Sermon 88 — Hail, full of grace, the Lord is with you!
Pfeiffer Sermon 88Middle High German + EnglishAbout this edition
Diz wort daz stât geschriben in dem êwangelîô unde sprichet zuo tiusche als vil ‘gegrüezet sîst dû, vol gnâden, unser herre ist mit dir! Der heilige geist sol von oben von dem obersten trône har nider komen in dich von dem liehte des êwigen vaters.’ Hie sint driu dinc ze verstânne. Daz êrste kleinheit der engelsche nâtûre; daz ander, daz er sich unwirdic bekante, daz er gotes muoter nemen solte; daz dritte, daz er irz niht alleine zuo sprach, mêr: daz er ez einer alsô grôzer schar, einer ieclîchen guoter sêle, diu gotes begert, zuo sprach.
Ich spriche: hête Mâriâ niht von êrste got geistlîche geborn, er enwêre nie lîplîche von ir geborn worden. Ein frouwe sprach zuo Kristô ‘sêlic ist der lîp, der dich truoc.’ Dô sprach Kristus ‘niht ist alleine der lîp sêlic, der mich truoc: sêlic sint die daz wort gotes hœrent unde daz behaltent.’ Ez ist gote werder, daz er geistlîche geborn werde von einer ieclîcher juncfrouwen oder guoten sêle denne daz er von Marien lîplîche geborn wart.
This word stands written in the Gospel and means in German: “Hail, full of grace, our Lord is with you! The Holy Spirit shall come down from above, from the highest throne, into you, from the light of the eternal Father.” Here three things are to be understood. The first is the littleness of the angelic nature. The second is that he acknowledged himself unworthy to name the Mother of God. The third is that he did not address this to her alone, but addressed it to a very great multitude, to every good soul that desires God.
I say: if Mary had not first given birth to God spiritually, he would never have been born bodily from her. A woman said to Christ: “Blessed is the womb that bore you.” Then Christ said: “It is not only the womb that bore me that is blessed. Blessed are those who hear the Word of God and keep it.” It is more precious to God that he be born spiritually from every virgin or good soul than that he was born bodily from Mary.
Har inne ist ze verstânne, daz wir sîn ein einig sun, den der vater êwiclîche geborn hât. Dô der vater gebar alle crêatûren, dô gebar er mich, und ich flôz ûz mit allen crêatûren unde bliep doch inne in dem vater. Zuo glîcher wîse, alse daz wort, daz ich nû spriche, daz entspringet in mir, zuo dem andern mâle sô ruowe ich ûf dem bilde, zuo deme dritten mâle sô spriche ich ez ûz und ir enpfâhent ez alle: nochdanne blîbet ez eigenlîche in mir. Alsô bin ich in dem vater blîben. In dem vater sint bilde aller crêatûren. Dise hôheit hât ein vernünftic bilde in gote. Ez ist niht alleine vernünftic, mêr: ez ist ein lûter vernunft. Daz aller meiste guot, daz got dem menschen ie getete. daz was, daz er mensche wart. Hie sol ich ein mêre sagen, daz wol hie zuo hœret. Ez was ein rîcher man und ein rîchiu frouwe; dô geschach der frouwen ein ungemach, daz si ein ouge verlôr, des wart si sêre betrüebet. Dô kom der herre zuo ir unde sprach ‘frouwe, wie sint ir sus betrüebet? ir sunt dar umbe niht betrüebet sîn, daz ir iuwer ouge verlorn hânt.’ Dô sprach si ‘herre, ich bin niht dar umbe betrüebet, daz ich mîn ouge verlorn hân: ich bin dar umbe betrüebet, daz mich daz dunket, daz ir mich deste minre liep sülent hân.’ Dô sprach er ‘frouwe, ich hân iuch liep.’ Dar nâch niht über lang dô stach er ime selben ein ouge ûz und kom zuo der frouwen unde sprach ‘frouwe, daz ir nû geloubet, daz ich iuch liep hân, sô hân ich mich iu glîch gemachet: ich hân nû ouch niht dan éin ouge.’
Die meistere sprechent: alle crêatûre würkent dar nâch, daz sie wellent geberen unde sich dem vater glîchen. Ein ander meister sprichet: ein ieclîch würkendiu sache diu würket alleine durch irs endes willen, daz sie rast unde ruowe in irme ende vinde. Diz ist der mensche, der künde gar kûme gelouben, daz in got sô liep hât, biz als lange daz got ime selber ein ouge ûz stach und an sich nam menschlîche nâtûre. Diz ist fleisch worden.
Here we are to understand that we are one only Son whom the Father has eternally begotten. When the Father begot all creatures, then he begot me, and I flowed forth with all creatures and yet remained within in the Father. It is just like the word that I am now speaking. It springs forth within me. Secondly, I rest upon the image. Thirdly, I speak it forth and you all receive it. Nevertheless, it properly remains within me. Thus I have remained within the Father. In the Father are the images of all creatures. This highness has an intellectual image in God. It is not merely intellectual, but is pure intellect. The greatest good that God ever did for the human being was that he became human. Here I shall tell a story that fits well with this. There was a rich man and a rich woman. Then a misfortune happened to the woman, so that she lost one eye, and she was greatly troubled by it. Then her husband came to her and said: “Lady, why are you so troubled? You should not be troubled because you have lost your eye.” She said: “Lord, I am not troubled because I have lost my eye. I am troubled because it seems to me that you will love me less because of it.” Then he said: “Lady, I love you.” Not long afterward he put out one of his own eyes and came to the woman and said: “Lady, so that you may now believe that I love you, I have made myself like you. I too now have only one eye.”
The masters say that all creatures work toward giving birth and becoming like the Father. Another master says: every active cause works solely for the sake of its end, so that it may find rest and repose in its end. So it is with the human being, who could scarcely believe that God loved him so greatly until God put out one of his own eyes and took human nature upon himself. This became flesh.
Unser frouwe sprach ‘wie sol diz geschehen’? Dô sprach der engel ‘der heilig geist sol von oben her nider komen in dich von dem obersten trône von dem vater des êwigen liehtes.’ In principio. Ein kint ist uns geborn, ein sun ist uns geben. Ein kint nâch kleinheit menschlîcher nâtûre, ein sun nâch der êwigen gotheit. Ein meister sprichet: alle crêatûre würkent nâch ir êrsten lûterkeit und nâch ir aller grœsten vollekomenheit. Fiur alse fiur brennet niht: ez ist als lûter und als kleinlîch, daz ez niht brennet; mêr: diu nâtûre des fiures diu brennet und giuzet in daz dürre holz sîne nâtûre und sîne clârheit nâch sîner aller hœhsten vollekomenheit. Alsus hât got getân. Er hât die sêle geschaffen nâch der aller hœhsten vollekomenheit unde hât in sî gegozzen alle sîne clârheit in der êrsten lûterkeit und ist er doch unvermischet bliben.
Nû merke! ich sprach niulîche an einer stat: dô got geschuof alle crêatûren und hête dô got niht vor geborn etwaz, daz ungeschaffen wêre, daz in sich getragen hête bilde aller crêatûren: daz ist der funke, der ist gote als nâhe, daz er ist ein einig ein ungescheiden unde daz bilde in sich treit aller crêatûren sunder bilde und über bilde.
Our Lady said: “How shall this happen?” Then the angel said: “The Holy Spirit shall come down into you from above, from the highest throne, from the Father of eternal light.” In principio. “A child is born to us, a Son is given to us.” A child according to the littleness of human nature, a Son according to the eternal Godhead. A master says: all creatures work toward their first purity and toward their greatest perfection. Fire as fire does not burn. It is so pure and so subtle that it does not burn. Rather, the nature of fire burns and pours its nature and its radiance into the dry wood according to its highest perfection. Thus God has done. He created the soul according to the very highest perfection and poured all his radiance into her in the first purity, and yet remained unmixed.
Now take note. I said recently in a certain place: when God created all creatures, if God had not first begotten something that was uncreated and that bore within itself the images of all creatures: this is the spark, which is so near to God that it is one single undivided One and bears within itself the image of all creatures without image and above image.
Ein frâge was gestern in der schuole under grôzen pfaffen. Mich wundert, sprach ich, daz nieman daz aller minste wort ergründen kan, unde frâgent ir mich, wan ich ein einig sun bin, den der himelischer vater êwiclîche geborn hât, ob ich dan êwiclîch sun sî gewesen? dô sprach ich: jâ und nein. Jâ ein sun: nâch dem, daz der vater mich êwiclîche geborn hât; unde niht sun: nâ der ungeborheit. In principio. Hie ist uns zuo verstênne geben, daz wir ein einig sun sîn, den der vater êwiclîche geborn hât ûz dem verborgen verstentnisse der êwigen verborgenheit, inne blîbende in dem êrsten beginne der êrsten lûterkeit, diu dâ ist ein fülle aller lûterkeit. Hie hân ich êwiclîche geruowet unde geslâfen in der verborgenen bekantnis des êwigen vaters, inne blîbende, ungesprochen. Ûz der lûterkeit hât er mich êwiclîche geborn sînen einbornen sun in daz selbe bilde sîner êwigen vaterschaft, daz ich vater sî und gebêre den, von dem ich geborn bin. Zuo glîcher wîs, als obe einer stüende vor eime hôhen berge und ruofte ‘bistû dâ?’ der gal und der hal ruofte wider ‘bistû dâ?’ Sprêche er ‘kum har ûz!’ der gal sprêche ouch ‘kum har ûz!’ Jâ der in dem liehte ein holz sêhe, dâ würde ein engel und würde vernünftic, unde niht alleine vernünftic, ez würde ein lûter vernunft, in der êrsten lûterkeit, diu dâ ist ein füllede aller lûterkeit. Alsus tuot got: er gebirt sînen einbornen sun in daz hœhste teil der sêle. In dem selben, daz er sînen sun gebirt in mich, sô gebir ich in wider in den vater. Daz enwas anders niht, denne daz got den engel gebar wider dem, daz er von der juncfrouwen geborn wart.
Ich dâhte (ez ist etwie manic jâr), ob ich gefrâget würde, wie ein iegelîch grasspinne der andern sô unglîch wêre, und ez geschach, daz ich sîn gefrâget wart, wie sie sô unglîch wêren. Dô sprach ich: wie alle grasspinnen sô gelîch sîn, daz ist noch wunderlîcher. Ein meister sprach: daz alle grasspinnen sô unglîch sint, daz kumt von der überflüzzikeit gotes güete, die er giuzet überflüzzeclîche in alle crêatûren, daz sîn herschaft deste mê geoffenbâret werde. Dô sprach ich: ez ist wunderlîcher, wie alle grasspinnen sô gelîch sint, unde sprach: wie alle engel in der êrsten lûterkeit sint alein, alsô sint alle grasspinnen in der êrsten lûterkeit alein, und alliu dinc sint alein.
Yesterday there was a question in the school among great clerics. I said: it amazes me that no one can fathom even the least word, and yet you ask me, since I am one only Son whom the heavenly Father has eternally begotten, whether I have then eternally been a Son. Then I said: yes and no. Yes, a Son, insofar as the Father has eternally begotten me; and not a Son, according to unbornness. In principio. Here we are given to understand that we are one only Son whom the Father has eternally begotten out of the hidden understanding of the eternal hiddenness, remaining within in the first beginning of the first purity, which is a fullness of all purity. Here I have eternally rested and slept in the hidden knowledge of the eternal Father, remaining within, unspoken. Out of this purity he has eternally begotten me as his only-begotten Son into that same image of his eternal Fatherhood, so that I may be Father and beget him from whom I am begotten. It is just as if someone stood before a high mountain and called out: “Are you there?” The echo and the resounding voice would call back: “Are you there?” If he said: “Come out here!” the echo would also say: “Come out here!” Indeed, if someone saw a piece of wood in that light, it would become an angel and become intellectual, and not merely intellectual, but it would become pure intellect in the first purity, which is a fullness of all purity. Thus does God. He begets his only-begotten Son in the highest part of the soul. In the very same act in which he begets his Son in me, I beget him back again into the Father. This was no different from God’s begetting the angel in relation to his being born of the Virgin.
I once wondered, many years ago, whether I might be asked how every blade of grass could be so unlike every other, and it happened that I was asked how they could be so unlike. Then I said: how all the blades of grass are so alike is still more wonderful. A master said that all the blades of grass are so unlike because of the superabundance of God’s goodness, which he pours superabundantly into all creatures so that his lordship may be revealed all the more. Then I said: it is more wonderful how all the blades of grass are so alike. And I said: just as all angels in the first purity are one, so all blades of grass in the first purity are one, and all things are one.
Ich gedâhte under wîlen, dô ich ûzwert gienc, daz der mensche in der zît dar zuo komen mac, daz er mac got twingen. Wêr ich hie oben und sprêche zuo im ‘kum her ûf’, daz wêre swêre. Mêr: sprêche ich ‘sitz hie niden’, daz wêre liht. Alsô tuot got. Swenne sich der mensche dêmuetiget, sô enmac sich got niht enthalten von sîner güete, ern müeze sich senken unde giezen in den dêmuetigen menschen, unde dem aller minsten gît er sich in dem aller meisten unde gît sich alzemâle. Daz got gît daz ist sîn wesen, unde sîn wesen ist sîn güete unde sîn güeti daz ist sîn minne. Allez leit unde liep kumt von minne.
Ich gedâhte under wegen, dô ich her solte gân, ich wolte niht her, ich würde doch naz von minne. Swenne ir naz sît worden, daz lâzen wir sîn. Liep und leit kumt von minne. Der mensche sol got niht vorhten. Etlîchiu vorhte ist schedelich. Daz ist ein rehtiu vorhte, der got vorhtet verliern. Der mensche sol got minnen, wan got minnet den menschen mit aller sîner hœhsten vollekomenheit. Diu meistere sprechent, daz alliu dinc wirkent dar nâch, daz sie wellent sich dem vater glîch geberen, unde sprechent: diu erde fliuhet dem himel, fliuhet si nider wert, sô kumt si nider wert zuo dem himel; fliuhet si ûfwert, sô kumt si zuo dem nidersten des himels. Diu erde mac dem himele niht enpfliehen: si fliehe ûf oder nider, der himel fliuzet in sî unde trücket sîne maht in sî unde machet sî fruhtbêr, ez sî ir liep oder leit. Alsô tuot got dem menschen: der ime wênet enpfliehen, er loufet ime in die schôz, wan im sint alle winkel offen. Got gebirt sînen sun in dir, ez sî dir liep oder leit, dû slâfest oder wachest, got tuot daz sîne. Daz der mensche des niht bevindet, daz ist des schult, daz sîn zunge mit dem unflâte der crêatûren ist belîmet und des salzes gotlîcher minnen niht enhât. Hêten wir die gotlîche minne, sô smahte uns got und alliu diu werk, diu got ie geworhte, und empfiengen alliu dinc von gote unde worhten alliu diu selben werk, diu er würket. In dirre glîcheit sîn wir alle ein einig sun.
I sometimes thought, as I was going out, that the human being can come in time to the point where he can compel God. If I were up here and said to him: “Come up here,” that would be difficult. But if I said: “Sit down here below,” that would be easy. Thus does God. When the human being humbles himself, God cannot withhold himself in his goodness. He must lower himself and pour himself into the humble human being, and to the least he gives himself in the greatest measure and gives himself altogether. What God gives is his being, and his being is his goodness, and his goodness is his love. All pain and all joy come from love.
I thought on the way, when I was to come here, that I did not want to come here, for I would become wet from love. When you have become wet, we shall leave that aside. Joy and pain come from love. The human being should not fear God. Some fear is harmful. The right fear is that one fears losing God. The human being should love God, for God loves the human being with all his highest perfection. The masters say that all things work toward giving birth and becoming like the Father. They say that the earth flees from heaven. If it flees downward, then downward it comes to heaven. If it flees upward, then it comes to the lowest part of heaven. The earth cannot escape heaven. Whether it flees upward or downward, heaven flows into it and impresses its power into it and makes it fruitful, whether it likes it or not. Thus does God with the human being. Whoever thinks that he can escape him runs into his lap, for every corner is open to him. God begets his Son in you whether you like it or not. Whether you sleep or wake, God does what is his to do. That the human being does not experience this is because his tongue is coated with the filth of creatures and does not have the salt of divine love. If we had divine love, then God and all the works God ever worked would have savor for us, and we would receive all things from God and work all the same works that he works. In this likeness we are all one only Son.
Got geschuof die sêle nâch sîner hœhsten vollekomenheit, daz si solte sîn ein geburt sîns einbornen suns. Wan er diz wol bekante, sô wolte er ûz gân ûzer sîner heimlîcher triskamer der êwigen veterlîcheit, in der er êwiclîche geslâfen hât und ûz gesprochen inne blîbende in dem êrsten beginne der êrsten lûterkeit. Dâ hât der sun ûf geslagen daz gezelt sîner êwigen glôrien und ist har ûz komen ûzer dem aller hœhsten, daz er wolte holen sîne friundin, die im der vater gemahelt hâte êwiclîche, daz er si wider brâhte in daz aller hœhste, ûz dem si komen ist. Her umbe gieng er ûz unde kom springende alse ein jungelinc und leit pîne von minne. Unde niht engienc er alsô ûz, er wolte wider în gân in sîne kamer, daz ist, in die stille tünsternisse der verborgenen vaterschaft. Daz er ûz gienc von dem aller hœhsten, dô wolte er în gân mit sîner briute und wolte ir offenbâren die verborgene heimlîche sîner verborgenen gotheit, dâ er ruowet mit ime selber und mit allen crêatûren.
In principio sprichet als vil als ein angenge alles wesens. Ez ist ouch ein ende alles wesens, wan der êrste begin ist dur des lesten endes willen. Jâ got selbe ruowet niht dâ, dâ er ist der êrste begin, mêr: er ruowet dâ, dâ er ist ein ende und ein rasten alles wesens, niht daz diz wesen dâ ze nihte werde, mêr: ez wirt dâ vollebrâht nâch sîner hœhsten vollekomenheit. Waz ist daz leste ende? Ez ist diu verborgenheit der tünsternisse der êwigen gotheit und ist unbekant unde wart nie bekant unde wirt niemer bekant. Got blîbet dâ inne ime selber unbekant, unde daz lieht des êwigen vaters hât dâ êwiclîche în geschinen unde daz dünsternisse begrîfet des liehtes niht. Daz wir zuo dirre wârheit komen, des helf uns die wârheit, von der wir gesprochen hân. Âmen.
God created the soul according to his highest perfection so that she should be a birth of his only-begotten Son. Because he knew this well, he wished to go forth from his secret treasury of eternal Fatherhood, in which he had eternally slept and, though spoken forth, remained within in the first beginning of the first purity. There the Son raised the tent of his eternal glory and came forth out of the very highest because he wished to fetch his beloved, whom the Father had eternally betrothed to him, so that he might bring her back into the very highest from which she had come. Therefore he went forth and came leaping like a young man and suffered pain from love. And he did not go forth without wishing to go back again into his chamber with his bride. This chamber is the silent darkness of the hidden Fatherhood. When he went forth from the very highest, he wished to go back in with his bride and wished to reveal to her the hidden secret of his hidden Godhead, where he rests with himself and with all creatures.
In principio means as much as “a beginning of all being.” It is also an end of all being, for the first beginning is for the sake of the final end. Indeed, God himself does not rest where he is the first beginning. Rather, he rests where he is an end and a rest of all being. This does not mean that being there becomes nothing. Rather, it is there brought to completion according to its highest perfection. What is the final end? It is the hiddenness of the darkness of the eternal Godhead, and it is unknown and never was known and never will be known. God remains there unknown in himself, and the light of the eternal Father has eternally shone into it, and the darkness does not comprehend the light. That we may come to this truth, may the Truth of which we have spoken help us. Amen.