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Sermon 34 — Mary Magdalene came to the tomb

Pfeiffer Sermon 34Middle High German + EnglishAbout this edition

Original Source (Middle High German)
English Translation
Maria Magdalena venit ad monumentum etc. (Joh. XX, 1. 11.).

Mariâ Magdalênâ gienc zuome grabe unde suochte Jêsum Kristum unde dranc nâhe in în unde luogete hin în. Si sach zwêne engele bî dem grabe, unde sie sprâchen ‘wîp, wen suochest dû?’ ‘Jêsum von Nazaret.’ ‘Er ist erstanden, er enist hie niht.’ Unde si sweic und antwurte in niht, unde suochte wider unde für und über die ahsel unde sach Jêsum, und er sprach ‘wîp, wen suochest dû?’ ‘Ô, herre, habt ir in ûf gehaben, sô zeige mir, war dû in hâst geleit: ich wil in dannân tragen.’ Und er sprach ‘Mariâ!’ Und von dem, daz si daz wort dicke zerlîche gehœret hâte von ime, dô wart si in erkennende unde viel im an die füeze unde wolt in gehaben hân. Und er trat ûf hôher und sprach ‘niht enrüere mich! Ich enbin noch niht zuo mînem vater komen.’ War umbe sprach er daz ‘ich enbin noch niht zuo mînem vater komen’: er enkom doch nie von dem vater? Er wolte sprechen ‘ich enbin in dir noch niht wêrlîche erstanden.’ War umbe sprach si ‘zeige mir, war dû in getragen hêst: ich wil in dâ nemen’? Hête er in getragen in des rihters hûs, wolte si in ouch dâ genomen hân? Jâ, sprach ein meister, si hête in genomen in des rihters schôze.

Nû möhte man vrâgen, war umbe si sô nâhen hin zuo drunge und si ein vrouwenname was, unde die dâ man wâren (einer der got minnete, der ander der von gote geminnet wart) daz sich die vorhten? Unde sprichet der meister: ez was des schult, si enhâte niht ze verliesende, wande si hâte sich ime gegeben; unde wande si sîn was, dar umbe envorhte si ir niht: Als ob ich mîne kappen eime gegeben hête, der ime die nemen wolte, des wêre ich niht schuldig ime ze wern, wan si wære sîn, als ich mêr gesprochen hân.

Maria Magdalena venit ad monumentum etc. (Joh. XX, 1. 11.).

Mary Magdalene came to the tomb, etc. (John 20:1, 11). Mary Magdalene came to the tomb, seeking Jesus Christ, and pressed close into it and looked inside. She saw two angels beside the tomb, and they said, “Woman, whom do you seek?” “Jesus of Nazareth.” “He has risen; he is not here.” And she was silent and gave them no answer, but searched back and forth and over her shoulder and saw Jesus. And he said, “Woman, whom do you seek?” “O Lord, if you have taken him away, show me where you have laid him, and I will carry him away from there.” And he said, “Mary!” Because she had so often heard this word spoken tenderly by him, she recognized him, fell at his feet and wished to take hold of him. But he stepped higher and said, “Do not touch me! I have not yet come to my Father.” Why did he say, “I have not yet come to my Father,” when he had never departed from the Father? He meant to say, “I have not yet truly risen within you.” Why did she say, “Show me where you have carried him, and I will take him from there”? If he had been carried into the judge’s house, would she have taken him from there too? Yes, said a master, she would have taken him even from the judge’s lap.

Now one might ask why she pressed so close, being a woman, whereas the men who were there (one who loved God and the other who was loved by God) were afraid. A master says that this was because she had nothing to lose, for she had given herself to him; and because she belonged to him, she had no fear for herself. It is as though I had given my cloak to someone, and another wished to take it from him. I would not be obliged to defend it against him, for it would belong to the man to whom I had given it, as I have said before.

Umbe drî sache sô envorhte si ir niht. Daz eine: wande si sîn was. Daz ander, wande si der porte der sinne sô verre was und inne was. Daz dritte: wande ir herze mit im was. Wâ er was, dâ was ir herze: dar umbe sô envorhte si ir niht.

Daz ander, sprichet der meister, daz sie alse nâhe stuont, daz was des schult: si begerte, daz si komen wæren unde si getœtet hëten, dar umbe: wande si got lebenden niergen vinden kunde, daz ir sêle doch got etswâ funde.

There were three reasons why she had no fear for herself. First, because she belonged to him. Second, because she was so far removed from the gateway of the senses and was turned inward. Third, because her heart was with him. Wherever he was, there was her heart; therefore she had no fear for herself.

A second reason, says the master, why she stood so close was this: she longed that they might come and kill her, so that, since she could find the living God nowhere, her soul might nevertheless find God somewhere.

Daz dritte, war umbe si stuont sô nâhen, daz was ein sache: ob sie komen wæren unde si getœtet hëten, wande si wol wiste, daz nieman ze himelrîche komen mohte, ê daz er selber dar füere, und ir sêle etswâ ein enthalt müeste haben: dô begerte si des, daz ir sêle in dem grabe gewonet hête und ir lîcham bî dem grabe: ir sêle inne und ir lîcham der bî, wande si hâte des hoffenunge, daz got einen durchbruch hête genomen durch die menscheit und etwaz gotes in dem grabe beliben wære. Als ob ich einen apfel hâte gehabet in mîner hant etswie lange, swenne ich in drûz lête, sô belibe sîn etwaz drinne alsô vil als ein gesmac. Alsô hâte si hoffenunge, daz etwaz gotes beliben wære in dem grabe.

Daz vierde, war umbe si stuont alse nâhen bî dem grabe, daz was ein sache: wande si got zwirunt verlorn hâte, lebenden an dem kriuze unde tôten ime grabe, dô hâte si des vorhte unde gienge si von dem grabe, daz sie daz grab ouch verlüre. Wan hête si daz grab verlorn, sô enhête si zemâle nimmê.

The third reason why she stood so close was this: if they came and killed her, she knew well that no one could enter the kingdom of heaven before he himself went there, and her soul would have to find a dwelling somewhere. So she desired that her soul might dwell in the tomb and her body beside it, her soul within and her body near it, for she hoped that God had made a breakthrough through his humanity and that something of God had remained in the tomb. It would be as if I had held an apple in my hand for some time: when I laid it down, something of it would remain there, as much as a fragrance. Thus she hoped that something of God had remained in the tomb.

The fourth reason why she stood so close to the tomb was this: because she had lost God twice, living on the cross and dead in the tomb, she was afraid that if she left the tomb she would lose the tomb as well. For if she had lost the tomb, she would have had nothing at all left.

Nû möhte man vrâgen, war umbe si stuont unde niht ensaz? Si wære ime doch alse nâhen sitzende gewesen alse stênde. Ez wænent eteliche, wæren sie verre ûf eim eben wîten velde, dâ niht enwære, daz ir gesiht gehindern möhte, daz sie alse verre sitzende sêhen alse stênde. Aber wie sie des dunke, es enist doch niht. Dar umbe stuont Mariâ, daz si deste verrer möhte gesehen umbe sich, ob iender ein bosche wære, dâ got under verborgen wære, daz si in dâ suochte. Daz ander: si was inbinnen sô gar gerihtet in got mit allen iren kreften, dar umbe stuont si von enbûzen. Daz dritte: si was sô gar durchgozzen mit leide. Nû sint eteliche, swenne in ir liep houbet stirbet, sô werdent sie sô gar durchgozzen mit leide, daz sie niht ûf in selber gestân enmügent unde müezent sitzen. Hier umbe, wande ir leit nâch gote was und ûf eine stêtekeit gebûwen, sô endorfte si des niht. Daz vierde, dar umbe si stuont: ob si got iene sêhe, daz si in deste sneller gevienge. Ich habe etwenne gesprochen: swelch mensche stüende, daz er enpfenclîcher wære gotes. Aber ich spriche nû ein anderz: daz man sitzende mê enpfêhet denne stênde mit rehter diemüetikeit, als ich êgestern sprach, daz der himel niene würken müge danne ime grunde der erden; alsô enmac got niht würken denne im grunde der diemüot, wan ie tiefer in der dêmüot, ie enpfenclîcher gotes. Unser meister sprechent: der noch einen kopf nême und in saz te under die erden, er möhte mêr enpfâhen denne ob er stüende ob der erde: aleine sîn doch sô wênic wære, daz man ez künne geprüeven möhte, doch sô wære ez etwaz, ie mê der mensche in dem grunde rehter dêmout gesenket würde in den grunt gotliches wesendes.

Ein meister sprichet ‘herre, waz meinest dû dâ mite, daz dû dich dirre vrouwen sô lange mahtest enziehen: wâ mite hât si ez verschult oder waz hât si getân? Sît dem mâle, daz dû ir ir sünde vergêbe, sô enhât si niht getân denne daz si dich minnete. Hêt si iht getân, daz vergib ir durch dîne güete. Minnete si dînen lîp, dô wiste si doch wol, daz diu gotheit der bî was. Herre, ich spriche dir an dîne götlîche wârheit, daz dû hâst gesprochen, dû würdest ir niemer benomen. Dû hâst wâr, wan dû kæme ûz irme herzen nie unde sprêche: der dich minnet, den wellest dû wider minnen, unde der dâ fruo ûf ist, dem wellest dû erschînen.’ Nû sprichet sant Gregorius: wære got tœtlîch gewesen und solte er sich ir alse lange hân enzogen, überein ime wære sîn herze gebrochen.

Now one might ask why she stood and did not sit. She would surely have been as near to him sitting as standing. Some think that, if they were far away in a wide, level field where nothing obstructed their sight, they could see as far when sitting as when standing. But however much they think so, it is not true. Therefore Mary stood so that she could look further around her, in case there might be a bush somewhere beneath which God was hidden, where she could seek him. Second, she was so completely directed inwardly toward God with all her powers that she stood outwardly. Third, she was utterly suffused with grief. There are people who, when their beloved head dies, are so overcome by grief that they cannot stand upon their own feet and must sit. But because her grief was for God and was founded upon steadfastness, she had no need of this. Fourth, she stood so that, if she saw God anywhere, she could grasp him all the more quickly. I once said that the person who stood would be more receptive to God. But now I say something else: that through true humility a person receives more while sitting than while standing. As I said yesterday, heaven can work nowhere except in the ground of the earth; likewise God can work only in the ground of humility, for the deeper one is in humility, the more receptive one is to God. Our masters say that one who took a cup and placed it under the earth could receive more than if he held it above the earth. Even if the difference were so small that one could scarcely discern it, it would still be something; so much more would a human being be sunk through the ground of true humility into the ground of divine being.

A master says, “Lord, what do you mean by withdrawing yourself from this woman for so long? How has she deserved this, or what has she done? Since the time when you forgave her sins, she has done nothing but love you. If she has done anything amiss, forgive her through your goodness. If she loved your body, she knew very well that the Godhead was present with it. Lord, I appeal to your divine truth, for you have said that you would never be taken away from her. You have spoken truth, since you never departed from her heart, and you said: ‘Whoever loves you, you will love in return; and to whoever rises early, you will appear.’” Now Saint Gregory says: if God had been mortal and had withdrawn himself from her for so long, his heart would surely have broken within him.

Nû ist vrâge, war umbe si unsern herren niht ensach, dô er ir sô nâhen was? Vil lîhte mohte sîn, daz si ir ougen verweinet hâte, daz si in snelleclîch niht mohte gesehen. Daz ander, daz si diu minne hâte verblendet, daz si niht geloubete, daz er ir sô nâhen bî wære. Daz dritte: si luogete alles verrer denne er ir was, dar umbe ensach si sîn niht. Si suochte einen tôten lîchamen unde vant lebende engele. Ein engel sprichet als vil als ein bote, und ein bote alse vil als der dâ gesant ist. Sô vinden wir wol, daz der sun gesant ist unde der heilige geist ouch gesant ist, aber sie sint gelîch. Aber ez ist gotes eigenschaft, sprichet ein meister, daz ime niht gelîch enist. Wan si suochte daz gelîch was unde vant ungelîch: einen zen houbeten, den andern zen füezen. Sô sprichet aber der meister: ez ist gotes eigenschaft, daz er eine sî. Wande si dô einen suochte unde zwêne vant, dar umbe mohte si niht getrœstet werden, als ich mê gesprochen hân. Unser herre sprichet ‘daz ist êwic leben, daz sie dich aleine bekennen einen gewêren got.’ Daz wir in alsus gesuochen und in ouch vinden, des helf uns got. Âmen.

Now the question is why she did not see our Lord when he was so close to her. It may well be that she had wept her eyes so sore that she could not see him immediately. Second, love had blinded her so that she could not believe he was so near to her. Third, she looked ever further away than the place where he actually was, and so did not see him. She sought a dead body and found living angels. The word “angel” means a messenger, and a messenger is one who is sent. Thus we find that the Son is sent and that the Holy Spirit is also sent, yet they are alike. But a master says that it is God’s property to have nothing like him. For she sought what was alike and found what was unlike: one angel at the head, the other at the feet. Yet the master also says that it is God’s property to be one. Because she sought one and found two, she could not be comforted, as I have said before. Our Lord says, “This is eternal life, that they know you alone, the one true God.” May God help us to seek him in this way and also to find him. Amen.