Sermon 76 — It is good for you that I go away
Pfeiffer Sermon 76Middle High German + EnglishAbout this edition
Man liset in dem heiligen êwangelio, daz unser herre sprach zuo sînen jungeren ‘ez fürdert iuch, daz ich von iu gân. Ist daz ich niht enwec gên, sô enmügent ir niht den heiligen geist empfâhen.’ Und ist daz von drîer hande hindernisse, und daz hindert drîer hande liute. Die êrsten daz sint sündige liute, die lâzent sich hinderen die crêatûre, daz sie ir gebrûchent wider gote nâch irme geluste. Die liute werdent irre in gotes wege, wan die crêatûre sint ein wec von gote. Dar umbe sprichet sant Augustînus ‘verfluochet sint sie, die irre gênt in gotes wege.’ Von disen liuten enwil ich niht mê sprechen, wan sie volgent ir vîhelichen sinnen, dâ von sô werdent sie von gote gescheiden. Ez sint ouch etlîche guote liute, die habent ze vil vlîzes zuo ir nôtdürften und suochent ze vil lustes an ûzeren dingen. Wider die sprichet got ‘der sîne sêle minnet, der verliuset si’ (daz ist lîplîchiu minnet: die daz ze sêre minnent, der verliuset sîne sêle) ‘und swer sîne sêle hazzet, der behaltet si in daz êwige leben.’ Daz sint die, die ir selbes ungeordenter lust unde begirde niht envolgent.
Daz ander hindernisse daz hindert ander guote liute gewâren geistlicheit. Daz sint diu siben sacrament. Sacramentum sprichet bezeichnunge. Der enkumet niht zuo der inwendiger wârheit, swer dâ belîbet mit lust an der bezeichnunge; wan alle die siben heilikeit die wîsent uns zuo der einigen wârheit. Êlich leben daz ist ein bezeichnunge gotelîcher und menschelîcher natûre und ouch der einunge, die diu sêle hât mit gote. Swer danne wil belîben an der bezeichnunge, der hindert sich der einigen wârheit. Ir endürfent niht wênen, daz êlich leben daz sî, daz sich vrouwen unde man mit einander vereinen und volgen iren ûzeren sinnen unde leben nâch irem geluste. Daz ist niht ein reht êlich leben. Daz ist êlich leben, daz man halte diu gebot der ê unde diu siben zît unde diu werc der erbarmherzekeit.
One reads in the holy Gospel that our Lord said to his disciples: “It is profitable for you that I go away from you. If I do not go away, you cannot receive the Holy Spirit.” And this is because of three kinds of hindrance, and these hinder three kinds of people. The first are sinful people, who allow creatures to hinder them by using them contrary to God according to their own pleasure. These people go astray on God’s way, for creatures are a way from God. Therefore Saint Augustine says: “Cursed are those who go astray on God’s way.” Of these people I will say no more, for they follow their animal senses, and through this they become separated from God. There are also some good people who devote too much care to their necessities and seek too much pleasure in outward things. Against these God says: “Whoever loves his soul loses it” (that is, bodily love: whoever loves this too greatly loses his soul), “and whoever hates his soul preserves it unto eternal life.” These are those who do not follow the disordered pleasure and desire of their own selves.
The second hindrance hinders other good people from true spirituality. These are the seven sacraments. Sacramentum means “signification.” Whoever remains with pleasure in the signification does not come to the inward truth, for all seven sacraments point us toward the one truth. Married life is a signification of divine and human nature, and also of the union that the soul has with God. Whoever, then, wishes to remain with the signification hinders himself from the one truth. You need not suppose that married life consists in women and men uniting with one another, following their outward senses, and living according to their pleasure. That is not a true married life. Married life consists in observing the commandments of marriage, the seven hours, and the works of mercy.
Nû sint etlîche guote liute, die hinderent sich selber, daz sie ze vil haftent an riuwe und an bîhte unde belîbent ûf der bezeichnunge unde vlîzent sich niht ze komende zuo der lûteren wârheit. Wider dise liute sprichet unser herre ‘der dâ getwagen ist, der endarf niht, wan daz er die füeze wesche.’ Daz ist alsô vil gesprochen: swer sich ze einem mâle getwaget mit ganzer riuwe und in lûter bîhte, der endarf niht mê bîhten sîne alten sünde, mêr: er sol weschen sîne füeze, daz ist sîne begerunge unde sîne conscience, die sol er lûteren mit bîhte tegelîcher sünde.
Ouch hinderent sich etlîche guote liute, daz sie ze vil vlîzes habent ûzerlîche ze dem heiligen sacramente gotes lîchamen, daz sie den niht künnent empfâhen; wan sie habent mêre ûzers vlîzes an üebenden dingen und üebent sich niht zuo der wârheit, wan diu wârheit ist ein enbîmen unde niht an irme schîne. Dar umbe empfâhent sie gotes lîchamen niht wirdiclîche; wan alle diu sacrament diu wîsent uns zuo der einigen wârheit. Dar umbe sol man niht belîben ûf der bezeichnunge, wan sol gên in die inren wârheit. Die dâ volgent dem geiste der wârheit gotes, die sulent beten in dem geiste und an der wârheit. Daz sprach Kristus selber zuo der vrouwen, diu den brunnen zuo Samarien schuof, dô si in vrâgete, wâ man beten solte, weder man beten solte ûf dem berge, dâ ir eltern vor gebetet hâten, oder dâ nû die juden betent. Dô sprach unser herre ‘diu zît sol komen und ist ouch iezuo, daz die wâren anbeter niht alleine beten sülen ûf dem berge noch in dem tempel, sunder in dem geiste und an der gotes stat.’
Now there are some good people who hinder themselves by clinging too much to contrition and confession and remaining with the signification, without striving to come to the pure truth. Against these people our Lord says: “Whoever has been washed needs only to wash his feet.” This means: whoever has once washed himself with complete contrition and in pure confession need not confess his old sins again. Rather, he should wash his feet, that is, his desire and his conscience, which he should purify through confession of daily sins.
Some good people also hinder themselves by devoting too much outward care to the holy sacrament of God’s body, so that they cannot receive it. For they devote more outward care to exercises and do not exercise themselves toward the truth, for the truth is an abiding within and not in its appearance. Therefore they do not receive God’s body worthily, for all the sacraments point us toward the one truth. Therefore one should not remain with the signification, but should go into the inward truth. Those who follow the Spirit of God’s truth should pray in spirit and at God’s place. Christ himself said this to the woman who drew from the well in Samaria, when she asked him where one should pray, whether one should pray on the mountain where her ancestors had prayed before, or where the Jews now pray. Then our Lord said: “The time shall come, and is even now, when the true worshippers shall pray not only on the mountain nor in the temple, but in spirit and at God’s place.”
Hie bî ist ze brüevenne, daz man got niht alleine anbeten sol imme tempel noch ûf dem berge, sunder man sol beten âne underlâz an allen steten unde ze allen zîten. Ez sprichet ouch sant Paulus ‘man sol sich fröuwen alle zît unde danken gote umbe alle sache unde beten âne underlâz.’ Dâ betent die, die alliu sîniu werc tuont in einer gelîchen minne gote ze liebe unde gênt ir selbes ûz an niezunge unde neigent sich vor gote diemüetecliche unde lâzent den alleine würken. Wan daz gebet des mundes daz hât diu heilige kristenheit dar umbe gesetzet, daz diu sêle gesamenôt werde von den ûzeren sinnen, dâ si sich în geströwet hât ûf die manicvaltekeit der zerganklîchen dinge. Swenne si danne gesamenôt wirt in die oberôsten kraft (daz ist verstântnisse unde wille unde gehügnisse), sô wirt si vergeistet, unt swenne denne der geist haftet an gote mit ganzer einunge des willen, sô wirt er vergotet. Danne allerêrst sô ist er in der wâren anbetunge, wan er ist komen zuo sîme zil, dar zuo er geschaffen ist, wan wir sîn alleine zuo gote geschaffen unt dar umbe sîn wir nâch ime gebildet. Swer niht enkumet in die einunge des geistes mit gote, der enist niht ein rehte geistlîch mensche.
Ouch hinderent sich guote geistlîche liute rehter vollekomenheit, daz sie belîbent mit ir geistes geluste ûf dem bilde der menscheit unsers herren Jêsû Kristî, und hie mit hinderent sich guote liute, daz sie sich ze vil lâzent an visiônen, daz sie sehent bildelîche diu dinc in irme geiste, ez sîn danne menschen oder engel oder unsers herren Jêsû Kristî menscheit, unde geloubent sie der ansprâche, die sie dâ hœrent in dem geiste, ob sie hœrent daz sie die liebsten sîn, oder eines anderen gebresten oder tugenden, oder sie hœrent, daz got dur sie iht tuon wil. Dâ werdent sie dicke an betrogen, wan got der entuot dur enkeine crêatûre nihtes niht, wan alleine dur sîne lûterlîchen güete, want er ein ende alles gebennes der kristenheit ist.
From this we should understand that one should worship God not only in the temple or on the mountain, but should pray without ceasing in all places and at all times. Saint Paul also says: “One should rejoice at all times and thank God for everything and pray without ceasing.” Those pray in this way who do all their works in an equal love, for God’s sake, and go out of themselves in enjoyment, and bow humbly before God and let him alone work. For holy Christendom established prayer of the mouth so that the soul might be gathered together from the outward senses, among which she has scattered herself over the multiplicity of perishable things. When she is then gathered into the highest powers, that is, understanding, will, and memory, she becomes spiritualized. And when the spirit then adheres to God in complete union of the will, it becomes deified. Only then is it in true worship, for it has come to its goal, for which it was created. For we are created for God alone, and therefore we are imaged after him. Whoever does not come into the union of the spirit with God is not a truly spiritual human being.
Good spiritual people also hinder themselves from true perfection by remaining with the pleasure of their spirit upon the image of the humanity of our Lord Jesus Christ. Good people also hinder themselves in this way by giving themselves too much to visions, seeing things imagistically in their spirit, whether human beings or angels or the humanity of our Lord Jesus Christ, and believing the words they hear there in the spirit, whether they hear that they are the most beloved, or hear of another person’s defect or virtues, or hear that God wishes to do something through them. In this they are often deceived, for God does nothing for the sake of any creature, but solely for the sake of his pure goodness, for he is the end of all giving in Christendom.
Herre, daz tuo durch dînen einbornen sun Jêsum Kristum: want er sprach selber zuo sînen jungern ‘ez fürdert iuch, daz ich nû von iu gân.’ Dâ meinde er niht alleine sîne jungeren, sunderlîch wan ouch alle, die noch sîne junger sunt werden und ime volgen wellent ze hôher vollekomenheit. Wan den ist sîn menscheit ein hindernisse, ob sie mit luste dar an gehaftent; wan die sülent gote volgen in allen sînen wegen: dar umbe sülent sie niht belîben ûf dem wege der menscheit, der uns verwîset ûf den wec der gotheit, wan Kristus selber sprach ‘ich bin der wec und diu wârheit unt daz leben. Ez enkumet nieman zuo dem vater wan durch mich, und swer ze einer anderen porte wil în gân, der ist ein morder und ist schuldic des êwigen tôdes.’
Daz sint alle die, die sich des annement, daz sie selber iht guotes mügen getuon, daz got iht durch sie tuon welle, wan Kristus sprach selber, er enwêre von ime selber niht, unde sprach diu êwige wîsheit von ir selber ‘der mich geschaffen hât, der ruowet in mînem gezelte’, und ist doch ungeschaffen, wan got ist diu ungeborne wîsheit. Daz sol man vernemen von der êwigen wîsheit geburt; wan der sun der ist ûz gegangen in einer gebürte wîse, wan ein geburt sprichet als vil als ein geschepfede. Alsô ist diu êwige wîsheit geborn von dem gewalte des vaters unde der sun diu wîsheit unde der heilig geist diu güete, ir beider minne, unde sint ein an der natûre und underscheiden an der persône.
Lord, do this through your only-begotten Son Jesus Christ, for he himself said to his disciples: “It is profitable for you that I now go away from you.” By this he meant not only his disciples, but especially all those who are yet to become his disciples and wish to follow him to higher perfection. For his humanity is a hindrance to them if they cling to it with pleasure. For they are to follow God in all his ways. Therefore they should not remain upon the way of the humanity, which directs us toward the way of the Godhead. For Christ himself said: “I am the way and the truth and the life. No one comes to the Father except through me, and whoever wishes to enter through another gate is a murderer and guilty of eternal death.”
These are all those who presume that they can do anything good of themselves, or that God would do anything for their sake. For Christ himself said that he was not from himself, and eternal Wisdom said of herself: “He who created me rests in my tent,” and yet she is uncreated, for God is unbegotten Wisdom. This is to be understood of the birth of eternal Wisdom. For the Son has gone forth in the manner of a birth, for “birth” signifies as much as a creation. Thus eternal Wisdom is born from the power of the Father, and the Son is Wisdom, and the Holy Spirit is goodness, the love of them both; and they are one in nature and distinct in person.
Und welez ist diz gezelt, dâ diu wîsheit von sprach? Daz ist diu menscheit Jêsû Kristî, dâ der vater inne geruowet hât mit dem sune, wan sie sint gelîch an der natûre, wan sie sint got an der persône unde got an der natûre. Diz gezelt der menscheit sülen wir alleine anbeten dur die einunge der gotheit, wan der mensche ist wærlîche got unde got ist wærlîche mensche. Dar umbe sülen wir uns niht bekümberen mit dekeiner crêatûre, wan alleine mit Jêsû Kristô, der alleine unser vater und unser helfer ist und ein wec zuo sîme vater.
Swenne wir uns scheiden von allen crêatûren unde komen in den wec der wârheit, daz ist Jêsus Kristus, sô ensîn wir niht vollen sêlic, nochdenne und wir doch an götlîche wârheit schowen; unde die wîle wir an der schowunge sîn, sô sîn wir niht ein in deme, den wir schowen. Wan die wîle, daz iht ist in unserem gemerke, sô ensîn wir niht ein in dem einen. Wan swâ niht danne ein ist, dâ ensiht man niht danne ein, wan man got niht gesehen mac wan mit blintheit unde niht erkennen mac wan mit unbekantnisse unde niht vernemen wan mit unverunst. Her ûf sprichet sant Augustînus, daz enhein sêle mac ze gote komen, si engê âne crêatûren zuo gote unde suoche in âne glîchnüsse. Daz betiutet Kristus selber an dem worte, daz er sprach ‘wirf den sparren ûzer dîme eigenen ouge unde wische denne den stoup ûz eines anderen ougen.’ Hie bî ist ze merkenne, daz alliu geschepfede gelîchet ist eime sparren in der sêle ougen, unde sie hinderent gotlîche einunge, wan sie crêatûre sint.
And what is this tent of which Wisdom spoke? It is the humanity of Jesus Christ, in which the Father rested with the Son, for they are equal in nature, for they are God in person and God in nature. We should worship this tent of the humanity solely because of the union of the Godhead, for the human being is truly God and God is truly human. Therefore we should concern ourselves with no creature, but solely with Jesus Christ, who alone is our father and our helper and a way to his Father.
When we separate ourselves from all creatures and come into the way of truth, which is Jesus Christ, we are still not fully blessed, even though we gaze upon divine truth. And as long as we are in contemplation, we are not one in that which we contemplate. For as long as anything is in our awareness, we are not one in the One. For where there is nothing but One, one sees nothing but One, since God cannot be seen except with blindness, nor known except with unknowing, nor apprehended except with non-understanding. Concerning this Saint Augustine says that no soul can come to God unless she goes to God without creatures and seeks him without likeness. Christ himself signifies this in the word he spoke: “Cast the beam out of your own eye, and then wipe the dust from another’s eye.” From this we should understand that every created thing is like a beam in the soul’s eye, and creatures hinder divine union precisely because they are creatures.
Und dar umbe, wan diu sêle ein crêatûre ist, sô sol si sich werfen ûz ir selber und sol ûzer ir werfen alle heiligen und unser vrouwen, wan sie alle crêatûre sint. Und dar umbe sô sol si blôz bestên und undürftic wesen aller dinge. Sô kumet diu sêle in die einunge der heiligen drîvaltekeit. Ouch mac si sêliger werden, ob si volget der blôzen gotheit, und diu drîvaltekeit ist ein offenbârunge ir selber. In der blôzen gotheit dâ enist enhein werk: dar umbe wirt diu sêle alleine vollekomenlîche sêlic, daz sie sich wirfet in die wüesten gotheit, dâ noch werc noch bilde enist, daz si sich dâ verliese unde versenke in die wüestenunge, dâ si an ir selber ze nihte werde, daz si sich aller dinge alsô wêninc an neme, als si tête, dô si niht enwas. Sô ist si an ir selber tôt unde lebet in gote, unde swaz dâ tôt ist, daz wirt ze nihte. Alsô wirt diu sêle ze nihte, diu in der gotheit begraben wirt. Von disen liuten sprichet sant Paulus ‘ir sint tôt und iuwer leben ist verborgen mit Kristô in gote.’
Ez sint etlîche liute, die wênen, daz sie gewandelt haben in der drîvaltekeit, die noch nie ûzer in selben kâmen, want sie went sich selber ungerne lâzen, wan sie wellent haben als vil eigenes nutzes unde geniezunge unde süezekeit des herzen, des sie sich alles verzihen solten, mit gedenken unde mit begirde. Dise liute ensint niht volgêre unsers herren Jêsû Kristî, der dâ nie gesuochte süezekeit in allen sînen werken; wan er sprach selber ‘mîn sêle diu ist betrüebet unz ûf den tôt.’ Dâ meinde er sîne vil edelen sêle, er meinde ouch sîn lîplîch leben. Daz was betrüebet biz in den tôt, biz allez daz vollenbrâht wart, daz ze unseren sêlden hôrte, biz getœtet wart unser tôt. Biz in den tôt muoz unser sêle ouch betrüebet sîn, biz an uns getœtet wirt allez, daz dâ lebet eigenes willen und eigenes nutzes und alles willen. Alse diu sêle alsus getœtet wirt an dem lebenne irre begirde und ires eigenen nutzes und begraben wirt in gote, sô ist si allen crêatûren verborgen und unbekant, sô enkan si niemer mêre betrüebet werden.
And therefore, because the soul is a creature, she should cast herself out of herself, and she should cast out of herself all the saints and Our Lady, for they are all creatures. Therefore she should stand bare and be without need of all things. Then the soul comes into the union of the Holy Trinity. Yet she may become still more blessed if she follows the bare Godhead, and the Trinity is a revelation of itself. In the bare Godhead there is no work. Therefore the soul becomes perfectly blessed only by casting herself into the wilderness of the Godhead, where there is neither work nor image, so that she loses and sinks herself there in the wilderness, where she becomes nothing in herself, and concerns herself as little with all things as she did when she did not exist. Then she is dead in herself and lives in God, and whatever is dead there becomes nothing. Thus the soul becomes nothing when she is buried in the Godhead. Of these people Saint Paul says: “You are dead, and your life is hidden with Christ in God.”
There are some people who imagine that they have made their way into the Trinity who have never yet come out of themselves, for they are reluctant to let themselves go. For they wish to have much of their own profit and enjoyment and sweetness of heart, all of which they ought to renounce in thought and in desire. These people are not followers of our Lord Jesus Christ, who never sought sweetness in any of his works. For he himself said: “My soul is sorrowful unto death.” By this he meant his very noble soul, and he also meant his bodily life. It was sorrowful unto death, until everything was accomplished that belonged to our blessedness, until our death was killed. Our soul too must be sorrowful unto death, until everything in us that lives from our own will, our own profit, and every will of our own is killed. When the soul is thus killed with respect to the life of her desire and her own profit and is buried in God, then she is hidden and unknown to all creatures, and then she can never again be troubled.
Nû merkent, war an man süle bekennen, wenne man sî gezogen in die heiligen drîvaltekeit. Daz êrste: daz ir gegeben wirt von dem anblicke des heiligen geistes, daz an ir vertilget wirt alle ir schulde und verruochet ir selbes und alles dinges. Daz ander, daz si enpfâhet von der gotheit, daz ist diu êwige wîsheit des vaters, bekantnüsse und underscheit aller dinge; sô wirt ir benomen dunken unde wênen unde gelouben, wan si ist komen ze der wârheit, unde swaz si vor gloubte unde bekante an allen worten und bewîsungen, swaz ir bezeichnet wirt, ez sî von den menschen oder von dem geiste, dar umbe endarf si niemanne vrâgen, alse etlîche, die der wârheit niht enpfâhent: swenne si in geoffenbâret wirt diu ûter wârheit, sô wellent sie ez begrîfen mit menschlichen sinnen, daz über aller engele verstantnüsse ist. Dar umbe sô vrâgent sie ander liute unde bringent sie innen für mit groben sinnen, als sie ez enpfangen habent, sô vernement ez die jenen grobelîche, als sie ez von disen hœrent, unde jehent denne, ez sî unreht und enmüge niht bestân an kristanem gelouben unde habent ez für unreht, unde wânent, daz ez sî für daz siz habent, wan sie ez niht erkennent. Dar ane sint sie betrogen.
Ouch enpfâhet diu sêle, diu mit der wârheit gezogen wirt in die heiligen drîvaltekeit, in eime ougenblicke von des vaters kraft unde mugentheit, daz ir mügelich wirt elliu dinc ze tuonne. Diz sprichet ouch sant Paulus ‘ich vermac elliu dinc in dem, der mich sterket.’ Sô enw ürket diu sêle niht, sô enbekennet si ouch, sô enminnet si ouch niht, wan got der würket in ir unde bekennet sich in ir. Daz sprichet ouch Jeremias ‘ir sint wêrlich göte dar an, daz ir got bekennent unde minnent.’ Zuo dirre wârheit helfe uns got. Amen.
Now take note of how one may know when one has been drawn into the Holy Trinity. The first is that through the regard of the Holy Spirit it is given to her that all her guilt is destroyed and that she disregards herself and all things. The second thing that she receives from the Godhead is the eternal Wisdom of the Father, knowledge and distinction of all things. Then supposing, imagining, and believing are taken from her, for she has come to the truth. And whatever she previously believed and knew through all words and demonstrations, whatever is signified to her, whether by human beings or by the spirit, concerning this she need ask no one. This is unlike some who do not receive the truth. When the utter truth is revealed to them, they wish to comprehend with human senses what is above the understanding of all angels. Therefore they ask other people and present it to them beforehand through coarse senses, just as they themselves have received it. Then those others understand it coarsely, just as they hear it from these people, and declare that it is wrong and cannot stand with Christian faith. They regard it as wrong and imagine that it lies beyond what they possess, because they do not recognize it. In this they are deceived.
The soul that is drawn with the truth into the Holy Trinity also receives in a single moment from the Father’s power and might that all things become possible for her. Saint Paul also says this: “I can do all things in him who strengthens me.” Then the soul does not work; neither does she know, nor does she love. Rather, God works in her and knows himself in her. Jeremiah also says this: “You are truly gods in this, that you know and love God.” May God help us to this truth. Amen.
2
Vado ad eum, qui misit me (Joh. XVI, 5.). ‘Ich gên zuo dem, der mich gesant hât.’ Disiu wort hânt drîerleie sin. Zem êrsten mâle hât Kristus zuo sîme vater gangen in sîner menscheit. Zem andern mâle sô hât diu sêle Kristî gangen in dem liehte der gnâden. Zem dritten mâle sô hât diu sêle Kristî gangen in sîner gotheit.
2
Vado ad eum, qui misit me (John XVI, 5). “I go to him who sent me.” These words have three meanings. First, Christ went to his Father in his humanity. Second, the soul of Christ went in the light of grace. Third, the soul of Christ went in his Godhead.
Von den worten haltent einen sin Thomas, Origenes, Damascênus und Richardus und ich halte ez mit in. Wir sprechen, daz Kristus gangen habe des êrsten in sîner menscheit durch unser menscheit, daz ist: er hât erkant alle unser zuovallende gebresten, wan er hât durchgangen alle crêatûre unde hât die crêatûre gesetzet under den menschen unde diu menscheit Kristî hât unser menscheit genomen über alle crêatûre unde hât unser natûre gefüeret über alle engelische natûre in der einikeit, daz got unde mensche ein ist. Diu menscheit Kristî hât ouch gangen mit ir selber âne hindernüsse aller crêatûre, wan er hât alleine stêtelîche in allen puncten der zît die tugent erfüllet.
Zem andern mâle hât diu sêle Kristî âne mitel gangen in dem liehte der gnâden. Nû hât diu sêle Kristî vierleie gâbe enpfangen in dem liehte der gnâden, die Mariâ, sîn muoter, noch nie kein heilige enpfangen hât. Diu êrste gâbe der sêle Kristî was diu wîsheit, in waz endes er enden solle. Diu ander gâbe was, daz sîn sele die erkantnüsse enpfienc, wan si âne mitel tugent erfüllen solte. Diu dritte gâbe was, daz diu sêle Kristî enpfienc, daz si in allen irn werken unwandelbêre was. Diu vierde gâbe was, daz si kein werc nie worhte âne die tugent der minne gotes.
Thomas, Origen, Damascene, and Richard hold one interpretation of these words, and I hold it with them. We say that Christ first went in his humanity through our humanity, that is, he knew all our accidental defects. For he passed through all creatures and placed the creatures beneath the human being, and the humanity of Christ raised our humanity above all creatures and led our nature above every angelic nature into the unity in which God and the human being are one. The humanity of Christ also proceeded in itself without hindrance from any creature, for at every point of time he continually fulfilled virtue.
Second, the soul of Christ went without means in the light of grace. Now the soul of Christ received four kinds of gifts in the light of grace that Mary, his mother, and no saint ever received. The first gift of the soul of Christ was wisdom concerning the end in which he was to end. The second gift was that his soul received knowledge, for she was to fulfill virtue without means. The third gift that the soul of Christ received was that she was immutable in all her works. The fourth gift was that she never worked any work without the virtue of the love of God.
Zem dritten mâle sô hât diu sêle Kristî gangen in sîner gotheit, daz ist: er gie durch daz persônliche eigen des êwigen wortes, wan diu êwige persône ist ein weselich enthalt menschlicher natûre. Er hât ouch gangen den wec der drîer persône, under den er diu ein persône ist, unde hât in sîme persônlîchen eigen gangen ze natûrlîchem eigen in der vernünftikeit ir beider persône. Er hât ouch gangen in dem werke der persône des heiligen geistes, wan diu würket daz werc der einikeit menschlîcher natûre unde götlîcher persône.
Von dem, daz Kristus sprach ‘ich gên zuo dem, der mich gesant hât’, sprichet Linconiensis unde meister Heinrich Augustinensis, waz er mit dem gên gemeinet habe. Zuo dem spriche ich mit Thomâ unde Gilbertô: er hât mit den worten gemeinet, als ob er gesprochen hête: ich gên iuch frî ze machen von allem dem, dar in ir gesetzet sît von dem übervarn Âdâmes; ich frîe iuch von allen banden aller crêatûre; ich gên in mîner erkantnüsse zuo dem, der mich gesant hât, daz ich iuch âne mitel zuo im bringe; ich gên den wec mîns natûrlîchen eigens, ich gên den wec mîner hêrschaft, in deme ich mir daz alleine behalten hân, dar inne kein crêatûre nie kein gemeine gewan. Er ist gangen wesentliche unde natûrlîche unde hât gangen ze offenbâren durch sîn persônlîchez eigen daz wesen unde daz leben aller crêatûre mit underscheide; wan die persône sint got in ir persônlîchen gotheit nâch irre natûre einikeit.
Third, the soul of Christ went in his Godhead, that is, he went through the personal ownness of the eternal Word, for the eternal Person is an essential containment of human nature. He also went the way of the three Persons, among whom he is one Person, and in his personal ownness he went to the natural ownness in the intellect of both Persons. He also went in the work of the Person of the Holy Spirit, for the Holy Spirit works the work of the unity of human nature and the divine Person.
Concerning Christ’s words, “I go to him who sent me,” Linconiensis and Master Henry the Augustinian speak of what he meant by this going. Concerning this I say with Thomas and Gilbert that by these words he meant as though he had said: I go to make you free from everything into which you have been placed through Adam’s transgression. I free you from all bonds of all creatures. In my knowing I go to him who sent me, so that I may bring you to him without means. I go the way of my natural ownness. I go the way of my sovereignty, in which I have reserved to myself alone that in which no creature ever gained any share. He went essentially and naturally, and went to reveal through his personal ownness the being and life of all creatures with distinction, for the Persons are God in their personal Godhead according to the unity of their nature.
Wider daz ist ein frâge, obe diu natûre der persône sî oder obe diu persône der natûre sî? In dem ist daz gewizzest, daz diu natûre der persône sî ze offenbârende die fruht ir eigen natûre. Diu sêle gêt ouch zem vater. Des êrsten in einem stêten willen, sich mit der natûre niht mêr ze bekümbern âne die gegenwürtikeit des bildes Kristî. Zem andern mâle gêt si in einer volkomenheit, gote genuoc ze sîn in allem dem, dar zuo er in ziuhet. Zem dritten mâle gêt si in eime süezen gesmacke götlîcher minne, in dem ir lîden niht lîden enist.
Kristus hât ûf gevarn in den himel unde hât geêret sîne menscheit unde hât sî genomen von der zît unde hât sî gesetzet in êwikeit. Er hât ouch sîne sêle ûf gefüeret unde hât sich ir wesentliche geben, als er ie offenbâr was weselich in sîn selbes werken. Diu sele ist ouch ûf gevarn unde hât gevlogen mit den vedern der tugenden, daz ist mit wîsheit, mâze, sterke unde gerehtikeit, wan mit den vier tugenden hât diu sêle über die zît gevlogen und über alle crêatûre, die in der zît sint. Si hât ouch gevlogen in den driu götlîchen tugenden, daz ist geloube, hoffenunge unde minne, unde ruowet in der minne, diu got ist, dâ man siht vater, sun unde den heiligen geist.
Against this a question arises: does the nature belong to the Person, or does the Person belong to the nature? What is most certain in this is that the nature belongs to the Person in order to reveal the fruit of its own nature. The soul also goes to the Father. First, in a steadfast will, no longer to concern herself with nature apart from the presence of the image of Christ. Second, she goes in a perfection in which she is sufficient to God in everything to which he draws her. Third, she goes in a sweet savor of divine love, in which her suffering is no suffering.
Christ ascended into heaven and honored his humanity, and took it out of time and set it in eternity. He also raised up his soul and gave himself to her essentially, just as he was always essentially manifest in his own works. The soul also ascended and flew with the feathers of the virtues, namely wisdom, temperance, fortitude, and righteousness. With these four virtues the soul flew above time and above all creatures that are in time. She also flew in the three divine virtues, namely faith, hope, and love, and rests in love, which is God, where one sees the Father, the Son, and the Holy Spirit.
Über daz sol man wizzen, daz drîerleie menschen got sehent. Die êrsten sehent in in dem gelouben und wizzent niht mêr von gote dan als vil sie in mit underscheide ûz nement. Die andern erkennent got in dem liehte der gnâde, aber niht mêr dan als vil er in genuoc ist nâch irm begern, als er in gît süezikeit, andâht und innikeit und anderiu solichiu dinc, diu von sîner gâbe vliezent. Die dritten sehent in in eime götlîchen liehte.
Die junger Kristî sâhen got als er in genuoc was nâch irm begern, aber sie sâhen in niht nâch dem und er in lust was ze minnen. Dar umbe sprach Philippus zuo Jêsû ‘herre, zeige uns den vater, sô genüeget uns’, als ob er sprêche: herre, zeige uns dich selber als dû bist über alle crêatûre und ein înganc in die sêle âne mitel, die dû natûrende bist nâch ir natûrlîcher eigenschaft. Dô sprach Jêsus ‘wer mich siht, der siht mînen vater’, und ist als ob er sprêche: wer mich siht unwandelbêren, als ich in lust gegen den bereit bin, die mich leidigent, als hinz den, die sich erzeigent mich ze erfröuwen, unde wer mich siht, als ich ein înganc bin in die sêle âne mîne menscheit, der siht mînen vater, als er würkende ist in persônlîcher mehtikeit und ich in persônlîcher wîsheit und der heilig geist in persônlîcher güetikeit: wan wer got hât, der hât sie alle drîe in eime wesen irre natûre.
Beyond this one should know that three kinds of human beings see God. The first see him in faith and know no more of God than insofar as they apprehend him with distinction. The second know God in the light of grace, but no further than insofar as he satisfies them according to their desire, as he gives them sweetness, devotion, inwardness, and other such things that flow from his gift. The third see him in a divine light.
The disciples of Christ saw God insofar as he satisfied them according to their desire, but they did not see him according to the delight with which he was to be loved by them. Therefore Philip said to Jesus: “Lord, show us the Father, and that is enough for us,” as though he were saying: Lord, show us yourself as you are above all creatures and as an entrance into the soul without means, you who give nature to her according to her natural property. Then Jesus said: “Whoever sees me sees my Father,” as though he were saying: whoever sees me as immutable, as I am equally ready in love toward those who cause me suffering as toward those who show themselves to give me joy, and whoever sees me as I am an entrance into the soul without my humanity, sees my Father as he works in personal might, and me in personal wisdom, and the Holy Spirit in personal goodness. For whoever has God has all three in the one being of their nature.
Der herre sprach ouch ze sînen jungern ‘ez fürdert iuch, daz ich von iu gên, wan die wîle ich bî iu bin, sô enmac der heilige geist zuo iu niht komen.’ Mit den worten trôste sie der herre an dem antlâztage nâch dem âbent ezzen, wan er weste wol, daz sie betrüebet wâren, dô sie verstuonden, daz er sich von in scheiden wolte, wan der herre enmac niht lange lîden, daz sîn minner betrüebet sint. Unt dar umbe, daz diu vorhte pînlîch ist, sô mac si die minne niht lîden, wan sô man an der minne ie mê zuo nimt, sô man an der vorhte ie mê abe nimt. Aber an dem anevange der bekêrunge sô gêt diu vorhte zuo der sêle, als diu âle durch den schuoch gêt, daz der drât hin nâch gên müge; alsô gêt diu vorhte vor in daz herze umbe die sünde, diu dar nâch von der minne verjaget und ûz getriben wirt.
Und an den worten, die der herre zuo sînen jungern sprach ‘ich gên iu ze bereiten die stat’, sol man zwêne nütze merken, die er uns an sîner himelvart erzeiget hât. Der êrste ist, daz diu sêle von natûre zem himel geschaffen ist unt daz got ir rehtiu erbestat ist. Wan got hât alleine die sêle âne underscheit beschaffen mügen, alsô daz nieman weiz, waz si ist, unde si wirt doch ein lieht geheizen, wan als sich der sunne lieht mit sîme schîne ûf alle crêatûre ergiuzet, alsô ist diu sêle âne underscheit ûz dem götlîchen liehte beschaffen, als sant Augustinus sprichet: diu sêle ist von gote beschaffen unde gêt wider ze gote und umbe daz enmac si niendert ruowe haben dan in ime. Diu sêle ist ein geist und ist nâch gote gebildet unde zuo im gefüeget als ein geist zem andern. Die meister gelîchent die sêle ouch dem fiure, daz daz hoehste ist an sîme wesen unde daz kreftigist an sînen werken, wan ez enhât niht ruowe, unz daz ez den himel berüeret. Dar umbe ist daz fiur umbe alliu elemente und ist verre wîter unde hoeher dan luft, wazzer und erde, unde besliuzet sie alle in sich, unde ist dem himel aller nêhest unde loufet mit im umbe unde der luft volget ein teil dar nâch dar umbe, daz er gröber ist, unt daz wazzer ist noch gröber und enmac niht volgen unde rinnet nâch. Unt dar umbe heizet diu sêle ein fiur, daz si gote mit der begirde nâch volget, als daz fiur dem himel, und enmac niendert ruowe hân dan in ime. Diu sêle heizet ouch ein vanken götlîcher oder himlischer natûre und daz füeget sich wol zuo den worten, daz diu sêle von natûre ze dem himele gehoere. Wan swâ der erde grunt hin vellet, nâch dem vellet daz ertrîche allez, wan der grunt bewîset dâ mite, daz dâ selbes der erde ruostat ist; alsô bewîset der vanken, der von dem fiure vert, daz des fiures ruostat dâ ist.
The Lord also said to his disciples: “It is profitable for you that I go away from you, for as long as I am with you, the Holy Spirit cannot come to you.” With these words the Lord comforted them on the day of his departure after the evening meal, for he knew well that they were troubled when they understood that he wished to depart from them. For the Lord cannot long endure that those who love him should be troubled. And because fear is painful, love cannot endure it, for the more one increases in love, the more one decreases in fear. But at the beginning of conversion fear enters the soul as an awl passes through a shoe so that the thread may follow after it. Thus fear goes first into the heart on account of sin, and afterward it is chased away and driven out by love.
And in the words that the Lord spoke to his disciples, “I go to prepare the place for you,” one should take note of two benefits that he showed us in his ascension. The first is that the soul is by nature created for heaven and that God is her rightful inheritance and place. For God alone was able to create the soul without distinction, so that no one knows what she is. And yet she is called a light, for just as the light of the sun pours itself with its radiance upon all creatures, so the soul is created without distinction from the divine light. Saint Augustine says: the soul is created by God and goes back again to God, and therefore she can have rest nowhere but in him. The soul is a spirit and is imaged after God and joined to him as one spirit to another. The masters also liken the soul to fire, which is highest in its being and most powerful in its works, for it has no rest until it touches heaven. Therefore fire surrounds all the elements and is far wider and higher than air, water, and earth, and encloses them all within itself. It is nearest to heaven and runs around with it. The air follows it in part because it is coarser, while water is still coarser and cannot follow but runs after it. Therefore the soul is called a fire because she follows God with desire as fire follows heaven and can have rest nowhere but in him. The soul is also called a spark of divine or heavenly nature, and this fits well with the words that the soul by nature belongs to heaven. For wherever a clod of earth falls, all the earth tends toward that place, for the clod thereby shows that the resting-place of earth is there. Thus the spark that goes forth from fire shows that the resting-place of fire is there.
Nû hân wir einen vanken gên himel gesant, daz ist diu sêle Jêsû Kristî; diu bewîset uns, daz aller sêle ruostat niendert ist dan in dem himele, dâ si hin gehoeret. Aber des lîbes ruostat, der von den vier elementen gemachet ist, der ist von natûre ûf der erden, unde diu zwei hât got mit einander alsô vereinet, daz sie êweclîche bî einander belîben müezen: daz ist sêle unde lîp nâch irm verdienen. In deme hât got einen wîsen rât funden und ist selber mensche worden und ist mit eigener kraft gên himel gevarn, unde diu ruostat Jêsû Kristî ist in der einunge sîns vaters. Wan als got ist drîvaltig an der persône und einig in der natûre, und ein wesen unde leben gemeine hânt, alsô hât unser herre Jêsus Kristus die stat unsers wesens unde lebens bereitet êweclîche ze sîn in götlîcher einunge.
Der ander nutz, den uns der herre Jêsus Kristus an sîner himelvart bewîset hât, ist, in welcher mâze wir uns dar zuo bereiten süllen, daz wir hin nâch komen, als er sprichet ‘ich gên iu ze bereiten die stat.’ Wan als diu sêle von dem vier dingen ein lieht, ein geist, ein fiur und ein vanken heizet götlîcher unde himlischer natûre, alsô süllen wir mit vier dingen bereitet werden. Wan sô Moyses den brennenden busch wolte sehen ûf dem berge Sînaî, dô hiez in got sîne schuoch abe ziehen, an dem uns vier lêre bewîset sint.
Now we have sent a spark into heaven, namely the soul of Jesus Christ. She shows us that the resting-place of every soul is nowhere but in heaven, where she belongs. But the resting-place of the body, which is made from the four elements, is by nature upon the earth. God has united these two with one another so completely that they must remain together eternally, namely soul and body according to their deserving. In this God found a wise counsel and himself became human and ascended into heaven by his own power, and the resting-place of Jesus Christ is in the union of his Father. For just as God is threefold in the Persons and one in nature, and they have one being and life in common, so our Lord Jesus Christ has prepared the place for our being and life to be eternally in divine union.
The second benefit that the Lord Jesus Christ showed us in his ascension is the manner in which we should prepare ourselves so that we may follow after him, as he says: “I go to prepare the place for you.” For just as the soul is called, according to these four things, a light, a spirit, a fire, and a spark of divine and heavenly nature, so we should be prepared through four things. For when Moses wished to see the burning bush on Mount Sinai, God commanded him to take off his shoes. In this four teachings are shown to us.
Diu êrste ist an Moysi unde bediutet als der von wazzer genomen ist, alsô süllen wir genomen werden von der unstêtikeit unde von dem sturme der welte fluzes. Zem andern mâle süllen wir unser vihelîche sinne mit irm bewegungen zesamene trîben an die geistlîchen und allerhoehsten krefte der sêle. Wan ez sî denne, daz diu sêle von zîtlîchen dingen ze himelischen erhaben werde, anders der heilige geist enmac in sî niht komen, sîniu werc in ir ze würkenne. Wan alliu werc, diu got würket, diu würket er in dem geiste, unt dar umbe, daz diu zîtlîchen unordenlîchen dinc ein hindernüsse sint götlîches influzes, sô sprach der herre zuo sînen jungern ‘ez fürdert iuch, daz ich von iu gên’, wan sîne junger minneten in als einen toetlîchen menschen, unde wie wol er daz edeleste guot was, daz got beschaffen hât unde werden mohte, nochdanne was er sînen jungern ein hindernüsse mit sîner lîplîchen gegenwürtikeit; wie vil mêr sint uns denne niht diu zîtlîchen groben dinc ein hindernüsse? Dar umbe muoz diu sêle über sich erhaben werden und über dise zît, wil si, daz got sîniu werc in ir würke. Wan wie wol wir diu werc götlîcher minne sehen und erkennen, sô enmügen wir doch in dem lîchamen volkomenlîchen dar zuo niht komen, als Moyses zuo dem brinnenden buschen niht komen mohte. Dar umbe süllen wir unser leben in solicher ordenunge hân, daz wir nâch der zît zuo Kristô unserm herren komen mügen. Wan dô die junger verstuonden, daz der herre von in gên wolte, dô sprach er ‘ez fürdert iuch, daz ich von iu gên? wan gên ich von iu niht, sô enmügent ir den heiligen geist niht enpfâhen;’ Unt dâ von werdent drîerleie menschen gehindert.
Die êrsten sint die sünder, die sich durch daz brûchen der crêatûre nâch irm luste wider got an ir sêle sêlikeit hindernt. Unde soliche menschen werdent irre an dem wege gotes. Von den sprichet sant Augustînus: die sint verfluochtet, die an dem wege gotes irre gênt. Von den enwil ich hie niht mêr reden, wan sie volgent irm vihelîchen sinne, mit deme sie sich von gote kêrênt. Ez sint ouch etelîche, die ze vil lustes ân ir nôtdurft an ûzern dingen suochent. Wider die selben sprichet der herre Jêsus ‘wer sîne sêle minnet, der verliuset sî (daz sint die irs lîbes lust ze vil minnent, die verliesent ir sêle) unde wer sîne sêle hazzet, der behaltet sî’ (daz sint die ir unordenlîchem luste niht envolgent).
The first is shown in Moses, whose name signifies one taken from the water. Thus we should be taken out of the instability and the storm of the world’s flowing. Second, we should gather our animal senses with their movements into the spiritual and very highest powers of the soul. For unless the soul is raised from temporal things to heavenly things, the Holy Spirit cannot come into her to work his works in her. For all works that God works, he works in the spirit. And because temporal and disordered things are a hindrance to divine inflowing, the Lord said to his disciples: “It is profitable for you that I go away from you.” For his disciples loved him as a mortal human being, and although he was the noblest good that God had created or could create, nevertheless through his bodily presence he was a hindrance to his disciples. How much more, then, are temporal and coarse things a hindrance to us? Therefore the soul must be raised above herself and above this time if she wishes God to work his works within her. For although we see and know the works of divine love, we cannot come to them perfectly in the body, just as Moses could not come to the burning bush. Therefore we should order our life in such a way that after time we may come to Christ our Lord. For when the disciples understood that the Lord wished to depart from them, he said: “It is profitable for you that I go away from you, for if I do not go away from you, you cannot receive the Holy Spirit.” And three kinds of people are hindered from this.
The first are sinners who hinder the blessedness of their souls by using creatures according to their pleasure against God. Such human beings go astray on God’s way. Of them Saint Augustine says: “Cursed are those who go astray on God’s way.” Of these I will say no more here, for they follow their animal senses, through which they turn themselves away from God. There are also some who seek too much pleasure in outward things beyond what is necessary for them. Against these the Lord Jesus says: “Whoever loves his soul loses it,” that is, those who love the pleasure of their body too much lose their soul, “and whoever hates his soul preserves it,” that is, those who do not follow their disordered pleasure.
Zem andern mâle werdent vil guote menschen an den siben sacramenten gehindert. Sacramentum sprichet bezeichnunge, unt dar umbe, wer alleine mit luste an der bezeichnunge belîbet, der enkumt niht zuo der inwendiger wârheit, wan die siben heilikete wîsent uns zuo der einigen wârheit. Wan êlich leben ist ein bezeichnunge der einikeit götlîcher unde menschlîcher natûre unde der einunge, die got mit der sêle hât. Unde wer alleine an der bezeichnunge belîbet, der hindert sich an der êwigen wârheit. Wan daz enist niht ein reht êlîchez leben, sô man unde wîp irn ûzern sinnen volgent unde lebent nâch ir fleisches luste; sunder daz heizet ein êlich leben, daz man halte diu gebot der ê unde die siben zît unde diu werc der barmherzikeit.
Zem dritten mâle hindernt sich etlîche guote menschen, daz sie der bîhte unde riuwe ze vil anehangent mit der bezeichnunge unde flîzent sich niht ze komen ze der lûtern wârheit. Wider die sprichet der herre Jêsus ‘wer gewaschen ist, der bedarf niht mêr dan die füeze ze waschen’, daz ist: wer sich eines mit lûterer riuwe unde bîhte weschet, der bedarf sîne alte sünde niht mêr bîhten, sunder er sol die füeze sîner begirde waschen unde sol sîne gewizzen umbe die niuwen sünde in der bîhte reine machen. Alsô hindernt sich ouch vil guoter menschen an geistlîcher volkomenheit, sô sie mit irs lîbes luste alleine belîbent ûf der menscheit Kristî. Wan mit den worten, diu der herre zuo sînen jungern sprach ‘ez fürdert iuch, daz ich von iu gên’, hât er sie niht alleine gemeinet, sunder ouch alle die sîne junger wellent werden ze hôher volkomenheit, den ist sîn menscheit ein hindernüsse, ob sie mit luste âne götlîche betrahtunge alleine dar ûf stênt. Wan man sol gote in allen sînen wegen volgen unde sol âne götlîche natûre ûf der menschlîchen natûre niht belîben.
Second, many good human beings are hindered by the seven sacraments. Sacramentum means “signification,” and therefore whoever remains with pleasure in the signification alone does not come to the inward truth, for the seven sacraments point us toward the one truth. Married life is a signification of the unity of divine and human nature and of the union that God has with the soul. Whoever remains only with the signification hinders himself from the eternal truth. For it is not a true married life when man and woman follow their outward senses and live according to the pleasure of their flesh. Rather, married life means that one keeps the commandments of marriage, the seven hours, and the works of mercy.
Third, some good human beings hinder themselves by clinging too much to confession and contrition in the signification and not striving to come to the pure truth. Against these the Lord Jesus says: “Whoever is washed needs nothing more than to wash his feet.” That is, whoever has once washed himself with pure contrition and confession need not confess his old sins again. Rather, he should wash the feet of his desire and make his conscience clean in confession concerning new sins. Thus many good human beings also hinder themselves from spiritual perfection when, with the pleasure of their body, they remain solely upon the humanity of Christ. For with the words that the Lord spoke to his disciples, “It is profitable for you that I go away from you,” he meant not only them, but also all who wish to become his disciples in higher perfection. For his humanity is a hindrance to them if they remain upon it solely with pleasure and without divine contemplation. For one should follow God in all his ways and should not remain upon human nature apart from divine nature.
Der herre Jêsus sprach ‘ich bin der wec, diu wârheit unt daz leben und nieman kumt zuo dem vater dan durch mich unde swer ze einer andern tür în gêt, der ist ein schâcher und ein diep.’ Er sprach ouch, er wêre niht von ime selber. Ouch hât diu êwige wîsheit gesprochen ‘der mich beschaffen hât, der ruowet in mîme gezelte und enist doch niht beschaffen.’ Wan Kristus ist diu geborn wîsheit unde gewalt des vaters. Diu wîsheit ist der sun unt diu güete der heilig geist, die einig an der natûre sint und underscheiden an den persônen. Unt daz gezelt, von dem diu wîsheit gesprochen hât, ist diu menscheit Jêsû Kristî, dar inne der vater mit dem sune unde mit dem heiligen geiste geruowet hât, die gelîch nâch der natûre sint unde got nâch den persônen. Und umbe daz süllen wir daz gezelt der menscheit Kristî alleine durch die einunge der gotheit ane beten. Wan der mensche ist wêrlîch got unde got ist mensche. Dar umbe süllen wir uns mit keiner crêatûre bekümbern danne mit Jêsû Kristô, der uns ein helfclîcher wec ist zuo sîme himlischen vater und âne den kein ander wec ist.
Unde wie wol wir uns nû von aller crêatûre abescheiden unde komen in den wec der wârheit, daz Jêsus Kristus ist, nochdenne sîn wir niht volkomen sêlic. Alsô: wie wol wir die götlîchen wârheit anschouwen, sô sî wir doch in dem niht, den wir beschouwen. Dar ûf sprichet sant Augustînus: kein sêle enmac ze gote komen, si gê denne âne alle crêatûre zuo im unde suoche in âne gelîchnüsse. Daz bewêrte Kristus, dô er sprach ‘wirf des êrsten den trâm ûz dînem ougen, sô mahtû die vesen ûz dînes bruoders ougen ziehen.’ Dâ bî sol man verstên, daz alliu zîtlîchiu dinc ein trâm in den ougen der sêle sint, diu sî an götlîcher einunge hindernt. Dar umbe sol sich diu sêle ûz ir selber werfen unde sol blôz aller crêatûre stên und undürftig aller dinge, sô mac si ze gote mit gelîcheit komen, der blôz und undürftig ist aller dinge unde âne materie zuo gêt; und mit dem kumt danne diu sêle êrste in die einunge der heiligen drîvaltikeit unde wirt volkomen sêlic, sô si sich in die wüesten der gotheit wirfet, dâ weder werc noch bilde inne ist, unde sich in dem flîzigen înwerfen alsô verliuset, daz si an ir selber ze nihte wirt unde sich aller dinge alse wêdic an nimt, als dô si niht enwas. Unde mit dem ist si an ir selber tôt unde lebet gote. Wan swaz tôt ist, daz wirt in dem grabe ze nihte. Alsô wirt diu sêle an ir selber ze nihte, diu in der wüesten gotheit begraben ist. Von solcher sprichet sant Paulus ‘ir sît tôt und iuwer leben ist mit Kristô in gote verborgen.’ Dar über sprichet Dionysius: in gote begraben werden enist niht anders dan ein übervart in ein unbeschaffen leben.
The Lord Jesus said: “I am the way, the truth, and the life, and no one comes to the Father except through me, and whoever enters by another door is a robber and a thief.” He also said that he was not from himself. Eternal Wisdom has also said: “He who created me rests in my tent,” and yet she is not created. For Christ is the born Wisdom and power of the Father. Wisdom is the Son and goodness is the Holy Spirit, who are one in nature and distinct in the Persons. And the tent of which Wisdom spoke is the humanity of Jesus Christ, in which the Father rested with the Son and with the Holy Spirit, who are equal in nature and are God in the Persons. Therefore we should worship the tent of Christ’s humanity solely because of the union of the Godhead. For the human being is truly God and God is human. Therefore we should concern ourselves with no creature except Jesus Christ, who is for us a helpful way to his heavenly Father, and apart from him there is no other way.
And although we now detach ourselves from every creature and come into the way of truth, which is Jesus Christ, nevertheless we are not yet perfectly blessed. Likewise, although we contemplate divine truth, we are still not in that which we contemplate. Concerning this Saint Augustine says: no soul can come to God unless she goes to him without all creatures and seeks him without likeness. Christ confirmed this when he said: “First cast the beam out of your eye, and then you may draw the speck out of your brother’s eye.” By this one should understand that all temporal things are a beam in the eyes of the soul, hindering her from divine union. Therefore the soul should cast herself out of herself and should stand bare of every creature and without need of all things. Then she may come to God in likeness, who is bare and without need of all things and proceeds without matter. Through this the soul first comes into the union of the Holy Trinity and becomes perfectly blessed when she casts herself into the wilderness of the Godhead, where there is neither work nor image, and loses herself so completely in this pressing casting-in that she becomes nothing in herself and concerns herself as little with all things as she did when she did not exist. Through this she is dead in herself and lives to God. For whatever is dead becomes nothing in the grave. Thus the soul becomes nothing in herself when she is buried in the wilderness of the Godhead. Of such people Saint Paul says: “You are dead, and your life is hidden with Christ in God.” Beyond this Dionysius says: to be buried in God is nothing other than a passage beyond into an uncreated life.
Diu übervart ist manigem bekantnüsse unbekant. Wan diu sêle ist an ir natûre alsô gestalt, wâ si niht enist, dâ ist si ganz, unde wâ diu natûre niht enist, dâ ist si ganz an eime ieglîchen glide, und alsô ist got an allen steten und in aller crêatûre, und allez, daz an der sêle lebet, daz enist niht anders dan got, und dar umbe sol si im alliu dinc lâzen unde sol von allen dingen abe gescheiden sîn, daz got niht enist, unde sol dekeine ruowe haben, unz daz si den unbeschaffenen got begrîfe. Des helf uns unser herre Jêsus Kristus, der alse hiute ist ûf gevarn unde sitzet ze der rehten hant des vaters, mit dem unde mit dem heiligen geiste er ein werc der gotheit ist. Âmen.
This passage beyond is unknown to many kinds of knowing. For the soul is so constituted in her nature that where she is not, there she is whole, and where nature is not, there she is whole in every individual member. Thus God is in all places and in every creature, and everything that lives in the soul is nothing other than God. Therefore she should leave all things to him and should be detached from all things that are not God, and should have no rest until she comprehends the uncreated God. May our Lord Jesus Christ help us to this, who on this day ascended and sits at the right hand of the Father, with whom and with the Holy Spirit he is one work of the Godhead. Amen.