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Sermon 52 — She has watched over her household

Pfeiffer Sermon 52Middle High German + EnglishAbout this edition

Original Source (Middle High German)
English Translation
Consideravit domum etc.

Ein guot frouwe hât umbelûhtet die stîge ires hûses unde hât ir brôt niht müezic gezzen. Diz hûs bezeichnet genzlîche die sêle, unde die stîge des hûses bezeichnet die krefte der sêle. Ein alter meister sprichet, daz diu sêle ist gemachet mitene zwischen einem unde zwein. Daz ein ist diu êwikeit, diu sich alle zît aleine heldet und einvar ist. Daz zwei daz ist diu zît, diu sich wandelt unde manicvaldîget. Er wil sprechen, daz diu sêle mit den obresten kreften rüere die êwikeit, daz ist got, unde mit den nideristen kreften rüeret si die zît, unde dâ von wirt si wandelhaft unde geneiget ûf lîphaftiu dinc unde wirt dâ entedelt. Möhte diu sêle got genzlîche bekennen als die engele, si enwêre nie in den lîchamen komen. Möhte si got bekennen âne die werlt, diu werlt enwêre nie dur si geschaffen. Dar umbe ist diu werlt durch si gemachet, daz der sêle ouge geüebet unde gesterket werde, daz ez gotlich lieht lîden mac. Alse der sunne schîn der sich niht enwirfet ûf daz ertrîche, er enwerde bewunden in der luft unde gebreitet ûf andern dingen, sone möhtes des menschen ouge niht erlîden. Alsô ist daz götlîche lieht alsô überkreftic unde klâr, daz der sêle ouge niht gelîden enmöhte, ez enwerde gestêtiget und ûf getragen bî materie unde bî glîchnüsse unde werde alsô geleitet unde gewen(et) in daz götlîche lieht.

Mit den obresten kreften rüeret diu sêle got; dâ von wirt si gebildet nâch gote. Got ist gebildet nâch ime selber unde hât sîn bilde von ime selber unde von nieman mê. Sîn bilde ist, daz er sich durchkennet und alleine lieht ist. Swenne in diu sêle rüeret mit rehtem bekantnisse, sô ist si ime gelîch an dem bilde. Drüket man ein insigel an ein grüene wahs oder an ein rôtez oder in ein tuoch, daz iz alleine bilde wirt, daz ingesigel gedrüket genzlîch durch daz wahs, daz des wahses niht über blîbet, ez ensî zemâle gedrüket in daz insigel, sô ist ez ein mit dem insigel âne underscheit. Alsô wirt diu sêle genzlîche mit gote vereinet an dem bilde unde an dem glîchnisse, als si in rüeret an rehtem bekantnisse. Sant Augustînus sprichet, daz diu sêle alse edel ist geschaffen über alle crêatûre, daz enkein vergenclich dinc, daz an dem jungesten tage vergên sol, in die sêle gesprochen mac noch werken âne underscheit und âne boten. Daz sint diu ougen unde diu ôren unde die fünf sinne: daz sint die stîge, dâ diu sêle ûz gêt in die werlt, und in den stîgen gêt diu werlt wider zuo der sêle. Ein meister sprichet, daz die krefte der sêle mit grôzer fruht wider sülen loufen zuo der sêle; als si ûz gênt, sô bringent sie jô etwaz wider în. Dar umbe sol der mensche flîzeclichen behüeten sîniu ougen, daz sie niht în bringen daz der sêle schedelich sî. Ich bin des gewis, swaz der guot mensche siht, des wirt er gebezzert. Siht er bœsiu dinc, er danket got, daz er in behüetet hât unde gebildet vor jenen, daz in got bekêre an dem ez ist. Siht er guotiu dinc, des gert er, daz iz an ime vollebrâht werde.

Consideravit domum etc.

A good woman has cast light over the paths of her house and has not eaten her bread in idleness. This house signifies wholly the soul, and the paths of the house signify the powers of the soul. An ancient master says that the soul is made midway between one and two. The one is eternity, which at all times remains alone and onefold. The two is time, which changes and becomes manifold. He means to say that with her highest powers the soul touches eternity, that is God, and with her lower powers she touches time; and from this she becomes changeable and inclined toward bodily things and thereby loses her nobility. If the soul could know God wholly as the angels do, she would never have entered the body. If she could know God without the world, the world would never have been created for her. Therefore the world was made for her, so that the eye of the soul might be exercised and strengthened, that it might be able to endure the divine light. Just as the radiance of the sun does not cast itself upon the earth unless it is veiled in the air and spread over other things—for otherwise the human eye could not endure it—so the divine light is so exceedingly powerful and clear that the eye of the soul could not endure it unless it were strengthened and borne up through matter and through likenesses, and were thus led and accustomed into the divine light.

With her highest powers the soul touches God; thereby she is formed according to God. God is formed according to himself and has his image from himself and from no one else. His image is that he knows himself through and through and is pure light alone. Whenever the soul touches him with right knowledge, she is like him in the image. If one presses a seal into green wax or red wax or into a cloth, it becomes only an image. If the seal were pressed completely through the wax, so that nothing of the wax remained that was not wholly impressed by the seal, then it would be one with the seal without distinction. Thus the soul becomes wholly united with God in image and in likeness when she touches him in right knowledge. Saint Augustine says that the soul was created so noble above every creature that no perishable thing, which is to pass away on the Last Day, can speak into the soul or work in her without distinction and without messengers. These messengers are the eyes and the ears and the five senses: these are the paths by which the soul goes out into the world, and by these paths the world comes back again into the soul. A master says that the powers of the soul should return to the soul with great fruit; whenever they go out, they always bring something back in. Therefore the human being should diligently guard his eyes, so that they do not bring in anything harmful to the soul. I am certain that whatever the good human being sees, he is made better by it. If he sees evil things, he thanks God that God has preserved him and formed him otherwise than those in whom the evil is, and he desires that God may convert the one in whom it is. If he sees good things, he desires that they may be brought to perfection in him.

Diz sehen sol zwivalt sîn: daz man abe tuo, daz schedelîch sî, unde wir iezuo büezen, des uns gebrichet. Ich habe ez ouch mê gesprochen, die vil vastent unde vil wachent unde grôziu werc tuont unde niht enbezzert ir gebresten und ir site, dâ daz wâre zuonemen an lît, die triegent sich selber unde sint des tievels spot. Ein man der hâte ein igele, dâ wart er rîch von. Er wonte bî dem sêwe. Swenne der igel pruofte, wâ sich der wint hin kêrte, dâ bôzte er sîne hût unde kêrte sînen ruken dâ hin: sô gienc der man zuo dem sêwe unde sprach zuo inen ‘woldet ir mir geben, daz ich iuch wîse, wâ sich der wint hin kêre?’ unde verkoufte den wint unde wart dâ von rîch. Alsô würde der mensche wêrlîch rîche an tugenden, daz er pruofte, wâ er aller krankest ane wêre, daz er dâ zuo büezete unde daz er sînen flîz dâ zuo kêrte, daz er daz überwünde.

Daz hât flîzecliche getân sant Elizabêt. Si hâte wîslîchen besehen die stîge ires hûses. Dar umbe envorhte si den winter niht, wan ir gesinde was zwivalt gekleidet. Wan swaz ir schaden mohte, dâ hâte si ir huote vore. Swâ es ir gebrast, dâ kêrte si ir flîz dar, daz ez vollekommen wart. Dar umbe enhât si ir brôt niht müezic gezzen. Si hâte ouch ir obersten krefte zuo unserm gote gekêret. Die hœhsten krefte der sêle der sint drî. Diu êrste ist bekantnüsse, diu ander irascibilis, daz ist ein ûfkriegendiu kraft, daz dritte ist der wille. Swenne sich diu sêle ziuhet an die bekantnüsse der rehten wârheit, an die einvaltige kraft, dâ man got ane bekennet, dâ heizet diu sêle ein lieht. Unde got ist ouch ein lieht, unde swenne sich daz götlîche lieht giuzet in die sêle, sô wirt diu sêle mit gote vereinet als ein lieht mit liehte. Sô heizet si ein lieht des gelouben und daz ist ein götlîchiu tugent. Unde dâ diu sêle mit iren sinnen noch kreften niht komen enmac, dâ treget si der geloube hin.

This looking should be twofold: that one put away whatever is harmful, and that one immediately make good whatever is lacking in us. I have also said before: those who fast much and keep many vigils and do great works, yet do not improve their faults and their ways—wherein true progress lies—deceive themselves and are the devil’s mockery. A man had a hedgehog, through which he became rich. He lived beside the sea. Whenever the hedgehog perceived in which direction the wind was turning, it bristled its hide and turned its back toward it. Then the man went to the sea and said to the sailors there: “What would you give me if I showed you in which direction the wind is turning?” And he sold the wind and thereby became rich. Thus the human being would truly become rich in virtues if he examined where he was weakest of all, made amends there, and directed his diligence toward overcoming it.

Saint Elizabeth did this diligently. She had wisely examined the paths of her house. Therefore she did not fear the winter, for her household was clothed in twofold garments. Whatever could harm her, against that she had taken precautions. Wherever something was lacking in her, there she directed her diligence so that it might become perfect. Therefore she did not eat her bread in idleness. She had also turned her highest powers toward our God. The highest powers of the soul are three. The first is knowledge; the second is irascibilis, that is, an upward-striving power; the third is the will. Whenever the soul draws herself into the knowledge of right truth, into the simple power whereby God is known, there the soul is called a light. And God too is a light; and whenever the divine light pours itself into the soul, the soul becomes united with God as one light with another light. Then she is called a light of faith, and this is a divine virtue. And where the soul cannot come by means of her senses or powers, there faith carries her.

Daz ander ist diu ûfkriegende kraft, der werc ist daz eigenlich, daz si ûf kriegende ist. Alse dem ougen daz eigen ist sehen gesteltnisse unde varwe, und den ôren daz eigen ist hœren süeze lûte unde stimme, alsô ist der sêle eigen, daz si an der kraft âne underlâz ûf kriegende ist, unde siht si bî sîten unde vellet si von ime, daz ist sünde. Si enmac niht lîden, daz iht ob ir sî. Ich wêne, si joch niht lîden müge, daz got oben ir sî, er ensî in ir unde si enhabez alse guot alse er selber, sô enmac si nimmer geruowen. An dirre kraft wirt got begriffen an der sêle alse verre, alse ez der crêatûre mügelich ist, unde sô heizet ez ein offenunge, daz ist ouch ein götlîchiu tugent. An der hât diu sêle sô grôz zuoverlâz zuo gote, daz sî dunket, daz got an allem sîme wesene niht enhabe, ez ensî ir mügelich. Her Salomôn sprichet, daz daz verstolne wazzer bezzer sî danne ander wazzer. Sant Augustînus sprichet: die biren wâren mir süezer die ich verstal dan die mir mîn muoter gab, daz sie mir verboten unde beslozzen wâren. Alsô ist der sêle vil süezer diu gnâde, die si erkrieget mit sunderlîcher wîsheit unde flîze, denne die allen liuten gemein ist.

Diu dritte kraft daz ist der inwendige wille, der als ein antlütze alle zît zuo gote gekêret ist in götlîchem willen unde schepfet von gote die liebe in sich. Dâ wirt got gezogen durch die sêle unde diu sêle wirt gezogen durch got unde sô wirt ez geheizen ein götlîch lieht unt daz ist ouch götlîchiu tugent. Götlîchiu sêlikeit lît an drin dingen. Daz ist an bekantnüsse und an unbetwungen blîben von aller crêatûre und an vollekomener genüegede, daz er sich selber und aller crêatûre genüeget. Dar an lît ouch der sele vollekommenheit, an bekantnüsse und an begrîfenne, daz si got begriffen hât, und an der vereinunge vollekomener liebe. Wellen wir wizzen, waz sünde sî? Daz abekêren von der sêlekeit unde von der tugent, dâ von kumet alle sünde. Die stîge sol ouch besehen ein ieglîchiu sêle. Dar umbe envörhtet si den winter niht, wan daz gesinde ouch gekleidet ist mit zwivalten kleidern, als diu schrift von ir sprichet. Si was bekleidet mit sterke ze widerstâne aller unvollekommenheit, und was gezieret mit der wârheit. Diu frouwe was in rîchtuome und in êren ûzwendig gegen der werlte, und inwendig anbette si wâr ermüete. Unt dô ir der ûzwendic trôst abe gie, dô flôch si zuo deme alle crêatûre fliehent, und versmâhte die welt unde sich selber. Dâ mit kom si über sich selber unde versmâhte daz man sî versmâhte, alsô daz si sich dâ mit niht enbewar unt daz was ir vollekommenheit dar umbe si gerte, daz si siechen pflêge und unflêtige liute weschti unde handeln müeste mit ir reinem herzen. Daz wir alsus umbelûhten die stîge unsers hûses und unser brôt niht müezic ezzen, des helf uns got. Âmen.

The second is the upward-striving power, whose proper work is precisely that she strives upward. Just as it is proper to the eye to see form and color, and proper to the ears to hear sweet sounds and voices, so it is proper to the soul that in this power she strives upward without ceasing. If she looks aside and falls away from him, that is sin. She cannot endure that anything should be above her. I think she could not even endure that God should be above her. Unless he is in her and she has it as good as he himself does, she can never rest. In this power God is grasped by the soul as far as this is possible for a creature, and this is called hope, which is also a divine virtue. In this the soul has such great confidence in God that it seems to her that God has nothing in all his being that is not possible for her. Lord Solomon says that stolen water is better than other water. Saint Augustine says: “The pears that I stole were sweeter to me than those my mother gave me, because they were forbidden to me and shut away.” Thus the grace that the soul wins through special wisdom and diligence is much sweeter to her than that which is common to all people.

The third power is the inward will, which, like a face, is at all times turned toward God in the divine will and draws love from God into itself. There God is drawn through the soul and the soul is drawn through God, and then it is called a divine light, and this too is a divine virtue. Divine blessedness lies in three things: in knowledge, in remaining unconstrained by every creature, and in perfect satisfaction, in that he is sufficient for himself and for all creatures. The perfection of the soul likewise lies in knowledge and in comprehension, in that she has grasped God, and in the union of perfect love. If we wish to know what sin is: it is the turning away from blessedness and from virtue; from this comes every sin. Every soul should also examine the paths. Therefore she does not fear the winter, for the household too is clothed in twofold garments, as Scripture says of her. She was clothed with strength to withstand every imperfection and was adorned with truth. The lady was outwardly in wealth and honor before the world, but inwardly she adored true poverty. And when outward consolation was taken away from her, she fled to him to whom all creatures flee, and despised the world and herself. By this she came above herself and despised the fact that she was despised, so that she paid no heed to it; and this was her perfection. Therefore she desired to tend the sick and to wash unclean people and was willing to handle them with her pure heart. That we may thus cast light over the paths of our house and not eat our bread in idleness, may God help us. Amen.