Tractate — Chapter 17
Tractate — Chapter 17Middle High German + EnglishAbout this edition
Wâriu unde volkomniu gehôrsami ist ein tugent vor allen tugenden unde kein werc sô grôz mac geschehen noch getân werden âne die tugent, unde wie klein ein werc ist unde wie snœde ez ist, sô ist ez nützer getân in wârer gehôrsami, ez sî messe lesen oder hœren, beten, contemplieren oder swaz dû maht gedenken. Nim aber ein werc wie snœde dû wellest, ez sî waz daz sî, ez machet dir wâriu gehôrsami edeler unde bezzer. Gehôrsami würket alwege daz aller beste in allen dingen, joch diu gehôrsami geirret niemer niht unde versûmet ouch nihtes, waz ieman tuot in dekeinen dingen, daz ûz der wâren gehôrsami gât, wan si versûmet kein guot. Gehôrsami darf niemer nihtes besorgen, ir gebrichet ouch dekeines guotes: swâ der mensche in gehôrsam des sînen ûz gêt, dâ an dem selben muoz got von nôt wider în gên, wan sô einer im selber niht enwil, dem muoz got wellen ze glîcher wîse als im selben. Swenne ich mîns willen bin ûz gangen in die hant mînes prelâten unde mir selber niht enwil, dar umbe muoz mir got wellen, unde versûmet er mich an dem teil, sô versûmet er sich selber. Alsô in allen dingen, dâ ich mir niht enwil, dâ wil mir got.
Nû merke. Waz wil er mir? Daz ich mir niht wil. Dâ ich mich an lâze, dâ muoz er mir von nôt wellen allez, daz er im selben wil, noch minr noch mêr, unde mit der selben wîse, dâ er ime mite wil. Und tæte got daz niht, in der wârheit, diu got ist, sô enwære got niht gereht noch enwære got, daz sîn nâtûrlich wesen ist. In wârer gehôrsami ensol niht funden werden ‘ich wil alsô oder alsô, diz oder daz’, sunder ein lûter ûzgân des dînen, und dar umbe in dem aller besten gebete, daz der mensche mac gebeten, ensol niht sîn weder ‘gib mir die tugent oder die wîse’ oder ‘jâ, herre, gib mir dich selber oder êwigez leben’, denne: ‘herre, gib mir niht wan daz dû wilt unde tuo, herre, waz unde wie dû wilt in aller wîse.’ Daz übertriffet daz êrste alse der himel die erden. Und swenne man daz gebet alsô vollebringet, sô hât man wol gebetet. Als man zemâle ûz gegangen ist in got wârer gehôrsami und ‘als wâriu gehôrsami niht sol haben ich wil alsô’, alsô ensol niemer von ir gehœret werden ‘ich enwil niht’: wan ‘ich enwil niht’ ist ein wâriu vergift aller gehôrsami. Daz sprichet sant Augustînus, dem getriuwen diener den geluste niht, daz man ime sage oder gebe, daz er gerne sehe oder hœrte, wan sîn êrster hœhster vlîz ist ze hœrenne waz gote aller meist gevellet.
True and complete obedience is a virtue above all virtues, and no work, however great, can come to pass or be done without this virtue. However small or humble a work may be, it is more profitably done in true obedience, whether it is reading or hearing Mass, praying, contemplating, or whatever else you can think of. Take any work, however humble you please and whatever it may be: true obedience makes it nobler and better for you. Obedience always works the very best in all things; and obedience never hinders anything, nor does it fail in anything that anyone does in any matter when it proceeds from true obedience, for it fails in no good. Obedience need never be anxious about anything, nor does it lack any good. Wherever a person, in obedience, goes out from what is his own, there God must of necessity enter in at that same place; for when someone wills nothing for himself, God must will for him in the same way as for himself. When I have gone out of my own will into the hand of my prelate and will nothing for myself, then God must will for me; and if he failed me in that respect, he would fail himself. Thus in all things, where I will nothing for myself, God wills for me.
Now mark this. What does he will for me? That I will nothing for myself. Where I let go of myself, there he must of necessity will for me all that he wills for himself, neither less nor more, and in the same way in which he wills it for himself. And if God did not do this, by the truth which God is, God would not be just and would not be God, which is his natural being. In true obedience there should be found no ‘I want it this way or that way, this or that,’ but rather a pure going-out from what is your own. Therefore, in the very best prayer that a person can pray, there should be neither ‘give me this virtue or this way,’ nor ‘yes, Lord, give me yourself or eternal life,’ but instead: ‘Lord, give me nothing except what you will, and do, Lord, whatever and however you will, in every way.’ This surpasses the former as heaven surpasses earth. And when one completes prayer in this way, one has prayed well. When one has wholly gone out into God in true obedience, then just as true obedience should not have ‘I want it this way,’ so one should never hear from it ‘I do not want it’; for ‘I do not want it’ is a true poison of all obedience. Saint Augustine says that the faithful servant does not desire to be told or given what he would like to see or hear, for his first and highest concern is to hear what pleases God most.
Daz kreftigeste gebet unde vil nâch daz allermehtigeste alliu dinc ze erwerbenne unde daz allerwirdigeste werc von allen dingen, daz ist, daz dâ gêt ûz einem ledigen gemüete. Ie lediger daz ist, ie daz gebet unde werc kreftiger, wirdiger, nêher, lobelîcher unde volkomener ist. Daz ledige gemüete vermag alliu dinc. Waz ist ein ledic gemüete? Daz ist ein ledic gemüete, daz mit nihte beladen ist oder beworren ist noch zuo nihte gebunden ist noch des sînen niht enmeinet in dekeinen dingen denne alzemâle in den liebesten willen gotes versenket ist unde des sînen ûz gegangen ist. Niemer mac der mensche kein sô snœde werc gewürken, ez neme hie inne sîne kraft und sîn vermügen. Alsô kreftelîche sol man beten, daz man wolte, daz alliu diu gelider des menschen unde krefte, beidiu ougen und ôren, herze, munt und alle sinne dar zuo gekêrt wêren, unde niht ensol man ûf hœren, man vinde denne, daz man sich welle vereinen mit dem, den man gegenwürtic hât unde bitet, daz ist got.
Die menschen sprechent ‘eyâ, herre, ich wolte gerne, daz mir alsô wol mit gote wære und alsô vil andâht hête und fride mit gote, als ander liute hânt, unde wolte, daz mir alsô wære oder daz ich alsô arm künde sîn,’ oder ‘mir wirt niemer reht, ich ensî denne dâ oder dâ oder tuo sus oder sô, ich muoz in ellende sîn oder in einer klûsen oder in einem klôster.’ In der wârheit, des bist dû alles selber schult und anders niht zemâle. Ez ist eigens wille aleine. Weist dû es niht oder dunket dich es niht, niemer enstêt ein unfride in dir ûf, er kome von eigenem willen, man merke ez oder enmerke ez niht. Swaz wir des meinen, daz der mensche disiu dinc sol vliehen unde jene sol suochen (daz sint die stete unde die liute unde die wîse oder die meinunge oder diu werc), daz ist niht schult, daz dich die wîse oder diu dinc hindert, mêr: dû bist ez in den dingen selber daz dich hindert, wan dû haltest dich unordenlîche in den dingen. Dar umbe heb an dir selber an zem êrsten, unde lâz dich. In der wârheit, dû vliehest dich denne zem êrsten, anders swâ dû hin vliehest, dâ vindest dû hindernüsse und unfride, ez sî swâ daz sî. Die liute, die fride suochen in ûzwendigen dingen, ez sî an steten oder an wîsen oder an liuten oder an werken oder daz ellende oder armuot oder smâcheit, swie grôz daz sî oder swaz daz sî, daz ist dennoch allez niht noch engibet keinen fride. Sie suochen alles unreht die alsô suochen: ie verrer sie ûz gênt, ie minr sie vindent daz sie suochen. Sie gânt als einer, der eines weges vermisset: ie verrer er gât, ie mêr er irret. Mêr: waz sol er tuon? Er sol sich selber lâzen zem êrsten, sô hât er alliu dinc gelâzen. In der wârheit, lieze ein mensche ein künicrîche oder alle die welt unde behielte sich selber, sô enhête er niht gelâzen. Jâ unde lêzet der mensche sich selber, swaz er denne behelt, ez sî richtuom oder êre oder swaz daz sî, sô hât er alliu dinc gelâzen. Ez sprichet ein heiliger ûf daz wort, daz sant Pêter sprach ‘sich, herre, wir haben alliu dinc gelâzen’, und er hete doch niht gelâzen denne ein blôz netze unde sîn schiffelîn, der heiliger sprichet: swer daz kleine willelîche lât, der lât ez niht aleine, mêr: er lât allez, daz weltlîche liute mügent gewinnen, jâ daz sie ouch mügent begern. Wan der sînen willen unde sich selber lât, der hât alliu dinc gelâzen alse wærlîche, als sie sîn frî eigen wêren unde sie besezzen hête mit ganzem gewalte. Wan daz dû niht wilt begern, daz hâst dû allez begeben unde gelâzen durch got. Dar umbe sprach unser herre ‘sêlic sint die armen des geistes’, daz ist des willen. Und hier an ensol nieman zwîvelen: wære kein bezzer wîse, unser herre hêt sî gesprochen, als er ouch sprach ‘swer mir welle nâch volgen, der verzîhe sich sîn selbes zem êrsten, dâ lît ez allez an.’ Nim dîn selbes war, unde swâ dû dich findest, dâ lâz dich: daz ist daz aller beste.
The most powerful prayer, and almost almighty for acquiring all things, and the most worthy work of all is that which proceeds from an unencumbered mind. The freer it is, the more powerful, worthy, intimate, praiseworthy, and perfect the prayer and the work are. An unencumbered mind is capable of all things. What is an unencumbered mind? It is a mind burdened by nothing, entangled by nothing, bound to nothing, and seeking nothing of its own in anything, but wholly sunk in God's dearest will and gone out from what is its own. No person can perform a work so humble that it does not take its power and strength from this. One should pray with such power that one would wish all the members and powers of the human being—eyes and ears, heart, mouth, and all the senses—to be turned toward it; and one should not cease until one finds oneself ready to be united with him whom one has present and to whom one prays: that is God.
People say: ‘Ah, Lord, I would gladly have it so well with God, and have as much devotion and peace with God as other people have; and I would like it to be so with me, or to be able to be so poor.’ Or they say: ‘Things will never be right with me unless I am here or there, or do this or that; I must live in exile, or in a hermitage, or in a monastery.’ In truth, you yourself are entirely to blame for all this, and nothing else. It is self-will alone. Whether you know it or not, or whether it seems so to you or not, unrest never rises in you except from self-will, whether one notices it or does not notice it. When we think that a person should flee these things and seek those—places, people, ways, attitudes, or works—the fault is not that the way or the things hinder you; rather, it is you yourself within the things who hinder yourself, because you hold yourself wrongly among them. Therefore begin with yourself first, and let yourself go. In truth, unless you first flee from yourself, wherever else you flee you will find hindrance and unrest, wherever it may be. People who seek peace in outward things—whether in places, ways, people, works, exile, poverty, or humiliation, however great or whatever it may be—this is still all nothing and gives no peace. Those who seek in this way seek entirely wrongly: the farther they go out, the less they find what they seek. They go like someone who has missed the road: the farther he goes, the more he goes astray. But what should he do? He should first let go of himself; then he has let go of all things. In truth, if a person were to leave a kingdom or the whole world and keep himself, he would have left nothing. But if a person lets go of himself, then whatever he retains—wealth, honor, or anything else—he has let go of all things. A saint comments on the word Saint Peter spoke, ‘See, Lord, we have left all things,’ although he had left nothing but a bare net and his little boat. The saint says: whoever voluntarily leaves the little thing leaves not that alone, but leaves everything worldly people can gain, indeed everything they can desire. For whoever lets go of his own will and of himself has left all things as truly as if they were his free possession and he held them with complete power. For what you do not wish to desire, you have wholly surrendered and left for God's sake. Therefore our Lord said, ‘Blessed are the poor in spirit,’ that is, poor in will. No one should doubt this: if there were a better way, our Lord would have spoken it, just as he also said, ‘Whoever wishes to follow me must first renounce himself; on this everything depends.’ Take heed of yourself, and wherever you find yourself, there let yourself go: that is the very best.
Dû solt wizzen, daz nie mensche sich sô vil geliez in disem lebenne, er funde sich dennoch mêr ze lâzenne. Der liute ist wênic, die des rehte war nement unde dar an bestênt. Ez ist reht ein gelîche widergelt und ein gelîcher kouf: als vil dû ûz gâst aller dinge, als vil (noch minr noch mê) gât got în mit allem dem sînen, als dû zemâle ûz gâst in allen dingen des dînen. Dâ heb an unde des lâ dich kosten allez, daz dû geleisten maht. Dâ findest dû wâren fride unde niendert anderswâ. Die liute endörften niemer vil gedenken, waz sie tæten, sie solten aber gedenken, waz sie wêren. Wêren nû die liute guot und ir wîse, sô möhten ir werc sêre liuhten. Bist dû gereht, sô sint ouch dîniu werc gereht. Niht gedenke heilikeit ze setzen ûf ein tuon: man sol heilikeit setzen ûf ein sîn. Wan diu werc heiligent uns niht, sunder wir süllen diu werc heiligen. Swie heilic diu werc iemer sîn, sô heiligent sie uns zemâle niht als verre sie werc sint, mêr: als verre als wir sîn unde wesen hân, als verre heiligen wir alliu unsriu werc, ez sî ezzen, slâfen, wachen oder swaz daz sî; die niht von grôzem wesenne sint, swaz werke die würkent, dâ wirt niht ûz. Hie merke, daz man allen vlîz dar ûf sol legen, daz man guot sî, niht als vil waz man getuo oder welcher leie geslehte diu werc sîn, sunder wie der grunt der werke sî.
Der grunt, dar an daz lît, daz des menschen wesen unde grunt guot sî grœzlîchen, dâ des menschen werc ir güete abe nement, daz ist, daz des menschen gemüete genzlîche ze gote gekêret sî. Dar ûf setze allez dîn studieren, daz dir got grôz werde unt daz aller dîn ernst unde vlîz zuo ime sî in allen dînen werken und in allem dînem lâzen. In der wârheit, ie dû des mê hâst, ie alliu dîniu werc, welcherleie sie sint, bezzer sint. Hafte gote an, sô henket er dir alle güete an. Suoche got, sô vindest dû got und allez guot. Jâ in der wârheit, dû möhtest in solicher meinunge ûf einen stein treten, ez wære mê ein götlîch werc, denne ob dû des dînen mêr meindest in deme, daz dû nêmest den lîcham unsers herren, unde dîn meinunge minre abe gescheiden wære. Der gote an haftet, dem haftet got an und alliu tugent. Unde daz dû vor suochtest, daz suochet nû dich, unde daz dû vor jagtest, daz jaget nû dich, unde daz dû vor mohtest gefliehen, daz fliuhet nû dich. Dar umbe der gote ane haftet grœzlîche, dem haftet an allez, daz götlîch ist, unde fliuhet allez, daz ungelîch und fremde ist.
You should know that no person ever let go of himself so much in this life that he could not find still more of himself to let go. Few people rightly perceive this and remain steadfast in it. It is truly an equal exchange and an equal bargain: as much as you go out from all things, just so much—neither less nor more—God enters in with all that is his, insofar as you go wholly out from what is yours in all things. Begin there, and let it cost you everything you are able to give. There you will find true peace and nowhere else. People should not think so much about what they do; rather, they should think about what they are. If people and their way of being were good, their works could shine brightly. If you are just, then your works are also just. Do not think of placing holiness upon doing; one should place holiness upon being. For works do not make us holy; rather, we should make the works holy. However holy works may be, they do not make us holy at all insofar as they are works; rather, insofar as we are and have being, to that extent we make all our works holy, whether eating, sleeping, waking, or whatever it may be. Those whose being is not great, whatever works they perform, nothing comes of it. Mark here that all diligence should be directed toward being good, not so much toward what one does or what kind the works are, but toward what the ground of the works is.
The ground on which it depends that a person's being and ground be thoroughly good, and from which a person's works take their goodness, is that the person's mind be wholly turned toward God. Direct all your striving to this: that God may become great for you, and that all your earnestness and diligence may be directed toward him in all your works and in all your leaving undone. In truth, the more you possess this, the better all your works are, whatever kind they may be. Hold fast to God, and he will attach every goodness to you. Seek God, and you will find God and every good. Indeed, with such an intention you might step upon a stone, and it would be a more divine work than receiving the body of our Lord while thinking more of yourself and with an intention that was less detached. Whoever clings to God is clung to by God and by every virtue. What you formerly sought now seeks you; what you formerly pursued now pursues you; and what you formerly wished to flee now flees you. Therefore, whoever clings greatly to God is joined by everything divine, while everything unlike and alien flees from him.
Ich wart gefrâget: etliche liute zügen sich sêre von den liuten unde wêren gerne alleine unt dar an læge ir fride, unde daz sie wêren in der kirchen, obe daz daz beste wære? Dô sprach ich: nein! unde merke, war umbe. Weme reht ist, in der wârheit, dem ist an allen steten unde bî allen liuten reht; weme aber unreht ist, dem ist unreht in allen steten unde bî allen liuten. Weme aber reht ist, der hât got in der wârheit bî im. Wer aber got reht in der wârheit hât, der hât in in allen steten und in der strâze unde bî allen liuten als wol als in der kirchen oder in der einœde oder in der zellen: ob er in anders reht hât und ob er in alleine hât, den menschen enmac nieman gehindern. War umbe? Dâ hât er alleine got, unde wer denne in allen dingen lûter got meinet, der mensche treit got in allen sînen werken und in allen steten, und alles des menschen werc diu würket got lûterlîchen, wan wer daz werc sachet, des ist daz werc eigenlîcher unde wærlîcher denne des, der dâ würket daz werc. Meinen wir denne got lûterlîchen und alleine, in der wârheit sô muoz er unser werc würken und an sînen werken allen enmac in nieman gehindern, weder menige noch stete. Alsô enmac disen menschen nieman gehindern, wan er enmeinet niht noch ensuochet niht noch ensmacket ime niht dan got; wan er wirt dem menschen in aller sîner meinunge geeiniget, und alsô als got dekein manicvaltekeit mac zerstrewen, alsô enmac disen menschen niht zerstrewen noch vermanicvaltigen, wan er ist einz in dem einen, dâ alliu manicvaltekeit einz ist und ein unvermanicvaltekeit ist. Der mensche sol got nemen in allen dingen unde sol sîn gemüete wenen, daz er alle zît got habe in gegenwürtikeit in dem gemüete und in der meinunge und in der minne. Merke, wie dû dînen got meinest. Sô dû bist in der kirchen oder in der zelle, daz selbe gemüete behalt unde trag daz under die menige und in die unruowe und in die unglîcheit. Und als ich mê gesprochen hân, wenne man seit von glîcheit, sô meinet man niht, daz man alliu werc gelîch sülle ahten oder alle stete oder alle liute; daz wære gar unreht, wan ez ist ein bezzer werc beten denne spinnen und ein edeleriu stat diu kirche denne diu strâze. Aber dû solt in den werken ein gelîchez gemüete haben und ein gelîch getriuwen, unde nim zuo dîme gote einen gelîchen ernst. Triuwen, wære dir alsô gelîch, sô enhinderte dich nieman dîns gegenwürtigen gotes. Aber weme alsô got in der wârheit niht innen ist, sunder allez got von ûzwendic muoz nemen in dem und in dem, unde wenne er in ungelîcher wîse got suochet, ez sîn werc oder liute oder stete, sô enhât er got niht, unt daz mac lîhte sîn, daz den menschen hindert, wan er hât gotes niht unde suochet in niht aleine noch minnet noch meinet in niht aleine, und dar umbe hindert in niht aleine bœsiu geselleschaft, sunder in hindert ouch diu guote, unde niht aleine diu strâze, sunder ouch diu kirche, noch niht aleine bœsiu wort unde werc, mêr: ouch guotiu wort unde werc. Wan daz hindernüsse ist in ime, wan in ime ist niht got worden alliu dinc; wan wære er im daz, sô wære im in allen steten unde bî allen liuten gar reht unde wol, wan er hête got unde den enmac ime nieman genemen noch sînes werkes enmac in nieman gehindern. War an lît nû diz wâre haben gotes, daz man in wærlîchen habe? Diz wærlîche haben gotes lît an dem gemüete und an eime inneclîchen vernünftigen zuokêren unde meinen gotes, niht an eime stêten andenken in einer glîchen wîse, wan daz wære unmüglich der nâtûre in der meinunge ze haben und sêre swære und ouch daz allerbeste niht. Der mensche sol niht haben noch im lâzen genüegen mit einem gedâhten gote; wenne der gedank vergât, sô vergât ouch der got; mêr: man sol haben einen gewesenden got, der verre ist obe den gedenken des menschen und aller crêatûre. Der got vergêt niht, der mensche kêre denne willeclîche abe. Der got alsô in wesen hât, der nimet got götlîchen unde dem liuhtet er in allen dingen, wan alliu dinc smeckent ime götlîche unde got erbildet sich im ûz allen dingen. In ime blicket got alle zît, in im ist ein abegescheiden abekêren und ein în bilden sînes geminten gegenwürtigen gotes. Ze glîcher wîse als den dâ hitzeclîchen dürstet in rehtem durste, der tæte wol anders denne trinken unde mac ouch wol ander dinc gedenken; mêr: aber waz er tuo oder bî weme er sî, in welcher meinunge oder waz er gedenke oder waz er würke, ime vergêt doch daz bilde des trankes niht, die wile der durst wert; und als vil grœzer der durst ist, als vil mêr und inwendiger unde gegenwürtiger unde stêter ist daz bilde des trankes. Oder der dâ hitzeclîchen ein dinc minnet mit ganzer kraft, alsô daz im niht anders smecket unde ze herzen gât denne daz unde meinet daz aleine und anders zemâle niht: entriuwen, wâ der mensche ist oder bî weme er ist oder wes er beginnet oder waz er tuot, sô verlischet niemer in ime daz er alsô minnet, und in allen dingen vindet er des dinges bilde und ist ime alsô gegenwürtic, als vil der minne mêr unde mêr ist. Der mensche ensuochet niht ruowe, wan in hindert kein unruowe. Der mensche ist verre mê von gote gelobet, wenne er alliu dinc güetlîche nimt unde mê denne diu dinc an ir selber sint. Triuwen, hie zuo gehœret flîz und minne und ein wol warnemen des menschen inwendikeit und ein wacker wâr vernünftic würklich wizzen, war ûffe daz gemüete stê in den dingen und bî den liuten. Sus mac der mensche niht gelernen mit fliehen, daz er diu dinc fliuhet unde sich an die einœde kêret von ûzwendikeit, sunder er muoz ein innerlich einœde lernen, wâ oder bî wem er ist. Er muoz lernen diu dinc durchbrechen unde sînen got dar inne nemen unde denne kreftelîche in sich kunnen erbilden in einer wesenlîcher wîse, glîcher wîse, als einer, der dâ wil schrîben lernen. Triuwen, sol er die kunst kunnen, er muoz sich vil unt dicke an den werken üeben, wie sûr unde swær ez ime doch werde unde wie unmüglichen ez in dunke. Wil er ez flîzeclîchen üeben unde dicke, er lernet ez unde gewinnet die kunst. Triuwen, zem êrsten muoz er haben ein andenken eins ieglichen buochstaben unde den in sich verbilden vil vaste. Dar nâch sô er nû die kunst hât, sô wirt er des bildes zemâle ledic unde des andenkens, sô schrîbet er ledeclîchen unde frîlîchen, oder ez sî vederlîn oder künne werc, diu ûz sîner kunst süllen geschehen, dâ mit ist im zemâle genuoc, daz er joch wizze, daz er daz werc sîner kunst wil üeben. Und ob er sî âne stêtez angedenken, swaz er joch denke, dennoch würket er sîn werc ûzer sîner kunst. Alsô sol der mensche mit götlîcher gegenwürtikeit liuhten âne alle arbeit, mêr eine blôzheit nemen in allen dingen unde der dinge zemâle ledic blîben. Dâ muoz zem êrsten ein angedenken und ein mærklich în erbilden zuo gehœren, als dem schuoler zuo der kunst. Alsô sol der mensche mit götlîcher gegenwürtikeit durchgangen sîn unde mit der forme sîns geminten gotes durchformet sîn und in ime gewesent sîn, daz ime sîn gegenwürtikeit liuhte âne alle arbeit.
Der liute vindet man vil unde kumt der mensche lîhtelîche dar zuo, ob er wil, daz in diu dinc, dâ bî er wandelt, niht enhindernt noch kein blîbent bilde in ime sitzet, wan swâ daz herze vol gotes ist, dâ enmügent die crêatûre niht stat gehaben noch vinden; mêr: dar an ensol uns niht genüegen, wir sullen uns alliu dinc grœzlîcher tuon ze frumen, daz sie sîn waz wir sîn, waz wir sehen oder hœren, wie fremde daz sî oder wie ungelîch. Denne allerêrst ist uns reht unde niht ê, unde niemer sol der mensche hier an ze ende komen, er müge hier an âne underlâz wahsen unde mê gewinnen in einem wâren zuonemen. Unde der mensche sol zuo allen sînen werken unde bî allen dingen sîner vernunft mærklîchen gebrûchen und in allen dingen ein vernünftigez mitewizzen haben sîn selbes unde sîner innewendikeit unde nemen in allen dingen got in der hœhsten wîse, als ez müglich ist. Wan der mensche sol sîn, als unser herre sprach ‘ir sult sîn alse liute, die alle zît wachent unde beitent irs herren.’ Entriuwen, die beitenden liute sint wacheric unde sehent sich umbe, wâ er her kume des sie beitent, unde wartent sîn in allem dem, daz dâ kumt, swie fremde ez in doch sî, ob er dâ mite iht sî. Alsô süllen wir haben ein wizzendez warnemen unsers herren in allen dingen. Dar zuo muoz flîz gehœren unde muoz kosten allez, daz man geleisten mac an sinnen unde an kreften, sô wirt den liuten reht unde nement got in allen dingen gelîch unde vindent gotes gelîch vil in allen dingen, unde dâ ist wol ein werc anders denne daz ander. Aber der sîn werc tæte ûz einem gelîchen gemüete, in der wârheit, des werc wæren ouch alliu gelîch, unde dem reht wære, in der wârheit, dem liuhte got als blôz in dem weltlîchesten als in dem aller götlîchesten, dem got alsô wære worden. Triuwen, niht alsô, daz der mensche selber iht weltlîches oder ungelîches würke, mêr: swaz ime von ûzwendigen dingen zuovellet an sehen oder an hœren, daz sol er ze gote kêren. Denne got alsô gegenwürtic ist in allen dingen unde sîner vernunft an dem obersten gewaltig ist unde der gebrûchende ist, der weiz aleine von wârem fride unde der hât ein reht himelrîche. Wan dem reht sol sîn, dem muoz ie under zwein dingen einz geschehen: eintweder er sol got nemen unde lernen haben in den werken, oder er sol alliu dinc unde werc lâzen. Wan nû der mensche niht in disem lebenne mac gesîn âne werc, diu menschlîch sint, der vil ist, dar umbe sô lerne der mensche sînen got haben in allen dingen und ungehindert blîben in allen werken unde steten. Unt dar umbe swenne der anhebende mensche iht sol würken mit den liuten, sô sol er sich kreftelîche gotes vor warnen unde vestecliche in daz herze setzen und alle sîne meinunge, gedenke, wille unde krefte mit ime vereinen, daz sich anders niht müge erbilden in dem menschen.
I was asked whether certain people ought to withdraw greatly from others and gladly be alone, finding their peace in this and in being in church, and whether that would be best. I answered: no. Mark why. Whoever is rightly ordered is, in truth, rightly ordered in every place and among all people; whoever is wrongly ordered is wrongly ordered in every place and among all people. But whoever is rightly ordered truly has God with him. And whoever truly has God rightly has him in every place, in the street and among people just as well as in church, in solitude, or in a cell. If he truly has God and has God alone, no one can hinder such a person. Why? He has God alone; and whoever intends God purely in all things carries God in all his works and in every place, and God himself works all that person's works purely. For the one who causes a work owns that work more properly and truly than the one who performs it. If, then, we intend God purely and alone, in truth he must work our works, and no one can hinder him in any of his works, neither crowd nor place. So no one can hinder such a person, for he intends nothing, seeks nothing, and tastes nothing but God; and God is united with him in every intention. Just as no multiplicity can scatter God, so nothing can scatter or multiply this person, for he is one in the One, where all multiplicity is one and is without multiplicity. A person should receive God in all things and train his mind always to have God present in mind, intention, and love. Mark how you intend your God. Keep the same mind that you have when you are in church or in your cell, and carry it into the crowd, into unrest, and into inequality. As I have said before, when one speaks of equality one does not mean that all works, all places, or all people should be valued equally; that would be entirely wrong, for praying is a better work than spinning, and the church is a nobler place than the street. But in your works you should have an equal mind, equal faithfulness, and equal earnestness toward your God. Truly, if you were equal in this way, no one could hinder you from your present God. But whoever does not inwardly have God in truth, but must take God outwardly from this thing and that, and seeks God in an unequal way—whether in works, people, or places—does not have God. Such a person can easily be hindered, because he does not have God and does not seek, love, or intend God alone. Therefore not only bad company hinders him, but good company also; not only the street, but the church; not only evil words and works, but good words and works as well. The hindrance is within him, because in him God has not become all things. If God had become all things for him, then every place and every company would be right and well for him, for he would have God, whom no one can take from him, and no one could hinder his work. In what, then, does this true possession of God consist, so that one truly has him? This true possession of God rests in the mind and in an inward, intellectual turning and intention toward God, not in a constant thinking of him in one unchanging form, for nature could not sustain that intention; it would be very difficult and would not be the best thing. A person should neither have nor be satisfied with a God held merely in thought; when the thought passes away, that God passes away too. Rather, one should have God in being, far above the thoughts of the human being and of every creature. That God does not pass away unless a person deliberately turns away. Whoever has God in this way in being receives God divinely, and God shines for him in all things, for all things taste divine to him and God forms his image in him out of all things. God flashes in him at all times; within him there is a detached turning-away and an inward forming of his beloved, present God. It is like someone who is fiercely thirsty with a true thirst: he may well do things other than drink and may think of other things, yet whatever he does, whoever he is with, whatever he intends, thinks, or performs, the image of the drink does not leave him so long as the thirst lasts. And the greater the thirst, the more inward, present, and constant the image of the drink becomes. Or take someone who loves a thing passionately with his whole power, so that nothing else tastes good to him or reaches his heart except that thing, and he intends it alone and nothing else at all. Truly, wherever he is, whoever he is with, whatever he begins or does, what he loves in this way never fades within him; in all things he finds the image of that thing, and it is present to him in proportion as his love grows greater and greater. Such a person does not seek rest, for no unrest hinders him. He is praised far more by God when he receives all things divinely and as more than they are in themselves. Truly, this requires diligence and love, a careful perception of one's inwardness, and an alert, true, rational, practical knowing of what the mind rests upon among things and people. A person cannot learn this by flight—by fleeing things and turning away from outwardness into solitude. Rather, he must learn an inward solitude wherever and with whomever he is. He must learn to break through things and take his God within them, and then powerfully form God within himself in an essential way, like someone who wishes to learn to write. Truly, if he is to master the art, he must practise its works often and much, however bitter and difficult they may become for him and however impossible they may seem. If he practises diligently and often, he learns it and acquires the art. At first he must keep each letter in mind and impress it firmly within himself. But once he has acquired the art, he becomes wholly free of the image and of deliberate recollection, and he writes freely and at ease; the same holds whether it is playing the fiddle or another skilled work proceeding from his art. It is enough that he knows he intends to exercise his art. Even if he is without constant recollection and his thoughts turn elsewhere, he nevertheless performs the work from his acquired skill. So too a person should shine with divine presence without effort, taking bareness in all things and remaining wholly free of things. At first, however, recollection and a marked inward forming are required, as for a pupil learning an art. Thus a person should be thoroughly permeated by divine presence, formed throughout by the form of his beloved God and made to have being in him, so that God's presence shines for him without any effort.
Many people can be found at a stage that a person may reach easily if he wills: the things among which he lives no longer hinder him and no lasting image of them settles within him, for where the heart is full of God creatures can find no place. Yet we should not be satisfied with this. We should make all things serve us more greatly, whatever they are, whatever we are, whatever we see or hear, however strange or unlike they may be. Only then are we rightly ordered, and not before; and a person should never come to an end in this, but should grow without ceasing and gain more in a true increase. In all his works and in all things a person should deliberately use his intellect and have, in all things, an intelligent awareness of himself and of his inwardness, taking God in all things in the highest manner possible. For a person should be as our Lord said: ‘You should be like people who are always awake and waiting for their lord.’ Truly, those who wait are watchful and look around to see from where the one they await may come, and they look for him in everything that comes, however strange it may be to them, in case he should be present in it. So we should have a knowing attentiveness to our Lord in all things. This requires diligence and must cost everything that can be brought to bear through the senses and the powers. Then people become rightly ordered, take God equally in all things, and find God equally much in all things, even though one work may indeed differ from another. But if someone performed his works from an equal mind, then in truth his works too would all be equal; and for one who is rightly ordered, God would shine as bare in the most worldly thing as in the most divine, if God had become so for him. Truly, this does not mean that a person should himself perform anything worldly or unfitting; rather, whatever comes to him from outward things in seeing or hearing he should turn toward God. Whoever has God thus present in all things and has his intellect under the highest mastery and in active use alone knows true peace and possesses a true kingdom of heaven. For one who is to be rightly ordered, one of two things must always happen: either he must receive God and learn to have him in works, or he must leave all things and works. But because a person cannot live in this life without works, of which human works are many, he should therefore learn to have his God in all things and remain unhindered in every work and place. Therefore, whenever a beginner must act among people, he should strongly guard himself beforehand in God, set God firmly in his heart, and unite with him all his intention, thought, will, and powers, so that nothing else can take form within the person.
Der mensche sol ouch niemer kein werc sô wol genemen noch rehte getuon, daz er niemer sô frî sol werden in den werken oder sô sicher, daz sîn vernunft niemer müezic sol werden oder geslâfen, er sol sich ie mit den zwein kreften, der vernunft unde dem willen, erheben unde sîn aller beste dar inne in dem hœhsten nemen unde sich vor allem schaden vernünfteclîche warnen ûzwendic und inwendic, sô versûmet er in keinen dingen niemer niht, sunder er nimt âne underlâz zuo grœzlîchen.
Dû solt wizzen, daz der anstôz der untugende ist in dem gerehten menschen niemer âne grôzen frumen unde nutz. Nû merke. Ez sint zwêne menschen. Der ein ist alsô, daz kein gebreste an in stôze oder wênic. Aber der ander ist alsô, daz in anstôzen die gebresten. Von der ûzern gegenwürtikeit der dinge sô wirt sîn ûzer mensche beweget, ez sî lîhte ze zorne oder zuo îteler êre oder lihte lîplich, nâch dem als der gegenwurf ist; aber mit sînen obersten kreften sô stêt er zemâle stête unbeweget unde wil niht des gebresten tuon, weder ze riuwe noch ze keiner sünde, unde vihtet alsô wider den gebresten grœzlîchen, wan der gebreste ist vil lihte nâtûrlich, als manic mensche von nâtûre zornic oder hôhvertic ist oder wie daz sî, unde wil doch die sünden niht tuon. Dirre sol verre mêr gelobet sîn und ist sîn lôn vil grœzer unde mêr unde sîn tugent vil edeler denne des êrsten. Wan volkomenheit der tugende kumt von dem strîte, als sant Paulus sprichet ‘diu tugent wirt volbrâht in der krankheit.’ Diu neigunge zuo den sünden enist niht sünde, aber wellen sünden, wellen zürnen, daz ist sünde. In der wârheit, dem reht wære, hête er gewalt ze wünschenne, er sölte niht wellen wünschen, daz ime vergienge neigunge ze sünden, wan âne die sô stüende der mensche ungewis in allen dingen und in allen sînen werken und âne sorge bî den dingen unde darbete ouch der êren des strîtes unde siges unde des lônes. Wan der anstôz unde diu bewegung der untugende bringent die tugent unde den lôn in dem müejenne. Wan diu neigunge machet den menschen flîziger allewege sich in der tugende grœzlîcher ze üebenne unde trîbet in zuo der tugende mit gewalte unde si ist ein strengiu geisel, die den menschen ze der huote unde ze der tugende trîbet. Wan ie sich der mensche kranker vindet, ie baz er sich der sterke unde des siges warnen sol: wan diu tugent und ouch diu untugent ligent in dem willen.
A person should never take up or perform any work so well that he becomes so free or secure in his works that his intellect may become idle or fall asleep. He should continually raise himself with the two powers, intellect and will, take his very best in them at the highest level, and rationally guard himself against every harm, inwardly and outwardly. Then he fails in nothing, but continually makes great progress.
You should know that the assault of vice is never without great benefit and profit for a just person. Mark this. There are two kinds of people. One is such that no failing, or very little, assails him. The other is assailed by failings. Through the outward presence of things his outer person may be stirred, perhaps toward anger, vainglory, or bodily desire, according to the object before him; yet with his highest powers he remains wholly steadfast and unmoved and does not will to carry out the failing, whether by yielding to it or in any sin, but struggles strongly against it. Such a failing is often natural, as some people are naturally inclined to anger or pride or something of that kind, while nevertheless not willing to commit the sins. This person deserves far more praise; his reward is much greater, and his virtue much nobler than that of the first. For the perfection of virtue comes through struggle, as Saint Paul says: ‘Virtue is brought to perfection in weakness.’ The inclination toward sins is not itself sin; but willing to sin, willing to be angry, is sin. In truth, if a rightly ordered person had power to choose, he should not wish that his inclination toward sin disappear, for without it he would stand uncertain in all things and in all his works, without watchfulness toward things, and would also be deprived of the honor of struggle, victory, and reward. The assault and stirring of vice bring forth virtue and the reward in the striving. The inclination makes a person more diligent at all times in practising virtue more strongly, drives him forcibly toward virtue, and is a severe scourge that drives him to vigilance and virtue. The weaker a person finds himself, the more he should arm himself with strength and victory, for both virtue and vice lie in the will.
Der mensche ensol sich sô sêre dekeines dinges erschrecken, die wile er sich vindet in einem guoten willen, noch ensol sich nihtes niht betrüeben, ob er des niht vollebringen mac mit den werken. Aber er ensol sich niht verahten von den tugenden, als er in ime vindet einen rehten guoten willen; wan diu tugent unde allez guot lît in dem guoten willen. Dir enmac nihtes gebresten, obe dû einen wâren rehten willen hâst, weder minne noch dêmuetikeit noch dehein tugent. Aber daz dû kreftelîche unde mit allem willen wilt, daz hâst dû unde des enmac dir got und alle crêatûre niht benemen, ob der wille anders ganz ist und ein götlîch wille ist unde gote gegenwürtic ist. Niht alsô ‘ich wolte mêr’: daz wære noch zuokünftic, sunder ‘ich wil, daz ez iezuo alsô sî.’ Nû merkent. Wære ein dinc über tûsent mîle unde wil ich ez haben, ich habe ez eigenlîcher denne daz ich in mîner schôz hân, unde des ich niht wil haben, daz guot ist niht minder kreftic zuo dem guoten denne daz bœse zuo dem bœsen. Daz merke. Daz ich niemer kein bœs werc getæte, dennoch hân ich den willen zuo dem bœsen, ich hân die sünde, als ob ich diu werc hête getân, und ich möhte in eime ganzen willen alsô grôze sünde tuon, als ob ich alle welt hête getœtet unde doch niemer kein werc dar zuo getæte. War umbe solte daz selbe niht mügen gesîn in eime guoten willen? Jâ vil und ungelîches mêr. In der wârheit, mit dem willen vermac ich elliu dinc. Ich mag aller menschen arbeit tragen und alle armen spîsen und aller menschen werc würken, und waz dû erdenken maht, gebrichet dir niht an dem willen wan alleine an der maht, in der wârheit, vor gote hâst dû ez allez getân und enmac dir daz nieman benemen noch dich des geirren einen ougenblik. Wan wellen tuon, als balde ich mac, und hân getân daz ist vor gote gelîch. Ouch wölte ich als vil willen hân als alliu diu welt hât und ist mîn begerunge dar zuo grôz unde ganz, in der wârheit, sô hân ich in, wan daz ich haben wil daz hân ich. Ouch wolte ich in der wârheit als vil minne haben als alle menschen ie gewunnen unde got alsô vil loben oder waz dû erdenken maht, daz hâst dû allez in der wârheit, obe der wille ganz ist. Nû möhtest dû frâgen, wâ der wille ein reht wille sî? Dâ ist der wille ganz unde reht, dâ er âne alle eigenschaft ist unt dâ er sîn selbes ûz gangen ist und in den willen gotes gebildet und geformet ist. Jâ ie des mê ist, ie der wille rehter unde wârer ist, und in dem willen vermaht dû elliu dinc, ez sî minne oder waz dû wilt. Nû ist ein frâge: wie möhte ich dise minne hân, die wîle ich ir niht enpfinde noch gewar wirde, als ich sihe an vil liuten, die bewîsent grôziu werc, unde vinde an in grôze andâht unde wunder, des ich niht enhân? Hie solt dû zwei dinc merken, die an der minne sint. Daz ein ist ein wesen der minne, daz ander ist ein werc oder ein ûzbruch des wesens der minne. Stat der minne ist aleine in dem willen. Wer mê willen hât, der hât ouch der minne mêr. Aber wer des mêr habe, des enweiz nieman von dem andern, daz lît verborgen in der sêle, die wîle got verborgen lît in dem grunde der sêle. Disiu minne lît alzemâle in dem willen: wer mê willen hât, der hât ouch mê minne. Nû ist ein anderz, daz ist ein ûzbruch und ein werc der minne, daz schînet sêre, als innekeit und andâht unde jubilieren, entriuwen! und ist alwege daz beste niht, wan ez ist etwenne von minne niht, sunder ez kumt von nâtûre etwenne, daz man solichen smak unde süezekeit hât, oder ez mac des himels întruc sîn oder ez mac sinlîch îngetragen sîn, und die des mêr habent, die ensint allewege die aller besten niht, wan ez sî joch, daz ez wol von gote sî, sô gît unser herre daz solichen liuten durch ein niugern unde durch ein reizen und ouch daz man dâ mite sêre enthalten wirt von andern menschen. Aber die selben sô sie her nâch mê minne gewinnent, sô habent sie lihte niht als vil gefüelens und enpfindens unde dar an schînet wol, daz sie minne habent, obe sie âne solichen enthalt got ganz unde stête getriuwe haltent. Nû sî, daz ez zemâle minne sî, sô enist ez doch daz aller beste niht dar an, wan man sol solichen jubilus underwîlen lâzen durch ein bezzerz von minne und underwîlen durch ein minnewerc ze würken, dâ man sîn niht nôt hât, geistlîchen oder weltlîchen oder lîplichen. Als ich mê gesprochen hân, wære der mensche alsô in eime inzucke als sanctus Paulus was unde weste einen siechen menschen, der eins süppelîns von ime bedörfte, ich ahte verre bezzer, daz dû liezest von minne von dem zucke und dienedest dem dürftigen in mêrre minne. Niht ensol der mensche wênen, daz er gnâden in disem sülle beroubet werden. Wan swaz der mensche von willen lât willeclîchen, daz wirt ime vil edeler, wan Kristus sprach ‘wer iht lât durch mich, der sol hundertvalt als vil wider nemen.’ Jâ in der wârheit, swaz der mensche lât unde sich des verwiget durch got, jâ ez sî ouch, daz der mensche grœzlîchen beger soliches trôstes, enpfindens und innekeit, unde tuot dar zuo, waz er vermac, unde got gît ez im niht und er getrœstet sich sîn und enbirt sîn willeclîche durch got, in der wârheit, er solz in ime vinden ze glîcher wîse, als ob er allez guot hête gehabt, daz ie wart, in ganzer besitzunge. Unde der des willeclîchen ûz wære gangen unde sich es verwigen hête durch got, er sol hundertvalt als vil nemen. Wan waz der mensche gerne hête unde sich des getrœstet und enbirt durch got, ez sî lîplich oder geistlîch, daz vindet er allez in got, als ob daz der mensche hête gehabt und ez ûz wære gangen willeclîche. Wan der mensche sol willeclîchen beroubet sîn aller dinge durch got und in der minne sich erwegen unde getrœsten alles trôstes von minne. Daz man soliches enpfinden sülle durch minne lâzen under wîlen, daz bewîset uns der liebe Paulus, dâ er sprichet ‘ich hân gewünschet, daz ich müeste gescheiden werden von Kristô umbe die minne mîner brüeder.’ Daz meinet er in dirre wîse, er meinte niht in der êrsten wîse der minne, wan von der enwolte er niht sîn gescheiden einen ougenblik umb allez, daz geschehen mac in himel und in erden: er meinte in dem trôste. Dû solt aber wizzen, daz die vriunde gotes niemer âne trôst sint, wan waz got wil daz ist ir aller hœhster trôst, ez sî trôst oder untrôst.
Ouch solt dû wizzen, daz der guote wille gotes niht mac gemissen, mêr: daz enpfinden des gemüetes daz misset sîn underwîlen unde wênet dicke, got sî für gangen. Waz solt dû denne tuon? Rehte daz selbe, daz dû tætest, sô dû in dem grœsten trôste wærest. Daz selbe lerne tuon, sô dû in dem meisten lîden bist, unde halt dich in aller wîse, als dû dich dâ hieltest. Ez enist dehein rât alse guot, got ze vindenne, denne wâ man got lât. Unde wie dir was, dô dû in zem lesten hêtes, alsô tuo nû, die wîle dû sîn missest, sô vindest dû in. Mêr: der guote wille der verliuset noch vermisset gotes niht noch niemer. Vil liute sprechent: wir haben guoten willen; sie habent aber niht gotes willen, sie wellent haben iren willen unde wellent unsern herren lêren, daz er tuo alsô und alsô. Daz enist niht ein guot wille. Man sol an gote suochen sînen aller liebsten willen. Des meinet got in allen dingen, daz wir den willen ûf geben. Dô sant Paulus mit unserm herren vil gekôsete und unser herre mit ime vil geredde, daz truoc allez niht für, biz daz er den willen ûf gap unde sprach ‘herre, waz wilt dû, daz ich tuo?’ Dô weste unser herre wol, waz er tuon solte. Alsô ouch, dô unser vrouwen der engel erscheîn: allez, daz si ie getet oder ie geredde, daz enhête si niemer muoter gotes gemachet, sunder als balde si iren willen ûf gap, alsô zehant wart si ein wâre muoter des êwigen gotes wortes und enpfienc got alzehant; der wart ir nâtûrlîcher sun. Ouch enmachet kein dinc einen wâren menschen âne daz ûfgeben des willen. In der wârheit, âne ûfgeben des willen in allen dingen sô schaffen wir mit gote niht alzemâle. Mêr: kême ez alsô, daz wir allen unsern willen ûf gêben und uns aller dinge durch got törsten erwegen ûzwendic und inwendic, sô hête wir elliu dinc getân, unde niht êr. Der liute vindet man wênic (sie wizzenz oder enwizzenz niht), die wölten, daz in alsô wære unde daz sie grœzer dinc enpfunden, unde wölten die wîse unde daz guot haben; ez ist allez niht denne eigener wille. Dû soltest dich gote genzlîcher ergeben mit allen dingen unde dâ enruoch dich, waz er tuo mit dem sînen. Ez sint tûsent menschen tôt und in dem himel, die nie in rehter volkomenheit irs willen ûz giengen. Daz wære alleine ein volkomener und ein wârer wille, daz man ganz wære getreten in gotes willen unde wêr âne eigen willen. Unde wer des mê hât, der ist mê unde mê wêrlîcher in got gesetzet. Jâ ein âve Mariâ, gesprochen in dem unde dâ der mensche ûz gêt sîn selbes, daz ist nützer denne tûsent psalter gelesen âne daz; jâ ein trit wære bezzer in dem dan über mer gegangen âne daz. Der mensche, der alsô ganz wære ûz gangen mit allem dem sînen, in der wârheit, der wære alsô ganz in got gesetzet, wâ man den menschen rüeren solte, dâ müeste man got in dem êrsten rüeren, wan er ist in gote alzemâle unde got ist umb in, als mîn kappe umb mîn houpt ist, unde wer mich an wölte grîfen, der müeste mîn kleit zem êrsten rüeren. Gelîcher wîse, sol ich trinken, sô muoz daz tranc zem êrsten über die zungen gên; dâ vindet daz tranc sînen smac. Ist diu zunge bekleidet mit bitterkeit, in der wârheit, wie süeze der wîn ist an im selber, er muoz ie bitter werden von dem, durch daz er an mich kumt. In der wârheit, ein mensche, der des sînen ganz wære ûz gangen, der würde alsô mit gote umbevangen, daz alle crêatûre in niht möhten berüeren, sie rüerten got zem êrsten, unde waz an in komen solte, daz müeste durch got an in komen, dâ nimet ez sînen smak unde wirt gotvar. Swie grôz daz lîden sî, kumt ez durch got, dar under lîdet got zuo dem êrsten. Jâ in der wârheit, bî gote ist niemer ein lîden sô kleine, daz dâ gevelt ûf den menschen, als verre als man ez in got setzet, ez sî missevallen oder widerwertikeit, ez rüere got ân alle mâze mêr denne den menschen, und ez sî ime mê wider, als verre als ez dem menschen wider ist. Aber lîdet ez got umbe ein solich guot, daz er dir dar inne hât versehen, unde wilt dû daz lîden, daz got lîdet unde durch in kumt an dich, sô wirt ez billich gotvar, ez sî smâcheit ald bitterkeit als süezikeit unt daz meiste vinsternüsse als daz klêrste lieht, ez nimt allez sînen smak an got unde wirt götlîch, wan ez erbildet sich allez nâch im waz disem menschen kumt, wan er meinet niht anders und im smecket niht anders, unde dâ von nimt er got in aller bitterkeit als in der hœhsten süezikeit. Daz lieht liuhtet in der vinsternüsse, dâ wart man sîn gewar. Waz solte den liuten diu lêre oder daz lieht denne daz sie ez nützen? Sô sie sint in der vinsternüsse oder in dem lîden sint, sô sol man daz lieht sehen. Jâ ie mêr wir eigen sin ie minr eigen. Der mensche, der des sînen wære ûz gegangen, der möhte niemers gotes gemiezen in deheinen werken. Wære aber, daz sich der mensche vertrête oder versprêche oder daz solichiu dinc dar in vielen, daz unreht wære, die wîle daz got daz beginnen was in dem werke, sô muoz er von nôt den schaden ûf sich nemen unde dû ensolt dîn werc dar umbe deheine wîse niht lâzen. Des vinde wir ein bilde an sante Bernhart und an vil andern heiligen. Solicher învelle enmac man zemâle in disem lebenne niemer ledic werden. Dar umbe daz etwenne ratten under daz korn vallent, dar umbe sol man daz edele korn niht verwerfen. In der wârheit, dem reht wære unde mit gote wol künde, dem würden alsolichiu lîden und învelle ze grôzem frumen, wan den guoten koment elliu dinc ze guote (als sant Paulus sprichet und ouch sant Augustînus), jâ ouch diu sünde.
A person should not be greatly frightened by anything so long as he finds himself in a good will, nor should he be saddened if he cannot bring it to completion in works. He should not regard himself as lacking the virtues when he finds in himself a true good will, for virtue and every good lie in the good will. You can lack nothing if you have a true and upright will: neither love, humility, nor any virtue. What you strongly will with your whole will, that you possess, and neither God nor all creatures can take it from you, provided the will is whole, divine, and present to God. Not ‘I would like it later,’ for that would still be future, but ‘I will that it be so now.’ Mark this. If a thing were more than a thousand miles away and I willed to have it, it would be more truly mine than something lying in my lap that I did not will to have. Good is no less powerful toward good than evil is toward evil. Mark this: even if I never performed an evil work, if I had the will toward evil I would bear the sin as though I had done the work; and with a complete will I could commit as great a sin as if I had slain the whole world, even without performing any outward deed toward it. Why should the same not be possible in a good will? Indeed, far more so and beyond comparison. In truth, with the will I can do all things. I can bear the labor of all people, feed all the poor, and perform every person's work; whatever you can conceive, if you lack only the power and not the will, then before God you have done it all, and no one can take it from you or hinder you in it for an instant. For willing to do something as soon as I am able and having done it are equal before God. If I wished to possess as much willing as the whole world possesses, and my desire for it were great and whole, then in truth I would possess it, for what I truly will to have, I have. If I truly wished to have as much love as all people have ever gained, to praise God as much, or whatever else you can conceive, then you truly possess all this if the will is whole. You may ask when the will is a right will. The will is whole and right when it is without all ownness, when it has gone out of itself and has been shaped and formed into God's will. The more this is so, the more right and true the will is; and with this will you can do all things, whether love or whatever you will. Now a question arises: how can I have this love while I do not feel or perceive it, when I see many people who display great works and in whom I find great devotion and wondrous things that I do not have? Here you should mark two things that belong to love. One is the being of love; the other is a work or an outflow of the being of love. The place of love is solely in the will. Whoever has more will also has more love. Yet no one knows of another who has more of this; it lies hidden in the soul so long as God lies hidden in the ground of the soul. This love lies wholly in the will: whoever has more will also has more love. There is another thing, an outflow and a work of love, which appears strongly as inwardness, devotion, and jubilation. Yet this is not always the best, for sometimes it does not arise from love but from nature, when a person has such savor and sweetness; or it may come from heavenly influence or be carried in through the senses. Those who have more of this are not always the best people. Even when it comes from God, our Lord may give it to such people as an enticement and stimulus, and also to keep them strongly apart from other people. But when they later gain more love, they may easily have less feeling and sensation; and then it becomes clear that they have love if, without such support, they remain wholly and steadfastly faithful to God. Even if it were entirely love, this still would not be the very best in itself, for one should sometimes leave such jubilation for something better in love, and sometimes in order to perform a work of love where there is need, whether spiritual, worldly, or bodily. As I said before, if a person were in a rapture like Saint Paul and knew of a sick person who needed a little soup from him, I would consider it far better that, out of love, you leave the rapture and serve the needy person in greater love. A person should not think that grace is thereby taken from him. Whatever a person willingly gives up by choice becomes his in a nobler way, for Christ said: ‘Whoever leaves anything for my sake shall receive a hundredfold in return.’ In truth, whatever a person leaves and forgoes for God's sake—even if he greatly desires such consolation, feeling, and inwardness, and does all he can toward it, yet God does not give it to him and he consoles himself without it and willingly forgoes it for God—he shall find it within himself just as though he had possessed every good that ever was, in full possession. And whoever had willingly gone out from it and renounced it for God shall receive a hundredfold. Whatever a person would gladly have, yet renounces and does without for God, whether bodily or spiritual, he finds wholly in God, as though he had possessed it and willingly gone out from it. For a person should willingly be deprived of all things for God and, in love, renounce and forgo every consolation for love. That one should sometimes leave such feeling for love is shown by beloved Paul when he says: ‘I have wished that I might be separated from Christ for the love of my brothers.’ He means this in this sense: he did not mean the first mode of love, from which he would not wish to be separated for a single instant for everything that might happen in heaven and on earth; he meant consolation. You should know, however, that God's friends are never without consolation, for whatever God wills is their highest consolation, whether it be consolation or lack of consolation.
You should also know that a good will cannot miss God; rather, the mind's perception sometimes misses him and often thinks that God has gone away. What should you do then? Exactly what you did when you were in the greatest consolation. Learn to do the same when you are in the greatest suffering, and conduct yourself in every way as you did then. There is no counsel so good for finding God as to return to where one left God. As it was with you when you last had him, do the same now while you miss him, and you will find him. Rather, the good will neither loses nor misses God now or ever. Many people say, ‘We have good will,’ but they do not have God's will: they want their own will, and they want to teach our Lord to act this way or that. That is not a good will. One should seek in God his dearest will. God's intention in all things is that we surrender the will. When Saint Paul had spoken much with our Lord and our Lord had spoken much with him, none of it brought him forward until he surrendered his will and said, ‘Lord, what do you want me to do?’ Then our Lord knew well what he was to do. So too, when the angel appeared to our Lady, everything she had ever done or said would never have made her the Mother of God; but as soon as she surrendered her will, at once she became the true mother of God's eternal Word and immediately conceived God, who became her natural Son. Nor does anything make a true human being except the surrender of the will. In truth, without surrendering the will in all things we accomplish nothing at all with God. But if it came to this, that we surrendered all our will and dared, for God's sake, to renounce all things outwardly and inwardly, then we would have done all things, and not before. Few people are found—whether they know it or not—who would not like to be in such a state, to feel great things, and to possess both the manner and the good; yet all this is nothing but self-will. You should surrender yourself more completely to God in all things and not concern yourself with what he does with what is his. Thousands of people have died and gone to heaven who never went out of their will in true perfection. A perfect and true will would consist solely in being wholly entered into God's will and being without self-will. The more one has of this, the more and more truly one is established in God. Indeed, one Ave Maria spoken in this state, where the person goes out from himself, is more profitable than a thousand psalters read without it; indeed, one step in this state would be better than crossing the sea without it. A person who had wholly gone out from everything of his own would in truth be so completely established in God that wherever one touched the person, one would first have to touch God; for he is entirely in God and God surrounds him, just as my cloak surrounds my head, and whoever wished to grasp me would first have to touch my clothing. Likewise, if I am to drink, the drink must first pass over the tongue; there the drink receives its taste. If the tongue is coated with bitterness, then in truth, however sweet the wine may be in itself, it must become bitter through that by which it reaches me. In truth, a person who had wholly gone out from what was his own would be so surrounded by God that no creature could touch him without first touching God; and whatever came to him would have to come through God, where it would take its taste and become God-like. However great the suffering may be, if it comes through God, then beneath it God suffers first. Indeed, by the truth that is God, no suffering is ever so small that it falls upon a person—whether displeasure or adversity—that, insofar as it is set in God, it does not touch God immeasurably more than the person, and become more contrary to him insofar as it is contrary to the person. But if God bears it for the sake of some good that he has intended for you in it, and if you will the suffering that God suffers and that comes to you through him, then it fittingly becomes God-like: disgrace or bitterness becomes sweetness, and the deepest darkness becomes the clearest light. Everything takes its taste from God and becomes divine, for whatever comes to such a person is formed according to him, because he intends nothing else and nothing else tastes good to him; therefore he receives God in every bitterness as in the highest sweetness. The light shines in the darkness, and there one becomes aware of it. What use would teaching or light be to people unless they made use of it? When they are in darkness or suffering, then the light should be seen. Indeed, the more we belong to ourselves, the less we truly possess ourselves. A person who had gone out from what was his own could never miss God in any work. But if such a person were to stumble, misspeak, or fall into some such thing that was wrong, while God had been the beginning of the work, then God must of necessity take the harm upon himself, and you should by no means abandon your work because of it. We find an example of this in Saint Bernard and in many other saints. One can never become entirely free from such incidents in this life. Because tares sometimes fall among the grain, one should not therefore throw away the noble grain. In truth, for one who was rightly ordered and knew well how to be with God, such sufferings and incidents would bring great profit, for to the good all things come for good—as Saint Paul says, and Saint Augustine as well—even sin.
In der wârheit, sünde hân getân ist niht sünde, ob sie leit sint. Der mensche sol niht sünde wellen tuon umb allez, daz geschehen mac in zît oder in êwekeit, weder tôtlîche noch tegelîche noch keine sünde. Der mit gote wol künde, der sol alwege ansehen, daz der getriuwe minnende got den menschen hât brâht ûz eime sündigen lebenne in ein götlîch leben, und ûz eime sîme vîende hât gemachet einen sînen vriunt, daz mêr ist denne ein niuwez ertrîche machen. Daz wære der meisten sache einiu, diu den menschen zemâle solte in got setzen, unde wære ein wunder, wie sêre ez den menschen solte enzünden in starker grôzer minne, alsô daz er des sînen zemâle ûz gienge. Jâ, der reht wære gesetzet in den willen gotes, der solte niht wellen, die sünde dâ er în gevallen was, daz des niht geschehen wære; niht alsô als ez wider got was, sunder als verre dû dâ mite bist gebunden zuo mêrre minne unde bist dâ mite genidert unde gedêmüetiget als daz, aleine daz er wider got hât getân. Aber dû solt gote wol getrûwen, daz er dir des niht verhenget hête, er wölte denne dîn bestez dar ûz ziehen. Wan aber der mensche genzlîchen ûf stêt von sünden unde zemâle abe kêret, sô tuot der getriuwe got, als obe der mensche nie in sünde wære gevallen, unde wil in aller sîner sünden einen ougenblik niht lâzen engelten, unde wære ir als vil als alle menschen ie getâten, des wil in got niemer lâzen engelten, er müge mit dem menschen alle heimlîcheit haben, die er ie mit crêatûren gewan, ob er in anders nû bereit vindet, sô siht er niht an, waz er vor gewesen ist. Got ist ein guot der gegenwürtikeit: wie er dich vindet, alsô nimt er dich und enpfâhet dich, niht waz dû gewesen siest, sunder waz dû iezuont bist. Allen den schaden unde smâcheit, diu gote möhte geschehen von allen sünden, den wil er gerne lîden unde hân geliten vil jâr, ûf daz der mensche dar nâch kome zuo eime grôzen bekentnisse sîner minne und umbe daz sîn minne unde sîn dancnêmeikeit deste mêr unde sîn ernst deste hitziger werde, daz billich unde dicke kumt nâch den sünden. Dar umbe lîdet got gerne den schaden der sünden unde hât dicke geliten und aller dickest verhenget über die menschen, die er hât versehen, daz er sie ze grôzen dingen ziehen welle. Nim war! wer was unserm herren ie lieber unde heimlîcher denne die aposteln wâren? Der beleip nie keiner, er viele in tôtsünden, alle wâren sie tôtsünder gewesen. Daz hât er in der alten unde niuwen ê dicke bewîset von den, die ime verre die liebsten darnâchmâles wurden, und ouch noch ervrâget man selten, daz die liute koment zuo grôzen dingen, sie sien ze dem êrsten etwas vertreten, unde meinet unser herre hie mite, daz wir sîne grôze barmeherzikeit erkennen und uns manen ze grôzer und wârer dêmuetikeit unde andâht. Wan sô riuwe erniuwert wirt, sô sol diu minne ouch grœzlîche gemêret und erniuwert werden.
Diu riuwe ist zweierleie. Diu ein ist zîtlîch oder sinlîch, diu ander ist götlîch und übernâtûrlîch. Diu zîtlîche ziuhet sich alle zît niderwert in ein mêrre lîden unde setzet den menschen in einen jâmer, als ob er iezuont verzweiveln sülle, unt dâ belîbet diu riuwe in dem leide unde kumt niht für baz, dâ enwirt niht ûz. Aber diu götlîche riuwe ist vil anders. Als balde als der mensche ein misvallen gewinnet, alzehant erhebet er sich ze gote unde setzet sich in ein emezigez abekêren von allen sünden in einen unbewegenlîchen willen unde dâ erhebet er sich in ein grôz getriuwen ze gote und gewinnet eine grôze sicherheit unde dâ von kumt ein geistlichiu fröide, diu die sêle erhebet ûz allem leide unde jâmer unde bevestent si an gote. Wan ie sich der mensche gebrestenlîcher vindet unde mê missetân hât, ie mêr er ursache hât, sich an got ze binden ungeteilter minne, dâ kein sünde unde gebreste ist. Dar umbe der beste grât, dar ûf man getreten mac als man zuo got in ganzer andâht wil gên, daz ist, daz man âne sünde sî in der kraft der götlîchen riuwe. Unde ie man dâ die sünden grœzer wiget, ie got bereiter ist, die sünde ze vergebenne unde zuo der sêle ze komenne unde die sünde ze vertrîbenne, wan ein ieglicher ist daz aller flîzigest abe ze tuon, daz im aller meist wider ist; unde ie die sünde mê unde grœzer sint, ie sie got âne mâze gerner vergît unde belder, ie mê sie ime wider sint. Unde denne sô diu götlîche riuwe sich erhebet ze gote, sô sint alle sünde belder verswunden in dem abegründe gotes denne ich mîn ouge möhte zuo getuon, unde werdent sô alzemâle ze nihte als sie nie geschehen wêren, ob im ganziu riuwe dâ wirt.
In truth, to have committed sin is not itself sin if one is sorry for it. A person should not will to commit sin for anything that can happen in time or eternity, neither mortal sin nor daily sin nor any sin. Whoever knows how to be well with God should always consider that the faithful, loving God has brought the person out of a sinful life into a divine life, and out of being his enemy has made him his friend; this is greater than making a new earth. This should be one of the chief things that wholly establishes a person in God, and it would be a wonder how strongly it should kindle a person into great and powerful love, so that he goes wholly out from what is his own. Indeed, one who is rightly established in God's will should not wish that the sin into which he once fell had never happened—not insofar as it was against God, but insofar as through it you are bound to greater love and thereby brought low and humbled because you acted against God. Yet you should trust God fully that he would not have permitted it unless he intended to draw your best from it. When a person rises wholly from sins and turns away from them completely, the faithful God acts as though the person had never fallen into sin, and he will not let even one instant of all those sins count against him. Even if they were as many as all the sins ever committed by all people, God will never let them count against him, provided he now finds the person ready; then God can have with him all the intimacy he has ever had with creatures, without looking at what the person was before. God is a good of the present: as he finds you, so he takes and receives you—not according to what you have been, but according to what you are now. All the injury and dishonor that might come to God from every sin he is willing to bear, and has borne for many years, so that afterward a person may come to a great knowledge of his love, and so that the person's love and gratitude may become greater and his earnestness more ardent, as fittingly and often happens after sins. Therefore God willingly bears the harm of sins and has often borne it, and most often has permitted it in those people whom he has foreseen that he will draw to great things. Take heed: who was ever dearer or more intimate to our Lord than the apostles? Not one of them remained without falling into mortal sin; all had been mortal sinners. God has often shown this in the Old and New Covenant in those who afterward became among his dearest, and even now one rarely hears of people coming to great things without first having stumbled somewhat. By this our Lord intends that we recognize his great mercy and that we be urged to greater and true humility and devotion. For when repentance is renewed, love too should be greatly increased and renewed.
Repentance is of two kinds. One is temporal or sensible; the other is divine and supernatural. Temporal repentance continually draws downward into greater suffering and places a person in such distress as though he were about to despair; there repentance remains in pain and goes no farther, and nothing comes of it. Divine repentance is very different. As soon as a person becomes dissatisfied with sin, he immediately raises himself toward God and sets himself in a constant turning away from every sin, with an unwavering will. There he lifts himself into great trust in God and gains great assurance, and from this comes a spiritual joy that raises the soul out of all suffering and distress and makes her steadfast in God. The more a person finds himself deficient and the more he has done wrong, the more reason he has to bind himself to God with undivided love, in whom there is neither sin nor deficiency. Therefore the best step one can take when one wishes to go to God in complete devotion is to be without sin through the power of divine repentance. And the more greatly one weighs one's sins, the more ready God is to forgive them, come to the soul, and drive them out, for everyone is most eager to remove what is most contrary to him. The more and greater the sins are, the more immeasurably gladly and the sooner God forgives them, the more they are contrary to him. And when divine repentance raises itself toward God, all sins vanish more swiftly in the abyss of God than I could close my eye, and they become so completely nothing as though they had never happened, provided there is complete repentance.
Wâre unde volkomene zuoversiht die sol man dar an brüeven, obe man hât grôze hoffenunge unde zuoversiht zuo gote. Wan kein dinc ist, dar an man ez müge mêr gebrüeven, obe man ganze minne habe denne von getrûwen. Wan wer den andern sêre unde genzlîche minnet, daz sachet diu triuwe, wan allez, daz man gote tar getrûwen, daz vindet man in der wârheit an im unde tûsent mâl mêr. Und alsô als got nie mensche möhte ze vil geminnen, alsô enmöhte im nie mensche ze vil getrûwen. Alliu dinc, diu man getuon mac, diu sint niht alse zimlich als grôz getrûwen ze gote. Alle, die grôze zuoversiht zuo ime ie gewunnen, die verliez er nie, er worhte grôziu dinc mit in. Dâ hete er wol gewist an allen menschen, daz disiu getrüwunge kumt von minne, wan minne hât niht alleine getrüwen, sunder si hât ein wâr wizzen und ein unzwîvelliche sicherheit.
Ez ist zweierleie wizzen in disem lebenne des êwigen lebennes. Daz ein ist, daz ez got dem menschen selber sage oder ez im bî einem engel erbiete oder mit einem sunderlîchen liehte bewîse. Daz geschiht selten unde wênic liuten. Daz ander wizzen daz ist vil ungelîch bezzer unde nützer unde daz geschiht dicke allen volkomenen minnenden liuten. Daz ist, daz der mensche von minne unde von heimlîcheit, die er hât zuo sînem gote, daz er ime sô ganz getriuwe unde sô sicher ist, wan er in minnet âne underscheit in allen crêatûren. Unde versageten im alle crêatûre unde verswüeren ime, jâ versagete im ouch got selber, er enmissetriuwete niht, wan minne enkan niht missetriuwen, si getriuwet alles guotes unde des ist kein nôt, daz man den minnenden unde geminten iht dürfe sagen; wan mit dem, daz er enpfindet, daz er sîn vriunt ist, dâ mite weiz er zehant allez daz, daz ime guot ist unde ze sîner sêlikeit gehœret. Wan als lieb dir zuo im ist, des bist dû sicher, daz im âne alle mâze mêr unde lieber ist zuo dir unde dir ungelîches mêr getriuwet; wan er ist selber diu triuwe, des sol man an im sicher sîn unde sint alle die sicher, die in minnent. Disiu sicherheit ist verre mêr unde ganzer unde wârer denne diu êrste unde mac niht getriegen. Aber daz sagen möhte getriegen unde wære vil lihte ein unreht lieht. Mêr: diz enpfindet man in allen kreften der sêle und enmac niht getriegen in den, die in wærlîche minnent. Die zwîvelnt als wênic, als der mensche an got zwîvelt, wan minne vertrîbet alle vorhte, diu minne enhât niht vorhte, als sant Paulus sprichet und ouch geschrieben ist. Diu minne bedecket die manicvaltekeit der sünde, wan dâ sünde geschehent, dâ enmac niht ganze triuwe sîn noch minne, wan si bedecket alzemâle die sünde, si enweiz niht von sünde; niht alsô, daz man niht gesündet habe, sunder daz sie zemâle verderbent unde vergânt als ob sie nie niht gewesen wêren. Wan alliu werc gotes sint zemâle volkomen und überflüzzic alsô: swem er vergît, dem vergît er alzemâle unde ganz und ouch vil gerner grôz denne kleine, unt diz machet ganz getrüwen. Diz ahte ich verre und ungelîch bezzer unde bringet mê lônes unde ist wârer denne daz êrste wizzen, wan dâ enhindert noch sünde noch niht. Wan wen got in gelîcher minne vindet, den urteilt er gelîch, ob er vil oder niht habe missetân, mêr: dem mêr vergeben wirt, der sol ouch mê minnen, als unser herre Jêsus sprach ‘dem mê vergeben wirt, der minne mê.’
True and complete confidence should be tested by whether one has great hope and confidence toward God. For there is no better way to test whether one has complete love than by trust. Whoever loves another deeply and wholly brings forth trust, for everything one dares to trust to God is truly found in him, and a thousand times more. Just as God could never love a person too much, so a person could never trust him too much. Of all the things one can do, none is so fitting as great trust in God. All who ever gained great confidence in him he never abandoned; he worked great things with them. By this he showed clearly to all people that this trust comes from love, for love has not only trust, but also true knowledge and an undoubting certainty.
There are two kinds of knowledge of eternal life in this life. The first is that God himself tells a person, or presents it to him through an angel, or demonstrates it by a special light. This happens seldom and to few people. The other knowledge is incomparably better and more useful, and it often comes to all who love perfectly. It is this: through the love and intimacy that a person has toward his God, he is so wholly trusting and so secure in him, because he loves him without distinction in all creatures. Even if all creatures were to fail him and swear against him, indeed if God himself were to fail him, he would not mistrust; for love cannot mistrust, it trusts every good. Nothing need be said to the lover and the beloved; through the fact that he perceives that he is his friend, he immediately knows everything that is good for him and belongs to his blessedness. However dear you are to him, be certain that he is immeasurably dearer toward you and trusts you incomparably more; for he is himself fidelity. Of this one should be secure in him, and secure are all who love him. This certainty is far greater, more complete, and truer than the first, and it cannot deceive. The telling, however, could deceive and might easily be a false light. But this is perceived in all the powers of the soul and cannot deceive those who truly love him. They doubt as little as a person doubts God, for love drives out all fear; love has no fear, as Saint Paul says and as is also written. Love covers the multiplicity of sins, for where sins occur there cannot be complete trust or love, because love completely covers sin and knows nothing of sin; not that one has not sinned, but that the sins are wholly destroyed and pass away as though they had never existed. For all God's works are wholly perfect and overflowing: whom he forgives, he forgives wholly and completely, and he forgives great sins much more gladly than small ones; this produces complete trust. I regard this as far and incomparably better, bringing more reward and being truer than the first knowledge, because neither sin nor anything else hinders it. For when God finds people in equal love, he judges them equally whether they have sinned much or not; but whoever is forgiven more should also love more, as our Lord Jesus said: ‘To whom more is forgiven, let him love more.’
Vil liute dunket, daz sie grôziu werc süllen tuon von ûzern dingen, als vasten, barfuoz gên und ander dinc des gelîche, daz penitencie heizet. Aber diu aller beste penitencie, dâ mite man grœzlîche und ûf daz hœhste bezzert, daz ist, daz der mensche habe ein grôz und volkomen abekêren von allem dem, daz niht zemâle got unde götlîch ist an im und an allen crêatûren und habe ein grôz und ein volkomen und ein ganz zuokêren zuo sîme lieben gote in einer unbewegenlîcher minne, alsô daz sîn andâht und ouch sîn gelust grôz zuo ime sî. In welchem werke dû des mê hâst, in dem bist dû mê gereht. Als vil deste mê unde mê ist, reht als vil deste wârer diu penitencie unde riuwe unde weschet mê sünde abe und ouch alle pîne. Jâ wol unde möhtest dû schiere in kurzer zît dich alsô kreftelîchen kêren von allen sünden mit alsô wârem misvallen unde mishagen unde dich alsô kreftelîchen ze gote kêren, hêtest dû alle die sünde getân, die von Âdâmes zîten ie geschâhen und iemer mê geschehent, daz dir daz allez ganz würde vergeben mit der pîne, daz dû stürbest iezuont, dû füerest für daz antlütze gotes. Diz ist diu wâre penitencie unde daz kumt ûz aller volkomenlîchest von dem wirdigen lîdenne in der volkomenen penitencie unsers herren Jêsû Kristî. Ie sich der mensche mê dar inne erbildet, ie im mê abevallent alle sünde unde pîne der sünde. Ouch sol sich der mensche des wenen, daz er sich in allen sînen werken alle zît erbilde in daz leben und in diu werc unsers herren Jêsû Kristî, in allem sîme tuon unde lâzen unde lîden unde leben unde meinen, in aller zît hier inne, als er uns hât gemeinet. Disiu penitencie ist zemâle ein erhaben gemüete von allen dingen, alzemâle in gote. Und in welchen werken dû diz aller meist gehabt maht unde hâst, von den werken diu tuo aller frîlîchest. Unde hindert dich des dehein ûzerlîch werc, ez sî wachen, vasten, lesen oder waz daz sî, daz lâ frîlîchen âne alle sorge, daz dû hie mite iht versûmest keine penitencie. Wan got siht niht an, waz diu werc sint, denne aleine, waz diu minne sî unde diu andâht unde daz gemüete in den werken. Wan im enist niht vil umbe unsriu werc, sunder alleine umbe unser gemüete in allen unsern werken mit daz wir in alleine in allen dingen minnen. Wan der mensche ist alze gîtic, den an gote niht genüeget. Allen dînen werken sol dâ mite gelônet sîn, daz sie dîn got weiz unt daz dû in dar inne meinest. Dâ mite genüege dir alle zît. Ouch ie dû in lediclîcher meinest und einvelticlîcher, sô ie dîniu werc eigenlîcher alle sünde büezent. Ouch maht dû gedenken, daz got was ein gemeiner erlœser aller welte, unt dâ von bin ich im vil mê dankes schuldic, denne ob er mich alleine erlôst hête. Alsô solt dû ouch sîn ein gemeiner erlœser alles des, daz ich mit sünden an mir verderpt hête, unde mit allem dem lege dich zemâle in in, wan dû hâst mit sünden verderpt allez, daz an dir ist, herze, sinne, lîcham, sêle, krefte unde waz an dir und in dir ist, ez ist allez gar siech unde verdorben. Des fliuch zuo im, an deme kein gebreste ist, sunder allez guot, daz er sî ein gemeiner erlœser aller dîner verderpnüsse an dir inwendic und ûzwendic.
Den liuten mac vorhte unde krankeit dâ von komen, daz unsers herren Jêsû Kristî leben unde ouch der heiligen alsô strenge und arbeitsam was unde der mensche des niht vil vermac noch dar ûf ist getriben. Dar umbe swenne sich die liute dar an als ungelîch vindent, sô ahtent sie sich dicke verre von gote, als dem sie niht künnen gevolgen. Daz sol nieman tuon. Der mensche ensol sich dekeine wîse niemer verre von gote genemen weder umbe gebresten noch umbe krankeit noch umbe kein dinc. Nû sî iemer, daz dich dîne grôze gebresten alsô ûz trîben, daz dû dich niht nâhen zuo gote mügest nemen, sô solt dû dir doch got nâhen nemen, wan dâ lît grôzer schade an, daz der mensche ime got verre setzet. Wan der mensche gang verre oder nâch, got gêt doch niemer verre, er belîbet ie stênde nâhe, und enmac er niht innen blîben, sô kumt er niht verrer denne für die tür. Alsô ist ez nû in der gestrengikeit des nâchvolgens. Daz merke, waz dîns nâchvolgens dar an sî. Dû solt merken unde gemerket haben, war zuo dû von gote allermeist gemant sîest, wan alle liute sint mit nihte in einen wec ze gote geruofen, als sant Paulus sprichet. Vindest dû denne, daz dîn nêhster wec niht ist in vil ûzwendigen werken unde grôzer arbeit oder in darben, dâ alsô einveltlîchen ouch niht grôz an lît, der mensche werde denne sunderlîchen dar zuo getriben von gote unde habe die maht wol ze tuon âne irrungen sîner inwendikeit: und vindest dû diss niht in dir, sô wis ganz mit fride unde nim dich des niht vil an. Sô möhtest dû sprechen ‘lît dar an niht, wes habent denne unser vorvaren unde vil heiligen getân?’ Sô gedenke, unser herre hât in die wîse gegeben unde gab in ouch die maht, daz ze tuonne, daz sie der wîse mohten gevolgen und im, daz von ime geviel, unt dar inne solten sie ir bestez bekomen, wan got enhât des menschen heil niht gebunden ze keiner sunderlîchen wîse. Waz ein wîse hât, daz mügen hât got allen guoten wîsen gegeben unde keiner guoter wîse ist daz verseit, wan ein guot ist wider daz ander niht unde dar an süllent sich die liute merken, daz sie unrehte tuont, als sie etwenne einen guoten menschen sehent oder hœrent von im sagen und er denne niht volget ir wîse, sô ist ez allez verlorn: ob in ir wîse niht gevellet, sôe nahtent sie ouch zehant ir guoten wîse und ir guoten meinunge niht. Daz ist niht reht. Man sol mê ahten der liute wîse, daz ist ein guotiu andâht, unde versmêhe niemannes wîse. Ein ieglicher halte sîne guote wîse unde ziehe dar în alle wîse unde neme in sîner wîse alle guot und alle wîse. Wandelunge der wîse machet ein unstête wîse unde gemüete. Waz dir mac gegeben ein wîse, daz maht dû ouch in der andern erkriegen, ob si guot unde lobelîch ist unde got alleine meinet; noch alle menschen enmügent niht einem wege gevolgen. Unde alsô ist ez ouch von dem nâchvolgen der gestrengikeit solicher heiligen. Die wîse solt dû wol minnen unde mac dir wol gevallen, der dû doch niht endarft nâch volgen. Nû möhtest dû sprechen ‘unser herre Jêsus Kristus der hete ie die hœhste wîse, dem süllen wir iemer von rehte nâch volgen.’ Daz ist wol wâr, unserm herren sol man billiche nâch volgen, aber doch in aller wîse niht. Unser herre der vaste vierzic tage: alsô ensol sich des nieman an nemen, daz er alsô volge. Kristus der hât vil werke getân, dâ mite er meinte, daz wir ime geistlîche süllen nâch volgen unde niht lîplîche; unt dar umbe sol man sich flîzen, daz man vernünfteclîchen künne nâch volgen, wan er hât mê gelâget unserr minne denne unserr werke. Wir süllen ie im eigenlîchen nâch volgen. Alse wie? Daz merke in allen dingen, wie und in welcher wîse. Als ich dicke hân gesprochen, ich ahte vil bezzer ein vernünftigez werc denne ein lîplîchez werc. Alse wie? Kristus hât gevaste vierzic tage. Dar an volge ime, daz dû war nemest, war zuo dû allermeist sîest bereit: dâ lâz dich an unde nim wol dîn selbes war, daz gebürt dir mê, dich unbekümbert ze lâzen, denne ob dû zemâle vastest aller spîse. Und alsô ist dir etwenne swêrer ein wort ze verswîgenne dan ob man zemâle swige von aller rede. Und alsô ist einem menschen etwenne swêrer ze vertragen ein kleinez smæhelichez wort, dâ niht an ist, denne im lîhte wære ein grôzer slac, dâ er sich ûf gesetzet hât, und ist ime vil swêrer alleine ze sîne in der menige denne in der wüeste, und ist ime dicke ein kleines dinc swêrer ze lâzenne denne ein grôz und ein kleinez werc ze üebenne denne einez, daz man für vil grôz hât. Alsus mac der mensche wol unserm herren nâch volgen nâch sîner krankeit und enmac noch endarf sich niemer verre dâ von genemen.
Many people think that they should perform great works in outward things, such as fasting, going barefoot, and other things of that kind, which are called penance. But the very best penance, by which a person is greatly and most highly improved, is this: that a person have a great and complete turning away from everything that is not wholly God and divine in himself and in all creatures, and have a great, complete, and entire turning toward his beloved God in an unwavering love, so that his devotion and also his desire toward him are great. In whatever work you have more of this, in that work you are more rightly ordered. The more this increases, by just so much is the penance and repentance truer, washing away more sin and all penalty as well. Indeed, you could quickly, in a short time, turn so powerfully away from every sin with such true displeasure and aversion, and turn so powerfully toward God, that even if you had committed every sin that has ever occurred since Adam's time and will ever occur, all of it would be wholly forgiven you together with its penalty, so that if you died at this moment you would go before the face of God. This is true penance, and it comes most completely from worthy suffering in the perfect penance of our Lord Jesus Christ. The more a person forms himself within it, the more all sin and the penalty of sin fall away from him. A person should also accustom himself, in all his works and at all times, to be formed into the life and works of our Lord Jesus Christ, in all his doing and leaving undone, suffering and living and intending, at all times within this, as he has intended us. This penance is entirely a mind raised above all things and wholly in God. And whichever works allow you to have this most fully, perform those works most freely. If some outward work hinders you in this, whether watching, fasting, reading, or whatever it may be, leave it freely and without any anxiety that by doing so you neglect any penance. For God does not look at what the works are, but only at what the love is, the devotion, and the mind within the works. He is not greatly concerned with our works, but only with our mind in all our works, namely that we love him alone in all things. A person is far too greedy if God does not suffice for him. Let this be the reward of all your works: that your God knows them and that you intend him in them. Let that suffice you at all times. The more freely and onefoldly you intend him, the more properly all your works atone for every sin. You may also consider that God was the common redeemer of the whole world, and for this I owe him much more gratitude than if he had redeemed me alone. So you too should be a common redeemer of everything that sin has corrupted in you, and with all of it place yourself wholly in him; for by sin you have corrupted everything that is in you—heart, senses, body, soul, powers, and whatever is in you and belongs to you. It is all utterly sick and corrupted. Therefore flee to him, in whom there is no deficiency but every good, so that he may be a common redeemer of all your corruption, inwardly and outwardly.
People may be overtaken by fear and weakness because the life of our Lord Jesus Christ and also of the saints was so strict and laborious, while a person can accomplish little of this and is not driven toward it. Therefore, when people find themselves so unlike them in this respect, they often consider themselves far from God, as though they could not follow him. No one should do this. A person should never in any way take himself to be far from God, whether because of failings, weakness, or anything else. Even if your great failings drive you so far outward that you cannot take yourself to be near God, you should nevertheless take God to be near you, for great harm lies in a person's setting God far from himself. Whether a person goes far or near, God never goes far away; he always remains standing near, and if he cannot remain within, he goes no farther than outside the door. So it is with the strictness of following. Mark what your following consists in. You should mark and have marked what above all God has called you to, for people are by no means all called to God by one path, as Saint Paul says. If you find that your nearest path is not in many outward works and great toil or deprivation—in which, simply speaking, not much lies unless a person is specially driven to it by God and has the power to do it without disturbance of inwardness—and if you do not find this in yourself, then be wholly at peace and take little of it upon yourself. You might say: ‘If nothing lies in this, why then did our forebears and many saints do it?’ Then consider: our Lord gave them that way and also gave them the power to do it, so that they could follow that way; and it pleased him that they should obtain their best in it, for God has not bound human salvation to any particular way. What one way possesses, God has given in capacity to all good ways, and no good way has been denied it, for one good is not opposed to another. People should note in this that they act wrongly when they sometimes see a good person or hear him spoken of and, because he does not follow their way, they think everything is lost. If his way does not please them, they at once pay no heed to his good way or good intention. This is not right. One should value people's way more when it is a good devotion, and despise no one's way. Let each person keep his own good way, draw all ways into it, and take into his way every good and every way. Changing one's way makes both way and mind unstable. Whatever one way can give you, you can also obtain in another if it is good and praiseworthy and intends God alone; not all people can follow one path. And so it is also with following the austerity of such saints. You should love that way and it may well please you, though you need not follow it. You might say: ‘Our Lord Jesus Christ always had the highest way; we should rightly follow him always.’ That is indeed true: one should rightly follow our Lord, but not in every manner. Our Lord fasted for forty days; no one should take it upon himself to follow him in that way. Christ performed many works by which he intended that we should follow him spiritually and not bodily; and therefore one should strive to know how to follow rationally, for he placed greater weight upon our love than upon our works. We should always follow him properly. How? Mark this in all things: how and in what manner. As I have often said, I regard a rational work as far better than a bodily work. How so? Christ fasted forty days. Follow him in this: observe what you are most disposed toward; set to work there and take good heed of yourself. It is more fitting for you to let go of that without concern than if you fasted from all food. And sometimes it is harder for you to keep silent about a single word than if one were tokeep silence altogether from all speech. And so it is sometimes harder for a person to endure a small contemptuous word, which amounts to nothing, than it would be for him to endure a great blow for which he had prepared himself; and it is much harder for him to be alone in a crowd than in the wilderness, and often harder to let go of a small thing than of a great one, and to perform a small work than one that people regard as very great. Thus a person can well follow our Lord according to his weakness and need never take himself to be far from him.
Dû endarft in der wîse niht sîn beworren mit spîse noch mit kleidern, ob sie dich ze guot dunken, sunder wene dînen grunt unt dîn gemüete, daz ez verre dar über erhaben sî, und ez sol niht berüeren, ze mügen noch ze minnen dan aleine got. Über diu andern dinc alliu sol ez erhaben sîn. Unde war umbe? Wan daz wære ein krankiu inwendikeit, die daz ûzerlîche kleit solte berihten; daz inner sol daz ûzer berihten, als ez alleine an dir stêt. Mêr: sô ez dir anders zuovellet, sô maht dû ez ûz dînem grunde guot nemen, alsô daz dû dich dar inne vindest, geviele ez anders, daz dû ez gerne unde willeclîchen woltest nemen. Alsô ist ez ouch mit der spîse unde mit den friunden unde mâgen unde mit allem dem, daz dir got gebe oder neme. Und alsô ahte ich daz bezzer denne elliu dinc, daz sich der mensche gote lâze grœzlîche, swenne er ûf in iht werfen welle, ez sî smâcheit, ez sî arbeit, ez sî swaz lîdens daz sî, daz er ez mit fröuden unde dancnêmeikeit neme unde lâze sich got mê füeren dan daz sich der mensche selber dar în setze. Unt dar umbe lernent gerne alliu dinc von gote unde volgent ime, so wirt iu reht, und in dem sô mac man wol êre nemen unde gemach; geviele aber ungemach und unêre ûf den menschen, daz man die ouch tragen möhte unde gerne wölte tragen. Unt dar umbe mit allem rehte und urteile mügent die wol ezzen, die alsô reht unde bereit wêren ze dem vastenne. Unt daz ist wol diu sache, daz got sîne friunde grôz unde vil lîdens überhept, unde daz enmöhte sîn unmêzgiu triuwe anders niht erlîden, dar umbe daz sô vil unde sô grôzer frume in dem lîden lît, und er sich des niht wil noch enzimt ze versûmen in keinen guoten dingen; und er lêzet sich wol benüegen an eime guoten gerehten willen, anders lieze er im kein lîden engên umbe den unzellichen frumen, der in dem lîden lît. Und alsô die wile got benüeget, sô wis ze fride. Wenne ime ein anderz behaget an dir, sô wis ouch ze fride, wan der mensche sol inwendig gote sô ganz sîn in allem sînem willen, daz er sich niht vil bewerre weder mit wîse noch mit werken, unde sunderlîchen solt dû fliehen alle sunderlicheit, ez sî an kleidern, an spîse, an worten, als hôhiu wort ze redenne, oder sunderlicheit der gebærde, dâ enkein nutze an lît. Mêr, doch solt dû wizzen, daz dir niht ist verboten alliu sunderlicheit. Ez ist vil sunderlicheit, die man in vil zîten unde bî vil liuten halten muoz. Wan der sunderlîch ist, der muoz ouch sunderlicheit tuon zuo maniger zît in vil wîsen. Der mensche sol sich ingebildet haben in unsern herren Jêsum Kristum inwendig in allen dingen, daz man in ime vinde einen widerschîn aller sîner werke unde sîner götlîchen bilde, unde sol der mensche in im tragen in einer volkomenen gelîchunge alse verre als er mac alliu sîniu werc. Dû solt würken und er sol nemen. Tuo dû dîn werc ûz aller dîner andâht und ûz aller dîner meinunge, des wene dîn gemüete zuo aller zît unt daz dû dich in allen dînen werken in in erbildest.
Dar umbe gestatet des der getriuwe got, daz dicke sîn friunde vallent in krankeit, ûf daz in aller enthalt abe gê, dâ sie sich ûf neigen oder enthalten möhten. Wan daz wære einem minnenden menschen ein grôziu fröide, daz er vil unde grôziu dinc vermöhte, ez sî an wachen, an vasten oder an andern dingen und an sunderlîchen grôzen unde swêren dingen; diz ist in ein grôziu fröide und ein stiurunge und ein hoffenunge, alsô daz in ir werc sint als ein enthalt und ein stiurunge und ein zuoverlâz. Daz wil unser herre abe nemen unde wil, daz er aleine ir enthalt und ir zuoverlâz sî, unde daz tuot er umbe niht anders dan durch sîne einvaltigen güete unde barmeherzikeit, wan got enbegert niht ze dekeinem werke denne sîn eigene güete. Niht endienent unseriu werc dar zuo, daz uns got iht gebe oder tuo. Daz wil unser herre, daz sîn friunde dien sîn enpfallen, unt dar umbe nimt er sie abe von disem enthalt, ûf daz er aleine ir enthalt muoz sîn, wan er wil in grôz geben und enwil umbe niht wan umbe sîne frîe güete und er sol ir enthalt und ir trôst sîn unde sie süllent ein lûter niht sich vinden und ahten in allen den grôzen gâben gotes. Wan ie blôzer unde lediger daz gemüete ûf got vellet unde von im enthalten wirt, ie der mensche tiefer in got gesetzet wirt und in allen den wirdigesten gâben gotes enpfenclicher wirt. Wan der mensche sol aleine ûf got bûwen.
You need not be troubled in this matter by food or clothing if they seem too good for you; rather, train your ground and your mind so that they are raised far above these things, and nothing should touch them with power or love except God alone. Above all other things they should be raised. Why? Because it would be a weak inwardness if outward clothing had to set it right; the inward should set the outward right, insofar as this lies with you. But when things come to you otherwise, you may receive them as good from your ground, while remaining such that, if they came otherwise, you would gladly and willingly receive them that way too. So it is with food, friends, relatives, and everything else that God gives you or takes from you. And I regard this as better than anything else: that a person surrender himself greatly to God whenever God wills to cast something upon him, whether disgrace, hardship, or whatever suffering it may be, receiving it with joy and gratitude, and allowing himself to be led more by God than putting himself into it by his own choice. Therefore gladly learn all things from God and follow him; then all will be right with you. In this way one may indeed receive honor and comfort; but if discomfort and dishonor fall upon a person, one should also be able and willing to bear them. Therefore those may rightly and justly eat who would be equally rightly disposed and ready to fast. And this is surely why God spares his friends much and great suffering: his immeasurable faithfulness could not otherwise permit it, because so much and so great a benefit lies in suffering, and it is neither his will nor fitting for him to omit any good. He is well satisfied with a good and upright will; otherwise he would let no suffering pass them by for the innumerable benefit that lies in suffering. And so, as long as God is satisfied, be at peace. When something else pleases him in you, be at peace with that too; for inwardly a person should belong so completely to God in all his will that he does not become greatly entangled either in ways or in works. In particular you should flee every kind of singularity, whether in clothing, food, words—such as speaking lofty words—or singularity of gesture where no benefit lies. Yet you should know that not every singularity is forbidden to you. There are many forms of distinct conduct that one must observe at many times and among many people; for whoever is set apart must at many times act distinctly in many ways. A person should have inwardly formed himself into our Lord Jesus Christ in all things, so that within him there may be found a reflection of all Christ's works and of his divine image; and insofar as he can, a person should bear all Christ's works within himself in a complete likeness. You should work, and he should receive. Do your work out of all your devotion and with your whole intention; train your mind toward this at all times, so that in all your works you form yourself into him.
For this reason the faithful God often permits his friends to fall into weakness, so that every support on which they might lean or by which they might sustain themselves falls away from them. For it would be a great joy to a loving person if he were able to accomplish many and great things, whether in vigils, fasting, other practices, or especially great and difficult undertakings. This becomes for them a great joy, a support, and a hope, so that their works are like a mainstay, a support, and a confidence. Our Lord wishes to take this away and wills that he alone be their support and their confidence. He does this for no other reason than his onefold goodness and mercy, for nothing moves God to any work except his own goodness. Our works do not earn that God should give us or do anything for us. Our Lord wishes his friends to fall away from reliance on these things, and therefore he removes them from this support so that he alone must be their support; for he wishes to give them greatly for no reason except his free goodness. He should be their support and their consolation, while they should find and regard themselves as a pure nothing amid all the great gifts of God. For the barer and freer the mind falls upon God and is sustained by him, the more deeply the person is established in God and the more receptive he becomes to all God's most precious gifts. For a person should build upon God alone.
Swer den lîcham unsers herren gerne nemen wil, der endarf niht warten des, daz er in im bevinde oder smecke, wie grôz diu innekeit oder diu andâht sî, sunder er sol war nemen, wie getân sîn wille unde meinunge sî. Dû ensolt niht grôz wegen, wes dû enpfindest; wan ahte grôz, waz dû nemest unde waz dû meinest. Der mensche, der frîlîche wil unde mac zuo unserm herren gên, der sol zem êrsten an im haben, daz er sîn gewissen vinde ân allez strâfen der sünde. Daz ander ist, daz des menschen wille in got sî gekêret, daz er niht enmeine unde daz in nihtes niht geluste denne gotes unt daz zemâle götlîch ist, unt daz ime missevalle waz gote ungelîch ist. Wan an dem selben sol ouch der mensche brüeven, wie verre unde wie nâhe er gote sî, reht als vil als er des minr oder mê hât. Daz dritte ist, daz er an ime sol haben, daz diu minne zuo dem sacramente unde zuo unserm herren dâ von mê unde mê wahse unde daz diu êrbare vorhte dâ von sich niht minre von dem dicken zuogên. Wan daz dâ dicke ist eins menschen leben, daz ist des andern tôt. Dar umbe solt dû daz merken in dir, obe dîn minne wahset zuo gote unde diu êrberkeit niht verlischet. Ie dû denne dicker zuo dem sacramente gêst, ie daz verre bezzer unde nützer ist. Unt dar umbe lâ dir dînen got niht abe sprechen noch predigen, wan ie mêr ie bezzer unde gote verre lieber. Wan unsern herren gelustet, daz er in dem menschen unde mit dem menschen wone. Nû möhtest dû sprechen ‘eyâ, herre, ich vinde mich alse blôz unde kalt unde trêge, dar umbe tar ich niht zuo unserm herren gên.’ Sô spriche ich, deste baz bedarft dû, daz dû zuo dînem gote gangest, wan in ime wirdest dû geheiliget und im alleine zuo gefüeget unde geeiniget, wan die gnâde vindest dû in dem sacramente unde niendert anders als eigenlîchen, daz dîne lîplîche krefte dâ werdent geeiniget unde gesament von der wirdigen kraft der lîplîchen gegenwürtikeit unsers herren lîchames, alsô daz alle zerströute sinne die werdent hier inne gesamenet unde geeiniget, unde die sunderlîche wâren ze sêre geneiget, die werdent hie ûf gerihtet unde gote ordenlîchen erboten unde von dem minnenden gote sô werdent sie inwendig gewenent unde gespenet von lîplîchen hindernüsse der zîtlîchen dinge unde werdent geringe zuo götlîchen dingen unde gesterket unde von sîme lîchamen erniuwet. Wan wir süllen in in verwandelt und alzemâle geeiniget werden, daz daz sîn unser wirt und allez daz unser wirt daz sîn: unser herze unt daz sîn ein herze und unser lîcham unt der sîn ein lîcham. Alsô süllen alle unser sinne und unser wille, meinunge, krefte, gelider in in getragen werden, daz man sîn enpfinde unde gewar werde in allen kreften lîbes unde sêle. Nû möhtest dû sprechen ‘eyâ, herre, ich enwirde niht grôzer dinge in mir gewar denne armuot: wie getörste ich denne zuo ime gên?’ Entriuwen, wilt dû denne dîne armuot wandeln, sô ganc zuo dem geneigeten schatze alles unmêzîges rîchtuomes, sô wirdest dû rîch; wan dû solt daz wizzen in dir, daz er aleine ist der schatz, an dem dir mac genüegen unde der dich mac erfüllen. Dar umbe wil ich zuo dir gân, daz dîn rîchtuom erfülle mîn armuot und alliu dîn unmêzikeit erfülle mîn îtelkeit unde dîn unmêzigu, unbegrîfenlichiu gotheit erfülle mîn alzesnœde verdorbene menscheit. ‘Eyâ, herre, ich hân ze vil gesündet, ich enmac niht gebüezen.’ Des ganc zuo im, er hât wirdiclîche gebüezet alle schulde, in im maht dû wol opfern daz wirdige opfer dem himelischen vater für alle dîne schulde. ‘Eyâ, herre, ich wolte in gerne loben, sô enkan ich niht.’ Ganc zuo im, er ist aleine ein annemendiu dancnêmeikeit des vaters und unmêziges wârgesprochen volkomenes lop aller götlîcher güete. Kurzlichen, wilt dû alles gebresten benomen werden alzemâle unde mit tugenden unde mit gnâden bekleidet werden und in den ursprunc wunneclîche geleitet unde gefüeret werden mit allen tugenden unde gnâden, sô halt dich alsô, daz dû daz sacrament wirdiclîche unde dicke mügest nemen, sô wirdest dû zuo ime geeiniget unde mit sîme lîchamen geedelt. Jâ in dem lîchamen unsers herren wirt diu sêle alsô nâhe in got gefüeget, daz alle die engel weder von Cherubin noch von Seraphin mügent daz underscheit niht gewizzen noch vinden zwischen in beiden. Wan wâ sie got rüerent, dâ rüerent sie die sêle, unde wâ diu sêle dâ got. Nie enwart sô nâhiu einunge; wan diu sêle ist vil nêher mit gote vereinet denne lîp unde sêle, die einen menschen machent. Disiu einunge ist vil nêher denne der einen tropfen wazzers güsse in ein vaz wînes; dâ wære wazzer unde wîn unt daz wirt alsô in ein gewandelt, daz alle crêatûre niht künden daz underscheit vinden. Nû möhtestû sprechen ‘wie mac diz wesen? nû enpfinde ich nihtesniht.’ Waz lît dar an? Ie dû minr enpfindest unde grœzlîcher gloubest, ie dîn geloube lobelîcher ist unde mêr geahtet unde gelopt sol werden, wan ein ganz geloube ist vil mêr denne ein wænen in dem menschen. In im sô habe wir ein wâr wizzen. In der wârheit, uns gebristet nihtes denne eins wâren gelouben. Daz uns dunket, wir haben mê guotes in eime denne in dem andern, daz kumt niht wan von ûzern gesetzen und ist an eime niht mêr denne an dem andern. Swer gelîch geloubet, der nimt gelîch unde hât gelîch. Nû möhtest dû sprechen ‘wie möhte ich grœzer dinc gelouben die wîle ich mich niht alsô vinde unde mich gebrestlich vinde unde geneiget zuo vil dingen?’ Sich, dâ solt dû zwei dinc merken an dir, die ouch unser herre an ime hête. Er hête die obersten unde die nidersten krefte, die hêten ouch zwei werc. Sîn obersten krefte die hêten ein besitzunge und ein gebrûchunge êwiger sêlikeit. Aber die nidersten krefte die wâren in den selben stunden in dem meisten lîden unde strîten ûf der erde unde der werc keinez enhinderte daz ander an sîme fürwurfe. Alsô sol in dir sîn, daz die obersten krefte süllen sîn erhaben in got unde zemâle erboten unde zuo gefüeget. Mêr: triuwen, allez lîden sol man zemâle bevelhen dem lîchame unde den nidersten kreften unde den sinnen, aber der geist sol sich mit ganzer kraft erheben unde ledeclîchen in sînen got versenken. Mêr: diu lîdunge der sinne unde der nidersten krefte diu gêt dise niht an noch disiu anvehtunge; wan ie der strît mêr unde sterker ist, ie ouch der sig unde diu êre des siges grœzer unde lobelîcher ist. Wan ie danne diu anvehtunge grœzer ist unde der anstôz der untugende sterker ist unt der mensche ouch überwindet, ie ouch diu tugent eigener ist unt dîme gote lieber ist. Unt dar umbe, wilt dû dînen got wirdeclîchen enpfâhen, sô nim war, wie dîn obersten krefte in dînen got gerihtet sîn unde wie dîn wille denne sînen willen suochende sî unde waz dû an ime meinende sîst unde wie dîn triuwe an ime bestanden sî. Der mensche enpfâhet den werden lîcham unsers herren niemer in disem, er enpfâhe sunderlîche grôze gnâde, unde ie dicker ie nützer. Jâ der mensche möhte den lîcham unsers herren nemen in solicher andâht unde meinunge (wære der mensche in der ordenunge), daz er solte komen in den understen kôr der engel. Er möhte in alsô enpfâhen ze einem mâle, daz er in den andern würde erhaben. Jâ, in solicher andâht möhtest dû in enpfâhen, dû würdest geahtet in den ahten oder in den niunden kôr. Dar umbe, wæren zwei menschen in allem leben gelîch unde hête der ein einest unsers herren lîcham mit wirdikeit ein mâl enpfangen mêr dan der ander, durch daz sol der mensche sîn als ein blitzendiu sunne vor dem andern unde sol ein sunderlîche einunge mit gote haben. Diz nemen unde diz sêlige niezen des lîchamen unsers herren dar an lît niht alleine ûzwendiger nutz, ez lît dar an ouch ein geistlîcher nutz mit begirlîchem gemüete und in einunge und in andâht. Diz mac der mensche sô getriulîchen nemen, daz er rîcher wirt an gnâden denne kein mensche ûf ertrîche. Diz mac der mensche tuon tûsent stunt in dem tage unde mêr, er sî swâ er sî, er sî siech oder gesunt. Mêr, man sol sich sacramentlîchen dar zuo füegen unde nâch wîse guoter ordenunge unde nâch grôzheit der begerunge. Hât man aber der ordenunge unde begerunge niht, sô reize man sich dar zuo unde bereite sich dar zuo unde halt sich dar nâch, sô wirt man heilig in der zît unde sêlig in der êwikeit. Die geb uns der herre der wârheit unde diu minne der kiuscheit unde daz leben der êwikeit. Âmen.
Von dem flîze.
Whoever gladly wishes to receive the body of our Lord need not wait until he finds or tastes within himself how great his inwardness or devotion is; rather, he should observe what his will and intention are like. You should not place great weight on what you feel; rather, esteem highly what you receive and what you intend. A person who freely wishes and is able to go to our Lord should first have this in himself: that he find his conscience free from every reproach of sin. The second is that the person's will be turned toward God, so that he intends nothing and desires nothing except God and whatever is wholly divine, and that whatever is unlike God displeases him. By this a person should also test how far from or near to God he is, according to how much or how little of this he possesses. The third thing he should have is that love for the sacrament and for our Lord should grow more and more through it, and that reverent awe should not diminish through frequent reception. For what is one person's life may be another person's death. Therefore observe in yourself whether your love toward God grows and whether reverence is not extinguished. The more often you then go to the sacrament, the far better and more profitable it is. Therefore do not let anyone talk or preach you away from your God; the more often, the better and far more pleasing to God. For our Lord delights to dwell in the person and with the person. Now you might say: ‘Ah, Lord, I find myself so bare and cold and sluggish; therefore I dare not go to our Lord.’ Then I say: all the more do you need to go to your God, for in him you will be sanctified and joined and united to him alone. In the sacrament, and nowhere else in so proper a way, you find the grace by which your bodily powers are united and gathered through the worthy power of the bodily presence of our Lord's body, so that all scattered senses are gathered and united there, and those that had been especially inclined too far downward are raised up and duly offered to God. By the loving God they are inwardly trained and drawn away from the bodily hindrances of temporal things, made nimble toward divine things, strengthened, and renewed by his body. For we are to be transformed into him and wholly united with him, so that what is his becomes ours and all that is ours becomes his: our heart and his become one heart, and our body and his one body. Thus all our senses, our will, intention, powers, and members should be borne into him, so that one perceives him and becomes aware of him in all the powers of body and soul. Now you might say: ‘Ah, Lord, I become aware of nothing great within myself except poverty; how then could I dare to go to him?’ Truly, if you wish to transform your poverty, then go to the overflowing treasure of all immeasurable riches, and you will become rich; for you should know within yourself that he alone is the treasure that can suffice for you and fill you. Therefore I will go to you, that your riches may fill my poverty, and all your immeasurableness fill my emptiness, and your immeasurable, incomprehensible Godhead fill my all-too-poor and corrupted humanity. ‘Ah, Lord, I have sinned too much; I cannot make satisfaction.’ Then go to him: he has worthily made satisfaction for every guilt; in him you can well offer the worthy sacrifice to the heavenly Father for all your guilt. ‘Ah, Lord, I would gladly praise him, but I cannot.’ Go to him: he alone is an acceptable thanksgiving to the Father and an immeasurable, truthfully uttered, perfect praise of all divine goodness. In short, if you wish every deficiency to be wholly taken away and to be clothed with virtues and graces, and to be delightfully led and guided back into the source with every virtue and grace, then conduct yourself so that you may receive the sacrament worthily and often; then you will be united to him and ennobled by his body. Indeed, in the body of our Lord the soul is joined so closely to God that none of the angels, neither Cherubim nor Seraphim, can know or find the distinction between the two. For where they touch God, there they touch the soul, and where they touch the soul, there God. Never was there so close a union; for the soul is united with God far more closely than body and soul, which make one human being. This union is much closer than if one poured a drop of water into a vessel of wine: there would be water and wine, yet it becomes so transformed into one that no creature could find the distinction. Now you might say: ‘How can this be? I feel nothing at all.’ What does that matter? The less you feel and the more greatly you believe, the more praiseworthy your faith is, and the more it should be esteemed and praised, for complete faith is far more than a mere supposition within a person. In it we have true knowledge. Truly, we lack nothing but true faith. Our impression that we possess more good in one thing than in another comes only from outward observances, for there is not more in one than in the other. Whoever believes equally receives equally and possesses equally. Now you might say: 'How could I believe in greater things when I do not find myself in such a state, but find myself deficient and inclined toward so many things?' See, there are two things you must observe within yourself, which our Lord also possessed. He had the higher and the lower powers, and these had two kinds of work. His higher powers possessed and enjoyed the fruition of eternal blessedness. Yet at those very same hours his lower powers were engaged in the greatest suffering and struggle on earth, and neither work hindered the other in its proper aim. So it should be in you: your higher powers should be raised into God, wholly offered and joined to him. Indeed, you should entrust all suffering entirely to the body, the lower powers, and the senses, while the spirit should rise with all its strength and sink freely into its God. Furthermore, the suffering and temptations of the senses and lower powers do not touch the spirit in this way; for the greater and stronger the struggle, the greater and more praiseworthy are the victory and its honor. The greater the temptation and the stronger the assault of vice, provided that a person overcomes it, the more truly his own is the virtue and the dearer it is to his God. Therefore, if you wish to receive your God worthily, consider how your higher powers are directed toward him, how your will seeks his will, what your intention toward him is, and how firmly your fidelity to him stands. A person never receives the precious body of our Lord in this way without receiving particular and great grace, and the more frequently, the more profitably. Indeed, a person might receive the body of our Lord with such devotion and intention that, though destined for the lowest choir of angels, by receiving it even once he could be raised to another. You might receive it with such devotion that you would be reckoned among the eighth or ninth choir. Therefore, if two persons had been equal throughout their lives, but one had worthily received the body of our Lord just once more than the other, that person would shine before the other like a flashing sun and would have a special union with God. This reception and blessed enjoyment of our Lord's body do not depend only on outward benefit; there is also spiritual benefit, through the longing mind, in union and devotion. One may receive it inwardly with such faithfulness that one becomes richer in graces than any person on earth. One may do this a thousand times in a day and more, wherever one may be, sick or well. Yet one must prepare oneself for sacramental reception in accordance with proper order and the greatness of one's longing. If one lacks the proper disposition and longing, one should rouse and prepare oneself for it and continue to seek it; thus one becomes holy in time and blessed in eternity. May the Lord of truth, the love of purity, and the life of eternity grant us this. Amen.
On diligence.
Swenne ein mensche unsers herren lîchamen wil nemen, sô mac ez wol zuo gên âne grôz bekümbernüsse. Sô ist ez zimlich unde sêre nütze, daz man vor bîhte, ouch ob man keine strâfunge hât, umbe die fruht des sacramentes der bîhte. Wære aber, daz den menschen iht strâfete unde mac er der bîhte vor bekümbernüsse niht bekomen, sô gê er ze sîme gote unde gebe sich dem schuldic mit grôzem riuwen unde sî ze fride biz daz er muoze habe der bîhte. Enpfallen die wîle hier inne die gedenken oder daz strâfen der sünde, sô mac er gedenken, got habe ir ouch vergezzen. Man sol got ê bîhten denne den liuten und ist man schuldic die bîhte vor gote grôz wegen unde sêre strâfen. Ouch sol man niht lîhtlîchen, als man zuo dem sacramente wil gên, daz übergên und underwegen lâzen durch ûzerlîchez lîden, wenne des menschen meinunge gereht unde götlîch ist unde guot. Man sol daz lernen, daz man in den werken ledic sî. Daz ist aber einem ungeüebeten menschen ungewonlich ze tuon, daz er ez dar zuo bringe, daz in kein menige noch kein werc hindere, unde dâ zuo gehœret grôzer flîz und daz im got als gegenwürtic sî unde stêteclîche liuhte als blôz ze einer ieglîchen zît und in aller menige. Dar zuo gehœret gar ein behender flîz unde sunderlîche zwei dinc. Daz ein, daz sich der mensche wol verslozzen habe inwendic, daz sîn gemüete sî gewarnet vor allen den bilden, diu ûzwendic stênt, daz sie ûzwendic ime belîben und in keiner fremder wîse mit ime wandeln und umbe gên und deheine stat in ime vinden. Daz ander, daz sich sîn inwendic bilde, ob ez bilde sîn oder ein erhabenheit des gemüetes oder ûzwendic bilde oder waz daz sî, daz der mensche gegenwürtic hât, daz er sich in den iht zerlâze noch zerströuwe noch veriuzer in der menige. Der mensche sol alle sîne krefte dar zuo wenen unde kêren unde gegenwürtic haben sîn inwendikeit. Nû möhtest dû sprechen ‘der mensche muoz sich ûz kêren, sol er ûzwendigiu dinc würken, wan kein werc kan gewürket werden denne in sînem eigenen bilde.’ Daz ist wol wâr. Aber die ûzerkeit der bilde sint dem geuobten menschen niht ûzerlich, wan elliu dinc sint dem inwendigen menschen ein inwendigiu götlîchiu wîse. Diz ist vor allen dingen nôt, wan daz der mensche sîne vernunft wol unt zemâle got gewene unde üebe, sô wirt im alle zît innen götlîch. Der vernunft enist niht als eigen noch als gegenwürtic noch als nâhe als got. Niemer enkêret si sich anderswar nâch. Zuo den crêatûren enkêret si sich niht, ir geschehe denne gewalt und unreht, si wirt dâ rehte gebrochen unde verkêret. Dâ si danne ist verdorben in eime jungen menschen oder waz mensche daz ist, dâ muoz si mit ganzem flîze gezogen werden unde muoz man dar zuo tuon allez daz man vermac, daz man die vernunft her wider wene unde ziehe. Wan wie eigen oder nâtûrlich ir got sî, sô si doch mit dem êrsten wirt verkêret unde wirt begründet mit den crêatûren unde mit in verbildet unde dar zuo gewenet, sô wirt si an dem teil alsô verkrenket und ungewaltic ir selbes und ir edeliu meinunge alsô sêre verhindert, daz aller flîz, den der mensche vermac, der ist im iemer kleine genuoc, daz er sich alsô zemâle wider wene. Sô er daz allez getuot, dennoch bedarf er stêter huote. Vor allen dingen sô sol der mensche sehen dar zuo, daz er sich sêre unde wol gewene. Daz sich ein ungeweneter und ungeüebeter mensche alsô wolte halten und alsô tuon als ein gewenet mensche, der wolte sich alzemâle verderben unde würde niemer niht ûz im. Swenne sich der mensche selber zemâle zem êrsten hât aller dinge entwenet und im entfremdet, dar nâch mag er denne gewærlîche alliu sîniu werc würken unde der ledeclîche gebrûchen und enbern âne alle hindernüsse. Mêr: swaz der mensche minnende ist unde lust nimt und im volget mit willen, ez sî in spîse oder in trank oder in waz dinge ez sî, daz enmac âne gebresten niht bestên in eime ungeüebeten menschen. Der mensche sol sich wenen, daz er des sînen in keinen dingen niht ensuoche noch enneme unde daz er got in allen dingen vinde unde neme. Wan got engît keine gâbe noch nie gegab, daz man die gâbe hête unt dar an geruowete, sunder alle die gâbe, die er gegeben hât in himel und ûf erden, die gab er alle dar umbe, daz er eine gâbe geben möhte, daz was er selber. Mit disen gâben allen wil er uns bereiten zuo der gâbe, diu er selber ist, und elliu diu werc, diu got ie geworhte in himel und in erden, diu worhte er durch eines werkes willen, daz er daz möhte gewürken, daz ist in sêligen, daz er uns möhte sêligen. Alsô spriche ich: in allen gâben und in allen werken sülle wir got lernen ansehen und an niht sülle wir uns lâzen genüegen und an nihte stên belîben. Ze keiner wîse ist unser stêns in disem lebenne noch nie menschen wart, wie verre er ouch ie kam. Vor allen dingen sol sich der mensche alle zît hân gerihtet gên den gâben gotes und alwege niuwe. Ich spriche kurzlîchen: von eime menschen, der wolte sêre gerne etwaz haben von unserm herren, dâ sprêche ich, si wære niht wol bereit, und gæbe ir got die gâbe alsô unbereit, si solte verderben. Ein frâge: war umbe was si niht bereit? si hête doch einen guoten willen, wan ir sprechet, daz er elliu dinc vermüge und daz in dem elliu dinc unde volkomenheit lige. Daz ist wâr: ez sint zwêne sinne ze nemen an dem willen. Der ein ist ein zuovallender wille und ein ungewesender wille; der ander ist ein zuoverhengender wille und machender wille und ein gewenet wille. Triuwen, des enist niht genuoc, daz des menschen gemüete abe gescheiden sî in eime gegenwürtigen punkten, als man sich gote füegen wil, sunder man muoz ein wol geüebete abegescheidenheit haben, diu vor unde nâch gênde sî: denne mac man grôziu dinc von gote enpfâhen unde got in den dingen. Und ist man unbereit, man verderbet die gnâde unde got in der gâbe. Daz ist diu sache, daz uns got niht gegeben mag alle zît, als wir es biten. Ez gebristet an ime niht, wan im ist tûsent stunt gêher ze gebenne wan uns ze nemenne. Aber wir tuon im gewalt und unreht mit dem, daz wir in sîns nâtûrlîchen werkes hindern mit unser unbereitschaft. Der mensche sol sich in allen gâben lernen selber ûz im tragen und niht eigens behalten noch niht ensuochen weder nutz noch lust noch innekeit noch süezikeit noch lôn noch himelrîche noch eigen willen. Got engap sich nie noch engît sich niemer in keinen fremden willen. Niht engît er sich wan in sîn selbes willen. Swâ got sînen willen vindet, dâ gît er sich în unde læzet sich in dem mit allem dem daz er ist. Und ie wir mêr des unsern entwerden, ie wir mêr in disem gewærlîche werden. Dar umbe enist niht genuoc, daz wir ze einem mâle ûf geben uns selber unde allez, daz wir haben unde vermügen, sunder wir süllen uns dicke erniuwern unde alsô einigen und erledigen uns selber in allen dingen. Ouch ist ez sêre nütze, daz ime der mensche niht lâze genügen dar an, daz er hât die tugende in dem gemüete, als gehôrsam, armuot und ander tugent, sunder der mensche sol sich selber anden werken und an den frühten üeben der tugende unde sich dicke versuochen unde begern unde wellen von den liuten werden geüebet unde versuochet. Wan dâ mite enist ez niht genuoc, daz man tuo diu werc der tugende oder die gehôrsam getuon müge oder daz man armüete oder die bescheidenheit enpfâhen müge oder daz man sich mit der andern wîse gedêmüetigen oder gelâzen müge, sunder man sol dar nâch stên unde niemer ûfhœren biz man die tugent gewinne in irem wesen und in irem grunde. Unt daz man si habe, daz mac man an dem brüeven, als man sich zuo der tugende vindet geneiget vor allen dingen unde wenne man diu werc der tugende würket ân bereitunge des willen und ûf sundern eigenen ûfsatz einer gerehten oder grôzen sache (unde si würket sich als mêr durch sich selber und durch die minne der tugende und umbe kein warumbe): denne hât man die tugent volkomenlîche unde niht ê. Als lange lerne man sich lâzen biz daz man niht eigens behelt. Aller gestürme unfride kumt zemâle von eigem willen, man merke ez oder merk ez niht. Man sol sich selber unde mit allen sinnen in ein lûter entwerden willens unde begerens legen in den guoten unde liepsten willen gotes mit dem und allem, daz man wellen unde begern mac in allen dingen. Ein frâge: sol man sich ouch gotes süezikeit willeclîche erwegen: mac daz denne niht wol komen von trâgheit unde von kleiner minne zuo im? Jâ halt wol âne daz bekennen des underscheides. Wan ez kome von trâgheit oder von wârer abegescheidenheit oder von gelâzenheit, sô sol man merken, obe man sich hier inne vindet, als man sô gar von innen gelâzen ist, daz man denne got alsô getriuwe ist, als man in dem grœsten enpfinden wære, daz man hier inne allez daz tuo, daz man dâ tæte, unde niht minr, unde daz man sich als abegescheidenlîche halte von allem trôste unde helfunge als man tæte, sô man gegenwürteclîchen got enpfunde. Dem rehten menschen in dem volkomenen guoten willen mac denne kein zît ze kurz sîn. Wan wâ der wille alsô stêt, daz er genzclîche wil allez, daz er vermac — niht alleine nû, sunder sölt er leben tûsent jâr, er wölte tuon allez, daz er vermöhte —, der wille bezalt als vil als man in tûsent jâren möhte getuon mit den werken: daz hât er allez getân vor gote.
Wie man gote volgen sol, unde von guoter wîse.
When a person wishes to receive the body of our Lord, he may well approach without great anxiety. It is fitting and very beneficial to confess beforehand, even when there is no accusation of sin, because of the fruit of the sacrament of confession. But if something troubles the person's conscience and he cannot reach confession because of difficulties, let him go to his God, acknowledge his guilt with great contrition, and remain at peace until he has the opportunity for confession. If meanwhile the memory or reproach of sin falls away, he may consider that God, too, has forgotten it. One should confess to God before confessing to people; and if one is guilty, one should take confession before God very seriously and reproach oneself deeply. Nor should one lightly forgo going to the sacrament on account of outward suffering, when one's intention in one's works is right, divine, and good. One should learn to be free within one's works. Yet this is unfamiliar to an unpracticed person: that neither the multitude of things nor any work should hinder him, and that God should be present to him and shine as nakedly and continuously at every time and amid every multitude. This requires great diligence, and especially two things. First, a person must be securely enclosed inwardly, with his mind guarded against outward images, so that they remain outside, do not wander about with him in some alien fashion, and find no place within him. Second, whether the images present to him are inward images, an elevation of the mind, outward images, or anything else, he must not let himself be dissolved, scattered, or lost among them. A person should accustom and turn all his powers toward this, keeping his inwardness present to himself. Now you might say: 'A person must turn outward to perform outward works, since no work can be done except through its own image.' That is quite true. But the outward character of images is not outward for a practiced person, since for the inward person all things are an inward divine manner. Above all, it is necessary that a person wholly accustom and train the intellect toward God; then the divine will be inwardly present to him at all times. Nothing is as proper, as present, or as near to the intellect as God. It never turns elsewhere unless it is subjected to violence and wrong: it is then truly broken and turned astray. Where the intellect has thus been impaired in a young person, or in anyone at all, it must be drawn back with the greatest diligence, and one must do everything possible to accustom and draw it back again. For however proper or natural God may be to it, once it is first turned away, grounded among creatures, shaped by them, and habituated to them, it becomes so weakened in this respect and so deprived of mastery over itself, and its noble intention so obstructed, that no effort a person can make is ever enough to restore its proper habit completely. Even after doing all this, he still needs constant vigilance. Above all, a person should take care to train himself thoroughly and well. If an untrained and unpracticed person tried to live and act like a practiced person, he would utterly ruin himself and nothing would ever come of him. Once a person has first become entirely unaccustomed and estranged from all things, he may afterward truly perform all his works, make free use of them, or do without them, without hindrance. Moreover, whatever a person loves, takes pleasure in, and willingly follows—whether in food, drink, or anything else—cannot be without fault in an unpracticed person. A person should accustom himself to seek nothing of his own in any matter and to find and receive God in everything. For God gives no gift, and never gave one, so that we might possess the gift and rest in it; rather, every gift that he has given in heaven or on earth was given for the sake of one gift, which is himself. By all these gifts he seeks to prepare us for the gift that he himself is; and all the works God has ever wrought in heaven and on earth were done for the sake of one work: that he might make us blessed. Thus I say that in all gifts and works we must learn to look to God, never be satisfied with anything else, and never stop at anything else. There is no way of standing still for us in this life, nor has there ever been for anyone, however far that person has advanced. Above all, a person must continually be directed toward God's gifts and always be renewed. I speak briefly of someone who ardently desired to receive something from our Lord. I said that she was not well prepared, and that if God gave her the gift in that unprepared state, it would harm her. A question: 'Why was she not prepared? She had a good will, and you say that the will can do all things and that all things and perfection lie in it.' That is true, but one must distinguish two senses of will: the first is an incidental will, a will that has not taken root in one's being; the second is a consenting, active, and habituated will. Truly, it is not enough that a person's mind should be detached at the particular moment when he wishes to turn to God. He must possess a well-practiced detachment that endures before and afterward. Only then can he receive great things from God and God within those things. If he is unprepared, he harms the gift and loses God in the gift. This is why God cannot always give us what we ask for. The deficiency is not on his side: he is a thousand times more eager to give than we are to receive. But we do him violence and wrong when our unpreparedness hinders him in his natural work. A person must learn, in receiving every gift, to pass out of himself and retain nothing as his own, seeking neither profit nor pleasure, neither inward devotion nor sweetness, neither reward nor heaven nor his own will. God has never given himself, and never gives himself, into an alien will. He gives himself only into his own will. Wherever God finds his own will, there he enters and pours himself out with all that he is. And the more we become free of what is ours, the more truly we become receptive to him in this. Therefore it is not enough to surrender ourselves once, together with all we have and are capable of; we must renew this surrender often, becoming one and emptying ourselves of ourselves in all things. It is also most beneficial that a person not be satisfied merely because he possesses virtues in his mind, such as obedience, poverty, and other virtues; rather, a person must exercise himself inworks and in the fruits of the virtues, testing himself frequently and desiring and being willing to be exercised and tested by others. For it is not enough to perform virtuous works, to be capable of obedience, to accept poverty or moderation, or to humble or surrender oneself in other ways. Rather, one must strive for this and never cease until virtue is attained in its being and in its ground. One can test whether one possesses virtue by finding oneself inclined toward it above all things, and by performing its works without having to prepare the will or form a special resolution for a just or great purpose; virtue then acts, as it were, of itself, out of love of virtue and for no ulterior reason. Only then does one possess virtue perfectly, and not before. Until that point one must learn to surrender oneself, until nothing of one's own remains. All the turbulence of unrest comes entirely from one's own will, whether one notices it or not. With all one's senses one should lay oneself in a pure relinquishment of will and desire, in God's good and dearest will, along with everything one can will or desire in all things. A question: 'Should one also willingly renounce God's sweetness? Could this not arise from indolence and too little love for him?' Indeed, it can, unless one recognizes the distinction. Whether it comes from indolence, true detachment, or surrender, one must examine whether, in being so wholly surrendered inwardly, one remains as faithful to God as in the greatest feeling of his presence, doing everything one would do then, and no less, and remaining as detached from all consolation and assistance as when one felt God present. For the upright person of wholly good will, no time can be too short. When the will is set to do absolutely all that it can—not only now, but, were the person to live a thousand years, everything that he could accomplish—the will counts for as much as all the works one could perform in a thousand years: before God he has done it all.
How one should follow God, and concerning a good way of life.
Der mensche, der eines niuwen lebens oder werkes wil bestên, der sol gân zuo sîme gote unde von dem sol er mit grôzer kraft unde ganzer andâht begern, daz er ime füege daz aller beste unt daz im aller liebest unde wirdigest sî, unde welle unde meine dâ niht des sînen denne alleine den liepsten willen gotes und anders niht. Swaz im danne got zuo füege, daz neme er âne mitel von gote unde halte ez für sîn liebstes unde sî dar inne ganz unde zemâle ze fride. Sî wol, daz ime nachmâles ein ander wîse baz gevellet, sô sol er gedenken, dise wîse hât dir got zuo gegeben, unde sî im diu aller beste. Des sol er gote getriuwen unde sol alle guote wîse in die selbe wîse ziehen unde nemen alliu dinc in dem unde nâch dem, waz künnes sie sint. Wan swaz got guotes hât getân unde gegeben in einer wîse, daz mac man ouch vinden unde geben in allen guoten wîsen, wan in einer wîse sol man nemen alle guote wîse unde niht die eigenschaft der wîse. Wan der mensche muoz ie einez tuon, er enmac niht alliu dinc getuon. Er muoz ie einez sîn und in dem einen sol man elliu nemen. Wan daz der mensche wölte allez tuon unt diz unt daz unde von sîner wîse lâzen unde nemen eins andern wîse, die ime nû vil baz geviele, in der wârheit daz machete grôz unstêtekeit, wan der mensche ê volkomen würde, der ûz der welte kême zemâle in einen orden, denne jener, der ûz einem orden kême in einen andern, wie heilig der ouch gewesen wære. Daz ist durch die wandelunge der wîse. Der mensche neme eine guote wîse unde belîbe iemer dâ bî unde bringe in die alle guote wîse und ahte, daz si von gote genomen sî, unde beginne niht hiute einz unde morne ein anderz, unde sî âne alle sorge, daz er in der iemer iht versûme. Wan mit gote enmac man niht versûmen: alse wênic als got iht versûmen mac, alse wênic mac man mit gote iht versûmen. Dar umbe nim einz von gote unde dar în ziuch allez guot. Ist aber, daz ez sich niht wil vertragen, daz einz daz ander niht lîdet, daz sî dir ein gewis zeichen, daz ez von gote niht enist. Ein guot ist wider daz ander niht, wan als unser herre sprach ‘ein ieglich rîche, daz in ime selber geteilt ist, daz muoz vergên,’ und als er ouch sprach ‘wer mit mir niht ist, der ist wider mich, unde wer mit mir niht samenet, der zerströuwet,’ alsô sî dir ein gewis zeichen, welhez guot ein ander guot oder lîhte ein minr guot niht enlîdet oder zerströuwet, daz daz von gote niht enist. Ez sol bringen und niht zerstœren. Alsô ein wâre kurze rede, dâ er inne wil, daz dâ kein zwîvel ist, der getriuwe got gît einem ieglîchen menschen ie sîn aller bestez, unt daz ist gewis wâr, unde niemer nimt er keinen menschen ligende, den er möhte alsô stênde haben funden, wan diu gotheit gotes diu meinet alliu dinc in dem aller besten. Dâ wirt gefrâget, war umbe denne got niht nême die liute, die er kennet, daz sie ûz der gnâde des toufes solten vallen, daz sie sturben in ir kintheit, ê daz sie zuo ir bescheidenheit kêmen, wan er von in erkennet, daz sie solten vallen unde niht wider ûf stân: daz wære dâ ir bestez? Dâ spriche ich: got ist niht ein zerstœrer keines guotes, sunder er ist ein volbringer. Got ist niht ein zerstœrer der nâtûre, sunder er ist ir volbringer. Ouch diu gnâde zerstœret die nâtûre niht, si volbringet si. Zerstörte nû got die nâtûre alsô in dem beginne, sô geschæhe ir gewalt unde unreht. Des entuot er niht. Der mensche hât einen frîen willen, dâ mite er kiesen mac guot und übel; unde leit ime got für in übeltuon den tôt und in woltuon daz leben, der mensche sol sîn frî und ein herre aller sîner werke und unzerstœret und unbetwungen. Gnâde zerstœret niht die nâtûre, si volbringet si, wan glôrie ist volbrâhtiu gnâde. Alsô ist niht in gote, daz zerstœre daz iht wesens hât, sunder er ist ein volbringer aller dinge. Alsô sülle wir kein kleine guot in uns zerstœren noch kleine wîse durch eine grôze, sunder wir sullen si volbringen in daz allerhœhste. Alsô wart gesprochen von einem menschen, der solte eins niuwen lebens beginnen von niuwens, unde sprach ich alsô in dirre wîse, daz der mensche solte werden ein gotsuochender in allen dingen unde ein gotvindender mensche ze aller zît und in allen steten unde bî allen liuten in allen wîsen. In disem mac man alle zît âne underlâz zuonemen unde wahsen unde niemer ze ende komen des zuonemens.
Von den werken innerlich und ûzerlich.
A person who wishes to embark on a new life or undertaking should go to his God and ask with great strength and wholehearted devotion that God appoint for him what is best, dearest, and most worthy in his sight. He should neither will nor intend anything of his own, but only God's dearest will. Whatever God then appoints, he should receive directly from God, regard it as what is dearest to him, and be wholly at peace in it. If another way later appears more attractive, he should remember: God has given you this way, and let it be the best for you. He should trust God in this, draw every good way into that same way, and receive all things within and according to it, whatever their kind. For whatever good God has done and given in one way may also be found and given in all good ways. In one way we should embrace the goodness of all ways, but not their possessive particularity. A person must always do one thing; he cannot do everything. He must be one thing at a time, and in that one he should embrace all. If he tries to do everything, this and that, and abandons his way to take up another that now pleases him better, this creates great instability. A person coming directly from the world into a religious order might reach perfection sooner than someone transferring from one order to another, however holy the latter had been, on account of the constant change of ways. Let a person choose a good way and remain with it, drawing every good way into it, regarding it as received from God; let him not begin one thing today and another tomorrow, and let him be without anxiety lest he lose something by remaining with it. With God one cannot miss anything: just as God cannot miss anything, so one cannot miss anything with God. Therefore receive one way from God and draw all good into it. But if two purported goods cannot coexist, and one cannot tolerate the other, take it as a sure sign that the one is not from God. One good thing is not opposed to another. As our Lord said, 'Every kingdom divided against itself must fall,' and also, 'Whoever is not with me is against me, and whoever does not gather with me scatters.' Thus it is a sure sign that something is not from God when it cannot bear or scatters another good, even perhaps a lesser good. It should contribute, not destroy. In short, without doubt, the faithful God gives every person what is best for him, and this is certainly true. He never takes a person lying down whom he might have found standing, for God's Godhead intends all things for the best. A question is raised: why, then, does God not take away in childhood those whom he knows will fall from the grace of baptism, before they reach the age of discernment, since he knows that they will fall and never rise again? Would that not be best for them? I answer: God does not destroy any good; he brings it to perfection. God is no destroyer of nature but its perfecter. Grace, too, does not destroy nature but perfects it. If God destroyed nature in this way at the beginning, that would do it violence and wrong. He does not do so. A human being has free will and can choose good and evil; God sets before him death for evil-doing and life for doing good. A person is to be free, master of all his works, undestroyed and unconstrained. Grace does not destroy nature but perfects it, for glory is grace brought to perfection. Thus nothing in God destroys what has being; instead, God perfects all things. Accordingly, we should not destroy a small good or a lesser way in ourselves for the sake of a greater one; rather, we should bring it to its highest perfection. So, speaking of someone who wished to begin a new life afresh, I said that a person should become one who seeks God in everything and finds God at all times, in all places, among all people, and in every way. In this one can advance and grow ceaselessly, never coming to the end of growth.
On inward and outward works.
Ein mensche wölte sich in sich selber ziehen mit allen sînen kreften inwendig und ûzwendig und in dem selben stêt er doch alsô, daz in im kein bilde noch getwanc ist unde stêt alsô âne êwic werc inwendig unde ûzwendig. Dâ sol man wol war nemen, obe daz sich iht ziehen welle zuo ime selber. Ist aber, daz sich der mensche niht wil ze einem werke nêhen unde sichs annemen, sô sol man sich brechen in ein werc, ez sî inwendig oder ûzwendig, wan an niht sol sich der mensche lâzen genüegen, wie guot ez schîne oder sî, wâ er sich vindet in hertikeit oder in twingunge sîn selbes, daz man mêr mac nemen daz der mensche dâ werde geworht denne daz er würke, daz der mensche dâ lerne mitewürken mit sîme gote: niht daz man dem innern sülle entgên oder enpfallen oder vermeiden, sunder in dem unde mit dem und ûz dem sol man lernen würken alsô, daz man die einikeit breche in die würklicheit unde die würklicheit in leite in die einikeit unde daz man alsô gewone ledeclîche ze würken. Wan man sol daz ouge zuo disem inwendigen werke kêren unde dar ûz würken, ez sî lesen, beten oder ob ez gebürt ûzwendic werc. Mêr, wil daz ûzwendic werc daz inner zerströuwen, sô volge man dem inren; mêr, möhten sie beidiu sîn in einem, daz wære daz beste, daz man ein mitwürken hête mit gote. Nû ist ein frâge: wie sol man dâ mitwürken gehaben? Dâ der mensche ime selben und allen werken enpfallen ist, als sant Dionysius sprach: der sprichet aller schœnste von got, der von völle des inwendigen rîchtuomes aller meist kan von ime geswîgen. Dâ sô entsinkent bilde unde werc, der lop und der danc oder waz er gewürken möhte. Ein antwurt, ein werc belîbet ime billiche unde eigenlîche; doch daz ist ein vernihten sîn selbes. Doch ist daz vernihten unde verkleinen niemer sô grôz sîn selbes, got volbringe ouch daz selbe in ime selber, sô gebristet im. Denne ist diu dêmüetikeit allerêrst genuoc volkomen, als got den menschen dêmüetiget mit dem menschen selber, unt dâ alleine genüeget den menschen unde ouch der tugent unde niht ê. Ein frâge: wie sol got den menschen ouch mit im selber vernihten? Ez schînet, als daz vernihten des menschen wære gotes erheben: wan daz êwangelium sprichet ‘wer sich nidert, der sol erhoebet werden’? Antwurt: jâ unde nein! Er sol sich selber nidern unde daz selbe mac niht genuoc sîn, got der tuo ez denne, und er sol erhoebet werden, niht daz diz nidern einez sî unt daz erhoehen ein anderz, sunder diu hœhste hœche der hœhe diu lît in dem tiefen grunde der dêmüetikeit. Wan ie der grunt tiefer ist unde niderer, ie ouch diu erhoehunge unde diu hœhe hœher unde unmêziger ist, unde ie der brunne tiefer ist, ie er ouch hœher ist: diu tiefe unde diu hœhe ist einz. Dar umbe wer sich mê genidern kan, ie er hœher ist, unt dar umbe sprach unser herre ‘wer der meiste wil sîn der werde der minste under iu.’ Wer daz wil wesen, der sol diz werden. Diz wesen wirt alleine funden in dem werden. Der der minste wirt, der ist in der wârheit der meiste, aber der der minste worden ist, der ist iezuont der aller meiste unde alsô wirt daz wort wâr unde volbrâht des êwangelisten ‘wer sich nidert, der wirt erhoebet.’ Wan allez unser wesen lît an nihte denne an einem nihtwerden. ‘Sie sint rîche worden in allen tugenden,’ alsô stât geschrieben. Entriuwen, daz enmac niemer geschehen, man werde zem êrsten arm von allen dingen. Swer alliu dinc wil nemen, der muoz ouch elliu dinc begeben. Daz ist ein gelîcher kouf und ein glîch widergelt, als ich vorlange eines sprach. Dar umbe als got sich selber und elliu dinc ze sînem frîen eigen gegeben hât, dar umbe wil er uns alle eigenschaft gar unt zemâle benemen. Jâ in der wârheit, des
enwil got keine wîse niht, daz wir als vil eigens haben als mir in mînen ougen möhte gelîgen, wan alle die gâbe, die er uns ie gegab, noch gâbe der nâtûre noch gâbe der gnâde, gegab er nie keine wîse anders denne er wolte, daz wir niht eigens hêten; unt des hât er niht gegeben noch sîner muoter noch keinem menschen noch keiner crêatûre noch kein wîse niht. Unde durch daz, daz er uns lerne und uns diss gewarne, dâ durch nimt er uns dicke beide lîplich unde geistlich guot. Wan daz eigen der êre ensol niht unser sîn, sunder alleine sîn; mêr: wir sullen elliu dinc haben als ob sie uns gelihen sîen unde niht gegeben, âne alle eigenschaft, daz sî lîp oder sêle, sinne, krefte, ûzerlich guot oder êre, friunde, mâge, hûs, hof und elliu dinc. Waz meinet got, daz er disen alsô sêre lâget? Dâ wil er selber alleine daz er müge und müeze sîn. Hier an lît sîn grœstiu wunne unde spil, und ie er diz mêr unde grœzlîcher mac gesîn, ie sîn wunne unde sîn fröide grœzer ist. Wan ie wir aller dinge mêr eigens haben, ie wir sîn minr eigen haben, unde ie wir alliu dinc minr haben, ie wir sîn mêr haben mit allem dem, daz er geleisten mac. Dar umbe dô unser herre von allen sêligen sachen wolte reden, dô satzte er daz armüete des geistes ze einem houpte ir aller unde was diu êrste ze einem zeichen, daz alle sêlikeit unde volkomenkeit alle und alzemâle ein begin haben in dem armüete des geistes. Und in der wârheit, dâ daz ein grunt wære, dâ alliu güete ûf gebûwet möhten werden, der wære niht, sunder diz unde daz. Daz wir uns blôz halten der dinge, diu ûzer uns sint, dâ wider wil uns got ze eigen geben allez, daz in dem himel ist, unde den himel mit aller sîner kraft, jâ allez, daz ûf im ie gedôz. Und alle engel und heiligen habent daz, daz unser als eigen sî als in; ie minr denne mir kein dinc eigen sî wider daz, daz ich mîn selbes ûz gên durch in, dâ wider sol got mit allem dem, daz er ist unde geleisten mac, alzemâle mîn eigen sîn, rehte mîn als sîn, noch minr noch mêr. Tûsentstunt mêr sol er mîn eigen sîn denne kein mensche ie kein dinc gewan, daz er in der kisten hât, oder sîn selbes ie wart. Nie wart niht sô eigen als got mîn sol sîn mit allem dem, daz er vermag und ist. Diz eigen sullen wir dâ mit erarnen, daz wir hie sîn âne eigenschaft unser selbes und alles, des er niht enist. Unde ie diz armüete volkomener unde lediger ist, ie diz eigen eigener ist, unt daz selbe widergelt ensol niht gemeinet werden noch minder an gesehen werden unde daz ouge ensol sich niemer eines dar ûf gekêren, ob man iemer iht gewinnen sulle oder ez enpfâhen sulle, wan alleine durch minne der tugende. Wan ie lediger, ie einiger, als der edel Paulus sprichet ‘wir süllen sîn haben als ob wir niht haben unde doch alliu dinc besitzen.’ Der hât niht eigenschaft, der niht begert noch enwil haben an im selber noch an allem dem, daz ûzer im ist, jâ ouch an got noch an allen dingen. Wilt dû wizzen, waz ein wâr arm mensche ist? Der mensche ist wærlîchen arm von geiste, der allez daz wol enbern mac, daz niht nôt ist. Dar umbe sprach der, der in der kuofen blôz saz, zuo dem grôzen Alexander, der alle welt under ime hete: ‘ich bin’, sprach er, ‘vil ein grœzer herre denne dû bist: wan ich hân mêr versmæhet denne dû besezzen hâst. Daz dû grôz ahtest ze besitzenne, daz ist mir ze kleine ze versmæhenne.’ Der ist vil sêliger, der aller dinge mag enbern und ir niht bedarf, denne der alliu dinc bezezzen hât mit nôtdurft. Der mensche ist der beste, der des enbern kan, des er kein nôt hât. Dar umbe, der aller meist kan enbern unde versmæhen, der hât aller meist gelâzen. Ez schînet ein grôz dinc, daz ein mensche tûsent marc goldes durch got gæbe unde vil mit sîme guote bûwete klûsen unde klœster und alle armen spîsete. Mêr: der wære vil sêliger, der alsô vil durch got versmæhete. Der mensche hête ein reht himelrîche, der sich durch got künde aller dinge erwegen, waz got gæbe oder niht engæbe. Sô sprichest dû ‘jâ, herre, wære niht mêr denne ein sache noch ein hindernüsse mit mînem gebresten.’ Hâst dû gebresten, sô bit got ofte, ob ez sîn êre sî und ime behage, daz er dir sie abe neme, wan dû âne in niht enmaht. Nimt er sie abe, sô danc ime; unt tuot er ez niht, sô lîdest dû ez durch in, niht mêr als ein gebreste einer sünde, sunder als ein grôziu üebunge unt dâ dû lôn an verdienen solt unde gedult an solt üeben. Dû solt ze fride sîn, ob er dir sîne gâbe gît oder niht engît. Er gît eime ieglichen nâch dem, daz sîn bestez ist und ime füeget. Sol man eime einen roc snîden, man muoz in machen nâch sîner mâze: der dem einen füeget, der enfüeget dem andern zemâle niht, man mizzet eime ieglichen nâch dem daz er im füeget. Alsô gît got eime ieglichen daz aller beste nâch dem, daz er mêr kennet unde sîn nêhstez ist. In der wârheit, der ime des ganz getriuwet, der nimt unde hât als vil in dem minsten als in dem aller meisten. Wölte mir got geben, daz er sante Paulô gap, ich nême ez, ob er wölte, gerne. Mêr: sô nû er mir ez niht wil geben (wan harte wênic liuten wil er, daz sie in disem lebenne daz wizzen), daz mir daz got niht engît, dar umbe ist er mir als liep unde sage im als grôzen danc unde bin alsô ze ganzem fride, daz er mirz enthelt als daz er mirz gît, und ist mir dar an genuog und als liep, als er mirz tæte, ob mir anders reht ist. In der wârheit, alsô sol mir genüegen an dem willen gotes in allem dem, dâ got wölle wirken oder geben, dâ solte mir sô liep und sô wert sîn zuo sînem willen, daz mir daz lieber wære denne ob er mir die gâbe gæbe und in mir dâ worhte: sô wæren alle gâbe in ein und alliu wesen. Got unt alle crêatûre tuon ir beste oder ir ergestez dar zuo, des enmügent sie mir mit nihte benemen. Waz mag ich danne klagen, wenne aller menschen gâbe mîn eigen sint? In der wârheit, alsô wol genüeget mir in dem, daz mir got tæte oder daz er mir gæbe oder niht engæbe, daz ich es mit einem haller niht wölte vergelten, daz ich alsoliches lebens wære, daz ich iht wizzen möhte daz beste. Nû sprichest dû ‘ich fürhte, ich tuo niht genuoc flîz dar zuo unde bewar in niht, als ich möhte.’ Daz lâ dir leit sîn unde lîde daz selbe mit gedult unde nim ez für ein üebunge unde wis in fride. Got der lîdet gerne smâcheit und ungemach unde wil gerne enbern sînes dienstes unde lobes umbe daz, die in in fride haben, daz die in meinen unt an in gehœrent. Wes solte wir denne niht fride haben, waz er uns gæbe oder wes wir enbern? Sô ist geschrieben unde sprichet unser herre, daz sie sint sêlic, die dâ lîdent umbe gerehtikeit. In der wârheit, künde ein diep, den man ietzunt solte hâhen, der es wol verdienet hête unde hête gestolen, und einer der gemürdet hête, den man von rehte solt entlîben, künden sie in in daz vinden: sich, dû wilt daz lîden durch die gerehtikeit swenne man dir reht tuot, sie würden âne mitel sêlic. In der wârheit, wie unreht wir sîn, nemen wir von gote, waz er uns tæte, von im reht unde lîden durch die gerehtikeit, sô sîn wir sêlic. Denne klage niht, mêr, denne klage alleine, daz dû noch klagest und daz dich niht benüeget, daz maht dû alleine klagen, daz dû ze vil hâst; wan dem reht wære, der næme als in darben als in haben. Nû sprichest dû ‘eyâ, got würket alsô grôziu dinc in vil liuten unde sie werdent alsô mit götlîchem wesen überwêsent unde got würket in in unde sie niht.’ Des danc got in in, unde gît er dirz, in gotes namen, sô nimz; gît er dirs niht, sô solt dû sîn willeclîchen darben unde meinen niht dan in unde wis unbeworren, ob got dîniu werc würke oder ob dû sie würkest, wan got muoz sie würken, meinest dû in alleine, er welle oder eniwelle. Enruoch ouch dich, waz wesens oder wîse got ieman gebe. Wære ich alsô guot unde heilic, daz man mich mit den heiligen erheben müeste, sô spræchen die liute unde vorsichten aber, ob ez gnâde oder nâtûre sî, daz in mir ist, unde sint dâ mite beworren. An dem ist in unreht. Lâ got wirken in dir, dem gib daz werc unde enruoch, weder er würke mit der nâtûre, oder ob der nâtûre beide ist, die nâtûre unde gnâde sîn. Waz gât dich daz an, wâ mite im füeget ze würkenne oder waz er würke in dir oder in eim andern? Er sol würken, wie oder wâ oder in welcher wîse ez im füeget. Ein mensche hête gerne geleitet einen brunnen in sînen garten unde sprach ‘daz mir des wazzers würde, des enahte ich zemâle niht, waz künnes diu rinne sî, durch die ez mir würde, weder îsenîn oder hülzîn oder beinîn oder rostic, sî daz mir daz wazzer würde.’ Alsô ist den gar unreht, die sich dâ mite bewerrent, wâ durch got sîniu werc würke in dir: weder ez sî nâtûre oder gnâde, dâ mite lâz in wirken und habe alleine fride. Wan als vil bist dû in gote, als vil dû bist in fride, und als vil ûz got, als vil dû bist ûz fride. Ist iht einz in gote, daz selbe hât fride: als vil in gote, als vil in fride. Dar an kenne die wîle, wie vil dû in got bist, und ob ez anders ist, wâ dû fride und unfride hâst. Wan wâ dû unfride hâst, in dem muoz dir von nôt unfride sîn, wan unfride kumt von der crêatûre unde niht von gote. Ouch ist niht in gote, daz ze fürhtende sî: allez daz in got ist daz ist alleine ze minnende. Alsô enist niht in im, daz ze trûrende sî. Der allen sînen willen hât unde sînen wunsch, der hât fride. Daz hât nieman dan des wille unde gotes wille alzemâle ein ist. Die einunge geb uns got. Âmen.
A person wished to withdraw into himself with all his inward and outward powers, yet in that state there was no image or compulsion in him, and he remained without any actual inward or outward work. One must consider carefully whether something is drawing him back toward himself. But if a person is unwilling to approach or undertake a work, he should break through into some work, inward or outward. For he should not be content with anything, however good it may seem or be, when he finds himself constrained or compelled within himself; in such a case, one should think of him as being worked upon rather than working. He should learn to work together with his God: not that he should flee, fall away from, or avoid the inward, but that in, with, and from it he should learn to work so as to bring unity into activity and lead activity back into unity, becoming accustomed to work freely. One should direct one's eye toward this inward work and work from it, whether in reading, prayer, or outward works when they are fitting. But if outward work threatens to scatter the inward, one should follow the inward. If both can become one, however, that is best: to work together with God. Now a question arises: 'How should one understand this working together?' It is where a person has let go of himself and every work. As Saint Dionysius said, the one who speaks most beautifully of God is the one who, from the fullness of inward riches, is most able to be silent about him. There images and works, praise and thanks, and whatever else he might do, sink away. An answer: one work rightly and properly remains to him, namely the reduction of himself to nothing. Yet this self-emptying and self-abasement are never great enough unless God himself brings them to completion within him. Only then is humility sufficiently perfect: when God humbles the person through the person himself. Only there is the person satisfied, and virtue also, and not before. A question: 'How can God bring a person to nothing by means of that person himself? It appears that humbling a person is God's exalting him, for the Gospel says: Whoever humbles himself shall be exalted.' Answer: yes and no. A person must humble himself; yet this alone can never be enough unless God does it, and then he shall be exalted. It is not that humbling is one thing and exaltation another: the highest height lies in the deepest ground of humility. The deeper and lower the ground, the higher and more immeasurable the exaltation; the deeper the spring, the higher it rises. Depth and height are one. Therefore the more a person can humble himself, the higher he is; and our Lord said, 'Whoever wishes to be greatest, let him become the least among you.' Whoever wishes to be that must become it. This being is found only in becoming. Whoever becomes least is truly greatest; and whoever has become least is now greatest of all. Thus the Evangelist's word is fulfilled: 'Whoever humbles himself shall be exalted.' For all our being consists in becoming nothing. 'They have become rich in every virtue,' as it is written. Truly, that can never happen unless one first becomes poor in all things. Whoever wishes to receive all things must also give up all things. That is an equal bargain and a like exchange, as I said long ago. Because God has given himself and all things as his freely possessed own, he wishes to take away entirely every form of ownness from us. Indeed, in truth, of this
God does not will in any way that we should have as much of our own as could seem to me to amount to anything. For every gift he has ever given us, whether of nature or of grace, he has given with no other intention than that we should possess nothing as our own. He has not granted such ownership to his mother, to any person, or to any creature. And to teach and warn us of this, he often takes from us both bodily and spiritual goods. For the possession of honour must not be ours, but his alone. Rather, we should hold all things as though lent to us and not given, without ownness: body or soul, senses, powers, outward goods or honour, friends, relations, house, court, and all things. What does God mean by pressing us so hard in this? He wishes that he alone should be what he can and must be. In this lies his greatest joy and delight; and the more fully he can be this, the greater his delight and joy. For the more we own all things, the less we possess him as our own; and the less we possess all things, the more we possess him, together with everything he can accomplish. Therefore when our Lord spoke of all blessed things, he placed poverty of spirit at their head and made it the first, as a sign that all blessedness and perfection begin wholly and entirely in poverty of spirit. In truth, if there were a ground on which all goodness could be built, it would be none other than this. In return for our keeping ourselves bare of outward things, God wills to give us as our own everything in heaven, heaven itself with all its power, indeed all that ever resounded there. All angels and saints have this as their own, as we have it. To the extent that nothing is my own and I go out of myself for him, God in return shall be wholly my own, with all that he is and can accomplish: as truly mine as his own, neither less nor more. A thousand times more shall he be mine than anything anyone has ever owned in a chest, or even himself. Nothing shall ever be so much my own as God, with all he is and can do. We shall earn this possession by being here without ownness of ourselves and of anything that is not he. The more complete and bare this poverty is, the more truly our own this possession becomes. Yet this recompense must not be our intention or even our consideration; the eye must never turn towards whether we shall gain or receive anything, but solely towards love of virtue. For the barer, the more united, as the noble Paul says: ‘We should have as though we had nothing, and yet possess all things.’ The person without ownness is one who desires and wills to possess nothing in himself or in anything outside himself, not even in God or in any thing. Do you wish to know what a truly poor person is? The person truly poor in spirit can readily do without everything that is not necessary. Hence the man who sat naked in a tub said to great Alexander, who ruled the whole world: ‘I am a much greater lord than you, for I have despised more than you have possessed. What you esteem greatly as a possession is too little for me even to despise.’ Much more blessed is one who can do without everything and needs none of it than one who possesses everything with need. The best person is the one who can do without what he does not need. Thus the one who can most do without and despise has surrendered the most. It seems a great thing for someone to give a thousand marks of gold for God's sake, build hermitages and monasteries with his goods, and feed all the poor. But far more blessed would be one who could despise as much for God's sake. A person would have a true kingdom of heaven if, for God's sake, he could relinquish all things, whether God gave them or withheld them. You say, ‘Ah, Lord, if only there were not one particular obstacle in my defects.’ If you have defects, pray often to God that, if it is for his honour and pleasing to him, he take them from you; for without him you can do nothing. If he removes them, thank him. If he does not, bear them for him, no longer simply as the defect of sin but as a great exercise in which you may earn reward and practise patience. You should be at peace whether he gives his gifts or withholds them. He gives each person what is best and fitting for him. If a coat is to be made for someone, it must be cut to his measure: what suits one does not suit another; everyone is measured according to what fits him. Thus God gives each what is best according to his own knowledge of what is closest and most fitting. Truly, whoever trusts him completely receives and possesses as much in the least as in the greatest. If God wished to give me what he gave Saint Paul, I would gladly receive it if he so willed. But if he does not wish to give it to me now (for he wills very few to know this in this life), he is no less dear to me for withholding it, and I thank him as greatly, and am as fully at peace when he withholds it as when he gives it. This should suffice me and be as dear as if he had given it, provided I am rightly disposed. Truly God's will should satisfy me in everything in which he wishes to act or to give. His will should be so dear and precious to me that I prefer it to his giving me the gift and working within me: thus all gifts and all being would become one. God and all creatures may do their best or worst against this, but they cannot take it from me. How could I then complain, when all people's gifts are my own? Truly, I am so well content with whatever God does, gives, or withholds that I would not exchange this life for a small coin merely to know what might be best. Now you say, ‘I fear I am not diligent enough in this, and do not preserve it as I could.’ Regret this, endure it patiently, take it as an exercise, and be at peace. God gladly endures contempt and hardship and willingly forgoes service and praise for the sake of those who find their peace in him, intend him, and belong to him. Why should we not be at peace with what he gives us or what we lack? Our Lord says in Scripture that blessed are those who suffer for righteousness. In truth, if a thief about to be hanged for the thefts he deserved punishment for, or a murderer rightly condemned to death, could find within himself the thought, ‘See, you will bear this for righteousness when justice is done to you,’ he would become blessed without intermediary. However unrighteous we may be, if we accept what God does to us as right and suffer for righteousness, we are blessed. Complain of nothing except that you still complain and are not content. You can rightly lament only having too much, for the rightly disposed person receives lack just as he receives abundance. You say, ‘Ah, God works such great things in many people; they are so taken beyond themselves into divine being, and God works in them, not they.’ Thank God for it in them. If he gives it to you, receive it in God's name; if he does not, willingly go without and intend him alone. Remain untroubled whether God works your works or you do: for God must work them when you intend him alone, whether he wills it or not. Do not concern yourself with the being or manner God gives another. Even if I were so good and holy that I should be raised among the saints, people would still inquire whether what is in me comes from grace or nature and be troubled about it. In that they are wrong. Let God work in you; give him the work and do not concern yourself whether he works by nature or by grace or both. What is it to you by what means he finds it fitting to work, or what he works in you or in another? Let him work wherever and however it is fitting for him. Someone wanted a fountain brought into his garden and said, ‘So long as I have the water, I care nothing what the conduit is made of—iron, wood, bone, or even something rusty—provided that the water reaches me.’ So those people are quite wrong who worry by what means God works his works in them, whether nature or grace. Let him work by those means, and be at peace. For as much as you are in God, so much are you in peace; and as far as you are outside God, so far are you outside peace. Whatever is in God has peace: as much in God, as much in peace. In this you can know how much you are in God, and where your peace and your unrest lie. Wherever you have unrest, unrest must come to you from it; for unrest comes from the creature and not from God. Nor is anything in God to be feared: everything in God is only to be loved. Thus nothing in him is a cause of sorrow. Whoever possesses all his will and desire possesses peace. No one does so except one whose will and God's will are wholly one. May God grant us this union. Amen.