Sermon 68 — No one can come to me unless my Father draws them

Pfeiffer Sermon 68Middle High German + EnglishAbout this edition

Original Source (Middle High German)

English Translation

Nemo potest ad me venire, nisi pater meus traxerit eum (Joh. VI, 44.).

Disiu wort hât gesprochen unser herre Jêsus Kristus mit sînem süezen munde in dem êwangelio unde bediutent sich alsô ‘nieman mac zuo mir komen, wan den mîn vater ziuhet.’ Nû sprichet er an einer andern stat ‘ich bin in dem vater unde der vater ist in mir.’ Hie von swer zuo dem sune kumet, der kumet zuo dem vater. Mêr, er sprichet ouch ‘ich unde der vater sîn ein dinc.’ Hie von swen der vater ziuhet, den ziuhet ouch der sun. Ez sprichet ouch sant Augustînus: diu werc der drîvaldikeit sint ungeteilt. Hie von ziuhet der vater zuo dem sune unde der sun zuo dem heiligen geiste unde der heilige geist zuo dem vater unde zuo dem sune, und ieglich persône ziuhet zuo der andern, ziuhende zuo ir selber, wan drie persône sint in einem wesen. Der vater ziuhet mit der kraft sîner mehtikeit, der sun mit sîner gruntlôsen wîsheit, der heilige geist mit sîner süezikeit. Alsô werde wir gezogen von der heiligen drîvaldikeit kreftelîchen, wîslîchen unde süezeclîchen, wan wir werden gezogen von eime bœsen in ein guotez unde von eime guoten in ein bezzerz unde von eime bezzern in daz aller beste.

Nû ziuhet uns der vater von dem bœsen der sünde in daz bezzer der gnâde mit der kraft sîner unmêzigen mehtikeit, wan er bedarf aller sîner krefte, daz er den sünder bekêre, mêr denne er tûsent himel und erde solte machen, wan die machet er âne aller crêatûre helfe mit sîner eigenen kraft. Als er aber sol bekêren den sünder, sô bedarf er, daz ime der sünder helfe, wan er bekêret dich niht âne dîne helfe, als sant Augustînus sprichet: wan houbetsünde ist ein gebreste der nâtûre, ein sterben der sêle, ein unruowe des herzen, ein krankheit der krefte, ein blindekeit der sinne, ein trûrikeit des gemüetes, ein tôt aller gnâden, ein tôt aller tugende, ein tôt aller guoten werke, ein irrunge des geistes, ein gesellschaft des tiuvels, ein ban der kristenheit, ein kerker der helle, ein spîse der helle, ein êwikeit der helle. Tuost dû denne eine toetlîche sünde, sô wirst dû an der nâtûre gebrechlich, an der sêle toetlich, an dem herzen unruowic, an den kreften kranc, an den sinnen blint, an dem gemüete trûric, an allen gnâden tôt und an allen tugenden und allen werken, an dem geiste verirret, dû kumest in die gesellschaft des tiuvels, dû vellest in den ban der kristenheit, dû gêst in den kerker der helle, dû wirdest ein spîse der helle, dû blîbest in der êwikeit der helle. Nû ist vil rede, die ich tuo âne ûzlegen, als ich in daz wazzer slâ. Hie von wil ich zemâle disiu stücke allesamt bewîsen.

Nemo potest ad me venire, nisi pater meus traxerit eum (Joh. VI, 44.).

These words our Lord Jesus Christ spoke with his sweet mouth in the Gospel, and they mean thus: “No one can come to me unless my Father draws him.” Now he says in another place: “I am in the Father and the Father is in me.” Therefore whoever comes to the Son comes to the Father. Moreover, he also says: “I and the Father are one.” Therefore whoever the Father draws, the Son also draws. Saint Augustine also says: the works of the Trinity are undivided. Therefore the Father draws to the Son, and the Son to the Holy Spirit, and the Holy Spirit to the Father and to the Son; and each Person draws to the other, drawing to himself, for the three Persons are in one being. The Father draws with the power of his might, the Son with his groundless wisdom, the Holy Spirit with his sweetness. Thus we are drawn by the Holy Trinity powerfully, wisely, and sweetly, for we are drawn from evil into good, from good into better, and from better into the very best.

Now the Father draws us from the evil of sin into the better state of grace through the power of his immeasurable might. For he needs all his power to convert the sinner, more than if he were to make a thousand heavens and earths, for these he makes without the help of any creature, through his own power. But when he is to convert the sinner, he needs the sinner to help him, for he does not convert you without your help, as Saint Augustine says. For mortal sin is a defect of nature, a dying of the soul, an unrest of the heart, a weakness of the powers, a blindness of the senses, a sadness of the mind, a death of all grace, a death of all virtues, a death of all good works, an erring of the spirit, a fellowship with the devil, an excommunication from Christendom, a prison of hell, food for hell, an eternity of hell. If, then, you commit a mortal sin, you become defective in nature, dead in the soul, restless in the heart, weak in the powers, blind in the senses, sorrowful in the mind, dead to all grace and to all virtues and all good works, astray in spirit; you come into fellowship with the devil, you fall under the ban of Christendom, you enter the prison of hell, you become food for hell, and you remain in the eternity of hell. Now much of what I am saying I say without explaining it, as though I were striking into water. Therefore I now wish to explain all these points together.

Ze dem êrsten sprich ich: houbetsünde ist ein gebreste der nâtûre, wan mîn nâtûre unde dîn nâtûre und eins ieglichen menschen nâtûre ist nâch dem gebilde der drîvaldikeit und ein glîcheit und ein spiegel der gotheit unde der êwikeit. Daz allez samt brichet ein houbetsünde. Dar umbe ist si ein gebreche der nâtûre. — Houbetsünde ist ouch ein sterben der sêle, wan sterben ist daz leben verliesen. Nû ist got daz leben der sêle unde houbetsünde scheidet von gote: hie von ist si ein sterben der sêle. — Houbetsünde ist ouch ein unruowe des herzen, wan ein ieglich dinc ruowet niender denne an sîner nâtûrlîchen stat. Der sêle nâtûre stat ist niender wan in gote, wan sant Augustînus sprichet: herre, dû hâst uns gemachet zuo dir: dâ von mach uns, herre, niender ruowen denne bî dir. Nû scheidet houbetsünde von gote: dâ von ist si ein unruowe des herzen. — Houbetsünde ist ouch ein krankeit der krefte, wan von eigenen kreften mac nieman ûf stân von der swære der sünden noch mac sich keine wîle enthalten, er valle in die sünde. Dâ von ist houbetsünde ein krankeit der krefte. — Houbetsünde ist ouch ein blindekeit der sinne, wan si lêzet den menschen niht erkennen der kürze dirre zît an der wollust der gelüste unde die lenge der pîne in der helle noch die êwikeit der vröuden in dem himelrîche. — Houbetsünde ist ouch ein tôt allen gnâden, wan zehant sô ein houbetsünde geschiht, sô wirt diu sêle îtel von allen gnâden. — Houbetsünde ist ouch ein tôt aller tugende, wan in der toetlîchen sünde sterbent alle tugende. — Houbetsünde ist ouch ein tôt aller guoten werke, wan daz tôt ist, daz mac niht würken lebendigiu werc. — Houbetsünde ist ouch ein verirrunge des geistes, wan in dem geiste ist diu sêle îngênde unde sich würkende ze gote. Nû leitet houbetsünde von gote, dâ von irret si den geist. — Houbetsünde ist ouch ein gesellschaft des tiuvels, wan ein ieglich dinc hât gerne gesellschaft mit sînem glîchen. Nû machet diu sünde den tiuvel unde diu sêle gelîch. — Houbetsünde ist ouch ein ban der kristenheit, wan allez, daz diu kristenheit guotes tuot, daz kumet dem menschen, daz in den sünden ist, niemer ze nutze des êwigen lebens. — Houbetsünde ist ouch ein kerker der helle, wan blibe diu sêle in der lûterkeit, dar in sî got hât geschepfet, si möhte weder engel noch tiuvel irre vrîheit berouben. Aber diu sünde bindet sî in die helle. — Houbetsünde ist ouch ein spîse der helle, wan diu sêle besitzet sî iemer mêr. — Houbetsünde ist ouch ein êwikeit der helle, wan in dem willen ist diu êwikeit, unde wêre in dem willen niht êwikeit, ez wêre ouch an der gewizzen niht êwikeit. Nû sprechent die liute, sô sie die sünden tuont, daz sie denne niht êwikeit an dem willen haben, sie haben ganzen willen, daz sie wider kêren von den sünden. Daz ist rehte, als ob sich ein mensche selber tôte unde hête willen, daz er von im selber unde von sîner eigenen kraft wider wolte lebendic werden. Daz ist doch unmügelich; aber von den sünden mit eigener kraft wider kêren unde ze gote komen ist noch vil unmügelîcher. Hie von swer von den sünden sol kêren unde ze gote in daz himelrîche komen, den muoz der himelische vater mit der kraft sîner götlîchen mehtikeit ziehen. Nû ziuhet der vater den sun, der mit sîner gnâde uns nû ze helfe kumet, alsô daz er zem êrsten beweget die vrîheit des willen an ein abekêren und an ein missevallen der sünde, diu alsô verre hât abe gewîset von gote unde von dem êwigen guote der gotheit, daz unwandelbêre ist. Unt denne kumet si in die behagunge, sô giuzet er die gabe sîner gnâde in die sêle, sô kumet si wider alles irs ungemaches unde gebresten unde werdent alliu ir werc lebende. Nû enspringet disiu gnâde der gotheit in des vater herze unde vliuzet ûz als ein stêtekeit, der niemer gebrichet, wan si volget sîner êwigen minne. Dâ von sprichet er durch den wîssagen ‘ich habe dich geminnet in der êwigen minne; dâ von ziuhe ich dich zuo mir und erbarme mich über dich.’ Von sîner überigen volkomenen minne, die er hâte gegen allen liuten, sô begerte er des, daz er wol müge ziehen zuo im selber unde zuo sînem eingebornen sune unde zuo dem heiligen geiste in wunne der vrœlicheit des himelrîches.

Nû sule wir wizzen, ê denne unser herre Jêsus Kristus geborn wart, dô zôch der himelische vater mit aller kraft fünftûsent jâr unde zweihundert jâr, daz er einigen menschen nie kunde geziehen in daz himelrîche. Dô nû der sun sach, daz sich der vater hâte alsô gemüejet und alsô kreftelîchen hâte gezogen unde hâte doch niht geschafft, dô sprach er zuo dem vater ‘ich wil sie ziehen mit den seilen Âdâmes’, rehte als er sprêche: ich sihe wol, vater, daz dû mit aller dîner kraft niht kanst geschaffen: dâ von wil ich sie mit mîner wîsheit ziehen an den seilen Âdâmes. Hie von liez sich der sun her nider von dem himelrîche in unser vrouwen lîp und nam dâ an sich allen unsern lîplîchen gebresten, âne die sünde und âne die unvernunft, dâ uns Âdâm hête în geworfen, unde mahte seil ûz allen sînen worten und ûz allen sînen werken und ûz allen sînen lidemêzen und ûz allen sînen âdern unde zôch in aller sîner wîsheit alsô gar von herzen, daz an dem ende bluotvarwer sweiz ûz dranc durch sînen heiligen lîp. Dô er hâte gezogen biz ûf driu und drîzic jâr, daz er niht enschuof, dô sach er doch wol die bewegunge unde die lesunge aller dinge, daz im alliu dinc wolten volgen. Dâ von sprach er ‘wirde ich erhoehet an daz kriuze, sô ziuhe ich alliu dinc zuo mir.’ Dar umbe wart er gespannet in daz kriuze und leite abe alle sîne klârheit und allez, daz in möhte gehindern an dem ziehen.

First I say: mortal sin is a defect of nature, for my nature and your nature and the nature of every human being is formed after the image of the Trinity and is a likeness and a mirror of the Godhead and of eternity. A mortal sin breaks all this together. Therefore it is a defect of nature. Mortal sin is also a dying of the soul, for dying is the loss of life. Now God is the life of the soul, and mortal sin separates from God; therefore it is a dying of the soul. Mortal sin is also an unrest of the heart, for every thing rests nowhere except in its natural place. The natural place of the soul is nowhere but in God, for Saint Augustine says: “Lord, you have made us for yourself; therefore, Lord, let us rest nowhere but with you.” Now mortal sin separates from God; therefore it is an unrest of the heart. Mortal sin is also a weakness of the powers, for by his own powers no one can rise from the weight of sin, nor can he keep himself for any length of time from falling into sin. Therefore mortal sin is a weakness of the powers. Mortal sin is also a blindness of the senses, for it does not allow the human being to recognize the shortness of this time amid the pleasure of desires, nor the length of the pain in hell, nor the eternity of the joys in the kingdom of heaven. Mortal sin is also a death of all grace, for as soon as a mortal sin occurs, the soul becomes empty of all grace. Mortal sin is also a death of all virtues, for in mortal sin all virtues die. Mortal sin is also a death of all good works, for what is dead cannot work living works. Mortal sin is also an erring of the spirit, for in the spirit the soul goes inward and works herself toward God. Now mortal sin leads away from God; therefore it causes the spirit to go astray. Mortal sin is also a fellowship with the devil, for every thing gladly has fellowship with what is like itself. Now sin makes the devil and the soul alike. Mortal sin is also an excommunication from Christendom, for all the good that Christendom does can never benefit the human being who is in sin toward eternal life. Mortal sin is also a prison of hell, for if the soul remained in the purity in which God created her, neither angel nor devil could rob her of her freedom. But sin binds her in hell. Mortal sin is also food for hell, for the soul possesses it evermore. Mortal sin is also an eternity of hell, for eternity is in the will; and if eternity were not in the will, there would also be no eternity in the conscience. Now people say, when they commit sins, that they do not then have eternity in their will; rather, they have the full intention of turning back from their sins. That is just as though a human being were to kill himself and nevertheless intend afterward to make himself alive again by himself and through his own power. That is impossible. But to turn back from sins through one’s own power and come to God is still far more impossible. Therefore whoever is to turn from sins and come to God into the kingdom of heaven must be drawn by the heavenly Father through the power of his divine might. Now the Father draws the Son, who comes to our aid with his grace, so that first he moves the freedom of the will toward a turning-away from and displeasure with sin, which has led it so far away from God and from the eternal good of the Godhead, which is immutable. And when it then comes into good pleasure, he pours the gift of his grace into the soul. Then she recovers from all her distress and defects, and all her works become living. Now this grace springs from the Godhead in the Father’s heart and flows forth as a constancy that never fails, for it follows his eternal love. Therefore he says through the prophet: “I have loved you with an eternal love; therefore I draw you to myself and have mercy upon you.” From his overflowing, perfect love that he had toward all people, he desired that he might draw them to himself and to his only-begotten Son and to the Holy Spirit, into the delight of the joy of the kingdom of heaven.

Now we should know that before our Lord Jesus Christ was born, the heavenly Father drew with all his power for five thousand two hundred years, yet could never draw a single human being into the kingdom of heaven. When the Son now saw that the Father had labored so greatly and had drawn so powerfully and yet had accomplished nothing, he said to the Father: “I will draw them with the cords of Adam,” just as though he were to say: “I see well, Father, that with all your power you cannot accomplish it; therefore I will draw them with my wisdom by the cords of Adam.” Therefore the Son let himself down from the kingdom of heaven into the body of our Lady and there took upon himself all our bodily defects, except sin and irrationality, into which Adam had cast us; and he made cords from all his words and from all his works and from all his bodily members and from all his veins, and in all his wisdom he drew so utterly from the heart that in the end blood-colored sweat pressed outward through his holy body. When he had drawn for thirty-three years and had accomplished nothing, he nevertheless clearly saw the movement and the response of all things, that all things wished to follow him. Therefore he said: “When I am raised up upon the cross, I shall draw all things to myself.” Therefore he was stretched upon the cross and laid aside all his radiance and everything that might hinder him in drawing.

Nû sint driu dinc, diu von nâtûre ziehent, diu er alliu an im hete an dem kriuze. Dâ von zôch er mêr von der tercie biz ûf nône, denne er vor hete getân in driu unde drîzic jâren. Daz êrste dinc, daz nâtûrlîchen ziuhet zuo im, daz ist gelîcheit, als wir sehen, daz der vogel ziuhet zuo ime den vogel, der ime gelîch ist an der nâtûre. Mit dirre gotheit unde glîcheit zôch er zuo im den himelischen vater, wan der ist ime gelîch an der gotheit, wan er gêt ûz des vaters persône unde blîbet mit im in der nâtûre. Dar umbe daz er in deste mêr müge an sich geziehen, daz er sînes zornes vergezze, sô sprichet er ‘herzelieber vater, wan dû die sünde nie woldest vergeben umb allez daz opfer, daz dir wart brâht in der alten ê, sô spriche ich, vater mîn, dînes herzen eingeborn sun, der dir an allen dingen nâch der gotheit gelîch ist, in dem dû hâst verborgen allen schatz götlîcher minne unde rîchtuomes, ich kume an daz kriuze, daz ich werde ein lebendigez opfer vor dînen veterlîchen ougen, daz dû diu ougen dîner veterlîchen barmeherzikeit neigest unde sehest an mich, dînen eingebornen sun, und schouwe an mîn bluot, daz von mînen wunden vliuzet, und erlesche daz fiurige swert, dâ mite dû in des engels hant Cherubîn hâst beslozzen den wec in daz paradîse, daz nû mügen dar în gên vrîlîchen alle, die ir sünde in mir geriuwent unde gebîhtent unde gebüezent.’ Daz ander, daz nâtûrlîchen ziuhet, daz ist îtel dinc, als wir sehen, sô man die luft ziuhet ûz einer pfîfen, sô loufet daz wazzer ûf ze berge biz an den munt, wan swenne diu luft ûz kumet, sô ist diu pfîfe îtel; diu îtele ziuhet denne daz wazzer an sich. Alsô machte sich unser herre Jêsus Kristus îtel, dô er mit sîner wîsheit wolte alliu dinc an sich ziehen, wan er liez allez bluot ûz vliezen, daz in allem sîme lîbe was, unde dâ von zôch er in sich alle die barmeherzikeit und alle die gnâde, diu in sînes vater herzen was, alsô vollekomenlîchen und alsô genuhtsamlîchen, daz si genüegete aller der welte. Dar umbe sprach der vater ‘mîner barmeherzikeit wil ich niemer vergezzen’, mêr: er sprach ‘sun mîn, nû wis küene unde starc, wan dû solt daz volc allez samt leiten in daz lant, daz ich habe gelobet, in daz lant himelischer vröuden, daz dâ vliuzet von dem honige mîner êwigen gotheit und von der milch dîner menscheit.’ Ze dem dritten mâle ziehent heiziu dinc, als wir sehen, daz diu sunne ziuhet den tampf von der erden ûf gegen dem himel, alsô wart ouch unser herre Jêsus Kristus heiz unde hitzic an dem kriuze, wan sîn herze bran an dem kriuze als ein viurîn ezze oder ein oven, dâ diu flamme an allen enden ûz sleht, alsô bran er an dem kriuze in dem viure der minne gegen aller der welte. Dâ von zôch er ouch mit der hitze sîner minne al die welt an sich, wan si liebete ime alsô sêre, daz nieman sich müge verbergen vor sîner hitze, als dâ sprichet her Dâvît in dem salter. Wan allez, daz unser herre Jêsus Kristus ie getet, daz geschach niht in alsô grôzer minne, als er die marter leit an dem kriuze, wan er gab dâ sîne sêle für uns unde wuosch unser sünde mit sînem tiuren bluote unde machte ein opfer deme lebendigen gote ze dienste. Dâ von zôch er uns ouch mit sîner minne an dem kriuze aller meist an sich, alsô daz alle die, den sîn tôt unde sîn marter iemer ze herzen gêt, die werdent mit im êweclîche sêlic.

Dô nû der heilige geist sach, daz des himelischen vater eingeborn sun alse wîslîche zôch, daz er gewan die volge aller dinge in dem himelrîche und ûf dem ertrîche, dô twanc in sîn güete unde sîn süezekeit, daz er ouch wolde ziehen. Dâ von sprach er ‘ich wil sie zesamene lesen in mîne riusen unde wil sie ziehen mit mîme netze.’ Hie von machte er ein netze von siben tugenden von dem vater, von siben sêlikeit des sunes, von siben gâben sîn selbes unde von siben heilikeit der kristenheit. Dâ besichert er uns inne, daz wir im niemer mügen engên, wir enwerden begriffen von sîner süezekeit, daz er von uns vertrîbet alliu bœsiu werc des vleisches und in uns gebirt sîne zwelf stücke, von den uns wirt daz lôn des êwigen lebens. Daz wir des wirdic werden, daz verlîhe uns der vater von sîner minne unde der sun von sîner gnâde unde der heilige geist von sîner gemeinsame. Âmen.

Now there are three things that by nature draw things to themselves, and he had all three in himself upon the cross. Therefore he drew more from terce until none than he had done before in thirty-three years. The first thing that naturally draws to itself is likeness, as we see that one bird draws to itself another bird that is like it in nature. Through this Godhead and likeness he drew the heavenly Father to himself, for the Father is like him in Godhead, since he proceeds from the Person of the Father and remains with him in nature. And in order that he might draw him all the more strongly to himself, so that he might forget his wrath, he says: “Dearest Father, since you would never forgive sin on account of all the sacrifices that were offered to you in the Old Law, I speak to you, my Father, as your heart’s only-begotten Son, who is like you in all things according to the Godhead, in whom you have hidden all the treasure of divine love and riches. I come to the cross that I may become a living sacrifice before your Fatherly eyes, so that you may incline the eyes of your Fatherly mercy and look upon me, your only-begotten Son, and behold my blood flowing from my wounds, and extinguish the fiery sword with which, in the hand of the angel Cherub, you have closed the way into paradise, so that now all may freely enter there who repent of their sins in me and confess them and make satisfaction for them.” The second thing that naturally draws is an empty thing, as we see when one draws the air out of a pipe and the water runs upward as far as the mouth; for when the air has come out, the pipe is empty, and the emptiness then draws the water into itself. Thus our Lord Jesus Christ made himself empty when in his wisdom he wished to draw all things to himself, for he allowed all the blood in his whole body to flow out. And thereby he drew into himself all the mercy and all the grace that was in his Father’s heart, so perfectly and so abundantly that it was sufficient for the whole world. Therefore the Father said: “I shall never forget my mercy.” Rather, he said: “My Son, now be bold and strong, for you shall lead all the people together into the land that I have promised, into the land of heavenly joys, which flows with the honey of my eternal Godhead and with the milk of your humanity.” Thirdly, hot things draw, as we see that the sun draws vapor upward from the earth toward heaven. Thus too our Lord Jesus Christ became hot and burning upon the cross, for his heart burned upon the cross like a fiery forge or an oven from which the flame strikes outward on every side. Thus he burned upon the cross in the fire of love toward the whole world. Therefore through the heat of his love he also drew the whole world to himself, for it was so dear to him that no one could hide from his heat, as Lord David says in the Psalter. For everything that our Lord Jesus Christ ever did was never done in such great love as when he suffered martyrdom upon the cross, for there he gave his soul for us and washed our sins with his precious blood and made a sacrifice in service to the living God. Therefore he drew us to himself most of all through his love upon the cross, so that all those whose hearts are ever touched by his death and his passion shall be eternally blessed with him.

When the Holy Spirit now saw that the only-begotten Son of the heavenly Father drew so wisely that he gained the following of all things in heaven and on earth, his goodness and his sweetness compelled him also to draw. Therefore he said: “I will gather them together into my fish-traps and draw them with my net.” Thus he made a net from seven virtues from the Father, seven beatitudes of the Son, seven gifts of himself, and seven holy things of Christendom. There he secures us within it so that we can never escape him without being caught by his sweetness, whereby he drives from us all the evil works of the flesh and brings forth in us his twelve fruits, from which there comes to us the reward of eternal life. That we may become worthy of this, may the Father grant us through his love, and the Son through his grace, and the Holy Spirit through his communion. Amen.