Sermon 32 — A certain man prepared a great supper

Pfeiffer Sermon 32Middle High German + EnglishAbout this edition

Original Source (Middle High German)

English Translation

Homo quidam fecit coenam magnam (Luc. XIV, 16).

Sante Lucas schrîbet in sînem êwangelîô ‘ein mensche hât gemachet eine âbentspîse oder ein âbentwirtschaft.’ Wer macht ez? Ein mensche. Waz meinet er, daz er ist nement eine âbentspîse? Ein meister sprichet alsô, daz ez ein grôze minne meinet, wan ez got nieman lêzet denne der gote heimlich ist. Zem andern mâle meinet er, wie lûter die sêlen sîn, die dise âbentspîse niezen. Nû enwirt ez niemer âbent, ez ensî ein ganzer tac vor gegangen. Enwêre diu sunne niht, sô enwürde ez niemer tac. Sô diu sunne ûf brichet, daz ist dez morgenlieht, dar nâch ie baz unde ie baz unz der mite tac kumet. Englîches alsô brichet daz gotlich lieht ûf in der sêle, ie baz unde ie baz zerliuhten die krefte der sêle biz ein mitetac wirt. Enheine wîse wirt ez niemer tac geistlich in der sêle, si enhabe enpfangen ein gotlich lieht. Zem dritten mâle meinet er, wer dise âbentspîse wirdicliche enpfâhen sol, der sol komen in dem âbende. Swenne daz lieht dirre welte abe velt, sô ist ez âbent. Nû sprichet künic Dâvît ‘er klimmet ûf in den âbent unde sîn name ist der herre.’ Alse Jacob, dô ez âbent was, dô leite er sich nider unde slief. Daz meinet ruowe der sêle. Zem vierden mâle meinet ez alsô, als sant Gregorius sprichet, daz nâch der âbentspîse gât kein ander spîse. Swem got dise spîse gibet, si ist sô süeze unde sô verwent, daz den niemer mê gelustet keiner andern spîse.

Sant Augustînus sprichet: got ist etwaz sô getân, swer des begriffet, der enkan ûf niht anders niemer mê geruowen. Sant Augustînus sprichet: herre, nimest dû uns dich, sô gib uns ein ander dich, oder wir geruowen niemer, wir wellen anders niht danne dich. Nû sprichet ein heilige von einer gotminnender sêle, daz si got twinge alles des si wil unde vertœret in noch alzemâle, daz er ir niht versagen mac allez daz ist. Er nam sich ein wîse unde gab sich ein ander wîse: er nam sich got und mensche unde gab sich got und mensche ein andern sich in eim verborgen vezzelîn. Grôz heiltuom lât man niht gerne blôz rüeren noch sehen. Dâ von hêt er sich bekleidet mit dem rocke der glîchnüsse des brôtes, englîches alse diu lîplich spîse gewandelt wirt in mîner sêle, daz einic winkelîn in mîner nâtûre niht enist, ez enwerde dar în vereinet. Wan ein kraft ist in der nâtûre, diu scheidet abe dez grobeste unde wirfet ez ûz unde dez edelste dringet sich ûf daz niderste sô vil sô ein nâdelnspitze, ez sî der mite vereinet. Daz ich vor vierzehen tagen az, daz ist alsô ein mit mîner sêle als daz ich in mîner muoter lîbe enpfie. Der lûter dise spîse enpfâhet, der wirt alsô wêrlich mit ir ein, als daz fleisch unde daz bluot mîner sêle einez ist.

Homo quidam fecit coenam magnam (Luc. XIV, 16).

A certain man made a great supper (Luke 14:16). Saint Luke writes in his Gospel: “A certain man prepared an evening meal, or an evening banquet.” Who prepared it? A man. What does he mean by calling it an evening meal? A master says that it signifies great love, for God admits no one to it except those who are intimate with God. Secondly, he means how pure are the souls that partake of this evening meal. Now evening never comes unless an entire day has gone before it. If there were no sun, there would never be day. When the sun rises, that is the morning light; thereafter it becomes brighter and brighter until midday arrives. In just this way the divine light rises in the soul and illuminates the powers of the soul ever more fully until it becomes midday. In no way does a spiritual day ever dawn in the soul unless she has received a divine light. Thirdly, he means that whoever is to receive this evening meal worthily must come in the evening. When the light of this world fades away, it is evening. Now King David says, “He ascends into the evening, and his name is the Lord.” Likewise Jacob, when evening came, lay down and slept. This signifies the rest of the soul. Fourthly, it means, as Saint Gregory says, that no other meal follows the evening meal. When God gives this food to anyone, it is so sweet and so exquisite that the person never again desires any other food.

Saint Augustine says: God is such that whoever grasps Him can never again rest in anything else. Saint Augustine says: Lord, if You take Yourself away from us, then give us another Yourself, or we shall never rest, for we want nothing other than You. Now a saint says of a God-loving soul that she compels God to do all she wishes and so wholly overcomes Him that He cannot refuse her anything that exists. He took on one mode and gave Himself in another mode: He took upon Himself God and man and gave Himself, God and man, as another self in a concealed little vessel. One does not willingly allow a great holy treasure to be touched or seen uncovered. Therefore He clothed Himself in the garment of the likeness of bread. Just as bodily food is transformed within my soul, so that there is not a single little corner of my nature into which it is not united, so a power in nature separates off what is coarsest and casts it out, while what is noblest presses itself upon what is lowest to the extent of a needle's point, until it is united with it. What I ate fourteen days ago is as wholly one with my soul as what I received in my mother's womb. Whoever receives this food purely becomes as truly one with it as the flesh and blood of my body are one with my soul.

Ez was ein mensche, der mensche hete niht namen, wan der mensche ist got.

Nû sprichet ein meister von der êrsten sache, daz si sî oben wort. Der gebreche ist an der zunge. Daz kumet von der überswankender lûterkeit sînes wesens. Man enmac von den dingen niht reden wan in drie wîse: daz êrste dâ von daz oben den dingen ist, daz ander von gelîch der dinge, daz dritte von dem werke der dinge. Ein glîchnüsse wil ich sprechen. Als der sunnen kraft ziuhet daz aller edelste saf von den wurzeln ûf in die este unde würket ez ze bluote, nochdenne ist diu kraft der sunnen dâ enoben. Alsô sprich ich, daz daz gotlich lieht würket in der sêle. In deme daz diu sêle got ûz sprichet, daz entreget doch niht eigenlich wârheit in ime sînes wesendes: ez kan von gote nieman reden eigenlich daz, daz er ist. Etwenne sprichet man: ein dinc ist eime dinge gelîch. Wenne nû alle crêatûren gotes alse wênic als iht in sich sliezent, dâ von mügent sie sîn ouch niht geoffenbâren. Ein mâler, der ein volkomen bilde hât gemachet, dâ prüevet man sîne kunst an. Nochdenne sô enmac man in niht gar geprüeven dar an. Alle crêatûren enmügent got niht ûz gewürken, alsô daz sie sîn niht entfenclîch sint daz, daz er ist.

It was a man. That man had no name, for that man is God.

Now a master speaks of the first cause, saying that it is beyond words. The deficiency lies in the tongue. That comes from the surpassing purity of His being. One can speak of things only in three modes: first, of what stands above things; second, of the likeness of things; third, of their works. I will give a likeness. When the power of the sun draws the noblest sap out of the roots up into the branches and makes it blossom, the sun's power nevertheless remains above. In this way, I say, the divine light works within the soul. When the soul speaks forth God, this still does not properly convey the truth of His being: no one can speak of God precisely as He is. Sometimes we say that one thing is like another. But since all creatures contain so little of God within themselves, they cannot disclose Him. When a painter has made a perfect picture, his skill may be judged by it. Yet even by that picture his skill cannot be fully judged. All creatures are unable to express God in their works, because they are not capable of receiving Him as He is.

Der got unde mensche hêt bereit dise âbentspîse, der unsprechliche mensche, der niht wort enhât. Sant Augustînus sprichet: waz man von gote sprichet, daz ist niht wâr, unde waz man von ime niht ensprichet, daz ist wâr. Swaz man sprichet, daz got sî, des enist er niht; waz man von ime niht ensprichet, daz ist er eigenlicher, wan daz man sprichet, daz er sî.

Wer hêt bereit dise wirtschaft? Ein mensche, der mensche, der dâ got ist. Nû sprichet künic Dâvît ‘ô herre, wie grôz unde manicvalt ist diu wirtschaft, der smac der süezekeit, diu den bereit ist, die dich minnend! niht den, die dich fürhtent.’ Sant Augustînus der gedâhte von dirre spîse, dô grûwelte ime und ensmakete ime niht. Dô hôrte er ein stimme von inbinnen: ich bin ein spîse grôzer liute, wahse unde wirt grôz, dû solt in mich gewandelt werden. Swenne got würket in dem brande der hitze, sô wirt geliutert und ûz geworfen waz dâ ungelîches ist an der sêle. Bî lûter wârheit! diu sêle tritet mêr in got denne kein spîse in uns, mêr: iz wandelt die sêle in got. Und ein kraft ist in der sêle, diu spaltet abe dez gröbeste unde wirt vereinet in got. Daz ist daz fünkelîn der sêle. Noch einre wirt mîn sêle mit gote dan diu spîse mit mîner sêle.

The one who is God and man has prepared this evening meal, the ineffable man who has no words. Saint Augustine says: what is said of God is not true, and what is not said of Him is true. Whatever one says that God is, He is not that; what one leaves unsaid about Him belongs more properly to Him than what one says He is.

Who has prepared this banquet? A man, the man who is God. Now King David says: “O Lord, how great and manifold is the feast, the taste of sweetness prepared for those who love You, not for those who fear You!” Saint Augustine thought of this food, and it filled him with dread and gave him no pleasure. Then he heard a voice from within: “I am food for grown people. Grow and become great; you must be transformed into Me.” When God works in the burning heat, everything unlike Him in the soul is purified and cast out. In pure truth, the soul enters further into God than any food enters into us; rather, this food transforms the soul into God. And there is a power in the soul that casts off what is coarsest and becomes united with God. That is the little spark of the soul. My soul becomes more completely one with God than food becomes one with my soul.

Wer hêt bereit dis âbentwirtschaft? Ein mensche. Weist dû, wie sîn nam ist? Der mensche, der ungesprochen ist. Dirre mensche sante ûz sînen kneht. Nû sprichet sant Gregorius: dirre kneht daz sint brediger. In einem andern sinne sô ist dirre kneht die engel. Zem dritten mâle sô ist, als mich bedunket, dirre kneht daz fünkelîn der sêle, daz dâ ist geschaffen von gote und ist ein lieht, oben în gedrücket, und ist ein bilde götlîcher nâtûre, daz dâ ist kriegende alle wege wider allem dem, daz niht götlîch ist, und ist niht ein kraft der sêle, als etliche meister wolten, und ist alle wege geneiget ze guote; nochdenne in der helle dâ ist ez geneiget ze guote. Die meister sprechent: daz lieht ist sô nâtûrlich, daz ez immer mêr ein kriegen hât, unde heizet sinderesis unde liutet als vil als ein zuobinden unde abekêren. Ez hât zwei werc. Einez ist ein widerbiz wider dem, daz niht lûter ist. Daz ander werc ist, daz ez iemer mê loket den guoten, unde daz ist âne mitel gedrücket in die sêle, nochdenne die in der helle sint. Dar umbe ist ez ein grôz âbentspîse. Nû sprach er zem knehte ‘ganc ûz und heiz sie komen, die dâ geladen sint: alliu dinc sint nû bereit.’ Allez daz er ist daz nimet diu sêle. Swes diu sêle gert, daz ist nû bereit. Swaz got gibet, daz ist immer mê geworden. Si gewerdent nû niuwe unde frisch und alzemâle in eime êwigen nû.

Ein grôz meister sprichet: etwaz daz ich sihe wirt geliutert unde geistlichen in mînen ougen, unde daz lieht, daz in mîn ouge kumet, enkême doch niemer in die sêle, enwêre diu kraft, diu dâ enoben ist. Sant Augustînus sprichet, daz daz fünkelî ist mêr an der wârheit denne allez daz der mensche gelernen mac. Ein lieht daz brinnet. Nû sprichet man, einz werde enzündet von dem andern. Sol daz geschehen, daz muoz von nôt sîn, daz ein enoben sî dem daz dâ brinnet. Alse der eine kerzen nême, diu erloschen wære unde noch glunsete unde toumti, unde hüebe si der engein, sô blicti dez lieht her abe und enzunte die ander. Man sprichet, ein fiur enbrennet wol daz ander. Daz widerspriche ich. Ein fiur enbrennet wol sich selber. Daz des andern brennen sol daz muoz oben im sîn, alse der himel, der enbrinnet niht und ist kalt; nochdenne sô enbrennet er dez fiur, unde daz geschicht von berüerunge des engels. Alsô bereitet sich diu sêle in üebunge. Dâ von wirt si entfenget von oben her nider. daz kumet von dem liehte des engels. Nû sprichet er zem knehte ‘ganc ûz unde heiz sie komen, die dâ geladen sint: elliu dinc sint nû bereit.’ Dô sprach der ein ‘ich habe ein dorf gekoufet, ich enmac niht komen.’ Daz sint die liute, die noch etwaz klebent mit sorgsamkeit; die enbîzent dirre âbentspîse niemer. Der ander sprach ‘ich habe fünf joch rinder koufet.’ Diu fünf joch bedunkent mich eigenlich, daz si hœren zuo den fünf sinnen, wan ieglîch sin ist selb ander unde diu zunge in ir selber ist zwivalt. Dar umbe als ich êgestern sprach, daz got zuo der vrouwen sprach: bring mir dînen man, dô sprach si: ich enhabe keinen. Dô sprach er: dû hêst nû wâr: dû hêst aber fünf gehabt unde den dû ieze hâst, der enist niht dîn man. Daz meinet: die nâch den fünf sinnen lebent, wêrlich! die enbîzent dirre spîse niemer. Der dritte sprach ‘ich habe eine vrouwen genomen, ich enmac niht komen.’ Diu sêle ist alzemâle eine dâ, dâ si ze gote gekêret ist. Dâ diu sêle her nider siht, dâ heizet si vrouwe; aber dâ man got in sich selber bekennet unde got dâ heime suochet, dâ ist si der man. Nû was verboten in der alten ê, daz kein man vrouwenkleit an sich legte, noch vrouwe manneskleit. Denne ist si man, sô si einvaltlîch in got dringet sunder mitel. Aber sô si ihtesiht her ûz luoget, dâ ist si vrouwe. Dô sprach der herre ‘bî wâr! sie enbîzent mîner spîse niemer’, und sprach zuo dem knehte ‘ganc ûz in die engen gazzen unde witen gazzen unde bî den ziunen und an die breiten strâze, ie enger ie wîter unde bî dem ziune.’

Who has prepared this evening banquet? A man. Do you know what His name is? The man who is unspoken. This man sent forth His servant. Saint Gregory says that this servant signifies preachers. In another sense, the servant is the angels. Thirdly, as it seems to me, this servant is the little spark of the soul, which is created by God. It is a light imprinted from above, an image of divine nature, forever striving against everything that is not divine. It is not a power of the soul, as some masters have maintained, and it is always inclined toward the good; even in hell it remains inclined toward the good. The masters say that this light is so natural that it is always striving, and it is called synderesis, meaning a binding to and a turning away. It has two works. The first is a pang of conscience against what is not pure. The second is that it continually draws toward the good; and it is impressed without means upon the soul, even upon those who are in hell. That is why it is a great evening meal. Now he said to the servant: “Go out and summon those who have been invited: all things are now ready.” The soul receives all that He is. Whatever the soul desires is now ready. Whatever God gives has always already come to be. They come to be new and fresh now, entirely within an eternal now.

A great master says: something that I see is purified and made spiritual in my eyes, yet the light that comes into my eye would never enter the soul if there were not a power above it. Saint Augustine says that the little spark has more of truth within it than all that a human being can learn. A light that burns. Now people say that one thing is kindled by another. If that is to happen, what kindles must necessarily be above what burns. If someone took a candle that had gone out but was still glowing and smoking, and raised it toward the angel, the light would shine down and kindle the other candle. People say that one fire can kindle another. I dispute this. Fire does indeed kindle itself. What is to kindle the other must be above it, like heaven, which does not burn and is cold; nevertheless, it kindles the fire, and this happens through the angel's touch. Thus the soul prepares herself through practice. By this she is kindled from above, from the light of the angel. Now he says to the servant: “Go out and summon those who have been invited: everything is now ready.” Then the first said, “I have bought a village; I cannot come.” These are those people who still cling to something with anxious care; they will never taste this evening meal. The second said, “I have bought five yoke of oxen.” These five yoke seem to me properly to signify the five senses, for each sense is a pair in itself, and the tongue in itself is twofold. Therefore, as I said the day before yesterday, when God said to the woman, “Bring me your husband,” she replied, “I have none.” He said, “You have spoken the truth: you have had five, and the one you have now is not your husband.” This means that those who live according to the five senses will truly never taste this food. The third said, “I have taken a wife; I cannot come.” The soul is altogether one where she is turned toward God. Where the soul looks downward, there she is called woman; but where one knows God within oneself and seeks God at home within, there she is man. Now in the old law it was forbidden for a man to put on woman's clothing, or for a woman to put on man's clothing. Thus she is man when she presses simply into God without means. But when she looks outward at anything, there she is woman. Then the Lord said, “Truly, they shall never taste My food,” and said to the servant: “Go out into the narrow lanes and broad lanes, by the fences and onto the wide roads, ever narrower and ever wider, and by the fence.”

Etliche krefte die sint verziunet an eine kraft. Diu kraft, dâ mite ich sihe, dâ mit enhœre ich niht, noch dâ mit ich hœre, dâ mit ensihe ich niht. Alse ist ouch umbe die andern. Nochdenne ist diu sêle ganz in eime ieglîchen gelide; aber etlich kraft ist niergen gebunden.

Nû waz ist kneht? Daz sint die engel unde bredier. Aber alse mich es bedunket, sô ist der kneht diz fünkelîn. Nû sprichet er zuo dem knehte ‘gâ enwec zuo den ziunen unde trîp her în dise vierleige liute: blinden unde lamen, sieche unde kranke: bî wâr! niemer nieman ander enbîzet mîner spîse.’ Daz wir dise drie abe werfen und alsus man werden, des helf uns got. Âmen.

Certain powers are confined to a single power. With the power by which I see, I do not hear; nor do I see with the power by which I hear. It is the same with the others. Nevertheless the soul is wholly present in every member, but one particular power is nowhere bound.

Now what is the servant? The angels and the preachers. But as it seems to me, the servant is this little spark. Now he says to the servant: “Go out to the fences and bring in these four kinds of people: the blind and the lame, the sick and the infirm. Truly, no one else shall ever taste My food.” May God help us to cast off these three things and thus become man. Amen.