Tractate — Chapter 1
Tractate — Chapter 1Middle High German + EnglishAbout this edition
Der inwendige mensche enpfâhet zwelf gröze nutze an unsers herren lîchame, die gemeinen liuten unde vil geistlîchen liuten unbekant sint.
Der êrste nutz an unsers herren lîchame daz ist, daz deme mensche alliu vergenclichiu dinc sint mügelich unde lîhte ze lâzenne. Der mensche mac sprechen mit sante Paulô ‘mir sint alliu vergenclichiu dinc als ein pfuol under mînen vüezen.’ Der mensche ist rîcher, der niht enhât unde niht enwil noch enbedarf, dan der alliu dinc besezzen hât mit nôtdurft.
The inward man receives twelve great benefits from the body of our Lord, which are unknown to ordinary people and to many spiritual people.
The first benefit of our Lord’s body is that all transitory things become possible and easy for a person to leave behind. A person may say with Saint Paul: “All transitory things are like a pool beneath my feet.” The person who has nothing and wants nothing and needs nothing is richer than one who possesses all things while still needing them.
Fünf sachen sint, die deme menschen smêhe unde bitter machent alliu vergenclichiu dinc. — Diu êrste ist: wollust der krêatûren verdustert die vernunft an gotes bekentnisse. Die wîle daz der mensche wollust vindet an vergenclichen dingen, die wîle enbekennet er noch enminnet êwîgiu dinc. Soliche liute sprechent: von den nidersten kreften enwerdent mîne obersten niht gehindert, unde sprechent wâr. Daz wil ich ouch in deme, dâ diu oberste kraft ist enboven die zît in die êwikeit gezogen, dâ si die wârheit bekennet und in ir selber alliu dinc unde sich selber in allen dingen, dâ enhindert noch envürdert diu verre der nideristen krefte noch kein krêatûre in diser wîse. Aber dâ si die wârheit verstêt in sich selber unde mit underscheide, dâ spriche ich, daz diu oberste kraft wirt gehindert von den werken der nidersten krefte; wan swaz diu niderste kraft sol würken, daz muoz diu oberste kraft berihten alse vil als daz werc ordenlich ist. Und al die wîle si diu dinc ordiniert, diu ûzwendic sint, sô enmac si niht ordinieren diu dinc, diu inwendic sint. — Diu ander sache ist, daz diu liebe der krêatûren minret götlîche liebe: ie diu liebe der krêatûren manicveldiger ist, ie diu götlîche liebe minre ist. Diu liebe, die diu sêle hât zuo den krêatûren, diu muoz gelediget sîn von nôt, wan ez enist dehein krêatûre, diu alle vollekomenheit zemâle an ir habe; und alse der mensche an einre krêatûren niht envindet al, sô suochet er ein ander. Diu sêle engeruowet niemer, si kome danne dâ si ez al in al vinde, alle vollekomenheit zemâle ungestücket: daz ist in gote aleine. — Diu dritte sache ist, daz diu wollust der krêatûren gemenget ist mit bitterkeit. Enist diu bitterkeit niht ûzwendic, sô ist si innewendic vil deste grœzer. Der mensche solde vil lieber lîden eine wunden an deme lîbe dan in sîme herzen bestrâfede umb einige sünde. — Diu vierde sache ist, daz diu krêatûre geteilet ist an ir selber. Gnüegede der kleider enist niht genüegede der spîsen noch des trankes: alsô ist ez ouch umbe geistlîchiu dinc: genüegede des gebetes enist niht genüegede der innekeit. Ez ist deme menschen guot, daz dehein krêatûre alle vollekomenheit an ir habe. Hête der mensche genüegede an den krêatûren, er engesuochte got niemer. — Diu fünfte sache ist, daz die krêatûren verdrozzenlîch sint. Ez enist dehein krêatûre sô gelustlîch, der mensche möhte sî sô lange ansehen, ez enverdrüzze in. Der mensche, der ledic ist aller der dinge, diu got niht ensint, der ist sêlic, hie in eime vorsmacke des êwigen lebens, unde wirt sêlic in dem êwigen lebenne in der gebrûchunge aller sêlikeit. Diu gegenwürtikeit des götlîchen liehtes daz vertrîbet die dunsternisse der krêatûren.
Der ander nutz, der an unsers herren lîchame lît, daz ist ein zuonemen êwiger dinge. Got ziuhet den menschen mit güetlîcheit, die er sô wîslîchen an die krêatûre geleit hât, wie er den edelen menschen geziehe in daz bekantnisse des besten guotes, daz got ist. Die krêatûren sint ein wec ze gote. Ein heilige sprach: dich wundert der hœhe des himels unde der wîte des firmamentes? Dû bist doch hœher unde wîter: dû enpfâhest an unsers herren lîchame aller hœhe ein obedach und aller wîte einen umberinc, den himel und erde niht begrîfen mac. — Got ziuhet die sêle ze dem andern mâle mit gelübede der êwiger sêlikeit. Sant Paulus sprach, daz nie ouge gesach noch ôre gehôrte noch nie in menschen herzen ûf gegienc daz got bereit hât den, die in minnent. Die des hie in der wârheit einen ougenblic enpfâhent, die mügent wol sprechen mit sante Paulô und ouch mit sante Augustîn: mir enist niht menschen; alles daz in der werlde ist enahte ich niht wider der minne des himelischen hûses. — Got der ziuhet die sêle zuo deme dritten mâle mit sînen wirdigen martelêren. Mir ist dicke zuo gesprochen, man wêre über die martelêre komen. Ich spriche in der minne des heiligen geistes, daz ich die hôchwirdige edele vollekomenе minne der martelêre mê minne; wan ie der mensche mê bekennet die guote sache eins ieglîchen dinges, ie ez der mensche mê minnet. In diser wîse wil ich, daz nieman über die martelêre komen mac. In einer andern wîse hân ich ein überkomen über alliu dinc, sunder daz der geist gezogen wirt enboben die zît in die êwikeit, da ist er ein mit gote sunder vereinunge, dâ bekennet unde minnet er edellîche noch unedellîche, er bekennet unde minnet alliu dinc in einer glîcher edelkeit in deme edelsten in allen dingen. Dâ ist der geist in einer überswenklîcheit sîns selbes und aller dinge über al sunder überkomen. Dâ ist er in einer stiller êwikeit, in der ist er unbewegelich: alse vil er die êwikeit bekennet unde minnet, alse vil ist er êwic in der unbewegelîcher êwekeit. — Got ziuhet die sêle ze dem vierden mâle mit der grôzen gâbe sîns heiligen lîchames. Wir enpfâhen dâ sîn heilic bluot zuo eime tranke. Unser herre sprichet ‘ezzent unde trinkent, mîne lieben, unde werdent trunken, mîne alr liebsten, alsô daz ir vergez(z)ent alles ungemaches.’
There are five causes that make all transitory things contemptible and bitter to a person. The first is this: pleasure in creatures darkens reason in the knowledge of God. As long as a person finds pleasure in transitory things, he neither knows nor loves eternal things. Such people say: “My highest powers are not hindered by the lower powers,” and they speak truly. I also grant this in the case where the highest power is drawn above time into eternity, where it knows the truth and, in itself, all things and itself in all things; there neither the remoteness of the lower powers nor any creature hinders or furthers it in this manner. But where it understands the truth in itself and with distinction, there I say that the highest power is hindered by the works of the lower power; for whatever the lower power is to perform, the highest power must direct it insofar as that work is properly ordered. And as long as it orders the things that are outward, it cannot order the things that are inward. The second cause is that love of creatures diminishes divine love: the more the more manifold the love of creatures is, the less divine love there is. The love that the soul has for creatures must necessarily be emptied away, for there is no creature that possesses all perfection at once; and since a person does not find everything in one creature, he seeks another. The soul never rests until she comes to where she finds all in all, all perfection together and undivided: that is in God alone. The third cause is that pleasure in creatures is mingled with bitterness. If the bitterness is not outward, then it is all the greater inwardly. A person should much rather suffer a wound in the body than be reproved in his heart for a single sin. The fourth cause is that the creature is divided in itself. Satisfaction in clothing is not satisfaction in food or drink; so it is also with spiritual things: satisfaction in prayer is not satisfaction in inwardness. It is good for a person that no creature possesses all perfection. If a person found satisfaction in creatures, he would never seek God. The fifth cause is that creatures become wearisome. There is no creature so delightful that a person could look upon it for so long that it would not become wearisome to him. The person who is free of all things that are not God is blessed, here in a foretaste of eternal life, and will be blessed in eternal life in the enjoyment of all blessedness. The presence of the divine light drives away the darkness of creatures.
The second benefit contained in the body of our Lord is an increase in eternal things. God draws a person through the goodness that he has so wisely placed in creatures, thereby drawing the noble person into the knowledge of the highest good, which is God. Creatures are a way to God. A saint said: do you marvel at the height of heaven and the breadth of the firmament? Yet you are higher and broader: in the body of our Lord you receive a covering above every height and an enclosure around every breadth, which heaven and earth cannot encompass. Secondly, God draws the soul with the promise of eternal blessedness. Saint Paul said that no eye has ever seen, nor ear heard, nor has it ever entered into the human heart what God has prepared for those who love him. Those who truly receive a single moment of this here may well say with Saint Paul and also with Saint Augustine: nothing human is anything to me; I count everything that is in the world as nothing compared with the love of the heavenly house. Thirdly, God draws the soul through his worthy martyrs. I have often been told that one has surpassed the martyrs. I say in the love of the Holy Spirit that I love all the more the most worthy, noble, perfect love of the martyrs; for the more a person knows the good cause of each thing, the more he loves it. In this sense I maintain that no one can surpass the martyrs. In another sense I have a surpassing above all things, namely when the spirit is drawn above time into eternity; there it is one with God without union. There it neither knows nor loves nobly or ignobly; it knows and loves all things in equal nobility in the noblest that is in all things. There the spirit is in a transcendence of itself and of all things, above all without surpassing. There it is in a still eternity, in which it is immovable: insofar as it knows and loves eternity, to that extent it is eternal in the immovable eternity. Fourthly, God draws the soul with the great gift of his holy body. There we receive his holy blood as a drink. Our Lord says: “Eat and drink, my beloved, and become drunk, my dearest, so that you forget all distress.”
Der dritte nutz, der an unsers herren lîchame ist, daz ist ein erheben der sêle über diu dinc, diu got niht ensint. Got erhebet die sêle zemâle über alle krêatûrlîche wollust, beide lîplich unde geistlich, unde ziuhet sî in sîne götlîche süezikeit. Der der götlîchen süezikeit einen ougenblîk smaket, diu labet mê die sêle dan alliu diu süezikeit unde wollust, die si von allen krêatûren enpfâhen möhte. Diu götlîche unsprêche süezikeit diu verdrücket alle die süezikeit der krêatûren an der sêle; si verdrücket alliu diu dinc, diu die sêle hinderen mügen an der anschouwunge götlîcher wârheit unde gebrûchunge götlîcher süezikeit. Si muoz ir dâ gewalt tuon, daz si sich neige zuo den dingen, der si zuo menschlîcher krankheit bedarf. Alse vil geistlîchiu dinc edeler sint dan lîplîchiu dinc, alse vil gebent sie grœzer wollust unde süezikeit, und alse vil muoz ir diu sêle grœzer gewalt tuon, daz si sich neige von geistlîchen dingen zuo lîplîchen. Diu sêle wolde gerne alle zît in der süezikeit unde lûterkeit sîn; unde wirt si der süezikeit gehindert, des wirt si betrüebet alse man sî züge von der porten des himels. Dâ ist niht zwîvels an, daz der sêle niht wirs tête, obe si eine wîle in helscher pîne wêre oder daz si von der süezikeit würde gehindert, die si von der anschouwunge götlîcher wârheit enpfêhet. Got erhebet die sêle über alliu bilde, lîplîchin unde vergenclichiu, wan die wîle daz diu bildunge der minsten krêatûren in dir ist mit wollust, sô vereiniget sich got nimmer mit dîner sêle. Dâ diu sêle in der wârheit mit gote vereiniget ist, dâ enhât si kein komen noch vergân noch keines dinges lust noch ouch urdruz: si hât dâ alliu dinc in deme êwigen unwandelbêren nû in der êwikeit, diu got selber ist. In der sêliger einunge, dâ diu sêle mit gote vereiniget ist, dâ ist si in einer vergezzenheit ir selbes und aller der dinge, diu got niht ensint. Got erhebet die sêle ouch enboben alle pliht der wirkunge inwendic und ûzwendic. Swenne diu sêle enboben alliu dinc erhaben ist, allez daz si würket, daz ist sunder ansehen alles des nützes, der ir zuovallen mac, unde waz si würket, daz ist allez von lûter minne sunder warumbe. Der mensche ist ein kleine dinc, er enwerde danne über sich selber und alliu dinc erhaben. Ie diu sêle hœher erhaben ist enboben alliu dinc, ie si lûterr wirt und unvermenget mit allen den dingen, diu got niht ensint. Unde ie diu sêle lûterr wirt, ie si den schîn der êwikeit, diu got selber ist, vollekomelîcher enpfâhet.
Der vierde nutz, der an unsers herren lîchame ist, daz ist ein sterke des geistes zuo allen guoten dingen. Got kêret zuo dem êrsten daz gehügnisse der sêle von menschlîchen sachen unde sterket ez an geistlîchen gedenken alse vollekomelîche, daz der mensche kumet alse mêr als in ein vergezzen ir selbes nâtûre, daz nâtürlîche sachen dicke wirkent ân ir wizzen. Dan ensint sie deme menschen weder sünde noch almuosen. Diu vergezzenheit diu kumet von drin dingen. Diu êrste sache ist diu gnâde unseres herren, wan alle krêatûren kunden des niht verdienen für einen menschen, den got alsus sêlîclîchen begnâdet hât, wan dise sint wêrlîch erzengel, wan sie habent an eime teile die selbe reinikeit, die die engele hânt: daz ist an den nâtürlîchen sachen würken sunder ir wizzen, wan der gedanc des menschen ist mê an geistlîchen dingen dan an lîplîchen. — Diu ander sache ist mêzikeit der nâtûre. Ie daz viur mê materien hât, ie ez mê verzeret und in sich verwandelt mit grôzer hitze. Man behelt ouch daz viur wol under der eschen, daz man dâ kleines schînes unde hitze gewar wirt. Alsô ist ez ouch, ie man die nâtûre mêziger heldet, ie die sache menschlîcher krankheit minre sint an dem menschen. — Diu dritte sache ist, daz die gedenke an geistlîchen sachen lustlîche unde vlîzeclîche würkent. Dan abe wirt der mensche gesterket an guoten und an heiligen gedanken, daz er niht engedenket dan guot. Wolde er iht anders, er müeste ime gewalt tuon. Alse guot ist, daz der mensche sîne gedenke nutzlîche unde lustlîche înkêren möhte, daz daz ein teil wunderlîch ist, daz manic mensche sô vil bœser und unnützer gedenke hât; wan ie der mensche der mer hât unde den mê under lît, ie er minre vollekomelîche bekennet, unde ie der minre, ie mê wârheit in allen dingen. — Zuo deme vierden mâle sterket got dem menschen sîne kraft unde sîn gehügnisse an himelschen dingen alsô vollekomelîche, daz der mensche alse mêr als in ein vergezzen kumet unde niht enahtet aller dinge und alleine begert himelscher dinge.
The third benefit contained in the body of our Lord is a raising of the soul above the things that are not God. God raises the soul entirely above every creaturely pleasure, both bodily and spiritual, and draws her into his divine sweetness. If one tastes divine sweetness for a single moment, it refreshes the soul more than all the sweetness and pleasure that she could receive from all creatures. The ineffable divine sweetness overwhelms all the sweetness of creatures in the soul; it overwhelms all things that can hinder the soul in the contemplation of divine truth and the enjoyment of divine sweetness. There the soul must do violence to herself in order to incline toward the things that she needs because of human weakness. Insofar as spiritual things are nobler than bodily things, they give greater pleasure and sweetness, and to that extent the soul must do greater violence to herself in order to incline from spiritual things toward bodily things. The soul would gladly remain at all times in sweetness and purity; and if she is hindered from that sweetness, she is troubled as though she were being drawn away from the gate of heaven. There is no doubt that it would be no worse for the soul to be for a time in the pains of hell than to be hindered from the sweetness that she receives from the contemplation of divine truth. God raises the soul above all images, bodily and transitory, for as long as the image of the least creature is in you with pleasure, God will never unite himself with your soul. Where the soul is truly united with God, she has neither coming nor passing away, nor pleasure nor weariness in anything; there she has all things in the eternal, unchanging now, in eternity, which is God himself. In the blessed union in which the soul is united with God, she is in a forgetfulness of herself and of all things that are not God. God also raises the soul above every obligation of inward and outward action. When the soul is raised above all things, everything she does is done without regard to any benefit that may fall to her, and whatever she does is done entirely from pure love without a why. A person is a small thing unless he is raised above himself and all things. The higher the soul is raised above all things, the purer she becomes and the less mingled with all things that are not God. And the purer the soul becomes, the more perfectly she receives the radiance of eternity, which is God himself.
The fourth benefit contained in the body of our Lord is a strengthening of the spirit toward all good things. First, God turns the memory of the soul away from human affairs and strengthens it in spiritual thoughts so perfectly that a person comes almost into a forgetfulness of his own nature, so that natural processes often occur without his awareness. Then they are neither sin nor merit for the person. This forgetfulness comes from three things. The first cause is the grace of our Lord, for all creatures could not merit this for a person whom God has blessed with grace in this way; for such people are truly archangels, since in one respect they possess the same purity that the angels possess, namely that natural processes occur without their awareness, because the person’s thought is more upon spiritual things than upon bodily things. The second cause is moderation of nature. The more material a fire has, the more it consumes and transforms into itself with great heat. Fire can also be kept well beneath the ashes, so that little of its radiance and heat is perceived. Thus also, the more moderately one keeps nature, the fewer the causes of human weakness are in a person. The third cause is that the thoughts work delightfully and diligently upon spiritual things. Through this a person is strengthened in good and holy thoughts so that he thinks of nothing but good. If he wished anything else, he would have to do violence to himself. It is so good for a person to be able to turn his thoughts inward usefully and delightfully that it is in some measure astonishing that many people have so many evil and useless thoughts; for the more of these a person has and the more he suffers under them, the less perfectly he knows, and the fewer he has, the more perfectly he knows the truth in all things. Fourthly, God strengthens a person’s power and memory in heavenly things so perfectly that the person comes, as it were, into a forgetfulness and cares for nothing at all and desires heavenly things alone.
Der fünfte nutz, der an unsers herren lîchame ist, daz ist ein erliuhten der vernünftikeit an gotes bekentnisse, daz si bekennet alliu dinc in deme spiegel der êwikeit. Si bekennet dâ alle krêatûre, got in gote: Alliu dinc sint dâ wêrlîchen got sunder zuo und abe nemen. Diz ist in der êwikeit, diu got selber ist: in der zît sint sie zuo und abe nemende. Ie man diu dinc vollekomelîcher bekennet got in gote, sô man sie vollekomelîcher minnet in gote got und ie man vollekomelîcher gebrûchet aller götlîcher vollekomheit unde sêlikeit. Alse vil als wir alliu dinc in gote vollkomenlîcher bekennen, alse vil sîn wir in aller vollekomheit zemâle. Alse vil wir got vollekomelîcher bekennen unde minnen, alse vil sullen wir sêliger sîn, hie in eime vorsmacke unde her nâ sullen wir alse vil mê gebrûchen in aller sêlde. Got erhebet die sêle über sich selber, daz si allez daz enpfâhet von gnâden, daz got hât von nâtûre. Daz götlîche lieht erhebet unde durschînet die sêle, daz allez diz leben inwendic durch schînet und ouch in aller heilekeit unde vollekomheit des lebens. Und alse diz lieht in deme dunsternisse schînet und ouch ist gemeine guoten unde bœsen, alsô ist diz mensche eime ieglîchen alsô gemeine, alse vil als ein ieglîcher gereitschaft hât von ime erliuhtet ze werden unde daz götlîche lieht ze enpfâhen. Ez enmachet ouch niht alleine die sêle götlîch, denne si ist von gnâden got zemâle in deme götlîchen liehte. Diz enist niht got ze werden: ez ist got ze sînde. In deme êwigen unwandelbêren sînde dâ enist niht dan got in gote. Diz machet die sêle ouch lustlîch in deme götlîchen liehte, wan ez ist lustlîch an ime selber über alliu dinc, wan daz götlîche lieht ist diu êwikeit der wârheit, diu got selber ist. Daz götlîche lieht ist ouch gelustlîch allen krêatûren: ie sie ez mê bekennent, ie diu lust mêre ist unde diu sêlikeit. Sunderlîch ist diu lust mêre einer geordenten sêle in daz bekentnisse der einveldiger wârheit, diu got selber ist.
Der sehste nutz, der an unsers herren lîchame lît, daz ist ein entbrinnen götlîcher minne. Got ist der alleine, der aller dinge wirdic ist: der minnet sich selber durch sich selber in einer glîcher minne. Alsô sol diu sêle, diu entbrant ist in götlîcher minne: diu minnet got durch got unde minnet alliu dinc durch got götlîchen unde minnet alliu dinc durch got lûterlîchen. Got ist wêrlîchen ein minne unde diu minne ist wêrlîchen got. Swer dâ inne wonet in minne, der wonet wêrlîchen in gote unde got wêrlîchen in ime, niht alleine als ein enthalt sîns wesens, alse got alle krêatûren enthelt mit sîme wesen, mêr: got wonet in der sêle als ein vriunt mit sîme vriunde. Ein vriunt der offenbâret sîme lieben vriunde alle sîne verborgene heimlîcheit: got offenbâret lieplîchen sîne verborgene heimlîcheit sîme lieben vriunde; er enhât niht sô verborgens in allem sîme wesenne, er enoffenbâre ez der sêle, diu bereit ist zuo deme învluzze sîner genâden. Die des einen ougenblic enpfâhent, die enahtent niht ir selbes noch nihtes, daz got niht enist. Vriunt ist gerne bî liebem vriunde; got ist alleine ein stête vriunt. Got minnet uns mit êwiger minne unde wil stête mit uns blîben biz an daz ende. — Daz edel sacrament daz ist ein grôziu vreude allen guoten liuten. Der mensche ist sêlic, der unsers herren lîchame dicke enpfêhet mit eime reinen herzen und mit einer sicherr samwizzicheit. Der mensche wirt gesterket an aller heilikeit und an aller vollekomheit von der kraft unsers herren lîchames. Diu sêle wonet in gote mit bekentnisse unde mit minne, wan diu sêle ist wêrlîcher dâ si minnet danne daz si leben gît. Dâ diu minne nû ist, dâ würket si grôziu werc; dâ danne niht ensint heilîgiu unde vollekomniu werc, dâ muoz ouch diu minne kleine oder niht sîn. Diu götlîche minne würket in der sêle mâze âne mâze, diu götlîche minne machet, daz der mensche alliu dinc lîdet durch got; daz ist ein kleiniu mâze engegen deme herren der wirdikeit, durch den man alliu dinc ze rehte lâzen sol. Diu götlîche minne würket âne mâze, wan diu sêle wirt gezogen boben die zît in die êwikeit. Dâ würket diu minne inne götlîche enboben die zît und enboben alle die krefte der sêle.
The fifth benefit contained in the body of our Lord is an enlightenment of the intellect with respect to the knowledge of God, so that it knows all things in the mirror of eternity. There it knows all creatures as God in God. All things there are truly God, without increase or decrease. This is so in eternity, which is God himself; in time they increase and decrease. The more perfectly one knows things as God in God, the more perfectly one loves them in God as God, and the more perfectly one enjoys all divine perfection and blessedness. Insofar as we know all things more perfectly in God, to that extent we are in all perfection at once. The more perfectly we know and love God, the more blessed we shall be, here in a foretaste, and afterward we shall enjoy correspondingly more in all blessedness. God raises the soul above herself so that by grace she receives everything that God has by nature. The divine light raises and shines through the soul, so that it shines inwardly through this whole life and also through all holiness and perfection of life. And just as this light shines in darkness and is common to the good and the wicked, so it is common to every person insofar as each is prepared to be enlightened by it and to receive the divine light. It not only makes the soul divine, but by grace she is wholly God in the divine light. This is not becoming God; it is being God. In eternal, unchanging being there is nothing but God in God. This also makes the soul full of delight in the divine light, for it is delightful in itself above all things, since the divine light is the eternity of truth, which is God himself. The divine light is also delightful to all creatures: the more they know it, the greater are the delight and blessedness. Especially great is the delight of a well-ordered soul in the knowledge of the simple truth, which is God himself.
The sixth benefit contained in the body of our Lord is an enkindling of divine love. God alone is worthy of all things: he loves himself through himself with an equal love. So it is with the soul that is inflamed with divine love: she loves God for God’s sake and loves all things divinely for God’s sake and loves all things purely for God’s sake. God is truly love, and love is truly God. Whoever dwells in love truly dwells in God and God truly in him, not only as the sustainer of his being, as God sustains all creatures with his being, but rather God dwells in the soul as a friend with his friend. A friend reveals all his hidden secrets to his beloved friend; God lovingly reveals his hidden secrets to his beloved friend. There is nothing so hidden in all his being that he does not reveal it to the soul that is prepared for the inflowing of his grace. Those who receive this for a single moment care neither for themselves nor for anything that is not God. A friend gladly remains with a beloved friend; God alone is a constant friend. God loves us with eternal love and wills to remain constantly with us until the end. The noble sacrament is a great joy to all good people. Blessed is the person who frequently receives the body of our Lord with a pure heart and a secure conscience. A person is strengthened in all holiness and all perfection through the power of our Lord’s body. The soul dwells in God through knowledge and love, for the soul is more truly where she loves than where she gives life. Where love is, there it performs great works; where there are no holy and perfect works, love too must be little or nonexistent. Divine love works measure without measure in the soul. Divine love causes a person to suffer all things for God; that is a small measure in comparison with the Lord of worthiness, for whose sake one should rightly leave all things. Divine love works without measure, for the soul is drawn above time into eternity. There love works divinely within, above time and above all the powers of the soul.
Der sibende nutz, der an unsers herren lîchame lît, ist ein vollekomheit aller sêlikeit. Sant Dionysius sprach: heilikeit ist vollekomheit, lûterkeit, vrîheit. Got der würket in der sêle alle vollekomheit unde lûterkeit, in der wirt diu sêle alsô gelîutert unde vollekom, daz si niht gemenges gelîden mac mit keiner krêatûre. Daz heize ich ein lûter wazzer, daz mit nihte gemenget enist. Wirt ez mit wîne gemenget, sô enist ez niht lûter wazzer, diu edelkeit des wînes enbeholdet deme wazzer sîne lûterkeit niht. Alsô muoz diu sêle sîn lûter und ungemенget von allem dem, daz krêatûrlich ist. Lîplîch unde geistlîch, heiligen und engel, alle krêatûre müezent rûmen, dâ sich diu lûter gotheit sol vereinigen mit der sêle. In deme klâren spiegel bekennet man klêrlîchen diu bilde der dinge. Der klâre spiegel der êwikeit daz ist daz êwige verstentnisse des vaters. In deme erbildet er ein bilde sîn selbes, sînen sun. In deme erbildent sich alliu dinc unde bekennet man sie dâ inne, niht krêatûrlîchen, wan dâ inne enist niht dan got in gote. — Got der machet ze dem andern mâle die sêle vrî von aller eigenschaft mit der êwigen vrîheit, diu got selber ist. Diu sêle enruowet niht, si breche sich ûz allem deme, daz got niht enist, unde kome in eine götlîche vrîheit, dâ si der götlîcher vrîheit gebrûche âne hindernisse. Daz mac sîn alsô verre als si êwic ist in der unbewegelîcher êwikeit, diu got selber ist. Daz dinc ist vrî, daz dâ an nihte hanget und an deme ouch niht enhanget. Diu sêle ist vollekomelîch vrî, diu über allez daz komen ist, daz got niht enist, wan si enhanget niht mit begerunge an allem dem, daz krêatûrlich ist, noch si enhanget ouch an ir niht, wan si wiset alle krêatûren zehant von ir ze gote, der alleine aller minne wirdic ist. Got machet ouch die sêle vollekom mit sîme götlîchem gelîchnisse. Daz gelîchnisse ist sîn sun, Jêsus Kristus. Ie diu sêle diz edele gelîchnisse dicker enpfêhet, ie si gote gelîcher wirt in aller vollekomheit zemâle. Diu sêle ist ûf ir edelstem in dirre stiller einikeit, dâ si kein gelîchnisse enhât gotes noch götlîcher dinge noch vollekomelîche vollekomheit noch guot noch bezzer noch aller beste, wan si in gote allen underscheit verliuset. Si enwirt dâr niht vollekom, sunder si ist dâ vollekom zemâle in der hœhsten vollekomheit, diu got selber ist.
Der ahte nutz, der an unsers herren lîcham ist, daz ist ein schatz alles richtuomes. Got der rîchet die sêle mit dem schatze der wîsheit, die er dem menschen gît, daz er niht entuo, daz in nâchmâles riuwe. Unde daz ist wîsheit an gote, daz er sich selber bekenne an deme liehte, dâ kein krêatûre zuo komen mac. Alse vil diu sêle got bekennet unde minnet, alse vil si mit gote vereiniget ist unde got mit ir, noch minre noch mê. Si ist niht alleine got mit gote in der einunge götlîcher minne: si ist got sînde in gote von gnâden. Der mensche, dâ diu wîsheit inne wonet, der ist als ein herberge gotes, dâ got selber inne wonet. Got hât den menschen liep, in deme wîsheit wonet, unde wil tuon allez daz er wil, dâ diu wîsheit, diu er selber ist, inne wonet. Got bekennet unde minnet sich selber in allen dingen. Diu wîsheit ist gelobet über golt unde silber: si ist ein ursprunc aller sêlikeit. Si ist ouch diu sêlikeit selbe. Got der enmac deme menschen niht grœzers gegeben dan dise wîsheit, wan si ist diu grœste vreude unde sêlikeit, der diu heilige drîvaltikeit gebrûchet êweclîchen. Alle menschen begerent der wîsheit von nâtûre, mêr: der ist wêni[c], die die gewâre wîsheit in der wârheit enpfâhent einen ougenblic, jâ kunde man minre gesprochen dan einen ougenblic. Deme dan der êwigen wîsheit würde gegeben ein ougenblic, daz wêre diu wîsheit alzemâle, wan si enhât an ir minre noch mê behalten an: si ist an ir selber und an allen, den sie sich offenbâret, wan got selber ist diu wîsheit in der wârheit. Alse vil als wir in der wârheit bekennen, als vil hân wir got, noch minre noch mê; wir hân dâ got in gote und uns in gote.
The seventh benefit contained in the body of our Lord is a perfection of all blessedness. Saint Dionysius said: holiness is perfection, purity, freedom. God works all perfection and purity in the soul, through which the soul becomes so purified and perfect that she can tolerate no admixture with any creature. I call that pure water which is mixed with nothing. If it is mixed with wine, it is no longer pure water; the nobility of the wine does not preserve the purity of the water. Thus the soul must also be pure and unmixed with everything that is creaturely. Bodily and spiritual things, saints and angels, all creatures must make way where the pure Godhead is to unite itself with the soul. In a clear mirror one clearly knows the images of things. The clear mirror of eternity is the eternal understanding of the Father. In it he forms an image of himself, his Son. In it all things are imaged and are known therein, not as creatures, for in it there is nothing but God in God. Secondly, God makes the soul free from all ownness with the eternal freedom that is God himself. The soul does not rest until she breaks free from everything that is not God and comes into a divine freedom in which she enjoys divine freedom without hindrance. This is possible insofar as she is eternal in the immovable eternity that is God himself. That thing is free which clings to nothing and to which nothing clings. The soul is perfectly free when she has risen above everything that is not God, for she does not cling with desire to anything creaturely, nor does anything creaturely cling to her, since she immediately directs all creatures away from herself toward God, who alone is worthy of all love. God also makes the soul perfect through his divine likeness. This likeness is his Son, Jesus Christ. The more frequently the soul receives this noble likeness, the more like God she becomes in all perfection at once. The soul is at her noblest in this still unity, where she has no likeness of God, nor divine things, nor perfect perfection, nor good, nor better, nor best, for in God she loses all distinction. There she does not become perfect; rather, she is there wholly perfect in the highest perfection, which is God himself.
The eighth benefit contained in the body of our Lord is a treasure of all riches. God enriches the soul with the treasure of wisdom, which he gives to a person so that he does nothing that he afterward regrets. And this is wisdom in God: that he knows himself in the light to which no creature can come. Insofar as the soul knows and loves God, to that extent she is united with God and God with her, neither less nor more. She is not only God with God in the union of divine love; by grace she is God in God in her being. The person in whom wisdom dwells is like a dwelling place of God in which God himself dwells. God loves the person in whom wisdom dwells and wills to do everything that such a person wills, where wisdom, which is God himself, dwells. God knows and loves himself in all things. Wisdom is praised above gold and silver; it is a source of all blessedness. It is also blessedness itself. God can give a person nothing greater than this wisdom, for it is the greatest joy and blessedness that the Holy Trinity enjoys eternally. All people desire wisdom by nature, but there are few who truly receive true wisdom even for a single moment, indeed, if one could speak of less than a moment. If eternal wisdom were then given to someone for a single moment, that would be wisdom altogether, for in itself it has neither less nor more; it is in itself and in all to whom it reveals itself, for God himself is wisdom in truth. Insofar as we know in truth, to that extent we have God, neither less nor more; there we have God in God and ourselves in God.
Der niunde nutz, der an unsers herren lîcham ist, daz ist ein vreude der sêlen âne underlâz. Ein sicher samwizzicheit hât stête wirtschaft; ein lûter samwizzicheit, diu unvermenget ist mit allem dem, daz krêatûrlich ist, diu gît volle vreude deme herzen; wan swer dise hât, der ist vrô in gemache und in ungemache, in liebe, in leit, wan sîn inwendikeit vröuwet sich in deme lebenden gote. Wan swer eine lûter samwizzicheit hât, der ist des sicher, daz alliu diu pîne, diu ime iemer angevallen mac, daz diu zemâle in eine vreude gewandelt sol werden êweclîchen. Diu unsprechelîche vreude, der man êweclîchen gebrûchen sol in deme êwigen lebenne, der hât der mensche einen vorsmac, unde ie der mensche diss vorsmackes hie mê gewinnet, ie er sêliger sol sîn in deme êwigen lebenne, jâ alhie und her nâch sol er aller götlîcher vollekomheit gebrûchen, unde ie ouch sîn herze vollekomener ist. Daz al diu vreude wêre gesament ûf ein punt, die got an alle krêatûren gegozzen hât, diu enist niht ein ougenblic gegen der vreude, der aller minsten, die der mensche in eime vorsmacke des êwigen lebens hât. Dan ist der mensche aller beste, als er sich sicher weiz in dem lebenne, in deme sich niht enwandelt, unde sich ime gelîchet an dem hôhesten aller vollekomheit zemâle, dâ ist deme menschen aller beste in deme besten guote, daz got selber ist. Diu stête sêlikeit diu ist in deme menschen unde diu wirdikeit unsers herren gotes, diu ist ein süeze honicseim ûf sîner zungen und ein vrœlîchez seitenspil in sînen ôren und ein unsprechelîchiu vreude in deme herzen und ein unzellich jubelieren in deme herzen und in der sêle. Die grôze und undenkliche vollekomheit unde die wunderlîche vreude, die diu sêle hât von der sêliger gegenwürtikeit gotes in dem heiligen sacramente, künden alle krêatûren niht einen ougenblic gegeben noch bewîsen in der wârheit.
Der zehende nutz, der an unsers herren lîcham ist, daz ist ein gewisheit. Drî gewisheit sint. Diu êrste gewisheit ist an deme glouben. Der dinge gelouben wir, diu unsern sinnen unbekant sint. Der hât der guote mensche eine gewisheit in der kraft der wârheit des gelouben. Deme geloubigen menschen sint alliu dinc mügelich, nâ des menschen gelouben wirt er erhôrt an sîme gebete. Alliu diu zeichen, diu die heiligen tâten, daz tâten sie allez in der kraft des gelouben. Mêr: alliu diu zeichen, diu unser herre tete, diu tet er in der wârheit, diu er selber ist. Als vil diu kraft des gelouben in uns ist, alse vil würken wir in des gelouben kraft, und alse vil diu wârheit in uns ist, alse vil würken wir in der wârheite kraft. — Diu ander gewisheit ist an einer wâren offenbârunge in dem geiste zuokünftiger dinge. Ez sint liute, den selten iemer dinc zuo kumet, sie enhaben ez ie vor gesehen an den offenbârungen des geistes. Diz ist guot, ez enist aber daz beste guot niht, wan diu bilde der dinge diu sint ein mitel zwischen gote unde der sêle. — Diu dritte gewisheit ist gewisheit des êwigen lebens unde der sêlikeit, der alle krêatûre êwiclîche gebrûchen sullent in der sêlikeit, dâ got ime selber ist und allen krêatûren. Dise gewisheit enpfêhet man in deme hôhesten bekentnisse gotes, in minne und in götlîcher einunge. Die dise sêlige gewisheit von gote enpfangen hânt, die mügent wol sprechen ‘ich bin des gewis, daz mich noch tôt noch leben von gote gescheiden enmac.’ Dise sêlikeit enmac nieman verdienen. Aller krêatûren dienst ist ze kleine für einen menschen, deme diz wirt in der wârheit. Diz engeschiht nieman dan den alleine; die got êwiclîche dar zuo erwelt hât die ir selbes und aller dinge ledic sint. Diz beginnet hie unde wert êweclîchen.
The ninth benefit contained in the body of our Lord is an unceasing joy of the soul. A secure conscience has a continual feast; a pure conscience, unmixed with everything that is creaturely, gives full joy to the heart. For whoever has this is joyful in comfort and discomfort, in pleasure and pain, because his inwardness rejoices in the living God. For whoever has a pure conscience is certain that all the suffering that may ever befall him shall be wholly transformed into joy eternally. A person has a foretaste of the ineffable joy that one shall eternally enjoy in eternal life, and the more of this foretaste a person gains here, the more blessed he shall be in eternal life. Indeed, both here and hereafter he shall enjoy all divine perfection, and all the more as his heart becomes more perfect. If all the joy that God has poured into all creatures were gathered together into a single point, it would not be a moment compared with the least joy that a person has in a foretaste of eternal life. Then a person is at his best when he knows himself secure in the life in which nothing changes and conforms himself to it in the highest perfection of all; there a person is at his best in the highest good, which is God himself. This abiding blessedness is in the person, and the worthiness of our Lord God is a sweet honeycomb upon his tongue, a joyful sound of strings in his ears, an ineffable joy in his heart, and an immeasurable jubilation in his heart and soul. The great and inconceivable perfection and the wonderful joy that the soul has from the blessed presence of God in the holy sacrament could not be given or truly manifested for a single moment by all creatures.
The tenth benefit contained in the body of our Lord is certainty. There are three kinds of certainty. The first certainty is in faith. We believe those things that are unknown to our senses. The good person has certainty of these in the power of the truth of faith. All things are possible to the believing person; according to a person’s faith he is heard in his prayer. All the signs that the saints performed they performed entirely in the power of faith. More than this, all the signs that our Lord performed he performed in the truth that he himself is. Insofar as the power of faith is in us, to that extent we work in the power of faith, and insofar as truth is in us, to that extent we work in the power of truth. The second certainty is in a true revelation in the spirit of future things. There are people to whom scarcely anything ever happens without their having seen it beforehand in revelations of the spirit. This is good, but it is not the highest good, for the images of things are an intermediary between God and the soul. The third certainty is certainty of eternal life and of the blessedness that all creatures shall eternally enjoy in blessedness, where God is to himself and to all creatures. This certainty is received in the highest knowledge of God, in love and in divine union. Those who have received this blessed certainty from God may well say: “I am certain that neither death nor life can separate me from God.” No one can merit this blessedness. The service of all creatures is too little for a person to whom this is truly given. This happens to no one except those whom God has eternally chosen for it, who are free of themselves and of all things. This begins here and endures eternally.
Der eilfte nutz, der an unsers herren lîcham ist, daz ist ein vollekomen vride. Der beginnet hie an deme menschen unde sol êweclîchen sîn. Drîe vride sol der guote mensche ze rehte haben. Der êrste vride ist mit sîme nêhsten. Der mensche engewinnet nimmer wâren vriden mit gote, er enhabe vride mit sîme nêhsten. Unser herre hâte grôzen vriden mit sînen jungeren: sie hêten gerne êweclîchen bî ime beliben. Dem bilde sol der mensche nâch volgen, daz alle, die bî ime sint, gerne bî ime sîn. Aber wie wol diz guot sî, sô ist ez doch ein kleine dinc, daz einer vride heldet mit einem, der ime gelîch ist, wan gelîcheit ist ein sache des vrides; aber daz man vride heldet mit ungelîchen liuten, die ime wider sint, daz ist edeler, wan dâ ist kein sache des vrides dan alleine götlîchiu minne. — Der ander vride ist ein lûter samwizzicheit; diu hât stêten vriden inwendic und ûzwendic. Ein lûter samwizzicheit ist, daz got unde der mensche ze samen sint. Driu dinc sint, diu alleine die samwizzicheit geruoweclîche behaltent. Einz ist ein stêtiu huote vor allen den dingen, diu wider got sint unde wider sîn samwizzicheit, alse sêre vor den minsten alse vor den meisten. Daz ander ist ein stêtiu gebrûchunge aller der dinge, diu ze gotes lobe gehœrent unde ze nutze der heiligen kristenheit unde sîme nêhsten, in der ordenunge, dâ der mensche în gesatzet ist. Alliu diu dinc, diu dâ sint in der ordenunge und in der mâze, diu sint lobelîch. Ez enwirt nimmer werc sô kleine getân in ordenunge und in mâze, ez engebe ruowe inwendic und ûzwendic: man wizzez oder enwizzez niht, sô ist ez doch in der wârheite alsô. — Der dritte vride daz ist ein vollekomen vride sunder allerleie gebrechen. Den hât der mensche, der nieman schaden enmac noch ime nieman nâch treten kan. Sô enhât den vriden nieman dan got alleine. Und als der mensche deme mê nâch volget in einer glîcheit, sô gewinnet er von gnâden, daz got hât von nâtûre, unde sol des êweclîchen gebrûchen in deme vriden, der got selber ist.
Der zwelfte nutz, der an unsers herren lîcham ist, daz ist ein unscheidenlîchiu einunge mit gote, und alle götlîche vollekomheit. Dâ hât si teilsamikeit in der götlîcher einunge, dâ wirt diu sêle alse vollekomenlîche erfüllet mit der oberster kraft aller der vollekomheit, diu got selber ist, daz si keines dinges mê begert; wan si hât in der sêliger einunge allez daz si wil, si hât ouch in der sêliger einunge got und alliu dinc in ir oberster vollekomheit enboben zît und mâze in der êwikeit, diu got selber ist. Diu selbe einunge, die diu sêle hât mit gote, diu ist ein vorsmac aller sêlikeit, der si êweclîchen gebrûchen sol boben zît und mâze in der sêlikeit und in der einunge, diu got selber ist, unde si hât alle die vollekomheit, der alle krêatûren êweclîche gebrûchen sullent enboben zît und mâze in der êwikeit, diu got selber ist, unde si hât einen vorsmac in der zît der gnâde, daz ist ein begin götlîcher einunge, die si êweclîchen haben sol mit gote âne mâze in der êwikeit, diu got ist. Alle menschen kunden niht vollesprechen noch schrîben den nutz unde die sêlikeit, die diu sêle enpfâhet an unsers herren lîcham. Den gebe uns got. Âmen.
The eleventh benefit contained in the body of our Lord is perfect peace. It begins here in a person and shall endure eternally. The good person should rightly have three kinds of peace. The first peace is with his neighbor. A person will never attain true peace with God unless he has peace with his neighbor. Our Lord had great peace with his disciples; they would gladly have remained with him eternally. A person should follow this example, so that all who are with him gladly remain with him. But although this is good, it is nevertheless a small thing for one person to maintain peace with another who is like him, for likeness is a cause of peace; but to maintain peace with unlike people who are opposed to him is nobler, for there the only cause of peace is divine love. The second peace is a pure conscience; it has continual peace inwardly and outwardly. A pure conscience is that God and the person are together. There are three things that alone preserve the conscience in repose. One is a constant guarding against all things that are contrary to God and contrary to one’s conscience, against the least just as much as against the greatest. The second is a constant practice of all things that belong to the praise of God and to the benefit of holy Christendom and of one’s neighbor, according to the order in which the person has been placed. All things that are done in order and measure are praiseworthy. No work is ever so small that, if it is done in order and measure, it does not give repose inwardly and outwardly; whether one knows it or not, it is nevertheless truly so. The third peace is a perfect peace without any kind of defect. This is possessed by the person whom no one can harm and whom no one can overtake. Yet no one possesses this peace except God alone. And the more a person follows him in likeness, the more he receives by grace what God has by nature, and he shall enjoy this eternally in the peace that is God himself.
The twelfth benefit contained in the body of our Lord is an inseparable union with God and all divine perfection. There the soul has participation in divine union; there the soul is so perfectly filled with the highest power of all the perfection that is God himself that she desires nothing more. For in the blessed union she has everything that she wills; in the blessed union she also has God and all things in their highest perfection, above time and measure in the eternity that is God himself. This same union that the soul has with God is a foretaste of all the blessedness that she shall eternally enjoy above time and measure in the blessedness and union that is God himself, and she has all the perfection that all creatures shall eternally enjoy above time and measure in the eternity that is God himself. And in time she has a foretaste through grace; this is a beginning of the divine union that she shall eternally have with God without measure in the eternity that is God. No human beings could fully express or write the benefit and blessedness that the soul receives from the body of our Lord. May God grant us this. Amen.