Sermon 89 — Blessed is the womb that bore you and the breasts that nursed you
Pfeiffer Sermon 89Middle High German + EnglishAbout this edition
Man liset hiute in dem êwangelîô, daz ein frouwe, ein wîp, sprach zuo unserm herren ‘sêlic ist der lîp, der dich truoc, unde sêlic sint die brüste, die dich sougten.’ Dô sprach unser herre ‘wîp, dû sprichest wâr. Aber noch vil sêliger ist der mensche, der mîniu wort hœret unde diu behaltet.’ Nû merkent mit flîze diz wort, daz Kristus gesprochen hât: vil sêliger ist der mensche, der mîniu wort hœret unde sie behaltet, dan der lîp, der mich truoc unde die brüste, die mich sougten. Hête ich diz wort gesprochen, die liute möhte es wundern. Nû sprichet ez Kristus selber. Dar umbe muoz manz ime gelouben als der wârheit, wan Kristus ist diu wârheit. Nû merkent, waz er hœret, der gotes wort hœret. Er hœret Kristum geborn von dem vater in voller glîcheit des vaters mit angenomener unserr menscheit geeiniget an sîner persône, wâren got und wâren mensche, ein Kristus, und daz hœret der mensche alzemâle, der daz gotes wort hœret und ez behaltet in ganzer vollekomenheit.
Sant Gregorius schrîbet uns vier stücke, diu der mensche haben sol, der daz wort gotes hœret unde daz behaltet. Daz êrst ist, daz er sich selber getœtet haben sol an aller vleischlîcher bevindunge und al zergenclichiu dinc in ime getœtet habe und er ouch selbe tôt sî an allem dem, daz zergenclich ist. Daz ander ist, daz er genzlîch und alzemâle ûf erhaben sî in got mit bekantnisse, mit minne unde mit wârer ganzer innekeit. Daz dritte stücke ist, daz er nieman tuo diz ime leit wêre ob manz ime tâte. Daz vierde stücke ist, daz er milte sî an lîplîchen und an geistlîchen dingen, daz er daz allez milteclîche geben sol durch got. Manic mensche schînet geben unde gît doch in der wârheit niht. Daz sint die liute, die ir gâbe gebent den, dâ des guotes mê ist daz sie gebent denne sis selber hânt, dâ man sîn vil lîhte niht gert oder dâ man in etwaz dienet umbe ir gâbe oder ir wider etwaz gebe oder daz sie geêret wellen sîn. Dirre liute gâbe mag eigenlîcher heizen ein heischen dan ein geben, wan sie gent in der wârheit niht. Jêsus Kristus der was lidig und arm: in aller sîner gâbe, die er uns milticlîche geben hât, in den suohte er des sînen nihtes niht, mêr: er begerte alleine lop und êre des vaters und unser sêlikeit unde was lîdende unde gebende sich selben von rehter minne in den tôt.
One reads today in the Gospel that a woman said to our Lord: “Blessed is the womb that bore you, and blessed are the breasts that suckled you.” Then our Lord said: “Woman, you speak truly. But far more blessed is the human being who hears my words and keeps them.” Now take careful note of this word that Christ has spoken: far more blessed is the human being who hears my words and keeps them than the womb that bore me and the breasts that suckled me. If I had spoken this word, people might have wondered at it. But Christ himself speaks it. Therefore one must believe him as the Truth, for Christ is the Truth. Now take note of what one hears when one hears God’s Word. One hears Christ, born of the Father in the full likeness of the Father, united in his person with our assumed humanity, true God and true human being, one Christ. All this the human being hears who hears God’s Word and keeps it in complete perfection.
Saint Gregory writes of four things that the human being who hears God’s Word and keeps it should possess. The first is that he should have put himself to death with respect to every fleshly sensation, and should have put to death within himself all perishable things, and should himself be dead to everything that is perishable. The second is that he should be wholly and altogether raised up into God through knowledge, through love, and through true and complete inwardness. The third thing is that he should do to no one what would cause him pain if it were done to him. The fourth thing is that he should be generous in bodily and spiritual things, so that he gives all this generously for God. Many a human being appears to give and yet in truth does not give. These are the people who give their gift to those who possess more of the good that they give than they themselves possess, where their gift is perhaps not desired at all, or where someone serves them in some way on account of their gift, or gives them something in return, or where they wish to be honored. The gift of such people may more properly be called an asking rather than a giving, for in truth they do not give. Jesus Christ was free and poor. In every gift that he has generously given us, he sought nothing of his own. Rather, he desired only the praise and honor of the Father and our blessedness, and from true love he suffered and gave himself into death.
Swelich mensche nû geben wil dur got, der sol lûterlîche geben durch got und ensol niht meinen widergâbe noch zergencliche êre noch des sînen nihtes niht suochen denne alleine gotes lop und êre und sînes nêhsten helfe dur got, und alsô sol er ouch geistlich guot geben und sol noch dankes noch lônes von den menschen noch von gote geren dur des dienstes willen, mêr: alleine daz got gelobet werde. Alsô sol er lidig in der gâbe stân, als Kristus in allen sînen gâben ist. Der alsô gît, daz ist wêrlîche gegeben. Swer disiu vier stücke an im hât, der mag in der wârheit getrûwen, daz er gotes wort gehœret unt ouch behalten habe.
Diu heilige kristenheit biutet unserre frouwen grôz lob unde würdikeit dar umbe, daz si lîplich worden ist ein muoter Kristî; unde daz ist billich. Noch vil mêr lop und êre mac diu heilige kristenheit dem menschen bieten, der daz wort gotes gehœret unde behalten hât, wan er noch sêliger ist dan unser frouwe dâ von, daz si lîplich Kristî muoter ist, alse Kristus selber sprach. Alsus getân êre und âne zal mê enpfâhet der mensche, der daz wort gotes hœret und ez behaltet.
Whoever now wishes to give for God should give purely for God and should intend neither recompense nor perishable honor nor seek anything of his own, but only God’s praise and honor and help for his neighbor for God’s sake. And in the same way he should also give spiritual good and should desire neither thanks nor reward from human beings nor from God for the sake of his service, but only that God should be praised. Thus he should stand free in giving, as Christ is free in all his gifts. Whoever gives in this way truly gives. Whoever has these four things in himself may truly trust that he has heard God’s Word and has also kept it.
Holy Christendom offers Our Lady great praise and dignity because she bodily became the Mother of Christ, and rightly so. Yet holy Christendom may offer far more praise and honor to the human being who has heard God’s Word and kept it, for he is still more blessed than Our Lady insofar as she is bodily the Mother of Christ, as Christ himself said. Such honor, and immeasurably more, the human being receives who hears God’s Word and keeps it.
Driu stücke sulen wir nemen ûzer dem êwangelîô, von den wil ich iu predien. Daz ein ist: der gotes wort hœret und daz behaltet. Daz ander ist: daz weizenkorn envalle in die erde unde verderwe dar inne ze nihte, anders sô blîbet ez alleine. Vellet ez aber in die erden, sô bringet ez hundertveltic frühte. Daz dritte: daz Kristus sprach ‘nieman under der sunnen, die von wîbes lîbe ûf gestanden sint, enist grœzer denne Johannes baptiste.’ Nû lâze ich die lesten zwei unde rede von dem êrsten stücke.
Unde Kristus sprach ‘der daz wort gotes hœret, der ist sêlig, ob er ez behaltet.’ Nû merkent mit flîze disen sin. Der vater selber enhœret niht unde kennet niht noch ensprichet noch gebirt niht dan diz selbe wort, und in disem selben worte hœret unde bekennet unde gebirt der vater sich selber und ouch diz selbe wort, und alliu dinc unde sîne gotheit ze grunde unde sich selben nâch der nâtûre unde diz wort mit der selben nâtûre in einer andern persône. Eyâ, nû merkent die wîse diss sprechennes! Der vater sprichet vernünfticlîche in fruhtbêrikeit sîn eigen nâtûre alzemâle in sîme êwigen worte, niht von willen, als ein getât des willen. Swaz dâ wirt gesprochen oder getân von gewalt des willen, in der selben gewalt mag erz ouch wol lâzen, ob er wil. Alsô enist ez niht umbe den vater und umbe sîn êwig wort; mêr: er welle oder enwelle, er muoz diz wort sprechen unde geberen âne underlâz: wan ez ist mit dem vater als ein wurzel in aller der nâtûre des vaters nâtûrlich, alse der vater selber ist. Seht, har umbe sprichet der vater diz wort williclîche unde niht von willen, und nâtûrliche unde niht von nâtûre. In disen worten sprichet der vater mînen und dînen und eines ieclîchen menschen geist glîch deme selben worte. In dem selben sprechennne bistû und ich ein nâtûrlich sun gotes als daz selbe wort. Wan als ich ê sprach, daz der vater niht bekennet dan diz selbe wort und sich selben und alle gotlîche nâtûre und alliu dinc in disem selben worte und allez, daz er dinne kennet, daz ist glîch dem worte unde ist daz selbe wort nâtûrlich in der wârheit. Swenne dir der vater diz bekantnisse gît und offenbâret, sô gît er dir sîn leben unde sîn wesen und sîne gotheit alzemâle wârlîche in der wârheit. Der lîplich vater teilet sîme kinde mîle sîne nâtûre unde niht sîn leben noch sîn wesen, wan daz kint hât ein ander leben und wesen dan der vater selber habe. Daz bewîsent sie dar an. Der vater mac sterben unde daz kint leben, oder daz kint mac sterben unde der vater leben. Hêten aber sie beide éin leben und éin wesen, sô müeste daz von nôt sîn, daz sie beide mit einander müesten leben oder sterben, wan ir beider leben unde wesen daz wêre ein. Und alsô enist ez niht umbe den himelschen vater und umbe sînen sun. Har umbe ist ir ieclîcher dem andern frömde unde sint geteilet von einander an lebenne und an wesenne. Nim ich fiur von einer stat unde legez an ein ander stat, sô ist ez doch geteilt als ez fiur ist: wan diz mac brennen und jenz leschen oder diz mac leschen unde jenz brennen. Har umbe enist ez weder ein noch êwic.
We should take three things from the Gospel, and concerning these I wish to preach to you. The first is: whoever hears God’s Word and keeps it. The second is: unless the grain of wheat falls into the earth and perishes there into nothing, it remains alone. But if it falls into the earth, it bears a hundredfold fruit. The third is that Christ said: “Among those born of women, no one under the sun is greater than John the Baptist.” Now I leave aside the last two and speak of the first.
And Christ said: “Whoever hears the Word of God is blessed, if he keeps it.” Now take careful note of this meaning. The Father himself hears nothing and knows nothing and speaks nothing and begets nothing but this same Word. And in this same Word the Father hears and knows and begets himself, and also this same Word, and all things, and his Godhead thoroughly, and himself according to his nature, and this Word with that same nature in another Person. Ah, now take note of the manner of this speaking. The Father intellectually speaks his own nature altogether in his eternal Word in fruitfulness, not by will, as an act of the will. Whatever is spoken or done through the power of the will, through that same power one may also refrain from doing, if one wills. It is not so with the Father and his eternal Word. Rather, whether he wills it or does not will it, he must speak and beget this Word without ceasing, for it is with the Father as a root in the whole nature of the Father, naturally, just as the Father himself is. See, therefore the Father speaks this Word willingly and not by will, naturally and not by nature. In these words the Father speaks my spirit and your spirit and the spirit of every human being as equal to that same Word. In that same speaking, you and I are a natural Son of God just as that same Word is. For, as I said before, the Father knows nothing but this same Word and himself and the whole divine nature and all things in this same Word. And everything that he knows therein is equal to the Word and is that same Word naturally and in truth. When the Father gives and reveals this knowledge to you, then he gives you his life and his being and his Godhead altogether, truly and in truth. A bodily father communicates his nature to his child, but not his life or his being, for the child has a different life and being from those of the father himself. This is shown by the fact that the father may die and the child live, or the child may die and the father live. But if they both had one life and one being, it would necessarily follow that they would both have to live or die together, for the life and being of them both would be one. But it is not so with the heavenly Father and his Son. Therefore each of them is distinct from the other, and they are divided from one another in life and in being. If I take fire from one place and put it in another place, it is nevertheless divided insofar as it is fire, for this one may burn while the other is extinguished, or this one may be extinguished while the other burns. Therefore it is neither one nor eternal.
Aber als ich ê sprach: der vater von himel gît dir sîn êwig wort und in dem selben worte gît er dir sîn selbes leben, wesen und sîn gotheit alzemâle; wan der vater unde daz wort sint zwô persône und éin leben und éin wesen ungeteilt. Swenne dich der vater minnet in diz selbe lieht vernünfticlîche anschouwende, diz selbe lieht in disem liehte nâ der selben properheit, als er sich und alliu dinc nâ veterlîcher gewalt in disem worte bekennet, daz selbe wort nâ rede und nâ wârheit, sô gît er dir gewalt, mit ime selben ze geberende dich selben und alliu dinc, unde sîn selbes kraft glîch diz selbe wort. Alsô bistû mit dem vater geberende âne underlâz in des vater kraft dich selben und alliu dinc in eime gegenwertigen nû. In disem liehte, als ich gesprochen hân, dâ bekennet der vater kein underscheit zwischen dir und ime noch enkein vorteil, niht mê noch minre denne zwischen ime und sîn selbes worte. Wan der vater unde diu sêle und alliu dinc unde daz selbe wort sint ein in dem liehte.
Nû nim ich den andern sin, daz unser herre sprach ‘daz weizenkorn envalle in die erde und ez verderbe dar inne, sô blîbet ez alleine unde bringet niht frühte. Vellet ez aber in die erde und vergêt dar inne, sô bringet ez hundertveltîc frühte.’ Hundertveltîc ist als vil gesprochen nâch geistlîchem sinne als frühte âne zal. Waz ist aber daz weizenkorn unde waz ist diu erde, dar in ez vallen sol? Als ichz nû bewîsen wil, sô ist ez des menschen sêle, unde diu erde, dar în ez vallen sol, daz ist diu hôchgelobte menscheit Jêsû Kristî, wan der ist der edelste acker, der von erde ie geschaffen wart oder bereitet zuo einer fruhtbêrikeit. Disen acker hât bereit der vater selber unde diz selbe wort und der heilige geist. Eyâ, waz was diu fruht diss werden ackers der menscheit Jêsû Kristî? Daz was sîn edeliu sêle, diu als in eime punten des zîtes von gotes willen unde von kraft des heiligen geistes geschaffen wart, diu edele menscheit unde der edele lîcham, ze menschlîchem heile in unser frouwen lîbe, unde lîp unde sêle in einem punten der zît mit dem êwigen worte geeiniget wart. Alse snel und alse wâr geschach diu einunge, alse balde sich lîp unde sêle verstuont, daz er ist, in dem selben punten verstuont er sich geeiniget, menschlîch nâtûre unde gotlich nâtûre, wâr got unde wârer mensche, ein Kristus, der got ist.
But as I said before, the Father in heaven gives you his eternal Word, and in that same Word he gives you his own life, being, and Godhead altogether, for the Father and the Word are two Persons and one life and one being, undivided. When the Father loves you into this same light, intellectually beholding this same light in this light according to that same property by which he knows himself and all things by paternal power in this Word, as that same Word according to reason and truth, then he gives you the power, together with himself, to beget yourself and all things, and gives you his own power, equal to this same Word. Thus, with the Father, you unceasingly beget yourself and all things in the Father’s power, in one present now. In this light, as I have said, the Father knows no distinction between you and himself and no precedence, no more and no less than between himself and his own Word. For the Father and the soul and all things and that same Word are one in the light.
Now I take the second meaning, where our Lord said: “Unless the grain of wheat falls into the earth and perishes there, it remains alone and bears no fruit. But if it falls into the earth and passes away there, it bears a hundredfold fruit.” In a spiritual sense, “a hundredfold” means as much as fruit without number. But what is the grain of wheat, and what is the earth into which it is to fall? As I shall now show, the grain is the human being’s soul, and the earth into which it is to fall is the highly praised humanity of Jesus Christ, for this is the noblest field ever created from earth or prepared for fruitfulness. The Father himself and that same Word and the Holy Spirit prepared this field. Ah, what was the fruit of this noble field, the humanity of Jesus Christ? It was his noble soul, which in an instant of time was created by God’s will and through the power of the Holy Spirit, together with the noble humanity and the noble body, for human salvation in the womb of Our Lady; and body and soul were in one instant of time united with the eternal Word. As swiftly and as truly as this union took place, as soon as body and soul understood themselves to be, in that same instant he understood himself as united, human nature and divine nature, true God and true human being, one Christ, who is God.
Nû merkent die wîse sîner fruhtbêrikeit sîner edelen sêle. Die heize ich nû zuo disem mâle ein weizenkorn, daz verdarb in der erden sîner edelen menscheit an lîdenne an tuonne an betrüebnisse und an sterbenne, als er selber sprach, dô er lîden solte, disiu wort ‘mîn sêle ist betrüebet biz in den tôt.’ Dô meinde er niht sîne edele sêle nâ der wîse als si anschouwende ist daz oberôste guot, mit dem er geeiniget ist an der persône unde selber ist nâ der einunge unde nâ der persône: daz was er in sîm aller hœhsten lîdenne anschouwende in sîner oberôsten kraft âne underlâz glîch nâ und über al, alsô als er nû tuot, dâ mohte kein betrüebnisse noch lîden in vallen noch tôt. Daz ist in der wârheit: wan dô der lîcham von pîne an dem kriuze starp, dô lebete sîn geist in diser gegenwertikeit. Aber nâ dem teile, als der edel geist redelîche was geeiniget zuo den sinnen unde zuo dem lebenne des heiligen lîchamen, alse verre nante Kristus sînen geschaffenen geist eine sêle, alse si dem lîchamen leben gab und mit den sinnen was vereinet unde mit der redelîcheit. Nâch dirre wîse was sîn sêle betrüebet biz in den tôt mit dem lîbe, wan der lîp muoste sterben.
Alsô sprich ich nû von dem verderbenne, daz daz weizenkorn, sîn edel sêle, verdarb in dem lîbe in zweiger hande wîse. In einer wîse, als ich ê sprach: daz diu edel sêle ein vernünftic anschouwen hât mit dem êwigen worte alle gotlîche nâtûre, von dem êrsten punten, daz er geschaffen unde geeiniget wart, sô verdarb si alsô in der erde und in deme lîbe, daz si in diser wîse niht mê mit ime ze schaffenne hâte denne daz si mit ime geeiniget was unde lebete. Aber ir leben was mit dem lîbe sunder mitel in gote âne alle hindernisse. Alsô verdarp si in der erde und in dem lîbe, daz si mit ime niht mê ze tuone hâte dan daz si mit ime geeiniget was.
Now take note of the manner of the fruitfulness of his noble soul. For the present I call it a grain of wheat, which perished in the earth of his noble humanity in suffering, in doing, in sorrow, and in dying, as he himself said when he was about to suffer these words: “My soul is sorrowful unto death.” He did not mean his noble soul according to the mode in which she contemplatively beholds the highest Good with which he is united in the Person and which he himself is according to the union and according to the Person. Even in his very highest suffering he contemplated this in his highest power without ceasing, equally near and above all, just as he does now. No sorrow or suffering or death could enter there. This is true in the fullest sense, for when the body died from pain upon the cross, his spirit lived in this presence. But according to that part in which the noble spirit was rationally united to the senses and to the life of the holy body, Christ called his created spirit a soul insofar as she gave life to the body and was united with the senses and with rationality. According to this mode his soul was sorrowful unto death together with the body, for the body had to die.
Thus I now speak of the perishing, that the grain of wheat, his noble soul, perished in the body in two ways. In one way, as I said before: the noble soul has an intellectual contemplation of the whole divine nature together with the eternal Word. From the first instant in which he was created and united, she perished in the earth and in the body in such a way that, in this mode, she had no more to do with it than that she was united with it and lived. But her life, together with the body, was without means in God, without any hindrance. Thus she perished in the earth and in the body, so that she had no more to do with it than that she was united with it.
Diu ander wîse ir verderbens in der erde und in dem lîbe daz was, als ich ê sprach, dô sî dem lîbe leben gab und mit den sinnen vereinet was, dô was si mit dem lîbe vol erbeite unde pîne und ungemaches unde betrüebnisses unz in den tôt, alsô daz si mit dem lîbe noch der lîp mit ir (in diser wîse ze sprechenne) ruowe noch rast noch gemach an genüegede nie gewan noch an zergenclicheit, die wîle der lîp toetlich was. Unde daz ist diu ander wîse, daz daz weizenkorn, sîn edel sêle, nâ diser wîse verdarb an gemach unde ruowe.
Nû merkent die fruht hundertveltîc und âne zal. Diu êrste fruht ist: daz er lob und êre hâte geben dem vater und aller gotlîcher nâtûre dâ mite, daz er sich mit sînen obersten kreften nie abe gewante einen ougenblik noch einen punten nihtes niht umbe allez, daz diu redelîcheit hâte ze berihtenne, noch umbe allez daz, daz der lîchame hâte ze lîdenne, sô beleip er nochdanne al zît die gotheit anschouwende mit widerîngebornem lobe die veterlîche hêrschaft âne underlâz. Daz ist diu eine wîse der fruhtbêrikeit des weizenkornes ûz der erde sîner heiliger menscheit. Diu ander wîse ist: daz allez daz fruhtbêrlich lîden sîner heiliger menscheit, daz er geliten hâte in disem lebenne an hunger, an turste, an kelti, an hitze, an winde, an regene, an hagel, an snê, an allerleie pîne und dar zuo den bitteren tôt, daz opfer tet er alzemâle dem vater zuo einer êre; daz ist ime selben ein lob und ein fruhtbêrkeit allen crêatûren, die ime nâ volgen wellent mit lebenne von sînen gnâden und aller irre kraft. Sehent, daz ist diu ander fruhtbêrkeit sîner heiliger menscheit und des weizenkornes sîner edelen sêle, diu dar inne fruhtbêre worden ist zuo dem lobe sîn selbes und nâ sêlikeit menschlîcher nâtûre.
The second manner of her perishing in the earth and in the body was, as I said before, when she gave life to the body and was united with the senses, then together with the body she was full of labor and pain and discomfort and sorrow unto death, so that neither she with the body nor the body with her, to speak in this way, ever found rest or repose or ease in satisfaction or in anything perishable as long as the body was mortal. And this is the second way in which the grain of wheat, his noble soul, perished with respect to ease and rest.
Now take note of the hundredfold and innumerable fruit. The first fruit is this: that he gave praise and honor to the Father and to the whole divine nature in that, with his highest powers, he never turned away for a single instant or point of time, neither on account of everything that his rational nature had to order nor on account of everything that the body had to suffer. Rather, he remained at all times contemplating the Godhead, without ceasing, with praise born back again into the paternal lordship. This is one manner of the fruitfulness of the grain of wheat out of the earth of his holy humanity. The second manner is this: all the fruitful suffering of his holy humanity that he had suffered in this life, in hunger, thirst, cold, heat, wind, rain, hail, snow, every kind of pain, and finally bitter death, he offered altogether to the Father as an honor. This is praise for himself and a fruitfulness for all creatures who wish to follow him in life by his grace and with all their strength. See, this is the second fruitfulness of his holy humanity and of the grain of wheat, his noble soul, which became fruitful therein to his own praise and for the blessedness of human nature.
Nû hânt ir gehœret, wie unsers herren Jêsû Kristî edeliu sêle fruhtbêr worden ist in sîner heiliger menscheit. Dirre mensche, der sîne sêle, daz weizenkorn, wil werfen in den acker der menscheit Jêsû Kristî, daz er dâ inne verderbe unde fruhtbêr werde, diu wîse sînes verderbens muoz ouch sîn zweiger hande. Diu eine geistlich, diu ander lîplich. Lîplich sol man alsô verstân: swaz der mensche lîdet von hungere, von turste, von kelti, von versmâhte und vil unverdientes lîdens, in swelher hande wîse ez got verhênge, daz sol er willeclîche enpfân unde frœlîche, reht als in got niene zuo habe geschaffen denne zuo lîdenne, zuo ungemache unde ze erbeite, und ensol des sînen niht dar an suochen noch gern in himel noch in erde, und alles sîns lîdennes sol in dunken als kleine, reht als ein tropfe wazzers gegen dem mer. Alsô kleine soltû ahten allez dîn lîden gegen dem grôzen lîdenne Jêsû Kristî. Alsô wirt fruhtbêr daz weizenkorn, dîn sêle, in dem edelen acker der menscheit Jêsû Kristî unde verdirbet alsô drinne, daz der mensche sîn selbes genzlîche verzihet. Daz ist diu eine wîse der fruhtbêrkeit des weizenkornes, daz dâ gevallen ist in den acker und in die erde der menscheit Jêsû Kristî.
Nû merkent die ander wîse der fruhtbêrkeit des geistes des weizenkornes. Daz ist aller der geistlîch hunger unde bitterkeit, dâ in got în vallen lât, daz sol er allez gedulticlîche lîden; joch sô er allez daz getuot, daz er vermac innerlîche und ûzerlîche, sô sol er nihtes begeren. Alsô, wolte in gote ze nihte lâzen werden oder werfen in die helle, sô sol er wellen noch geren, daz in got enthalte in sîme ihte oder daz er in behüete vor der helle, sunder er sol got lân mit ime werken allez daz er wil, oder als dû niht ensîst: alsô gewaltic sol er sîn in allem, daz dû bist, als in sîner eigener ungeschaffener nâtûre. Noch ein stücke solt dû haben. Daz ist: obe dich got nême von innerlîchem armüete unde begâbete dich mit rîcheit innerlîche unde mit gnâden unde dich vereinete mit im selben alse hôhe, als dîn sêle daz enpfâhen mac, daz dû dich der rîcheit alse lidic haltest unde gebest gote die êre alleine, alse sich dîn sêle lidic hielt, dô si got mahte von nihte zuo ihte. Diz ist diu ander wîse der fruhtbêrkeit, die daz weizenkorn, dîn sêle, enpfangen hât von der erde der menscheit Jêsû Kristî, diu lidic stuont in aller der hôcheit sînes gebrûchens, als er selber sprach wider die pharisêos ‘suohte ich mîne êre, sô wêre mîn êre niht. Ich suoche die êre mîns vaters, der mich gesant hât.’
Now you have heard how the noble soul of our Lord Jesus Christ became fruitful in his holy humanity. The human being who wishes to cast his soul, the grain of wheat, into the field of the humanity of Jesus Christ, so that it may perish there and become fruitful, must also perish in two ways. The one is spiritual, the other bodily. The bodily way should be understood as follows: whatever the human being suffers from hunger, thirst, cold, contempt, and much undeserved suffering, in whatever manner God permits it, he should receive willingly and joyfully, just as though God had created him for nothing other than suffering, discomfort, and labor. He should seek nothing of his own in it and desire nothing either in heaven or on earth, and all his suffering should seem to him as little as a drop of water compared with the sea. So little should you regard all your suffering in comparison with the great suffering of Jesus Christ. Thus the grain of wheat, your soul, becomes fruitful in the noble field of the humanity of Jesus Christ and perishes therein in such a way that the human being completely renounces himself. This is one manner of the fruitfulness of the grain of wheat that has fallen into the field and earth of the humanity of Jesus Christ.
Now take note of the second manner of the fruitfulness of the spirit of the grain of wheat. All the spiritual hunger and bitterness into which God allows him to fall, he should suffer patiently. Indeed, even when he has done everything he can, inwardly and outwardly, he should desire nothing. Thus, if God wished to let him become nothing or cast him into hell, he should neither will nor desire that God preserve him in his somethingness or keep him from hell. Rather, he should let God work with him whatever he wills, as though you were nothing. God should be as sovereign over everything that you are as he is over his own uncreated nature. There is still another thing you should have. If God were to take you out of inward poverty and endow you inwardly with riches and with grace, and unite you with himself as highly as your soul is able to receive, then you should hold yourself as free of those riches and give the honor to God alone, just as your soul held herself free when God made her from nothing into something. This is the second manner of fruitfulness that the grain of wheat, your soul, has received from the earth of the humanity of Jesus Christ, which stood free in all the height of his enjoyment, as he himself said to the Pharisees: “If I sought my own honor, my honor would be nothing. I seek the honor of my Father who sent me.”
Daz dritte stücke von dirre predien daz ist, daz Kristus sprach ‘Johannes baptistâ ist grœzer, er ist der meiste, der ie ûf gestuont under allen sünen der wîbe. Wêr aber ieman minre dan Johannes, der wêre grœzer denne er in dem himele.’ Eyâ, nû merkent, wie wunderlîch unde sunderlîch sint diu wort Jêsû Kristî, daz er Johannes lopte mit grœzi, daz er der meiste sî, der von wîbes lîbe ie ûf gestuont, unde sprach nochdenne ‘wêre ieman minre dan Johannes, der wêre grœzer dan er in himele.’ Als wie? Daz wil ich iu bewîsen.
Unser herre sprichet niht wider sîn eigin wort; dô er Johannen lopte, daz er grœzer sî, dô meinde er, daz er kleine was in rehter dêmuetikeit, daz was sîn grœzi. Daz merken wir dar an, daz Kristus selber sprach ‘lernent von mir, daz ich senftmüetic bin und dêmuetic von herzen.’ Allez, daz an uns sint tugende, daz ist in gote ein lûter wesen und sîn eigen nâtûre. Dar umbe sprach Kristus ‘lernent von mir, daz ich senftmüetic bin unde dêmuetic von herzen.’ Swie dêmuetic Johannes wêre, sô hâte diu tugent doch mâze und über die mâze enwas er niht dêmuetiger noch grœzer noch bezzer dan als er was. Nû sprach Kristus ‘wêre ieman minre dan Johannes, der wêre ouch grœzer denne er in dem himele’, als ob er sprechen wolte: wêr ieman, der durbrechen wolle durch die diemüetikeit joch als grôz als umbe ein hâr oder als ihtes iht, unde wêr als vil dêmuetiger denne Johannes, der wêre grœzer êwiclîch in dem himele.
The third point of this sermon is that Christ said: “John the Baptist is greater, he is the greatest who ever arose among all the sons of women. Yet if anyone were less than John, he would be greater than he in heaven.” Ah, now take note of how wondrous and extraordinary the words of Jesus Christ are, that he praised John for greatness, saying that he was the greatest who had ever arisen from a woman’s womb, and nevertheless said: “If anyone were less than John, he would be greater than he in heaven.” How is this so? I will show you.
Our Lord does not speak against his own word. When he praised John as being greater, he meant that John was little in true humility. That was his greatness. We see this from Christ’s own words: “Learn from me, for I am gentle and humble of heart.” Everything that is virtue in us is in God pure being and his own nature. Therefore Christ said: “Learn from me, for I am gentle and humble of heart.” However humble John was, nevertheless his virtue had a measure, and beyond that measure he was no humbler, no greater, and no better than he was. Now Christ said: “If anyone were less than John, he would also be greater than he in heaven,” as though he wished to say: if there were someone who would break through beyond that humility by as much as a hair, or by the slightest something, and were that much humbler than John, he would be eternally greater in heaven.
Nû merkent. Johannes noch nieman ist uns für gesetzet von allen heiligen als ein ende, dem wir volgen sülen als eime betwungenen zile, dar under wir blîben süllen. Kristus ist alleine unser ende, dem wir nâ volgen sülen, und unser zil, under dem wir blîben süllen unde mit dem wir vereinet werden süllen glîch aller sîner êren, als uns diu einunge zuo gehœret. Enhein heilige ist in dem himele sô heilig noch sô vollekomen, sîn leben wêre doch an tugende nâ mâze, unde nâch der mâze ist diu grœzi sîns êwigen lebens, und alliu sîn vollekomenheit lît alzemâle in der selben mâze. Wêrlîch in der wârheit, wêre ein einic mensche, der dâ durbrêche die mâze, die der hœhste heilige hât, der in tugenden hât gelebet unde sîne sêlikeit dar inne enpfangen hât, wêre ein einic mensche, der dâ durbrêche dur die mâze der tugent ihtis iht, der wêre in der wîse der tugent noch heiliger denne dirre heilige ie wart. Ich spriche bî gote, ez ist wâr als got lebet: ez ist kein heilige in himele sô vollekomen, dû maht die wîse sînre heilikeit durbrechen mit heilikeit unde mit lebenne unde maht über in komen in himel und êwiclîche blîben.
Daz ist rehtiu dêmuot, daz ein mensche allez, daz er nâtûrlich ist geschaffen iht von nihte, daz er sich des selben nihtes niht ane neme ihtes iht mê ze tuonne alder ze lâne, er enbeite im eines liehtes von gnâden. Daz man wizze an tuonne und an lâne, daz ist reht dêmuot der nâtûre. Dêmuot des geistes ist, daz er alles des guotes, daz got iemer in ime getuot, sich als wênic an neme oder zuo eigene, als er tete dô er niht enwas. Daz wir als dêmuetic werden, des helf uns got. Âmen.
Now take note. Neither John nor any other among all the saints is set before us as an end that we should follow as a fixed limit beneath which we must remain. Christ alone is our end whom we should follow, and our goal beneath which we should remain and with whom we should be united, equal in all his honor insofar as such union belongs to us. No saint in heaven is so holy or so perfect that his life in virtue did not nevertheless have a measure. And according to that measure is the greatness of his eternal life, and all his perfection lies altogether within that same measure. Truly, in truth, if there were a single human being who broke through the measure possessed by the highest saint who ever lived in virtue and received his blessedness therein, if there were one human being who broke through the measure of that virtue by even the slightest amount, he would, according to the mode of that virtue, be still holier than that saint ever was. I say by God, it is as true as God lives: there is no saint in heaven so perfect that you cannot break through the mode of his holiness with holiness and with life, and rise above him in heaven and remain there eternally.
This is true humility: that a human being, in all that he naturally is, created as something from nothing, should arrogate to himself not the least thing, either in doing or in leaving undone, unless he awaits a light of grace. To know what to do and what to leave undone is true humility of nature. Humility of spirit is that, of all the good that God ever works in him, he should appropriate as little to himself as he did when he was not. That we may become humble in this way, may God help us. Amen.