘Mine’ and ‘not mine’, this is quite surprising, and yet it is true.
<:4>Es mainet es ist mein; nit üch ze gebenne; es ist des dem es mein vater beraitet hat, es ist mein; nit üch ze gebenne; mer wend ir es nemen; so müssent ir es nemen in dem ursprung, da ich es nime.	<:4>What ‘it is up to me, not up to give you’ means that it belongs to the one for whom the Father has prepared it, ‘it is up to me, not to give you’. Moreover, if you want to take it, then you must take it in the origin, where I take it from.
<:5>Es ist wol mein; wann ich han es von dem vater; aber es ist nit mein; üch ze geben; mer nement es da ich es nime, das ist in dem selben ursprung; da ich es nime; in dem grund, da ich und der vater; ain weslich art sind; in dem usflusz, da ich ewiclich von dem vater flüsse. Da müssent irs nemen, und darumb wenne das wird das der vater ür vater wird; als er mein vater ist; so mag ich; üch es nit geben; noch enhan es nit; üch ze geben; ir nement es, da ich es selber nime; wann in dem grund da der vater reich ist, das ist in seiner ur-[74r]springlichait.	<:5>Surely, it is mine, for I have it from the Father, yet, it is not ‘up to me, to give you’, rather take it where I take it from, that is in the same origin, where I take it from, in the ground, where I and the Father are one according to being, in the outflowing, where eternally I flow from the Father. There you have to take it, and, therefore, when this happens that the Father becomes your Father as He is my Father, then I can neither give it to you nor do I have the authority to give it to you, you take it, where I myself take it, nowhere else than in the ground where the Father is rich, this is in His principality.
<:6>Und sol si das reich da nemen; so mu°sz si der selb sun sin, des ich ewiclich ain sun, des götlichen vaters gewesen bin; won anders so ist, das reich nit ze nemenne, wann in dem grunt, da der vater ain natürlich ursprung ist des sunes, und des enmag nieman tu°n; wann der sun; des vaters; nach der ainichait. Und dar umb solt du es nemen; so mu°sz du der selb sun sin des vaters.	<:6>And if she[4] shall take the reign there, she must be the same Son that I have eternally been, the one Son of the divine Father.[5] For otherwise the reign is not to be taken, except in the ground,[6] where the Father is natural origin of the Son, and this nobody can do, except the Son of the Father according to oneness. And, therefore, if you are to take it, you must be the same Son of the Father.
<:7>Dar umb spricht Cristus es ist mein, wann ich han es von dem vater; mer es ist mein; nit üch ze geben, war umb da müssent ir es nemen, da ich es nime, das ist usz dem ursprung, usz dem ich ewiclich geflossen bin. Des enmügent ir nit tu°n ir sigint, denn der sun; der ewiclich us dem ursprung fliessend ist; in dem ir ür sälichait nement sind.	<:7>Therefore, Christ says: ‘It is mine, for I have it from the Father’, even more: it is up to me, not to give you, because, you have to take it, where I take it from, that is from the origin, where I have flown out eternally. This you can not do, unless you are the Son who has eternally flown out of the origin, in which you take your blessedness.
<:8>Das wir her zw° komint, des helf uns got. Amen.	<:8>That we come to this, may God help us. Amen.

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[1] See Matt. 8:20-2: ‘20 Tunc accessit ad eum mater filiorum Zebedaei cum filiis suis, adorans et petens aliquid ab eo. 21 Qui dixit ei: Quid vis? Ait illi: Dic ut sedeant hi duo filii mei, unus ad dexteram tuam, et unus ad sinistram in regno tuo. 22 Respondens autem Jesus, dixit: Nescitis quid petatis. Potestis bibere calicem, quem ego bibiturus sum? Dicunt ei: Possumus’ (‘20 Then the mother of Zebedee’s sons came to Jesus with her sons and, kneeling down, asked a favor of him. 21 “What is it you want?” he asked. She said, “Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom.” 22 “You don’t know what you are asking,” Jesus said to them. “Can you drink the cup I am going to drink?” “We can,” they answered’).

[2] See Eckhart, Hom. S30A* [72*; Q 40], n. 9: ‘Wan Kristus, der got und mensche ist, als man den nimet nâch der menscheit, sô verlougent man sîn nâch der gotheit in dem nemenne, niht daz man im der gotheit verlougent, sunder man verlougent im ir nâch dem nemenne’ (‘Because when one takes Christ, who is God and man, according to humanity, one denies Him in this understanding the divinity, not that He is denied the divinity, but He is denied it according to this understanding’).

[3] Ioh. 7:16: ‘Respondit eis Jesus, et dixit: Mea doctrina non est mea’.

[4] I.e. Mary or the soul.

[5] See Eckhart, Hom. S40,1* [73*; Q 28], n. 9: ‘Daz gebirt er hie in sînem eingebornen sune und daz wir der selbe sun sîn’ (‘This He births in His only begotten Son, so that we are the same Son’); Hom. S65,1* [90*; Q 12], n. 4: ‘Allez daz, daz der êwige vater lêret, daz ist sîn wesen und sîn natûre und alliu sîn gotheit, daz offenbâret er uns alzemâle in sînem eingebornen sune und lêret uns, daz wir der selbe sun sîn. Der mensche, der dâ wære ûzgegangen alsô, daz er wære der eingeborne sun, dem wære eigen, daz dâ eigen ist dem eingebornen sune’ (‘All that the eternal Father teaches, is His being, His nature and all His Godhead which He entirely reveals to us in His only-begotten Son, and He teaches us that we are the same Son. To the person who had thus gone out, in order to be the only-begotten Son, would belong what belongs to the only-begotten Son’); Hom. C5,2* [103*; Q 6], n. 13: ‘Der vater gebirt sînen sun âne underlâz, und ich spriche mêr: er gebirt mich sînen sun und den selben sun. Ich spriche mêr: er gebirt mich niht aleine sînen sun, mêr: er gebirt mich sich und sich mich und mich sîn wesen und sîne natûre. In dem innersten quelle dâ quille ich ûz in dem heiligen geiste, dâ ist éin leben und éin wesen und éin werk. Allez, waz got würket, daz ist ein; dar umbe gebirt er mich sînen sun âne allen underscheit’ (‘The Father gives birth to His Son without interruption, and I say more: He gives birth to me as His Son and as the same Son. I say more: He gives birth to me not only as His Son, but more, He gives birth to me as Himself, and Himself as me, and me as His being and His nature. In the innermost source, there I flow forth in the Holy Spirit, there is one life and one being and one action. Everything that God works is one, therefore He gives birth to me as His Son without any distinction’); see on the latter parallel and the rejection of this teaching during the process and finally in the Papal bull: See Acta Echardiana n. 47 (Proc. Col. II) (LW V 237,14–238,12): ‘Tricesimus nonus articulus sic dicit: “Pater generat suum filium sine intermissione. Plus dico: ipse generat me suum filium et eundem filium”. “Quidquid deus operatur, hoc est unum; propter hoc generat ipse me suum filium sine omni distinctione”. Et infra: “Propter hoc est caelestis pater vere pater meus, quia ego sum filius eius et ab eo habeo omne quod ego habeo et quia ego sum ille idem filius et non alius. Quia pater unum opus operatur et simplex, propter hoc operatur ipse me unum filium suum sine omni distinctione”. “Nos transformamur <totaliter in deum> et convertimur in eum simili modo sicut in sacramento convertitur panis in corpus Christi. Quotquot panes essent, tamen fit unum corpus Christi”. “Quidquid in alterum convertitur, hoc fit unum cum eo. Sic ego convertor in eum, quod ipse operatur me suum esse <unum> non simile. Per viventem deum, verum est hoc quod ibi nulla est distinctio”’; Acta Echardiana n. 48 (Resp. Echardi nn. 98–9) (LW 341,11–342,5): ‘Tricesimus nonus articulus sic dicit: “Pater generat suum filium sine intermissione. Plus dico: ipse generat me suum filium et eundem filium”. “Quidquid deus operatur, hoc est unum; propter hoc generat ipse me suum filium sine omni distinctione”. Et infra: “Propter hoc est caelestis pater vere pater meus, quia ego sum filius eius et ab eo habeo omne quod ego habeo et quia ego sum ille idem filius et non alius. Quia pater unum opus operatur et simplex, propter hoc operatur ipse me unum filium suum sine omni distinctione”. “Nos transformamur <totaliter in deum> et convertimur in eum simili modo sicut in sacramento convertitur panis in corpus Christi. Quotquot panes essent, tamen fit unum corpus Christi”. “Quidquid in alterum convertitur, hoc fit unum cum eo. Sic ego convertor in eum, quod ipse operatur me suum esse <unum> non simile. Per viventem deum, verum est hoc quod ibi nulla est distinctio”. Solutio. Totum, quod dictum est, falsum est et absurdum secundum imaginationem adversantium. Verum est tamen secundum verum intellectum quod idem filius est deus ipse in singulis nobis, et quod omnia nobis dat cum illo et in illo. Ipse est, per quem operatur omnia, et “sine ipso nihil”. Exemplum supra positum est in natura. Patet etiam hic exemplum in sacramento altaris, nisi quod omne “sicut” est “sicutissimum”. In sacramento enim altaris convertitur totum in totum, non sic in nobis. Unde non sequitur quod nos simus deus, sicut in Christo primogenito homo est deus, qui est imago et similitudo dei patris genita, nos autem ad imaginem et similitudinem et creati”’.

[6] See Eckhart, Hom. Z1,2* [115*; S 115], n. 7: ‘allir creature forstentnisse ist gemezzin, darumme hait ez grunt. da fon inkan ez daz grundelose forstentnisse nicht begrifin noch Christus nôch der menscheit. da Got sine, egine nature aneschowit, di grundelois ist, di inmac fon nichte begrifin werdin dan fon eime grundelosin forstentnisse. daz forstentnisse enist nicht ein ander dan daz di nature selber ist’ (‘The understanding of all creatures is limited, thus, it has a cause. For this reason it cannot understand the groundless understanding of Christ according to humanity. Where God contemplates His own nature, which is groundless, it cannot be understood, except by a groundless understanding. The understanding is nothing but what the nature is itself’).

Homily S51,2* [Brethauer 262-7]

In Sanctum Germanum, die 31 julii

‘In diebus suis placuit deo et inventus est iustus’ (Eccli. 44:16-7)

Text and translation

<:1> [7r] Man liset von s' germanus, vnd mag man iz ouch sprechen von eime anderen guten mensehen, ein wort uz der alden e vnd ein ander wort uz der nuwen e, vnd vlizen dog beide in ein. dit erste wort von der alden e lerit uns, wi wir lebe sullen, daz ander (263) | wes wi hoffe sullen. vnd sprichit dit wort also: ‘her ist minneclich ader behegelich gewest gote in sinen tagen vnd ist funden gerecht’. darumme, sicher bi miner warheit ane zwivil, ‘ich wil in setze uber alle min gut’. he ist behegelig gewest gote.	<:1>One reads of saint German[52] (and one might this also say of other good people) a verse of the Old and another of the New Testament, yet both flow together. The first verse of the Old Testament teaches us, how we should live, the other, what we should hope for, und this verse reads as follows: ‘He has been lovely and delightful to God in his days and is found just’. Therefore, surely by my truth without doubt, ‘I will put him above all that is mine’.[53] He was a delight to God.
<:2>do s' iohannes unsen herren doufte, do wart ein stimme gehort. di stimme waz des vaters, alse alle die meistere sprechen. vnd di sprag also, alse s' matheus scribit: ‘dit ist min liber sun, in dem ich my selber behage’. aber s' marcus bescribit: ‘du bist min libe sun, in dem ich behay’. aber s' lucas scribit, daz sich fugit zu di<s>r rede: ‘du bist min libe sun, in dem mir behait’.	<:2>When saint John baptised our Lord, a voice was heard. This was the Father’s voice, as all the masters say.[54] And it spoke, as saint Matthew wrote: ‘This is my dear Son, in whom I please myself’.[55] But saint Marc describes it: ‘You are my dear Son, whom I have pleasure’.[56] Now saint Luke writes what conforms to this version: ‘You are my beloved Son, in whom I have pleasure’.[57]
<:3>wan alliz, daz dem vatere ummer behait, daz muz vme behay in sime sune, vnd vz vme in behait vme nichtes nicht. Iz were unmvgelig, vnd got vermochtis nicht, daz vme ummer ich behaite dan in sime ein born sune. wan in vme vme sint alle ding icht vnd sint war, wan her selber di warheit ist. vnd were warheit etwaz anders dan got, ich wolde warheit ane bete vnd nicht got. wan were warheit abe gesundert von gote, so in were warheit nicht war got vnd in were nicht. darumme in wolde ich in nimmer an gebete.	<:3>All things which anywhere please the Father must please Him in His Son, and without Him nothing at all pleases Him.[58] It would be impossible for God to somewhere enjoy anything, unless in His inborn Son. For in Him all things are something to Him and they are true, as He Himself is the truth. And if the truth were something else than God, I wished to worship the truth and not God.[59] For, if truth were separated from God, then, indeed, truth would not be truly God, and He would not be. As a result, I wished never to worship Him.
<:4>vnd alliz, daz uz vme vellit, in ist nicht. darumme in sint di sunder nicht vnd sind tot. waz ist ein tote, dan ein ding, daz nog ettewaz schinet vnd in ist dog nicht? aber torechte lute nemen einen valschen sin hi von vnd sprechen, su sin icht, da von daz su hi etwaz schin. darumme sprichit ein scrift, daz di sune der wisheit vrteilen unrechte. were, daz ein mensche eine hant stize in die sunnen, die schine etwaz virn vurge, die anderen (!), di schine nicht. alse schint di sunder hi etwaz, vnd etwa nicht, daz ist vor gote: da sin su nicht. Got vrkennit iog vr nicht; der verfluchten in der helle sin sines bekentnisses nicht wirdig. her weiz su also wenig, alse ig weis den soldan uber mer. her kennit su nicht kennende und weis su nicht wiszende.	<:4>And everything that falls off Him, indeed, is nothing. Therefore, the sinners are nothing and they are dead.[60] What else is something dead, than a thing that still seems to be something, yet is not? But stupid people misunderstand this and say, they are something from the fact that here seem to be something. Therefore, a writing states that the sons of wisdom are wrong in their judgement.[61] If a person stretched a hand into the sun, it would seem to be like an old furrow, the other would not. Hence, here, the sinners seem to be something, but then not, namely before God, there they are not. God does not know you; those who are condemned in hell are not worthy to bz known by Him. He knows them as little as I know the soldier beyond the sea. He recognises them as not-recognising and knows them as not-knowing.[62]
<:5>vorte di vet, hoffenuge vet, minne vet ouch; wi werden von allen dingen gevangen. Got di vet uns ouch vnd sin gevencnisse vriet vnd ledigit, Ja, iz lost alle bant. nv verstet, weliche wiz; wi gotis kinder werden, daz wi in ime sune sin, daz wi in vme behagen vnd geminnit werden, da got mensche [8r] wart, do nam di persone des sunes an sich menslig nature, nicht dan noch den menschen. alse ouch von der craft der worte, di der prister sprichit ober dem altare . . . (von ?) gotis licham alleine vnd ist da sunder groze vnd (264) | cleine, alleine iz alliz nach volge. her ist da also wenig in stat alse in anderen steten. die mensheit di Xc an sich nam, daz ist min mensheit, vnd in der bin ich vme also na, alse her vme selber ist. di ist uns allen glich gemeine, dem ermesten alseme kunge, dem do rechten alse dem wisen. wan in der mensheit in ist he vme nicht neher dan my, vnd ich in bin my selber nicht neher dan vme. sin wi vme so na vnd so ein in der mensheit, waz sin wy dan in der gotheit?	<:5>Fear do bind, hope binds, love also binds; we are caught by everything. God, too, binds us, but his prison frees and makes bare, indeed, all bounds are lost. Now notice, in which way we become God’s children, that we are in His Son, that we are a delight and loved in Him, as God became human. Then the person of the Son took on Him human nature, not in addition a human being,[63] and also through the power of words that the priest speaks on the altar ... (of?)[64] God’s body alone and in this he is neither big nor small, yet, it all follows after. He is there as little in a place as in all other places. The humanity that Christ took on Him is my humanity, in it I am as close to Him, as He is to Himself. It is equally common to us, to the poorest as to a king, to the righteous here as to the wise. For in humanity He is not closer to Himself than to me, and in it I am not closer to myself than to Him.[65] If we are so close to Him and so one in humanity, what, then, are we in the godhead?
<:6>Nv merkit! dan bin ich in dem sune, alse ich also wenig geneigt bin vnd also wenig schin habent mich selber, nog mich selber nicht me meine nog minne vnd min selber also vremeden, alse ein anderen min eben cristen. alse ioch iz gebot heizit, daz ich in lip sal habe, alse mich selber. daz my der nicht minner behage, nog in minner meine, dan mich selber, ab her iog min vingit ist, vnd ab her uber mer ist, so ist mir recht, vnd so bin ich ime sune vnd bin icht. vnd wa ich mich us mich selber neige in eime wane, daz ich icht si, da bin ich nicht vnd bin werlig sunder zwivil. vnd da ich mich us mich selber neige, da bin ich mir selber vremede, dan dem, der uber mer ift. vnd di mensche, di sin selbiz alse uz gegangen ist, da her nicht in ist vnd in gote ist, da her icht ist vnd werlichen ist. wan ein mvcke hete me warheit in gote, dan alle werlt uz. vnd den menschen, die also in gote [8v] sai, wan her ime sune ist, so bit her in vme; darumme mag vme dan got nicht versai, alse her sime sune nicht versai mag. wan den mensche, di also von vme selber also gevremit ist, den minnit got mit allem dem, daz her ist. wan wa got minnit, da minnit her mit alle siner macht vnd minnit in also, ab iman mein si, dan der mensche alleine.	<:6>Now note! I am in the Son, when I am little concerned and have little regard for myself, neither focus on myself, nor love myself and become alien to myself as another fellow Christian. As it is also said in this commandment that I should love him as much as myself.[66] That he is not less dear to me, nor is he less important to me than I am for myself, even if he is my foe, or if he is far beyond the sea, I am fine with and, thus, I am Son to him and am something. And where I turn outside, believing that I am something, there I am nothing and am truly without doubt. And where I turn outside, there I am more alien to myself than the one who is beyond the sea. But somebody who has gone out of one’s self and is not in this, but in God, is something and is truly. For a fly had more truth in God than all the outer world.[67] And the person who thus is in God, because he is Son to Him, confides in Him; therefore, God cannot reject him then, as he cannot reject His Son. For the person who is alien to himself, God loves with all that He is. For whom God loves, He loves with all His power, and He loves him, as if everybody would be the wrong one,[68] except this person alone.[69]
<:7>Ich denkes dicke: dit lutit gar groz, daz sich der mensche so gar mvz laze; ez ist etwaz swer. also her ab schelt di nuz, di etwaz herte vnd biter, er man durg di schalen kume zume kerne, di da susze ist. also ist iz zu ersten herte, alse man aber durg brichit, so ist iz suze vnd lustig. Ja, alliz daz der mensche tu sal, alle di gebot, di sin vme lichte vnd vrolig zu halden, vnd also lustig, alse eime hungirgen menschen daz lustig vnd naturlig ist, daz her iszit vnd trinkit. Iz in ist nicht groz, wan alliz, daz der mensche lezit, daz nimit her wider, aber her muz sig selber ie alrest gelazen habe, wan hi inne nimit her alle ding in dem hosten vnd hat su da in der warheit. vnd alliz, daz alle heiligen haben, daz ist sin also eigen, (265) | alse iz vr ist, vnd also daz sin eigen ist, vnd daz unse vrouwe hat. Ich spriche me: alliz, daz xpc hat mit allem dem, daz vme sin vater gegebin hat. wan her vme gegebin hat alliz, daz her geleisten mag, daz ist da sin also eigen, alse iz sin selbiz ist, wan her unse mensheit ist. vnd iz ist oug me unse dan sin, wan iz vme durg uns gegeben ist. wan man meinit me daz hus, daz man mit der barten machit, dan di barten, wan dit hus ist ein sache der barten, vnd di barte ist durg daz hus. wan iz vme durg uns gegeben ist, darumme ist me unser wan sin. iz ist alliz [9r] eigen des menschen, daz xc vnd alle heiligen haben, da von sprichit di scrift irl'm alse die teilunge sin in daz selbe, daz ist alliz, daz in vn allen ist. daz su alle haben, daz ist vme gemein vnd ist da eigen sin.	<:7>I am sure of this: It sounds hard that a person has to let himself fully go. Admittedly, it is difficult.[70] As one removes the nutshell which is slightly hard and bitter one comes through the shell to the kernel which then is sweet.[71] So it is with a hard beginning.[72] When one breaks through, it is sweet and delightful. Indeed, all that a person shall do, all the commandments, are easy and pleasant to keep,[73] just as it is delightful and natural for a hungry person to eat and drink.[74] It is not exceptional, because everything that the person lets go, one will receive again, but one must have let oneself fully go, then in this, one takes all things in the heighest place and has them there in truth.[75] And everything that all saints possess, this is also one’s own, as it is theirs, and also that is one’s that also our Lady has.[76] I dare to say more: everything that Christ has, together with everything that His Father has given Him [is one’s own].[77] For He has given Him everything, as much as He can, this is also one’s own, as it is His own, because He is our humanity. And it is more ours than His, as it is given to Him because of us.[78] For the house that one constructs using an ax is more important than the ax, because the house is a product of the axe, and the ax serves the house.[79] For it is given because of us, therefore, it is more ours than His. It is all the person’s own that Christ and all the saints have, and of this the Scripture speaks ...[80] as division is within the same, all that is, is in us all. Whatever they all possess that is common with Him and it is therefore His own.
<:8>‘her hat gote behait in sinen tagen’. Ein scrift sprichit: ‘ein tag kundigit den anderen tage’. dit wort meinit got. darumme sprichit iz eigintliche: ein tag kundigit den anderen tage got. waz ist dise tag? alse di sunne geginwortig ist, so heize wis tag. alse dit antlize schinit in me spiegele, alse der spigel ge<g>inwortig ist. alse man den spigel abe kert, so in ist da nicht daz antlize. in me spigele in ist da nicht an der warheit; iz ist, iz hangit in weiz wa in der luft. alse ist diser tag alse nicht. Ein ander tag ist in der sele. Ein ander tag ist ein tag der gnaden. Ober dem ist der tag der ewikeit. diser tag in der sele ist ein craft, ein naturlig licht, in dem luchtit nacht alse tag. darumme sprichit ein ander scrift: got gibit vnd but sin bekentnisse vnd sin lop in der nacht, das ist alse man geruwig vnd unbehindert ist, aber an me tage siner barmherzikeit, daz ist daz sich der mensche ube an uszeren werken. Ein prophete sprichit: ‘set, di tage sint kumen, got wil vrwecken den samen davides’. diser same ist got, di slefit in der sele, in diseme tage wirt der same vr weckit, daz ist bekant. dieser tag meldit got. darumme alle, di dar inne nicht in sin, di in mvgen sin nicht bekenne. Globe ich eime ein ding zu geben in dirre kirchen, queme der nicht herin, iz inworden vme nummer. Ich spreche etwanne ein wortelin: daz, daz wi iagen, von dem werden wir geiagit, daz ist di same, vnd ie me wir da von geiagit werden, ie me wir vme nag iagen, daz wi in begrifen, dise kraft, di oberste, die di scrift kan vnd in der warheit bekennit. Joch al hi di bekennit, daz an allen geiftlichen [9v] dingen daz hoste ist innerste. In dirre (266) | krarft get alle engenote abe vnd cleine, wan got in mag nicht gegebe dan in einer wite, da her vil gegebe mag. vnd da meint her unse beste mite, daz her uns da in ladit, da her uns vil gegebe mag. Gebe ein kunig eine linsen, iz were vme ein ichande. Got in mag hi nicht gegebe in disen dingen, iu sint vme zu enge vnd zu cleine. Iz were vme lesterliche, daz her cleine gebe, wan daz ist sicher, daz got nummer dikeine Gabe gibt, he gebe sig selbe da mite.	<:8>‘He has been a delight to God in his days’. A writing states: ‘One day announces the next day’.[81] This word refers to God. Therefore, one could more properly say: One day announces God for the next day. What is this day? When the sun is present, one calls it daylight. Like this face that shines in the mirror, while the mirror is present.[82] When the mirror is turned away, the face is no longer in there. The more it is in the mirror, it is not there in truth, i.e., it hangs, one does not know where, somehow in the air. So is this day, as if it were not. There is a different day in the soul. Another day is that of grace. Above this is the day of eternity.[83] This day in the soul is a power, a natural light,[84] in which night shines as day.[85] Therefore, another writing says:[86] God gives and offers his knowledge and his praise in the night, when one is at rest and unhindered, but more during the day of his mercy, i.e. that one does one’s good works. A prophet says: ‘See, the days have come, God wants to raise the semen of David’.[87] This semen is God which sleeps in the soul, on this day the semen will be raised, this has been made known. This day announces God. Hence, all that are not in there, may not recognise Him. If I believed I could give somebody something in church, but this person did not come, I could not deliver it to him. I have said once what follows:[88] By what we chase, we are chased, this is the semen, and the more we are chased by it, the more we chase it, so that we grasp it, this power, the highest part that Scriptures knows and announces in truth. Yet, all here know that of all spiritual things the highest is the innermost.[89] In this power, all narrowness and tightness are gone, as God cannot give Himself, except in breadth, as He wants to give a lot. And with it He wants the best for us, that He invites us, in order to give us a lot. If a king gave a lentil, this would be a discgrace. God does not want to give Himself in such things, they would be to narrow and to tight to Him. It would be annoying to Him, to give small gifts, as that is sure that God never gives any gift, unless He offered Himself with it.[90]
<:9>in disem tage ist vnd got kennit, di bekennit, daz alle di werlt uz gote ist alse ein linse vnd der vil, di di linsen nemen vnd nicht got. alleine sig got dinne gebe, so in nemen su iz doch nicht, aber di got bekennit, den menschen sin alle ding, di uz gote sint, gein gote alse nicht. Iz ist glich, beide, in gote vnd uz gote, ein mucke ist also edil in gote alse der oberste engil, vnd uz gote ist ein ganz werlt nicht me dan alse ein nicht. In dirre craft ist mir also na di oberste planete alse, daz bi mir ist. vnd di tag, di vor tusint iaren waz, ist mir da also geginwortig alse di, di itzunt gegin wortig ist. vnd dit inreste dis steines ist mir semeliche alse offinbar alse dit uszerste. dit licht meldit got.	<:9>On this day God is and knows those who believe that all the world outside of God is a lentil and as much as those who take the lentil and not God.[91] God, however, gives Himself to them, yet they do not take Him, but those who believe in God all things that are outside God are like nothing not God. Both is the same, in God or outside God, a fly is as noble as the highest angel,[92] but outside God an entire world is nothing more than nothing. In this power, the highest planet is as close to me as what is near to me. And the days that were thousand years ago, are as present to me as those that are present now.[93] And the innerst part of this stone is as fully disclosed to me as the most external part. This light announces God.
<:10>‘her hat gote behait in sinen tagen’; in sinen, in sinen! Neme wi iz in disem tage in der sele, so ist iz war, wan got ist da inne. Neme wi iz aber in dem tage, di got ist, so ist iz aber war, wan der mensche in gote ist vnd ist inne vonden gerecht; inne, inne! Got in wirt nirgen [10r] vonden dan inne. Got in ist nirgen, nog in ist got, noch in wirkit, nog in wirkit gotlichen, dan inne imme inresten. wi usze suchit, di in vindit sin nicht. Suchit he in aber inne vnd vin dit her sin danne nicht, so verwize her iz gote.	<:10>‘He has been a delight to God in his days’. In His, in His! If we take it in this day in the soul, then it is true, because in there is God. Yet, if we take it in this day that is God, it is still true, as the human being is in God and is found just inwardly. Inwardly, inwardly! God is not been found, except inwardly. God is nowhere, nor is God somewhere, nor does He act, nor does He act divinely, except within, in deepest interiority. Whoever searches outside, will not find Him. However, if one searches inwardly and one does not find Him,[94] one should refer it to God.
<:11>‘her inne vonden gerecht’. Der mensche ist gerecht in eime groben vnd dog guten sinne, des got ere hat vnd alle himelscher vroude vnd der eben cristen beszerunge vnd der gevangenen in dem vegefure losunge. Der ist gerecht, der nicht in denkit nog in spri(266)|chit nog in wirkit dan gerechtikeit. Daz ist gerecht, daz glig vellit vellit. Di ist gerecht, di glig vnd ein war stet in libe vnd in leide, in glucke vnd in unglucke. vnd der ist gerecht, di gerechtikeit liber hat dan alle ding vnd iog sig selber, vnd dem di gerechtikeit lustig ist pobin alle ding vnd ein pine ist, waz wider gerechtikeit ist, vnd den ein vroude vnd licht vnd lustelig ist, zu lidene durg di gerechtikeit. von diseme sprichit vnse herre imme ewangelio: ‘wer nag mir kumen wil, der verlouken sin selbis vnd hebe uf sin cruze’. nicht daz her ein pinlig leben uf sich neme, alleine iz gut ist, di nicht beszeres in weis; he sal nicht pine uf sig neme, mer: he sal su von vme werfe vnd sal pine uf hebe, wan pine wirt vme lichte vnd in ist vme nicht pine, su wirt vme iog lustig, vnd di mensche ist gerecht, di gerechtikeit bekennit vnd minnit, alse su gerechtikeit ist vnd warheit ist vnd got ist. vnd der mensche ist in gote imme sune vnd ist got behegelig vnd minlig in vme, vnd von dem sprichit her: ‘werligen, bi miner warheit, ich wil in setzen uber allis min gut’, daz ist: ich wil in min selbis gewaldig machen.	<:11>‘Inwardly, he is found just’.[95] A person is just in a coarse, but still good sense who holds God in honour, has all heavenly joy, looks after fellow Christians and unbounds those who are kept in purgatory. This person is just who does not think nor talk nor act other than according to justice. This one is just who passes equal judgement. This one is just who remains the one and the same both in love and in suffering, in good and in bad luck. And this one is just who prefers justice more than all other things and even himself, to whom justice is more delightful beyond all things, to whom it is painful what goes against justice, und to whom it is easy and delightful to suffer because of justice. Of this person our Lord speaks in the Gospel: ‘Whoever wants to follow me, deny himself and lift up his cross’.[96] Not that he takes on him a life of suffering, but it is good enough, not to know something better. He must not take suffering on him, rather, he must throw it off him and must remove suffering, thus he will be delighted and this person is just who knows justice and love, inasmuch as it is justice, is truth and is God. And this person is always Son in God and is a delight to God and loving in Him, and of him He speaks: ‘Truly, by my truth, I will put him above all that is mine’,[97] i.e. I will give him power of what is mine.
<:12>daz vns dit gesche, des helfe uns got. amen.	<:12> That this may happen to us, may God help us! Amen.[98]

Homily S59,6* [Pfeiffer 101]

In die assumptionis beatae Mariae, 15 augusti

‘In omnibus requiem quaesivi’ (Eccli. 24:11)

Text and translation

<:1>In omnibus requiem quaesivi	<:1>‘In omnibus requiem quaesivi’.[99]
<:2>Sant Augustinus sprichet min sele ist geschaffen zuo dir unde von dir dar umbe ist si iemer me in unruowe biz daz si zuo dir kumt Wan in allen geschaffenen dingen diu ich mit verstentnisse überloufe so enist niht sicherr stat miner sele denne in dir got alleine Wan in dem wunnebrunnen diner substancie sint gesamenet unde vereinet aller creaturen vollekomenheit die an in zerstrouwet unde geteilt sint Wan were dehein creature diu aller creaturen adel an ir hete in der nature und in der zal so enmöhte got niht me geschaffen haben denne si alleine als ich gesprochen habe in dem sermone der mir nach volgen wil der trage sin kriuze	Saint Augustine says: ‘My soul was created for you and by you, therefore she is always ever restless untill she comes to you. For in all created things, which I try to understand, there is no assured place for my soul, except in you, God, alone. For in the love-spring of your substance is gathered and united the perfection of all creatures, which in them are scattered and divided’. Were there any single creature which had the nobility of all creatures both in nature and in quantity then God would not have created anymore than that one alone, as I have said in my homily ‘Whoever wants to follow me, lift up his cross’.[100]
<:3>Dar umbe wan aller creature selikeit dar an lit daz sie ruowen in dem ersten guote daz aller güete ein ursprunc ist da von sprichet Maria unser liebiu frouwe diz wort von ir selber an dem si unsern innern menschen leret sich inhalten in demüetikeit in einem widerfluzze götliches frides in dem der geist der sele Da von sprach si ich han ruowe gesuochet mines innern menschen in allen dingen	<:3>Therefore, as the blessedness of all creatures lies in them resting in the first good which is the origin of all goodness, Mary, our beloved Lady by herself says the word by which she teaches our inner human being to keep with humility in a reflux of divine peace in the spirit of the soul. About this she says: ‘In all things I have sought a repose for my inner human being’.
<:4>An dem sinne sol man merken wie götlich wesen in im selber beslozzen trage aller creature adel da von aller creature wesen ist ein widerblic götliches wesens Sant Johannes sprichet quod factum est in ipso vita erat allez daz geschaffen ist daz was in gote ein leben Da von aller creature wesen nach dem vorgenden bildenere ist in gote eweclich gewesen ein götlich leben Dar umbe bi dem ersten worte daz daz buoch der wisheit seit alliu dinc so ist gemeinet daz unser liebiu frouwe ruowe irs innern menschen gesuochet hat an dem ewigen guote götlicher nature in der als in eim wunnespiegel aller creature wesen eweclich ist in götlichem wesenne ein Unt daz ist ze verstan von dem vorgenden bilde aller dinge in gote diu ein götlich wesen sint	<:4>In this connection notice how the divine being encloses in itself the nobility of all creatures of which the being of all creatures is a reflection of divine being. Saint John says: ‘Quod factum est in ipso vita erat’. ‘All that is created that was one life in God’. The being of all creatures in its pre-existing form has eternally been a divine life in God. Hence by the first words which the the Book of Wisdom mentions, ‘all things’, it is meant that our beloved Lady sought a repose for her inner human being in the eternal good of divine nature in which as in a love-spring the being of all creatures eternally is one in divine being. And this one has to understand of the pre-existing forms of all things in God that are one divine being.
<:5>Nu sollen wir meken daz ruowe des innern menschen in dem wunder götlicher nature mit schouwen unde mit götlicher minne diu überget an adel und an süezekeit alliu werc des uzern menschen von niun sachen	<:5>Now we should note that the repose of the inner human being in the wonder of divine nature transcends in contemplation and with divine love all nobility and sweetness of all external actions of the outer human being for nine reasons.
<:6>Die erste sache ist wan diu ruowe des inneren menschen diu da ist an bekantnüsse und an minne diu lit an den besten kreften die in der menscheit sint gegen ir edelsten eigenlichstem fürwurfe daz sint abegezogeniu unde frliu dinc von allen zitlichen zergenclichen dingen unde die krefte sint bekantnüsse unde minne Aber des uzern menschen leben lit an wandelbarer sinnekeit Dar umbe sprichet sant Gregorius Rachel diu daz inner leben bezeichent sprichet als vil als ein gesihte des ursprunges aber Lya diu ander swester bediutet des uzern menschen leben wan diu was siecher ougen	<:6>The first reason is, that the repose of the inner human being which comes with knowing and loving depends on the best powers that exist in humankind with regards their most noble and proper purposes which are being detached and free from all temporal and transient things, and these powers are knowledge and love. Yet, the life of the external human being lies in varying sensation. Therefore, saint Gregory says that Rachel which means the inner life, signifies as much as a vision of the origine, but Leah, the other sister, points to the life of the exterior man, for she had weak eyes.
<:7>Diu ander sache ist daz des innern menschen leben an schouwen und an minnen mac langer wern unde belibet doch niht in dem hoehsten schouwenne angespannen wan der hoehste inblic des lichtes der belibet niht lange in steter üebunge mer er verget snelle als ein schin des blitzes vor den ougen Sant Augustinus sprichet gemeiniu üebunge des innern menschen an bekennen und an minnen diu mac wol lenger wern dan des uzern	<:7>The second reason is, that the life of contemplation and of love of the inner human being, indeed, does not stay in the tension of highest contemplation, for the supreme moment of light does not remain for long in a continuous exercise, rather it quickly passes like a flash of lightening in front of the eyes. Saint Augustine says the common exercise of the inner human being in knowing and in loving lasts longer than with the external one.
<:8>Diu dritte sache ist daz des inren menschen leben ist an ruowe und an müezigem gemache des geistes etwaz gelich der ruowe des ewigen götlichen wesennes swie doch der vater eweclich in werke gewesen si der begerunge des wortes daz sin ruowe niht zerstorte als unser herre sprichet in dem ewangelio min vater würket biz ierzuo Aber des uzern menschen leben ist in steter unruowe lipliches gemaches Dar umbe saz Maria unde Martha gienc umbe in dem huse	<:8>The third reason is, that the life of the inner human being in resting and in spiritual leisure is somewhat like the repose of the divine eternal being; just like the Father who albeit having been eternally active in desiring the Word this did not disturb His repose, as our Lord says in the Gospel: ‘My Father works until now’. Yet the life of the external human being is in constant unrest of bodily activity. Therefore, Mary sat and Martha ran around in the house.
<:9>Diu vierde sache ist daz daz inre leben ist ime selber genüeglicher mer danne des uzern menschen Wan der inner mensche enbedarf niht me zuo siner üebunge denne eines frien wesennes aller liplicher dinge ane sorge von frien keften der sele mit bekantnüsse unde minne Unde ie frier unde lediger von allen toetlichen dingen ie adellicher des inren menschen leben bereit ist ze gote Aber des uzern menschen leben bedarf maniger dinge da betrüebede an lit an worten und an werken an nemen und an geben und an ezzen und an trinken Da von sprichet sant Lucas daz Martha diu des uzern menschen leben bezeihent wart betrüebet mit sorgen umbe manigiu dinc swie wol man diz allez etwenne durch got tüege als an den werken der barmeherzikeit kunt ist so lit doch vil betrüebnüsse dar an	<:9>The fourth reason is, that the inner life suffices more to oneself than that of the external human being. For the inner human being does not need more for one’s exercise than a being free of all bodily things without concerns of free powers of the soul with knowledge and love. And the freer and more bare of all deadly things, the more nobly prepared the life of the inner human being is for God. However, the life of the external human being is in need of manifold things  which come with trouble in words and actions, in taking and giving, in eating and drinking. Of this saint Luke speaks that Martha which means the external human being, was troubled with concerns for many things, though it be all on God’s account, like works of mercy, nevertheless it entails a deal of trouble.
<:10>Die fünfte sache ist daz des inren menschen leben ist vil lustiger ane maze denne des uzern menschen Da von sprichet ein meister lust des verstennes hat niht wider sache aber aller lust liplicher dinge hat widersache Da von sprichet sant Augustinus Martha wart betrüebet Maria was in wirtschaft des inren menschen Dar umbe sprach ein lerer Martha sprach Marien an unde klagte über si vor dem ewigen worte Kristo Jesu War umbe antwurte ir Maria niht Da horte si sin niht si was da heime niht bi ir selber Wa was si denne Si was mit dem inren menschen in dem worte des wort si horte Wan diu sele ist werlicher da si minnet dan da si natiurlich leben git	<:10>The fifth reason is, that the life of the inner human being is infinitely more enjoyable than that of the external human being. Of this a master says: Intellectual delights have no objective, but every bodily thing has an objective. Of this saint Augustine says: ‘Martha was troubled, Mary was in the business of the inner human being. Therefore a master said: “Martha spoke to Mary and complained about her before the eternal Word, Christ Jesus: ‘Why do you not speak to Mary’. There she did not hear Him, for she was not by herself. Where has she been? She was with the inner human being in the Word whose word she heard. For the soul is more truly where she loves than where she naturally gives life.
<:11>Diu sehste sache ist daz des inren menschen leben ane götliche bekantnüsse und ane minne ist begirlich an im selber Aber des uzern menschen leben des begert man niht me wan als vil ez ordenet zuo einem groezern guote der sele Da von sprichet der wissage ein dinc han ich begert von dem herren unt daz selbe wirde ich suochen daz ich sihe gotes willen unde schouwe sine götliche wonunge	<:11>The sixth reason is, that the life of the inner human being without knowing and without loving is desirable in itself, but the life of the external human being is desirable only in so far as it makes for the greater good of the soul. Of this the wise prophet says: ‘One thing have I desired of the Lord and that same I will I seek to see God’s will and behold his divine dwelling’.
<:12>Diu sibende sache ist daz des inren menschen leben ist gegen götlichen dingen unde daz uzer gegen menschlichen dingen Da von sprichet sant Augustinus Maria horte daz wort in dem beginne daz des menschen wort ist dem Martha dienete	<:12>The seventh reason is, that the life of the inner human being is directed towards divine things, while the external one is towards things human. Saint Augustine says: ‘Mary heard the Word in the beginning, whereas it was the human word that Martha served’.
<:13>Diu ahtode sache ist wan des inren menschen leben lit an den kreften die der sele aller eigenlichest sint Aber die krefte die zuo den uzern dingen dienent sint uns gemein mit den tieren daz ist sinnelicheit Da von sprichet Davit herre du nerst menschen unde vihe Do sprach er dar nach aber herre wir menschen werden din licht schouwen in dines selbes liehte daz ist daz lieht des verstantnüsses dar an der mensche underscheiden ist von allen tieren	<:13>The eighth reason is, that the life of the inner human being depends on the powers which are the most proper ones of the soul. However the powers that serve the external things we share with the animals, which are the senses. Of this David speaks: ‘Lord you nourish human beings and animals’. And later on he adds: ‘but Lord, we human beings shall see your light in the light of your own self’, i.e., in the light of the intellect by which human beings differ from all animals.
<:14>Die niunde sache die setzet unser herre selbe da er sprichet Maria hat den besten teil erwelt Har uf sprichet Augustinus Martha hat nith ein boesez mer ouch ein guotez doch hat Maria daz beste Wan ir teil ist üebunge des innern menschen daz vahet hie an unde wert ewecliche Aber daz uzer leben an den werken der erbermde hat ein ende da niht jamers ist noch armuot daz ist in ewikeit Und wie wol daz immer leben daz beste an im selber si doch ist etwenne daz uzer bezzer so des not ist an liplicher hilfe als dem hungerigen bezzer ist ezzen geben denne die wile sich üeben an innerlicher schouweunge Dar umbe sprichet ein lerer swa ich eines menschen jungeste not sihe und hilfe ich im niht so bin ich an im schuldic unde sant Augustinus sprichet ich muoz im büezen Dar umbe an rehter not ist bezzer üeben diu werc des uzern menschen ze der erbermede mir oder dem nehsten denne sich setzen in ein inner müezikeit des innern menschen an bekennen unde begrunge Daz ist hie bewiset wie unser liebiu frouwe geruowet hat in dem ewigen guote	<:14>The ninth reason is given by our Lord Himself, when He says: ‘Mary has chosen the best part’. Saint Augustine says: ‘Martha had no bad one; rather hers was a good one too, though Mary had the best’. For hers is the exercise of the inner human being, which is starting here and remains eternally. But the external life of works of mercy finds an end where there is no more suffering nor poverty, that is, in eternity. Now though the inner life by itself is best, the external life is sometimes better, as in cases of bodily needs, for it is better to feed the hungry, instead of spending time in contemplation. Therefore a master says: When I see a person in actual need and fail to help I would make myself guilty towards him, and Saint Augustine says: ‘I ought to ask him for forgiveness’. Therefore, in cases of real need, it is better to do the works of the external human being for the relief of one’s own self or one’s neighbour’s than to settle down to the interior human being’s spiritual idleness of knowledge and desire. This is proven here by the way our Lady rested in the eternal good.
<:15>Daz wir also ruowe suochen des innern menschen unde des uzern des helf uns got Amen	<:15>That we also seek a repose of the internal and external human being, may God help us. Amen.

Homily S67,2* [Priebsch 101 / Langenberg 2 / Pfeiffer, Spr. 59]

In festo sancti Matthaei, die 21 septembris

‘Vidit ihesus matthaeum sedentem in teloneo et ait illi (Matth. 9:9)’

 

<:1>Vidit ihsus hominem sed<en>tem intheloneo etc, Ihsus die sach matheus sitten in tol ende sprac om toe: volge mi nae, vergete ende beghif al dinc. Doe stont hi op ende volgede om na.	<:1>‘Vidit ihsus hominem sed<en>tem in telonio etc’; Jesus saw Matthew sitting at the toll and said to him: ‘follw me, give and and give away everything. Then he stood up and followed him’.[7]
<:2>Nu nemen wi dat ierste woert ihesus sach. Van desen sien hebben wesen alle creatueren. Die scryft sprict, dat men bi synen sien versteet syn ontfarmherticheit. Des syt gewis: wanneer dat ihesus siet opten menschen, dat ist dat hi syn ontfarmherticheit heuet totten menschen. Wat is ontfarmherticheit? Dat ludet also vele als een mededoegen, dat ic eens anders menschen doegen myn doegen make. Alsoe doet got, dat got onse doegen maect syn doegen. Des syt gewis: dat got doegt van dien dat wi ondoecht doen, dat oec en gheen doegen inder creatueren den doegen gelyc en is. Nu spreken wi dat in goeder waerheit: allet dat doegen, dat alle creatueren ye gedoechten inder tyt, dat is ongelyc desen doegen, dat got doeget, als wi ondoecht werken.	<:2>Now we take the first word: ‘Jesus saw’. By his seing all creatures have their being. The Scripture says that one understands by them His meekness. Be assured: When Jesus looks at human beings, than he has His mercy with the person. What is meekness? That sounds as much as compassion, that I make somebody’s suffering my own suffering. Thus does God, that God makes our suffering His suffering. Be assured: that God suffers for you for what we do as non-virtue, and that no suffering of creatures is equal to this suffering. Now we speak that in good faith: all that suffering that creatures have ever suffered in time, is unlike to that suffering that God suffers, as we act non-virtuously.
<:3>Nu en spreken wi niet alleen van gade, mer ic spreke, dat die mynste heilich of die mynste engel, dat hi doecht vander ondoecht, die een mensche doet inder tyt, dat doegen is merre, dan al dat doegen, dat creatueren doegen inder tyt. Soe die heiligen hoeger syn in den ewigen leven, soe si gade naere syn, soe si gade gelycher syn, soe si meer doegen vander ondoecht, die vanden menschen geschiet in der werlt. Nu neem ic alle dit doegen alre creatueren, engelen ende heiligen, ende doet al te gader, soe ist een poer niet tegen dat doegen, dat got doeget, als een mensche ondoecht doet. Niet dat, dat got doeget, mer in hem is doegen sonder doegen. Eeen scryft die sprict, dat vroude is onder den engelen, als een sunder hem bekeert. Alsoe spreke ic, dat bedroeffenisse is under die engelen ende in gade, als een mensche onrecht doet. Niet dat got droeue si of droeue werde of doege, mer in hem is doegen sonder doegen. Ende wat meynt dit? Et meynt, dat die mensche ouermids ondoecht hem verret van gade ende valt ouermids ondoecht in ongelicheit gads. Dat is die sake, waer om dat got doeget. Van desen sy genoech geseecht.	<:3>Now we do not only speak of God, moreover, I say that what the smallest saint or the smallest angel suffers here from non-virtue what a person does in time that suffering is heavier than all the suffering that creatures suffer in time. So much the saints are more advanced in eternal life, so much they are closer to God, so much they are more like God, that much more they suffer from non-virtue that happens through human beings in this world. Now I take all the suffering that all creatures, angels and saints together suffer, this is nothing compared to what God suffers for what one person unvirtuously does. Not that God suffers, rather in Him suffering is non-suffering. A scripture says[8] that there is a joy amongst the angels for one sinner who converts. Hence, I say that there is sadness amongst the angels and in God when a person acts unjustly. Not that God is sad or becomes sad or suffered, rather in Him is suffering without suffering. And what does this mean? It means that people in the midst of non-virtue are far from God and in the midst of non-virtue fall into unlikeliness to God. That is the reason why God suffers. Enough said about this.
<:4>Ihesus die sach ende sprac. Bi desen spreken verstaen wi anders niet dan synen soen gebaren. Des syt gewys: wanneer dat god sprict inder zielen, dat is, dat hi sinen soen gebeert inder zielen; ende got en vermocht niet ennich ander werc eer te werken, hi en hedde van ierst synen soen gebaren in der zielen dz erste werck dz got wFrcket in der selen. Ende wt desen werke soe vlietet die ander gauen in die ziele als gracie ende doecht. Mercke dz aller erste vnd eigenlicheste werck, dat got werken moet in der zielen ende dat hi vermach, dat is, dat hi sinen soen gebaer inder zielen ende dit moet van noede syn, des syt also seker alse god leeft. Wanneer dat got wFrcket oder werken mach inder zielen, soe moet hi gebaren synen soen inder zielen. Ende en dede des god niet, soe spreke ic dat inder goeder waerheit: noch god die en mocht god syn, noch die ziele en mocht ziel syn.	<:4>‘Jesus saw and said’. These words we understand in no other way than that He gives birth to His Son. Be assured: When God speaks in the soul, it means that Hi gives birth to His Son in the soul. And God could not do any other work unless He has first given birth to His Son in the soul, the first action that God does in the soul. And out of this action flow the other gifts, namely grace and virtue, into the soul. Note, the very first and most proper work that God must do in the soul and that He is capable of doing, is to give birth to His Son in the soul and this He must do by necessity, be also assured as God is alive. When God acts or can act in the soul, He must give birth to His Son in the soul. And if God did not do this, then, I say in the divine truth, neither could God be God nor the soul could be the soul.
<:5>Et ait illi. Dat sprict alsoe vele als: hi sprac te hem. Dit wort illi dat hevet menighen meyster syn hoeuet te braken daz sF es nit kundent reht verston, wat et meynden ende wat et beduyden. Ende willen wi et wael nemen, so beduyt disz wort illi also vele als hem, als eenrehande claerheit, der ie gelye men niet vinden mach in der tyt. In mir ist ein clorheit, in my is iets wat, dat is so puer ende so claer in hem seluen, dat derre puerheit noch derre claerheit gelyc niet en mach werden vonden inder tyt. Des syt gewys, dat mi in desen nu, dat ic nu meyne, is Romen ende Coelen gelike na, want dit en is niet inder tyt te vinden noch in menichuoldicheit, ende dit en heuet mitter tyt niet te doen; desen alleen sprict got toe ende aldus suldi verstaen disz wort illi.	<:5>‘Et ait illi’. This means as much as: ‘He spoke to him.’ The word ‘illi’ has given a headache to many masters, that they could not correctly understand it, what it means and what it signifies. And if we want to rightly take it, then this word ‘illi’ signifies as much as a kind of transparency, the sort of which one can never find in time. In me is a transparency, in me is something that is so pure and so transparent in itself that nothing from and in time can match that purity and that transparency. Be assured, that for me in this now that I now mean Rome and Cologne are equally close, for this can not be found in time or in manifoldedness, and it has nothing to do with time. To these alone God speaks and thus this word ‘illi’ should be understood.
<:6>Nu sprict eyn scryft ende die gemeyn meysteren sprechent oec, dat gode werct inder zielen. Spreken si waer, soe syt also gewys, als god god is, soe moet god werken alle syn werc ende synen soen gebaren in diser claerheit, die in my is von der ich nF gesprochen han. God segen dit lude wonder ende een groet dinc! dat god gebere synen soen in my. Ende dit en is niet wonder, want hi moet et doen. Es sF ime liep oder leit. Ende dit is hem alsoe proper eygen, dat hie es gelaten niet en mach. Er mGsz sinen svn geberen in mir. Nu wil ich wunder sprechen. Nu merket ernstlich: Ic spreke niet alleen, dat god synen soen gebare in my. Mer ic spreke, dat got gebeert my sinen soen. Daz ist wunderlich dez sint gewis bi der ewigen worhait enn bi miner salecheit dz disz war ist dz got mich sinen svn mFsse geberen Ende dat segge ic oec van v allen, dat wy alle werden gebaren van gade synen soen.	<:6>Now a scripture and the common masters, too, say that God acts in time. If they spoke the truth, be assured as God is God that God must do all His work and give birth to His Son in the transparency that is in me of which I have spoken now. These people say: God, a wonder and a great thing that God gives birth to His Son in me. But this is no wonder, for He must do it whether He likes it or does not like it. And this is so proper to Him that He can not give it up. He must birth His Son in me. Now I will say something extraordinary.[9] Now note with ernest: I not only say that God gives birth to His Son in me. Rather I say, that God birthes me as His Son. This is extraordinary. Be assured by the eternal truth and by my blessedness that this is true that God must birth me as His Son. And this I also say of all of you that all of us, we will are born His Son by grace.
<:7>Nu mochti pensen: woe mochte dit syn, dat wi alle moegen een soen syn. Dit ludet harde wonderlic ende is doch niet wonder; men mochtet proeuen bi natueren. Ic spreke: dit dinc en is dat dinc niet, dese mensche en is die mensche niet, ghi en bin ic niet noch ic en si di niet. Nu doet af dat niet, soe syn wi al een; duet niet van allen creatueren, soe syn alle creatueren een. Wat bliuet daer dan, dat is een. Ende wat is dat een? dat is die soen, den die vader gebeert. Sullen wi nu syn die selue soen, den der vatter gebirt, soe moeten wi af leggen dat niet van allen creatueren. Dat niet, dat alle creatueren hebben, dat berooft den menschen, dat hi niet en mach syn der selbe svn, den der vatter gebert. Ic heb sulke stont gespraken van enen appel, den ic hadde in mynre hant; al die wile mocht di en scouwen, ende als ic den appel geten hedde, doe en mocht die en niet meer scouwen. Want hi en was in mynre hant niet. Konste nu die mensche dat niet af geleggen, soe weer dat scouwen, dat ic den appel sach in mynre hant ende dat ic den appel geten hedde, dat weer een dinc. Alsoe speke ic, god heizet ons niet laten, soe moegen wi sien die selue soen den der vatter gebirt. Des syt also seker, als gewerlich got leuet: sal die mensche syn die selue soen den der vatter gebirt, soe moet hi een syn ende hieromme moet hem vremde maken van allen creatueren ende van allen beelden ende van allen formen, eer die mensche hier toe come, dat hi sy die selbe soen, den die vader gebeert.	<:7>Now you might think: How might this happen that we can all be one Son. This sounds rather surprising, yet it is no wonder, as one can see from nature. I say: This thing is not this thing, this person is not this person. Neither are these me nor am I these. Now take away the ‘not’ and we are all one.[10] Do away with ‘no’ from all creatures, than all creatures are one. What then remains is one. And what is this ‘one’? That is the Son whom the Father has given birth to. Shall we now be this same Son who the Father birthes, me must give up the ‘no’ of all creatures. That ‘no’ that all creatures have, bereaves a person that one can not be the same Son who the Father birthes. Sometime ago,[11] I have talked about an apple that I held in my hand. For the time being one could see it, but when I had eaten the apple, one could no longer see it, for it was no longer in my hand. Could the people now take away the ‘no’, the seeing, that I saw the apple in my hand, and that I have eaten the apple, were one thing. Thus I say, God asks us to let go the ‘no’ from us, so that we can be the same Son who the Father birthes. Be also assured, as God truly is alive: Shall the person be the same Son who the Father birthes, one must be one and, therefore, one needs to be alienated from all creatures and from all images and all forms, before people have come to these, that they be the same Son who the Father birthes.
<:8>Nu merket hie mit ernste ende verstaet mi wol: ic en speke niet alleen, dat hem die mensche moet vremde maken alre creatueren ende alre beelden enn formen, mer ic spreke dat de mesce moet laten alle wesen. Nu en speke ic niet alleen van vremden wesen, mer ic speke meer, dat die mensche moet laten syn eygen wesen. Want gads soen ende des menschen soen en syn niet twe soene, mercke et is een soen ende hi en heuet niet meer dan een wesen. Alsoe moet hem die mensche ontvremden allen fr=mden wesen. vnn von allen synen eygenen wesen ende moet alleen holden ende staen inden bloeten wesen, dat een wesen is des svnes inder gotheit. Wat magie nv spreke Ich habe gesprochen sol der mensche der selbe svn sin den der vatter gebirt so mGsz der mensche lassen allez sin eigen wesen	<:8>Now note here eagerly and understand me well: I do not only say that the person must be alienated from all creatures and all images and forms, rather I say that the person must let go all being. Now I not only speak of an estranged being, rather I say more, namely that people must let go their own being. For the Son of God and the Son of Men are one Son, not two, note it is one Son and they do not have more than one being. Hence the person must alienate onself from all alien being and from all one’s own being and must solely hold and stay in the pure being which is one being of the Son in the Godhead. What shall I now say? I have said: shall a person be the same Son who the Father birthes, that person must let go all one’s own being.
<:9>Nu est in veel luden, die noch also vele vremder wesen hebben ende behalden, hoe solden die hoer eygen wesen laten? Ende ic spreke byder ewiger waerheit ende by munre zielen, dat die mensche moet ommer laten syn eygen wesen ende dat moet van noeden syn, sal die mensche die selue soen syn, den die vader gebeert. Ic hebbe getuych in eenre scryft ende sprict myn herre sunte Pauwels alsdus in synre epistelen: als hi ons heuet ouer geworpen in synen soen der mynnen. Dit wort was lange quelic verstaen van veel meysters, die spreken wolden, dat die soen weer die myn, ende hier in tebraken sie veel hoefde ende dit en was niet recht ende sie en verstonden sunte pauwels niet. Dat hi sprict: hi heuet ons ouergeworpen in synen soen der mynnen, dat is aldus te verstaen, dat die soen alleen werde gemynt vanden vader. Ende hier om: allet, dat die vader mynt, dat moet hi mynnen in desen soen, ende hier omme, als ic die selue soen werde, den die vader gebeert ouermids dat hi ons ouergeworpen heuet in synen soen der mynnen ende wi die selue soen syn, den die vader gebeert, des syt gewis, dat dat van noede syn moet, dat hem got moet mynnen in ons ende allen creatueren als in synen euygenen soen. Ende dit gesciet in desen, als wi niet laten ende ons ontfremden van niet.	<:9>Now there are many people who have and keep to a lot of estranged being, how should they leave their own being? And I say by the eternal truth and by my soul that the person must entirely leave one’s own being and that this must be by necessity, if the people shall be the same Son who the Father birthes. I have the proof in a Scripture and it is my Lord Paul who says thus in his letter:[12] ‘As he has transformed us into His Son of love’. For a long time this verse was misunderstood by many masters who wanted to say that the Son was love and this gave them a great headache, and that this was not right and they did not understand Paul correctly, when he says: ‘He has transformed us into His Son of love’, which is to be understood as follows, that the Son alone has been loved by the Father, the reason being, all that the Father loves, must love Him in this Son, and for this reason, as I become the same Son who the Father birthes within, that much He has transformed us into His Son of love and we be the same Son who the Father birthes. Be assured of this, that this needs to be so by necessity, that God must love Him in us and all creatures as in His own Son. And this happens by us letting go the ‘no’ and alienate ourselves from the ‘not’.
<:10>Sanct Petrus sprach herre nF sich wir hant alle ding gelassen vnd sint dir nach gevolget wz sol vns dar vmb werden ein gGter last Er wonda dz ime vil solte werden. Er wonde wol gesprochen haben vnd der dez nit sint gewis dz er nit wuste wz er seite do er sprach herre nF sich wir hant alle ding gelassen vns frogeta do wz ime dar vmb solte werden dz solte er auch gelassen han. Wanne ich spriche dat bi der ewigen worheit der got dienet umbe lon der dGt nit mynre wan Judas dede der do er got verkoufte. Vnd hie vmb solt sant petrus nit gefraget han wz ime dar vmb werden solte so wer ime reht gewesen. Do antwurte ime Christus vnd sprach wer do lot alle ding durch mFch vnd minnen namen der sol haben hvndert veltigen lon vnd dar zG ewig leben. Nu mercke dise wort sint al zG vol vnd habent rehte vil synnes in in. NG sprichet dz ewangelium der alle ding lat in minnen namen dem sol ich hie geben hundert veltigen lon vnd dar zG ewig leben. Nu mercke er sprichet der lasset durch mich. Ich sage Mch bi der ewigen worheit en bi miner zielen der lasset iht of alle dinc durch mich vmb hundert veltigen lon oder ewig leben dem wurt noch hvndert valtigen lon noch ewig leben	<:10>Saint Peter said:[13] ‘Lord, now see, we have left all things and have followed you, what, therefore, will come to us as a good end?’ He believed that much would come to him. He believed to have spoken well, but he did not. Be assured that he did not know what he said when he spoke: ‘Lord, now see, we have left all things’, and then asked what, therefore, would come to him. This, too, he should have left. For I say this by the eternal truth, who serves God for a reward does not less than Jude did when he sold God. And, therefore, saint Peter should not have asked what should come to him for this, then this would have been right by him. Then, Christ answered him and said:[14] ‘Whoever lets go all things for my sake and for the sake of my name will receive a hundredfold reward and, on top of it, eternal life’. Now note, these words are really packed and have a rich sense in them. Now, the Gospel says, that ‘whoever lets all things in my name to this one I shall give hundredfold reward and, on top of it, eternal life’. Now note that He says: ‘Whoever lets for the sake of me’. I tell you by the eternal truth and by my soul, whoever lets something or everything ‘for the sake of me’ for a hundredfold reward or eternal life, will receive neither a hundredfold reward nor eternal life.
<:11>Der ewangeliste sprichet vergib vnd vergisse aller dinge Do stvnt er vf vnd volget ime na Dez sint gewisz das dz wor ist in der ewigen worheit daz der mensche sich sol fr=mden allen creaturen vnd alles dz in der zit ist vnd sol vf ston von allen dingen vnd sol alle ding vbergeben vnd vergessen aller dinge also daz er niht sol behalten denne dz einige wesen dez svnez von dem wir gesprochen hant. Vnd diz schint ein grosz ding sin vnn ist niht. hiesse vns got die ding tGn die wir nit vermochten te doene so mochte men der af spreken dez tGt got niht. Got heiset vnz ein lihtez dinch tGn. Er heiset vnz niht lassen. Der svnder varvmb stat der hat niht gelaszen. vnn in disem daz wir diz tNn so han wir alle welt vnd richeit. War vmb stet der het niht gelassen vnd in dem dz der mensche nit lasset durch got dem menschen werdent alle ding. Dez sint gewiz bin ich besser denne ir allez ds gNt ds ir tNnt vnn wz ir hant ds ist me min denne vwer. Wan allez ds ir behaltent ds behalten ir in niht. aber han ich niht gelassen so bin ich der selbe svn den der vatter gebirt. So sint alle dinch min in dem wesen gottes.	<:11>The evangelist says: let go and forget all things, ‘then he stood up and followed him’. Be assured of this that this is true in the eternal truth that a person should estrange oneself from all creatures and all that is in time, and shall stand up from all things and shall hand over all things and forget all things, so that one does not keep anything, except the one single being of the Son, of which we have spoken. And this seems to be a big thing, but it is not. Would God call us to do the things that we are unable to do, one could answer to this: God does not do this. God asks us to do something easy. He asks us to let go the ‘no’. Whoever stands without a why, has let gone the ‘no’. And by doing this we own all the world and all richesses. Whoever stands for a why has not left anything, but by a person letting go the ‘no’ for the sake of God, this person will receive all things. Be assured of this, if I were better than you all, the good that I you do and that you own is more mine than yours. For all that you keep you do not keep, but when I have let gone the ‘no’, I am the same Son who the Father birthes. Thus, all things are mine in the being of God.
<:12>Dz wir hie zG komment dz helffe vns der vatter vnd der svn vnd der heilige geist in ewige selikait. Amen.	<:12>That we come to this, may the Father and the Son and the Holy Spirit help us in eternal blessedness. Amen.

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[1] See on this F. Löser, Meister Eckhart in Melk (1999), 220 n. 384.

[2] R. Langenberg, Über das Verhältnis Meister Eckarts zur niederdeutschen Mystik (1895), 38.

[3] See R. Langenberg, Über das Verhältnis Meister Eckarts zur niederdeutschen Mystik (1895), 41.

[4] See below the note.

[5] See R. Priebsch, Deutsche Handschriften in England II (1901), 83.

[6] G. Steer, ‘Schriften Meister Eckharts’ (2002), 253.

[7] Matth. 9:9: ‘Jesus, vidit hominem sedentem in telonio, Matthaeum nomine. Et ait illi: Sequere me. Et surgens, secutus est eum.’

[8] Luc. 15:10: ‘Ita, dico vobis, gaudium erit coram angelis Dei super uno peccatore poenitentiam agente.’

[9] See Acta Echardiana n. 48 (Resp. Echardi nn. 98–9) (LW 341,11–342,5): ‘Tricesimus nonus articulus sic dicit: “Pater generat suum filium sine intermissione. Plus dico: ipse generat me suum filium et eundem filium”. “Quidquid deus operatur, hoc est unum; propter hoc generat ipse me suum filium sine omni distinctione”. Et infra: “Propter hoc est caelestis pater vere pater meus, quia ego sum filius eius et ab eo habeo omne quod ego habeo et quia ego sum ille idem filius et non alius. Quia pater unum opus operatur et simplex, propter hoc operatur ipse me unum filium suum sine omni distinctione”. “Nos transformamur <totaliter in deum> et convertimur in eum simili modo sicut in sacramento convertitur panis in corpus Christi. Quotquot panes essent, tamen fit unum corpus Christi”. “Quidquid in alterum convertitur, hoc fit unum cum eo. Sic ego convertor in eum, quod ipse operatur me suum esse <unum> non simile. Per viventem deum, verum est hoc quod ibi nulla est distinctio”. Solutio. Totum, quod dictum est, falsum est et absurdum secundum imaginationem adversantium. Verum est tamen secundum verum intellectum quod idem filius est deus ipse in singulis nobis, et quod omnia nobis dat cum illo et in illo. Ipse est, per quem operatur omnia, et “sine ipso nihil”. Exemplum supra positum est in natura. Patet etiam hic exemplum in sacramento altaris, nisi quod omne “sicut” est “sicutissimum”. In sacramento enim altaris convertitur totum in totum, non sic in nobis. Unde non sequitur quod nos simus deus, sicut in Christo primogenito homo est deus, qui est imago et similitudo dei patris genita, nos autem ad imaginem et similitudinem et creati”’. See also Acta Echardiana n. 47 (Proc. Col. II) (LW V 237,14–238,12): ‘Tricesimus nonus articulus sic dicit: “Pater generat suum filium sine intermissione. Plus dico: ipse generat me suum filium et eundem filium”. “Quidquid deus operatur, hoc est unum; propter hoc generat ipse me suum filium sine omni distinctione”. Et infra: “Propter hoc est caelestis pater vere pater meus, quia ego sum filius eius et ab eo habeo omne quod ego habeo et quia ego sum ille idem filius et non alius. Quia pater unum opus operatur et simplex, propter hoc operatur ipse me unum filium suum sine omni distinctione”. “Nos transformamur <totaliter in deum> et convertimur in eum simili modo sicut in sacramento convertitur panis in corpus Christi. Quotquot panes essent, tamen fit unum corpus Christi”. “Quidquid in alterum convertitur, hoc fit unum cum eo. Sic ego convertor in eum, quod ipse operatur me suum esse <unum> non simile. Per viventem deum, verum est hoc quod ibi nulla est distinctio”’; see Eckhart, Hom. C5,2* [103*; Q 6], n. 13: ‘Noch spriche ich mêr: er hât in geborn in mîner sêle. Niht aleine ist si bî im noch er bî ir glîch, sunder er ist in ir, und gebirt der vater sînen sun in der sêle in der selben wîse, als er in in der êwicheit gebirt, und niht anders. Er muoz ez tuon, ez sî im liep oder leit. Der vater gebirt sînen sun âne underlâz, und ich spriche mêr: er gebirt mich sînen sun und den selben sun. Ich spriche mêr: er gebirt mich niht aleine sînen sun, mêr: er gebirt mich sich und sich mich und mich sîn wesen und sîne natûre’ (‘I say even more: He has given birth to Him in my soul. Not only is she with Him or He with her alike, but He is in her and the Father gives birth to His Son in the soul in the same way in which He gives birth to Him in eternity, and not otherwise. He must do so, whether He might like it or  not.  The Father gives birth to His Son without interruption, and I say more: He gives birth to me as His Son and as the same Son. I say more: He gives birth to me not only as His Son, but more, He gives birth to me as Himself, and Himself as me, and me as His being and His nature’). 

[10] See the parallel idea in Eckhart, Hom. C2,1* [95*; Q 27], n. 7: ‘War umbe? Einez enist daz ander niht, wan daz niht, daz dâ machet underscheit, daz enist niht anders wan bitterkeit, wan dâ enist niht vride. Hân ich einen apfel in mîner hant, der ist mînen ougen lustlich, aber der munt wirt der süezicheit beroubet. Aber izze ich in, sô beroube ich mîniu ougen des lustes, den ich dar ane hân’ (‘Why? The one is not the other, because the ‘not’ that indicates the difference, is nothing but bitterness, because there is no peace there. If I have an apple in my hand, this is pleasing to my eye, but the mouth is deprived of the  sweetness. But when I eat it, then I deprive my eyes of the pleasure that I had of it’). See also Eckhart, Hom. T35,1* [42*; Q 46], n. 5: ‘wellet ir éin sun sîn, sô scheidet iuch von allem nihte, wan niht machet underscheit. Wie? Daz merket! Daz dû niht enbist dér mensche, daz niht machet underscheit zwischen dir und dém menschen. Und alsô: wellet ir sîn sunder underscheit, sô scheidet iuch von nihte’ (‘So, if you want to be one Son, detach yourselves from every “not”, because the “not” distinguishes. How? Note this! That you are not this person, the “not” makes the distinction between you and the other person. Hence, if you want to be without distinction, detach yourselves from the “not”’); Hom. T41,2* [50*; Q 5b], n. 8: ‘Ich spriche wærlîche: als vil dir niht zuo haftet, als verre bist dû unvolkomen. Her umbe wellet ir volkomen sîn, sô sult ir nihtes⁸ blôz sîn’ (‘I tell you in truth: as much as “not” adheres to you, you are imperfect. Therefore, if you wish to be perfect, you have to be bare of “not”’).

[11] Back-reference to Eckhart, Hom. T21,1* [20*; Q 50], n. 5: ‘“Aliquando”: der das wort volgrvnden kan, so spricht es als vil als “<et>wanne” vnd meinet zit, das vns hindert an dem liechte, want gotte dem ist enkein ding so vaste wider als dv´ zit; Nicht alleine dv´ zit, er meinet o^vch ein anehaften der zit; er enmeinet ovch nicht alleine ein anehaften der zit, er meinet och ein rv°ren der zit; Nicht alleine ein rv°ren der zit, Mer: o^vch einen ro^vch vnd einen smak der zit, – als da ein apfel ist gelegen, da belibet ein smak; also nim es von der berv°rvnge der zit’ (‘Aliquando: to understand the term, it means as much as ‘once’[11] and indicates ‘time’, which keeps us away from the light, because nothing is so contrary to God than time. Not solely time, he also means an attachment to time; not only an attachment to time, he also means a touching of time; not alone a touching of time, rather also a smell and taste of time, just as when an apple had been lying there, the taste still remains; in this way you have to understand the touch of time’). A further parallel is given in Eckhart, Hom. C2,1* [95*; Q 27], n. 8: ‘Hân ich einen apfel in mîner hant, der ist mînen ougen lustlich, aber der munt wirt der süezicheit beroubet. Aber izze ich in, sô beroube ich mîniu ougen des lustes, den ich dar ane hân’ (‘If I have an apple in my hand, this is pleasing to my eye, but the mouth is deprived of the  sweetness. But when I eat it, then I deprive my eyes of the pleasure that I had of it’); Hom. 29/5,1* [34*; Q 55], n. 5: ‘Als ob ich einen apfel hæte gehabet in mîner hant eteswie lange; swanne ich in dar ûz tæte, sô blibe sîn etwaz dar inne als vil als ein gesmak’ (‘As if I had held in my hand an apple for some time, when I put it aside, some smell of it would remain in there’).

[12] Perhaps Rom. 12:2: ‘Et nolite conformari huic saeculo, sed reformamini in novitate sensus vestri’ (‘And do not be conformed to this world, but be transformed by the renewing of your mind’) and IICor. 3:18: ‘Nos vero omnes, revelata facie gloriam Domini speculantes, in eamdem imaginem transformamur a claritate in claritatem, tamquam a Domini Spiritu’ (‘But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord’).

[13] See Matth. 19:27: ‘Petrus, dixit ei: Ecce nos reliquimus omnia, et secuti sumus te: quid ergo erit nobis?’ (see, however, Luc. 18:28: ‘Ait autem Petrus: Ecce nos dimisimus omnia et secuti sumus te’). See on this Eckhart’s Sermo LIII (LW IV 441-2).

[14] See Matth. 19:28-9: ‘28 Jesus autem dixit illis: Amen dico vobis, quod vos, qui secuti estis me, in regeneratione cum sederit Filius hominis in sede majestatis suae, sedebitis et vos super sedes duodecim, judicantes duodecim tribus Israel. 29 Et omnis qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam aeternam possidebit’ (‘28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life’). 

Homily S70,1* [Sievers 26]

In festo sancti Michaelis Archangeli et omnium Anglorum, die 29 septembris

‘Vere dominus iste est in loco isto etc. (Gen. 28:16)’

                                                                                                                

Text and translation

<:1>[fol. 307r]Vere dominus iste est in loco isto etc. Got ist werlichen an disser staid dasz sprach Jacob der Patriarche	<:1>‘Vere dominus iste est in loco isto etc.’ ‘God is truly in this place’, this Jacob, the patriarch, said.[101]
<:2>Vnd Isaaks husfrauwe die sprach ist dasz uns sone nymmet eyn frauwen van dissem lande so vordruszet mich dez lebens Vnd mit dissem wort gap he den rait dasz men Jacob sant in dasz lant do sie üsz geborn waz durch zwo sache Die erste ist dasz her do eyn husfrauwen nemen solde Die ander dasz sin bruder Esau sin vigent waz der yen wolde irslahen dem solde her enfliehen usz dem lande	<:2>And Isaac’s wife, she said: ‘If our son takes a woman from this country, my life saddens me?”[102] And with these words He ordered for two reasons that one sent Jacob to the country from where she[103] she was born. First, that he should take a wife, second, that he should flee his brother Esau who was his enemy who wanted to slay him.
<:3>[fol. 308r] Egressus Jacob Do her wandert vsz dem lande Bersabee vnd hatte geeyrbedet in dem elende daz her müde waz do leyde her eynen steyn zu sijnem houbete vnd rüwete Do sach her in syme slaffe wu eyn leyter stunde uff der erden vnd rechete an den hummel vnd die engel stiegen uff vnd abe Vnd god hatte sich geneyget uff die leiter Vnd he sprach eme zu also Jacob dit lant gebe ich dir zu eym erbe vnd wil din geslechte meren also den stoip der erden Vnd mannigfaldigen als die sternen dez hummels Vnde wil dich breiden uff dasz osten vnd das westen uff dasz suden vnd norden	<:3>‘Egressus Jacob’.[104] When ‘Jacob left the country, Beersheba’ and had worked in this misery until he was tired, he put a stone under his head and rested. There in his sleep he saw where a stairway stood on the earth and reached to heaven, and the angels were ascending and descending, and God bowed to the stairway and spoke to him: ‘So, Jacob, I will give you this land as a heritage and want to grow your house like the dust of the earth and as many as the stars of heaven and spread you out to the east and to the west, to the south and to the north’.[105]
<:4>Cum vigilasset Jacob Da Jacob da erwachete Da sprach he god ist werlichen an der staid vnd sie ist geheiliget vnd ist eyn porte desz hummels vnd ist wunderlich disse rede wil ich geistlichen betuden	<:4>‘cum vigilasset Jacob’.[106] ‘When Jacob awoke there, he said: ‘God is truly in the place and it is sanctified and a gate of heaven and it is awesome’.[107] These verses I will interpret spritually.
<:5>Die zwene sone die bezeichent libe vnd sele die eyn mensch sin vnd werden zumale geboren als jene zwene Esau vnd Jacob waren zusammen geboren Vnd streden widder eynander Esau bezeichent also vele als itelkeit dasz ist der sich bekommert mit ydelen Vnd vorgenglichen dingen Jacob bedudet also vele also eyn strider vnd eyn segefechter Bersabee bedudet also vil als das von dem wassere genomen wurdt Daby ist bezeychent die vnstedikeit disser werlde Durch diz zwei dinge floch Jacob synen bruder vnd daz lant also ist esz an der sele die ist von dem hummel kommen Vnd der lip von der erden dasz ist von vatter vnd von mutter vnd striden vnder eynander der lichnam vichtet widder die sele an vnd die sele den lichnam als sente Pauel spricht dasz eyn strijt musz sin zuschen der sele vnd dem libe Die sele begeret ewige dinge vnd der lip vorgenglich ding Dor vmb müsz die sele flihen von allen vorgenglichen dingen vnd von wollust wan Basilius ein heilig spricht Dasz ist vollenkommenheit dasz eyn mensche aller dinge nicht enachtet Die god nicht ensin	<:5>The two sons signify body and soul who are one person and are fully born as those two. Esau and Jacob were born together, but fight each other. Esau means as much as idleness, i.e. who occupies himself with idle and transient things. Jacob means as much as a fighter and victor. Beersheba means as much as what has been taken from the water, indicating hereby the restlessness of this world. On account of these two things Jacob fled his brother and the country. Thus it is for the soul. She has come from heaven and the body from the earth, i.e. from father and mother. And they fight each other, the body fights against the soul and the soul against the body, as saint Paul says,[108] that there must be a battle between soul and body. The soul longs for eternal things and the body for transient things. Therefore, the soul must flee from all transient things and from pleasure, for Basil, a saint, says:[109] This is perfection that a person does not appreciate anything that is not God.
<:6>daz sal he leren an vier dingen Daz erst daz her nicht enachtet aller vorgenglichen dinge Daz ander ydeler ere Dasz her siner ere nicht me enachtet dan eynes andern ere Dasz dritte ist wollust bij dissen drihen leret men dasz men kommet zu dem vierden [fol. 308v] dasz her synes selbez nicht enachtet als komment die sele zu eyner ruwe vnd sleffet uff eyme steyne als sie alsus alle dingk ubergangen hait So ruwet sie allyne uff vnsevme herren Ihsus Christus der by dem steyne bezeychent ist Vnd sihet die leytern sten uff der erden mit eyme ende vnd mit dem andern ende rüret sie den hummele vnd sihet dan den hummel üffen vnd god geneiget vff der leitern vnd sihet die engel die stigent uff vnd abe	<:6>This one should learn from four things: First, that one does not appreciate any transient thing, the second is idle honour, that one should not appreciate one’s own honour not more than another one’s honour, the third is pleasure. From these three one learns to get to the fourth one that one does not appreciate one’s own. Thus, the soul comes to a rest and sleeps on a stone[110] and thus as she has forgone all things, so she rests alone on our Lord Jesus Christ who is meant by the stone, and she sees the staircase standing on earth with one end and touching the heaven with the other end and God bowing to the staircase and seeing the angels moving up and down.
<:7>Die leiter bezeichent gentzlich die sele die mit den nedersten krefften ruret Dasz erterich dasz ist in den krefften die vereynet sint mit den funff synnen vnd dem libe daz leben geben do mit si in enthalten vnd dar midde wirt sie vnedele Vnd mit den obersten kreften ruret sy den hummel da von bekennet sy hummelsche ding Alsz lange als die sele ichtes ist vszen sich erkennet so enkennet sie sich selber nit hir von spricht eyn meister dasz die sele eyn mittel ist zwischen gode Vnd den creaturen wan sie ist besatzt an dem begynnen vnd an dem ende desz obersten vnd rüret dasz nyderste dor vmb louffen die engel uff vnd abe zudail das ist geordentte bekentenysse vnd droist den die engel bringent von gode zu der selen want das gotlich liecht ist so uberkrefftig vnd sin suszigkeyt das es die sele ni keyne wise entpfahen mochte als bloisz von godde sie enwurde widder geslagen Als das krang auge daz der sonnen liecht nit liden mag Also enmag die sele das gotlich liecht niht entphahen es enwerde zum ersten uff sie bracht mit der creaturen Darumbe lauffent die engel uff vnd abe zu dale die sele bewarent wan sie noch ist also an eyme slaiff alz daz god wircket an den nedersten dingen dasz hat her zu dem ersten gebrocht an den obersten Dasz sprichet Dyonisius alle bilde ader glichenisse hat her erst gebrocht Vnd gedrücket an die nedersten engele vnd werden also gebrocht vnd gedrucket an die creaturen Also eyn gut meynster sin kunst die her am hertzen begriffet Vnd snidet an eyn hultz ader malet an eyn tuch ader an eyn want Also drucken die engel godes licht vnd sinen trost in die sele vnd die sele sichet den hummel uffen vnd sicht wie sich got geneyget hait uff die leyttere	<:7>The staircase means the entire soul that touches the earth by her lowest powers, i.e. in the powers that are joined to the five senses[111] and give the body life, with these the soul turns to become adulterated, and that touches the heaven by her highest powers, by which she knows heavenly things. As long as the soul knows herself as from somewhere outside, she does not know herself. Of these a master says that the soul is a medium by which between God and the creatures, for she is placed at the beginning and at the end of the Most High, and she touches the lowest, wherefore the angels move up and downhill, i.e. proper knowledge and comfort which the angels bring from God to the souls, for the divine light and its swettness are so overpowering that the soul could not receive them in anyway, except it is struck by God. And as the weak eye cannot stand the light of the sun, so the soul cannot stand to receive the divine light, unless it is first brought on her by the creatures. Therefore, the angels move up and downhill who protect her when she is still asleep. All that God does in the lowest things, he has first brought to the highest. This Dionysius says:[112] All images and likenesses he has first brought to and imprinted into the lowest angels and, thus, are brought to and imprinted into the creatures. Thus just as a good craftsman knows his skill by heart and carves wood or paints a canvas or a wall, so the angels imprint God’s light and His comfort into the soul, and the soul sees the heaven open and sees how God Himself bowed to the staircase.
<:8>Dasz ich nü sprechen wil Dasz ist werlich ware Vnd es ist eyn wünderlich wort Vnd es enweisz nicht vele lude daz nommer creature der sele smecket noch wollust gegibt dann als vil als got dor an smaket und wollust gibt der mensche wisz ader enwisse es nit so ist doch werlichen war Esz ensach mannig mensche ny rome Vnd ist doch rome Vnd vil wondersz ist zu parisz dasz mannig mensch noch ny gesach vnd esz ist doch do dor vmb hatte sich god geneyget an die leytern Dasz alle die wollust die die sele hait an den creaturen die ensmecken ir nommer inwer god enwere daran wanne die sele dit werlichen erkennent so entfallen vnd vornichtigen ir alle creaturen Dor vmb spricht ouch her Jacob Do her entwachete von dem slaiffe Got ist werlichen an [fol. 309r] disser staidt Vnd ich enwuste ez nicht do her Jacob entwacht do entwichen eme alle sin creaturen vnd bekente god alleyn also ist ez gentzlichen an der sele die wile sie ist an dem slaffe so dynen er die engel vnd sie bedarff der creature hulff nicht wan sie aber entwachet Vnd zu dem waren bekentenisse godes kommet so tribet sie die engel von ir Vnd enmag der creaturen dinst nicht me geliden vnd begriffet sich mit gode alleyn Also lange als die sele den engel bekennet so enbekennet sie got nyt Da die Sonne yren schin wydder gibbet an die want so ist eyn gebunig din<g> also man die sonne obene nyt ensicht so ist etwas vor der sonnen Dor vmb sprichet her daz man den nuz besehe durch die schalen bisz uff den kern	<:8>What I am now going to say is truly true and it is an awesome thought, and not many people know that any creature is only as much to the likes of the soul and provides pleasure as God gives taste and pleasure in it. Whether or not people know it, it is still truly true. Some people have never seen Rome, yet Rome still exists, and there are many wonders in Paris which many people have never seen, and yet they are still there. Therefore, God has bowed to the staircase that all the pleasure in the creatures that the soul possesses are of no taste to the soul, unless God is in them. For when the soul truly recognizes this, all creatures escape her and are annihilated. Therefore, lord Jacob, too, says when he woke up from the sleep: ‘God is truly in this place and I was not aware of it’.[113] When lord Jacob woke up, all his creatures escaped him and he knew of God alone. Thus it is entirely in the soul. While she is asleep, the angels serve her and she is in need of help from the creatures. When, however, she is awake and has come to true knowledge of God, she chases off her the angels and can no longer stand the help of creatures and knows herself together with God alone. As long as the soul knows the angel, she does not know God. When the sunshine reflects on the wall, there is a bound thing. As one does not see the sun on high, there is something in front of the sun. Therefore, one says that one should contemplate the nut through the shell to the kernel.[114]
<:9>Daz wir god bekennen vnd smacken vor allen dingen daz vns daz gescheh Desz helff uns der wolsmackende kern Jesus Christus Amen	<:9>That it happens to us that we know and taste God before all things, may the Father and the Son and the Holy Spirit help you and me. Amen.