Tractate — Chapter 2
Tractate — Chapter 2Middle High German + EnglishAbout this edition
Swer komen welle ze sîner hœhsten edelkeit unde ze der anschouwunge des obersten guotes, daz got selber ist, der sol hân ein kennen sînes selbes unde der dinge, diu ob im sint, ûf daz hœhste, sô kumet er ze der hœhsten lûterkeit. Dar umbe, lieber mensche, lerne dich selber bekennen, wan daz ist dir bezzer denne obe dû aller crêatûren kraft bekentest. Wie dû dich selber bekennen solt, des merke zweierleie wîse.
Zem êrsten solt dû merken, obe dîn ûzerlîche sinne wol geordent sîn ûf ir stat. Seht, nû merket umbe unser ûzern sinne. Den ougen ist daz bœse zaller zît alsô bereit ze sehenne alse daz guote. Alsô ist ouch daz guote den ôren ze hœrenne, alsô ist euch ze vernemenne von den andern sinnen. Dâ von sult ir iuch twingen mit vlîze unde mit grôzem ernste ze guoten dingen. Daz ist von ûzern sinnen.
Whoever wishes to come to his highest nobility and to the contemplation of the highest good, which is God himself, should have knowledge of himself and of the things that are above him in the highest degree; thus he comes to the highest purity. Therefore, dear person, learn to know yourself, for that is better for you than if you knew the power of all creatures. As to how you should know yourself, observe two ways.
First, you should observe whether your outward senses are well ordered in their proper place. See, now observe concerning our outward senses. Evil is at all times just as ready for the eyes to see as the good. Likewise the good is there for the ears to hear; and so it is to be understood of the other senses. Therefore you should constrain yourselves with diligence and with great earnestness toward good things. This concerns the outward senses.
Nû merket von den innern sinnen, daz sint die edelen krefte, die in der sêle sint, die nidersten unde die obersten. Nû merket von den nidersten kreften. Die sint mitel der obersten krefte unde der ûzern sinne. Dar umbe sint sie den ûzern sinnen alsô nâhe gelegen: swaz daz ouge siht unde daz ôre hœret, daz bietent sie zehant der gerunge. Ist ez denne ein geordentiu sache, sô biutet si ez vort der andern, diu heizet ein betrahtunge. Diu schouwet ez an unde biutet ez aber vort der dritten, diu heizet ein redelicheit, daz ist ein vernunft. Alsô wirt ez gelûtert, ê denne ez kome in die obersten krefte. Der sêle kraft ist alsô edel, daz si ez nimet sunder glîchnisse unde sunder bilde unde treit ez ûf in die obersten krefte. Dâ wirt ez behalten in dem gehügnisse unde wirt verstanden in dem verstentnisse unde wirt erfüllet in dem willen. Daz sint die obersten krefte der sêle unde sie sint in einer nâtûre. Unde swaz diu sêle würket, daz würket ouch diu einveltige nâtûre in den kreften.
Nû mac man sprechen: waz ist diu nâtûre der sêle? Seht, nû merket mit vlîze. Daz ist diu gewissen in der sêle, daz ist diu einvaldige nâtûre der sêle. Der sêle nâtûre ist alsô kleinfüege, daz si alsô wênic stete bekümmert als si dâ niht enwêre. Seht, wie daz si, daz merket. Hête ein mensche einen lieben friunt über tûsent mîle, sîn sêle vlüzze al dâ hin mit ir meisten mugenheit und minte dâ irn lieben vriunt. Daz beziuqet sant Augustînus unde sprichet: dâ diu sêle minnet, dâ ist si mêre denne dâ si leben gît. Und alsô bekümmert diu einvaltige nâtûre der sêle keine stat. Daz ist gesprochen von der nâtûre der sêle.
Now observe the inward senses, which are the noble powers in the soul, the lower and the higher. Now observe the lower powers. They are mediators between the higher powers and the outward senses. Therefore they lie so near the outward senses: whatever the eye sees and the ear hears, they immediately present to longing. If it is an ordered thing, it passes it on to the next, which is called consideration. This beholds it and passes it further to the third, which is called reason, that is, an intellect. Thus it is purified before it comes into the higher powers. The soul’s power is so noble that it takes it without likeness and without image and carries it up into the higher powers. There it is retained in memory, understood in the intellect, and fulfilled in the will. These are the higher powers of the soul, and they are in one nature. And whatever the soul works, the onefold nature also works in the powers.
Now one may ask: what is the nature of the soul? See, observe diligently. It is the conscience in the soul; that is the onefold nature of the soul. The soul’s nature is so subtle that it occupies as little place as though it were not there. See how this is; observe it. If a person had a dear friend more than a thousand miles away, his soul would flow there with its greatest capacity and would love his dear friend there. Saint Augustine testifies to this and says: where the soul loves, there she is more than where she gives life. And thus the onefold nature of the soul occupies no place. This is said of the nature of the soul.
Eyâ, herzenvriunde, nû merkent den underscheit der obersten krefte, wie rehte ordenlîch unde wie edellîch ein ieglîchiu kraft geordent ist unde gesetzet ûf ir stat, unde sint doch einer nâtûre. Daz gehügnisse ist ein enthaltendiu kraft alles des, daz die andern krefte in si bringent; dar ûf ist si geordent. — Diu ander kraft heizet verstannisse. Diu ist sô edel, swenne si sich verstên sol des obersten guotes, daz got selber ist, sô müezent alle die andern krefte mit ir meisten mugentheit dienen in daz verstannisse. — Diu dritte kraft heizet wille. Diu ist sô edel, daz si biutet unde verbiutet daz si niht enwil. Swes si denne niht enwil, des ist si ledic unde vrî. Daz ist nû gesprochen von den obersten kreften der sêle, wie ordenlîch ein ieglîchiu kraft geordent ist ûf ir stat.
Nû ist ein vrâge under den meistern, weder daz verstentnisse edeler sî oder der wille. Seht, nû verstêt von beiden. Dâ verstentnisse verstêt diu dinc, diu nû ungelîch sint, daz ist sîn edelkeit. Sô sint dem willen alleine alliu dinc mügelich. Daz beziuqet sant Paulus unde sprichet ‘ich vermac alliu dinc mit gote, der mich dâ sterket.’ Seht, dar umbe, dâ daz verstentnisse niht mêr enmac, dâ wirfet sich des willen obenheit ûz in dem liehte und in der edelkeit des gelouben. Dâ wil der wille oben aller verstentnisse sîn. Daz ist diu edelkeit des willen. Nû seht, swie der wille vrî sî ze tuonne unde ze lâzenne swaz er wil, nochdenne hât er des überslages niht alleine von sîner eigenen mugenheit, mêr: denne nû geschiht helfe von den andern kreften und ouch von dem gelouben. Welich die helfe sîn, daz müget ir alsô verstên. Die krefte habent gemeine eine einveldige nâtûre, diu würket den überslac in dem willen. Dâ sint die andern krefte sache des überslages in der einikeit ir nâtûre. Daz ist ein helfe.
Ah, friends of the heart, now observe the distinction of the higher powers, how rightly ordered and how nobly each power is ordered and set in its place, and yet they are of one nature. Memory is a retaining power of all that the other powers bring into it; to this it is ordered. — The second power is called intellect. It is so noble that when it is to understand the highest good, which is God himself, all the other powers must serve the intellect with their greatest capacity. — The third power is called will. It is so noble that it commands and forbids what it does not will. Whatever it does not will, of that it is free and unencumbered. This has now been said of the higher powers of the soul, how orderly each power is set in its place.
Now there is a question among the masters, whether the intellect or the will is nobler. See, now understand concerning both. The intellect understands things that are unlike; that is its nobility. But to the will alone all things are possible. Saint Paul testifies to this and says: “I can do all things with God, who strengthens me.” See, therefore, where the intellect can go no further, the supremacy of the will casts itself forth in the light and in the nobility of faith. There the will wishes to be above all intellect. This is the nobility of the will. Now see: although the will is free to do and to leave undone whatever it wills, nevertheless it does not have this leap from its own power alone; rather, help comes from the other powers and also from faith. What this help is, you may understand thus. The powers have in common one onefold nature, which works the leap in the will. There the other powers are the cause of the leap in the unity of their nature. That is one help.
Nû ist ein vrâge: welich ist diu kraft in der drîvaltikeit der sêle, an der der geloube zem êrsten enspringet? Daz ist diu mittelste kraft der sêle: er enspringet an dem verstentnisse; er ist aber werhaft an dem willen unde der wille ist werhaft an dem gelouben. Dâ ist daz lieht des gelouben sache des überslages an dem willen. Daz ist aber ein helfe. Nochdenne müget ir merken ein helfe. Daz verstentnisse wirfet sich ûz unde hœret unde vernimet. Dar umbe bescheidet ez und ordent unde setzet. Swenne ez denne sîn werc gewürket ûf daz aller nêhste, dâ ez ûf bringen mac, nochdenne belîbet im ein obenheit, der ez niht durchgründen mac; doch verstêt ez wol, daz daz ein obenheit ist. Daz offenbâret si denne dem willen in der einikeit ir nâtûre unde niht an der blôzen eigenschaft der kraft. Mit der offenbârunge erhebet ez den willen unde setzet in in obenheit, allez in der einikeit ir nâtûre. Dâ ist daz verstentnisse über den willen. Aber an der blôzen eigenschaft dâ hât der wille eine obenheit, dâ stêt der wille in sîner hœhsten edelkeit und enpfâhet von dem obersten guote, daz got selber ist. Waz enpfâhet er? Er enpfâhet gnâde unde daz oberste guot selber in der gnâde. Wan swaz diu sêle enpfâhet, daz enpfâhet si mit willen und anders niht. Der wille enpfâhet daz lieht niht, wan ez ist niht sîn ze enpfâhenne, sunder von der gnâde des obersten guotes werdent die andern krefte bekreftiget in der einikeit ir nâtûre. Dâ wirt daz lieht geworht in der andern kraft, in dem heiligen geiste. Nâch disem liehte werdent alliu werc geworht in der sêle. Dar umbe sprichet Isaias ‘got würket alliu unser werc.’ Daz lieht ist ein genêdeclîch lieht und allez daz lieht, daz wesende diss liehtes ist, daz ist nâtûrlîch. Ein wâr urkünde diss genêdeclîchen liehtes ist, swenne ein mensche mit vrîem willen kêret von vergenclichen dingen zuo dem obersten guote, daz got ist. Seht, dar umbe solte wir in minnen, daz er alsô grôze edelkeit hât an die sêle geleit. Swenne si würket allez daz si gewürken mac, nochdenne sô hât der wille vrîheit an sîner eigenschaft einen überslac ze slahen in daz bekentnisse, daz got selber ist. Disen überslac volmachet diu sêle an ir obersten volmehtikeit. Diz ist allez von der edelkeit der sêle. Eyâ, wunderlîchez wesen, daz got von nihte hât geschaffen ime selben gelîch!
Nû merket, wie diu sêle kumet in ir obersten edelkeit und in ir meiste volmehtikeit. Ez sprichet ein meister: got wirt getragen unde gesetzet in die sêle. Sô enspringet ein gotlîch minnegesprinc in der sêle, daz treit die sêle wider in got. Seht, wie daz sî, daz merket. Ez sprichet ein heilig: allez, daz man gesprechen mac von gote, daz ist got niht. Sô sprichet ein ander heilig: allez, daz man gesprechen mac von gote, daz ist got. Dar ûf sprichet ein grôzer meister, daz sie beide wâr haben. Als die selben drî heiligen sprechent, sô sprich ich daz: swenne diu sêle mit ir verstentnisse ein gotlîch verstentnisse verstêt, sô wirt si zehant geboten dem willen. Sô nimt ez der wille in sich, seht, sô wirt er ein mit dem, daz er in sich genomen hât, sô treit erz alrest unde setzet ez in daz gehügnisse. Alsô wirt got getragen unde gesetzet in die sêle. Eyâ, nû merket von götlîchem minnegespringe. Ez wirt übervlüzzic in der sêle, daz sich die obersten krefte ergiezent in die nidersten krefte unde die nidersten krefte ergiezent sich in den ûzern menschen und erhebent in ûf von aller niderheit, daz er niht mac gewürken denne geistlîchiu dinc. Als der geist würket nâch götlîchen werken, alsô muoz der ûzerlîche mensche würken nâch dem geiste.
Now there is a question: which is the power in the trinity of the soul in which faith first springs forth? It is the middle power of the soul: faith springs forth in the intellect; but it is effective in the will, and the will is effective in faith. There the light of faith is the cause of the leap in the will. That is another help. Yet you may observe another help. The intellect casts itself forth and hears and perceives. Therefore it discriminates, orders, and sets. When it has then wrought its work to the nearest point to which it can bring it, there nevertheless remains for it a height that it cannot fathom; yet it understands well that this is a height. It then reveals this to the will in the unity of their nature and not in the bare property of the power. By this revelation it raises the will and sets it in height, all in the unity of their nature. There the intellect is above the will. But in the bare property of the power the will has a superiority; there the will stands in its highest nobility and receives from the highest good, which is God himself. What does it receive? It receives grace and the highest good itself in grace. For whatever the soul receives, she receives with the will and in no other way. The will does not receive the light, for it is not its part to receive it; rather, through the grace of the highest good the other powers are strengthened in the unity of their nature. There the light is wrought in the other power, in the Holy Spirit. According to this light all works are wrought in the soul. Therefore Isaiah says: “God works all our works.” The light is a gracious light, and all that constitutes the being of this light is natural. A true sign of this gracious light is when a person with free will turns from perishable things to the highest good, which is God. See, therefore we should love him, because he has placed such great nobility in the soul. When she works all that she can work, nevertheless the will, in its proper character, has the freedom to make a leap into the knowledge that is God himself. The soul completes this leap in her highest fullness of power. All this concerns the nobility of the soul. Ah, wondrous being, which God has created from nothing like unto himself!
Now observe how the soul comes into her highest nobility and greatest fullness of power. A master says: God is borne and set into the soul. Then a divine spring of love springs up in the soul, which carries the soul back into God. See how this is; observe it. A saint says: everything that can be said of God is not God. Another saint says: everything that can be said of God is God. Concerning this a great master says that both speak truly. As those three holy men say, so I say this: when the soul with her intellect understands a divine understanding, it is immediately presented to the will. Then the will takes it into itself; see, then it becomes one with what it has taken into itself; only then does it carry it and set it in memory. Thus God is borne and set into the soul. Ah, now observe the divine spring of love. It becomes so overflowing in the soul that the higher powers pour themselves into the lower powers, and the lower powers pour themselves into the outer person and raise him up from all lowliness, so that he can work nothing but spiritual things. As the spirit works according to divine works, so the outer person must work according to the spirit.
Eyâ, wunder über wunder, wenne ich gedenke an die vereinunge, die diu sêle mit gote hât! Er machet die sêle vröudenwünneclîch ûz ir selber ze vliezenne, wan alliu genantiu dinc genüegent ir niht. Wan si denne selber ein genantiu nâtûre ist, dar umbe genüeget si ir selber niht. Daz götlîch minnegesprinc daz vliuzet ûf die sêle unde recket si ûz ir selber in daz ungenante wesen in ir êrsten ursprinc, daz got ist alleine. Swie ime diu crêatûre namen hât gegeben, sô ist er doch an ime selber ein ungenant wesen. Alsô kumet diu sêle in ir hœhsten volmehtikeit.
Eyâ, herzenvriunde, nû merket für baz von der edelkeit der sêle. Ez sprichet sant Augustînus: reht als ez umbe got ist, alsô ist ez ouch umbe die sêle. Dar umbe, hête got die sêle niht gebildet nâch dem glîchnisse sîn selbes, daz si würde got von gnâden, si enwurde got niemer oben gnâden. Seht, wie si gebildet sî nâch dem bilde der heiligen drîvaltikeit, daz merket bî der berihtunge gotes.
Ah, wonder beyond wonder, when I think of the union the soul has with God! He makes the soul blissfully joyful in flowing out of herself, for all named things do not suffice her. Since she herself is a named nature, therefore she does not suffice herself. The divine spring of love flows upon the soul and stretches her out of herself into unnamed being, into her first origin, which is God alone. Whatever names creatures have given him, in himself he is nevertheless an unnamed being. Thus the soul comes into her highest fullness of power.
Ah, friends of the heart, now observe further concerning the nobility of the soul. Saint Augustine says: just as it is with God, so it is also with the soul. Therefore, if God had not formed the soul according to the likeness of himself, so that she might become God by grace, she would never become God above grace. See how she is formed according to the image of the Holy Trinity; observe this from God’s ordering.
Got ist drîveldic an den persônen und ist einveldic an der nâtûre. Got ist ouch an allen steten, und an einer ieglîchen stat ist got zemâle. Daz ist alsô vil gesprochen, als ob alle stete ein stat wæren gotes. Alsô ist ouch ir. Got hât fürsihtikeit aller dinge unde bildet alliu dinc in sîner fürsihtikeit. Daz ist allez gote nâtûrlich. Alsô ist ez ouch umbe die sêle. Si ist ouch drîveldic an den kreften und einveldic an der nâtûre. Diu sêle ist ouch in allen lidemêzen und in eime ieglîchen lidemêze ist si alzemâle. Alsô sint alliu lidemêze ein stat der sêle. Si hât ouch fürsihtikeit unde bildet diu dinc, diu ir mügelich sint. Allez daz man von gote gesprechen mac, des hât diu sêle etwaz gelîchnisse. Dar ûf sprichet sant Augustînus: als ez umbe got ist, alsô ist ez ouch umbe die sêle. Alsô hât got der sêle eine glîcheit sîn selbes gegeben, unde hête si der glîcheit niht, sô möhte si niht sîn got von gnâden noch oben gnâden; unde mêr: von diser glîcheit kumt si dar zuo, daz si got von gnâden und oben gnâden wirt. Nochdenne muoz si haben glîcheit götlîcher minne unde götlîcher werke. Daz ist von der gotheit gesprochen, wie si got von gnâden werde.
Diu sêle, diu dâ bestêt in der edeln glîcheit und in der edeln nâtûre, die got an si hât geleit, und ouch hât ein vortgân von einer edelkeit in die andern, ze swelher stunde si scheidet von dem lîbe, in dem selben puncte wirt ir geöffnet daz êwige leben und in der offenunge wirt si umbevangen mit eime götlîchen liehte und in dem bevennisse des götlîchen liehtes wirt si gezogen unde gebildet in got. Dâ enpfâhet ein ieglîchiu kraft der sêle glîcheit götlîcher persône: der wille enpfâhet glîcheit des heiligen geistes, daz verstentnisse enpfâhet glîcheit des sunes, daz gehügnisse glîcheit des vaters unde götlîcher nâtûre unde belîbet doch ungeteilt. Daz ist bescheiden ûf daz aller hœhste, dâ ich mich iemer verstên kan.
God is threefold in the Persons and onefold in nature. God is also in all places, and in each single place God is wholly present. This means as much as though all places were one place of God. So it is also with the soul. God has providence over all things and forms all things in his providence. All this is natural to God. So it is also with the soul. She is also threefold in the powers and onefold in nature. The soul is also in all members, and in each single member she is wholly present. Thus all members are one place of the soul. She also has foresight and forms the things that are possible to her. Of everything that can be said of God, the soul has some likeness. Concerning this Saint Augustine says: just as it is with God, so it is also with the soul. Thus God has given the soul a likeness of himself, and if she did not have this likeness, she could not be God by grace nor above grace; and more: from this likeness she comes to be God by grace and above grace. Nevertheless she must have a likeness of divine love and divine works. This is said concerning the Godhead, how she becomes God by grace.
The soul that abides in the noble likeness and in the noble nature which God has placed in her, and also has an advance from one nobility to another: at whatever hour she departs from the body, in that same point eternal life is opened to her, and in the opening she is encompassed with a divine light, and in the movement of the divine light she is drawn and formed into God. There each power of the soul receives a likeness of a divine Person: the will receives likeness of the Holy Spirit, the intellect receives likeness of the Son, memory receives likeness of the Father and of divine nature, and yet she remains undivided. This is explained to the highest point that I can ever understand.
Nû merket ze dem dritten mâle, wie si got werde oben gnâden. Daz got an si geleit hât daz ensol sich niht wandeln, wan si ist komen in ein obenheit, dâ enbedarf si niht mêr gnâden. In der obenheit hât si sich verlorn unde vliuzet al vliezende in die einikeit götlîcher nâtûre. Eyâ, nû möhte man vrâgen, wie ez sî umbe die verlorne sêle, weder si sich vinde oder niht? Hie wil ich ûf sprechen, wie mich dunket, daz si sich vinde an dem puncte, wan ein ieglîch vernünftic wesen verstêt sich selber mit ime selbe. Alleine si dâ sinket al sinkende in der einikeit götlîches wesens, si enkan doch den grunt niemer begrîfen. Dar umbe hât ir got ein punctelîn gelâzen, dâ mite kêret si wider in sich selber unde vindet sich unde bekennet sich crêatûre. Daz ist ouch der sêle meiste wesen, daz si irn schepfer niht durchgründen mac. Ich wil nû niemer sprechen von der sêle, wan si hât dâ irn namen verlorn in der einikeit götlîches wesens. Dar umbe heizet si dâ niht sêle, si heizet dâ ungemezzenz wesen.
Nû wil ich sprechen von eime lûtern götlîchen bekentnisse. Ich meine iuch, bruoder unde swester, wan ir gotes aller besten vriunde sît und im aller heimlîchest sît, die iht hie vernement. Dar umbe wil ich sprechen von dem namen der heiligen drîvaldikeit. Seht, nû verstêt eine swêrlîche unde eine behende rede. Swenne man sprichet von dem vater oder von dem sune oder von dem heiligen geiste, sô sprichet man von den persônen. Swenne man sprichet von der gotheit, sô sprichet man von der nâtûre. Dar umbe sint drîe persônen in der gotheit nâch der einikeit irre nâtûre. Dar umbe vliezent drîe persône persônlich unde wesenlich mit dem wesen in daz wesen, dâ sie gotheit an sint, niht daz diu gotheit ein ander sî denne daz sie selber sint, sie sint gotheit nâch der einikeit irs nâtûrlichen wesens. Dar umbe vliezent sie persônlich unde wesenlich mit dem wesen in daz wesen, wan wesen wirt mit nihte begriffen denne dâ mit, daz ez selber ist. Dar umbe ist ez in einer stillen stilheit unde begrîfet sich selbe mit ime selben. Der învluz ist in der gotheit ein einikeit der drîer persône âne underscheit. In dem selben vluzze vliuzet der vater in den sun unde der sun vliuzet wider in den vater (dar ûf sprichet unser herre Jêsus Kristus ‘der mich siht, der siht mînen vater. Mîn vater ist in mir und ich in im’) unde sie beide vliezent in den heiligen geist unde der heilige geist vliuzet wider in sie beide. Dar ûf sprichet unser herre Jêsus Kristus ‘ich unde mîn vater haben einen geist.’ Dar umbe sprichet der vater sînen sun unde sprichet sich in sînem sune allen crêatûren, allez in disem vliezen. Dâ sich der vater wider in sich kêret, dâ sprichet er sich selbe im selben. Alsô ist der vluz vervlozzen in sich selber, als sant Dionysius sprichet. Dar umbe ist dirre vluz in der gotheit ein sprechen sunder wort und sunder lût, ein hœren sunder ôren, ein sehen sunder ougen. Dar umbe sprichet sich ein ieglîch persône in der andern sunder wort in dem vluzze. Dar umbe ist ez ein vluz sunder gevlozzen. Hie von vernemet ein glîchnisse, daz lît an der edeln sêle, diu hât sunderlîchen diss vluzzes eine gelîcheit an ir; dâ die obersten krefte unde diu nâtûre eine eigenschaft tragent, dâ vliuzet ein ieglîchiu in die ander unde sprichet sich sunder wort und sunder lût. Sêlic sî diu sêle, diu dâ kumet zuo der anschouwunge des êwigen liehtes!
Now observe thirdly how she becomes God above grace. What God has placed in her must not change, for she is come into a height where she no longer needs grace. In that height she has lost herself and flows, all-flowing, into the unity of divine nature. Ah, now one might ask how it is with the lost soul, whether she finds herself or not? Here I will answer, as it seems to me, that she finds herself at the point, for every intellectual being understands itself by itself. Although she sinks, ever sinking, into the unity of divine being, she can nevertheless never fathom the ground. Therefore God has left her a little point by which she turns back into herself and finds herself and knows herself as creature. This too is the soul’s greatest being, that she cannot fathom her Creator. I will now no longer speak of the soul, for there she has lost her name in the unity of divine being. Therefore there she is not called soul; she is called immeasurable being.
Now I will speak of a pure divine knowledge. I mean you, brother and sister, for you are among God’s very best friends and are most intimate with him, you who understand anything here. Therefore I will speak of the name of the Holy Trinity. See now, understand a difficult and subtle discourse. When one speaks of the Father or of the Son or of the Holy Spirit, one speaks of the Persons. When one speaks of the Godhead, one speaks of nature. Therefore there are three Persons in the Godhead according to the unity of their nature. Therefore the three Persons flow personally and essentially with being into being, where they are Godhead—not that the Godhead is something other than what they themselves are; they are Godhead according to the unity of their natural being. Therefore they flow personally and essentially with being into being, for being is grasped by nothing except by the fact that it is itself. Therefore it is in a still stillness and grasps itself by itself. The inflow is in the Godhead a unity of the three Persons without distinction. In this same flow the Father flows into the Son and the Son flows back into the Father (concerning this our Lord Jesus Christ says: “He who sees me sees my Father. My Father is in me and I in him”), and they both flow into the Holy Spirit and the Holy Spirit flows back into them both. Concerning this our Lord Jesus Christ says: “I and my Father have one spirit.” Therefore the Father speaks his Son and speaks himself in his Son to all creatures, all in this flowing. When the Father turns back into himself, there he speaks himself in himself. Thus the flow has flowed into itself, as Saint Dionysius says. Therefore this flow in the Godhead is a speaking without word and without sound, a hearing without ears, a seeing without eyes. Therefore each Person speaks itself in the other without word in the flow. Therefore it is a flow without having flowed. From this understand a likeness that lies in the noble soul: she has especially a likeness of this flow in herself; where the highest powers and nature bear one property, each flows into the other and speaks itself without word and without sound. Blessed is the soul that comes to the contemplation of the eternal light!
Eyâ, nû möhte man vrâgen, wie ez sî umbe die mugentheit, obe sie mugentheit haben nâch der persônlicheit oder nâch der wesenheit? Dar ûf merket, daz drîe ein got sint, niht, daz ir einer ê sî denne der ander, mêr: ez sint drîe persônen ein êrstikeit in der einikeit irs nâtûrlichen wesens. Sô sprichet man von der würkunge der heiligen drîvaldikeit unde niht von weselicheit. Dar umbe ist ze redenne. Nû verstêt mit vlîze, daz daz reden sleht einen slac in daz unreden. Alsô sint die persône underschoz des wesens. Eyâ, war umbe heizet ez înslac? Dâ enist ez weder komen noch vergangen. An disem înslage hât diu heilige drîvaldikeit gelîche mugentheit ze würkende unde hât alliu werc geworht sunder bewegelicheit unde sunder berüerlicheit von allen dingen.
Nû merket für baz von dem worte, daz dâ sprichet, daz drîe persône sîn ein underschoz. Daz wort offenbâret zwêne sinne. Daz ez sprichet: sîn, daz offenbâret die eigenschaft einer ieglîchen persône an der persônlicheit. Aber daz ez sprichet: underschoz, dâ offenbâret ez daz, daz drîe persône und ein nâtûre niht mêr denne eine eigenschaft tragent. Seht, dar umbe sint die persône underschoz des wesens, daz diu eigenlicheit unde persônlicheit glîch mugentheit hât ze würkenne. Dise mugentheit hât diu heilige drîvaldikeit an der einikeit irs nâtûrlichen wesens. Nû habet ir wol gehœret, wie diu heilige drîvaldikeit mugentheit hât an der einikeit götlîcher nâtûre. Sô sprichet man von würkunge der heiligen drîvaldikeit unde niht von weselicheit. Dar umbe ist ez ein unreden. Dar umbe verstêt mit vlîze: daz reden sleht einen slac in daz unreden, des sint die persône underschoz des wesens. Eyâ, guot vriunt, war umbe heizet ez ein înslac? Dâ enist ez weder komen noch vergangen. An disem înslage hât diu drîvaldikeit gelîche mugentheit.
Ah, now one might ask how it is with power: whether they have power according to personhood or according to essence? Concerning this observe that the three are one God, not such that one of them is earlier than another; rather, the three Persons are one firstness in the unity of their natural being. Thus one speaks of the working of the Holy Trinity and not of essentiality. Therefore it is to be spoken of. Now understand diligently that speaking strikes a stroke into un-speaking. Thus the Persons are the substratum of being. Ah, why is it called an in-stroke? There it is neither come nor passed away. In this in-stroke the Holy Trinity has equal power to work and has wrought all works without movement and without contact with any things.
Now observe further the word that says that the three Persons are one substratum. This word reveals two senses. That it says “are” reveals the property of each Person in personhood. But that it says “substratum” reveals that the three Persons and one nature bear no more than one property. See, therefore the Persons are the substratum of being, so that ownness and personhood have equal power to work. This power the Holy Trinity has in the unity of its natural being. Now you have heard well how the Holy Trinity has power in the unity of divine nature. Thus one speaks of the working of the Holy Trinity and not of essentiality. Therefore it is an un-speaking. Therefore understand diligently: speaking strikes a stroke into un-speaking; thereby the Persons are the substratum of being. Ah, good friend, why is it called an in-stroke? There it is neither come nor passed away. In this in-stroke the Trinity has equal power.
Zwei dinc sprichet man von gote: man sprichet wesen unde nâtûre. ‘Des hôrte ich, herre, gerne ein underscheit.’ Daz wesen ziuhet in sich und ist, nâtûre gemeinlich den persônen: ez ist ein. ‘Herzevriunt, sage mir von disem underscheide durch die minne gotes.’ Dâ von verstêt mich mit durchliuhtem sinne unde mit ûferhabenheit des geistes. Seht, waz daz ist, daz got ist, daz hât wesen und daz wesen ist in einer stillen stilheit; dar umbe ist ez unbewegelich. Ez ensprichet unde minnet niht noch nâtûret niht, mêr: ez beweget bewegelichiu dinc, als crêatûren. Unbewegelicheit unde bewegen ist niht als götlîche persônen, ez ist ein eigenschaft in der persône unde nâtûre. Daz ist underscheit des wesennes. Aber waz götlîchiu nâtûre sî, des enkâm nie ein tran in die vernemunge einer crêatûre. Ez sprichet ouch ein meister: gotes nâtûre daz ist gotes schœnheit. Dar ûf sprich ich: in der schœnheit dâ geschiht ein liuhten unde widerliuhten, dâ liuhtet sich ein ieglîchiu persône der andern als sich selber. Daz liuhten ist ein volheit der schœnheit. Zwâre, dirre vrâge bin ich wol bescheiden. Nû vrâge ich für baz ûf daz êwige wort des vaters: ist daz ze vernemen an sîner înblîbunge an dem wesen? Nein. Ist ez ze vernemen in der persône? Nein. Ist ez ze vernemen in der blôzen nâtûre des vaters? Sant Augustînus sprichet dar ûf fünf glîchnisse, reht als er sprêche ûf die persône unsers herren Jêsû Kristî: ich bin komen als ein wort von dem herzen, daz dar ûz gesprochen ist; ich bin komen als ein schîn von der sunne; ich bin komen als ein hitze von dem fiure; ich bin komen als ein ruch von den bluomen; ich bin komen als ein vluz eines êwigen gespringes. Alsô ist daz êwige wort ûz gesprochen an der persône des sunes und ist got bliben mit der nâtûre in der nâtûre. Daz ist bescheiden.
‘Nû vrâge ich für baz. Die heiligen sprechent, daz got ist in allen dingen. Ist got mit sîner nâtûre in allen dingen?’ Nein. ‘Ist got persône in allen dingen?’ Nein. ‘Alse wie ist er denne in allen dingen?’ Seht, dâ sich die persônen haldent in einikeit der nâtûre, dâ tragent persône unde diu nâtûre niht denne eine eigenschaft unde diu eigenschaft ist götlîch wesen alzemâle. Seht, sô ist got in allen steten und in einer ieglîchen stat ist got alzemâle. Wan denne got ungeteilt ist, dar umbe sint alliu dinc und alle stete ein stat gotes. Alsô sint alliu dinc gotes vol nâch sînem götlîchen wesen âne underlâz.
Two things are spoken of God: one speaks of being and of nature. “I would gladly hear, Lord, a distinction between them.” Being draws into itself and is; nature is common to the Persons: it is one. “Friend of the heart, tell me of this distinction for the love of God.” Therefore understand me with illumined understanding and with elevation of spirit. See: what God is has being, and being is in a still stillness; therefore it is unmoving. It neither speaks nor loves nor acts as nature; rather, it moves movable things, such as creatures. Unmovedness and moving are not as divine Persons; it is a property in Person and nature. That is the distinction of being. But what divine nature is, not a drop of it ever came into the apprehension of any creature. A master also says: God’s nature is God’s beauty. To this I say: in beauty there occurs a shining and a shining-back, where each Person shines upon the other as upon itself. This shining is a fullness of beauty. Truly, I am well instructed concerning this question. Now I ask further concerning the eternal Word of the Father: is it to be understood in its indwelling in being? No. Is it to be understood in the Person? No. Is it to be understood in the bare nature of the Father? Saint Augustine gives five likenesses concerning this, just as though he were speaking of the Person of our Lord Jesus Christ: I have come like a word from the heart that has been spoken forth; I have come like brightness from the sun; I have come like heat from fire; I have come like fragrance from flowers; I have come like a flow from an eternal spring. Thus the eternal Word is spoken forth in the Person of the Son and has remained God with nature in nature. This is explained.
“Now I ask further. The saints say that God is in all things. Is God with his nature in all things?” No. “Is God as Person in all things?” No. “Then how is he in all things?” See, where the Persons hold themselves in the unity of nature, there Person and nature bear only one property, and the property is divine being wholly. See, thus God is in all places, and in every single place God is wholly. Since God is undivided, therefore all things and all places are one place of God. Thus all things are full of God according to his divine being without cessation.
Driu dinc sint ze merken an götlîchem wesenne. Wan ez muoz überein ein êrstikeit sîn, diu dâ ûf heldet alliu dinc; des ist got mit sînem götlîchen wesenne in allen dingen mit einem ûfhalden. Aber in der sêle ist er wesenlich. Daz geziuqet unser herre Jêsus Kristus: der was got unt mensche. Der hât uns sînen hêren lîchamen gegeben; swer den wirdelîche enpfâhet, der enpfâhet die persône des sunes unde götlîche nâtûre alzemâle und enpfâhet menschlîche nâtûre vereinet mit götlîcher nâtûre. Dar umbe ist er gewislich, dâ er wirdelîchen wirt enpfangen. Daz ist diu sache, daz sich got selber minnet in der sêle.
Nû möhte man sprechen: wie minnet sich got? Got ist in allen dingen, dâ er mit im selber ist. Got ist ime selber mit im selber. Dar umbe ist got in allen dingen und ist im selber. Dar umbe minnet sich got selber mit ime selber in allen dingen. Zem andern mâle sô ist got ein einic ein; dâ ist ez von im selben unde niht von eim andern. Wære ez von eim andern, sô müeste ez überein daz offenbâren, von dem ez wære. Daz enist niht: ez ist von ime selber in einer tiefe und in einer stilheit, daz ez von ime selber niht geoffenbâren mac.
Three things are to be observed concerning divine being. For above all there must be a firstness that upholds all things; therefore God, with his divine being, is in all things by an upholding. But in the soul he is essentially. Our Lord Jesus Christ testifies to this: he was God and man. He has given us his glorious body; whoever receives it worthily receives the Person of the Son and divine nature wholly and receives human nature united with divine nature. Therefore he is certainly there where he is worthily received. This is the reason that God loves himself in the soul.
Now one might say: how does God love himself? God is in all things where he is with himself. God is himself with himself. Therefore God is in all things and is himself. Therefore God loves himself with himself in all things. Secondly, God is one single One; there it is from itself and not from another. If it were from another, it would necessarily reveal that from which it was. This is not so: it is from itself in a depth and in a stillness, so that it cannot reveal itself from itself.
Nû seht, alleine daz got guotiu dinc vermac, sô ist doch dar an ze prüeven, daz sîn unmugentheit sîn meistiu mugentheit sî. Seht, wie daz sî, daz müezet ir alsô verstên. Daz einvaldige wesen götlîcher nâtûre daz ist einikeit. Diu einikeit möhte sich niht wol ir selber geoffenbâren. Daz selbe ist sîn unmugentheit unde diu unmugentheit ist diu einikeit selbe: diu einikeit ist gotes meistiu mugentheit. Hie müget ir dâ bî prüeven, daz drîe persône gelîche mugentheit habent an der einikeit irs nâtûrlichen wesens. Wan si ez denne von ir selber niht geoffenbâren mohte, dar umbe habent ez die persône geoffenbâret, unde nieman mêr denne in selber, wan ez ir nâtûrlich wesen ist.
Zem dritten mâle einiget ez unde besliuzet al in im und in der beslozzenheit dâ verliuset der vater sînen namen, er beheltet doch sîne veterlicheit an der persône. Daz ist ein eigenschaft. Reht alsô ist ez ze vernemen von den andern persônen. In der selben beslozzenheit dâ verliuset al in al, wan dâ hât al al beslozzen. Aber in im selber ist ez im unbeslozzen.
Now see, although God can do good things, yet one should discern in this that his incapacity is his greatest power. See how this is; you must understand it thus. The onefold being of divine nature is unity. Unity cannot well reveal itself to itself. This itself is its incapacity, and the incapacity is unity itself: unity is God’s greatest power. Here you may discern that the three Persons have equal power in the unity of their natural being. Since it could not reveal itself from itself, therefore the Persons have revealed it, and to no one more than to themselves, for it is their natural being.
Thirdly, it unites and encloses all in itself, and in the enclosure the Father loses his name, though he retains his fatherhood in the Person. That is a property. In just this way it is to be understood of the other Persons. In that same enclosure all loses itself in all, for there all has enclosed all. But in itself it is unenclosed to itself.
Dar ûf ist ein vrâge, wie diu êrstikeit al in ir beslozzen habe? Dar ûf merket bescheidenheit. Alliu dinc sint ûz gevlozzen in der zît mit mâze, aber in der êwikeit sint sie sunder mâze beliben. Dâ sint sie got in gote. Des nemet ein gelîchnisse. Wære ein meister, der alle kunst in im hête, swenne er ûz ieglîcher kunst ein werc geworhte, dennoch hête er alle sîne kunst in ime beslozzen. Diu künste sint meister in dem meister. Alsô hât diu êrstikeit aller dinge bilde in ir beslozzen, daz ist got in gote.
Nû ist ein vrâge: wie alliu dinc vliezen in irn êrsten ursprinc. Dar ûf merket bescheidenheit. Alle crêatûre enderent in menschlîcher nâtûre ir namen unde werdent geedelt; in menschlîcher nâtûre verliesent sie nâtûre unde koment in den ursprinc. Des merket zweierleie wîse. Zem êrsten mâle hât menschlîchiu nâtûre mugentheit an geistlîchen werken ze würken daz edelste: wan an geistlîchen werken fliuzet der geist wider in sînen ursprinc. Daz ist daz êrste. Daz ander ist alsô ze vernemen. Welche spîse unde tranc der mensche enpfêhet, daz wirt eteswaz vleisch unde bluot an im. Seht, sô ist des kristen geloube, daz der selbe lîcham zem jungesten tage erstên sol. Dâ erstênt alliu dinc, unde niht an sich selber, sunder an dem, der sie in sich gewandelt hât. Dâ wirt er entgeistet unde wirt ein geist unde fliuzet mit dem geiste in den êrsten ursprinc. Dar an ist ze prüeven, daz ein ieglîch crêatûre eteswaz hât êwiges in menschlîcher nâtûre. Dar an ist ouch ze prüeven diu triuwe unde diu güete unde diu ganze minne gotes, daz er sînes triuwen knehtes nihtes wil hindern lâzen, er wil in alzemâle zuo im nemen. Dar umbe hât al in al beslozzen, dâ ist al ein und ein al in al.
Concerning this there is a question: how has firstness enclosed all within itself? Here observe discrimination. All things have flowed out in time with measure, but in eternity they have remained without measure. There they are God in God. Take a likeness from this. If there were a master who had every art in himself, when he wrought a work out of each art, he would nevertheless have all his art enclosed in himself. The arts are master in the master. Thus firstness has the images of all things enclosed within itself; that is God in God.
Now there is a question: how do all things flow into their first origin? Here observe discrimination. All creatures change their names in human nature and are ennobled; in human nature they lose nature and come into the origin. Observe this in two ways. First, human nature has power in spiritual works to work the noblest thing, for in spiritual works the spirit flows back into its origin. That is the first. The second is to be understood thus. Whatever food and drink the human being receives becomes to some extent flesh and blood in him. See, thus it is the Christian faith that this same body shall rise on the Last Day. There all things rise, not in themselves, but in the one who has transformed them into himself. There it is absorbed into spirit and becomes a spirit and flows with the spirit into the first origin. From this one may discern that every creature has something eternal in human nature. From this too one may discern the faithfulness and goodness and whole love of God: he will let nothing hinder his faithful servant; he wishes to take him wholly to himself. Therefore all has enclosed all; there all is one and one is all in all.
Dar ûf ist ein vrâge: wie daz sî, daz diu persône des sunes gesant wart in den reinen lîp Marîen und an sich nam menschlîche nâtûre, und doch nie gescheiden wart von dirre îngeslozzenheit unde des vaters schôze? Nû merket berihtunge ûf dise vrâge. Der trôn gotes daz ist des vaters schôz. Der vater hât geborn den sun unde gebirt in unde sol in noch gebern âne underlâz. Disiu geburt ist an im êweclîche gewesen. Dar umbe, dô der sun menschlîche nâtûre an sich nam, in dem selben puncte dô gebar der vater sînen sun. Daz ist bescheiden. — Nû verstêt ez in eime andern sinne. Der sun ist ein verstentnisse des vaters und ist bildener aller dinge in sînem vater. Dar umbe, hête der bildener niht êweclîche geworht in sînem vater, sô möhte der vater niht geworht haben in dem selben puncte. Dô gotes sun menschlîche nâtûre an sich nam in Marîen lîbe, dô was er bildener aller dinge in sînem vater. Daz ist aber bescheiden. — Nû verstêt ez zem dritten mâle aber in einem andern sinne. Der sun hât niht minr des wesens denne der vater unde der heilige geist, er hât ez mit in gemeine. Dar umbe ist der sun selber îngeslozzenheit nâch der einikeit irs nâtûrlichen wesens. Diu einikeit ist diu besliezunge, sô sint die persônen diu îngeslozzenheit der einikeit. Doch sô beheltet ieglîchiu persône ir eigenschaft an ir persônlicheit nâch redenne. Aber in dirre behelsunge der beslozzenheit dâ tragent drîe persône einer nâtûre eigenschaft. Wan denne der sun die nâtûre gemein hât mit dem vater unde mit dem heiligen geiste, dar umbe hât er ouch die eigenschaft mit in gemein in der behelsunge der îngeslozzenheit. Alsô gescheidet der sun nie keine stunde von dem vater. Dise drîe berihtunge beslieze ich dâ mite. Daz gote an sîner götlîchen klârheit nie weder zuo noch abe gegienc, daz ist bescheiden ûf daz hœhste. Daz ist von bekentnisse und ouch von edelkeit der sêle.
Nû welle wir sprechen von der einunge der sêle mit gote. Ez sprechent einerleie meister, daz die sêle niht sô sêre einige sô bekentnisse. Sô sprechent die andern, daz sî niht sô sêre einige sô minne. Sô sprechent die dritten, daz sî niht sô sêre einige sô gebrûchunge. Nû tuo ich eine vrâge von der drîer sache. Welich ist diu eigenschaft ieglîcher sache? Eyâ, nû merket. Ein ieglîchiu sache ist ir selber eigenschaft. Aber von der edelkeit irre eigenschaft sô ist ein ieglîchiu sache der andern alsô nâhe gelegen, daz ez vil nâhen bî sî stêt als ein dinc, daz drîvaldic wäre unde doch von einer nâtûre. Alsô enist ez doch niht, mêr: von der edelkeit irre eigenschaft unde von der nâheligenheit sô erhebet daz bekentnisse die minne unde diu minne die gebrûchunge. Doch würket ein ieglîchiu sache ir werc an irre eigenschaft. Daz bekentnisse edelt die sêle gegen gote, diu minne einet die sêle mit gote, diu gebrûchunge volmachet die sêle in got. Dise drîe sachen volreckent die sêle ûz der zîtlîcheit in die êwikeit. Dâ bestêt der geist in sîner rehten blôzheit unde gebrûchet in dem ursprunge der übrigen wollust. Alsô hât diu minne unde diu süezikeit der gebrûchunge den geist ûz gelocket an dem blôzen ganster. Waz welde hât si dâ? Dâ enkan ich niht abe gesprechen wan alsô vil: der blik, der ûz dem geiste gât âne underlâz in die blôzen gotheit, der vluz, der ûz der gotheit gât in die blôzheit des geistes, daz ist ein bilde, daz den geist bildet und einet mit gote in der bildunge und einunge, dâ ez glîch von glîchem enpfânget. Waz welde der geist in dem getwencnisse habe, daz enkan ich niht wizzen. Ich enkan ouch zemâle dar abe niht gesprechen, wan daz der geist dâ ist in sîner hœhsten maht und in sîner meisten welde.
Concerning this there is a question: how is it that the Person of the Son was sent into the pure body of Mary and took human nature upon himself, and yet was never separated from this enclosedness and the bosom of the Father? Now observe the explanation of this question. The throne of God is the Father’s bosom. The Father has begotten the Son and begets him and shall yet beget him without ceasing. This birth has been eternally in him. Therefore, when the Son took human nature upon himself, at that same point the Father begot his Son. This is explained. — Now understand it in another sense. The Son is an intellect of the Father and is the former of all things in his Father. Therefore, if the former had not eternally worked in his Father, the Father could not have worked in that same point. When God’s Son took human nature upon himself in Mary’s body, he was the former of all things in his Father. This too is explained. — Now understand it a third time, again in another sense. The Son has no less being than the Father and the Holy Spirit; he has it in common with them. Therefore the Son himself is enclosedness according to the unity of their natural being. Unity is the enclosure, and so the Persons are the enclosedness of unity. Yet each Person retains its property in its personhood, according to speech. But in this retaining of the enclosure the three Persons bear the property of one nature. Since the Son has nature in common with the Father and the Holy Spirit, therefore he also has the property in common with them in the retaining of enclosedness. Thus the Son is never separated from the Father for any moment. I conclude these three explanations with this. That God in his divine radiance never either increased or diminished; this is explained to the highest degree. This concerns knowledge and also the nobility of the soul.
Now we wish to speak of the union of the soul with God. One group of masters says that nothing unites the soul so greatly as knowledge. Others say that nothing unites her so greatly as love. The third group says that nothing unites her so greatly as fruition. Now I ask a question concerning these three things: what is the proper character of each? Ah, now observe. Each thing has its own proper character. Yet by the nobility of their proper character each lies so near the other that they stand very nearly together like one thing that were threefold and yet of one nature. Yet it is not so; rather, by the nobility of their proper character and by their nearness, knowledge raises up love and love raises up fruition. Nevertheless each works its work according to its own proper character. Knowledge ennobles the soul toward God, love unites the soul with God, and fruition perfects the soul in God. These three things stretch the soul out of temporality into eternity. There the spirit abides in its true nakedness and enjoys, in the origin, superabundant delight. Thus love and the sweetness of fruition have enticed the spirit out to the bare spark. What power does it have there? Of this I can say no more than this: the gaze that goes forth from the spirit without ceasing into the naked Godhead, and the flow that goes forth from the Godhead into the nakedness of the spirit, form an image that forms the spirit and unites it with God in the forming and the union, where like receives from like. What power the spirit has under this constraint I cannot know. Nor can I say anything at all about it except that the spirit is there in its highest might and in its greatest power.
Nû möhte man sprechen ‘daz ist allez schœne unde wol gesprochen. Herzenvriunt, als wie geschiht daz, daz ich kume zuo der edelkeit, dâ dû von geschrieben hâst?’ Seht, dar ûf verstêt. Got ist daz er ist unde daz er ist daz ist mîn unde daz mîn ist daz minne ich unde daz ich minne daz minnet mich unde ziuhet mich in sich unde daz mich in sich gezogen hât, daz bin ich mêr denne mîn selbes. Seht, dar umbe sô minnet got, sô werdet ir got mit gote. Hie von wil ich niemer sprechen.
Nû wil ich ein wênic sprechen von eim tugentlîchen leben, ûf daz, daz ir wizzet, wie ir dar zuo komen sult. Wan swer ze gote welle komen, der sol gote ein widergelt geben aller sîner götlîchen werke. Wer gote widergelt wil geben, der sol haben eine tugent, diu heizet gerehtekeit. In ir sint beslozzen alle tugende. Er sol ouch ledic unde vrî sîn innen und ûzen. Waz ist vrîheit eines götlîchen menschen? Daz er ime selben nihtesniht ensî noch engere, mêr: alleine daz got gelobet werde an allen sînen werken. Nû merket zweierhande vrîheit an den gewilligen armen. Zem êrsten mâle begebent sie vriunt unde guot und êre der welte unde werfent sich in daz tal der dêmuetikeit. Eyâ, denne stêt der willige arme an sîner ûzerlîchen vrîheit unde blîbet ungetrôst von zergenclichen dingen. Dar nâch volget smâcheit unde bitterkeit der welte. Eyâ, lieben kinder, stêt vaste an dem tale, dar în ir iuch geworfen habet. Smâhent iuch diu kinder der welte, dâ vallet niht. Stêt vaste in Kristô unde versinnet iuch unde volget den worten, diu unser lieber herre Jêsus Kristus sprichet ‘der kneht ist niht über dem herren, hazzet iuch diu werlt, wizzet daz, daz si mich gehazzet hât ê denn iuch.’ Daz sult ir allez mit grôzer innikeit enpfâhen von gote unde sult iuch dennoch des selben unwirdic dunken: sô habet ir iuch alrest iuwer selbes verzigen.
Now one might say: “All this is beautifully and well said. Friend of the heart, how does it come about that I attain the nobility of which you have written?” See, understand this. God is what he is, and what he is is mine; and what is mine I love, and what I love loves me and draws me into itself; and what has drawn me into itself, that I am more than I am my own self. See, therefore love God in this way, and you will become God with God. Of this I will speak no more.
Now I will speak a little of a virtuous life, so that you may know how you are to come to this. For whoever wishes to come to God should give God a recompense for all his divine works. Whoever wishes to give God recompense should have a virtue called righteousness. In it all virtues are enclosed. He should also be free and unencumbered inwardly and outwardly. What is the freedom of a divine person? That he should be nothing to himself and desire nothing for himself, but only that God be praised in all his works. Now observe two kinds of freedom in the voluntary poor. First, they give up friends, possessions, and worldly honor and cast themselves into the valley of humility. Ah, then the voluntary poor person stands in his outward freedom and remains without consolation from perishable things. Thereafter follow the contempt and bitterness of the world. Ah, dear children, stand firm in the valley into which you have cast yourselves. If the children of the world despise you, do not fall away on that account. Stand firm in Christ, recollect yourselves, and follow the words that our dear Lord Jesus Christ speaks: “The servant is not above the lord; if the world hates you, know that it hated me before you.” You should receive all this from God with great inwardness and should nevertheless consider yourselves unworthy of it; then for the first time you have renounced yourselves.
Zem andern mâle merket von der vrîheit des geistes. Der sol alsô vrî sîn, daz er sich in dekeiner schulde vinde, noch dekeinen gebresten in ime vinde. Er sol aber vrîer sîn, daz er an allen genanten dingen niht enhange oder daz sie an im niht hangen. Er sol noch vrîer sîn, alsô daz er an allen sînen werken keines lônes warte von gote, mêr: alleine daz, daz got gelobet werde. Er sol aller vrîest sîn, alsô daz er vergezze sîn selbesheit unde vlieze mit alle dem, daz er ist, in daz gruntlôse abgründe sînes urspringes. Daz gehoeret allen gewilligen armen zuo, die sich habent gesenket in daz tal der dêmuetikeit. Sie volgent eigenlîche den worten, diu unser herre sprichet ‘swer zuo mir komen wil, der verzihe sich sîn selbes und heb ûf sîn kriuze unde volge mir.’ Die sich hânt ir selbes verzigen unde volgent gote nâch an rehter blôzheit, wie möhte daz got gelâzen, er enmüeste sîne gnâde in die sêle giezen, diu sich in der minne alsô vernihtet hât. Er giuzet sîne gnâde in si und erfüllet si unde gît sich ir selber in den gnâden.
Dâ edelt got die sêle mit im selber, reht als daz golt geedelt wirt mit edelem gesteine. Dar nâch bringet er die sêle an die anschouwunge sîner gotheit. Daz geschiht in der êwikeit unde niht in der zît. Doch hât si einen vorsmac in der zît des, daz hie gesprochen ist von disem heiligen lebenne. Daz ist dar umbe getân, daz ir daz wizzet, daz nieman ze sîner hœhsten edelkeit komen mac an bekennenne und an lebenne, er müeze nâch volgen an dem willigen armüete oder müeze den armen sîn gelîch. Daz ist allen liuten aller beste. Nû lobe wir got umbe sîne êwige güete unde biten in, daz er uns an dem ende zuo im enpfâhe. Des helf uns der vater unde der sun unde der heilige geist. Âmen.
Secondly, observe the freedom of the spirit. It should be so free that it finds itself in no guilt and finds no defect in itself. Yet it should be freer still, so that it does not cling to any named thing, nor any such thing cling to it. It should be freer still, so that in all its works it expects no reward from God, but only that God be praised. It should be freest of all, so that it forgets its selfhood and flows with all that it is into the groundless abyss of its origin. This belongs to all the voluntary poor who have sunk themselves into the valley of humility. They truly follow the words that our Lord speaks: “Whoever wishes to come to me, let him renounce himself, take up his cross, and follow me.” Those who have renounced themselves and follow God in true nakedness—how could God refrain from pouring his grace into the soul that has thus annihilated herself in love? He pours his grace into her and fills her and gives himself to her in grace.
There God ennobles the soul with himself, just as gold is ennobled with a precious stone. Thereafter he brings the soul to the contemplation of his Godhead. This happens in eternity and not in time. Yet in time she has a foretaste of what has been said here concerning this holy life. This has been said so that you may know that no one can come to his highest nobility in knowledge and in life unless he follows voluntary poverty or becomes like the poor. This is best for all people. Now let us praise God for his eternal goodness and ask him to receive us into himself at the end. May the Father and the Son and the Holy Spirit help us to this. Amen.