Sermon 107
Pfeiffer Sermon 107Middle High German + EnglishAbout this edition
Der herre Jêsus Kristus sprichet in dem êwangelio Matth. XXI, 5. diu wort, diu vor lange in dem wissagen Zacharias sint geredet worden: ‘sage der tohter von Syôn, din künic kumt dir senfter, sitzende ûf einem esel.’ Diu wort gehoerent wol zuo einem underscheide, in deme kunt werdent der sêle krefte. Wan sô diu zuokunft Jêsû Kristi durch geistlichiu dinc verkündet wirt, sô fröuwet sich in hoffenunge allez, daz in der wonunge ist, dar în der künic komen wil, unt dar umbe ist des küniges reht, daz er nâch sîner hêrschaft würke und erfülle aller der hoffenunge, die sîn begert habent. Wan dem himelischen künige gehoeret zimelich zuo, daz er kome zuo den anhebenden menschen unde sie mit sîner süezekeit troeste und erfülle ir begir, daz sie sînen willen tuon mügen, unde gebe in ein missevallen der dinge, die sie vor mit sünden hânt geminnet, unde gebe in ouch einen unverdrozzenen flîz, diu dinc ze tuon, diu er von in vordert. Er sol in ouch eine willige gedult geben, alle widerwertikeit ze tragen, die er hinz in verhenget, und eine wâre diemüetikeit, dâ mite sie sich selber nidern unde got in allen ir werken erhœhen.
Einer minnenden sêle gehoerent sunder diu dinc zuo, diu dâ wil, daz der künic Jêsus Kristus zuo ir kome: daz ist stêtiu buote, mit der si den ûzern menschen mit flîze an den ûzern fünf sinnen bewâr, daz si den in keiner crêatûre stat gêbe iht ze würken dan als vil si dâ von die gegenwürtikeit gotes enpfâhen mac, oder sô si ze eime sundern luste mac zogen werden ze gote oder zem nêhsten. Dar umbe sol sich diu sêle mit stêtem flîze üeben in dem bilde der menscheit Jêsû Kristi, wan daz ist daz êrste, in dem ir got heimlich wirt unde zuo ir kumt als ein künic der friuntschaft. Aber diu sêle, diu sich âne vorhte in ûzern dingen üebet, diu mac gotes niemer sat werden, als si solte, unde des hât man ein wârez ebenbilde an den obristen geistlichen, die ir hêrschaft in manicvaltigen bilden der crêatûre üebent, daz sie selten von gote sundern trôst enpfâhent. Unde zuo den unde zuo andern solichen geistlichen, die mêr flîz ûf irn eigenen lust habent dan zuo den dingen, dar zuo sie bî buoze gebunden sint, zuo den wirt er komen als ein künic der strâfe.
The Lord Jesus Christ says in the Gospel, Matthew XXI, 5, the words that were spoken long before by the prophet Zechariah: “Say to the daughter of Zion: your king comes to you gently, sitting upon an ass.” These words apply well to a distinction in which the powers of the soul become known. For when the coming of Jesus Christ is proclaimed through spiritual things, everything in the dwelling into which the king wishes to come rejoices in hope; and therefore it belongs to the king by right that he should work according to his lordship and fulfill all the hope of those who have desired him. For it fittingly belongs to the heavenly king that he should come to those who are beginning and comfort them with his sweetness and fulfill their desire, so that they may do his will, and give them displeasure in the things that they formerly loved in sin, and also give them an unwearied diligence in doing the things that he requires of them. He should also give them a willing patience to bear every adversity that he permits to come upon them, and a true humility by which they lower themselves and exalt God in all their works.
Certain things belong especially to a loving soul that wishes the king Jesus Christ to come to her: namely, steadfast discipline, by which she diligently guards the outer man in the five outer senses, so that she gives him no opportunity to work in any creature except insofar as she may thereby receive the presence of God, or may be drawn to a particular delight in God or in her neighbor. Therefore the soul should exercise herself with constant diligence in the image of the humanity of Jesus Christ, for this is the first thing in which God becomes intimate with her and comes to her as a king of friendship. But the soul that exercises herself without caution in external things can never become as satisfied with God as she ought; and of this one has a true example in the highest spiritual authorities, who exercise their lordship amid manifold images of creatures, so that they seldom receive particular consolation from God. And to these and to other such spiritual people, who take more care for their own pleasure than for the things to which they are bound under penance, he will come as a king of correction.
Hie ist ein frâge: in welcher mâze got in die sêle kome, sît er doch weselich in ir ist unde si enthaltet mit sînen wesentlichen werken, wan er in ir wesen unde leben würket? Dâ von sprechent eteliche lêrer, daz got drîvelteclîchen in die sêle kome. Des êrsten mit sîner gnâde, durch die der mensche erfreuwet wirt unde lust gewinnet, alle tugende ze erfüllen, unde begert, daz ime daz von keiner crêatûre niemer benomen werde. Zem andern mâle kumt got in die sêle mit lûterer erkantnüsse, in der sich der mensche selber beschouwet und erkennen lernet, ûf daz er gote genuoc sî in allem dem, dar in er in ziuhet, ez sî lîden oder versuochunge, lîplich oder geistlich. Wan sant Augustînus sprichet: got enhât dem menschen in kein lîden gân, dan als vil er wider stên mac, ob er von ime hilfe suochet oder begert. Zem dritten mâle kumt got in die sêle mit rehter frîheit, dâ mite der mensche von allen sorgen des lîbes gefrîet wirt. Dar umbe sol in diu sêle wirdelîchen enpfâhen, als dem künige aller künige zuo gehoeret. Sîn wirdige enpfâhunge ist, sô sich ime diu vernunft undertân machet und an deheinen dingen ein genüegen hât in aller crêatûre denne an gote alleine, als man wol frume liute vindet, die keine tôtsünde nie getân habent, unde die got ouch alsô enthaltet, daz sie deheine getuon. Unde dise sint nochdenne von minne wegen ze buoze mêr bereit, denne die in vil tôtsünde gevallen sint. Wan sô sich diu vernunft alsô beschouwet und erkennet, alle bereitschaft ze habenne, dâ mite si zuo gote gên mag unde zuo irm nêhsten durch sînen willen, sô enpfâhet si den künic wirdelîchen mit eime innewesen sîner wonunge unde tuot niht âne in. Dar nâch sol man merken, daz den worten ‘sage der tohter von Syôn’ friuntschaft zuo gehoeret.
Über daz ist ein frâge under den lêrern: waz friuntschaft sî? Dar zuo sprechent etlîche, daz sî ein friuntschaft, sô sich diu sêle eineget in diu werc der tugende, alse vil si ir mit bilden werdent vorgetragen von den ûzern dingen der crêatûre. Aber daz ist diu sicheriste friuntschaft, als etlîche lêrer sprechent, sô diu sêle gote in allem dem nâch volget, dar inne er si ziuhet, und alliu dinc von gote willeclîchen ûf nimt. Etlîche menschen beroubent sich zwischen in unde gote sunderer friuntschaft, die im in den dingen niht envolgent, dar zuo er sie ziuhet. Wan sô ein mensche einer ieglîchen manunge gotes volgete, er überwünde âne arbeit alle anvehtunge unde wêre ime ein lust, waz er durch sînen willen tragen solte. Wan als die lêrer sprechent, sô ist diu sêle ein tohter des himelischen küniges, diu im schuldig ist ze enpfâhen unde ze wirten nâch den êren aller wirdikeit.
Here there is a question: in what manner does God come into the soul, since he is nevertheless essentially in her and sustains her through his essential works, for he works being and life in her? Concerning this some teachers say that God comes into the soul in three ways. Firstly, with his grace, through which a person is made joyful and gains delight in fulfilling all virtues, and desires that this should never be taken from him by any creature. Secondly, God comes into the soul with pure knowledge, in which a person contemplates himself and learns to know himself, so that he may satisfy God in everything into which God draws him, whether it be suffering or temptation, bodily or spiritual. For Saint Augustine says: God has allowed no suffering to come upon man except insofar as he can withstand it, if he seeks or desires help from him. Thirdly, God comes into the soul with true freedom, by which a person is freed from all cares of the body. Therefore the soul should receive him worthily, as befits the king of all kings. His worthy reception consists in this: that intellect subjects itself to him and finds satisfaction in nothing among all creatures except God alone, as one indeed finds good people who have never committed a mortal sin and whom God also so preserves that they commit none. And yet, out of love, these are more ready for penance than those who have fallen into many mortal sins. For when intellect thus contemplates and knows itself as having every readiness by which it may go to God and to its neighbor for his sake, then it worthily receives the king with the inward presence of his dwelling and does nothing without him. After this one should observe that friendship belongs to the words: “Say to the daughter of Zion.”
Concerning this there is a question among the teachers: what is friendship? Some say that there is friendship when the soul unites herself with the works of virtue insofar as they are presented to her in images through the external things of creatures. But the surest friendship, as some teachers say, is when the soul follows God in everything into which he draws her and willingly receives all things from God. Some people deprive themselves of a particular friendship between themselves and God because they do not follow him in the things toward which he draws them. For if a person followed every prompting of God, he would overcome every temptation without toil, and whatever he had to bear for God’s will would be a delight to him. For, as the teachers say, the soul is a daughter of the heavenly king, who is bound to receive him and entertain him according to the honor of his full dignity.
Über daz frâgent die lêrer, obe diu sêle, diu got enpfâhet, an im alliu dinc enpfâhe? Jâ, wan sant Augustînus frâgete einest got unde sprach: herre, hân ich alliu dinc an dir oder hân ich dich alleine? Dô sprach der herre ‘wer mich hât, der hât an mir alliu dinc.’ Dar umbe, swenne der mensche in sîne gewizzen gêt unde vindet niht dar inne, daz in strâfe, sô ist er frî mit ganzem fride vor allem urteile, wan diu ding alliu der predige gênt alliu ûf den innern menschen. Dar umbe gehoeret einer ieglîchen tohter des himelischen küniges zuo, daz si irn willen âne den willen irs vaters niemer volbringe, von der zît und si sich (daz ist diu minnendiu sêle) in den dienest gotes geben hât.
Ez kâmen zeiner zît etlîche die besten meister der geschrift zuo einander ze redenne, waz got unde diu sêle wêre. Dô sprach der ein: got ist etwaz, daz in sîner eigenen bekantnüsse würket. Dô sprach der ander: got ist ein eigen, des alliu dinc bedürfent, unde daz in ime selber nihtes bedarf. Dô sprach der dritte: got ist ein vernünftikeit, diu in ir selbes wesen lebet. Nû lâze ich den êrsten unde den dritten unde rede von dem andern: daz got ein eigen ist, daz nihtes bedarf unde des alliu dinc bedürfent. Wan als Syôn bediutet ein beschouwendez gesihte, alsô swenne sich der mensche von innen an siht und erkennet sich von gnâden alliu dinc ze vermügende, sô haltet sich diu vernunft, daz ist diu sêle, an ir eigen nâtürlich bilde irre nâtûre, als diu bilde der fünf ûzwendigen sinne. Sô hât denne der mensche ein nâtürlich wûrken in im selber, in deme er alliu dinc vernünfteclîchen besezzen hât, und ist gote in allen dingen ganz genuoc unde got ist ime gegenwürtic unde mit dem wirdiget diu sêle got, irn künic, nâch sînen êren und er begâbet sî nâch sîner hêrschaft unde lediget sî von allen gebresten.
Concerning this the teachers ask whether the soul that receives God receives all things in him. Yes, for Saint Augustine once asked God and said: Lord, do I have all things in you, or do I have you alone? Then the Lord said: “Whoever has me has all things in me.” Therefore, when a person enters into his conscience and finds nothing there that reproves him, he is free in complete peace from every judgment, for all these matters of preaching concern the inner man. Therefore it belongs to every daughter of the heavenly king that she should never carry out her own will apart from the will of her Father, from the time when she, that is, the loving soul, has given herself to the service of God.
At one time some of the best masters of Scripture came together to discuss what God and the soul are. One said: God is something that works in its own knowledge. Another said: God is something self-subsistent, which all things need and which itself needs nothing. The third said: God is an intellect that lives in its own being. Now I leave the first and the third and speak of the second: that God is something self-subsistent that needs nothing and which all things need. For just as Zion signifies a contemplative vision, so when a person looks inwardly upon himself and knows himself by grace as capable of all things, intellect, that is, the soul, holds to the natural images proper to its nature, such as the images of the five outward senses. Then the person has a natural operation within himself, in which he possesses all things intellectually, and wholly satisfies God in all things, and God is present to him; and through this the soul honors God, her king, according to his honor, and he endows her according to his lordship and frees her from all defects.
Zem dritten mâle nime ich vierleie sache nâch den worten ‘sage der tohter von Syôn.’ Daz êrste ist ein eigenz erkennen des, der zuo mir komende ist. Daz ander ein ganzîu einikeit des, der in mir würken wil. Daz dritte ein lustsamekeit und ein gebrûchunge des, der mich sô rîlîche ze tische nemen wil. Daz vierde ein ganz beschirmen von des hêrschaft, mit dem ich ruowen sol. Über daz tuont die meister ein frâge, ob daz bilde der sêle müge erkant werden in ir eigenen kreften oder obe diu gnâde die krefte erhebe in ein erkantnüsse, in dem der sêle bilde erkant werde. Über daz ist ein antwurt unde sprechent: wir wizzen wol, daz ez got dekeiner crêatûre hiez sagen in der zît dan alleine dem menschen, der sîn wirdic ist unde dem diu erkantnüsse zuo gehoeret, in der er mit williger liebe erfüllet hât die geschrift unde die meinunge der wârheit aller heiligen.
Einer tohter gehoerent nâtürlich driu dinc zuo. Daz êrste: ein willigez volgen aller zuht und alles des, daz zuo den tugenden gehoeret. Alsô sol diu sêle gote mit willen volgen, ez sî in versmêhede, in widerdriez und in allem dem, daz got über sî verhenget. Zem andern mâle gehoeret einer tohter zuo, daz si stête sî an allem dem, daz ir geboten unde verboten ist. Alsô sol ouch diu sêle stête sîn zwischen ir unde got unde sol daz mit flîze behalten, daz gotes irs vaters willen ist. Zem dritten mâle gehoeret ir ouch zuo, daz si den willen irs obersten volbringe. Alsô sol ouch diu sêle den willen gotes mêr volbringen denne ir eigenen nutz unde sol gote mêr genuoc sîn dan ir selber. Ûz dem sol man noch drîerleie dinc verstên. Des êrsten, als Dionysius sprichet, swenne sich diu sêle von êrste ze gote kêret, sô gehoeret ir zuo, daz si sich in gote alsô erbilde, daz ûz ir selbes erkantnüsse, ûz ir selbes werke niemer dehein bildnisse in ir ûf stê. Unde swenne daz diu sêle tuot, sô enthaltet si den ûzern menschen nâch ordenunge, deme si daz nâtürliche leben gît. Zem andern mâle, swenne ein mensche in sich selber gêt unde siht mit erkantnüsse in daz vermügen gotes, der gnâde hât ze geben alle tugent zuo erfüllen nâch sînem willen, sô gewinnet der mensche ein vernihten sîn selbes unde henket sich an got mit ganzer friuntschaft unde lât under daz kein unordenlîche mengunge komen, weder in bitterkeit noch in luste. — Daz dritte: swenne ein mensche in im ane siht, daz er von gnâden daz vermügen hât, daz er ein forme gotes mac werden alsô, daz gote alliu sîniu werc mêr werden zuo geleit dan im selber unde mêr lustes hât an den ebenbilden Jêsû Kristî und in sînen tugenden dan an der üebunge des werkes, unt dar umbe ist der mensche nâch dem obristen teile sînes inwendigen menschen gote gelîcher denne allen crêatûren. Unde wie wol er nâtürlichs mêr mit der geschepfede der crêatûre ist, sô ist er doch mit der vernunft gote gelîcher denne kein crêatûre. Wan dâ diu sêle nâch der art irs vermügens unde nâch der eigenschaft irs wesennes vernünfteclîche in gote ruowet, sô werdent ir alliu dinc als eigen, als obe sie durch keines andern dinges willen beschaffen wêren, dan alleine durch ir willen. Wan in dem teile lîdent si alle crêatûre unde sint ir undertân, als obe sie von ir beschaffen wêren. Wan in der kraft wêren die vogele Franciscô undertân unde hôrten sîne predie. Ez was ouch in der kraft Daniel begâbet unde hielt sich gotes, dô er under den lewen saz. In der kraft ist ouch den heiligen üebunge gewesen, die ir lîden alsô hie getragen und ûf genomen habent, daz ez in von grôzer liebe wegen kein lîden was.
Thirdly, I take four things from the words: “Say to the daughter of Zion.” The first is a proper knowledge of him who is coming to me. The second is a complete unity with him who wishes to work in me. The third is delight and fruition of him who wishes to receive me so richly at his table. The fourth is complete protection through the lordship of him with whom I am to rest. Concerning this the masters raise a question: whether the image of the soul can be known through her own powers, or whether grace raises the powers into a knowledge in which the image of the soul becomes known. To this there is an answer, and they say: we know well that God commanded this to be told in time to no creature except man, who is worthy of it and to whom belongs that knowledge in which, with willing love, he has fulfilled Scripture and the meaning of the truth of all the saints.
Three things naturally belong to a daughter. The first is a willing obedience to all discipline and to everything that belongs to the virtues. Thus the soul should willingly follow God, whether in contempt, adversity, or in anything that God permits to come upon her. Secondly, it belongs to a daughter that she should be steadfast in everything that is commanded and forbidden to her. Thus the soul too should be steadfast between herself and God and should diligently preserve what is the will of God her Father. Thirdly, it also belongs to her that she should fulfill the will of her superior. Thus the soul too should fulfill the will of God more than her own advantage and should satisfy God more than herself. From this one should understand three further things. Firstly, as Dionysius says, when the soul first turns toward God, it belongs to her that she should form herself in God in such a way that no image ever rises up in her from her own knowledge or from her own works. And when the soul does this, she maintains the outer man according to order, to whom she gives natural life. Secondly, when a person goes into himself and sees with knowledge into the power of God, who has grace to give in order that every virtue may be fulfilled according to his will, then the person gains an annihilation of himself and attaches himself to God in complete friendship and allows no disordered mixture to come between them, neither in bitterness nor in delight. The third: when a person sees within himself that by grace he has the power to become a form of God in such a way that all his works are attributed more to God than to himself, and that he has more delight in the examples of Jesus Christ and in his virtues than in the exercise of the work itself, then according to the highest part of his inner man he is more like God than all creatures. And although naturally he has more in common with the created nature of creatures, nevertheless through intellect he is more like God than any creature. For where the soul, according to the manner of her power and the property of her being, rests intellectually in God, all things become as much her own as though they had been created for the sake of nothing else but her alone. For in this part all creatures submit to her and are subject to her as though they had been created by her. By this power the birds were subject to Francis and listened to his preaching. By this power Daniel too was endowed and held fast to God when he sat among the lions. In this power the saints also exercised themselves, who bore and received their suffering here in such a way that, because of their great love, it was no suffering to them.
Zem vierden mâle nime ich an den worten ‘sage der tohter von Syôn’ zweierleie nutz. Der ein gehoeret in die kraft der minne, der ander in daz wesen der sêle, dâ si von gnâden gotes forme ist worden. In den vorgenanten worten merkent die lêrer gemeinlîche die friuntschaft gotes, sô er sich in rehter frîheit der minne geben hât ze komen zuo der sêle. Wan er ist in der wârheit frî, wan im enhanget niht an unde enhanget ouch selber an nihte. Unt dar umbe sprechent die lêrer, die wîle der sêle iht anhanget, daz an ir stat vindet ze würkenne, oder sô si an ihte hanget, dar in si sich geneiget hât, dâ von ze enpfâhen înbildunge, sô enist si niht frî in der kraft der minne ze sîn, in der si unde got würken solten ein werc.
Zeinen zîten kam ein guoter mensche in ein betrachtunge zwischen im unde gote, dâ von sîn sêle zweierleie nütze empfienc. Der eine was ein lust, der im alsô wol smakte, dâ von im alliu crêatûre widerzême wart. Unde hête in got in dem luste iht lenger enthalten, er hête dekeines mê begert. Der ander nutz, den sîn sêle empfienc, was, daz er ûz minne ganzen willen hete, sich durch gotes willen aller crêatûre undertân ze machen.
Fourthly, from the words “Say to the daughter of Zion” I take two benefits. One belongs to the power of love, the other to the being of the soul, where by the grace of God she has become God’s form. In the words mentioned above the teachers commonly observe the friendship of God, when in the true freedom of love he has given himself to come to the soul. For he is truly free, because nothing adheres to him and he himself adheres to nothing. Therefore the teachers say: as long as anything adheres to the soul that finds room to work in her, or as long as she adheres to anything toward which she has inclined herself in order to receive an in-imaging from it, she is not free to be in the power of love, in which she and God should work one work.
At one time a good man entered into a contemplation between himself and God, from which his soul received two benefits. One was a delight that tasted so good to him that all creatures became repugnant to him. And if God had held him somewhat longer in that delight, he would have desired nothing more. The other benefit his soul received was that out of love he had a complete willingness to make himself subject to every creature for God’s sake.
Hie ist under den lêrern ein frâge von den kreften der sêle, diu in gnâden erhaben wirt und aller crêatûre enzogen wirt, obe der mensche in der ledikeit müge genuoc sîn, ime stat ze gebenne nâch sînem willen? Über daz sprechent sie: swenne diu sêle bî ir eigenen kreften wont in eigener nâtürlîcher kraft, sô ist ein ieglîchiu kraft als vil über alle crêatûre erhaben, wêren alliu dinc in der zît redehaft unde man sie frâgete, ob sie eine genüegede hêten in dem beschouwen der bilde, diu in nâtürlich wêren vor getragen, sie sprêchen: jâ. Wan der mensche ist ime selben ein lust in dem fürwurfe mit der erkantnüsse, in dem er sich dem geben mac, daz sich in im erbildet, als sich diu vernunft in allen dingen erbildet unde sliuzet alliu dinc in sich unde sint in ir edler dan in in selber. Wan in der vernunft werdent sie besezzen unde gewinnet mit lust unde werdent wesentliche gemeinet nâch ir offenbârunge.
Zem fünften mâle bediutet diu wort ‘sage der tohter von Syôn’ ein vereinunge. Wan sô sich got in die sêle sprichet, sô hât er sich mit ir vereinet unde kumt unde würket sî in sich selber unde machet sî als vermügic, daz si zimt oder ez sî hie in der zît niht, daz si hindern müge, als sant Paulus sprichet ‘ich vermag alliu dinc in dem, der mich sterket.’ — Zeinen zîten wart ich in der schuole ze Paris gefrâget, wie man die geschrift alle erfüllen müge? Dô antwurte ich alsô unde sprach: wer die geschrift erfüllen wil, der sol sich alsô halten, daz er gotes in sîner sêle niemer vermisse, sô ist dan in im ûzblüende daz veterlîche wort, unde hân daz dar umbe geseit, daz vil menschen die geschrift gar harte verstênt, sô man sî prediet unde seit, und ist dar umbe, daz sie wênigen flîz ze gote hânt. Wan sô man die geschrift alwege in ir lêre niht erfüllen mac mit luste, sô ensol man doch dar umbe der begirde dar zuo niht ledic sîn. Wan sô diu sêle nâch andern tugenden ê frâget dan nâch der minne, sô enhête si der tugent niht. Und swenne sich diu sêle in dem halten lieze unde sich dar ûz niht würhte in ir vernünftige kraft, sô würde si ouch beroubet des êrsten zuonemens, in dem si in tugenden zuo nam. Sô sich aber diu sêle in der vernunft irs bildes în würket unde daz ir alliu dinc gegenwürtic sint von dem însprechen gotes in der kraft der tugende minne, sô hât der geist ein frîez însprechen in got, nâch dem und daz veterlîche însprechen bewîset ist. Wan etlîche menschen ruowent ze vil ûf ûzern tugentlîchen werken unde haftent ze vil an den lüsten, die sie in gnâden erlanget hânt in den werken der ûzern sinne unde der nidersten kreften der sêle, unde soliche ensint niht tohter der frîheit, sunder sie sint dierne des dienstes. Unt dar umbe, swenne ein mensche in dem luste blîbe, den im got gît, unde sich mit willen für baz niemer dar ûz kêrte, sô müeste got eine sundere kraft in in giezen, diu in enthielte, alsô daz er in der minne niht gar zerlüze.
Here there is a question among the teachers concerning the powers of the soul, when the soul is raised in grace and withdrawn from every creature: whether a person in this freedom can be sufficient in himself to give God room according to his will? Concerning this they say: when the soul dwells with her own powers in her own natural power, each power is raised so far above all creatures that, if all things in time were capable of speech and one asked them whether they had satisfaction in contemplating the images naturally presented to them, they would say: yes. For a person is a delight to himself in the object through knowledge, in which he can give himself to that which takes form within him, just as intellect forms itself in all things and encloses all things within itself, and they are nobler in it than in themselves. For in intellect they are possessed and received with delight and are essentially apprehended according to their manifestation.
Fifthly, the words “Say to the daughter of Zion” signify a union. For when God speaks himself into the soul, he has united himself with her and comes and works her into himself and makes her so powerful that, whether it is fitting here in time or not, nothing can hinder her, as Saint Paul says: “I can do all things in him who strengthens me.” At one time I was asked in the school at Paris how one might fulfill all of Scripture. Then I answered and said: whoever wishes to fulfill Scripture should conduct himself in such a way that he is never without God in his soul; then the paternal Word blossoms forth in him. I said this because many people understand Scripture with great difficulty when it is preached and explained to them, and this is because they have little diligence toward God. For although one cannot always fulfill the teaching of Scripture with delight, one should nevertheless not be without desire for it. For if the soul were to seek other virtues before love, she would not possess virtue. And if the soul allowed herself to remain in that condition and did not work herself out of it into her intellectual power, she would also be deprived of the first increase by which she grew in virtues. But when the soul works herself inwardly in the intellect of her image and all things are present to her through the inward speaking of God in the power of the virtue of love, then the spirit has a free inward speaking in God, according to the manner in which the paternal inward speaking is manifested. For some people rest too much upon external virtuous works and cling too much to the delights that they have attained by grace in the works of the outward senses and the lower powers of the soul, and such people are not daughters of freedom but handmaids of servitude. Therefore, if a person were to remain in the delight that God gives him and never willingly turn beyond it, God would have to pour a special power into him that would preserve him so that he did not become wholly dissolved in love.
Nû wil ich hie etwaz zem sehsten mâle sagen von den worten ‘sage der tohter von Syôn’, daz innigen sêlen zuo gehoeret, daz ist: wie sich der mensche zwischen im unde gote halten sülle, alsô daz er vernemen müge, in welcherleie üebunge in got ziehe und im manunge tuo. Wan daz ist gemein einer frumen tohter, daz si von nâtûre ein kint sî und einen vater habe. Unde wie wol wir von nâtûre kinder von vater unde muoter sîn, sô sî wir doch über daz von rehte kinder gotes. Wan als hôch der himel ob der erden ist, als vil ist diu triuwe gotes, die er uns getân hât unde noch von im wartende sîn, über die triuwe, die wir von vater unde muoter enpfangen hân, wan wir haben von im, daz uns nâch lîbe unde sêle êwiclîchen frumen mac. Ez wundert vil menschen, wie die lieben heiligen in sô grôzer süezikeit sô grôz lîden getragen haben. Wer des wunders wil ledic werden, der erfülle daz die heiligen mit grôzem flîze erfüllet hânt unde hânt Jêsû Kristô mit înhitziger minne nâch gevolget. Wan ir ist vil under uns meistern, die die geschrift drîzic jâr oder mêr nû geüebet hânt unde verstênt sî dannoch in einunge alse wênic als ein kuo oder ein ros; wan ir ist genuoc unde ze vil, solte in diu geschrift ziucnüsse geben irs îteln lebens als ein ruofender ûzsprecher vor einer ganzen gemeine, sie enhêten sô vil lustes noch flîzes ze sünden niht, als sie tuont nâch dem verborgen worte der geschrift, wie wol in ir strâfe ze liehte brâht wirt. Unt dar umbe gehoeret einer minnenden sêle zuo, daz si daz minne, dar ûz diu geschrift irn ursprunc nimt: daz ist got, der sich mit sîner gnâde in die sêle senket unde würket mit sîme geiste in ir, daz si in minnet über sich selber unde gît ir erkantnüsse, dar inne si die minne unde den lust, den si von innen an ime hât, gegen allen menschen ûz teilt. Und in dem sinne und in der minne hânt alle heiligen gelernet, unt dar umbe, swer elliu dinc mit gote haben welle unde die geschrift in einem punkte erfüllen welle, der gebe gote stat, die minne in ime ze würken.
Dâ von sprichet sant Augustînus: ô mensche, ob dû alle die heilige geschrift niht ergründen maht noch ir heimelicheit ervarn noch alliu verborgeniu wort durchsuochen, sô behalt die minne, an der hangent alliu dinc. Unde die minne sol man alsô behalten, daz man von ir dekeinen ougenblik werde ûz geslagen. Und umbe daz sol diu sêle komen in daz einig ein irs eigen, dâ nie dekein crêatûre în geblicken noch sehen mohte, unde lâze got alliu dinc in der minne, in der er von allen erwelten êwiclîche wirt geminnet.
Now, sixthly, I wish to say something here concerning the words “Say to the daughter of Zion” that pertains to inward souls, namely how a person should conduct himself between himself and God so that he may perceive into what kind of exercise God draws him and gives him prompting. For it is common to a good daughter that by nature she is a child and has a father. And although by nature we are children of father and mother, beyond this we are by right children of God. For as high as heaven is above the earth, so much greater is the faithfulness that God has shown us, and that we still await from him, than the faithfulness we have received from father and mother, for from him we have that which can profit us eternally in body and soul. Many people marvel at how the beloved saints bore such great suffering in such great sweetness. Whoever wishes to be free of this wonder should fulfill what the saints fulfilled with great diligence and follow Jesus Christ with fervent love. For there are many among us masters who have now practiced Scripture for thirty years or more and yet understand it in union as little as a cow or a horse; for there are enough, and too many, who, if Scripture were to bear witness against their vain life like a herald crying out before a whole assembly, would not have as much delight or diligence in sin as they do according to the hidden word of Scripture, although their correction is brought to light in it. Therefore it belongs to a loving soul that she should love that from which Scripture takes its origin, namely God, who lowers himself with his grace into the soul and works with his Spirit in her so that she loves him above herself, and gives her knowledge in which she distributes outwardly to all people the love and delight that inwardly she has in him. In this understanding and in this love all the saints have learned. Therefore whoever wishes to have all things with God and to fulfill Scripture in a single point should give God room to work love within him.
Therefore Saint Augustine says: O man, if you cannot fathom all Holy Scripture, nor discover its mysteries, nor search through all its hidden words, then keep love, on which all things depend. And love should be kept in such a way that one is not struck out of it for a single instant. Therefore the soul should come into the one One of her own being, into which no creature has ever been able to look or see, and leave all things to God in the love in which he is eternally loved by all the elect.
Ich wart niulîche von etelichen gefrâget, in wie manigerleie wîse got in die sêle kome ze würkenne? Dô sprach ich: vernêmet ir iuch selber, sô erkantet ir, waz diu inwürkunge gotes wêre. Als sant Bernhart sprichet: mensche, lerne dich selber erkennen, daz ist dir nützer dan obe dû erkantest die nâtûre aller crêatûre. Wan sô sich der mensche selber reht erkante unde hielte sich in der minne der erkantnüsse, sô wêren im elliu dinc von rehte undertân.
Ich wart einest in der schuole ze Paris gefrâget, obe diu sêle ein nâtürlîche kraft hête, mit der si sich möhte underscheiden von aller crêatûre? Dô sprach ich: jâ unde nein! Unde zuo dem nime ich des wîssagen wort, der in der persône des heiligen geistes sprichet ‘dîn künic kumt dir senfter.’ Zuokunft ist ein niuwiu freude von eime lieben friunde und ist ein unverdrozzenz beziehen sîner gegenwürtikeit. Daz ist der aller beste friunt: got, unser herre, der in die minnende sêle kumt unde besitzet sî in solichem luste, daz ir lîden niht lîden ist, wan sîn zuokunft ist alwege niuwe. Sô diu sêle gote mit minne rehter erkantnüsse anhanget, sô würket er die sêle ze komende in ein vermügen sîner forme unt dâ mite wirt diu sêle erlediget von den ingebildeten bilden, diu in ir erbildet sint. Daz wir den künic der sêle alsô enpfâhen unde sîn alsô pflegen, daz er unde sîn gnâde von uns endelîche niemer gescheiden werde, des helf uns got. Âmen.
I was recently asked by some people in how many ways God comes into the soul to work. Then I said: if you perceive yourselves, you will know what the inward working of God is. As Saint Bernard says: man, learn to know yourself; that is more useful to you than if you knew the nature of every creature. For if a person truly knew himself and held himself in the love of this knowledge, all things would by right be subject to him.
I was once asked in the school at Paris whether the soul has a natural power by which she can distinguish herself from every creature. Then I said: yes and no. And for this I take the prophet’s word, spoken in the person of the Holy Spirit: “Your king comes to you gently.” Coming is a new joy from a beloved friend and is an unwearied possession of his presence. This is the very best friend: God our Lord, who comes into the loving soul and possesses her in such delight that her suffering is no suffering, for his coming is always new. When the soul adheres to God with the love of true knowledge, he works the soul into a capacity for his form, and through this the soul is freed from the in-imaged images that have been formed within her. May God help us to receive the king of the soul in this way and to care for him in such a way that he and his grace may never finally be separated from us. Amen.