Sermon 67 — The powers of heaven shall be shaken
Pfeiffer Sermon 67Middle High German + EnglishAbout this edition
Disiu wort sprichet unser herre in dem êwangelio unde bediutent sich alsô: ‘die krefte der himel werdent sich bewegen.’ Ein himel ist alsô vil gesprochen als ein heimelich oder ein verborgen dinc, wan got der ist alsô heimelich verborgen under der klârheit der schœnen gotheit, daz kein mensche mit vernunft von ir eigen nâtûrlichen maht mac komen zuo der anschouwunge der wunne sînes götlîchen antlützes. Dâ von sprach Job ‘wer mac kriegende ervorschen diu dinc, diu in den himelen sint?’ reht als ob er sprêche: nieman in der welte. Daz besiufzete der wîssage unde sprach ‘ach, herre, dû bist ein verborgener got!’ Nû sprichet sant Augustînus, daz sich got verbirget in der sêle innekeit mit den werken der gnâde, dâ er sich in der sêle an offenbâret, alsô heimlîche, daz ez nieman mac wizzen wan der mensche, in dem ez ist alsô tougenlîchen verborgen. Wan sant Paulus sprach ‘allez, daz in dem menschen ist, daz ist verborgen.’ Dâ von ist diu sêle ein götlîcher himel und ein geistlîcher, dâ got sîniu volkomeniu werc inne ruowende tougen unde heimelîche volbringet. Hie von sprichet got durch den wîssagen ‘nement war, ich schepfe in iu einen niuwen himel.’
Als nû die lîplîchen himel werdent beweget an iren kreften in der beschultunge des anschînes des liehtes götlîcher klârheit, dâ von sprichet Kristus ‘die krefte der himel werdent sich bewegen.’ An disen worten sol man prüeven die üebunge guoter werke der sêle, dâ si sich an üebet, swenne sich got in sî alsô verbirget, daz si wirt ein himel der unbegrîflîchen gotheit. Wan ein ieglich werc vliuzet ûz der kraft unde diu kraft vliuzet ûz dem wesen. Dâ von mac man ûz disen worten nemen driu stücke, diu der sêle adel bewîsent. Daz êrste lît an des wesens edelkeit. Dâ von sprichet er ‘die himel.’ Daz ander lît an der krefte mehtikeit, dâ von sprichet er ‘die krefte.’ Daz dritte lît an der werke fruhtberkeit, dâ von sprichet er ‘beweget.’
These words our Lord speaks in the Gospel, and they mean thus: “The powers of the heavens shall be moved.” A heaven means as much as something secret or hidden, for God is so secretly hidden beneath the radiance of the beautiful Godhead that no human being, by the natural power of his own intellect, can come to the contemplation of the delight of his divine countenance. Therefore Job said: “Who can by striving search out the things that are in the heavens?”—just as though he were to say: no one in the world. The prophet sighed over this and said: “Ah, Lord, you are a hidden God!” Now Saint Augustine says that God hides himself in the inwardness of the soul with the works of grace, in which he reveals himself in the soul, so secretly that no one can know it except the human being in whom it is thus secretly hidden. For Saint Paul said: “Everything that is in the human being is hidden.” Therefore the soul is a divine and spiritual heaven in which God, resting, secretly and inwardly brings his perfect works to completion. Concerning this God says through the prophet: “Take heed: I create in you a new heaven.”
Now just as the bodily heavens shall be moved in their powers by reason of the appearing of the light of divine radiance, concerning which Christ says, “The powers of the heavens shall be moved,” so in these words one should consider the exercise of the soul’s good works, in which she exercises herself when God hides himself in her in such a way that she becomes a heaven of the incomprehensible Godhead. For every work flows from a power, and the power flows from being. Therefore from these words one may take three things that manifest the nobility of the soul. The first lies in the nobility of being; therefore he says: “the heavens.” The second lies in the might of the powers; therefore he says: “the powers.” The third lies in the fruitfulness of the works; therefore he says: “shall be moved.”
Nû sol man an dem êrsten prüeven, daz diu sêle, diu ein himelischez wesen wil an ir haben, diu sol an ir haben driu dinc, diu an dem himel sint. Daz êrste ist, daz der himel ist an im êwic. Daz ander ist, daz er an dem loufe ist umbegenic. Daz dritte, daz er den nidersten crêatûren ist înfliezende. Disiu driu dinc bewîse ich alsô. Bî dem êrsten, daz der himel ist êwic an dem wesen, daz bewîse ich mit dirre rede. Der himel hât eine unlîplîche materiellîche nâtûre unde lîplîche wîse: dâ von mac kein vremdiu înbildunge in in gevallen. Ez mac kein varwe in in komen, ez mac kein verandertiu kraft in in gewürken, dâ von ist sîn wesen ein unwandelhaft blîben. Daz ander, wie der himel ist an dem loufe umbegenic, daz bewîse ich alsô. Waz umbe gêt, daz kumet wider an sîne êrste stat, unde waz an sîne êrsten stat kumet, daz gêt umbe. Nû sprichet der meister, daz der beweger des himels ist an dem ûfgange, dâ diu sunne ûf gât. Nû sehe wir daz mitten ougen, daz diu sunne alle tage ûf gât an dem ûfgange unde des âbendes under und aber an dem morgen ûf an die stat, als der meister sprichet, dâ der beweger ist. Dar umbe kumet si tegelîche wider an ir êrsten stat. Dâ von gât diu sunne umbe. Diz mac man niht alsô verstân, daz diu sunne alsô umbeloufe irs eigen loufes, wan si mac irs eigen loufes niht komen in einem tage an ir êrsten stat, sunder si kumet dar in eime ganzen jâre, daz ist in driuhundert tagen unde fünf unde sehzic tagen. Dar umbe sol man ez verstân von dem himel alzemâle, der die sunne allez mit ime ziuhet. Doch tuot daz diu sunne jêrlîch, daz der himel tuot tegelîch. Daz dritte, daz der himel den nidersten crêatûren în fliuzet, daz bewîse ich dâ mite, daz allez, daz dâ wirt geborn unde vergêt, daz ist gebrechlich unde vergenclich in der kraft des himeles. Wan der meister sprichet an dem buoche der nâtûren von dem himel: der himel ist allen dingen, diu under im sint, ein înfluz des wesendes unde des lebendes.
Wil denne diu sêle werden ein geistlîch himel, sô sol si ziehen an die êwikeit irs wesens und in daz umbegenlîche widergên irs urspringes und an ir hœhsten niderflüzzekeit in die nidersten krefte. Zem êrsten sprich ich, daz diu sêle in ir gange sol gên an die êwikeit irs wesens unde sol vlîzeclîche betrahten, wie si von der gâbe gotes ein unvergenclich nâtûre ist, die er gewirdiget hât zuo der gemeinsame sîner êwigen sêlikeit. Dâ von wirt si ein unlîplîch nâtûre und ein lîplîch wîse, daz der geist deme lîbe niht nâch ist folgende an sînen vleischlîchen gebærden, sô mac kein vremdiu înbildunge in si gevallen, wan si bewart mit allem vlîze, daz ir ir eigen bilde, dar an si got hât nâch ime selben gezeichent unde gebildet, iht entwiche. Si mac ouch denne keine vernihtunge lîden noch in si komen, diu si setze ûz der edelkeit himelischer dinge und in lîdunge, wan sô mac si allez lîden und unlîdlich sîn in des gotes kraft, der si an lîden hât gesterket. Ez mac ouch denne kein ander kraft in ir würken, wan si ist in got alsô gehaft, der ein unwandelhaftiu stêtekeit ist, daz weder tôt noch leben weder tiefe noch hœhe weder ein noch ander crêatûre mügen si gelâzen ûz der unwandelbârkeit sîner götlîchen stêtekeit. Dâ von mac si sprechen mit künig Dâvîde ‘daz guot mîner unvergenclicher sêlekeit lît an der haftunge der gotheit.’
Now, concerning the first, one should consider that the soul which wishes to have a heavenly being in herself must have in herself three things that are in heaven. The first is that heaven is eternal in its being. The second is that in its course it moves in a circle. The third is that it flows into the lower creatures. I shall show these three things thus. First, that heaven is eternal in its being, I show by this account. Heaven has an incorporeal material nature and a bodily mode; therefore no alien in-imaging can fall into it. No color can enter it, nor can any altering power work in it; therefore its being is an unchangeable abiding. Second, that heaven moves circularly in its course, I show thus. Whatever goes around returns to its first place, and whatever returns to its first place goes around. Now the master says that the mover of heaven is in the east, where the sun rises. And we see with our own eyes that every day the sun rises in the east and sets in the evening and rises again in the morning at the place where, as the master says, the mover is. Therefore it returns daily to its first place. Hence the sun goes around. This is not to be understood as though the sun made this circuit by its own proper course, for by its own course it cannot return to its first place in a single day, but returns there in an entire year, that is, in three hundred and sixty-five days. Therefore this must be understood of the heaven as a whole, which draws the sun entirely along with itself. Yet the sun does yearly what heaven does daily. Third, that heaven flows into the lower creatures, I show from this: everything that is born and passes away is corruptible and perishable through the power of heaven. For the master says in the book of nature concerning heaven: heaven is for all things beneath it an inflow of being and of life.
If, then, the soul is to become a spiritual heaven, she must draw toward the eternity of her being, the circular return to her origin, and her highest downward outflowing into the lowest powers. First I say that in her course the soul should go into the eternity of her being and should diligently consider how, through God’s gift, she is an imperishable nature whom he has dignified for communion in his eternal blessedness. Thus she becomes an incorporeal nature in a bodily mode, so that the spirit does not follow the body in its fleshly behavior. Then no alien in-imaging can fall into her, for she guards with all diligence lest her own image, according to which God has marked and imaged her after himself, should depart from her. Then she can suffer no annihilation, nor can anything enter her that would cast her out of the nobility of heavenly things and into passibility; for then, in the power of the God who has strengthened her against suffering, she can suffer all things and remain impassible. Nor can any other power then work in her, for she is so firmly fastened in God, who is an unchangeable steadfastness, that neither death nor life, neither depth nor height, neither one creature nor another can let her fall away from the unchangeableness of his divine steadfastness. Therefore she can say with King David: “The good of my imperishable blessedness lies in my being fastened to the Godhead.”
An dem andern stücke sol diu sêle werden an ir loufe umbegenic, wan si gêt ûf von dem ûfgange der sunnen an irm nâtûrlîchem wesen, daz ist von des himelischen vater herzen, in dem diu wâre sunne ûf gât âne underlâz, daz ist sîn eingeborn sun, der ein lieht ist und ein schîn sîner êwigen genüegelîcheit. Dâ sol si wider în gên in des vaters vernünftikeit, dâ si in alsô himelischer art ist îngesprochen, als der wîssage sprach ‘got der hât die himel gemachet in die vernünftikeit.’ Der vernunftic himel ist diu sêle, sô si mit aller ir innikeit gêt in got als in ir êrste stat. Wan sô sprichet er in sî sîn êwic wort, daz si dâ von wirt bestêtiget an aller himelischer volkomenheit, als der wîssage sprichet, dô der was worden ein himel der gotheit ‘von gotes wort sint die himel gevestent unde gestêtiget.’
An dem dritten stücke sol dirre geistlîche himel der sêle werden götlîcher gnâden unde trôstes înflüzzic. Wan als der engelischer beweger den himel umbe trîbet und ime kraft gît, dâ mite er die kraft sîner maht weget zuo dem himel unde der himel denne nider fliuzet und allen dingen wesen unde wirken von nâtûre gît unde daz leben, alsô weget got denne sîne götlîche kraft mit aller der gnâde, diu in sînem veterlîchen herzen entspringet, zuo der sêle unde gît ir kraft, daz si an sîner bewegunge wirt mehtic unde kreftic, in der si ir wesen unde wirken unde leben gît allen irn nidersten kreften, allen lidemêzen des lîbes und allen iren werken, daz sie werdent lebende vor gote, daz sie fruht bringent des êwigen lebens. Dirre înflüzzekeit begerte Isaias der wîssage, dô er was komen an die ahte, daz im der heilige geist ruorte die innekeit sînes herzen unde sîne obersten kraft nême und enpfienge die aller süezesten kraft der gotheit, unde sprach ‘ir himel, ir sult nider dar ûf touwen,’ daz ist: ir sult giezen in alle mîne kraft, in alle mîne lidemêze, in alliu mîniu werc die süezekeit des himelischen touwes, den ir ûz gote in iu habet enpfangen.’
In the second respect, the soul should become circular in her course, for she rises from the rising of the sun in her natural being, that is, from the heart of the heavenly Father, in whom the true Sun rises without ceasing: his only-begotten Son, who is a light and a radiance of his eternal delight. There she should return again into the Father’s intellect, where she is spoken into it in such a heavenly manner, as the prophet said: “God has made the heavens in intellect.” The intellectual heaven is the soul when with all her inwardness she goes into God as into her first place. For then he speaks his eternal Word into her, through which she is established in all heavenly perfection, as the prophet says, who had himself become a heaven of the Godhead: “By God’s Word the heavens are made firm and established.”
In the third respect, this spiritual heaven of the soul should become outflowing with divine grace and consolation. For just as the angelic mover drives the heaven around and gives it power, whereby he directs the power of his might toward heaven, and heaven then flows downward and by nature gives to all things being and working and life, so God directs his divine power, together with all the grace that springs from his Fatherly heart, toward the soul and gives her power, so that through his movement she becomes mighty and strong. In this movement she gives her being and working and life to all her lower powers, to all the members of the body, and to all her works, so that they become living before God and bear fruit of eternal life. Isaiah the prophet desired this outflowing when he had come to such attentiveness that the Holy Spirit touched the inwardness of his heart, and his highest power took up and received the sweetest power of the Godhead, and he said: “You heavens, you shall pour down dew upon it”—that is: you shall pour into all my powers, into all my bodily members, into all my works, the sweetness of the heavenly dew that you have received in yourselves from God.
Nû sol man für baz prüeven, daz er den lîplîchen himel hât gezieret mit siben planêten, daz ist mit siben edelen sternen, die uns nêher sint denne die andern. Der êrste ist Saturnus, nâch dem ist Jupiter, nâch dem ist Mars, nâch dem ist diu sunne, nâch dem ist Vênus, nâch dem ist Mercurius, nâch dem ist der mâne. Swenne nû diu sêle ein sêlic geistlîch himel wirt, sô zieret si unser herre mit disen sternen geistlîche, die sant Johannes sach in der tougenheit, dô er den künic über alle künige sach sitzen ûf dem trône sîner götlîchen êre unde hâte siben sterne in sîner hant. Nû sult ir prüeven, daz der êrste sterne, Saturnus, ist ein fürber; der ander, Jupiter, ist ein gunster; der dritte, Mars, ist ein zürner; der vierde, diu sunne, ist ein liuhter; der fünfte, Vênus, ist ein liebtrager; der sehste, Mercurius, ist ein gewinner; der sibende, der mâne ist ein loufer.
Alsô wirt an dem himel der sêle Saturnus der engelischen reinekeit unde bringet ze lône anschouwunge der gotheit, wan unser herre sprach ‘sêlic sint, die reiniu herze habent, wan sie unser werdent sehen.’ Dar nâch wirt Jupiter der gunster unde bringet ze lône die besitzunge der erde; niht, die wir an dem lîbe tragen noch die wir mit den füezen treten, sunder die wir mit den begirden suochen, daz ist diu erde, diu dâ fliuzet von honige der gotheit unde von milche der menscheit. Dâ von sprichet unser herre ‘sêlic sint die senftmüetigen an dem herzen, wan sie sullen daz ertrîche besitzen.’ Dar nâch wirt Mars der grimmikeit unde des zürnendes lîdens durch got unde bringet ze lône des himels rîche, wan unser herre sprichet ‘sêlic sint die, die dâ lîdent durch got êhtunge, wan daz himelrîche daz ist ir.’ Dar nâch wirt diu sunne der klârheit unde bringet ze lône die üebunge der gerehtekeit an die sêle mit der bekantnisse der wârheit unde gît eime iegelîchen dinge daz sîn; wande si gotes ist von der schepfunge unde von der erlœsunge, sô gît si sich ouch gote. Dâ von sô sprach unser herre ‘sêlic sint die, die dâ hungeric unde durstic sint nâch der gerehtekeit, wan sie werden sat.’ Dar nâch wirt Vênus der liebtrager und bringet ze lône die götlîchen vereinikeit, wan unser herre sprach ‘wer mich liep hât, den hât mîn vater liep, unde koment zuo im unde wonent bî ime.’ Hie von kumt ouch daz lôn des trôstes, wan liebe machet diu lîphaftigen herze jâmeric unde weinende nâch sînem liebe. Dâ von sprach unser herre ‘sêlic sint die dâ weinent, wan sie werden getrôst.’ Dar nâch wirt Mercurius der gewinner, sô diu sêle alliu dinc gît umbe got, unde bringet ze lône daz guot der gotheit, dâ mite ist beslozzen des himelrîches rîcheit, wan unser herre sprach ‘sêlic sint die armen des geistes, wan daz himelrîche daz ist ir.’ Dar nâch wirt der mâne der loufer unde bringet ze lône die begrîfunge der sêlikeit, wan sant Paulus sprichet ‘ir sult alsô loufen, daz ir begrîfet.’ Nû begrîfet diu sêle got aller eigenlîchest, wenne si loufet zuo im mit einem fridesamen herzen, wan sîn stat ist in vride, wan unser herre got erwelet im den vride ze sînen kinden unde daz erbe der begrîfunge der êwigen sêlikeit ist der kinde, wan unser herre sprach ‘sêlic sint die fridesamen, wan sie werden geheizen gotes kinder.’
Now one should further consider that he has adorned the bodily heaven with seven planets, that is, with seven noble stars that are nearer to us than the others. The first is Saturn; after it Jupiter; after it Mars; after it the sun; after it Venus; after it Mercury; and after it the moon. Now when the soul becomes a blessed spiritual heaven, our Lord adorns her spiritually with these stars, which Saint John saw in mystery when he saw the King above all kings sitting upon the throne of his divine glory and holding seven stars in his hand. Now you should consider that the first star, Saturn, is a purifier; the second, Jupiter, a bestower of favor; the third, Mars, an angry one; the fourth, the sun, an illuminator; the fifth, Venus, a bearer of love; the sixth, Mercury, a gainer; the seventh, the moon, a runner.
Thus in the heaven of the soul Saturn becomes the purifier of angelic purity and brings as reward the contemplation of the Godhead, for our Lord said: “Blessed are those who have pure hearts, for they shall see God.” After this Jupiter becomes the bestower of favor and brings as reward possession of the earth—not the earth that we bear in the body or tread beneath our feet, but that which we seek with our desires: the earth that flows with the honey of the Godhead and the milk of humanity. Therefore our Lord says: “Blessed are the meek in heart, for they shall possess the earth.” After this Mars becomes the star of fierceness and of wrathful suffering for God, and brings as reward the kingdom of heaven, for our Lord says: “Blessed are those who suffer persecution for God, for theirs is the kingdom of heaven.” After this the sun becomes the star of radiance and brings as reward the exercise of righteousness in the soul together with the knowledge of truth, and gives to each thing what belongs to it. Since the soul belongs to God through creation and through redemption, she gives herself to God. Therefore our Lord said: “Blessed are those who hunger and thirst after righteousness, for they shall be filled.” After this Venus becomes the bearer of love and brings as reward divine union, for our Lord said: “Whoever loves me, my Father loves him, and we shall come to him and dwell with him.” From this also comes the reward of consolation, for love makes loving hearts sorrowful and weeping after their beloved. Therefore our Lord said: “Blessed are those who weep, for they shall be comforted.” After this Mercury becomes the gainer when the soul gives all things for God, and brings as reward the good of the Godhead, in which the riches of the kingdom of heaven are contained. For our Lord said: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” After this the moon becomes the runner and brings as reward the attainment of blessedness, for Saint Paul says: “You should so run that you may attain.” Now the soul most properly grasps God when she runs toward him with a peaceful heart, for his place is in peace. For our Lord God chooses peace for his children, and the inheritance of the attainment of eternal blessedness belongs to the children, for our Lord said: “Blessed are the peaceable, for they shall be called children of God.”
Oben disen sternen der planeten ist der himel, an dem die gevestenten sterne sint, die des nahtes liuhtent, unde bezeichent alliu diu werc, diu diu sêle würket. Diu süllent in der naht des schaten dirre welte liuhten vor den liuten, wan unser herre sprach ‘alsô süllent liuhten iuwer guotiu werc vor den liuten, daz sie sehen iuwer guotiu werc und êren iuwern vater, der in dem himel ist.’ Nû enpfâhent alle die andern sterne ir lieht von dem schîne der sunne klârheit, und ouch Vênus, der minne sterne, der aller lûterlîchest schînet. Alsô süllen alliu unseriu werc, diu wir würken, kraft unde lieht enpfâhen aller lûterlîchest und aller meist, sô wir in uns haben vollekomelîche die art der lieben Vênus, der minne sterne, wan der ist ein enpfenclîcheit des sunnenschînes der wâren unde der klâren gotheit.
VON DEN KREFTEN DER SÊLE.
Above these planetary stars is the heaven in which are the fixed stars that shine at night, and these signify all the works that the soul performs. They should shine before human beings in the night of the shadow of this world, for our Lord said: “Thus shall your good works shine before human beings, that they may see your good works and honor your Father who is in heaven.” Now all the other stars receive their light from the radiance of the sun’s brightness, and Venus also, the star of love, shines most purely. Thus all our works that we perform should receive power and light most purely and most of all when we have perfectly within us the nature of beloved Venus, the star of love, for this is a receptivity to the sunshine of the true and radiant Godhead.
Of the Powers of the Soul
Igitur perfecti sunt cœli et terra et omnis ornatus eorum (Gen. II, 1.). Daz sprichet ze diutsche ‘ez sint volbrâht himel und ertrîche und alle ir zierde.’ Alsô sint volbrâht die himele des innern menschen und al ir zierde. An dem stücke sol man prüeven der krefte mehtikeit, dâ Kristus sprichet ‘die krefte.’ Wan diu sêle hât an dem gemüete des geistes drie krefte, die sint himelisch dar an, daz sie himelischiu werc vernüegent, wan von dem geiste des mundes unsers herren ist alliu kraft der himel.
Diu êrste kraft diu enpfêhet, diu ander diu schouwet, diu dritte diu minnet. Swenne nû diu sêle sich üebet an der enpfâhung gotes, an der gedenkunge ir innekeit und an der schouwunge ir vernünftikeit, sô bringet si die minne des willen in die innekeit der gotheit. Dâ geschiht diu bewegung der himel an der werke fruhtberkeit, diu dâ liget an der ruowe in der êwikeit. Wan aller bewegunge ende ist diu ruowe. Dâ von sprichet der wîssage Isaias ‘himel werden beweget und erde und nâch der bewegung kumt diu ruowe.’ Nû mac ganzîu ruowe niht wesen an der schouwunge der vernünftikeit, wan in dem werke der vernünftikeit ist ein bewegunge ûzerre dinge zuo der sêle unde von der bewegunge wirt der selben dinge bilde in die sêle gedrücket unde gebildet, alsô daz ez ist ein begin einer bewegunge der sêle in die istikeit der sêle unde des wesennes der wârheit der dinge, diu in den bilden liuhtent; unde disiu bewegunge ist in dem willen, der denne niemer mêr ruowet.
Thus the heavens and the earth were completed, and all their adornment (Gen. II, 1). This means in German: “The heavens and the earth and all their adornment are completed.” Thus too are completed the heavens of the inner human being and all their adornment. In this respect one should consider the might of the powers, where Christ says: “the powers.” For the soul has in the mind of the spirit three powers, which are heavenly in this respect, that they accomplish heavenly works; for from the spirit of the mouth of our Lord comes all the power of the heavens.
The first power receives, the second contemplates, the third loves. When, then, the soul exercises herself in the reception of God, in the memory of her inwardness, and in the contemplation of her intellect, she brings the love of the will into the inwardness of the Godhead. There occurs the movement of the heavens in the fruitfulness of works, which lies in rest in eternity. For the end of all movement is rest. Therefore the prophet Isaiah says: “Heaven and earth shall be moved, and after the movement comes rest.” Now complete rest cannot lie in the contemplation of the intellect, for in the operation of the intellect there is a movement of outward things toward the soul, and from this movement the image of those same things is impressed and imaged into the soul, so that it is the beginning of a movement of the soul into the is-ness of the soul and into the being of the truth of the things that shine in the images; and this movement is in the will, which then never rests.
Hie von sol man prüeven, daz got in dem gestirntem himel und in dem umbeloufendem himel niht anders ist denne als ein beweger und als ein begynner und ein brunne sîner kraft, von der der himel enpfêhet sîne kraft unde sînen umbelouf. Alsô ist er ouch in disem lebenne in der sêle als ein beweger vriheit unsers willen zuo im selber unde zuo allen guoten werken, und ist ein brunne der gnâde, diu von sînem götlîchem herzen vliuzet in die sêle.
Nâch dem himele ist ein unbeweglich himel und der himel ist diu stat der sêlikeit. In dem himel ist got mit aller sîner sêlikeit unde volbringet diu persônlîchen werc sîner êwigen gotheit. Wan der vater gebirt sînen sun in im selben âne underlâz unde der vater unde der sun giezent ûz den heiligen geist mit gelîcher kraft unde der sun unde der heilige geist blîbent mit dem vater in dem wesen, und an der schouwunge der persônen der drîvaltikeit lît alliu sêlikeit aller crêatûren, die der götlîchen sêlikeit teilhaft mügent werden. Alsô sol diu sêle nâch der erkriegung manicvaldikeit des himels in der besitzunge der tougine in sich ziehen an die einikeit des ruowenden himels, der vor ir ist, niht dâ von daz er brinne, sunder dâ von daz er liuhtet unde daz alle die, die in dem himele sint, brinnent in dem Cherubînschîne götlîcher minne. Sô wirt diu sêle ein himelische wonunge der êwigen gotheit, daz er sîniu götlîchiu werc volbringet in ir, von den si enpfêhet die süezekeit, diu allen den ist verborgen, der an dise viurine himelische ahte niht ist komen. Wan der himelische vater gebirt sînen sun in sî und si ziuhet dem vater den sun ûz dem herzen und der vater unde der sun geistent den heiligen geist in sî, wan der sun ûz dem vater niemer mac komen, sunder er ist von dem vater alsô vliezende, daz er allez in des vater herze ist blîbende. Dâ von wont der vater in der sêle, dâ er die sêle drücket an sîn herze, unde dâ enpfêhet si den sun in sich in der îndrückunge des vater nâch sîner persônlîcher ûzgenclicheit unde wirt erkennende sîn înblîbunge mit dem vater in dem wesen. Wan der vater sprichet ‘ich wil si leiten in die wüesten und in die einikeit unde wil zuo irem herzen sprechen.’ Als er si leitet in die wüesten und in die einikeit, daz ist, daz er si machet wüeste und îtel aller crêatûre unde machet sî ênic aller vergenclicher dinge unde sprichet zuo ir herzen allez daz er kan. Er kan niht sprechen denne ein wort unde daz wort ist êwic, wan ez ist sîn eingeborn sun. Daz wort sprichet er in die sêle, sô er sînen sun gebirt in sî, und in dirre geburt giuzet der vater unde der sun den heiligen geist in sî und der lêret sî alliu dinc.
From this one should consider that God is in the starry heaven and in the revolving heaven in no other way than as a mover and as a beginning and a fountain of its power, from which heaven receives its power and its revolution. Thus too in this life he is in the soul as a mover of the freedom of our will toward himself and toward all good works, and he is a fountain of grace that flows from his divine heart into the soul.
Beyond this heaven there is an unmoving heaven, and this heaven is the place of blessedness. In this heaven God is with all his blessedness and accomplishes the personal works of his eternal Godhead. For the Father begets his Son in himself without ceasing, and the Father and the Son pour forth the Holy Spirit with equal power, and the Son and the Holy Spirit remain with the Father in being; and in the contemplation of the Persons of the Trinity lies all the blessedness of all creatures that are capable of participating in divine blessedness. Thus, after the soul has attained the manifoldness of heaven, she should, in the possession of the mystery, draw inward toward the unity of the resting heaven that is before her—not because it burns, but because it shines, and because all those who are in that heaven burn in the cherubic radiance of divine love. Then the soul becomes a heavenly dwelling of the eternal Godhead, so that he accomplishes his divine works in her, from which she receives the sweetness that is hidden from all who have not come to this fiery heavenly attentiveness. For the heavenly Father begets his Son in her, and she draws the Son from the Father’s heart, and the Father and the Son breathe forth the Holy Spirit into her. For the Son can never come out of the Father; rather, he flows from the Father in such a way that he remains wholly in the Father’s heart. Therefore the Father dwells in the soul, where he presses the soul to his heart, and there she receives the Son into herself in the Father’s impressing, according to his personal procession, and comes to know his remaining-within with the Father in being. For the Father says: “I will lead her into the wilderness and into unity, and I will speak to her heart.” When he leads her into the wilderness and into unity, that means that he makes her desolate and empty of all creatures and makes her solitary from all perishable things, and speaks to her heart all that he can. He can speak nothing but one Word, and that Word is eternal, for it is his only-begotten Son. He speaks this Word into the soul when he begets his Son in her; and in this birth the Father and the Son pour the Holy Spirit into her, and he teaches her all things.
Alsô nimt diu sêle alliu dinc von dem vater unde hât alliu dinc in dem sune und weiz alliu dinc in dem heiligen geiste, unde dâ von wirt si mit der besitzunge aller dinge ruowende in gote âne ende.
Thus the soul receives all things from the Father, possesses all things in the Son, and knows all things in the Holy Spirit; and therefore, in the possession of all things, she rests in God without end.