Sermon 98 — Seeing the crowds, Jesus went up the mountain
Pfeiffer Sermon 98Middle High German + EnglishAbout this edition
Man liset in dem êwangelio, daz unser herre lie die schar unde gie ûf den berc. Dâ tet er ûf sînen munt unde lêrte von dem rîche gotes.
Sant Augustînus sprichet: swer dâ lêret, der hât gesetzet sînen stuol in den himel. Swer gotes lêre enpfâhen sol, der muoz ûf gân und über gân über allez, daz ûz gespreitet ist: des muoz er sich verzîhen. Swer gotes lêre enpfâhen sol, der muoz sich samenen und însliezen in sich selber unde sich kêren von aller sorge unde von dem gewerbe niderr dinge unde der krefte, der sô vil ist unde sich sô wîte teilent. Daz sol er über gên, dannoch die dâ sint in den gedenken, swie doch der gedanc wunder würket, dâ er in ime selber ist. Disen gedanc sol man über gên, sol got sprechen in die krefte, die niht geteilet sint.
We read in the Gospel that our Lord left the crowd and went up the mountain. There he opened his mouth and taught concerning the kingdom of God.
Saint Augustine says: whoever teaches has set his chair in heaven. Whoever is to receive God’s teaching must ascend and pass beyond everything that is spread out; he must renounce it. Whoever is to receive God’s teaching must gather himself together and enclose himself within himself, and turn away from every care and from the activity of lower things, and from the powers, which are so many and divide themselves so widely. He must pass beyond these, even those that are in thought, although thought works wonders when it is in itself. This thought too must be passed beyond if God is to speak into the powers that are undivided.
Daz ander: er gienc ûf den berc, daz meinet, daz got bewîset die hœhe unde die süeze sîner nâtûre. In der bekentnisse, in der von nôt abe vellet allez, daz creâtûre ist, dâ enweiz er niht wan got unde sich, als er ist ein bilde gotes.
Daz dritte: er gienc ûf den berc, daz erzeiget sîne hœhe (daz hôch ist, daz ist gote nâhen) unde meinet die krefte, die gote sô nâhen sint. Unser herre nam ûf ein zît drîe sîner jünger unde fuorte sie ûf einen berc und erschein in vor in gelîcher klârheit an dem lîchamen, als wir in sehen werden in dem êwigen lebene. Unser herre sprach zuo dem volke Israêl ‘gedenkent des, daz ich von himele zuo iu geredet hân: dâ sâhent ir weder bilde noch forme noch gelîchnüsse.’ Sô der mensche lât die schar, sô gêt got in die sêle âne bilde unde gelîchnüsse.
Secondly: he went up the mountain. This means that God reveals the height and the sweetness of his nature. In the knowledge in which everything that is creature necessarily falls away, there a man knows nothing but God and himself, insofar as he is an image of God.
Thirdly: he went up the mountain. This signifies his height, for what is high is near to God, and it means the powers that are so near to God. Our Lord once took three of his disciples and led them up a mountain, and appeared to them in the same bodily radiance in which we shall see him in eternal life. Our Lord said to the people of Israel: “Remember that I spoke to you from heaven: there you saw neither image nor form nor likeness.” When a man leaves the crowd, God enters the soul without image or likeness.
Sant Augustînus lêret von drîerleie bekentnisse. Daz êrste ist lîplich, als daz ouge, unde daz nimt bilde. Daz ander ist geistlich unde nimet doch bilde von lîplichen dingen. Daz dritte ist inwendic in dem geiste, daz bekennet âne bilde unde gelîchnüsse, unde diz bekentnisse gelîchet sich den engeln.
Diu oberste hêrschaft der engel diu teilt sich in drîu. Ein meister sprichet: diu sêle bekennet sich niht âne gelîchnüsse. Alliu dinc werdent bekant in bilde unde gelîchnüsse, aber der engel bekennet sich âne gelîchnüsse unde got. Er wil sprechen: got gît sich in die sêle in der hœhe âne bilde unde gelîchnüsse.
Saint Augustine teaches of three kinds of knowledge. The first is bodily, as with the eye, and this receives an image. The second is spiritual, and yet receives an image from bodily things. The third is inward, in the spirit; it knows without image and likeness, and this knowledge resembles that of the angels.
The highest hierarchy of the angels is divided into three. A master says: the soul does not know itself without likeness. All things become known in image and likeness, but the angel knows himself and God without likeness. He means to say: God gives himself to the soul in the height without image and likeness.
Er gienc ûf den berc unde wart widerbildet vor in. Diu sêle sol widerbildet sîn unde gedrücket unde widerslagen in dem bilde. Ich spriche: diu sêle kumt über bilde, si wirt gedrüket in daz bilde, daz gotes sun ist. Ez sprechent die meister: der sun ist ein bilde gotes unde diu sêle ist gebildet nâch dem bilde. Sô sprich ich: mêr, der sun ist ein bilde gotes boben bilde, er ist ein bilde sîner verborgenen gotheit: dâ der sun ein bilde gotes ist unde dâ der sun ingebildet ist, dar nâch ist diu sêle gebildet. In dem selben, daz der sun minnet, dâ minnet ouch diu sêle. Dâ der sun ûz fliezende ist, dâ behanget diu sêle niht: si ist boben bilde. Fiur unde hitze daz ist ein unde doch verre von eim. Smak unde varwe an einem apfel ist ein und ist doch verre von eim. Der munt nimet den smak, dar zuo kan daz ouge niht komen; daz ouge nimet die varwe, dâ enweiz der munt niht von. Diu sêle enweiz niht dan umb ein, si ist oben bilde.
Her umbe sprichet der wissage ‘got wil füeren sîniu schâf an eine grüene weide.’ Daz schâf ist einvaltic: alsô sint die liute einvaltic, die in ein gevalten sint. Ein meister sprichet, daz man des himels louf an nihtiu müge als wol erkennen als an einvaltigen tieren, diu enpfâhent einvalteclîche des himels înflûz, unde diu kint, diu habent niht eigens sinnes. Aber die liute, die dâ wîse sint unde vil sinne habent, die werdent allez ûz getragen in manicvaltigen dingen. Daz gelobte unser herre, daz er sîniu schêfelîn erlaben welle an einvaltiger weide ûf dem berge an grüenem grase. Alle crêatûre grüenent in gote. Alle crêatûre vallent zem êrsten ûz gote, dar nâch die engel. Waz einiger crêatûre nâtûre hât, daz hât îndruk aller crêatûre in sich selben. Der engel hât in sîner nâtûre îndruk aller crêatûre. Waz des engels nâtûre enpfâhen mac, daz hât er allez alzemâle in im. Waz got geschepfen mac, daz treit der engel in sich, dar umbe daz sie niht beroubet sint der vollekomenheit, die ander crêatûre habent.
He went up the mountain and was transfigured before them. The soul should be transfigured, impressed, and formed anew in the image. I say: the soul passes beyond image; it is impressed into the image that is God’s Son. The masters say: the Son is an image of God, and the soul is formed according to the image. But I say more: the Son is an image of God above image; he is an image of his hidden Godhead. Where the Son is an image of God, and where the Son is in-imaged, according to that the soul is formed. In that same thing which the Son loves, there the soul too loves. Where the Son flows forth, there the soul does not cling; it is above image. Fire and heat are one and yet far apart. Taste and color in an apple are one and yet far apart. The mouth receives the taste, which the eye cannot reach; the eye receives the color, of which the mouth knows nothing. The soul knows nothing but the One; it is above image.
Therefore the prophet says: “God will lead his sheep to a green pasture.” The sheep is simple; so too are those people simple who are gathered into one. A master says that the course of heaven can nowhere be known so well as in simple animals, which receive the influence of heaven simply, and in children, who have no judgment of their own. But those people who are wise and possess much understanding are continually carried outward into manifold things. Our Lord promised that he would refresh his little sheep upon the mountain, in a simple pasture, on green grass. All creatures grow green in God. All creatures first proceed from God, and then through the angels. Whatever has the nature of a particular creature has within itself the impress of all creatures. The angel has in his nature the impress of all creatures. Whatever the angel’s nature can receive, he has all of it together within himself. Whatever God can create, the angel bears within himself, so that the angels are not deprived of the perfection that other creatures possess.
Sant Augustînus sprichet: waz got schepfet, daz hât einen durchfluz durch die engel in der hœhe, dâ sint grüene alliu dinc in der hœhe des berges, dâ sint niuwe unde grüene alle crêatûre. Dâ sie vallent in zîtlîcheit, dâ bleichent sie unde valwent. In der niuwen grüene aller crêatûren dâ wil unser herre spîsen sîniu schâf. Alle crêatûre, die dâ sint in der grüene und in der hœhe, als sie in den engeln sint, die werdent der sêle lustlîcher denne allez, daz in dirre welt ist. Als ungelîch diu sunne ist wider die naht, als ungelîch ist diu snœdeste crêatûre, als si dâ ist, wider aller der welt.
Dar umbe, swer gotes lêre enpfâhen sol, der muoz komen ûf disen berc: dâ wil sie got vollebringen in dem tage der êwikeit, dâ ein ganz lieht ist. Waz ich in got bekenne, daz ist ein lieht; waz crêatûre rüeret, daz ist naht. Dâ ist ein wâr lieht, dâ niht crêatûre rüeret. Swaz man bekennet, daz muoz lieht sîn. Sant Johannes sprichet ‘got ist ein wâr lieht, daz dâ liuhtet in der vinsternüsse.’ Waz ist diu vinsternüsse? Zem êrsten: daz der mensche niendert hafte noch hange, sunder blint sî unde niht wizze von crêatûre. Ich hân ez ouch mê gesprochen: swer got schouwen sol, der muoz blint sîn. Daz ander: got ist ein lieht, daz dâ liuhtet in der vinsternüsse. Er ist ein lieht daz verblendet. Diz meinet ein sô getân lieht, daz unbegriffen ist unde dekein ende hât; ez enweiz umbe kein ende niht. Daz meinet, daz ez die sêle blendet, daz si niht enweiz unde daz si niht bekennet. Diu dritte vinsternüsse ist allerbeste unde meinet, daz kein lieht ist. Ein meister sprichet: der himel hât kein lieht, er ist ze hôch dar zuo, er liuhtet niht, er ist noch kalt noch warm in ime selber. Alsô verliuset diu sêle in der vinsternüsse allez lieht, si entwahset allem dem, daz hitze geheizen mac oder varwe.
Saint Augustine says: whatever God creates has a passage through the angels in the height. There all things are green; in the height of the mountain all creatures are new and green. When they fall into temporality, they grow pale and wither. In the new greenness of all creatures our Lord will feed his sheep. All creatures that are there in the greenness and in the height, as they are in the angels, become more delightful to the soul than anything that is in this world. As different as the sun is from the night, so different is the least creature, as it is there, from the whole of this world.
Therefore, whoever is to receive God’s teaching must come up this mountain; there God will bring the teaching to perfection in the day of eternity, where there is a complete light. What I know in God is a light; whatever touches creatures is night. There is true light where nothing touches creatures. Whatever one knows must be light. Saint John says: “God is a true light that shines in the darkness.” What is the darkness? Firstly: that a man should be attached nowhere and cling to nothing, but should be blind and know nothing of creatures. I have said it before as well: whoever is to behold God must be blind. Secondly: God is a light that shines in the darkness. He is a light that blinds. This means such a light as is incomprehensible and has no end; it knows no end. This means that it blinds the soul, so that she does not know and does not cognize. The third darkness is the best of all and means that there is no light. A master says: heaven has no light; it is too high for that. It does not shine, and in itself it is neither cold nor warm. Thus in the darkness the soul loses all light; she outgrows everything that can be called heat or color.
Ein meister sprichet: daz hœhste daz ist lieht, dâ got sîn antheiz geben wil. Ein meister sprichet: gesmac alles des begirlich ist daz muoz brâht werden in die sêle mit dem liehte. Ein meister sprichet: ez wart nie niht sô lûter, daz in der sêle grunt möhte komen dan got alleine. Er wil sprechen: got liuhtet in einer vinsternüsse, dâ entwahset diu sêle allem liehte, si enpfâhet in ir kreften wol lieht unde süezekeit unde genâde: aber in den grunt der sêle enmac niht dan blôz got. Dâ ûz got brichet sun unde heiliger geist, daz enpfâhet diu sêle wol in got. Waz aber âne daz ûz im fliuzet liehtes unde süezekeit, daz enpfâhet si niht dan in ir kreften.
Die hœhsten meister sprechent: krefte der sêle unde si sîn all ein: fiur unde schîn ist ein, unde swâ ez in vernunft vellet, dâ vellet ez in ein ander nâtûre. Swâ vernünftikeit brichet ûz der sêle, dâ vellet si als in ein ander nâtûre. Zem dritten mâle: daz ist ein lieht über liehte, dâ entwahset diu sêle allem liehte ûf dem berge der hœhe, dâ dehein lieht ist, dâ got ûz brichet in sînen sun, dâ behanget diu sêle niht. Wâ got ûz fliuzet, nimet man got iendert, dâ behanget diu sêle niht, ez ist al dar oben, si entwahset allem liehte unde bekentnisse. Dar umbe sprichet er ‘ich wil sî lesen unde samenen unde füeren in ir lant unde dâ wil ich sî füeren in eine grüene weide.’ Ûf dem berge dâ tet er ûf sînen eigenen munt. Ein lêrer sprichet: unser herre tuot wol hie sînen munt ûf, er leitet uns durch die geschrift unde durch die crêatûren. Sant Paulus sprichet aber ‘nû hât uns got zuo gesprochen in sînem einbornen sune, in dem sol ich bekennen von dem minsten zuo dem meisten alzemâle in got.’ Daz wir entwachsen allem dem, daz got niht enist, des helf uns got. Âmen.
A master says: the highest thing is light, where God will give what he has promised. A master says: the taste of everything that is desirable must be brought into the soul with the light. A master says: there was never anything so pure that it could enter the ground of the soul except God alone. He means to say: God shines in a darkness where the soul outgrows all light. In her powers she indeed receives light and sweetness and grace, but into the ground of the soul nothing can enter but bare God. The Son and the Holy Spirit as they break forth from God, these the soul indeed receives in God. But whatever light and sweetness apart from this flows out from him, she receives only in her powers.
The highest masters say: the powers of the soul and the soul herself are all one. Fire and its brightness are one, and wherever it falls into intellect, it falls as into another nature. Wherever intellect breaks forth from the soul, it falls as into another nature. Thirdly: this is a light above light, where the soul outgrows all light upon the mountain of height, where there is no light. Where God breaks forth into his Son, there the soul does not cling. Wherever God flows forth, if God is apprehended anywhere there, the soul does not cling; it is all above that. She outgrows all light and knowledge. Therefore he says: “I will gather them and bring them together and lead them into their land, and there I will lead them into a green pasture.” Upon the mountain he opened his own mouth. A teacher says: our Lord indeed opens his mouth here; he guides us through Scripture and through creatures. But Saint Paul says: “Now God has spoken to us in his only-begotten Son, in whom I shall know from the least to the greatest, all at once in God.” May God help us to outgrow everything that is not God. Amen.