Sermon 101 — In all things I have sought rest
Pfeiffer Sermon 101Middle High German + EnglishAbout this edition
Sant Augustînus sprichet: mîn sêle ist geschaffen zuo dir unde von dir, dar umbe ist si iemer mê in unruowe, biz daz si zuo dir kumt. Wan in allen geschaffenen dingen, diu ich mit verstentnisse überloufe, sô enist niht sicherr stat mîner sêle denne in dir, got, alleine. Wan in dem wunnebrunnen dîner substancie sint gesamenet unde vereinet aller crêatûren vollekomenheit, die an in zerstrouwet unde geteilt sint. Wan wêre dehein crêatûre, diu aller crêatûren adel an ir hête in der nâtûre und in der zal, sô enmöhte got niht mê geschaffen haben denne sî alleine, als ich gesprochen habe in dem sermône: der mir nâch volgen wil, der trage sîn kriuze. Dar umbe, wan aller crêatûre sêlikeit dar an lît, daz sie ruowen in dem êrsten guote, daz aller güete ein ursprunc ist, dâ von sprichet Mariâ unser liebiu frouwe diz wort von ir selber, an dem si unsern innern menschen lêret sich înhalten in dêmüetikeit in einem widerfluzze götliches frides, in dem der geist der sêle aller meist vereinet wirt und âne in niht. Dâ von sprach si ‘ich hân ruowe gesuochet mînes innern menschen in allen dingen.’
An dem sinne sol man merken, wie götlich wesen in im selber beslozzen trage aller crêatûre adel, dâ von aller crêatûre 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.’ Dâ von aller crêatûre wesen nâch dem vorgênden bildenêre ist in gote êweclîch gewesen ein götlich leben. Dar umbe, bî dem êrsten worte, daz daz buoch der wîsheit seit ‘alliu dinc’, sô ist gemeinet, daz unser liebiu frouwe ruowe irs innern menschen gesuochet hât an dem êwigen guote götlicher nâtûre, in der als in eim wunnespiegel aller crêatûre wesen êweclîch ist in götlichem wesenne ein. Unt daz ist ze verstân von dem vorgênden bilde aller dinge in gote, diu ein götlich wesen sint.
Saint Augustine says: my soul is created for you and by you; therefore it is ever restless until it comes to you. For among all created things, which I pass beyond with understanding, there is no safer place for my soul than in you alone, God. For in the fountain of delight of your substance are gathered and united all the perfections of creatures, which in them are scattered and divided. For if there were a creature that possessed in itself the nobility of all creatures in nature and in number, then God could have created no more than that creature alone, as I have said in the sermon: he who wishes to follow me, let him bear his cross. Therefore, since the blessedness of all creatures consists in their resting in the first Good, which is the origin of all goodness, Mary, our beloved Lady, speaks this word of herself, in which she teaches our inner man to remain in humility in a flowing-back of divine peace, in which the spirit of the soul is most fully united, and without which it is not united at all. Therefore she said: “I have sought rest for my inner man in all things.”
In this sense one should observe how divine being bears enclosed within itself the nobility of all creatures, so that the being of every creature is a reflection of divine being. Saint John says: “quod factum est, in ipso vita erat: everything that was created was a life in God.” Therefore the being of every creature, according to its pre-existing image, has eternally been a divine life in God. Therefore, by the first words spoken by the Book of Wisdom, “all things,” it is meant that our beloved Lady sought the rest of her inner man in the eternal Good of the divine nature, in which, as in a mirror of delight, the being of every creature is eternally one in divine being. And this is to be understood of the pre-existing images of all things in God, which are one divine being.
Die meister frâgent drîe hôher frâgen von den vorgênden bilden in gote, an welchen ist schœniu lêre unde wünneclîchiu wârheit. Diu ein frâge ist: obe aller crêatûre vorgêndiu bilde in götlicher nâtûre bestênt oder niht, êweclîch? Diu ander frâge ist: obe der vorgênden bilde einz sî oder mêr an der zal? Diu dritte frâge ist: ob daz götlîche verstân aller dinge, diu ez bekennet, vorbilde habe oder ob ez iht erkenne âne diu bilde?
Der êrsten frâge antwürtet meister Thomas unde seit, daz man von nôt daz setzen müeze, daz in götlichem wesenne gewesen sîn aller crêatûre vorgêndiu bilde. Daz bewêret er alsô. Diu driu wort: bilde, forme, gestalt, sint ein dinc. Daz nû eines dinges forme, bilde oder gestalt in einer sêle sî, als einer rôsen bilde, daz enist niht mê danne ein durch zweier sache willen. Diu ein sache ist, daz ich nâch der gestalt der sêle bilde mâle eine rôsen an eine lîplîche materie, von der sache ist der rôsen forme ein bilde in einer sêle. Diu ander sache ist, daz ich in dem innern bilde der rôsen die ûzern rôsen einvalteclîche bekenne, obe ich sî joch niemer entwerfen wil, als ich die gestalt des hûses in mir trage, des ich doch niht würken wil. In dirre beider wîse müezent vorgêndiu bilde in gote sîn, wan in allen nâtürlîchen dingen ist daz gemein, daz nâtûrlich forme oder wesen des, daz dâ geborn wirt, oder der fruht hât sîn gelîch eins vorgênden bildes, der selben gestalt in einer nâtürlîchen art, als an dem menschen, dâ diu gebernde kraft des vaters menscheit verglichet sich an des suns geborne menscheit, dâ von der mensche gebirt einen menschen, der lewe einen lewen, der valke einen valken. Diu rôse wahset ûz einer rôsen, niht ûz einem kapezstoc, daz fiur gebirt fiur.
The masters ask three profound questions concerning the pre-existing images in God, in which there is beautiful teaching and delightful truth. The first question is whether the pre-existing images of all creatures subsist eternally in the divine nature or not. The second question is whether the pre-existing images are one or more in number. The third question is whether the divine understanding of all the things that it knows has pre-existing images, or whether it knows anything without images.
Master Thomas answers the first question and says that one must necessarily posit that the pre-existing images of all creatures have existed in the divine being. He proves this as follows. The three words image, form, and shape are one thing. Now, that the form, image, or shape of a thing, such as the image of a rose, should be in a soul is for no more than two reasons. The first reason is that, according to the form of the image in the soul, I may paint a rose upon bodily matter; for this reason the form of the rose is an image in a soul. The second reason is that in the inner image of the rose I may simply know the external rose, even if I never intend to depict it, just as I bear within me the form of a house which I nevertheless do not intend to make. In both these ways pre-existing images must be in God, for it is common to all natural things that the natural form or being of what is born, or of the fruit, has its likeness from a pre-existing image of the same form within a natural species. Thus in man the generative power of the father in his humanity is conformed to the begotten humanity of the son; therefore man begets man, the lion a lion, the falcon a falcon. The rose grows from a rose, not from a cabbage stalk; fire begets fire.
Ouch ist etwenne ein vorgêndez bilde des werkes in der würkenden kraft, niht in nâtürlîcher art, mêr: in vernünftekeit, als daz hûs in dem steine und in dem holze, daz hât sînen vorgênden bildener in des meisters würkender vernunft, der daz ûzer hûs gelîch machet dem bilde, als vil er kan. Sît nû got alle dise welt geschaffen hât (niht daz alle crêatûre ûz götlichem wesen entsprungen sîn nâch nâtürlîcher geburt als daz êwig wort des vaters, wan sô wêre diu crêatûre got, daz kein rehter sin enpfâhen mac, sunder diu nâtûre der crêatûren verwirfet daz als ein unmügelich valsch dinc), dâ von hât got alle crêatûre geschaffen mit würkender verstentnüsse götlicher wesunge. Dâ von muoste in götlicher verstentnüsse êweclîch sîn ein vorgêndiu forme oder bilde, nâch der gelîcheit got geschöpfete die crêatûre, unde niht ein ander, der vorgêndez gelîch got vor in im niht hete.
Diu ander frâge ist: obe der vorgênden bilde einez sî oder mêr an der zal? Der frâge antwürtet der meister unde sprichet: daz in allen dingen daz jungeste ende des werkes eigentlich ist vorgemeinet in des werkes êrster sache. Aller der welte jungestez ende ist ir guot, unde daz ist ordenunge aller crêatûren ze gote, als Aristoteles sprichet. Dâ von muoz diu ordenunge der welte êweclîch vor in gote, der diu êrste sache ist, erkant sîn unde gemeinet. Dar umbe muoz er in ime selber haben eigen bilde der ordenunge, unde dâ von muoz er in im selber tragen einer ieglichen crêatûre sunderlich bilde. Als der meister möhte niht in im haben ein vorgêndez bilde des ganzen hûses, hête er niht eigen bilde iegliches teils an dem hûse; alsô muoz ouch in gote sîn. Als manic bilde, als manic sunder grât der nâtûre geschöpfter dinge, diu ûz im geflozzen ist, als ein rôse hât ein sunder bilde, diu viôl ein anderz, der mensche ein sunderlich bilde, der engel ein anderz, und alsô von andern dingen.
Sometimes, too, a pre-existing image of a work is in the active power, not in a natural manner but in intellect. Thus the house in stone and wood has its pre-existing exemplar in the active intellect of the master, who makes the external house like the image as far as he can. Since God created this whole world, not in such a way that all creatures sprang from divine being by natural birth like the eternal Word of the Father, for then the creature would be God, which no right understanding can accept, but the nature of creatures rejects this as an impossible falsehood, God therefore created all creatures through the active intellect of the divine being. Therefore there had to be eternally in the divine understanding a pre-existing form or image according to whose likeness God created the creature, and not another for which God had no pre-existing likeness beforehand within himself.
The second question is whether the pre-existing images are one or more in number. The master answers this question and says that in all things the ultimate end of the work is properly intended beforehand in the first cause of the work. The ultimate end of the whole world is its good, and this is the ordering of all creatures toward God, as Aristotle says. Therefore the ordering of the world must eternally have been known and intended beforehand in God, who is the first cause. Therefore he must have in himself a proper image of this order, and consequently he must bear within himself the particular image of each creature. Just as a master could not have within himself a pre-existing image of the whole house if he did not have the particular image of every part of the house, so it must also be in God. There are as many images as there are distinct degrees in the nature of created things that have flowed from him: a rose has one particular image, a violet another, man a particular image, an angel another, and so with other things.
Unt diz ist ein wunneclîch wunder, daz diu manicvalte der bilde gestân mac in der einveltikeit des götlichen wesens, in dem alliu weselîchiu dinc sint ein dinc. Daz sol man alsô verstân. Daz vorgênde bilde des werkes ist in der würkenden vernunft des meisters als ein fürwurf der verstentnüsse, diu ez an schouwet als ein widertragendez dinc des bildeners, nâch dem ez bildet daz lîplîche werc, und ist niht in der vernunft des meisters als ein forme der verstentnüsse, die diu vernunft innen bilde unde sî zuo dem werke der vernunftekeit üebe, als ein bilde des hûses in der vernunft des meisters. Diz enist niht wider die einveltikeit götlicher verstentnüsse, daz si mê dan eines dinges verstê und an sehe als einen gegenwurf. Wan daz wêre wider sîne einveltekeit, ob ez mit maniger forme gegenwürteclîche gesterket unde geformet würde in im selber zuo dem werke der vernünftekeit, denne aleine der spiegel des götlichen wesens. Dâ von sint diu unzallîchen vorgênden bilde in got, als er diu schouwet unde nimet, niht als in dem sîn vernunft schouwe. Daz verstênt alsô. Got erkennet sîn wesen volleclichen als vil als ez bekentlîch ist beide in im selber und als vil alle crêatûre mit ir nâtürlîchem wesenne eine widerschînende gelîchnüsse haben in götlichem wesenne, unde diu eigenlîche verglichunge aller crêatûren in götlichem wesenne heizet daz vorgênde bilde. Dâ von sô muoz der bilde alsô manigez sîn, als maniger grât geschöpfter nâtûre dâ mite verglichet wirt.
Nû merkent eine frâge: wie diu unzallîchen bilde in götlichem wesenne gestân mügen, daz sie daz wesen gotes sint, und ir doch mê ist an der zal unt daz wesen gotes niht mê ist dan einez? Daz verstênt alsô. Diu vorgênden bilde nemmen wir daz wesen gotes, niht blôzlich in im selber, sunder als vil, daz daz eine wesen gotes ist ein spiegel verglichende aller crêatûre wesen. Und wan man in dem einen wesen gotes aller dinge verglichunge hât, diu daz vorgênde bilde heizet, dâ von ist der bilde manigez, unt daz wesen niht dan einez. Als in einem spiegel widerschînet manigerleie bilde, wêre aber in dem spiegel ein ouge, daz möhte alliu diu bilde sehen als einen widerwurf sîner gesihte, unde sie enwêren ime niht innerlich noch formeten niht die inneren kraft des ouges zuo gegenwürtigen werken oder zuo lîdender mügentheit der gesihte, wan sô enmöhte der bilde niht mêr sîn danne einez.
And this is a delightful wonder: that the multiplicity of images can subsist in the onefoldness of the divine being, in which all essential things are one thing. This should be understood as follows. The pre-existing image of the work is in the active intellect of the master as an object of understanding, which the intellect contemplates as something set before the image-maker, according to which he forms the bodily work; it is not in the intellect of the master as a form of understanding that inwardly forms the intellect and brings it into the act of understanding, as an image of the house is in the intellect of the master. It is not contrary to the onefoldness of divine understanding that it should understand and behold more than one thing as an object. For it would be contrary to its simplicity if it were actually determined and formed within itself for the act of understanding by many forms rather than by the mirror of the divine being alone. Therefore the countless pre-existing images are in God as what he beholds and apprehends, not as that by which his intellect beholds. Understand this as follows. God knows his being completely insofar as it is knowable, both in itself and insofar as all creatures in their natural being have a reflected likeness in the divine being; and the proper likeness of every creature in the divine being is called the pre-existing image. Therefore there must be as many images as there are degrees of created nature that are likened to it.
Now observe a question: how can the countless images subsist in the divine being in such a way that they are the being of God, while they are nevertheless more than one in number and the being of God is no more than one? Understand it as follows. By the pre-existing images we mean the being of God, not simply in itself, but insofar as the one being of God is a mirror that bears the likeness of the being of all creatures. And because in the one being of God there are the likenesses of all things, which are called pre-existing images, there are many images, while the being is only one. Just as many kinds of images are reflected in a single mirror, if there were an eye in the mirror it could see all these images as objects of its sight; yet they would not be inward within it, nor would they form the inner power of the eye for an actual operation or for the passive capacity of sight, for then there could not be more than one image.
Diu dritte frâge was: obe got aller dinge, diu er bekennet, vorgêndiu bilde in ime habe, oder ob er iht erkenne âne bilde? Der frâge antwürtet meister Thomas alsô. Diu vorgênden bilde sint ein ursprunc oder anevanc der schöpfunge aller crêatûre, dâ von heizent sie bilde und alsô hœrent sie ze würkender bekantnüsse. Zem andern mâle sint diu bilde ein anevanc aller bekantnüsse der crêatûre und alsô heizent sie eigenlîche ein widerschîn des wesens der crêatûre, dâ von allez, daz got erkennet und als er erkennet, alsô hât er sîn vorgêndiu bilde.
Hie wecket diu wârheit eine frâge: wie got daz bœse erkenne, daz in ime selber niht wesen hât, sunder ez ist ein beroubunge des wesens? Des antwurt ist: ich hân vor gesprochen, aller crêatûre wesen habe sîn vorgênde bilde in gote, unde wan übel oder sünde niht wesens hât, daz iht sî (als Dionysius sprichet), mêr: ez beroubet des guoten guotes oder der tugende wesen, als blintheit des ouges an ir selber niht enist, doch beroubet si des ouges gesihte. Dâ von erkennet gotes verstentnüsse alle sünde und übel in dem vorgênden bilde ir widerwertigen tugende, niht in bilden der sünde, als die lügen erkennet er in dem bilde der wârheit.
The third question was whether God has within himself pre-existing images of all the things that he knows, or whether he knows anything without an image. Master Thomas answers this question as follows. The pre-existing images are an origin or beginning of the creation of all creatures; therefore they are called images, and in this sense they belong to active knowledge. Secondly, the images are a beginning of all knowledge of creatures, and in this sense they are properly called a reflection of the being of the creature. Therefore God has a pre-existing image of everything that he knows, according to the manner in which he knows it.
Here truth raises a question: how does God know evil, which has no being in itself but is a privation of being? The answer is this: I have said before that the being of every creature has its pre-existing image in God; and since evil or sin has no being whereby it is something, as Dionysius says, but rather deprives the good of its goodness, or virtue of its being, just as blindness of the eye is in itself nothing and yet deprives the eye of sight, therefore God’s understanding knows every sin and evil in the pre-existing image of its contrary virtue, not in images of sin. Thus he knows falsehood in the image of truth.
Dar nâch merke, wie got erkenne aller tugende wesen. Got hât in dem êwigen spiegel sîner werke verstentnüsse aller crêatûren adel nâtürlîch unde geistlich, dâ von erkennet er in vorgênden bilden al anevellîgiu wesen alse diu selbstênden wesen. Doch ist dâ underscheit der anevelle. Alle, die von dem anvange underscheiden mit ir understôze blîbende wesen sint, der hât got niht sunder bilde von den bilden irre gruntveste, als diu wîze der margarîten, unde niht in einem sundern bilde der wîze. Aber alliu diu zuovellîgen wesen, diu dem stênden wesen her nâch zuo gevallen sint, diu erkennet er in sunderlîchen bilden âne diu bilde irre gruntveste. Dâ von alle die edeln zuovelle des menschen, als dâ sint gewunnen tugent oder diu wîsheit der sêle, erkennet got in sunderlîchen êwigen vorgênden bilden, in den widerblicket aller sêle tugent unde wîsheit.
Wan aber daz wesen der gnâde in deheiner crêatûre niht mac nâtürlîch gesîn, dâ von diu gnâde übernâtürlîch in der sêle wesen als ein aneval geschöpfet wirt, dâ von ouch geloube mit andern götlichen tugenden werdent der sêle übernâtürlîch in gegozzen, unde minne und ouch etwenne götlichiu wîsheit, als den aposteln unde prophêten. Alsô werdent ouch die siben gâbe des heiligen geistes übernâtürlich der sêle în gegozzen. Alsô ist ouch geistlîchiu süezekeit ein în gegozzener zuoval. Dar umbe aller der gnâden in allen lûtern crêatûren hât got vorgêndiu bilde, in den er erkennet aller genâden zuoval.
Next observe how God knows the being of all virtues. God has in the eternal mirror of his active intellect the nobility of all creatures, natural and spiritual; therefore in the pre-existing images he knows all accidental beings as well as substantial beings. Yet there is a distinction among accidents. All those accidents that from the beginning remain with their underlying substance God does not have in a separate image apart from the images of their foundation, such as the whiteness of pearls; he does not have this in a separate image of whiteness. But all accidental beings that subsequently accrue to the abiding substance he knows in particular images apart from the images of their foundation. Therefore all the noble accidents of man, such as acquired virtue or the wisdom of the soul, God knows in particular eternal pre-existing images, in which the virtue and wisdom of every soul are reflected.
But because the being of grace cannot naturally exist in any creature, grace is therefore created supernaturally in the soul as an accident; therefore faith together with the other divine virtues is also supernaturally infused into the soul, and love and also at times divine wisdom, as in the apostles and prophets. Thus also the seven gifts of the Holy Spirit are supernaturally infused into the soul. Likewise spiritual sweetness is an infused accident. Therefore God has pre-existing images of all the graces that are in all pure creatures, in which he knows every accident of grace.
In dem götlichen wesenne sint ouch sunderlîch vorgêndiu bilde, in den widerschînet der geloube, zuoversiht oder hoffenunge unde götlichiu minne der sêle, ob si doch ein crêatûre ist. In den selben bilden blickent ouch alle die gâben des heiligen geistes, die zuovelligez wesen hânt. Diz sage ich dâ von, wan diu êrste gâbe der minne, in der er alle gâben gît, diu minne er selber persônlich ist unde weselich. Wan aber alliu diu heilikeit der siben sacramenten, in den diu sêle geheiliget wirt und in ein gotvar leben gesetzet, wan diu dar umbe gestiftet sint, daz sie gnâde in der sêle niuwe erzeigen unde würken, dâ von alle diu sacrament erkennet got in êwigen vorgênden bilden unde ieglichez in eime sunderlîchen. Dâ von alliu diu reinekeit des toufes des lîplîchen wazzers rinnet und entspringet ûz dem êwigen formlichen toufe des spiegels götlicher nâtûre. Alsô grüenet ouch diu êrste edel meinunge der nâtûre, in der diu wandelbêre nâtûre des vaters in der ê sich allez wider gebirt in ein untœtlich wesen an sîn selbes an der sêle des kindes unde dar inne die nâtûre niht mê trîbet in der edeln begerunge (des alle crêatûre jehent), unt durch die meinunge tuot si aller crêatûre werc, und alsô grüenet ouch diu ê ûz dem vorgênden bilde der nâtûre, sô man die heilige ê haltet în irm adel âne vihelîche meinunge, diu götlichen bilden zemâle gar widerzême ist. Unt daz selbe sage ich ouch von den andern sacramenten. Sô hât ouch got vorgêndiu bilde aller der begirde, minne unde götlicher învelle oder süezekeit oder innekeit, in dem er zehant list und erkennet alle die begirde, sô dû in bitest in dînem gebete: in den selben bilden erkennet diu sêle eins heiligen, den wir an ruofen, alle unsere begirde in dem gebete von anegenge der welte biz an daz ende in einem blicke götliches wesens, alse der engel alle crêatûre und ir eigen bilde in gote schouwet alzemâle in dem schouwen götliches wesens, in der morgenstunde, niht in dem âbentschouwen, wan anders enwîsten sie unser begirde zuo in niht. Unt diz ist der êrste teil dirre predie.
Nû sullen wir merken, daz ruowe des innern menschen in dem wunder götlicher nâtûre mit schouwen unde mit götlicher minne diu übergêt an adel und an süezekeit alliu werc des ûzern menschen, von niun sachen.
In the divine being there are also particular pre-existing images in which are reflected the faith, expectation or hope, and divine love of the soul, although the soul is a creature. In these same images are also reflected all the gifts of the Holy Spirit that have accidental being. I say this because the first gift of love, in which he gives all gifts, namely love itself, is he himself personally and essentially. Since all the holiness of the seven sacraments, in which the soul is sanctified and set in a Godlike life, and since they were instituted so that they may newly manifest and work grace in the soul, God therefore knows all the sacraments in eternal pre-existing images, each in a particular one. Therefore all the purity of baptism with bodily water flows and springs from the eternal formal baptism in the mirror of divine nature. Thus also the first noble intention of nature grows green, in which the changeable nature of the father in marriage continually begets itself anew into an undying being of itself in the soul of the child, and beyond this nature strives no further in its noble desire, as all creatures bear witness; and through this intention it performs the work of all creatures. Thus marriage too grows green from the pre-existing image of nature when holy marriage is kept in its nobility without animal intention, which is altogether contrary to the divine images. And I say the same of the other sacraments. God also has pre-existing images of every desire, love, divine influx, sweetness, or inwardness, in which he immediately reads and knows all the desires with which you beseech him in your prayer. In these same images the soul of a saint whom we invoke knows all our desires in prayer, from the beginning of the world to the end, in one glance of the divine being, just as the angel beholds all creatures and their proper images in God all at once in the contemplation of the divine being, in the morning knowledge and not in the evening knowledge; for otherwise they would not know our desires directed to them. And this is the first part of this sermon.
Now we should observe that the repose of the inner man in the wonder of divine nature, through contemplation and divine love, surpasses in nobility and sweetness all the works of the outer man, for nine reasons.
Diu êrste sache ist, wan diu ruowe des inneren menschen, diu dâ ist an bekantnüsse und an minne, diu lît an den besten kreften, die in der menscheit sint, gegen ir edelstem eigenlîchestem fürwurfe, daz sint abegezogeniu unde frîiu dinc von allen zîtlîchen zergenclichen dingen, unde die krefte sint bekantnüsse unde minne. Aber des ûzern menschen leben lît an wandelbârer sinnekeit. Dar umbe sprichet sant Gregorius: Rachel, diu daz inner leben bezeichent, sprichet als vil als ein gesihte des ursprunges, aber Lyâ, diu ander swester, bediutet des ûzern menschen leben, wan diu was siecher ougen.
Diu ander sache ist, daz des innern menschen leben an schouwen und an minnen mac langer wern unde belîbet doch niht in dem hœhsten schouwenne angespanen, wan der hœhste înblic des liehtes der belîbet niht lange in stêter üebunge, mêr: er vergêt snelle als ein schîn des blitzes vor den ougen. Sant Augustînus sprichet: gemeiniu üebunge des innern menschen an bekennen und an minnen diu mac wol lenger wern dan des ûzern.
The first reason is that the repose of the inner man, which lies in knowledge and love, resides in the best powers that are in man, in relation to their noblest and most proper object, namely things abstracted and free from all temporal and perishable things; and these powers are knowledge and love. But the life of the outer man lies in mutable sensation. Therefore Saint Gregory says: Rachel, who signifies the inner life, means as much as a vision of the origin; but Leah, the other sister, signifies the life of the outer man, for she had weak eyes.
The second reason is that the life of the inner man in contemplation and love can endure longer, and yet it does not remain continuously strained in the highest contemplation, for the highest inward glimpse of the light does not remain long in continual exercise, but passes swiftly like a flash of lightning before the eyes. Saint Augustine says: the ordinary exercise of the inner man in knowing and loving can indeed endure longer than that of the outer man.
Diu dritte sache ist, daz des inren menschen leben ist an ruowe und an müezigem gemache des geistes etwaz gelîch der ruowe des êwigen götlichen wesennes, swie doch der vater êweclîch in werke gewesen sî der begerunge des wortes, daz sîn ruowe niht zerstôrte, als unser herre sprichet in dem êwangelio ‘mîn vater würket biz iezuo.’ Aber des ûzern menschen leben ist in stêter unruowe lîplîches gemaches. Dar umbe saz Mariâ unde Marthâ gienc umbe in dem hûse.
Diu vierde sache ist, daz daz inre leben ist ime selber genüeglicher mêr danne des ûzern menschen. Wan der inner mensche enbedarf niht mê zuo sîner üebunge denne eines frîen wesennes aller lîplîcher dinge âne sorge von frîen kreften der sêle mit bekantnüsse unde minne. Unde ie frîer unde lediger von allen toetlîchen dingen, ie adellicher des inren menschen leben bereit ist ze gote. Aber des ûzern menschen leben bedarf maniger dinge, dâ betrüebede an lît an worten und an werken, an nemen und an geben und an ezzen und an trinken. Dâ von sprichet sant Lucas, daz Marthâ, diu des ûzern menschen leben bezeichent, wart betrüebet mit sorgen umbe manigiu dinc; swie wol man diz allez etwenne durch got tüege, als an den werken der barmeherzikeit kunt ist, sô lît doch vil betrüepnüsse dar an.
The third reason is that the life of the inner man consists in repose and in the leisurely ease of the spirit, somewhat like the repose of the eternal divine being, although the Father has eternally been at work in the begetting of the Word, which does not disturb his repose, as our Lord says in the Gospel: “My Father works until now.” But the life of the outer man is in the continual unrest of bodily activity. Therefore Mary sat, while Martha went about the house.
The fourth reason is that the inner life is more sufficient unto itself than the life of the outer man. For the inner man needs nothing more for his exercise than a being free from all bodily things and without care, together with the free powers of the soul in knowledge and love. And the freer and emptier he is of all mortal things, the more nobly the life of the inner man is prepared for God. But the life of the outer man requires many things, in which there is trouble in words and works, in taking and giving, and in eating and drinking. Therefore Saint Luke says that Martha, who signifies the life of the outer man, was troubled with care about many things; although all this may sometimes be done for God, as is evident in works of mercy, much trouble nevertheless lies in it.
Diu fünfte sache ist, daz des inren menschen leben ist vil lustiger âne mâze denne des ûzern menschen. Dâ von sprichet ein meister: lust des verstênnes hât niht widersache, aber aller lust lîplîcher dinge hât widersache. Dâ von sprichet sant Augustînus: Marthâ wart betrüebet, Mariâ was in wirtschaft des inren menschen. Dar umbe sprach ein lêrer: Marthâ sprach Marîen an unde klagte über sî vor dem êwigen worte Kristô Jêsû. War umbe antwurte ir Mariâ niht? Dâ hôrte si sîn niht, si was dâ heime niht bî ir selber. Wâ was si denne? Si was mit dem inren menschen in dem worte, des wort si hôrte. Wan diu sêle ist wêrlicher dâ si minnet dan dâ si nâtûrlich leben gît.
Diu sehste sache ist, daz des inren menschen leben âne götliche bekantnüsse und âne minne ist begirlich an im selber. Aber des ûzern menschen leben des begert man niht mê wan als vil ez ordenet zuo einem grœzern guote der sêle. Dâ von sprichet der wîssage ‘ein dinc hân ich begert von dem herren unt daz selbe wirde ich suochen, daz ich sihe gotes willen unde schouwe sîne götliche wonunge.’
The fifth reason is that the life of the inner man is immeasurably more delightful than that of the outer man. Therefore a master says: the delight of understanding has no contrary, but every delight in bodily things has a contrary. Therefore Saint Augustine says: Martha was troubled, while Mary was at the feast of the inner man. Therefore a teacher said: Martha addressed Mary and complained about her before the eternal Word, Christ Jesus. Why did Mary not answer her? She did not hear it; she was not at home with herself. Where was she then? With the inner man she was in the Word, whose word she heard. For the soul is more truly where she loves than where she naturally gives life.
The sixth reason is that the life of the inner man without divine knowledge and without love is desirable in itself. But the life of the outer man is desired only insofar as it is ordered toward a greater good of the soul. Therefore the prophet says: “One thing I have desired of the Lord, and this same thing I shall seek: that I may see the will of God and behold his divine dwelling.”
Diu sibende sache ist, daz des inren menschen leben ist gegen götlichen dingen unde daz ûzer gegen menschlîchen dingen. Dâ von sprichet sant Augustînus: Mariâ hôrte daz wort in dem beginne, daz des menschen wort ist, dem Marthâ dienete.
Diu ahtôde sache ist, wan des innern menschen leben lît an den kreften, die der sêle aller eigenlîchest sint. Aber die krefte, die zuo den ûzern dingen dienent, sint uns gemein mit den tieren, daz ist sinneleicheit. Dâ von sprichet Dâvît ‘herre, dû nerst menschen unde vihe.’ Dô sprach er dar nâch ‘aber, herre, wir menschen werden dîn lieht schouwen in dînes selbes liehte’, daz ist daz lieht des verstantnüsses, dar an der mensche underscheiden ist von allen tieren.
The seventh reason is that the life of the inner man is directed toward divine things, while the outer life is directed toward human things. Therefore Saint Augustine says: Mary heard the Word in the beginning, while Martha served the Word made man.
The eighth reason is that the life of the inner man lies in the powers that are most properly the soul’s own. But the powers that serve external things are common to us and the animals, namely sensation. Therefore David says: “Lord, you preserve men and beasts.” Then afterward he said: “But, Lord, we men shall behold your light in your own light,” that is, the light of understanding, by which man is distinguished from all animals.
Die niunde sache die setzet unser herre selbe, dâ er sprichet ‘Mariâ hât den besten teil erwelt.’ Har ûf sprichet Augustînus: Marthâ hât niht ein bœsez, mêr: ouch ein guotez, doch hât Mariâ daz beste. Wan ir teil ist üebunge des innern menschen, daz vâhet hie an unde wert êweclîche. Aber daz ûzer leben an den werken der erbermde hât ein ende, dâ niht jâmers ist noch armuot, daz ist in êwikeit. Und wie wol daz inner leben daz beste an im selber sî, doch ist etwenne daz ûzer bezzer, sô des nôt ist an lîplîcher hilfe, alse dem hungerigen bezzer ist ezzen geben denne die wîle sich üeben an innerlîcher schouwunge. Dar umbe sprichet ein lêrer: swâ ich eines menschen jüngeste nôt sihe unde hilfe ich im niht, sô bin ich an im schuldic, unde sant Augustînus sprichet: ich muoz im büezen. Dar umbe an rehter nôt ist bezzer üeben diu werc des ûzern menschen ze der erbermede mir oder dem nêhsten, denne sich setzen in ein inner müezikeit des innern menschen an bekennen unde begerunge. Daz ist hie bewiset, wie unser liebiu frouwe geruowet hât in dem êwigen guote. Daz wir alsô ruowe suochen des innern menschen unde des ûzern, des helf uns got. Âmen.
The ninth reason is given by our Lord himself when he says: “Mary has chosen the best part.” Concerning this Augustine says: Martha did not have something bad, but something good; yet Mary had the best. For her part is the exercise of the inner man, which begins here and endures eternally. But the outer life in works of mercy has an end where there is no misery or poverty, namely in eternity. And although the inner life is in itself the best, the outer life is nevertheless sometimes better when bodily help is needed, as it is better to give food to the hungry than at that time to exercise oneself in inward contemplation. Therefore a teacher says: wherever I see a person in extreme need and do not help him, I am guilty toward him; and Saint Augustine says: I must make amends to him. Therefore, in genuine need, it is better to practice the works of the outer man in mercy toward myself or my neighbor than to sit in an inward leisure of the inner man in knowledge and desire. It has here been shown how our beloved Lady rested in the eternal Good. May God help us likewise to seek the repose of the inner man and of the outer. Amen.