T H E O L O G IA G E R M A N IC A

Cfreologta (fermanita
TRANSLATED FROM THE GERMAN
BY

SUSANNA W IN K W O R T H

Hontiaix
M A C M I L L A N A N D CO., L im it e d

N E W Y O R K *. T H E M A C M IL L A N C O M P A N Y

I9O7
xu P Jy
~f fv j
Ctjeologta dSermantca:
a®iricf> acttetfi fortJ) mang fair lineaments of
atbinc ®rutj>, ana oattf) berg loftg ana
lobclg twines touching a
perfect life

EDITED BY DR. PFEIFFER FROM T H E ONLY

COMPLETE M ANUSCRIPT
Y ET KNOW N

TR A N SLA TE D FR O M T H E G E R M A N BY

S U S AN NA W I N K W O R T H

W it h a P reface by t h e R e v . C h a r les K in g s l e y

R e c to r o f E v ersley , and a L etter to t h e T r a n sl a t o r b y t h e

C h e v a l ie r B u n s e n , D.D., D.C.L., etc.

First published as a volume o f the Golden Treasury Series

in 1874. New Edition 1893 ILonfcon
Reprinted 1901, 1907 M A C M I L L A N A N D CO., L im ite d
N E W Y O R K : T H E M A C M IL L A N COM PANY
 PREFACE

O those who really hunger and

'A thirst after righteousness; and
who therefore long to know
what righteousness is, that they may
:opv it : T o those who long to be freed,
n yt merely from the punishment of sin
i::er they die, but from sin itself while
rhey live on earth ; and who therefore
sh to know what sin is, that they may
i-. :id it: T o those who wish to be
really justified by faith, by being made
_st persons by faith ; and who cannot
satisfy either their consciences or reasons
rv fancying that God looks on them as
r jh t, when they know themselves to be
x Theologia Germanica Preface xi
wrong, or that the God of truth will To all these this noble little book
stoop to fictions (miscalled forensic) will recommend itself; and may God
which would be considered false and un­ bless the reading of it to them, and to
just in any human court of law : To all others no less.
those who cannot help trusting that As for its orthodoxy ; to “ evan­
union with Christ must be something gelical ” Christians M artin Luther’s own
real and substantial, and not merely a words ought to be sufficient warrant.
metaphor, and a flower of rhetoric : To For he has said that he owed more to
those, lastly, who cannot help seeing this, than to any other book, saving the
that the doctrine of Christ in every man, Bible and Saint Augustine. Those, on
as the Indwelling W ord of God, The the other hand, to whom Luther’s name
Light who lights every one who comes i : es not seem a sufficient guarantee,
into the world, is no peculiar tenet of ttust recollect, that the Author of this
the Quakers, but one which runs through : :ok was a knight of the Teutonic
the whole of the Old and New Testa­ -ier ; one who considered himself, and
ments, and without which they would is considered, as far as we know, by
both be unintelligible, just as the same ■ s contemporaries, an orthodox member
doctrine runs through the whole history r the Latin C hurch; that his friends
of the Early Church for the first two . - i disciples were principally monks exer-
centuries, and is the only explanation of r -_g a great influence in the Catholic
them ; Z - _rch of their days ; that one of their
xii Theologia Germanica Preface xiii
leaders was appointed by Pope John parties me, “ vergottet,” deified or
X X II. Nuncio and overseer of the made divine, is used, word for word,
Dominican order in Germany ; and that ■: :h by Saint Athanase and Saint Augus-
during the hundred and seventy years rlne, the former of whom has said : “ H e
which elapsed between the writing of -:am e man, that we might be made
this book and the Reformation, it in­ God ; ” 1 and the latter, “ H e called
curred no ecclesiastical censure whatso­ men Gods, as being deified by H is grace,
ever, in generations which were but too : as born of H is substance.” 2 There
fond of making men offenders for a ire many passages, moreover, in the
word. Eristles of the Apostles, which, if we
N ot that I agree with all which is to - iraphrase them at all, we can hardly
be found in this book. It is for its noble eiraphrase in weaker words. It seems
views of righteousness and of sin that I • me safer and wiser to cling to the
honour it, and rejoice at seeing it pub­ mer of Scripture : but God forbid that
lished in English, now for the first time I should wish to make such a man as the
from an edition based on the perfect \ mhor of the Theologia Germanica an
manuscript. But even in those points ~ender for a word !
in which I should like to see it altered,
- A l t o s im)vOp(!>m]<rev h a ripieis ffeoxoiriddfiev.— A th a n .
I am well aware that there are strong j - U Incarti. Verbi, tom. i. page 108.
authorities against me. T he very ex­ Homines dixit Deos, ex gratia sua deificatos; non de
■ : tuntia sua natos.”— A u g . in Psalm, xlix. (Ed. Bened.
pression, for instance, which most - page 4 I 4-)
xiv Theologia Germanica Preface xv

One point more may be worthy of form, its life, its real existence, as far as
remark. In many obscure passages of it may have any ; and thus in asserting
this book, words are used, both by the that God is the substance of all things,
Author and by the Translator, in their this book means that everything (except
strict, original, and scientific meaning, as sin, which is no thing, but the disease
they are used in the Creeds, and not in and fall of a thing) is ,a thought of
that meaning which has of late crept God.
into our very pulpits, under the influence So again with Eternity. It will be
of Locke’s philosophy. When, for found in this book to mean not merely
instance, it is said that God is the Sub­ some future endless duration, but that
stance of all things ; this expression, in ever-present moral world, governed by
the vulgar Lockite sense of substance, ever-living and absolutely necessary laws,
would mean that God is the matter in which we and all spirits are now ;
or stuff of which all things are made ; and in which we should be equally,
which would be the grossest Pantheism : whether time and space, extension and
but “ Substance” in the true and ancient auration, and the whole material universe
meaning of the word, as it appears in -.s which they belong, became nothing
the Athanasian Creed, signifies the very this moment, or lasted endlessly.
opposite; namely, that which stands I think it necessary to give these
under the appearance and the m atter; nations, because by the light of Locke’s
that by virtue of which a thing has its -hflosophy, little or nothing will be

I
xvi Theologia Germanica Preface xvii

discerned in this book, and what little is way to lead, in whatsoever station of
discerned will probably be utterly mis­ ie he may be placed, a truly manlike,
understood. If any man wishes to see ecause a truly Christlike and Godlike,
clearly what is herein written, let him Zfe.
try to forget all popular modern dogmas C harles K in gsley .
and systems, all popular philosophies
Torquay,
(falsely so called), and be true to the Lent, 1854.
letter of his Bible, and to the instincts
which the Indwelling W ord of God was
wont to awaken in his heart, while he
was yet a little unsophisticated child;
and then let him be sure that he will
find in this book germs of wider and
deeper wisdom than its good author ever
dreamed o f ; and that those great spirit­
ual laws, which the Author only applies,
and that often inconsistently, to an ascetic
and passively contemplative life, will
hold just as good in the family, in the
market, in the senate, in the study, ay,
in the battlefield itself; and teach him
 HISTORICAL INTRODUCTION
BY TH E TRANSLATOR

H E Treatise before us was dis­

covered by Luther, who first
brought it into notice by an
Edition of it which he published in 1516.
A Second Edition, which came out two
years later, he introduced with the follow­
ing Preface :—
“ W e read that St. Paul, though he
was of a weak and contemptible presence,
vet wrote weighty and powerful letters,
and he boasts of himself that his ‘ speech
is not with enticing words of man’s
device,’ but ‘ full of the riches of all
xx Theologia Germanica h::torical Introduction xxi
knowledge and wisdom.’ And if we : : ::k. though it be poor and rude
consider the wondrous ways of God, it is “ :rds, is so much the richer and
clear, that H e hath never chosen mighty precious in knowledge and divine
and eloquent preachers to speak His -: : m. And I will say, though it
word, but as it is written : ‘ Out of the ■casting of myself and ‘ I speak
mouths of babes and sucklings hast thou _ r fool,’ that next to the Bible and
perfected praise,’ Ps. viii. 2. And again, mrustine, no book hath ever come
‘ For wisdom opened the mouth of the ~ y hands, whence I have learnt,
dumb, and made the tongues of them r would wish to learn more of what
that cannot speak eloquent,’ Wisdom x. ■ : and Christ, and man and all things
21. Again, H e blameth such as are and now I first find the truth of
high-minded and are offended at these ' ■ certain of the learned have said
simple ones. Consilium inopis, etc. ‘ Ye r scam of us theologians of W ittem-
have made a mock at the counsel of the -p that we would be thought to put
poor, because he putteth his trust in the t ard new things, as though there had
Lord,’ Ps. xiv. 6. : e- reen men elsewhere and before our
“ This I say because I will have every ■ : Yea, verily, there have been men,
one warned who readeth this little book, . -id ’s wrath, provoked by our sins,
that he should not take offence, to his . : judged us worthy to see and
own hurt, at its bad German, or its in mem ; for it is well known that for
crabbed and uncouth words. For this j rp time past such things have not
xxii Theologia Germanica Historical Introduction xxiii
been treated of in our universities ; nay, These words of Luther will probably
it has gone so far, that the H oly W ord :e considered to form a sufficient justifica-
of God is not only laid on the shelf, but rion for an attempt to present the Theo-
is almost mouldered away with dust and gia Germanica in an English dress,
moths. Let as many as will, read this ‘■"•'hen Luther sent it forth, its effort to
little book, and then say whether -evive the consciousness of spiritual life
Theology is a new or an old thing was received with enthusiasm by his
among us ; for this book is not new. fellow-countrymen, in whom that life
But if they say as before, that we are but was then breaking with volcanic energy
German theologians, we will not deny it. through the clods of formalism and
I thank God, th at I have heard and -ypocrisy, with which the Romish
found my God in the German tongue, as Church had sought to stifle its fires. No
neither I nor they have yet found H im in •rwer than seventeen editions of the work
the Latin, Greek, or Hebrew tongue. ir geared during the lifetime of Luther.
God grant that this book may be spread U p to the present day, it has continued
abroad, then we shall find that the Ger­ - be a favourite handbook of devotion
man theologians are without doubt the - Germany, where it has passed through
best theologians. : tain ly as many as sixty Editions, and it
(Signed, without date,) uis also been widely circulated in France
“ Dr. M artin L uther , sad the Netherlands, by means o f Latin,
A ugustinian of W ittem berg.” - rmch, and Flemish translations.
xxiv Theologia Germanica Historical Introduction xxv

To the question, who was the author merely correcting from the former, one
of a book which has exerted so great an or two passages which appeared to con­
influence ? no answer can be given, all the tain errors of the press, or more likely of
various endeavours to discover him the transcriber’s pen. The passages not
having proved fruitless. Till within the found in Luther’s edition are here en­
last few years, Luther was our sole closed between brackets.
authority for the text of the work, but, As has been stated, the author of
about 1850, a manuscript of it was dis­ the Theologia Germanica is unknow n;
covered at W urtzburg, by Professor but it is evident from his whole cast
Reuss, the librarian of the University of thought, as well as from a Preface
there, which has since been published attached to the W urtzburg Manu­
verbatim by Professor Pfeiffer of Prague. script, that he belonged to a class of
This Manuscript dates from 1497 ; con­ men who sprang up in Southern Ger­
sequently it is somewhat older than many at the beginning of the fourteenth
Luther’s time, and it also contains some century, and who were distinguished for
passages not found in his editions. As, their earnest piety and their practical
upon careful comparison, it seemed to :elief in the presence of the Spirit of
the translator indisputably superior to tjod with all Christians, laity as well as
the best modern editions based upon clergy.
Luther’s, it has been selected as the These men had fallen upon evil times.
groundwork of the present translation, Their age was not indeed one of those
xxvi Theologia Germamca Historical Introduction xxvii
periods in which the vigour of the nobler whole, during the first half of this century,
powers of the soul is enfeebled by the the sense of the calamities, which were
abundance of material prosperity and continually recurring, predominated over
physical enjoyment, nor yet one of those the recollection of the calmer years,
in which they are utterly crushed out which were barely sufficient to allow
under the hoof of oppression and misery; rreathing time between the successive
but it was an age in which conflicting waves that threatened to overwhelm
elements were wildly struggling for the r-:cial order and happiness.
mastery. The highest spiritual and The unquestioning faith and honest
temporal authorities were at deadly strife enthusiasm which had prompted the
with each other and among themselves ; Crusades, no longer burnt with the same
and in their contests, there were few pro­ terce ardour, for the unhappy issue of
vinces or towns that did not repeatedly -rose sacred enterprises, and the scandal-
suffer the horrors of war. The deso­ 0 3 worldly ambition of the heads of the

lation caused by its ravages was however _ vurch, had moderated its fervour and
speedily repaired during the intervals of udened the hearts of true believers.
peace, by the extraordinary energy which Yet the one Catholic, Christian creed
the German nation displayed in that sill held an undivided and very real
bloom of its manhood ; so that times of - creignty over men’s minds, and the
deep misery and great prosperity rapidly ■.rremacy of the Church in things
alternated with each other. But on the rtual was never questioned, though
xxviii Theologia Germanica Historical Introduction xxix
many were beginning to feel that it was men selected, or the welfare of the people
needful for the State to have an inde­ committed to their charge.
pendent authority in things temporal, and On the whole, it was an age of faith,
the question was warmly agitated how though by no means of a blind, unreason­
much of the spiritual authority resided in ing taking things for granted. On the
the Pope and how much in the bishops contrary, the evidences of extreme activity
and doctors of the Church. But in which­ of mind meet us on every hand, in the
ever way the dispute between these rival monuments of its literature, architecture,
claims might be adjusted, the reverence and invention. A few facts strikingly
for the office of the clergy remained unim­ illustrate the divergent tendencies of
paired. The case was very different with thought and public opinion. Thus we
the reverence for their persons, which had may remember, how it was currently
fallen to a very low ebb, owing to the -eported that the profligate Pope Boni-
worldliness and immorality of their lives. race VIII. was privately an unbeliever,
This again was much encouraged by the ±ven deriding the idea of the immortality
conduct of the Popes, who, in their zeal :f the soul, at the very time when he
to establish worldly dominion, made ~as maintaining against Philip the Fair,
ecclesiastical appointments rather with a the right of the Pope to sit, as Christ’s
view to gain political adherents, or to ■:rresentative, in judgment on the living
acquire wealth by the sale of benefices, m i the dead, and to take the sword
than with a regard to the fitness of the * temporal power out of the hands of
xxx Theologia Germanica Historical Introduction xxxi

those who misused it.1 W hether this tain him against the legitimately elected
accusation was true or not, it is a remark­ Pope, who, from his seat at Avignon, had
able sign of the times that it should have power to harass the Emperor so greatly
been widely believed. with his interdicts, that the latter, finding
Some years later, and when the in­ all efforts at conciliation fruitless, would
creased corruptness of the clergy, after have bought peace by unconditional sub­
the removal of the Papal Court to mission, had not the Estates of the
Avignon, provoked still louder com­ Empire refused to yield to such humilia­
plaints, we see the religious and patriotic tion. Yet we find this very Pope
Emperor,Louis IV., accusing John XX II. obliged to yield and retract his opinions
of heresy, in a public assembly held in on a point of dogmatic theology. H e
the square of St. Peter’s at Rome, and had in a certain treatise propounded the
setting up another Pope “ in order to opinion that the souls of the pious would
please the Roman people.” But though r.ot be admitted to the immediate vision
the new Pope was every way fitted, by of the Deity until after the day of
his unblemished character and ascetic adgment. The King of France, in
manners, to gain a hold on public esteem, : 3 33, called an assembly of Prelates and
we see that the Emperor could not main- ■'sologians at his palace at Vincennes,
nhere he invited them to discuss before
1 Neander’s “ Kirchengeschichte” Band 6, S. 15, 20. This
work and Schmitz’s “Johannes Tauler von S tra sb u r g are the
rim the two questions, whether the souls
authorities for most of the facts here mentioned. ■ departed saints would be admitted to
xxxii Theologia Germanica Historical Introduction xxxiii

an immediate vision of the Deity before France or Austria taking upon himself
the resurrection ; and whether, if so, to convene an assembly of Catholic
their vision would be of the same or of a theologians, and the latter pronouncing a
different kind after the Judgment Day? censure on the dogmas propounded by
The theological faculty having come to the Head of the C hurch! It would be
conclusions differing in some respects hard to say whether the Sovereigns of the
from those of the Pope, the King present day would be more amused by
threatened the latter with the stake as a the absurdity of devoting their time to
heretic, unless he retracted; and John such discussions, or the consciences of
X X II. issued a bull, declaring that what good Catholics more shocked at the
he had said or written, ought only to be presumption of such a verdict.
received in so far as it agreed with the Still it must not be forgotten that the
Catholic Faith, the Church and Holy importance of religious affairs in that age
Scripture. No circumstance, perhaps, must not be ascribed too exclusively to
offers a more remarkable spectacle to us earnestness about' religion itself, for the
in its contrast with the spirit of our own zcclesiastical interest predominated over
times. A t the present moment, when the purely religious. The Pope and the
the Pope could not sit for a day in safety Emperor represented the two great
on his temporal throne without the antagonistic powers, spiritual and tem-
defence of French or Austrian bayonets, : oral, the rivalry between which absorbed
we can scarcely conceive an Emperor of -nto itself all the political and social
xxxiv Theologia Germanica Historical Introduction xxxv
questions that could then be agitated. r the other for emancipation from the
The question of allegiance to the Pope rarticular grievances felt to be most gall-
or the Emperor was like the contest rig at any given moment or place. In
between royalism and republicanism ; the :he frightful moral and physical condition
Ghibelline called himself a patriot, and t society, it was no wonder that a despair
was called by his adversary, the Guelf, a of Providence should have begun to
worldly man or even an infidel, while he attack some minds, which led to material­
retorted by calling the Guelf a betrayer istic scepticism, while others sought for
of his country, and an enemy of national help on the path of wild speculation.
liberties. The latter appears to have been the case
We cannot help seeing, however, that with the Beghards or “ Brothers and
in those days both princes and people, Sisters of the Free Spirit,” who attempted
wicked as their lives often were, did to institute a reform by withdrawing the
really believe in the Christian religion, teople altogether from the influence of
and that while much of the mythological tie clergy, but whose followers after a
and much of the formalistic element time too often fell into the vices of the
mingled in their zeal for outward observ­ attests from whom they had separated
ances, there was also much thoroughly wemselves. In 1317, we find the
sincere enthusiasm among them. But both t-ishop of Ochsenstein complaining that
the two great powers oppressed the people, -_sace was filled with these Beghards,
which looked alternately to the one side to appear to have been a kind of anti-
c
xxxvi Theologia Germanica Historical Introduction xxxvii
nomian pantheists, teaching that the
knowledge nothing but what is palpable
Spirit is bound by no law, and annihilat­
to the senses.”
ing the distinction between the Creator
The early part of the fourteenth
and the creature. Both in their excel­ century saw Germany divided for nine
lences and defects they remind us of the years between the rival claims of two
modern “ German Catholics,” and of
Emperors, Frederick of Austria, sup­
some, too, of the recent Protestant
ported by Pope John X X II. and a
schools in Germany. There seems to faction in Germany, and Louis of
have been no party of professed un­
Bavaria, whose cause was espoused by a
believers, but that some individuals were
majority of the princes of the Empire, as
such in word as well as deed, appears
that of the defender of the dignity and
from what Ruysbroch of Brussels,1 (1300-
independence of the State, and the
1330) says of those “ who live in mortal champion of reform within the Church.
sin, not troubling themselves about God
The death of Frederick, in 1322, left
or H is grace, but thinking virtue sheer
Louis the undisputed Emperor, as far as
nonsense, and the spiritual life hypocrisy
nearly all'h is subjects were concerned,
or delusion ; and hearing with disgust all
and he would fain have purchased peace
mention of God or virtue, for they are
with the Pope on any reasonable terms,
persuaded that there is no such thing as
chat he might apply himself to the
God, or Heaven, or Hell ; for they ac-
internal improvement of his dominions ;
1 As quoted by Neander. Kirchengeschichte, B. 6, S. 769
but John X X II. was implacable, and
xxxviii Theologia Germanica Historical Introduction xxxix

continued to wage against him and his of Strasburg, Nuremberg, and other
adherents a deadly warfare, not closed cities, where the civil authorities sided
until his successor Charles IV. submitted with the Emperor, and the clergy with
to all the papal demands, and to every the Pope, were left year after year with­
indignity imposed upon him. out any religious privileges ; for public
One of the most fearful consequences worship ceased, and all the business of
of the enmity between John X X II. and life went on without the benedictions of
Louis of Bavaria, to the unfortunate the Church, no rite being allowed but
subjects of the latter, was the Interdict baptism and extreme unction.
under which his dominions were laid in After this had lasted sixteen years,
1324, and from which some places, the Emperor, wishing to relieve the
distinguished for their loyalty to the anguished consciences of his people,
Emperor, were not relieved for six-and- issued, in conjunction with the Princes
twenty years. Louis, indeed, desired his of the Empire, a great manifesto to all
subjects to pay no regard to the bull of Christendom, refuting the Pope’s accusa­
excommunication, and most of the laity, tions against him, maintaining that he
especially of the larger towns, would who had been legally chosen by the
gladly have obeyed him in spite of the Electors was, in virtue thereof, the
Pope ; but the greater part of the rightful Emperor, and had received his
bishops and clergy held with their dignity from God, and proclaiming that
spiritual head, and thus the inhabitants all who denied this were guilty of high
xl Theologia Germanica Historical Introduction xli
treason ; that therefore none should be frightened by the Edict, which placed
allowed any longer to observe the Inter­ them in direct opposition to the Pope,
dict, and all who should continue to do dared no longer to disregard the renewed
so, whether communities or individuals, sentence of excommunication hanging
should be deprived of every civil and over them, and refusing to read mass,
ecclesiastical right and privilege. This were expelled by the Town Council.
courageous edict found a response in the Many of these banished clergy wandered
heart of the nation, and public opinion about in great distress, with difficulty
continually declared itself more strongly finding refuge among the scattered rural
on the side of the Emperor. Yet on the population, and the sufferings they
whole it rather increased the general endured proved the sincerity of their
anarchy; for in many places the priests and conscientious scruples. Some few, either
monks were steadfast in their allegiance to from worldly motives, or out of pity for
the Pope, and, refusing to administer public the people, remained at their posts.
service, were altogether banished from the The former indeed throve by the
towns, and the churches and convents miseries of their fellow-creatures, driving
closed. In Strasburg, for instance, where a usurious trade in the famine of spiritual
the regular clergy had long since ceased to consolation ; for it is upon record, that
perform religious rites, the Dominicans in time of pestilence, the price of shrift
and Franciscans had continued to preach has been as much as sixty florins!
and perform mass ; but now they too, The spectacle of such discord between
xJii Theologia Germanica Historical Introduction xliii

the clergy and the laity was something Men saw in these frightful calamities the
unspeakably shocking to the Christian judgments of God, but looked in vain for
world in that age, and the energetic pro­ any to show them a way of deliverance
ceedings of the magistracy must have and escape. Some believed that the last
utterly staggered the faith of many. O f day was approaching ; some, remember­
all the events that were stirring up men’s ing an old prophecy, looked with hope
passions and energies, none was more for the return of the Great Emperor
calculated to move their souls to the very Frederick II. to restore justice and peace
centre, than to find themselves compelled in the world, to punish the wicked clergy,
to stand up in arms against those whom and help the poor and oppressed flock to
they had been wont to bow down before, their rights. Others traversed the country
and to reverence as the source of those in processions, scourging themselves and
spiritual blessings, for the sake of which praying with a loud voice, in order to
they were now driven in desperation to atone for their sins and appease God’s
take this awful step. anger, and inveighing against man’s un­
T o these political and religious dissen­ belief, which had called down God’s
sions were added, in process of time, other wrath upon the e arth ; while some
miseries. After it had been preceded by thought to do God service, by wreaking
earthquakes, hurricanes and famine, the vengeance on the people which had slain
Black Death broke out, spreading terror t~e Lord, and thousands of wretched
and desolation through Southern Europe. J ews perished in the flames kindled by
xliv Theologia Germanica Historical Introduction xlv

frantic terror. “ All things worked to­ shadow of a great rock in a weary land,”
gether to deepen the sense of the corrupt­ they tried to bring their fellow-men to
ness of the Church, to lead men’s thoughts believe and partake in a life raised above
onwards from their physical to their the troubles of this world. They desired
spiritual wants, to awaken reflection on to show them that that Eternal life and
the judgments of God, and to fix their enduring peace which Christ had promised
eyes on the indications of the future,” 1 to H is disciples, was, of a truth, to be
so that John of W interthur was probably found by the Way which H e had pointed
not alone in applying to his own times out,— by a Jiving union with H im and
what St. Paul says of the perils of the the Father who had sent Him.
latter days. W ith this aim, like-minded men and
In these chaotic times, and in the women joined themselves together, that
countries where the storms raged most by communion of heart and mutual coun­
fiercely, there were some who sought that sel they might strengthen each other in
peace which could not be found on earth, their common efforts to revive the
in intercourse with a higher world. Desti­ spiritual life of those around them. The
tute of help and comfort and guidance Association they founded was kept secret,
from man, they took refuge in God, and lest through misconception of their prin­
finding that to them H e had proved “ a ciples, they might fall under suspicion of
present help in time of trouble,” “ as the heresy, and the Inquisition should put a
stop to their labours ; but they desired
1 Neander, Kirchengeschichte, B. 6, S. 728.
xlvi Theologia Germanica Historical Introduction xlvii
to keep themselves aloof from every thing union possible between God and man ;—
that savoured of heresy or disorder. On the worthlessness of all religion based
the contrary, they carefully observed all upon fear or the hope of reward —and
the precepts of the Church, and carried the essential equality of the laity and
their obedience so far that many of their clergy, though, for the sake of order and
number were among the priests who were discipline, the organisation of the Church
banished for obeying the Pope, when the was necessary. They often appealed to
Emperor ordered them to disregard the the declaration of Christ (John xv. 15),
Interdict. They assumed the appellation “ Henceforth I call you not servants ; for
of “ Friends of G od” ( Gottesfreunde), the servant knoweth not what his lord
and, in the course of a few years, their doeth ; but I have called you friends ;
associations extended along the Rhine for all things that I have heard of my
provinces from Basle to Cologne, and Father I have made known unto you ; ”
eastwards through Swabia, Bavaria, and and from this they probably derived their
Franconia. Strasburg, Constance, Nurem­ name of “ Friends of God.” Their mode
berg and Nordlingen were among their of action was simply personal, for they
chief seats. Their distinguishing doctrines made no attempt to gain political and
were self-renunciation,— the complete hierarchical power, but exerted all their
giving-up of self-will to the will of God ; influence by means of preaching, writing
— the continuous activity of the Spirit of and social intercourse. The Association
God in all believers, and the intimate counted among its members priests,
xlviii Theologia Germanica Historical Introduction xlix

monks, and laity, without distinction of clergy not to forsake their flocks, main­
rank or sex. Its leaders stood likewise taining that if the Emperor had sinned,
in close connection with several convents, the blame lay with him only, not with
especially those of Engenthal, and Maria- his wretched subjects, so that it was a cry­
Medingen near Nuremberg, presided ing shame to visit his guilt upon the
over by the sisters Christina and Margaret innocent people, but that their unjust
Ebner, much of whose correspondence is oppression would be recompensed to them
still extant. Agnes, the widow of King by God hereafter. H e acted up to his
Andrew of Hungary, and various knights own principles, and when the Black
and burghers, are also named as belong­ Death was raging in Strasburg, where it
ing to it. carried off 16,000 victims, he was un­
Foremost among the leaders of this wearied in his efforts to administer aid
party should be mentioned the celebrated and consolation to the sick and dying.
Tauler, a Dominican monk of Strasburg, Much of Tauler’s religious fervour
who spent his life in preaching and teach­ and light he himself attributed to the
ing up and down the country from Stras­ instructions of a layman, his friend. It
burg to Cologne, and whose influence is is now known from contemporary records
to this day active among his countrymen that this was Nicholas of Basle, a citizen
by means of his admirable sermons, which of that Free town and a secret Walden-
are still widely read. A t the time of the sian. Little is known of his life beyond
Interdict he wrote a noble appeal to the the fact that he was intimately connected
I Theologia Germanica Historical Introduction li

with many of the heads of this party, that Pope an Essay of great learning and
and was resorted to by them for guidance ability, refuting the prevalent interpreta­
and help ; for, being under suspicion of tions of Scripture, which referred the
heresy, he had to conceal all his move­ coming of Antichrist and the Judgment
ments from the Inquisition. H e suc­ day to the immediate future. Thus we
ceeded, however, in carrying on his see that the “ Friends of God ” were not
labours and eluding his enemies, until he confined to one political party, and this
reached an advanced age ; but at length, likewise appears from the history of
venturing alone and unprotected into another celebrated member of this
France, he was taken, and burnt at sect, H enry of Nordlingen, a priest of
Vienne in 1382. Another friend of Constance, who, like Suso, was banished
Tauler’s, and like him an eloquent and for his adherence to the Pope. One of
powerful preacher, whose sermons are the most remarkable men of this sect was
still read with delight,- was Henry Suso, a layman and married, Rulman Merswin,
a Dominican monk, belonging to a belonging to a high family at Strasburg.
knightly family in Swabia. H e appears to have been led to a religious
One of the leaders of the “ Friends of life by the influence of Tauler, who was
God,” Nicholas of Strasburg, was in 1326 his confessor. H e is the author of
appointed by John X X II. nuncio, with several mystical works which, he says, he
the oversight of the Dominican order wrote “ to do good to his fellow creatures,”
throughout Germany, and dedicated to but he contributed perhaps still more
d
lii Theologia Germanica
Historical Introduction liii
largely to their benefit by his activity in
possible when they wrote, lest a desire
charitable works, for he established one
for fame should mingle with their en­
hospital and seems to have had the over­
deavours to be useful. This is probably
sight of others also. H e likewise gave
the reason why we have no indication of
largely to churches and convents, but is
its authorship beyond a preface, which
best known by having founded a house
the W urtzburg Manuscript possesses in
for the Knights of St. John in Strasburg.
common with that which was in Luther’s
The characteristic doctrines of the
hands, and from which it appears that the
“ Friends of God ” have already been
writer “ was of the Teutonic order, a
indicated. That they should not have priest and a warden in the house of the
fallen into some exaggerations was scarcely
Teutonic orderin Frankfort.” A transla­
possible, but where they have done so, it tion of this Preface is prefixed to the
may generally be traced to the influence present volume. Till the discovery of
of the monastic fife to which most of the W urtzburg Manuscript, it was sup­
them were dedicated, and to the per­ posed that 'this Preface was from Luther’s
plexities of their age. hand, who merely embodied in it the
The book before us was probably tradition which he had received from
written somewhere about 1350, since it
some source unknown to us ; and hence,
refers to Tauler as already well known. some, disregarding its authority, have
It was the practice of the “ Friends of
ascribed the Theologia Germanica to
God ” to conceal their names as much as Tauler, whose style it resembles so much
liv Theologia Germanica
that it might be taken for his work, but
for the reference to him already mentioned.
Since, however, the antiquity of the Pre­
face is now proved, we must be content
with the information which it affords us,
unless any further discoveries among old FR O M C H E V A L IE R BU NSEN T O
manuscripts should throw fresh light
T H E TR A N SL A T O R
upon the subject.
Should this attempt to introduce the 77 Marina, St. Leonard’s-on-Sea,
writings of the “ Friends of God ” in 1ith May 1854.

England awaken an interest in them and M y d e a r F rie n d ,

their works, the Translator proposes to ’OUR Letter and the proof-sheets
follow up the present volume with an of your Translation of the Theo­
account of Tauler and selections from logia Germanica, with Kings­
his writings ; believing that the study of ley’s Preface and your Introduction, were
these German theologians, who were delivered to me yesterday, as I was leaving
already called old in Luther’s age, would Carlton Terrace to breathe once more, for
furnish the best antidote to what of mis­ a few days, the refreshing air of this
chief English readers may have derived quiet, lovely place. You told me, at the
from German theology, falsely so called. time, that you had been led to study
Manchester, February 1854. Tauler and the Theologia Germanica by
Ivi Theologia Germanica Letter to the Translator Ivii
some conversations which we had on their lasticism, and more than the revival of
subjects in 1851, and you now wish me that Latin theology which produced so
to state to your readers, in a few lines, many eminent thinkers, from Augustine,
what place I conceive this school of Ger­ its father, to Thomas Aquinas, its last
manic theology to hold in the general great genius, whose death did not take
development of Christian thought, and place until after the birth of Dante, who
what appears to me to be the bearing of again was the contemporary of the
this work in particular upon the present Socrates*of the Rhenish school,— Meister
dangers and prospects of Christianity, as Eckart, the Dominican.
well as upon the eternal interests of re­ The theology of this school was the
ligion in the heart of every man and first protest of the Germanic mind against
woman. the Judaism and formalism of the Byzan­
In complying willingly with your re­ tine and mediaeval Churches,— the hollow­
quest, I may begin by saying that, with ness of science to which scholasticism had
Luther, I rank this short treatise next to led, and thfe rottenness of society which
the Bible, but, unlike him, should place a pompous hierarchy strove in vain to
it before rather than after St. Augustine. conceal, but had not the power nor the
T hat school of pious, learned, and pro­ will to correct. Eckart and Tauler,
found men of which this book is, as it his pupil, brought religion home from
were, the popular catechism, was the fruitless speculation, and reasonings upon
Germanic counterpart of Romanic scho- imaginary or impossible suppositions, to
 t
lviii Theologia Germanica Letter to the Translator lix
man’s own heart and to the understand­ standing its corruptions, was essentially
ing of the common people, as Socrates founded, recommended submission to the
did the Greek philosophy. There is ordinances of the church as a wholesome
both a remarkable analogy and a striking preparatory discipline for many minds.
contrast between the great Athenian and Like the saint of Athens, however, they
those Dominican friars. Socrates did spoke plain truth to the people. To
full justice to the deep ethical ideas em­ their disciples, and those who came to
bodied in the established religion of his them for instruction, they exhibited the
country and its venerated mysteries, whole depth of that real Christian philo­
which he far preferred to the shallow sophy, which opens to the mind after
philosophy of the sophists ; but he dis­ all scholastic conventionalism has been
suaded his pupils from seeking an initia­ thrown away, and the soul listens to the
tion into the mysteries, or at least from response which Christ’s Gospel and God’s
resting their convictions and hopes upon creation find in a sincere heart and a self-
them, exhorting them to rely, not upon sacrificing life ; — a philosophy which,
the oracles of Delphi, but upon the oracle considered merely as a speculation, is far
in their own bosom. The “ Friends of more profound than any scholastic sys­
God,” on the other hand, believing (like tem. But, in a style that was intelligible
Dante) most profoundly in the truth of to all, they preached that no fulfilment
the Christian religion, on which the of rites and ceremonies, nor of so-called
established Church of their age, notwith- religious duties,— in fact, no outward
lx Theologia Germanica Letter to the Translator lxi
works, however meritorious, can either Reformers of the sixteenth century were
give peace to man’s conscience, nor yet driven to be by their position, and not
give him strength to bear up against the men of science exclusively, as the masters
temptations of prosperity and the trials of modern philosophy in Germany were
of adversity. and are. Although most of them friars,
In following this course they brought or laymen connected with the religious
the people back from hollow profession orders of the time, they were men of the
and real despair, to the blessings of gos­ people and men of action. They
pel religion, while they opened to philo­ preached the saving faith to the people
sophic minds a new career of thought. in churches, in hospitals, in the streets
By teaching that man is justified by and public places. In the strength of
faith, and by faith alone, they prepared this faith, Tauler, when he had been
the popular intellectual element of the already for years the universal object of
Reformation ; by teaching that this faith admiration as a theologian and preacher
has its philosophy, as fully able to carry through all the free cities on the Rhine,
conviction to the understanding, as faith from Basle to Cologne, humbled himself,
is to give peace to the troubled con­ and remained silent for the space of two
science, they paved the way for that years, after the mysterious layman had
spiritual philosophy of the mind, of shown him the insufficiency of his scho­
which Kant laid the foundation. But lastic learning and preaching. In the
they were not controversialists, as the strength of this faith, he braved the
lxii Theologia Germanica Letter to the Translator Ixiii

Pope’s Interdict, and gave the consola­ golden book which you are just present­
tions of religion to the people of Stras- ing to the English public, in what I con­
burg, during the dreadful plague which sider, with Luther, the best Theological
depopulated that flourishing city. For exponent, in plain Teutonic, thus :—
this faith, Eckart suffered with patience Sin is selfishness :
slander and persecution, as formerly he Godliness is unselfishness :
had borne with meekness, honours and A godly life is the steadfast working
praise. For this faith, Nicolaus of Basle, out of inward freeness from self:
who sat down as a humble stranger at To become thus Godlike is the bring­
Tauler’s feet to become the instrument ing back of man’s first nature.
of his real enlightenment, died a martyr On this last point,— man’s divine
in the flames. In this sense, the “ Friends dignity and destiny,— Tauler speaks as
of God ” were, like the Apostles, men of strongly. as our author, and almost as
the people and practical Christians, while strongly as the Bible. Man is indeed to
as men of thought, their ideas contributed him God’s own image. “ As a sculptor,”
powerfully to the great efforts of the he says somewhere, with a striking range
European nations in the sixteenth cen­ of mind for a monk of the fourteenth
tury. century, “ is said to have exclaimed
Let me, therefore, my dear friend, lay indignantly on seeing a rude block
aside all philosophical and theological of marble, ‘ what a godlike beauty thou
terms, and state the principle of the hidest! ’ thus God looks upon man in
lxiv Theologia Germanica Letter to the Translator lxv

whom God’s own image is hidden.” find outward things a danger and dis­
“ W e may begin,” 'he says in a kindred turbance, it comes from our appropriating
passage, “ by loving God in hope of to ourselves what is God’s.” But Tauler,
reward, we may express ourselves con­ as well as our Author, uses the strongest
cerning H im in symbols ( Bilder), but we language to express his horror of Sin,
must throw them all away, and much man’s own creation, and their view on
more we must scorn all idea of reward, this subject forms their great contrast to
that we may love God only because H e the philosophers of the Spinozistic school.
is the Supreme Good, and contemplate Among the Reformers, Luther stands
H is eternal nature as the real substance nearest to them, with respect to the great
of our own soul.” fundamental points of theological teach­
But let no one imagine that these ing, but their intense dread of Sin as a
men, although doomed to passiveness in rebellion against God, is shared both by
many respects, thought a contemplative Luther and Calvin. Among later
or monkish life a condition of spiritual theologians, Julius Muller, in his pro­
Christianity, and not rather a danger to found Essay on Sin, and Richard Rothe,
it. “ If a man truly loves God,” says in his great work on Christian Ethics,
Tauler, “ and has no will but to do come nearest to them in depth of thought
God’s will, the whole force of the river and ethical earnestness, and the first of
Rhine may run at him and will not these eminent writers carries out, as it
disturb him or break his peace ; if we appears to me, most consistently that
lxvi Theologia Germanica Letter to the Translator lxvii
fundamental truth of the Theologia on the point of leaving, after many happy
Germanica that there is no sin but years of residence, but on which I can
Selfishness, and that all Selfishness is sin. never look as a strange land to me, any
Such appear to me to be the character­ more than I shall ever consider myself as
istics of our book and of Tauler. I may a stranger in that home of old Teutonic
be allowed to add, that this small but liberty and energy, which I have found
golden Treatise has been now for almost to be also the home of practical
forty years an unspeakable comfort to Christianity and of warm and faithful
me and to many Christian friends (most affection.
of whom have already departed in peace), B unsen .
to whom I had the happiness of introduc­
ing it. May it in your admirably faith­
ful and lucid translation become a real
“ book for the million ” in England,
a privilege which it already shares
in Germany with Tauler’s matchless
Sermons, of which I rejoice to hear
that you are making a selection for
publication. May it become a blessing
to many a longing Christian heart in
that dear country of yours, which I am
e
 T A B L E OF C O N T E N T S
PA G E
C hap. I.—Of that which is perfect and
that which is in part, and how that
which is in part is done away, when
that which is perfect is come . . i
C h a p . II.—Of what Sin is, and how we
must not take unto ourselves any good
Thing, seeing that it belongeth unto the
true Good alone . . . . . 6
C h a p . III.—How Man’s Fall and going
astray must be amended as Adam’s Fall
was . . . . . . . 8
C h a p . IV.—How Man, when he claimeth
any good Thing for his own, falleth, and
toucheth God in His Honour . . 11
C h a p . V.—How we are to take that Say­
ing, that we must come to be without
Will, Wisdom, Love, Desire, Know­
ledge, and the like . . . .1 2
C h a p . VI.—How that which is best and
noblest should also be loved above all
lxx Theologia Germanica
PA G E
Contents Ixxi
Things by us, merely because it is the PA G E

best . . . . . . .1 7 C h a p. XII.—Touching that true inward

C h a p . VII.—Of the Eyes of the Spirit,
Peace, which Christ left to His Disciples
wherewith Man looketh into Eternity at the last . . . . . .4 1
C h a p . XIII.—How a Man may cast aside
and into Time, and how the one is hin­
dered of the other in its Working . 20 Images too soon . . . . . 44
C h a p . XIV.—Of three Stages by which a
C h a p . VIII.—How the Soul of Man, while
it is yet in the Body, may obtain a Man is led upwards till he attaineth
Foretaste of eternal Blessedness . . 23 true Perfection . . . . . 46
C h a p . XV.—How all Men are dead in Adam
C h a p . IX.—How it is better and more pro­
fitable for a Man that he should perceive and are made alive again in Christ, and
what God will do with him, or to what of true Obedience and Disobedience . 48
C h a p . XVI.^-Telleth us what is the old
end He will make Use of him, than if
he knew all that God had ever wrought, Man, and what is the new Man . . 51
C h a p . XVII.—How we are not to take unto
or would ever work through all the
Creatures ; and how Blessedness lieth ourselves what we have done well, but
alone in God, and not in the Creatures, only what we have done amiss . . 59
C h a p . XVIII.—How that the Life of Christ
or in any Works. . . . . .27
C h a p . X . — H o w the perfect Men have no
is the noblest and best Life that ever hath
other Desire than that they may be to been or can be, and how a careless Life
the Eternal Goodness what His Hand of false Freedom is the worst Life that
is to a Man ; and how they have lost can be . . . . . . 62
C h a p . XIX.—How we cannot come to the
the Fear of Hell, and Hope of Heaven 31
C h a p . XI.—How a righteous Man in this
true Light and Christ’s Life, by much
present Time is brought into Hell, and Questioning or Reading, or by high
there cannot be comforted, and how he natural Skill and Reason, but by truly
is taken out of Hell and carried into renouncing ourselves and all Things . 65
C h a p . XX.—How, seeing that the Life of
Heaven, and there cannot be troubled . 35
Christ is most bitter to Nature and Self,
Ixxii Theologia Germanica Contents lxxiii
PA G E
Nature will have none of it, and C hap. XXVI.—Touching Poorness of
chooseth a false careless Life, as is most Spirit and true Humility, and whereby
convenient to her . . . . we may discern the true and lawful
C h a p . XXL—How a Friend of Christ will­ free Men whom the Truth hath made
ingly fulfilleth by his outward Works, free . . . . . . . 87
such Things as must be and ought to be, C h a p . XXVII.—How we are to take
and doth not concern himself with the Christ’s Words when He bade us forsake
rest . . . . . . . all Things ; and wherein the Union
C h a p . XXII.—How sometimes the Spirit with the Divine Will standeth . 97
of God, and sometimes also the Evil C h a p . XXVIII.—How, after a Union with
Spirit may possess a Man and have the the Divine Will, the inward Man stand­
Mastery over him . . . . eth immoveable, the while the outward
C h a p . XXIII.—He who will submit him­ Man is moved hither and thither . . 99
self to God and be obedient to Him, C h a p . XXIX.—How a Man may not
must be ready to bear with all Things ; attain so high before Death as not to
to wit, God, himself, and all Creatures, be moved and touched by outward
and must be obedient to them all, T h i n g s ................................................. 102
whether he have to suffer or to do C h a p . XXX.—On what wise we may come
C h a p . XXIV.—How that four Things are to be beyond and above all Custom,
needful before a Man can receive divine Order, Law, Precepts and the like . 105
Truth and be possessed with the Spirit C h a p . XXXI.—How we are not to cast off
of God . . . . . . the Life of Christ, but practise it dili­
C h a p . XXV.—Of two evil Fruits that do gently, and walk in it until Death . 108
spring up from the Seed of the Evil C h a p . XXXII.—How God is a true, simple,
Spirit, and are two Sisters who love to perfect Good, and how He is a Light
dwell together. The one is called and a Reason and all Virtues, and how
spiritual Pride and Highmindedness, what is highest and best, that is, God,
the other is false, lawless Freedom ought to be most loved by us 112
lxxiv Theologia Qermanica Contents 1xxv
PA G E
C hap. XXXIII.—How when a Man is in the Creature, seeing that He cannot
made truly Godlike, his Love is pure have them without the Creature, and of
and unmixed, and he loveth all four sorts of Men who are concerned
Creatures, and doth his best for them . 117 with this Order, Law, and Custom . 137
C h a p . XXXIV.—How that if a Man will C h a p . XL.—A good Account of the False
attain to that which is best, he must for­ Light and its. Kind . . . .142
swear his own Will ; and he who help- C h a p . XLI.—How that he is to be called,
cth a Man to his own Will helpeth him and is truly, a Partaker of the Divine
to the worst Thing he can . 121 Nature, who is illuminated with the
C h a p . XXXV.—How there is deep and Divine Light, and inflamed with Eternal
true Humility and Poorness of Spirit in Love, and how Light and Knowledge are
a Man who is “ made a Partaker of the worth nothing without Love . .155
Divine Nature ” . . . . . 124 C h a p . XLII.—A Question : whether we
C h a p . XXXVI.—How nothing is contrary can know God and not love Him ; and
to God but Sin only ; and what Sin is how there are two kinds of Light and
in Kind and Act . . . . 127 Love,—a true and a false . . .160
C h a p . XXXVII.—How in God, as God, C h a p . XLIII.—Whereby we may know a
there can neither be Grief, Sorrow, Dis­ Man who is made a Partaker of the
pleasure, nor the like, but how it is Divine Nature, and what belongeth
otherwise in a Man who is “ made a unto him ; and further, what is the
Partaker of the Divine Nature ” . 130 token of a False Light and a False Free-
C h a p . XXXVIII.—How we are to put on Thinker .. . . . . . 167
the Life of Christ from Love, and not C h a p . XLIV.—How nothing is contrary to
for the sake of Reward, and how we God but Self-will, and how he who
must never grow careless concerning it, seeketh his own Good for his own sake,
or cast it off . . . . . 133 findeth it n o t; and how a Man of him­
C h a p . XXXIX.—How God will have
self neither knoweth nor can do any
Order, Custom, Measure, and the like good Thing 17 7
lxxvi Theologia Germanica Contents lxxvii
PA G E PA G E

C h a p.XLV.—How that where there is a C h a p.LII.—How we must take those two

Christian Life, Christ dwelleth, and how Sayings of Christ: “ N o Man cometh
Christ’s Life is the best and most admir­ unto the Father, but by me,” and “ N o
able Life that ever hath been or can be 181 Man cometh unto Me, except the Father
C h a p . XLVI.—How entire Satisfaction which hath sent Me draw him ” . . 208
and true Rest are to be found in God C h a p . LIII.—Considereth that other Say­

alone, and not in any Creature ; and ing of Christ, “ No Man can come unto
how he who will be obedient unto God, Me, except the Father, which hath sent
must also be obedient to the Creatures Me, draw him” . . . . .212
with all Quietness, and he who would C h a p . LIV.—How a Man shall not seek

love God, must love all Things in One 184 his own, either in Things spiritual or
C h a p . XLVII.—A Question : Whether, if natural, but the Honour of God only ;
we ought to love all Things, we ought and how he must enter in by the right
to love Sin also? . . . . 187 Door, to wit, by Christ, into Eternal
C h a p . XLVIII.—How we must believe life ..........................................................222
certain Things of God’s Truth before­
hand, ere we can come to a true Know­
ledge and Experience thereof . .190
C h a p . XLIX.—Of Self-will, and how
Lucifer and Adam fell away from God
through Self-will . . . .191
C h a p . L.—How this present Time is a
Paradise and Outer Court of Heaven,
and how therein there is only one Tree
forbidden, that is. Self-will . . .192
C h a p . LI.—Wherefore God hath created
Self-will, seeing that it is so contrary to
Him . . . . . . .194
Cf)eologta dftermamca
 Theologia Germ anica

CHAPTER I

O f that which is perfect and that which is in part,

and how that which is in part is done away, when
that which is perfect is come.

T. P A U L saith, “ W hen that

which is perfect is come, then
that which is in part shall be
done away.” 1 Now mark what is “ that
which is perfect,” and “ that which is in
part., y>
“ T hat which is perfect ” is a Being,
who hath comprehended and included all
1 i Cor. xiii. io.
B
2 Theologia Germanica Theologia Germanica 3
things in Himself and H is own Substance, creature. Therefore we do not give a
and without whom, and beside whom, name to the Perfect, for it is none of
there is no true Substance, and in whom these. The creature as creature cannot
all things have their Substance. For know nor apprehend it, name nor con­
H e is the Substance of all things, and is ceive it.
in Himself unchangeable and immoveable, “ Now when that which is Perfect is
and changeth and moveth all things else. come, then that which is in part shall
But “ that which is in part,” or the Im­ be done away.” But when doth it
perfect, is that which hath its source in, come ? I say, when as much as may
or springeth from the Perfect; just as a be, it is known, felt and tasted of the
brightness or a visible appearance floweth soul. [For the lack lieth altogether in
out from the sun or a candle, and ap- us, and not in it. In like manner the
peareth to be somewhat, this or that. sun lighteth the whole world, and is as
And it is called a creature; and of all near to one as another, yet a blind man
these “ things which are in part,” none seeth it n o t ; but the fault thereof lieth
is the Perfect. So also the Perfect is in the blind man, not in the sun. And
none of the things which are in part. like as the sun may not hide its bright­
The things which are in part can be ness, but must give light unto the earth
apprehended, known, and expressed; (for heaven indeed draweth its light and
but the Perfect cannot be apprehended, heat from another fountain), so also God,
known, or expressed by any creature as who is the highest Good, willeth not to
4 Theologia Germanica Theologia Germanica 3
hide Himself from any, wheresoever in whatsoever creature the Perfect shall
H e findeth a devout soul, that is be known, therein creature - nature,
thoroughly purified from all creatures. qualities, the I, the Self and the like,
For in what measure we put off the must all be lost and done away. This
creature, in the same measure are we is the meaning of that saying of St.
able to put on the C reator; neither Paul : “ When that which is perfect is
more nor less. For if mine eye is to come ” (that is, when it is known),
see anything, it must be single, or else “ then that which is in part ” (to wit,
be purified from all other things; and creature-nature, qualities, the I, the Self,
where heat and light enter in, cold and the Mine) will be despised and counted
darkness must needs dep art; it cannot for nought. So long as we think much
be otherwise.] of these things, cleave to them with love,
But one might say, “ Now since the joy, pleasure or desire, so long remaineth
Perfect cannot be known nor apprehended the Perfect unknown to us.
of any creature, but the soul is a creature, But it might further be said, “ Thou
how can it be known by the soul?” sayest, beside the Perfect there is no
Answer : This is why we say, “ by the Substance, yet sayest again that some­
soul as a c r e a t u r e We mean it is what floweth out from it : now is not
impossible to the creature in virtue of that which hath flowed out from it,
its creature-nature and qualities, that by something beside it ? ” Answer : This
which it saith “ I ” and “ myself.” For is why we say, beside it, or without it.
6 Theologia Germanica Theologia Germanica 7

there is no true Substance. That which Perfect to “ that which is in part ” and
hath flowed forth from it, is no true imperfect, and most often to itself. Now
Substance, and hath no Substance except mark : when the creature claimeth for
in the Perfect, but is an accident, or a its own anything good, such as Substance,
brightness, or a visible appearance, which Life, Knowledge, Power, and in short
is no Substance, and hath no Substance whatever we should call good, as if it
except in the fire whence the bright­ were that, or possessed that, or that were
ness flowed forth, such as the sun or a itself, or that proceeded from it,— as
candle. often as this cometh to pass, the creature
goeth astray. W hat did the devil do
CHAPTER II else, or what was his going astray and
his fall else, but that he claimed for
O f what Sin is, and how we must not' take unto himself to be also somewhat, and would
ourselves any good Thing, seeing that it becongeth
have it that somewhat was his, and some­
unto the true Good alone.
what was due to him ? This setting up
iH E Scripture and the Faith and of a claim and his I and Me and Mine,
the T ruth say, Sin is nought these were his going astray, and his fall.
else, but that the creature turneth And thus it is to this day.
away from the unchangeable Good and
betaketh itself to the changeable ; that
is to say, that it turneth away from the
8 Theologia Germanica Theologia Germanica 9
mankind could amend his fall, or bring
him back from going astray. But how
C H A P T E R III shall my fall be amended ? It must be
healed as Adam’s fall was healed, and
How Man’s Fall and going astray must be amended
on the self-same wise. By whom, and
as Adatds Fall was.
on what wise was that healing brought
else did Adam do but to pass ? Mark this : man could not
same thing ? It is said, without God, and God should not with­
is because Adam ate the out man. Wherefore God took human
apple that he was lost, or fell. I say, nature or manhood upon Himself and
it was because of his claiming something was made man, and man was made
for his own, and because of his I, Mine, divine. Thus the healing was brought
Me, and the like. H ad he eaten seven to pass. So also must my fall be healed.
apples, and yet never claimed anything I cannot do the work without God, and
for his own, he would not have fallen : God may not or will not without me ;
but as soon as he called something his for if it shall be accomplished, in me,
own, he fell, and would have fallen if he too, God must be made man ; in such
had never touched an apple. Behold! sort that God must take to Himself all
I have fallen a hundred times more often that is in me, within and without, so
and deeply, and gone a hundred times that there may be nothing in me which
farther astray than Adam ; and not all striveth against God or hindereth His
xo Theologia Germanic a Theologia Germanica 11

work. Now if God took to Himself all

men that are in the world, or ever were,
and were made man in them, and they CHAPTER IV
were made divine in Him, and this work
How Man, when he claimeth any good Thing for
were not fulfilled in me, my fall and my his own, falleth, and toucheth God in His Honour.
wandering would never be amended
except it were fulfilled in me also. And OD saith, “ I will not give My
in this bringing back and healing, I can, glory to another.” 1 This is
or may, or shall do nothing of myself, as much as to say, that praise
but just simply yield to God, so that and honour and glory belong to none
H e alone may do all things in me and but to God only. But now, if I call
work, and I may suffer H im and all H is any good thing my own, as if I were it,
work and H is divine will. And because or of myself had power or did or knew
I will not do so, but I count myself to anything, or as if anything were mine or
be my own, and say “ I,” “ Mine,” of me, or belonged to me, or were due
“ Me ” and the like, God is hindered, to me or the like, I take unto myself
so that H e cannot do H is work in me somewhat of honour and glory, and do
alone and without hindrance ; for this two evil things : First, I fall and go
cause my fall and my going astray remain astray as aforesaid: Secondly, I touch
unhealed. Behold! this all cometh of God in H is honour and take unto my-
my claiming somewhat for my own. 1 Isaiah xlii. 8.
12 Theologia Germanica Theologia Germanica 13
self what belongeth to God only. For longed for, nor praised and honoured ;
all that must be called good belongeth for that were a great loss, and man were
to none but to the true eternal Goodness like the beasts [and as the brutes that
which is God only, and whoso taketh it have no reason]. But it meaneth that
unto himself, committeth unrighteous­ man’s knowledge should be so clear and
ness and is against God. perfect that he should acknowledge of a
truth [that in himself he neither hath
nor can do any good thing, and that
none of his knowledge, wisdom and art,
CHAPTER V his will, love and good works do come
from himself, nor are of man, nor of any
How we are to take that Saying, that we must creature, but] that all these are of the
come to be without Will, Wisdom, Love, Desire,
eternal God, from whom they all proceed.
Knowledge, and the like.
[As Christ Himself saith, ‘‘W ithout Me,
E R T A IN men say that we ye can do nothing.” 1 St. Paul saith
ought to be without will, also, “ W hat hast thou that thou hast
wisdom, love, desire, know­ not received ? ” 2 As much as to s a y -
ledge, and the like. Hereby is not to nothing. “ Now if thou didst receive
be understood that there is to be no it, why dost thou glory as if thou hadst
knowledge in man, and that God is not not received it ? ” Again he saith, “ Not
to be loved by him, nor desired and 1 John xv. 5. 1 Cor. iv. 7.
14 Theologia Germanica Theologia Germanica 15

that we are sufficient of ourselves to clearest and noblest knowledge that a

think anything as of ourselves, but our man can have, and also the noblest and
sufficiency is of God. ” Now when a purest love, will and desire ; for then
man duly perceiveth these things in him­ these will be all of God alone. It is
self, he and the creature fall behind, and much better that they should be God’s
he doth not call anything his own, and than the creature’s. Now that I ascribe
the less he taketh this knowledge unto anything good to myself, as if I were,
himself, the more perfect doth it become. or had done, or knew, or could perform
So also is it with the will, and love and any good -thing, or that it were mine,
desire, and the like. For the less we this is all of sin and folly. For if the
call these things our own, the more truth were rightly known by me, I
perfect and noble and Godlike do they should also know that I am not that
become, and the more we think them good thing and that it is not mine, nor
our own, the baser and less pure and of me, and that I do not know it, and
perfect do they become. cannot do it, and the like. If this came
Behold on this sort must we cast all to pass, I should needs cease to call any­
things from us, and strip ourselves of thing my own.
t h e m; we must refrain from claiming It is better that God, or H is works,
anything for our own. W hen we do should be known, as far as it be possible
this, we shall have the best, fullest, to us, and loved, praised and honoured,
1 2 Cor. iii. 5. and the like, and even that man should
16 Theologia Germanica Theologia Germanica '1
vainly imagine he loveth or praiseth
God, than that God should be altogether
unpraised, unloved, unhonoured and un­ CHAPTER VI
known. For when the vain imagination
How that which is best and noblest should also be
and ignorance are turned into an under­
loved above all Things by us, merely because it
standing and knowledge of the truth, is the best.
the claiming anything for our own will
cease of itself. Then the man says: M A STER called Boetius saith,
“ Behold! I, poor fool that I was, “ It is of sin that we do not
imagined it was I, but behold! it is love that which is Best.” H e
and was, of a truth, G od! ” hath spoken the truth. That which is
best should be the dearest of all things
to u s ; and in our love of it, neither
helpfulness nor unhelpfulness, advantage
nor injury, gain nor loss, honour nor
dishonour, praise nor blame, nor any­
thing of the kind should be regarded;
but what is in truth the noblest and best
of all things, should be also the dearest of
all things, and that for no other cause
than that it is the noblest and best.
c
18 Theologia Germanica Theologia Germanica 19

Hereby may a man order his life order our outward man, and all that is
within and without. H is outward life : contrary to these virtues we must eschew
for among the creatures one is better and flee from.
than another, according as the Eternal But if our inward man were to make
Good manifesteth itself and worketh a leap and spring into the Perfect, we
more in one than in another. Now that should find and taste how that the Perfect
creature in which the Eternal Good most is without measure, number or end, better
manifesteth itself, shineth forth, worketh, and nobler than all which is imperfect
is most known and loved, is the best, and in part, and the Eternal above the
and that wherein the Eternal Good is temporal or perishable, and the fountain
least manifested is the least good of all and source above all that floweth or can
creatures. Therefore when we have to ever flow from it. Thus that which is
do with the creatures and hold converse imperfect and in part would become
with them, and take .note of their diverse tasteless and be as nothing to us. Be
qualities, the best creatures must always assured of this : All that we have said
be the dearest to us, and we must cleave must come to pass if we are to love that
to them, and unite ourselves to them, which is noblest, highest and best.
above all to those which we attribute to
God as belonging to H im or divine, such
as wisdom, truth, kindness, peace, love,
justice, and the like. H ereby shall we
20 Theologia Germanica Theologia Germanica 21
things therein, and took note of the
difference between the creatures, which
CHAPTER VII were better or worse, nobler or meaner ;
and thereafter was the outward man of
O f the Eyes of the Spirit wherewith Man looketh
Christ ordered.
into Eternity and into Time, and how the one is
hindered of the other in its Working. Thus the inner man of Christ, accord­
ing to the right eye of H is soul, stood in
E T us remember how it is the full exercise of H is divine nature, in
written and said that the soul perfect blessedness, joy and eternal peace.
of Christ had two eyes, a right But the outward man and the left eye of
and a left eye. In the beginning, when Christ’s soul, stood with H im in perfect
the soul of Christ was created, she fixed suffering, in all tribulation, affliction and
her right eye upon eternity and the God­ travail ; and this in such sort that the
head, and remained. in the full intuition inward and right eye remained unmoved,
and enjoyment of the Divine Essence unhindered and untouched by all the
and Eternal Perfection ; and continued travail, suffering, grief and anguish that
thus unmoved and undisturbed by all ever befell the outward man. It hath
the accidents and travail, suffering, tor­ been said that when Christ was bound
ment and pain that ever befell the out­ to the pillar and scourged, and when He
ward man. But with the left eye she hung upon the cross, according to the
beheld the creature and perceived all outward man, yet H is inner man, or soul
22 Theologia Germanica Theologia Germanica 23

according to the right eye, stood in as For if the left eye be fulfilling its office
full possession of divine joy and blessed­ toward outward things ; that is, holding
ness as it did after H is ascension, or as it converse with time and the creatures;
doth now. In like manner H is outward then must the right eye be hindered in
man, or soul with the left eye, was never its working ; that is, in its contempla­
hindered, disturbed or troubled by the tion. Therefore whosoever will have the
inward eye in its contemplation of the one must let the other go ; for “ no man
outward things that belonged to it. can serve two masters.”
Now the created soul of man hath
also two eyes. The one is the power of
seeing into eternity, the other of seeing
into time and the creatures, of perceiving C H A P T E R V III
how they differ from each other as afore­
How the Soul of Man, while it is yet in the Body,
said, of giving life and needful things to may obtain a Foretaste of eternal Blessedness.
the body, and ordering and governing it
for the best. But these two eyes of the T hath been asked whether it be
soul of man cannot both perform their possible for the soul, while it is
work at once ; but if the soul shall see yet in the body, to reach so
with the right eye into eternity, then the high as to cast a glance into eternity, and
left eye must close itself and refrain from receive a foretaste of eternal life and
working, and be as though it were dead. eternal blessedness. This is commonly
24 Theologia Germanica Theologia Germanica 25
denied ; and truly so in a sense. For it uncreated that reason is able to compre­
indeed cannot be so long as the soul is hend and know, and shalt take thy stand
taking heed to the body, and the things upon an utter abandonment of thyself,
which minister and appertain thereto, and and as knowing none of the aforesaid
to time and the creature, and is disturbed things, and enter into union with H im
and troubled and distracted thereby. who is, and who is above all existence
For if the soul shall rise to such a state, and all knowledge.” Now if he did not
she must be quite pure, wholly stripped hold this to be possible in this present
and bare of all images, and be entirely time, why should he teach it and enjoin
separate from all creatures, and above all it on us in this present time ? But it be-
from herself. Now many think this is hoveth you to know that a master hath
not to be done and is impossible in this said on this passage of St. Dionysius, that
present time. But St. Dionysius main­ it is possible, and may happen to a man
tains that it is possible, as we find from often, till he become so accustomed to it,
his words in his Epistle to Timothy, as to be able to look into eternity when­
where he saith : “ For the beholding of ever he will. [For when a thing is at
the hidden things of God, shalt thou for­ first very hard to a man and strange, and
sake sense and the things of the flesh, seemingly quite impossible, if he put all
and all that the senses can apprehend, his strength and energy into it, and per­
and that reason of her own powers can severe therein, that will afterward grow
bring forth, and all things created and quite light and easy, which he at first
26 Theologia Germanica Theologia Germanica 27
thought quite out of reach, seeing that it
is of no use to begin any work, unless it
may be brought to a good end.] CHAPTER IX
And a single one of these excellent How it is better and more profitable for a Man that
glances is better, worthier, higher and he should perceive what God w ill do with him, or
more pleasing to God, than all that the to what end He w ill make Use of him, than i f he
creature can perform as a creature. knew all that God had ever wrought, or would
[And as soon as a man turneth himself ever work through all the Creatures; and how
Blessedness lieth alone in God, and not in the
in spirit, and with his whole heart and
Creatures, or in any Works.
mind entereth into the mind of God
which is above time, all that ever he hath E should mark and know of a
lost is restored in a moment. And if a very truth that all manner of
man were to do thus a thousand times in virtue and goodness, and even
a day, each time a fresh and real union that Eternal Good which is God Himself,
would take place; and in this sweet and can never make a man virtuous, good,
divine work standeth the truest and full­ or happy, so long as it is outside the
est union that may be in this present soul ; [that is, so long as the man is
time. For he who hath attained thereto, holding converse with outward things
asketh nothing further, for he hath found through his senses and reason, and doth
the Kingdom of Heaven and Eternal not withdraw into himself and learn to
Life on earth.] understand his own life, who and what he
28 Theologia Germanica Theologia Germanica 29
is]. The like is true of sin and evil. knowest thyself well, thou art better and
[For all manner of sin and wickedness more praiseworthy before God, than if
can never make us evil, so long as it is thou didst not know thyself, but didst
outside of us ; that is, so long as we do understand the course of the heavens and
not commit it, or do not give consent to of all the planets and stars, also the
it.] virtue of all herbs, and the structure and
Therefore although it be good and dispositions of all mankind, also the nature
profitable that we should ask, and learn of all beasts, and, in such matters, hadst
and know, what good and holy men all the skill of all who are in heaven and
have wrought and suffered, and how God on earth. For it is said, there came a
hath dealt with them, and what H e hath voice from heaven, saying, “ Man, know
wrought in and through them, yet it thyself.”] Thus that proverb is still true,
were a thousand times better that we “ Going out were never so good, but
should in ourselves learn and perceive staying at home were much better.”
and understand, who we are, how and Further, ye should learn that eternal
what our own life is, what God is and is blessedness lieth in one thing alone, and
doing in us, what H e will have from us, in nought else. And if ever man or the
and to what ends H e will or will not soul is to be made blessed, that one thing
make use of us. [For, of a truth, alone must be in the soul. Now some
thoroughly to know oneself, is above all might ask, “ But what is that one thing ? ”
art, for it is the highest art. If thou I answer, it is Goodness, or that which
30 Theologia Germanica Theologia Germanica 31

hath been made good; and yet neither work in or through the creatures, or even
this good nor that, which we can name, God Himself with all H is goodness, so far
or perceive or show ; but it is all and as these things exist or are done outside
above all good things. of me, can never make me blessed, but
Moreover, it needeth not to enter into only in so far as they exist and are done
the soul, for it is there already, only it is and loved, known, tasted and felt within
unperceived. When we say we should me.
come unto it, we mean that we should
seek it, feel it, and taste it. And now
since it is One, unity and singleness is CHAPTER X
better than manifoldness. For blessed­
How the perfect Men have no other Desire than that
ness lieth not in much and many, but in
they may be to the Eternal Goodness what His
One and oneness. In one word, blessed­ Hand is to a Man, and how they have lost the
ness lieth not in any creature, or work Fear of Hell, and Hope of Heaven.
of the creatures, but it lieth alone in God
and in H is works. Therefore I must O W let us mark : Where men
wait only on God and H is work, and are enlightened with the true
leave on one side all creatures with their light, they perceive that all
works, and first of all myself. In like which they might desire or choose, is
manner all the great works and wonders nothing to that which all creatures, as
that God has ever wrought or shall ever creatures, ever desired or chose or knew.
32 Theologia Germanica Theologia Germanica 33
Therefore they renounce all desire and belongeth to the Eternal Goodness
choice, and commit and commend them­ only.
selves and all things to the Eternal Good­ Moreover, these men are in a state of
ness. Nevertheless, there remaineth in freedom, because they have lost the fear
them a desire to go forward and get of pain or hell, and the hope of reward
nearer to the Eternal Goodness ; that is, or heaven, but are living in pure sub­
to come to a clearer knowledge, and mission to the Eternal Goodness, in the
warmer love, and more comfortable perfect freedom of fervent love. This
assurance, and perfect obedience and mind was in Christ in perfection, and is
subjection ; so that every enlightened also in H is followers, in some more, and
man could say : “ I would fain be to in some less. But it is a sorrow and
the Eternal Goodness, what His own shame to think that the Eternal Good­
hand is to a man.” And he- feareth ness is ever most graciously guiding and
always that he is not enough so, and drawing us, and we will not yield to it.
longeth for the salvation of all men. What is better and nobler than true
And such men do not call this longing poorness in spirit? Yet when that is
their own, nor take it unto themselves, held up before us, we will have none of
for they know well that this desire is not it, but are always seeking ourselves, and
of man, but of the Eternal Goodness ; our own things. [We like to have our
for whatsoever is good shall no one take mouths always filled with good things,]
unto himself as his own, seeing that it that we may have in ourselves a lively
D
34 Theologia Germanica Theologia Germanica 35
taste of pleasure and sweetness. When in all things, at all seasons. [Hereby let
this is so, we are well pleased, and think every man prove himself, how he stand­
it standeth not amiss with us. [But we eth towards God, his Creator and
are yet a long way off from a perfect life. Lord.]
For when God will draw us up to some­
thing higher, that is, to an utter loss and CHAPTER XI
forsaking of our own things, spiritual and
natural, and withdraweth H is comfort How a righteous Man in this present Time is
brought into Hell, and there cannot be comforted,
and sweetness from us, we faint and are
and how he is taken out of Hell and carried into
troubled, and can in no wise bring our Heaven, and there cannot be troubled.
minds to i t ; and we forget God and
neglect holy exercises, and fancy we are CHRIST’S soul must needs
lost for ever.] This is a great error and descend into hell, before it
a bad sign. For a true lover of God, ascended into heaven. So
loveth H im or the Eternal Goodness must also the soul of man. But mark
alike, in having and in not having, in ye in what manner this cometh to pass.
sweetness and bitterness, in good or W hen a man truly perceiveth and con-
evil report, and the like, for he seeketh sidereth himself, who and what he is,
alone the honour of God, and not his and findeth himself utterly vile and
own, either in spiritual or natural things. wicked, and unworthy of all the comfort
And therefore he standeth alike unshaken and kindness that he hath ever received
36 Theologia Germanica Theologia Germanica 37
from God, or from the creatures, he unreleased, and he doth not grieve over
falleth into such a deep abasement and his condemnation and sufferings ; for they
despising of himself, that he thinketh are right and just, and not contrary to
himself unworthy that the earth should God, but according to the will of God.
bear him, and it seemeth to him reason­ Therefore they are right in his eyes, and
able that all creatures in heaven and he hath nothing to say against them.
earth should rise up against him and Nothing grieveth him but his own guilt
avenge their Creator on him, and should and wickedness ; for that is not right and
punish and torment him ; and that he is contrary to God, and for that cause he
were unworthy even of that. And it is grieved and troubled in spirit.
seemeth to him that he shall be eternally This is what is meant by true repent­
lost and damned, and a footstool to all ance for sin. And he who in this
the devils in hell, and that this is right present time entereth into this hell,
and just [and all too little compared to entereth afterward into the Kingdom of
his sins which he so often and in so many Heaven, and obtaineth a foretaste there­
ways hath committed against God his of which excelleth all the delight and joy
Creator]. And therefore also he will not which he ever hath had or could have in
and dare not desire any consolation or this present time from temporal things.
release, either from God or from any But whilst a man is thus in hell, none
creature that is in heaven or on earth; may console him, neither God nor the
but he is willing to be unconsoled and creature, as it is written, “ In hell there
38 Theologia Germanic a Theologia Germanica 39
is no redemption.” 1 O f this state hath man is henceforth in the Kingdom of
one said, “ Let me perish, let me Heaven.
die ! I live without hope; from within This hell and this heaven are two
and from without I am condemned, let good, safe ways for a man in this present
no one pray that I may be released.” time, and happy is he who truly findeth
Now God hath not forsaken a man in them.
For this hell shall pass away,
this hell, but H e is laying H is hand upon
But Heaven shall endure for aye.
him, that the man may not desire nor
regard anything but the Eternal Good Also let a man mark, when he is in
only, and may come to know that that is this hell, nothing may console him ; and
so noble and passing good, that none can he cannot believe that he shall ever be
search out or express its bliss, consolation released or comforted. But when he is
and joy, peace, rest and satisfaction. in heaven, nothing can trouble him ; he
And then, when the man neither careth believeth also that none will ever be able
for, nor seeketh, nor desireth, anything to offend or trouble him, albeit it is
but the Eternal Good alone, and seeketh indeed true, that after this hell he may
not himself, nor his own things, but the be comforted and released, and after this
honour of God only, he is made a heaven he may be troubled and left with­
partaker of all manner of joy, bliss, out consolation.
peace, rest and consolation, and so the A gain: this hell and this heaven come
1 The writer is probably alluding to Ps. xlix. 8. about a man in such sort, that he know-
40 Theologia Germanica Theologia Germanica 41
eth not whence they come; and whether hither and thither, and knoweth not what
they come to him, or depart from him, manner of man he is. Therefore he
he can of himself do nothing towards it. shall never forget either of them, but lay
O f these things he can neither give nor up the remembrance of them in his heart.
take away from himself, bring them nor
banish them, but as it is written, “ The
wind bloweth where it listeth, and thou
hearest the sound thereof,” that is to say, CHAPTER XII
at this time present, “ but thou knowest
Touching that true inward Peace, which Christ left
not whence it cometh, nor whither it
to His Disciples at the last.
goeth.” 1 And when a man is in one of
these two states, all is right with him, A N Y say they have no peace
and he is as safe in hell as in heaven, and nor rest, but so many crosses
so long as a man is on earth, it is possible and trials, afflictions and
for him to pass ofttimes from the one sorrows, that they know not how they
into the o th e r; nay even within the shall ever get through them. Now he
space of a day and night, and all without who in truth will perceive and take note,
his own doing. But when the man is in perceiveth clearly, that true peace and
neither of these two states he holdeth rest lie not in outward things ; for if it
converse with the creature, and waveretb were so, the Evil Spirit also would have
1 John iii. 8. peace when things go according to his
42 Theologia Germanica Theologia Germanica 43
will [which is nowise the case ; for the
and deceiveth in her gifts [she promis-
prophet declareth, “ There is no peace, eth much, and performeth little. More­
saith my God, to the wicked” 1]. And over there liveth no man on earth who
therefore we must consider and see what may always have rest and peace with­
is that peace which Christ left to H is out troubles and crosses, with whom
disciples at the last, when H e said: “ My things always go according to his will ;
peace I leave with you, My peace I give there is always something to be suffered
unto you.” 2 [We may perceive that in here, turn which way you will. And as
these words Christ did not mean a bodily soon as you are quit of one assault, per­
and outward peace; for H is beloved haps two come in its place. Wherefore
disciples, with all H is friends and yield thyself willingly to them, and seek
followers, have ever suffered, from the only that true peace of the heart, which
beginning, great affliction, persecution, none can take away from thee, that thou
nay, often martyrdom, as Christ Himself mayest overcome all assaults].
said : “ In this world ye shall have Thus then, Christ meant that inward
tribulation.” 3 But Christ meant that peace which can break through all
true, inward peace of the heart, which assaults and crosses of oppression, suffer-
beginneth here, and endureth for ever ing, r^sery, humiliation and what more
hereafter. Therefore H e said] : “ Not as there may be of the like, so that a man
the world giveth,” for the world is false, may be joyful and patient therein, like
1 Isaiah lvii. 21. 2 John xiv. 27. 3 John. xvi. 33. the beloved disciples and followers of
44 Theologia Germanica Theologia Germanica 45

Christ. Now he who will in love give never able to understand the truth aright.1
his whole diligence and might thereto, [For such men will follow no one, and
will verily come to know that true lean unto their own understandings,
eternal peace which is God Himself, as and desire to fly before they are fledged.
far as it is possible to a creature ; [inso­ They would fain mount up to heaven in
much that what was bitter to him before, one flight ; albeit Christ did not so, for
shall become sweet, and his heart shall after H is resurrection, H e remained full
remain unmoved under all changes, at all forty days with H is beloved disciples.
times, and after this life, he shall attain No one can be made perfect in a day.
unto everlasting peace], % A man must begin by denying himself,
and willingly forsaking all things for
God’s sake, and must give up his own
CHAPTER X III will, and all his natural inclinations, and
separate and cleanse himself thoroughly
How a Man may cast aside Images too soon.
from all sins and evil ways. After this,
A U L E R saith: “ There be some let him humbly take up the cross and
men at the present time, who follow Christ. Also let him take and
take leave of types and symbols 1 Here Luther’s Edition has the following passage instead
of the remainder of this chapter : “ Therefore we should at all
too soon, before they have drawn out all times give diligent heed to the works of God and His command­
the truth and instruction contained there­ ments, movings and admonitions, and not to the works or
commandments or admonitions of men.”
in.” Hence they are scarcely or perhaps
46 Theologia Germanica Theologia Germanica 47

receive example and instruction, reproof, with God unless he be first enlightened.
counsel and teaching from devout and Thus there are three stages : first, the
perfect servants of God, and not follow purification ; secondly, the enlightening ;
his own guidance. Thus the work shall thirdly, the union. [The purification
be established and come to a good end. concerneth those who are beginning or
And when a man hath thus broken loose repenting, and is brought to pass in a
from and outleaped all temporal things threefold wise; by contrition and sorrow
and creatures, he may afterwards become for sin, by full confession, by hearty
perfect in a life of contemplation. For amendment. The enlightening belongeth
he who will have the one must let the to such as are growing, and also taketh
other go. There is no other way.] place in three ways: to wit, by the
eschewal of sin, by the practice of virtue
and good works, and by the willing en­
CHAPTER XIV durance of all manner of temptation and
trials. The union belongeth to such as
O f three Stages by which a Man is led upwards till
are perfect, and also is brought to pass
he attaineth true Perfection.
in three ways : to wit, by pureness and
)]OW be assured that no one can singleness of heart, by love, and by the
be enlightened unless he be contemplation of God, the Creator of all
first cleansed or purified and things.]
stripped. So also, no one can be united
48 Theologia Germanica Theologia Germanica 49
done all his works. Likewise he should
count all the creatures for nothing.
CHAPTER XV W hat is there then, which is, and which
we may count for somewhat ? I answer,
Horn all Men are dead in Adam and are made alive
nothing but that which we may call God.
again in Christ, and of true Obedience and
Disobedience.
Behold! this is very obedience in the
truth, and thus it will be in a blessed
L L that in Adam fell and died, eternity. There nothing is sought nor
was raised again and made alive thought of, nor loved, but the one thing
in Christ, and all that rose up only.
and was made alive in Adam, fell and Hereby we may mark what dis­
died in Christ. But what was that P I obedience is : to wit, that a man maketh
answer, true obedience and disobedience. some account of himself, and thinketh
But what is true obedience ? I answer, that he is, and knoweth, and can do
that a man should so stand free, being somewhat, and seeketh himself and his
quit of himself, that is, o f his I, and Me, own ends in the things around him, and
and Self, and Mine, and the like, that in hath regard to and loveth himself, and
all things, he should no more seek or the like. Man is created for true obe­
regard himself, than if he did not exist, dience, and is bound of right to render
and should take as little account of him­ it to God. And this obedience fell and
self as if he were not, and another had died in Adam, and rose again and lived
E
50 Theologia Germanica Theologia Germanica 51
in Christ. Yea, Christ’s human nature and was never yet and never will be fully
was so utterly bereft of Self, and apart uttered ; for it can neither be spoken nor
from all creatures, as no man’s ever was, written but by H im who is and knows
and was nothing else but “ a house, and its ground ; that is, God Himself, who
habitation of God.” Neither of that in can do all things well.
H im which belonged to God, nor of that
which was a living human nature and a
habitation of God, did H e, as man, claim
anything for H is own. H is human CHAPTER XVI
nature did not even take unto itself the
Telleth us what is the old Man, and what
Godhead, whose dwelling it was, nor any­
is the new Man.
thing that this same Godhead willed, or
did or left undone in Him, nor yet any­ GAIN, when we read of the old
thing of all that H is human nature did or man and the new man we must
suffered ; but in Christ’s human nature mark what that meaneth. The
there was no claiming of anything, nor old man is Adam and disobedience, the
seeking nor desire, saving that what was Self, the Me, and so forth. But the new
due might be rendered to the Godhead, man is Christ and true obedience, [a
and H e did not call this very desire His giving up and denying oneself of all
own. O f this matter no more can be temporal things, and seeking the honour
said, or written here, for it is unspeakable, of God alone in all things]. And when
52 Theologia Germanica Theologia Germanica 53

dying and perishing and the like are corrupt according to the deceitful lusts:
spoken of, it meaneth that the old man . . . and that ye put on the new man,
should be destroyed, and not seek its own which after God is created in righteous­
either in spiritual or in natural things. ness and true holiness.” 1 Now he who
For where this is brought about in a true liveth to himself after the old man, is
divine light, there the new man is born called and is truly a child of Adam ; and
again. In like manner, it hath been said though he may give diligence to the
that man should die unto himself [that ordering of his life, he is still the child
is, to earthly pleasures, consolations, joys, and brother of the Evil Spirit. But he
appetites, the I, the Self, and all that is who liveth in humble obedience and in
thereof in man, to which he clingeth the new man which is Christ, he is, in
and on which he is yet leaning with like manner, the brother of Christ and
content, and thinketh much of. W hether the child of God.
it be the man himself, or any other Behold ! where the old man dieth and
creature, whatever it be, it must depart the new man is born, there is that second
and die, if the man is to be brought birth of which Christ saith, “ Except a
aright to another mind, according to the man be born again, he cannot enter into
truth]. the kingdom of God.” 2 Likewise St.
Thereunto doth St. Paul exhort us, Paul saith, “ As in Adam all die, even so
saying : “ Put off concerning the former in Christ shall all be made alive.” 3 That
conversation the old man, which is Ephesians iv. 22, 24. John iii. 3. 1 Cor. xv. 22.
 54 Theologia Germanica Theologia Germanica 55

is to say, all who follow Adam in pride, For so long as a man continueth in dis­
in lust of the flesh, and in disobedience, obedience, his sin can never be blotted
are dead in soul, and never will or can out ; let him do what he will, it availeth
be made alive but in Christ. And for him nothing. Let us be assured of this.
this cause, so long as a man is an Adam For disobedience is itself sin. But when
or his child, he is without God. Christ a man entereth into the obedience of
saith, “ H e who is not with Me is against the faith, all is healed, and blotted out
Me.” 1 Now he who is against God, is and forgiven, and not else. Insomuch
dead before God. Whence it followeth that if the Evil Spirit himself could come
that all Adam’s children are dead before into true obedience, he would become an
God. But he who standeth with Christ angel again, and all his sin and wicked­
in perfect obedience, he is with God and ness would be healed and blotted out
liveth. As it hath been said already, sin and forgiven at once. And could an
lieth in the turning away of the creature angel fall into disobedience, he would
from the Creator, which agreeth with straightway become an evil spirit al­
what we have now said. though he did nothing afresh.
For he who is in disobedience is in If then it were possible for a man to
sin, and sin can never be atoned for or renounce himself and all things, and to
healed but by returning to God, and this live as wholly and purely in true obedi­
is brought to pass by humble obedience. ence, as Christ did in H is human nature,
1 Matt. xii. 30. such a man were quite without sin, and
56 Theologia Germanica Theologia Germanica 57
were one thing with Christ, and the sorrow. For if it were so, all men would
same by grace which Christ was by be at one, and none would vex or harm
nature. But it is said this cannot be. another ; so also, none would lead a life
So also it is said : “ There is none with­ or do any deed contrary to God’s will.
out sin.” But be that as it may, this Whence then should grief or sorrow
much is certain ; that the nearer we are arise ? But now alas ! all men, nay the
to perfect obedience, the less we sin, whole world lieth in disobedience!
and the farther from it we are, the more Now were a man simply and wholly
we sin. In brief: whether a man be obedient as Christ was, all disobedience
good, better, or best of all ; bad, worse, were to him a sharp and bitter pain.
or worst of all ; sinful or saved before But though all men were against him,
G od; it all lieth in this matter of obedi­ they could neither shake nor trouble him,
ence. Therefore it hath been said: the for while in this obedience a man were
more of Self and Me, the more of sin and one with God, and God Himself were
wickedness. So likewise it hath been [one with] the man.
said: the more the Self, the I, the Me, Behold now all disobedience is con­
the Mine, that is, self-seeking and selfish­ trary to God, and nothing else. In
ness, abate in a man, the more doth God’s truth, no Thing is contrary to G od; no
I, that is, God Himself, increase in him. creature nor creature’s work, nor any­
Now, if all mankind abode in true thing that we can name or think of is
obedience, there would be no grief nor contrary to God or displeasing to Him,
58 Theologia Germanica Theologia Germanica 59
but only disobedience and the disobedient unrighteousness, and the worse they
man. In short, all that is, is well­ grieve him. Disobedience and sin are
pleasing and good in God’s eyes, saving the same thing, for there is no sin but
only the disobedient man. But he is disobedience, and what is done of dis­
so displeasing and hateful to God and obedience is all sin. Therefore all we
grieveth H im so sore, that if it were have to do is to keep ourselves from
possible for human nature to die a disobedience.
hundred deaths, God would willingly
suffer them all for one disobedient man,
that H e might slay disobedience in him,
CHAPTER X V II
and that obedience might be born again.
B ehold! albeit no man may be so How we are not to take unto ourselves what we
single and perfect in this obedience as have done well, but only what we have done
amiss.
Christ was, yet it is possible to every man
to approach so near thereunto as to be E H O L D ! now it is reported
rightly called Godlike, and “ a partaker there be some who vainly think
of the divine nature.” 1 And the nearer a and say that they are so wholly
mancometh thereunto, and the more God­ dead to self and quit of it, as to have
like and divine he becometh, the more reached and abide in a state where they
he hateth all disobedience, sin, evil and suffer nothing and are moved by nothing,’
1 2 Peter i. 4. just as if all men were living in obedience,
60 Theologia Germanica Theologia Germanica 61
or as if there were no creatures. And excuse himself for sin, by refusing to take
thus they profess to continue always in what is evil unto himself, and laying the
an even temper of mind, so that nothing guilt thereof upon the Evil Spirit, and
cometh amiss to them, howsoever things thus make himself out to be quite pure
fall out, well or ill. Nay verily! the and innocent (as our first parents Adam
matter standeth not so, but as we have and Eve did while they were yet in
said. It might be thus, if all men were paradise ; when each laid the guilt upon
brought into obedience ; but until then, the other), he hath no right at all to
it cannot be. do this ; for it is written, “ There is
But it may be asked: Are not we to none without sin.” Therefore I say;
be separate from all things, and neither to reproach, shame, loss, woe, and eternal
take unto ourselves evil nor good ? I damnation be to the man who is fit and
answer, no one shall take goodness unto ready and willing that the Evil Spirit
himself, for that belongeth to God and and falsehood, lies and all untruthfulness,
H is goodness only ; but thanks be wickedness and other evil things should
unto the man, and everlasting reward have their will and pleasure, word and
and blessings, who is fit and ready to be work in him, and make him their house
a'dwelling and tabernacle of the Eternal and habitation.
Goodness and Godhead, wherein God
may exert H is power, and will and work
without hindrance. But if any now will
62 Theologia Germanica Theologia Germanica 63
which hath power to perceive the One
true Good, and that it is neither this nor
that, but that of which St. Paul saith;
CHAPTER XVIII “ When that which is perfect is come,
How that the Life of Christ is the noblest and then that which is in part shall be done
best Life that ever hath been or can be, and away.” 1 By this he meaneth, that the
how a careless Life of false Freedom is the Whole and Perfect excelleth all the
worst Life that can be.
fragments, and that all which is in part
F a truth we ought to know and imperfect, is as nought compared to
and believe that there is no life the Perfect. Thus likewise all know­
so noble and good and well ledge of the parts is swallowed up when
pleasing to God, as the life of Christ, and the Whole is known ; and where that
yet it is to nature and selfishness the Good is known, it cannot but be longed
bitterest life. A life of carelessness and for and loved so greatly, that all other
freedom is to nature and the Self and the love wherewith the man hath loved
Me, the sweetest and pleasantest life, but himself and other things, fadeth away.
it is not the b e st; and in some men may And that inward sight likewise perceiveth
become the worst. But though Christ’s what is best and noblest in all things,
life be the most bitter of all, yet it is to and loveth it in the one true Good, and
be preferred above all. Hereby shall ye only for the sake of that true Good.
mark this : There is an inward sight 1 i Cor. xiii. io.
64 Theologia Germanica Theologia Germanica 65
Behold! where there is this inward
sight, the man perceiveth of a truth, that
Christ’s life is the best and noblest life, CHAPTER XIX
and therefore the most to be preferred,
How we cannot come to the true Light and Christ's
and he willingly accepteth and endureth
Life, by much Questioning or Reading, or by high
it, without a question or a complaint, natural Skill and Reason, but by truly renouncing
whether it please or offend nature or ourselves and all Things.
other men, whether he like or dislike it,
find it sweet or bitter and the like. E T no one suppose, that we may
And therefore wherever this perfect and attain to this true light and
true Good is known, there also the life of perfect knowledge, or life of
Christ must be led, until the death of Christ, by much questioning, or by hear­
the body. And he who vainly thinketh say, or by reading and study, nor yet
otherwise is deceived, and he who saith by high skill and great learning. Yea,
otherwise, lieth, and in what man the so long as a man taketh account of
life of Christ is not, of him the true Good anything which is this or that, whether
and eternal T ruth will nevermore be it be himself, or any other creature; or
known. doeth anything, or frameth a purpose, for
the sake of his own likings or desires, or
opinions, or ends, he cometh not unto
the life of Christ. This hath Christ
66 Theologia Germanica Theologia Germanica 67
Himself declared, for H e saith: “ If any and blinded, and perceiveth what is good
man will come after Me, let him deny no further than as it is most convenient
himself, and take up his cross, and follow and pleasant to himself and profitable to
Me.” 1 “ H e that taketh not his cross, his own ends. These he holdeth to be
and followeth after Me, is not worthy of the highest good and loveth above all.
Me.” 2 And If he “ hate not his father [Thus he never cometh to the truth.]
and mother, and wife, and children, and
brethren and sisters, yea, and his own
life also, he cannot be M y disciple.” 8 H e
CHAPTER XX
meaneth it thus : “ H e who doth not
forsake and part with everything, can How, seeing that the Life of Christ is most bitter
never know My eternal truth, nor attain to Nature and Self, Nature w ill have none of
unto M y life.” And though this had it, and chooseth a false careless Life, as is most con­
venient to her.
never been declared unto us, yet the
truth herself sayeth it, for it is so of a W, since the life of Christ is
truth. But so long as a man clingeth very way most bitter to nature
unto the elements and fragments of this nd the Self and the Me (for in
world (and above all to himself), and the true life of Christ, the Self and the
holdeth converse with them, and maketh Me and nature must be forsaken and
great account of them, he is deceived lost, and die altogether), therefore, in
1 Matt. xvi. 24. 2 Matt. x. 38. 8 Luke xiv. 26. each of us, nature hath a horror of it, and
68 Theologia Germanica Theologia Germanica 69
thinketh it evil and unjust and a folly,
and graspeth after such a life as shall be
most comfortable and pleasant to herself,
CHAPTER XXI
and saith, and believeth also in her
blindness, that such a life is the best How a Friend of Christ willingly fulfilleth by his
possible. Now, nothing is so com­ outward Works, such Things as must be and ought
fortable and pleasant to nature, as a free, to be, and doth not concern himself with the rest.

careless way of life, therefore she clingeth OW, it may be asked, what is
to that, and taketh enjoyment in herself the state of a man who follow-
and her own powers, and looketh only eth the true Light to the
to her own peace and comfort and the utmost of his power? I answer truly,
like. And this happeneth most of all, it will never be declared aright, for he
where there are high natural gifts of who is not such a man, can neither
reason, for that soareth upwards in its understand nor know it, and he who is,
own light and by its own power, till at knoweth it indeed; but he cannot utter
last it cometh to think itself the true it, for it is unspeakable. Therefore let
Eternal Light, and giveth itself out as him who would know it, give his whole
such, and is thus deceived in itself, and diligence that he may enter therein ;
deceiveth other people along with it, who then will he see and find what hath
know no better, and also are thereunto never been uttered by man’s lips. How­
inclined. ever, I believe that such a man hath liberty
70 Theologia Germanica Theologia Germanica 71

as to his outward walk and conversation, we should have less, forsooth, to order
so long as they consist with what must and do than now ; [for we make to our­
be or ought to be ; but they may not selves much disquietude and difficulty
consist with what he merely willeth to which we might well be spared and
be. But oftentimes a man maketh to raised above].
himself many must-be’s and ought-to-
be’s which are false. The which ye may
see hereby, that when a man is moved CHAPTER X X II
by- his pride or covetousness or other
How sometimes the Spirit of God, and sometimes also
evil dispositions, to do or leave undone
the E vil Spirit map possess a Man and have the
anything, he ofttimes saith, “ It must mastery over him.
needs be so, and ought to be so.” Or
if he is driven to, or held back from T is written that sometimes the
anything by the desire to find favour Devil and his spirit do so enter
in men’s eyes, or by love, friendship, into and possess a man, that he
enmity, or the lusts and appetites of his knoweth not what he doeth and leaveth
body, he saith, “ It must needs be so, undone, and hath no power over himself,
and ought to be so.” Yet behold, that but the Evil Spirit hath the mastery
is utterly false. H ad we no must-be’s, over him, and doeth and leaveth undone
nor ought-to-be’s, but such as God and in, and with, and through, and by the
the T ruth show us, and constrain us to, man what he will. It is true in a sense
72 Theologia Germanica Theologia Germanica 73
that all the world is subject to and pos­ Spirit of your Father which speaketh in
sessed with the Evil Spirit, that is, with you. 1
)>

lies, falsehood, and other vices and evil But I fear that for one who is truly
w ays; this also cometh of the Evil possessed with the Spirit of God, there
Spirit, but in a different sense. are a hundred thousand or an innumer­
Now, a man who should be in like able multitude possessed with the Evil
manner possessed by the Spirit of God, Spirit. This is because men have more
so that he should not know what he likeness to the Evil Spirit than to God.
doeth or leaveth undone, and have no For the Self, the I, the Me and the like,
power over himself, but the will and all belong to the Evil Spirit, and there­
Spirit of God should have the mastery fore it is, that he is an Evil Spirit.
over him, and work, and do, and leave Behold one or two words can utter all
undone with him and by him, what and that hath been said by these many
as God w ould; such a man were one of words : “ Be simply and wholly bereft
those of whom St. Paul saith: “ For as of Self.” But by these many words,
many as are led by the Spirit of God, the matter hath been more fully sifted,
they are the sons of God,” 1 and they proved, and set forth.
“ are not under the law, but under Now men say, “ I am in no wise
grace,” 2 and to whom Christ saith: prepared for this work, and therefore it
“ For it is not ye that speak, but the cannot be wrought in me,” and thus
1 Rom. viii. 14. 2 Rom. vi. 14. 1 Matt. x. 20.
74 Theologia Germanica Theologia Germanica 75
they find an excuse, so that they neither never be learned. The second is, a copy
are ready nor in the way to be so. And or ensample by which thou mayest learn.
truly there is no one to blame for this The third is to give earnest heed to the
but themselves. For if a man were master, and watch how he worketh, and
looking and striving after nothing but to be obedient to him in all things, and
to find a preparation in all things, and to trust him and follow him. The
diligently gave his whole mind to see fourth is to put thy own hand to the
how he might become prepared ; verily work, and practise it with all industry.
God would well prepare him, for God But where one of these four is wanting,
giveth as much care and earnestness and the art will never be learned and
love to the preparing of a man, as to the mastered. So likewise is it with this
pouring in of H is Spirit when the man preparation. For he who hath the first,
is prepared. that is, thorough diligence and constant,
Yet there be certain means thereunto, persevering desire towards his end, will
as the saying is, “ T o learn an art which also seek and find all that appertaineth
thou knowest not, four things are need­ thereunto, or is serviceable and profitable
ful.” 1 The first and most needful of to it. But he who hath not that earnest­
all is, a great desire and diligence and ness and diligence, love and desire, seeketh
constant endeavour to learn the art. not, and therefore findeth not, and there­
And where this is wanting, the art will fore remaineth ever unprepared. And
1 See note, p. 79. therefore he never attaineth unto that end.
76 Theologia Germanica Theologia Germanica 77
himself, or the creatures, nothing ex­
cepted. And he who would be obedient,
resigned and submissive to God, must
CHAPTER X X III and ought to be also resigned, obedient
He who w ill submit himself to God and be obedietit
and submissive to all things, in a spirit
to Him, must be ready to bear with all Things; of yielding, and not of resistance, and
to wit, God, himself, and all Creatures, and must take them in silence, resting on the
be obedient to them all, whether he have to suffer hidden foundations of his soul, and
or to do. having a secret inward patience, that
H E R E be some who talk of enableth him to take all chances or
other ways and preparations to crosses willingly, and whatever befalleth,
this end, and say we must lie neither to call for nor desire any redress,
still under God’s hand, and be obedierft or deliverance, or resistance, or revenge,
and resigned and submit to Him. This but always in a loving, sincere humility
is true ; for all this would be perfected to cry, “ Father, forgive them, for they
in a man who should attain to the utter­ know not what they do ! ”
most that can be reached in this present Behold! this were a good path to that
time. But if a man ought and is willing which is Best, and a noble and blessed
to lie still under God’s hand, he must preparation for the farthest goal which a
and ought also to be still under all man may reach in this present time.
things, whether they come from God, This is the lovely life of Christ, for H e
78 Theologia Germanica Theologia Germanica 79
walked in the aforesaid paths perfectly
and wholly unto the end of H is bodily
life on earth. Therefore there is no CHAPTER X XIV
other and better way or preparation to How that four Things are needful before a Man can
the joyful life of Jesus Christ, than this receive divine Truth and be possessed with the
same course, and to exercise oneself Spirit of God.1
therein, as much as may be. And of
O REO V ER there are yet other
what belongeth thereunto we have
ways to the lovely life of Christ,
already said somewhat ; nay, all that we
besides those we have spoken
have here or elsewhere said and written,
o f : to wit, that God and man should
is but a way or means to that end. But
be wholly united, so that it can be said
what the end is, knoweth no man to
of a truth, that God and man are one.
declare. But let him who would know
This cometh to pass on this wise.
it, follow my counsel and take the right
Where the T ruth always reigneth, so
path thereunto, which is the humble life
that true perfect God and true perfect
of Jesus C hrist; [let him strive after
1 The heading of this Chapter appears to have no relation
that with unwearied perseverance, and so,
to its contents, while it perfectly suits the latter half of Chapter
without doubt, he shall come to that end xxii. (p. 74), which has nothing corresponding to it in the
which endureth for ever. “ For he that heading of that chapter. As however the heading of Chapter
xxiv. is common both to the Wurtzburg MS. and Luther’s
endureth to the end shall be saved ”].* editions, the translator has no option but to retain it in its
1 Matt. x. 22. present position.
8o Theologia Germanica Theologia Germanica 81
man are at one, and man so giveth place are one, and yet God is the man ; there
to God, that God Himself is there and everything is perceived and felt that is
yet the man too, and this same unity contrary to God and man. And since
worketh continually, and doeth and there man becometh nought, and God
leaveth undone without any I, and Me, alone is everything, so is it with that
and Mine, and the lik e ; behold, there which is contrary to man, and a sorrow
is Christ, and nowhere else. Now, to him. And this must hold true of
seeing that here there is true perfect God so long as a bodily and substantial
manhood, so there is a perfect perceiving life endureth.
and feeling of pleasure and pain, liking Furthermore, mark ye, that the one
and disliking, sweetness and bitterness, Being in whom God and man are united,
joy and sorrow, and all that can be standeth free of himself and of all things,
perceived and felt within and without. and whatever is in him is there for God’s
And seeing that God is here made man, sake and not for man’s, or the creature’s.
H e is also able to perceive and feel love For it is the property of God to be
and hatred, evil and good and the like. without this and that, and without Self
As a man who is not God, feeleth and and Me, and without equal or fellow ;
taketh note of all that giveth him but it is the nature and property of the
pleasure and pain, and it pierceth him creature to seek itself and its own things,
to the heart, especially what offendeth and this and that, here and there ; and
him ; so is it also when God and man in all that it doeth and leaveth undone
G
82 Theologia Germanica Theologia Germanica 83

its desire is to its own advantage and dead to the world, and come out from
profit. Now where a creature or a man Self and given up to God alone, behold!
forsaketh and cometh out of himself and the Devil cometh and soweth his seed
his own things, there God entereth in in the man’s heart. From this seed
with H is own, that is, with Himself. spring two fruits ; the one is spiritual
fulness or pride, the other is false, law­
less freedom. These are two sisters who
love to be together. Now, it beginneth
CHAPTER XXV
on this wise : the Devil puffeth up the
O f two evil Fruits that do spring up from the Seed man, till he thinketh himself to have
of the Evil Spirit, and are two Sisters who love climbed the topmost pinnacle, and to
to dwell together. The one is called spiritual have come so near to heaven, that he no
Pride and Highmindedness, the other is false,
longer needeth Scripture, nor teaching,
lawless Freedom.
nor this nor that, but is altogether raised
OW , after that a man hath above any need. Whereupon there
walked in all the ways that ariseth a false peace and satisfaction with
lead him unto the truth, and himself, and then it followeth that he
exercised himself therein, not sparing his saith or thinketh: “ Yea, now I am
labour; now, as often and as long as above all other men, and know and
he dreameth that his work is altogether understand more than any one in the
finished, and he is by this time quite world ; therefore it is certainly just and
84 Theologia Germanica Theologia Germanica 85
reasonable that I should be the lord and him and are subject to him, even if they
commander of all creatures, and that all be downright thieves and murderers, he
creatures, and especially all men, should saith nevertheless, that they have faith­
serve me and be subject unto me.” ful, noble hearts, and have great love
And then he seeketh and desireth the and faithfulness to the truth and to
same, and taketh it gladly from all poor men. And such men are praised
creatures, especially men, and thinketh by him, and he seeketh them and
himself well worthy of all this, and that followeth after them wherever they be.
it is his due, and looketh on men as if But he who doth not order himself
they were the beasts of the field, and according to the will of these high-
thinketh himself worthy of all that minded men, nor is subject unto them,
ministereth to his body and life and is not sought after by them, nay, more
nature, in profit, or joy, or pleasure, or likely blamed and spoken ill of, even
even pastime and amusement, and he though he were as holy as St. Peter
seeketh and taketh it wherever he himself. And seeing that this proud
findeth opportunity. And whatever is and puffed-up spirit thinketh that she
done or can be done for him, seemeth needeth neither Scripture, nor instruction,
him all too little and too poor, for he nor anything of the kind, therefore she
thinketh himself worthy of still more giveth no heed to the admonitions,
and greater honour than can be rendered order, laws and precepts of the holy
to him. And of all the men who serve Christian Church, nor to the Sacraments,
86 Theologia Germanica Theologia Germanica 87
but mocketh at them and at all men
who walk according to these ordinances
and hold them in reverence. Hereby CHAPTER XXVI
we may plainly see that those two sisters
Touching Poorness of Spirit and true Humility and
dwell together.
whereby we may discern the true and lawful free
Moreover since this sheer pride Men whom the Truth hath made free.
thinketh to know and understand more
than all men besides, therefore she chooseth it is quite otherwise where
to prate more than all other men, and •e is poorness of spirit, and
would fain have her opinions and speeches : hum ility; and it is so
to be alone regarded and listened to, and because it is found and known of a
counteth all that others think and say to truth that a man, of himself and his
be wrong, and holdeth it in derision as a own power, is nothing, hath nothing,
folly. can do and is capable of nothing but
only infirmity and evil. Hence followeth
that the man findeth himself altogether
unworthy of all that hath been or ever
will be done for him, by God or the
creatures, and that he is a debtor to
God and also to all the creatures in
God’s stead, both to bear with, and to
88 Theologia Germanica ■Iheologia Germanica 89
labour for, and to serve them. And thing. So likewise all his own discourse,
therefore he doth not in any wise stand ways, words and works seem to this man
up for his own rights, but from the a thing of nought and a folly. Therefore
humility of his heart he saith, “ It is he speaketh little, and doth not take upon
just and reasonable that God and all himself to admonish or rebuke any, unless
creatures should be against me, and have he be constrained thereto by love or faith­
a right over me, and to me, and that I fulness towards God, and even then he
should not be against any one, nor have doth it in fear, and so little as may be.
a right to anything.” Hence it followeth Moreover, when a man hath this poor
that the man doth not and will not crave and humble spirit, he cometh to see and
or beg for anything, either from God or understand aright, how that all men are
the creatures, beyond mere needful things, bent upon themselves, and inclined to
and for those only with shamefacedness, evil and sin, and that on this account it
as a favour and not as a right. And he is needful and profitable that there be
will not minister unto or gratify his body order, customs, law and precepts, to the
or any of his natural desires, beyond what end that the blindness and foolishness of
is needful, nor allow that any should help men may be corrected, and that vice and
or serve him except in case of necessity, wickedness may be kept under, and con­
and then always in trembling ; for he strained to seemliness. For without
hath no right to anything and therefore ordinances, men would be much more
he thinketh himself unworthy of any- mischievous and ungovernable than dogs
90 Theologia Germanica Theologia Germanica 9x
and cattle. And few have come to the understand nothing better and know and
knowledge of the truth but what have perceive not wherefore all law and order
begun with holy practices and ordinances, is ordained.] And the perfect accept
and exercised themselves therein so long the law along with such ignorant men
as they knew nothing more nor better. as understand and know nothing better,
Therefore one who is poor in spirit and practise it with them, to the intent
and of a humble mind doth not despise that they may be restrained thereby, and
or make light of law, order, precepts and kept from evil ways, or if it be possible,
holy customs, nor yet of those who brought to something higher.
observe and cleave wholly to them, but Behold! all that we have said of poverty
with loving pity and gentle sorrow, and humility is so of a truth, and we have
crieth : “ Almighty Father, Thou Eternal the proof and witness thereof in the pure
Truth, I make my lament unto Thee, life of Christ, and in H is words. For
and it grieveth TJay Spirit too, that H e both practised and fulfilled every
through man’s blindness, infirmity, and work of true humility and all other
sin, that is made needful and must be, virtues, as shineth forth in H is holy
which in deed and truth were neither life, and H e saith also expressly : “ Learn
needful nor right.” [For those who are of Me ; for I am meek and lowly of
perfect are under no law. h e art: and ye shall find rest unto your
So order, laws, precepts and the like souls.” 1 Moreover H e did not despise
are merely an admonition to men who 1 Matt. xi. 29.
92 Theologia Germanica Theologia Germanica 93
and set at nought the law and the com­ with H is own holy life ; for H e taught
mandments, nor yet the men who are nothing that H e did not fulfil in work,
under the law. [H e saith : “ I am not and H e kept the law and was subject
come to destroy the law or the prophets, unto it to the end of H is mortal life.]
but to fulfil.”] But H e saith further, Likewise St. Paul saith: “ Christ was
that to keep them is not enough, we made under the law, to redeem them
must press forward to what is higher that were under the law.” 1 T hat is,
and better, as is indeed true. [H e that H e might bring them to something
saith : “ Except your righteousness shall higher and nearer to Himself. H e said
exceed the righteousness of the Scribes again, “ The Son of man came not to be
and Pharisees, ye shall in no case enter ministered unto, but to minister.” 2
into the kingdom of H eaven.” 1 For In a word : in Christ’s life and words
the law forbiddeth evil works, but Christ and works, we find nothing but true,
condemneth also evil thoughts ; the law pure humility and poverty such as we
alloweth us to take vengeance on our have set forth. And therefore where
enemies, but Christ commandeth us to God dwelleth in a man, and the man
love them. The law forbiddeth not is a true follower of Christ, it will
the good things of this world, but H e be, and must be, and ought to be the
counselleth us to despise them. And same. But where there is pride, and a
H e hath set H is seal upon all Pie said, haughty spirit, and a light careless mind,
1 Matt. v. 20. 1 Galat. iv. 4. 2 Matt. xx. 28.
94 Theologia Germanica Theologia Germanica 95
Christ is not, nor any true follower of this mortal life lasteth. And he who
His. dreameth otherwise is deceived, and
Christ said : tc My soul is troubled, deceiveth others with him as aforesaid.
even unto death.” H e meaneth H is Therefore nature and Self always avoid
bodily death. [That is to s ay : from this life, and cling to a life of false
the time that H e was born of Mary, freedom and ease, as we have said.
until H is death on the cross, H e had Behold! now cometh an Adam or an
not one joyful day, but only trouble, Evil Spirit, wishing to justify himself
sorrow and contradiction.] Therefore and make excuse, and saith : “ Thou
it is just and reasonable that H is ser­ wilt almost have it that Christ was bereft
vants should be even as their Master. of self and the like, yet H e spake often
Christ saith also : “ Blessed are the poor of Himself, and glorified Himself in this
in spirit ” (that is, those who are truly and that.” Answer : when a man in
humble), “ for theirs is the kingdom of whom the truth worketh, hath and ought
Heaven.” And thus we find it of a to have a will towards anything, his will
truth, where God is made man. For in and endeavour and works are for no end,
Christ and in all H is true followers, but that the truth may be seen and
there must needs be thorough humility manifested; and this will was in Christ,
and poorness of spirit, a lowly retiring and to this end, words and works were
disposition, and a heart laden with a needful. And what Christ did because
secret sorrow and mourning, so long as it was the most profitable and best means
96 Theologia Germanica Theologia Germanica 97
thereunto, H e no more took unto H im ­
self than anything else that happened.
Dost thou say now : “ Then there was CHAPTER XXVII
a Wherefore in Christ ” ? I answer, if
thou wert to ask the sun, “ W hy shinest How zoe are to take Christs Words when He bade
us forsake all Things; and wherein the Union
thou ? ” he would say : “ I must shine,
with the Divine W ill standeth.
and cannot do otherwise, for it is my
nature and property ; but this my OW, according to what hath
property, and the light I give, is not been said, ye must observe that
of myself, and I do not call it mine.” when we say, as Christ also
So likewise is it with God and Christ saith, that we ought to resign and for­
and all who are godly and belong unto sake all things, this is not to be taken in
God. In them is no willing, nor work­ the sense that a man is neither to do nor
ing nor desiring but has for its end, to purpose anything ; for a man must
goodness as goodness, for the sake of always have something to do and to
goodness, and they have no other Where­ order so long as he liveth. But we
fore than this. are to understand by it that the union
with God standeth not in any man’s
powers, in his working or abstaining,
perceiving or knowing, nor in that of
all the creatures taken together.
H
98 Theologia Germanica Theologia Germanica 99

Now what is this union? It is that must do and refrain so far as is necessary,
we should be of a truth purely, simply, especially we must sleep and wake, walk
and wholly at one with the One Eternal and stand still, speak and be silent and
W ill of God, or altogether without will, much more of the like. These must go
so that the created will should flow out on so long as we live.
into the Eternal Will, and be swallowed
up and lost therein, so that the Eternal
W ill alone should do and leave undone CHAPTER X X V III
in us. Now mark what may help or
further us towards this end. Behold, How, after a Utiion with the Divine W ill, the in­
ward Man standeth immoveable, the while the
neither exercises, nor words, nor works,
outward Man is moved hither and thither.
nor any creature nor creature’s work can
do this. In this wise therefore must we OW, when this union truly
renounce and forsake all things, that we cometh to pass and becometh
must not imagine or suppose that any established, the inward man
words, works, or exercises, any skill or standeth henceforward immoveable in
cunning or any created thing can help this union; and God suffereth the out­
or serve us thereto. Therefore we must ward man to be moved hither and thither,
suffer these things to be what they are, from this to that, of such things as are
and enter into the union with God. necessary and right. So that the out­
Yet outward things must be, and we ward man saith in sincerity “ I have no
ioo Theologia Germanica Theologia Germanica io i
will to be or not to be, to live or die, to there is no spiritual pride or irreverent
know or not to know, to do or to leave spirit, but boundless humility, and a
undone and the like ; but I am ready lowly broken heart ; also an honest
for all that is to be, or ought to be, and blameless walk, justice, peace, content,
obedient thereunto, whether I have to and all that is of virtue must needs be
do or to suffer.” And thus the outward there. Where they are not, there is
man hath no Wherefore or purpose, but no right union, as we have said. For
only to do his part to further the Eternal just as neither this thing nor that can
Will. For it is perceived of a truth, bring about or further this union, so
that the inward man shall stand immove­ there is nothing which hath power to
able, and that it is needful for the out­ frustrate or hinder it, save the man
ward man to be moved. And if the himself with his self-will, that doeth
inward man have any Wherefore in the him this great wrong. O f this be well
actions of the outward man, he saith assured.
only that such things must be and ought
to be, as are ordained by the Eternal
Will. And where God H im self dwelleth
in the man, it is thus ; as we plainly see
in Christ. Moreover, where there is
this union, which is the offspring of a
Divine light and dwelleth in its beams,
102 Theologia Germanica Theologia Germanica 103
body and life, so also it behoveth you
to see Me and follow Me, as I go
CHAPTER X X IX before you into Galilee; that is to say,
into a state in which nothing hath power
How a Man may not attain so high before Death to move or grieve the soul ; on which
as not to be moved or touched by outward Things.
state ye shall enter, and live and continue
H E R E be some who affirm, therein, before that ye have suffered and
that a man, while in this gone through your bodily death. And
present time, may and ought as ye see Me having flesh and bones,
to be above being touched by outward and not liable to suffer, so shall ye
things, and in all respects as Christ was likewise, while yet in the body and
after H is resurrection. This they try having your mortal nature, cease to feel
to prove and establish by Christ’s words : outward things, were it even the death
“ I go before you into Galilee th e re ; of the body.”
shall ye see M e.” 1 And again, “ A Now, I answer, in the first place, to
spirit hath not flesh and bones, as ye this affirmation, that Christ did not
see Me have.” 2 These sayings they mean that a man should or could attain
interpret th u s: “ As ye have seen Me, unto this state, unless he have first gone
and been followers of Me, in My mortal through and suffered all that Christ did.
Now, Christ did not attain thereunto,
1 Matt. xxvi. 32, and xxviii. 7-10.
2 Luke xxiv. 39. before H e had passed through and suffered
104 Theologia Germanica Theologia Germanica 105

H is natural death, and what things

appertain thereto. Therefore no man
can or ought to come to it so long as he CHAPTER XXX
is mortal and liable to suffer. For if
On what wise we may come to be beyond and above
such a state were the noblest and best, all Custom, Order, Law, Precepts and the like.
and if it were possible and right to attain
to it, as aforesaid, in this present time, O M E say further, that we can
then it would have been attained by and ought to get beyond all
C hrist; for the life of Christ is the best virtue, all custom and order, all
and noblest, the worthiest and loveliest law, precepts and seemliness, so that all
in God’s sight that ever was or will be. these should be laid aside, thrown off and
Therefore if it was not and could not be set at nought. Herein there is some
so with Christ, it will never be so with truth, and some falsehood. Behold and
any man. Therefore though some may mark : Christ was greater than H is own
imagine and say that such a life is the life, and above all virtue, custom, ordi­
best and nobiest life, yet it is not so. nances and the like, and so also is the Evil
Spirit above them, but with a difference.
For Christ was and is above them on this
wise, that H is words, and works, and ways,
H is doings and refrainings, H is speech
and silence, H is sufferings, and whatso-
106 Theologia Germanica Theologia Germanica 107
ever happened to H im , were not forced admirable Master who teacheth them
upon H im , neither did H e need them, what is good or not good, what is higher
neither were they of any profit to Himself. and lower, and in short leadeth them into
It was and is the same with all manner of all truth, H e reigneth also within them,
virtue, order, laws, decency, and the like ; and biddeth them to hold fast that which
for all that may be reached by them is is good, and to let the rest go, and to
already in Christ to perfection. In this H im they give ear. Behold ! in this sense
sense, that saying of St. Paul is true and they need not to wait upon any law,
receiveth its fulfilment, “ As many as are either to teach or to command them. In
led by the Spirit of God, they are the another sense also they need no law;
sons of God,” “ and are not under the namely, in order to seek or win some­
law, but under grace.” 1 T hat meaneth, thing thereby or get any advantage for
man need not teach them what they are themselves. For whatever help toward
to do or abstain from ; for their Master, eternal life, or furtherance in the way
that is, the Spirit of God, shall verily everlasting, they might obtain from the
teach them what is needful for them to aid, or counsel, or words, or works of
know. Likewise they do not need that any creature, they possess already before­
men should give them precepts, or com­ hand. Behold! in this sense also it is
mand them to do right and not to do true, that we may rise above all law and
wrong, and the lik e; for the same virtue, and also above the works and
1 Rom. viii. 14, and vi. 14. Knowledge and powers of any creature.
io8 'Theologia Germanica Theologia Germanica 109
henceforth eschew them altogether ?
M ust they still retain and practise them ?”
CHAPTER XXXI Behold, ye must look narrowly into
this matter. There are two kinds of
How we are not to cast off the Life of Christ, but L ig h t; the one is true and the other is
practise it diligently, and walk in it until Death.
false. The true light is that Eternal
U T that other thing which they Light which is G o d ; or else it is a
affirm, how that we ought to created light, but yet divine, which is
throw off and cast aside the life- called grace. And these are both the true
of Christ, and all laws and command­ Light. So is the false light Nature or of
ments, customs and order and the like, Nature. But why is the first true, and
and pay no heed to them, but despise the second false ? This we can better
and make light of them, is altogether perceive than say or write. T o God, as
false and a lie. Now some may say;— Godhead, appertain neither will, nor
“ Since neither Christ nor others can knowledge, nor manifestation, nor any­
ever gain anything, either by a Christian thing that we can name, or say, or
life, or by all these exercises and ordi­ conceive. But to God as God,1 it
nances, and the like, nor turn them to belongeth to express Himself, and know
any account, seeing that they possess and love Himself, and to reveal Himself
already all that can be had through them, 1 T hat is, as a Person—“ God ” being used here as a proper
what cause is there why they should not name.— T r.
no Theologia Germanica Theologia Germanica 111
to H im self; and all this without any profit? As good were it that it had
creature. And all this resteth in God never been ; nay better, for what is of
as a substance but not as a working, so no use existeth in vain, and that is
long as there is no creature. And out abhorred by God and Nature. However
of this expressing and revealing of H im ­ God will have it wrought out, and this
self unto Himself, ariseth the distinction cannot come to pass (which it ought
of Persons. But when God as God is to do) without the creature. Nay, if
made man, or where God dwelleth in a there ought not to be, and were not this
godly man, or one who is “ made a and that— works, and a world full of
partaker of the divine nature,” in such real things, and the like,—what were
a man somewhat appertaineth unto God God Himself, and what had H e to do,
which is H is own, and belongeth to H im and whose God would H e be ? Here we
only and not to the creature. And must turn and stop, or we might follow
without the creature, this would lie in this matter and grope along until we
H is own Self as a Substance or well- knew not where we were, nor how we
spring, but would not be manifested or should find our way out again.
wrought out into deeds. Now God will
have it to be exercised and clothed in a
form, for it is there only to be wrought
out and executed. W hat else is it for ?
Shall it lie idle? W hat then would it
I 12 Theologia Germanica Theologia Germanica 113
not be all in all, and above all, as H e is ;
and so also, H e would not be true
Perfection. Therefore God is, and yet
CHAPTER X X X II
H e is neither this nor that which the
How God is a true, simple, perfect Good, and bow creature, as creature, can perceive, name,
He is a Light and a Reason and all Virtues, and conceive or express. Therefore if God
how what is highest and best, that is, God, ought to
(in so far as H e is good) were this or
be most loved by us.
that good, H e would not be all good,
N short, I would have you to and therefore H e would not be the One
understand, that God (in so far Perfect Good, which H e is. Now God
as H e is good) is goodness as is also a Light and a Reason,1 the
goodness, and not this or that good. property of which is to give light and
But here mark one thing. Behold! shine, and take knowledge; and inasmuch
what is sometimes here and sometimes as God is Light and Reason, H e must
there is not everywhere, and above all give light and perceive. And all this
things and places; so also, what is to-day, giving and perceiving of light existeth
or to-morrow, is not always, at all times, in God without the creature; not as a
and above all tim e ; and what is some work fulfilled, but as a substance or well-
thing, this or that, is not all things and
1 Cognition is the word which comes nearest to the original
above all things. Now behold, if God Erkenntniss, but would not harmonise with the style of the
were some thing, this or that, H e would translation.
I
114 Theologia Germanica Theologia Germanica 115
spring. But for it to flow out into a are in God one Substance, and none of
work, something really done and accom­ them can be put in exercise and wrought
plished,1 there must be creatures through out into deeds without the creature, for in
whom this can come to pass. Look ye : God, without the creature, they are only
where this Reason and Light is at work as a Substance or well-spring, not as a
in a creature, it perceiveth and knoweth work. But where the One, who is yet
and teacheth what itself is ; how that it all these, layeth hold of a creature, and
is good in itself and neither this thing taketh possession of it, and directeth and
nor that thing. This Light and Reason maketh use of it, so that H e may
knoweth and teacheth men, that it is perceive in it somewhat of H is own,
a true, simple, perfect Good, which is behold, in so far as H e is W ill and Love,
neither this nor that special good, but H e is taught of Himself, seeing that H e
comprehendeth every kind of good. is also Light and Reason, and H e willeth
Now, having declared that this Light nothing but that One thing which H e is.
teacheth the One Good, what doth it Behold! in such a creature, there is
teach concerning it ? Give heed to this. no longer anything willed or loved but
Behold! even as God is the one Good that which is good, because it is good,
and Light and Reason, so is H e also and for no other reason than that it is
Will and Love and Justice and Truth, good, not because it is this or that, or
and in short all virtues. But all these pleaseth or displeaseth such a one, is plea­
1 Or, be realised. sant or painful, bitter or sweet, or what
116 Theologia Germanica Theologia Germanica 117
not. All this is not asked about nor so far as they are necessary for H im to
looked at. And such a creature doth be a Person.
nothing for its own sake, or in its own Behold! all that we have said must
name, for it hath quitted all Self, and indeed come to pass in a Godlike man,
Me, and Mine, and We and Ours, and or one who is truly “ made a partaker of
the like, and these are departed. It no the divine nature ” ; for else he would
longer saith, “ I love myself, or this or not be truly such.
that, or what not.” And if you were
to ask Love, “ W hat lovest thou ? ” she
would answer, “ I love Goodness.”
CHAPTER X X X III
“ Wherefore ? ” “ Because it is good,
and for the sake of Goodness.” So it is How when a Man is made truly Godlike, his Love is
good and just and right to deem that if pure and unmixed, and he loveth all Creatures,
and doth his best for them.
there were ought better than God, that
must be loved better than God. And E N C E it followeth, that in a
thus God loveth not Himself as Himself, truly Godlike man, his love is
but as Goodness. And if there were, and pure and unmixed, and full of
H e knew, ought better than God, H e kindness, insomuch that he cannot but
would love that and not Himself. Thus love in sincerity all men and things, and
the Self and the Me are wholly sundered wish well, and do good to them, and
from God, and belong to H im only in rejoice in their welfare. Yea, let them
118 Theologia Germanica Theologia Germanica 119

do what they will to such a man, do him and wish thee all good, and would fain
wrong or kindness, bear him love or give it thee, and do it for thee, if thou
hatred or the like, yea, if one could kill wouldst but take and receive it.” As
such a man a hundred times over, and though God in human nature were
he always came to life again, he could saying : “ I am pure, simple Goodness,
not but love the very man who had so and therefore I cannot will, or desire, or
often slain him, although he had been rejoice in, or do or give anything but
treated so unjustly, and wickedly, and goodness. If I am to reward thee for
cruelly by him, and could not but wish thy evil and wickedness, I must do it
well, and do well to him, and show him with goodness, for I am and have nothing
the very greatest kindness in his power, else.” Hence therefore God, in a man
if the other would but only receive and who is “ made partaker of H is nature,”
take it at his hands. The proof and desireth and taketh no revenge for all
witness whereof may be seen in C hrist; the wrong that is or can be done unto
for H e said to Judas, when he betrayed Him. This we see in Christ, when H e
H im : “ Friend,wherefore art thou come? ” said: “ Father, forgive them, for they
Just as if H e had said : “ Thou hatest know not what they do.”
Me, and art Mine enemy, yet I love thee Likewise it is God’s property that H e
and am thy friend. Thou desirest and doth not constrain any by force to do or
rejoicest in My affliction, and dost the not to do anything, but H e alloweth
worst thou canst unto Me ; yet I desire every man to do and leave undone
120 Theologia Germamca Theologia Germanica 121

according to his will, whether it be good

or bad, and resisteth none. This too
we see in Christ, who would not resist CHAPTER X X X IV
or defend Himself when H is enemies laid
hands on Him. And when Peter would How that i f a Man will attain to that which is best,
he must forswear his own W ill; and he who
have defended H im , H e said unto Peter :
helpeth a Man to his own Will helpeth him to the
“ Put up thy sword into the sheath : worst Thing he can.
the cup which My Father hath given Me,
shall I not drink it? ” Neither may a ' O M E may say: “ Now since
man who is made a partaker of the God willeth and desireth and
divine nature, oppress or grieve any one. doeth the best that may be to
T hat is, it never entereth into his every one, H e ought so to help each
thoughts, or intents, or wishes, to cause man and order things for him, that they
pain or distress to any, either by deed should fall out according to his will and
or neglect, by speech or silence. fulfil his desires, so that one might be a
Pope, another a Bishop, and so forth.”
Be assured, he who helpeth a man to his
own will, helpeth him to the worst that
he can. For the more a man followeth
after his own self-will, and seif-will
groweth in him, the farther off is he
122 Theologia Germanica Theologia Germanica 123
from God, the true Good [for nothing God should help him to what is best, and
burneth in hell but self-will. Therefore best for him, give diligent heed to God’s
it hath been said, “ Put off thine own counsels and teachings, and obey His
will, and there will be no hell ”]. Now commandments; thus, and not else, will
God is very willing to help a man and he have, and hath already, God’s help.
bring him to that which is best in itself, Now God teacheth and admonisheth
and is of all things the best for man. man to forsake himself and all things,
But to this end, all self-will must depart, and to follow H im only. “ For he who
as we have said. And God would fain loveth his soul,” 1 that is himself, and
give man H is help and counsel thereunto, will guard it and keep it, “ he shall lose
for so long as a man is seeking his own it ” ; that is, he who seeketh himself and
good, he doth not seek what is best for his own advantage in all things, in so
him, and will never find it. For a man’s doing loseth his soul. “ But he who
highest good would be and truly is, that hateth his soul for M y sake shall keep it
he should not seek himself nor his own 1 Mark viii. 35. Our authorised version uses the word
things, nor be his own end in any respect, “ life ” in this verse, but as that would not quite bring out
either in things spiritual or things the force of the original, I have ventured to use the same word
for xf/ux^l here, by which it is translated in the two succeeding
natural, but should seek only the praise verses.
and glory of God and H is holy will. Except in this and another passage, where, in quoting John
iii. 8, irvevfxa is translated, as in Luther’s version, Spirit in­
This doth God teach and admonish us. stead of Wind, our authorised version has been always adhered
Let him therefore who wisheth that to.—T r.
124 Theologia Germanica Theologia Germanica I25
unto life eternal ” ; that is, he who for- because in the true Light he seeth (as
saketh himself and his own things, and it also really is) that Substance, Life,
giveth up his own will, and fulfilleth Perceiving, Knowledge, Power, and what
God’s will, his soul will be kept and is thereof, do all belong to the True
preserved unto Life Eternal. Good, and not to the creature ; but that
the creature of itself is nothing and hath
nothing, and that when it turneth itself
aside from the True Good in will or in
CHAPTER XXXV works, nothing is left to it but pure evil.
And therefore it is true to the very letter,
How there is deep and true Humility and Poorness
that the creature, as creature, hath no
of Spirit in a Man who is ‘'■made a Partaker of
the Divine Nature.”
worthiness in itself, and no right to any­
thing, and no claim over any one, either
OREOVER, in a man who is over God or over the creature, and that
“ made a partaker of the divine it ought to give itself up to God and
nature,” there is a thorough submit to H im because this is just.
and deep humility, and where this is not, And this is the chiefest and most weighty
the man hath not been “ made a partaker matter.
of the divine nature.” So Christ taught Now, if we ought to be, and desire to
in words and fulfilled in works. And be, obedient and submit unto God, we
this humility springeth up in the man, must also submit to what we receive at
126 Theologia Germanica Theologia Germanica 127

the hands of any of H is creatures, or our groweth that poorness of spirit of which
submission is all false. From this latter Christ said : “ Blessed are the poor in
article floweth true humility, as indeed spirit ” (that is to say, the truly humble),
it doth also from the former.1 And “ for theirs is the Kingdom of Heaven.”
unless this verily ought to be, and were All this hath Christ taught in words and
wholly agreeable to God’s justice, Christ fulfilled with H is life.
would not have taught it in words, and
fulfilled it in H is life. And herein there
is a veritable manifestation of God ; and CHAPTER XXXVI
it is so of a truth, that of God’s truth
How nothing is contrary to God but Sin only s
and justice this creature shall be subject
and what Sin is in Kind and Act.
to God and all creatures, and no thing
or person shall be subject or obedient to U R T H E R ye shall mark :
her. God and all the creatures have a when it is said that such a
right over her and to her, but she hath thing or such a deed is con­
a right to nothing : she is a debtor to trary to God, or that such a thing is
all, and nothing is owing to her, so that hateful to God and grieveth H is Spirit,
she shall be ready to bear all things from ye must know that no creature is con­
others, and also if needs be to do all trary to God, or hateful or grievous unto
things for others. And out of this H im , in so far as it is, liveth, knoweth,
1 Namely, God’s having a right to our obedience. hath power to do, or produce ought, and
128 Theologia Germanica Theologia Germanica 129
so forth, for all this is not contrary to willeth otherwise than I, or whose will
God. That an evil spirit, or a man is, is contrary to mine, is my foe ; but he
liveth, and the like, is altogether good who willeth the same as I, is my friend,
and of God ; for God is the Being of all and I love him. It is even so with God :
that are, and the Life of all that live, and that is sin, and is contrary to God,
and the Wisdom of all the wise ; for all and 'hateful and grievous to H im . And
things have their being more truly in he who willeth, speaketh, or is silent,
God than in themselves, and also all doeth or leaveth undone, otherwise than
their powers, knowledge, life, and the as I will, is contrary to me, and an
re s t; for if it were not so, God would offence unto me. So it is also with God :
not be all good. And thus all creatures when a man willeth otherwise than God,
are good. Now what is good is agree­ or contrary to God, whatever he doeth
able to God, and H e will have it. or leaveth undone, in short all that
Therefore it cannot be contrary to Him. proceedeth from him, is contrary to God
But what then is there which is and is sin. And whatsoever W ill willeth
contrary to God and hateful to H im ? otherwise than God, is against God’s will.
Nothing but Sin. But what is Sin ? As Christ said : “ H e who is not with Me
M ark this : Sin is nothing else than that is against me.” Hereby may each man
the creature willeth otherwise than God see plainly whether or not he be without
willeth, and contrary to Him. Each of sin, and whether or not he be committing
us may see this in him self; for he who sin, and what sin is, and how sin ought
K
130 Theologia Germanica Theologia Germanica 131

to be atoned for, and wherewith it may made man, or when H e dwelleth in a

be healed. And this contradiction to Godlike man. And there, behold, sin is
God’s will is what we call, and is, dis­ so hateful to God, and grieveth H im so
obedience. And therefore Adam, the I, sore, that H e would willingly suffer
the Self, Self-will, Sin, or the Old Man, agony and death, if one man’s sins
the turning aside or departing from God, might be thereby washed out. And if
do all mean one and the same thing. H e were asked whether H e would rather
live and that sin should remain, or die
and destroy sin by H is death, H e would
answer that H e would a thousand times
CHAPTER X X X V II
rather die. For to God one man’s sin
How in God, as God, there can neither be Grief, is more hateful, and grieveth H im worse
Sorrow, Displeasure, nor the like, but how it is than H is own agony and death. Now
otherwise in a Man who is “ made a Partaker of if one man’s sin grieveth God so sore,
the Divine Nature.”
what must the sins of all men do ?
]N God, as God, neither sorrow Hereby ye may consider, how greatly
nor grief nor displeasure can man grieveth God with his sins.
have place, and yet God is And therefore where God is made
grieved on account of men’s sins. Now man, or when H e dwelleth in a truly
since grief cannot befall God without the Godlike man, nothing is complained of
creature, this cometh to pass where H e is but sin, and nothing else is hateful ; for
132 Theologia Germanica Theologia Germanica 133
all that is, and is done, without sin, is as divine attribute, which God will have
God will have it, and is His. But the man to possess, that it may be brought
mourning and sorrow of a truly Godlike into exercise in a living soul, is taught
man on account of sin, must and ought us by that true Light, which also teacheth
to last until death, should he live till the the man in whom this Godlike sorrow
Day of Judgment, or for ever. From worketh, not to take it unto himself,
this cause arose that hidden anguish of any more than if he were not there.
Christ, of which none can tell or knoweth For such a man feeleth in himself that
ought save Himself alone, and therefore he hath not made it to spring up in his
is it called a mystery. heart, and that it is none of his, but
Moreover, this is an attribute of God, belongeth to God alone.
which H e will have, and is well pleased
to see in a man ; and it is indeed God’s
own, for it belongeth not unto the man, CHAPTER X X X V III
he cannot make sin to be so hateful to How we are to put on the Life of Christ from Love,
himself. And where God findeth this and not for the sake of Reward, and how we must
grief for sin, H e loveth and esteemeth it never grow careless concerning it, or cast it off.

more than ought else; because it is, of OW , wherever a man hath been
all things, the bitterest and saddest that made a partaker of the divine
man can endure. nature, in him is fulfilled the
All that is here written touching this best and noblest life, and the worthiest
134 Theologia Germanica Theologia Germanica 135

in God’s eyes, that hath been or can be. in order to serve any end, or to get any­
And of that eternal love which loveth thing by it, but for love of its nobleness,
Goodness as Goodness and for the sake and because God loveth and esteemeth
of Goodness, a true, noble, Christ-like it so greatly. And whoever saith that
life is so greatly beloved, that it will he hath had enough of it, and may now
never be forsaken or cast off. Where a lay it aside, hath never tasted nor known
man hath tasted this life, it is impossible it ; for he who hath truly felt or tasted
for him ever to part with it, were he to it, can never give it up again. And he
live until the Judgment Day. And who hath put on the life of Christ with
though he must die a thousand deaths, the intent to win or deserve ought there­
and though all the sufferings that ever by, hath taken it up as an hireling and
befell all creatures could be heaped upon not for love, and is altogether without it.
him, he would rather undergo them all, For he who doth not take it up for love,
than fall away from this excellent life ; hath none of it at all ; he may dream
and if he could exchange it for an angel’s indeed that he hath put it on, but he is
life, he would not. deceived. Christ did not lead such a
This is our answer to the question, life as H is for the sake of reward, but
“ I f a man, by putting on Christ’s life, out of love ; and love maketh such a life
can get nothing more than he hath light and taketh away all its hardships,
already, and serve no end, what good so that it becometh sweet and is gladly
will it do him ? ” This life is not chosen endured. But to him who hath not put
136 Theologia Germanica Theologia Germanica 137
it on from love, but hath done so, as he
dreameth, for the sake of reward, it is
utterly bitter and a weariness, and he
would fain be quit of it. And it is a CHAPTER X X X IX
sure token of an hireling that he wisheth How God will have Order, Custom, Measure, and
his work were at an end. But he who the like in the Creature, seeing that He cannot have
truly loveth it, is not offended at its toil them without the Creature, and of four sorts of
nor suffering, nor the length of time it Men who are concerned with this Order, Law,
and Custom.
lasteth. Therefore it is written, “ To
serve God and live to Him, is easy to T is said, and truly, God is
him who doeth it.” Truly it is so to above and without custom,
him who doth it for love, but it is hard measure, and order, and yet
and wearisome to him who doth it for giveth to all things their custom, order,
hire. It is the same with all virtue and measure, fitness, and the like. The
good works, and likewise with order, laws, which is to be thus understood. God
obedience to precepts, and the like. But will have all these to be, and they
God rejoiceth more over one man who cannot have a being in Himself without
truly loveth, than over a thousand the creature, for in God, apart from the
hirelings. creature, there is neither order nor dis­
order, custom nor chance, and so forth ;
therefore H e will have things so that
138 Theologia Germanica Theologia Germanica 139
these shall be, and shall be put in many ordinances they think to be holy,
exercise. For wherever there is word, and him who omitteth any tittle of them
work, or change, these must be either they think to be lost. Such men are
according to order, custom, measure and very much in earnest and give great dili­
fitness, or according to unfitness and gence to the work, and yet they find it a
disorder. Now fitness and order are weariness. The third sort are wicked,
better and nobler than their contraries. false-hearted men, who dream and de­
But ye must mark : There are four clare that they are perfect and need no
sorts of men who are concerned with ordinances, and make a mock of them.
order, laws, and customs. Some keep The fourth are those who are en­
them neither for God’s sake, nor to serve lightened with the True Light, who do
their own ends, but from constraint : not practise these things for reward, for
these have as little to do with them as they neither look nor desire to get any­
may be, and find them a burden and thing thereby, but all that they do is
heavy yoke. The second sort obey for from love alone. And these are not so
the sake of reward: these are men who anxious and eager to accomplish much
know nothing beside, or better than, and with all speed as the second sort, but
laws and precepts, and imagine that by rather seek to do things in peace and
keeping them they may obtain the king­ good leisure ; and if some not weighty
dom of Heaven and Eternal Life, and matter be neglected, they do not there­
not otherwise ; and him who practiseth fore think themselves lost, for they know
140 Theologia Germanica Theologia Germanica 141

very well that order and fitness are Furthermore, ye must mark, that to
better than disorder, and therefore they receive God’s commands and H is counsel
choose to walk orderly, yet know at the and all H is teaching, is the privilege of
same time that their salvation hangeth the inward man, after that he is united
not thereon. Therefore they are not in with God. And where there is such a
so great anxiety as the others. These union, the outward man is surely taught
men are judged and blamed by both the and ordered by the inward man, so that
other parties, for the hirelings say that no outward commandment or teaching
they neglect their duties and accuse them is needed. But the commandments and
of being unrighteous, and the like ; and laws of men belong to the outer man,
the others (that is, the Free Spirits1) and are needful for those men who know
hold them in derision, and say that they nothing better, for else they would not
cleave unto weak and beggarly elements, know what to do and what to refrain
and the like. But these enlightened from, and would become like unto the
men keep the middle path, which is also dogs or other beasts.
the best ; for a lover of God is better
and dearer to H im than a hundred
thousand hirelings. It is the same with
all their doings.
1 This is evidently an allusion to the “ Brethren of the
Free Spirit,” mentioned in the Historical Introduction.
142 Theologia Germanica Theologia Germanica 143
False Light is Nature or natural. Now
it belongeth to God, that H e is neither
CHAPTER XL this nor that, neither willeth nor desireth,
nor seeketh anything in the man whom
A good Account of the False Light and its Kind. H e hath made a partaker of the divine
O W I have said that there is a nature, save Goodness as Goodness, and
False Light ; but I must tell for the sake of Goodness. This is the
you more particularly what it token of the True Light. But to the
is, and what belongeth thereunto. Be­ Creature and Nature it belongeth to be
hold, all that is contrary to the True somewhat, this or that, and to intend
Light belongeth unto the False. To and seek something, this or that, and not
the True Light it belongeth of necessity, simply what is good without any Where­
that it seeketh not to deceive, nor con- fore. And as God and the True Light
senteth that any should be wronged or are without all self-will, selfishness, and
deceived, neither can it be deceived. self-seeking, so do the I, the Me, the
But the false is deceived and a delusion, Mine, and the like, belong unto the
and deceiveth others along with itself. natural and false L ig h t; for in all things
For God deceiveth no man, nor willeth it seeketh itself and its own ends, rather
that any should be deceived, and so it is than Goodness for the sake of Goodness.
with H is True Light. Now mark, the This is its property, and the property of
True Light is God or divine, but the nature or the carnal man in each of us.
144 Theologia Germanica Theologia Germanica 145
Now mark how it first cometh to be to be moved by anything, and is with­
deceived. It doth not desire nor choose out conscience, and what H e doeth that
Goodness as Goodness, and for the sake is well done ; “ So will I be,” saith the
of Goodness, but desireth and chooseth False Light, “ for the more like God
itself and its own ends, rather than the one is, the better one is, and therefore I
Highest Good ; and this is an error, and will be like God and will be God, and
is the first deception. will sit and go and stand at H is right
Secondly, it dreameth itself to be that hand ” : as Lucifer the Evil Spirit also
which it is not, for it dreameth itself to said.1 Now God in Eternity is without
be God, and is truly nothing but nature. contradiction, suffering and grief, and
And because it imagineth itself to be nothing can hurt or vex H im of all that
God, it taketh to itself what belongeth is or befalleth. But with God, when
to G o d ; and not that which is God’s, H e is made Man, it is otherwise.
when H e is made man, or dwelleth in a In a word : all that can be deceived
Godlike man, but that which is God’s, is deceived by this False Light. Now
and belongeth unto H im , as H e is in since all is deceived by this False Light
eternity, without the creature. For, as that can be deceived, and all that is
it is said, God needeth nothing, is free, creature and nature, and all that is not
not bound to work, apart by Himself, God nor of God, may be deceived, and
above all things, and so forth (which is since this False Light itself is nature, it
all true) ; and God is unchangeable, not 1 Isaiah xiv. 13, 14.
L
146 Theologia Germanica Theologia Germanica 147
is possible for it to be deceived. And Eternity, and all that belongeth to God
therefore it becometh and is deceived by and to no creature it taketh unto itself,
itself, in that it riseth and climbeth to and vainly dreameth that this belongeth
such a height that it dreameth itself to unto it ; and deemeth itself well worthy
be above nature, and fancieth it to be of all this, and that it is just and right
impossible for nature or any creature to that all creatures should serve it, and do
get so high, and therefore it cometh to it homage. And thus no contradiction,
imagine itself God. And hence it taketh suffering or grief is left unto i t ; indeed
unto itself all that belongeth unto God, nothing but a mere bodily and carnal
and specially what is H is as H e is in perceiving : this must remain until the
Eternity, and not as H e is made Man. death of the body, and w hat. suffering
Therefore it thinketh and declareth itself may accrue therefrom. Furthermore,
to be above all works, words, customs, this False Light imagineth, and saith,
laws and order, and above that life which that it has got beyond Christ’s life in the
Christ led in the body which H e pos­ flesh, and that outward things have lost
sessed in H is holy human nature. So all power to touch it or give it pain, as
likewise it professeth to remain unmoved it was with Christ after H is resurrection,
by any of the creature’s works ; whether together with many other strange and
they be good or evil, against God or not, false conceits which arise and grow up
is all alike to i t ; and it keepeth itself from these.
apart from all things, like God in And now since this False Light is
148 Theologia Germanica Theologia Germanica 149

nature, it possesseth the property of right. Yea, it was said by such a false
nature, which is to intend and seek itself Free Spirit, who was in this error, that
and its own in all things, and what may if he had killed ten men he should have
be most expedient, easy and pleasant to as little sense of guilt as if he had killed
nature and itself. And because it is a dog. Briefly : this false and deceived
deceived, it imagineth and proclaimeth Light fleeth all that is harsh and contrary
it to be best that each should seek and to nature, for this belongeth to it, seeing
do what is best for himself. It refuseth that it is nature. And seeing also that
also to take knowledge of any Good but it is so utterly deceived as to dream that
its own, that which it vainly fancieth to it is God, it were ready to swear by all
be Good. And if one speak to it of the that is holy, that it knoweth truly what
One, true, everlasting Good, which is is best, and that both in belief and prac­
neither this nor that, it knoweth nothing tice it hath reached the very summit.
thereof, and thinketh scorn of it. And For this cause it cannot be converted or
this is not unreasonable, for nature as guided into the right path, even as it is
nature cannot attain thereunto. Now with the Evil Spirit.
this False Light is merely nature, and M ark further : in so far as this Light
therefore it cannot attain thereunto. imagineth itself to be God and taketh
Further, this False Light saith that it H is attributes unto itself, it is Lucifer,
hath got above conscience and the sense the Evil Spirit; but in so far as it setteth
of sin, and that whatever it doeth is at nought the life of Christ, and other
150 Theologia Germanica Theologia Germanica 151

things belonging to the True Light, and teacheth them to attain it, him they
which have been taught and fulfilled by follow after, and maintain to be the best
Christ, it is Antichrist, for it teacheth and wisest of teachers. Now the False
contrary to Christ. And as this Light Light teacheth them this very doctrine,
is deceived by its own cunning and dis­ and showeth them all the means to
cernment, so all that is not God, or of come by their desire; therefore all those
God, is deceived by it, that is, all men follow after it, who know not the True
who are not enlightened by the True Light. And thus they are together
Light and its love. For all who are deceived.
enlightened by the True Light can never It is said of Antichrist, that when he
more be deceived, but whoso hath it not cometh, he who hath not the seal of God
and chooseth to walk by the False Light, in his forehead, followeth after him, but
he is deceived. as many as have the seal follow not after
This cometh herefrom, that all men him. This agreeth with what hath been
in whom the True Light is not, are bent said. It is indeed true, that it is good
upon themselves, and think much of for a man that he should desire, or come
themselves, and seek and propose their by his own good. But this cannot come
own ends in all things, and whatever is to pass so long as a man is seeking, or
most pleasant and convenient to them­ purposing his own good; for if he is to
selves they hold to be best. And whoso find and come by his own highest good,
declareth the same to be best, and helpeth he must lose it that he may find it. [As
152 Theologia Germanica Theologia Germanica 153
Christ said : “ H e who loveth his life own in all things. Therefore it cometh
shall lose it.” T hat is ; he shall forsake never to the right way.]
and die to the desires of the flesh, and Further, this False Light saith, that
shall not obey his own will nor the lusts we should be without conscience or sense
of the body, but obey the commands of of sin, and that it is a weakness and
God and those who are in authority over folly to have anything to do with them :
him, and not seek his own, either in and this it will prove by saying that
spiritual or natural things, but only the Christ was without conscience or sense
praise and glory of God in all things. of sin. W e may answer and say : Satan
For he who thus loseth his life shall find is also without them, and is none the
it again in Eternal Life. That is : all better for that. M ark what a sense of
the goodness, help, comfort, and joy sin is. It is that we perceive how man
which are in the creature, in heaven or has turned away from God in his will
on earth, a true lover of God findeth (this is what we call sin), and that this
comprehended in God H im self; yea, is man’s fault, not God’s, for God is
unspeakably more, and as much nobler guiltless of sin. Now, who is there that
and more perfect as God the Creator is knoweth himself to be free from sin save
better, nobler, and more perfect than His Christ alone ? Scarcely will any other
creature. But by these excellences in affirm this. Now he who is without
the creature the False Light is deceived, sense of sin is either Christ or the Evil
and seeketh nothing but itself and its Spirit.
i 54 Theologia Germanica Theologia Germanica 155
Briefly: where this True Light is, where that is sown, the fruits of the
there is a true, just life such as God Devil spring up— nay, the very Devil
loveth and esteemeth. And if the man’s himself. This ye may understand by
life is not perfect as Christ’s was, yet it giving heed to what hath been said.
is framed and builded after H is, and his
life is loved, together with all that
agreeth with decency, order, and all other
CHAPTER X LI
virtues, and all Self-will, I, Mine, Me,
and the like, is lo s t; nothing is purposed How that he is to be called, and is truly, a Partaker
or sought but Goodness, for the sake of of the Divine Nature, who is illuminated with the
Divine Light, and inflamed with Eternal Love,
Goodness, and as Goodness. But where
and how Light and Knowledge are worth nothing
that False Light is, there men become without Love.
heedless of Christ’s life and all virtue, and
seek and intend whatever is convenient O M E may ask, “ W hat is it to
and pleasant to nature. From this ariseth be £a partaker of the divine
a false, licentious freedom, so that men nature,’ .or a Godlike man ? ”
grow regardless and careless of every­ Answer : he who is imbued with or
thing. For the True Light is God’s illuminated by the Eternal or divine
seed, and therefore it bringeth forth the Light, and inflamed or consumed with
fruits of God. And so likewise the False Eternal or divine love, he is a Godlike
Light is the seed of the D ev il; and man and a partaker of the divine nature ;
156 Theologia Germanica Theologia Germanica 157
and of the nature of this True Light we in the way to be so. And he who is a
have said somewhat already. truly virtuous man would not cease to
But ye must know that this Light be so, to gain the whole world, yea, he
or knowledge is worth nothing without would rather die a miserable death.
Love. This ye may see if ye call to It is the same with justice. Many a
mind, that though a man may know very man knoweth full well what is just or
well what is virtue or wickedness, yet if unjust, and yet neither is nor ever will
he doth not love virtue, he is not virtuous, become a just man. For he loveth
for he obeyeth vice. But if he loveth not justice, and therefore he worketh
virtue he followeth after it, and his love wickedness and injustice. If he loved
maketh him an enemy to wickedness, so justice, he would not do an unjust th in g ;
that he will not do or practise it, and for he would feel such hatred and indig­
hateth it also in other m e n ; and he nation towards injustice wherever he saw
loveth virtue so that he would not leave it, that he would do or suffer anything
a virtue unpractised even if he might, that injustice might be put an end to,
and this for no reward, but simply for and men might become just. And he
the love of virtue. And to him virtue would rather die than do an injustice,
is its own reward, and he is content and all this for nothing but the love of
therewith, and would take no treasure justice. And to him, justice is her own
or riches in exchange for it. Such an reward, and rewardeth him with herself;
one is already a virtuous man, or he is and so there liveth a just man, and he
158 Theologia Germanica Theologia Germanica 159

would rather die a thousand times over indeed true that Love must be guided
than live as an unjust man. It is the and taught of Knowledge, but if Know­
same with truth : a man may know full ledge be not followed by love, it will
well what is true or a lie, but if he loveth avail nothing. It is the same with God
not the truth he is not a true m an; but and divine things. Let a man know
if he loveth, it is with truth even as with much about God and divine things, nay,
justice. O f justice speaketh Isaiah in dream that he seeth and understandeth
the fifth chapter : “ Woe unto them what God Himself is, if he have not
that call evil good, and good e v il; that Love, he will never become like unto
put darkness for light, and light for God, or a “ partaker of the divine
darkness ; that put bitter for sweet, and nature.” But if there be true Love
sweet for bitter ! ” along with his knowledge, he cannot but
Thus may we perceive that knowledge cleave to God, and forsake all that is
and light profit nothing without Love. not God or of H im , and hate it and
W e see this in the Evil S pirit; he fight against it, and find it a cross and
perceiveth and knoweth good and evil, a sorrow.
right and wrong, and the lik e ; but And this Love so maketh a man one
since he hath no love for the good that with God, that he can nevermore be
he seeth, he becometh not good, as he separated from Him.
would if he had any love for the truth
and other virtues which he seeth. It is
160 Theologia Germanica Theologia Germanica x6 1
kind of Love is taught or guided by
its own kind of Light or Reason.
Now, the True Light maketh True
CHAPTER X L II
Love, and the False Light maketh
A Question: whether we can know God and not love False L ove; for whatever Light deemeth
Him, and how there are two kinds of Light and
to be best, she delivereth unto Love as
Love—a true and a false.
the best, and biddeth her love it, and
E R E is an honest question; Love obeyeth, and fulfilleth her com­
namely, it hath been said that mands.
1 he who ’knoweth God and Now, as we have said, the False Light
loveth H im not, will never be saved by is natural, and is Nature herself. There­
his knowledge ; the which sounds as if fore every property belongeth unto it
we might know God and not love Him. which belongeth unto nature, such as
Yet we have said elsewhere, that where the Me, the Mine, the Self, and the like;
God is known, H e is also loved, and and therefore it must needs be deceived
whosoever knoweth God must love Him. in itself and be false; for no I, Me, or
How may these things agree ? Here Mine, ever came to the True Light or
ye must mark one thing. W e have Knowledge undeceived, save once only ;
spoken of two Lights— a True and a to wit, in God made Man. And if we
False. So also there are two kinds of are to come to the knowledge of the
Love, a True and a False. And each simple T ruth, all these must depart and
M
162 Theologia Germanica Theologia Germanica 163
perish. And in particular it belongeth discerned, for the false natural Light
to the natural Light that it would fain loveth its knowledge and powers, which
know or learn much, if it were possible, are itself, more than that which is
and hath great pleasure, delight and known. And were it possible that this
glorying in its discernment and know­ false natural Light should understand
ledge ; and therefore it is always longing the simple Truth, as it is in God and in
to know more and more, and never truth, it still would not lose its own
cometh, to rest and satisfaction, and the property, that is, it would not depart
more it Jearneth and knoweth, the more from itself and its own things. Behold,
doth it delight and glory therein. And in this sense there is knowledge, without
when it hath come so high, that it the love of that which is or may be
thinketh to know all things and to be known.
above all things, it standeth on its Also this Light riseth and climbeth
highest pinnacle of delight and glory, so high that it vainly thinketh that it
and then it holdeth Knowledge to be knoweth God and the pure, simple
the best and noblest of all things, and Truth, and thus it loveth itself in Him.
therefore it teacheth Love to love know­ And it is true that God can be known
ledge and discernment as the best and only by God. Wherefore as this Light
most excellent of all things. Behold, vainly thinketh to understand God, it
then knowledge and discernment come imagineth itself to be God, and giveth
to be more loved than that which is itself out to be God, and wisheth to be
164 Theologia Germanic a Theologia Germanica 165

accounted so, and thinketh itself to be which is called knowledge; to wit,

above all things, and well worthy of all when, through hearsay, or reading, or
things, and that it hath a right to all great acquaintance with Scripture, some
things, and hath got beyond all things, fancy themselves to know much, and
such as commandments, laws, and virtue, call it knowledge, and say, “ I know
and even beyond Christ and a Christian this or that.” And if you ask, “ H ow
life, and setteth all these at nought, for dost thou know it ? ” they answer, “ I
it doth not set up to be Christ, but the have read it in the Scriptures,” and the
Eternal God. A nd this is because like. Behold, this they call under­
Christ’s life is distasteful and burdensome standing, and knowing. Yet this is
to nature, therefore she will have nothing not knowledge, but belief, and many
to do with i t ; but to be God in eternity things are known and loved and seen
and not man, or to be Christ as H e was only with this sort of perceiving and
after H is resurrection, is all easy, and knowing.
pleasant, and comfortable to nature, and There is also yet another kind of Love,
so she holdeth it to be best. Behold, which is especially false, to wit, when
with this false and deluded Love, some­ something is loved for the sake of a
thing may be known without being reward, as when justice is loved not for
loved, for the seeing and knowing is the sake of justice, but to obtain some­
more loved than that which is known. thing thereby, and so on. A nd where a
Further, there is a kind of learning creature loveth other creatures for the
166 Theologia Germanica Theologia Germanic a 167
sake of something that they have, or also be loved of the True Love. Now
loveth God, for the sake of something of that Perfect Good, which we call God,
her own, it is all false L o v e; and this cannot be perceived but by the True
Love belongeth properly to nature, for L ig h t; therefore H e must be loved
nature as nature can feel and know no wherever H e is seen or made known.
other love than th is ; for if ye look
narrowly into it, nature as nature loveth
nothing beside herself. On this wise
CHAPTER X L III
something may be seen to be good and
not loved. Whereby we may know a Man who is made a partaker
But true Love is taught and guided of the divine Nature, and what belongeth unto
him; and further, what is the token of a False
by the true Light and Reason, and this
Light, and a False Free-Thinker.
true, eternal and divine Light teacheth
Love to love nothing but the One true U R T H E R mark y e ; that
and Perfect Good, and that simply for when the True Love and True
its own sake, and not for the sake of Light are in a man, the Perfect
a reward, or in the hope of obtaining Good is known and loved for itself
anything, but simply for the Love of and as itself; and yet not so that it
Goodness, because it is good and hath a loveth itself of itself and as itself, but the
right to be loved. And all that is thus one True and Perfect Good can and will
seen by the help of the True Light must love nothing else, in so far as it is in
168 Theologia Germamca Theologia Germamca 169

itself, save the one, true Goodness. Now that, Me or Thee, or the like, but only
if this is itself,-it must love itself, yet not the One, who is neither I nor Thou,
as itself nor as of itself, but in this wise : this nor that, but is above all I and
that the One true Good loveth the One Thou, this and that ; and in H im
Perfect Goodness, and the One Perfect all Goodness is loved as One Good,
Goodness is loved of the One, true and according to that saying : “ All in One
Perfect Good. And in this sense that as One, and One in All as All, and
saying is true, that “ God loveth not One and all Good, is loved through
Himself as Himself.” For if there were the One in One, and for the sake of the
ought better than God, God would love One, for the love that man hath to the
that, and not Himself. For in this True One.”
Light and True Love there neither is Behold, in such a man must all thought
nor can remain any I, Me, Mine, Thou, of Self, all self-seeking, self-will, and
Thine, and the like, but that Light what cometh thereof, be utterly lost and
perceiveth and knoweth that there is a surrendered and given over to God,
Good which is all Good and above all except in so far as they are necessary
Good, and that all good things are of to make up a person. And whatever
one substance in the One Good, and cometh to pass in a man who is truly
that without that One, there is no good Godlike, whether he do or suffer, all is
thing. And therefore, where this Light done in this Light and this Love, and
is, the man’s end and aim is not this or from the same, through the same, unto
170 Theologia Germanica Theologia Germanica 171

the same again. And in his heart there sin but what springeth therefrom. And
is a content and a quietness, so that he this is the only thing which a truly
doth not desire to know more or less, to Godlike man complaineth o f; but to
have, to live, to die, to be, or not to be, him, this is such a sore pain and grief,
or anything of the kind ; these become that he would die a hundred deaths in
all one and alike to him, and he agony and shame, rather than endure i t ;
complaineth of nothing but of sin only. and this his grief must last until death,
And what sin is, we have said already, and where it is not, there be sure that
namely, to desire or will anything other­ the man is not truly Godlike, or a par-
wise than the One Perfect Good and taker of the divine nature.
the One Eternal Will, and apart from Now, seeing that in this Light and
and contrary to them, or to wish to have Love, all Good is loved in One and as
a will of one’s own. And what is done One, and the One in all things, and in
of sin, such as lies, fraud, injustice, all things as One and as All, therefore
treachery, and all iniquity, in short, all all those things must be loved that
that we call sin, cometh hence, that man rightly are of good report ; such as
hath another will than God and the virtue, order, seemliness, justice, truth,
True G ood; for were there no will but and the like ; and all that belongeth to
the One Will, no sin could ever be com­ God in the true Good and is H is own,
mitted. Therefore we may well say is loved and praised; and all that is
that all self-will is sin, and there is no without this Good, and contrary to it,
v
172 Theologia Germanica Theologia Germanica 173
is a sorrow and a pain, and is hated as Apostles and M artyrs; they suffered
sin, for it is of a truth sin. And he willingly and gladly all that was done
who liveth in the true Light and unto them, and never asked of God
true Love, hath the best, noblest, and that their suffering and tortures might
worthiest life that ever was or will be, be made shorter, or lighter or fewer,
and therefore it cannot but be loved but only that they might remain stead­
and praised above any other life. This fast and endure to the end. O f a truth
life was and is in Christ to perfection, all that is the fruit of divine Love in a
else H e were not the Christ. truly Godlike man is so simple, plain,
And the love wherewith the man and straightforward, that he can never
loveth this noble life and all goodness, properly give an account of it by writing
maketh, that all which he is called upon or by speech, but only say that so it is.
to do, or suffer, or pass through, and And he who hath it not doth not even
which must needs be, he doeth or en- believe in i t ; how then can he come to
dureth willingly and worthily, however know it ?
hard it may be to nature. Therefore On the other hand, the life of the
saith Christ: “ My yoke is easy, and natural man, where he hath a lively,
My burden is light.” 1 This cometh subtle, cunning nature, is so manifold
of the love which loveth this admirable and complex, and seeketh and inventeth
life. This we may see in the beloved so many turnings and windings and
1 Matt. xi. 30. falsehoods for its own ends, and that
N
 174 Theologia Germanica Theologia Germanica 175

so continually, that this also is neither fain deceive all men, and draw them to
to be uttered nor set forth. himself and his works, and make them
Now, since all falsehood is deceived, like himself, and useth much art and
and all deception beginneth in self- cunning to this end, so is it also with
deception, so is 'it also with this false this false Light ; and as no one may
Light and Life, for he who deceiveth turn the Evil Spirit from his own way,
is also deceived, as we have said before. so no one can turn this deceived and
And in this false Light and Life is deceitful Light from its errors. And
found everything that belongeth to the the cause thereof is, that both these
Evil Spirit and is his, insomuch that two, the Devil and Nature, vainly think
they cannot be discerned a p a rt; for the that they are not deceived, and that it
false Light is the Evil Spirit, and the standeth quite well with them. And
Evil Spirit is this false Light. Hereby this is the very worst and most mis­
we may know this. For even as the chievous delusion. Thus the Devil and
Evil Spirit thinketh himself to be God, Nature are one, and where nature is
or would fain be God, or be thought conquered the Devil is also conquered,
to be God, and in all this is so utterly and, in like manner, where nature is
deceived that he doth not think himself not conquered the Devil is not conquered.
to be deceived, so is it also with this W hether as touching the outward life
false Light, and the Love and Life that in the world, or the inward life of the
is thereof. And as the Devil would spirit, this false Light continueth in its
176 Theologia Germanica Theologia Germanica 177
state of blindness and falsehood, so that
it is both deceived itself and deceiveth
others with it, wheresoever it may.'
From what hath here been said, CHAPTER XLIV
ye may understand and perceive more How nothing is contrary to God but Self-will, and
than hath been expressly set forth. For how he who seeketh his own Goodfor his own sake,
whenever we speak of the Adam, and findeth it not; and how a Man of himself neither
disobedience, and of the old man, of knoweth nor can do any good Thing.

self-seeking, self-will, and self-serying, OW, it may be asked; is there

of the I, the Me, and the Mine, nature, aught which is contrary to
falsehood, the Devil, sin ; it is all one God and the true Good? I
and the same thing. These are all say, No. Likewise, there is nothing
contrary to God, and remain without without God, except to will otherwise
God. than is willed by the Eternal W ill;
that is, contrary to the Eternal Will.
Now the Eternal W ill willeth that
nothing be willed or loved but the
Eternal Goodness. And where it is
otherwise, there is something contrary
to Him, and in this sense it is true
that he who is without God is contrary
17 B Theologia Germanica Theologia Germanica 179
to God ; but in truth there is no Being and contrary to God and H is will, and
contrary to God. or the true Good. therefore it is sin. Therefore all will
W e must understand it as though apart from God’s will (that is, all self-
God said : “ H e who willeth without will) is sin, and so is all that is done
Me, or willeth not what I will, or from self-will. So long as a man seeketh
otherwise than as I will, he willeth con­ his own will and his own highest Good,
trary to Me, for M y will is that no one because it is his, and for his own sake,
should will otherwise than I, and that he will never find i t ; for so long as he
there should be no will without Me, doeth this, he is not seeking his own
and without M y will ; even as without highest Good, and how then should he
Me, there is neither Substance, nor Life, find it ? For so long as he doeth this,
nor this, nor that, so also there should he seeketh himself, and dreameth that he
be no W ill apart from Me, and without is himself the highest Good ; and seeing
M y will.” And even as in truth all that he is not the highest Good, he
beings are one in substance in the Perfect seeketh not the highest Good, so long
Being, and all good is one in the One as he seeketh himself. But whosoever
Being, and so forth, and cannot exist seeketh, loveth, and pursueth Goodness
without that One, so shall all wills be as Goodness and for the sake of Good­
one in the One Perfect Will, and there ness, and maketh that his end, for
shall be no will apart from that One. nothing but the love of Goodness, not
And whatever is otherwise is wrong, for love of the I, Me, Mine, Self, and
180 Theologia Germanica Theologia Germanica 18 i

the like, he will find the highest Good, But as we have said afore, he findeth
for he seeketh it aright, and they who and receiveth not the True Good so
seek it otherwise do err. And truly it long as he remaineth unchanged ; for
is on this wise that the true and Perfect unless Self and Me depart, he will never
Goodness seeketh and loveth and pur- find or receive it.
sueth itself, and therefore it findeth itself.
It is a great folly when a man, or any
creature, dreameth that he knoweth or CHAPTER XLV
can accomplish aught of himself, and
above all when he dreameth that he How that where there is a Christian Life, Christ
dwelleth, and how Christ's Life is the best and
knoweth or can fulfil any good thing,
most admirable Life that ever hath been or can be.
whereby he may deserve much at God’s
hands, and prevail with Him. I f he E who knoweth and under-
understood rightly, he would see that standeth Christ’s life, knoweth
this is to put a great aifront upon God. and understandeth Christ H im ­
But the True and Perfect Goodness self ; and in like manner, he who
hath compassion on the foolish simple understandeth not H is life, doth not
man who knoweth no better, and understand Christ Himself. And he
ordereth things for the best for him, who believeth on Christ, believeth that
and giveth him as much of the good H is life is the best and noblest life that
things of God as he is able to receive. can be, and if a man believe not this,
182 Theologia Germanica Theologia Germanica 183
neither doth he believe on Christ H im ­ truth and substance. And whatever
self. A nd in so far as a man’s life is may bring about that new birth which
according to Christ, Christ Himself maketh alive in Christ, to that let us
dwelleth in him, and if he hath not the cleave with all our might and to nought
one neither hath he the other. For else; and let us forswear and flee all
where there is the life of Christ, there is that may hinder it. And he who hath
Christ Himself, and where H is life is not, received this life in the Holy Sacrament,
Christ is not, and where a man hath His hath verily and indeed received Christ,
life, he may say with St. Paul, “ I live, and the more of that life he hath
yet not I, but Christ liveth in me.” 1 received, the more he hath received of
And this is the noblest and best life; Christ, and the less, the less of Christ.
for in him who hath it, God Himself
dwelleth, with all goodness. So how
could there be a better lifei1 W hen we
spea'k of obedience, of the new man, of
the True Light, the True Love, or the
life of Christ, it is all the same thing,
and where one of these is, there are they
all, and where one is wanting, there is
none of them, for they are all one in
1 Galatians ii. 20.
184 Theologia Germanica Theologia Germanica 185
above All, is also not God, for God is
One and above One, and All and above
CHAPTER XLVI AH. Now he who findeth full satis­
How entire Satisfaction and true Rest are to- be faction in God, receiveth all his satisfac­
found in God alone, and not in any Creature ; and tion from One source, and from One
how he who will be obedient unto God, must also only, as One. And a man cannot find
be obedient to the Creatures, with all Quietness, all satisfaction in God, unless all things
and he who would love God, must love all Things
are One to him, and One is All, and
in One.
something and nothing are alike.1 But
is said, that he who is content where it should be thus, there would be
3 find all his satisfaction in true satisfaction, and not else.
rod, hath enough ; and this is Therefore also, he who will wholly
true. And l^e who findeth satisfaction commit himself unto God and be obedient
in aught whfch is this and that, findeth to H im , must also resign himself to all
it not in God ; and he who findeth it in things, and be willing to suffer them,
God, findeth it in nothing else, but in without resisting or defending himself
that which is neither this nor that, but or calling for succour. And he who
is All. For God is One and must be doth not thus resign or submit himself
One, and God is All and must be All.
1 L iterally aught and nought, icht und nicht; b u t aught m eans
And now what is, and is not One, is not any th in g , the idea of the original is em phatically some thing,
God ; and what is, and is not All and a part, n o t the w hole.— T r .
186 Theologia Germanica Theologia Germanica 187

to all things in One as One, doth not The-refore he loveth it more than God.
resign or submit himself to God. Let Now he who loveth somewhat more than
us look at Christ. And he who shall God or along with God, loveth not God,
and will lie still under God’s hand, must for H e must be and will be alone loved,
lie still under all things in One as One, and verily nothing ought to be loved but
and in no wise withstand any suffering. God alone. And when the true divine
Such an one were a Christ. And he who Light and Love dwell in a man, he loveth
nghteth against affliction, and refuseth to nothing else but God alone, for he loveth
endure it, is truly fighting against God. God as Goodness and for the sake of
T hat is to say, we may not withstand Goodness, and all Goodness as One, and
any creature or thing by force of war, one as A l l ; for, in truth, All is One and
either in will or works. But we may One is All in God.
indeed, without sin, prevent affliction, or
avoid it, or flee from it.
CHAPTER X LV II
Now he who shall or will love God,
loveth all things in One as All, One and A Question: Whether, i f we ought to love all. Things,
we ought to love Sin also ?
All, and One in All as All in One ; and
he who loveth somewhat, this or that, OM E may put a question here
otherwise than in the One, and for the and say : “ If we are to love all
sake of the One, loveth not God, for he things, must we then love sin
loveth somewhat which is not God. too ? I answer: No. When I say <call
 18 8 Theologia Germanica Theologia Germanica 189
things,” I mean all Good ; and all that God loveth also works, but not all
is, is good, in so far as‘ it hath Being. works. Which then? Such as are
The Devil is good in so far as he hath done from the teaching and guidance
Being. In this sense nothing is evil, or of the True Light and the True Love ;
not good. But sin is to will, desire, or and what is done from these and in
love otherwise than as God doth. And these, is done in spirit and in truth, and
Willing is not Being, therefore it is not what is thereof, is God’s, and pleaseth
good. Nothing is good except in so far H im well. But what is done of the
as it is in God and with God. Now all false Light and false Love, is all of
• things have their Being in God, and more the Wicked O n e; and especially what
truly in God than in themselves, and happeneth, is done or left undone,
therefore all things are good in so far as wrought or suffered from any other will,
they have a Being, and if there were or desire, or love, than God’s will, or
' aught that had not its Being in God, it desire, or love. This is, and cometh
would not be good. Now behold, the to pass, without God and contrary to
willing or desiring which is contrary to God, and is utterly contrary to good
God is not in G od; for God cannot will works, and is altogether sin.
or desire anything contrary to Himself,
or otherwise than Himself. Therefore
it is evil or not good, and is merely
nought.
190 Theologia Germanica Theologia Germanica 191
believed in the first place, for without
that, one cannot come to know them.
CHAPTER X LV III But we are speaking of a certain Truth
which it is possible to know by experience,
How we must believe certain Things of God’s Truth but v/hich ye must believe in, before that
beforehand, ere we can come to a true Knowledge
ye know it by experience, else ye will
and Experience thereof.
never come to know it truly. This is
1said, “ H e that believeth the faith of which Christ speaketh in
or will ‘ not or cannot that saying of His.
:, “ shall be damned.”
It is so of a truth ; for a man, while he
is in this present time, hath not know­ CHAPTER X LIX
ledge ; and he cannot attain unto it,
O f Self-will, and how Lucifer and Adam fe ll away
unless he first believe. And he who
from God through Self-will.
would know before he believeth, cometh
never to true knowledge. W e speak T hath been said, that there is
not here of the articles of the Christian of nothing so much in hell as
faith, for every one believeth them, and of self-will. The which is true,
they are common to every Christian for there is nothing else there than self-
man, whether he be sinful or saved, will, and if there were no self-will, there
good or wicked ; and they must be would be no Devil and no hell. When
192 Theologia Germanica Theologia Germanica 193

it is said that Lucifer fell from Heaven, of Heaven. Even so this world is verily
and turned away from God and the like, an outer court of the Eternal, or of
it meaneth nothing else than that he Eternity, and specially whatever in Time,
would have his own will, and would or any temporal things or creatures,
not be at one with the Eternal Will. manifesteth or remindeth us of God
So was it likewise with Adam in Para­ or E tern ity ; for the creatures are a
dise. And when we say Self-will, we guide and a path unto God and Eternity.
mean, to will otherwise than as the One Thus this world is an outer court of
and Eternal Will of God willeth. Eternity, and therefore it may well be
called a Paradise, for it is such in truth.
And in this Paradise, all things are
lawful, save one tree and the fruits
CHAPTER L
thereof. That is to say : of all things
How this present Time is a Paradise and outer that are, nothing is forbidden anci nothing
Court of Heaven, and how therein there is only
is contrary to God but one thing only :
one Tree forbidden, that is. Self-will.
that is, Self-will, or to will otherwise
is Paradise? All things than as the Eternal W ill would have
a re ; for all are goodly it. Remember this. For God saith to
pleasant, and therefore Adam, that is, to every man, “ W hat­
may fitly be called a Paradise. It is ever thou art, or doest, or leavest un­
said also, that Paradise is an outer court done, or whatever cometh to pass, is all
o
194 Theologia Germanica Theologia Germanica 195
lawful and not forbidden if it be not Answer : whatever man or creature
done from or according to thy will, but desireth to dive into and understand the
for the sake of and according to My secret counsel and will of God, so that
will. But all that is done from thine own he would fain know wherefore God doeth
W ill is contrary to the Eternal W ill.” this, or doeth not that, and the like,
It is not that every work which is desireth the same as Adam and the
thus wrought is in itself contrary to the Devil. For this desire is seldom from
Eternal Will, but in so far as it is aught else than that the man taketh
wrought from a different will, or other­ delight in knowing, and glorieth therein,
wise than from the Eternal and Divine and this is sheer pride. And so long as
Will. this desire lasteth, the truth will never
be known, and the man is even as Adam
or the Devil. A truly humble and en­
CHAPTER LI
lightened man doth not desire of God
Wherefore God hath created Self-will, seeing that it that H e should reveal H is secrets unto
is so contrary to Him.
him, and ask wherefore God doeth this or
O W some may ask : “ Since that, or hindereth or alloweth such a thing,
this tree, to wit, Self-will, is and so fo rth ; but he desireth only to know
so contrary to God and the how he may please God, and become
Eternal W ill, wherefore hath God created as nought in himself, having no will, and
it, and set it in Paradise?” that the Eternal W ill may live in him,
196 Theologia Germanica Theologia Germanica 197
and have full possession of him, un­ intent that they may instruct the will
disturbed by any other will, and how its and also themselves, that neither per­
due may be rendered to the Eternal Will, ception nor will is of itself, nor is nor
by him and through him. ought to be unto itself, nor ought to
However, there is yet another answer seek or obey itself. Neither shall they
to this question, for we may say : the turn themselves to their own advantage,
most noble and delightful gift that is nor make use of themselves to their
bestowed on any creature is that of own ends and purposes ; for His they
perceiving, or Reason, and Will. And are from Whom they do proceed, and
these two are so bound together, that unto H im shall they submit, and flow
where the one is, there the other is also. back into H im , and become nought
And if it were not for these two gifts, in themselves, that is, in their selfish­
there would be no reasonable creatures, ness.
but only brutes and brutishness ; and But here ye must consider more par­
that were a great loss, for God would ticularly, somewhat touching the Will.
never have H is due, and behold Himself There is an Eternal Will, which is in
and H is attributes manifested in deeds God a first principle and substance, apart
and works ; the which ought to be, and from all works and effects,1 and the same
is, necessary to perfection. Now, be­ will is in Man, or the creature, willing
hold, Perception and Reason are created certain things, and bringing them to
and bestowed along with Will, to the 1 Or realisation, wirklichkeit.
198 Theologia Germanica Theologia Germanica 199
pass. For it belongeth unto the Will, right to work out H is own will by means
and is its property, that it shall will of the will which is in man, and yet
something. W hat else is it for? For is God’s. And in whatever man or
it were in vain, unless it had some work creature it should be purely and wholly
to do, and this it cannot have without thus, the will would be exerted not by
the creature. Therefore there must be the man but by God, and thus it would
creatures, and God will have them, to not be self-will, and the man would not
the end that the W ill may be put in will otherwise than as God willeth ; for
exercise by their means, and work, which God Himself would move the will and
in God is and must be without work. not man. And thus the will would be
Therefore the will in the creature, which one with the Eternal Will, and flow out
we call a created will, is as truly God’s into it, though the man would still keep
as the Eternal Will, and is not of the his sense of liking and disliking, pleasure
creature. and pain, and the like. For wherever
And now, since God cannot bring the will is exerted, there must be a sense
Elis will into exercise, working and of liking and disliking ; for if things go
causing changes, without the creature, according to his will, the man liketh it,
therefore it pleaseth H im to do so in and if they do not, he disliketh it, and
and with the creature. Therefore the this liking and disliking are not of the
will is not given to be exerted by the man’s producing, but of God’s. [For
creature, but only by God, who hath a whatever is the source of the will, is the
200 Theologia Germanica Theologia Germanica 201
source of these also.] 1 Now the will is to say, false nature, and taketh this
cometh not of man but of God, therefore will unto itself and maketh the same its
liking and disliking come from H im also. own, and useth it for itself and its own
But nothing is complained of, save only ends. And this is the mischief and
what is contrary to God. So also there wrong, and the bite that Adam made in
is no joy but of God alone, and that the apple, which is forbidden, because it
which is H is and belongeth unto Him. is contrary to God. And therefore, so
And as it is with the will, so is it also long as there is any self-will, there will
with perception, reason, gifts, love, and never be true love, true peace, true rest.
all the powers of man ; they are all of This we see both in man and in the
God, and not of man. And wherever Devil. And there will never be true
the will should be altogether surrendered blessedness either in time or eternity,
to God, the rest would of a certainty be where this self-will is working, that is
surrendered likewise, and God would to say, where man taketh the will unto
have H is right, and the man’s will would himself and maketh it his own. And if
not be his own. Behold, therefore hath it be not surrendered in this present
God created the will, but not that it time, but carried over into eternity, it
should be self-will. may be foreseen that it will never be
Now cometh the Devil or Adam, that surrendered, and then of a truth there
1 This sentence is found in Luther’s edition, but not in
will never be content, nor rest, nor
that based on the Wurtzburg Manuscript. blessedness ; as we may see by the Devil.
202 Theologia Germanica Theologia Germanica 203

If there were no reason or will in the wrong. This is what is done by the
creatures, God were, and must remain Devil and Adam and all their followers.
for ever, unknown, unloved, unpraised, But he who leaveth the will in its noble
and unhonoured, and all the creatures freedom doeth right, and this doth Christ
would be worth nothing, and were of with all H is followers. And whoso
no avail to God. Behold thus the robbeth the will of its noble freedom
question which was put to us is answered.1 and maketh it his own, must of necessity
And if there were any who, by my much as his reward, be laden with cares and
writing (which yet is brief and profitable troubles, with discontent, disquiet, un­
in God), might be led to amend their rest, and all manner of wretchedness,
ways, this were indeed well-pleasing and this will remain and endure in time
unto God. and in eternity. But he who leaveth
T hat which is free, none may call his the will in its freedom, hath content,
own, and he who maketh it his own, peace, rest, and blessedness in time and in
committeth a wrong. Now, in the eternity. Wherever there is a man _in
whole realm of freedom, nothing is so whom the will is not enslaved, but
free as the will, and he who maketh it continueth noble and free, there is a
his own, and suffereth it not to remain true freeman not in bondage to any,
in its excellent freedom, and free nobility, one of those to whom Christ said :
and in its free exercise, doeth a grievous “ The truth shall make you free ” ; and
1 Namely, why God hath created the will. immediately after, he saith : “ I f the Son
204 Theologia Germanica Theologia Germanica 205
shall make you free, ye shall be free felt the deepest grief, pain, and indig­
indeed.” 1 nation at sin that any creature ever felt.
Furthermore, mark ye that where the But when men claim freedom for their
will enjoyeth its freedom, it hath its own, so as to feel no sorrow or indignation
proper work, that is, willing. And at sin and what is contrary to God, but
where it chooseth whatever it will say that we must heed nothing and care
unhindered, it always chooseth in all for nothing, but be, in this present time,
things what is noblest and best, and all as Christ was after H is resurrection, and
that is not noble and good it hateth, and the like ;— this is no true and divine
findeth to be a grief and offence unto it. freedom springing from the true divine
And the more free and unhindered the Light, but a natural, unrighteous, false,
will is, the more is it pained by evil, and deceitful freedom, springing from
injustice, iniquity, and in short all manner a natural, false, and deluded light.
of wickedness and sin, and the more do Were there no self-will, there would
they grieve and afflict it. This we see be also no ownership. In heaven there
in Christ, whose will was the purest and is no ownership; hence there are found
the least fettered or brought into bondage content, true peace, and all blessedness.
of any man’s that ever lived. So like­ If any one there took upon him to call
wise was Christ’s human nature the most anything his own, he would straightway
free and single of all creatures, and yet be thrust out into hell, and would become
3 John viii. 32-36. an evil spirit. But in hell every one will
206 Theologia Germanica Theologia Germavica 207

have self-will, therefore there is all and he who hath nothing of his own, nor
manner of misery and wretchedness. seeketh nor longeth thereafter, is free
So is it also here on earth. But if and at large, and in bondage to none.
there were one in hell who should get All that hath here been said, Christ
quit of his self-will and call nothing his taught in words and fulfilled in works
own, he would come out of hell into for three - and - thirty years, and H e
heaven. Now, in this present time, teacheth it to us very briefly when H e
man is set between heaven and hell, and saith: “ Follow Me.” But he who
may turn himself towards which he will. will follow H im must forsake all things,
For the more he hath of ownership, the for H e renounced all things so utterly as
more he hath of hell and misery ; and no man else hath ever done. Moreover,
the less of self-will, the less of hell, and he who will come after Him, must take up
the nearer he is to the Kingdom of the cross, and the cross is nothing else
Heaven. And could a man, while on than Christ’s life, for that is a bitter
earth, be wholly quit of self-will and cross to nature. Therefore H e saith:
ownership, and stand up free and at “ And he that taketh not his cross, and
large in God’s true light, and continue followeth after Me, is not worthy of
therein, he would be sure of the Me, and cannot be M y disciple.” 1 But
Kingdom of Heaven. H e who hath nature, in her false freedom, weeneth she
something, or seeketh or longeth to have hath forsaken all things, yet she will
something of his own, is himself a slave ; 1 M att. x. 38, and Luke xiv. 27.
208 Theologia Germanica Theologia Germanica 209

have none of the cross, and saith she all that belongeth to him within and
hath had enough of it already, and without, and shall so direct, govern, and
needeth it no longer, and thus she is guard his heart, as far as in him lieth,
deceived. For had she ever tasted the that neither will nor desire, love nor
cross she would never part with it again. longing, opinion nor thought, shall
H e that believeth on Christ must believe spring up in his heart, or have any
all that is here written. abiding-place in him, save such as are
meet for God and would beseem him
well, if God Himself were made Man.
And whenever he becometh aware of
CHAPTER LII
any thought or intent rising up within
How we must take those two Sayings of Christ: him that doth not belong to God and
“ No Man cometh unto the Father, but by Me" and were not meet for H im , he must resist
“ No Man cometh unto Me, except the Father
it and root it out as thoroughly and as
which hath sent Me draw him.”
speedily as he may.
'H RIST saith : “ No man cometh By this rule he must order his outward
unto the Father, but by Me.” 1 behaviour, whether he work or refrain,
Now mark how we must come speak or keep silence, wake or sleep,
unto the Father through Christ. The go or stand still. In short : in all his
man shall set a watch over himself and ways and walks, whether as touching his
John xiv. 6. own business, or his dealings with other
p
2 10 Theologia Germanica Theologia Germanica 2X1

men, he must keep his heart with all “ If any man serve Me, let him follow
diligence, lest he do aught, or turn aside M e; and where I am, there shall also
to aught, or suffer aught to spring up or my servant be.” 1 And he who is thus
dwell within him or about him, or lest a servant and follower of Christ, cometh
anything be done in him or through to that place where Christ Himself is ;
him, otherwise than were meet for God, that is, unto the Father. As Christ
and would be possible and seemly if God Himself saith: “ Father, I will that
Himself were verily made Man. they also, whom Thou hast given Me,
Behold ! he, in whom it should be thus, be with Me where I am.” 2 Behold,
whatever he had within, or did without, he who walketh in this path, “ entereth
would be all of God, and the man would in by the door into the sheepfold, ”
be in his life a follower of Christ more that is, into eternal life; “ and to him
truly than we can understand or set the porter openeth ” ; 8 but he who
forth. And he who led such a life entereth in by some other way, or
would go in and out through C hrist; vainly thinketh that he would or can
for he would be a follower of Christ : come to the Father or to eternal blessed­
therefore also he would come with Christ ness otherwise than through Christ, is
and through Christ unto the Father. deceived; for he is not in the right
And he would be also a servant of Way, nor entereth in by the right Door.
Christ, for he who cometh after H im is Therefore to him the porter openeth
H is servant, as H e Himself also saith: 1 John xii. 26. 2 John xvii. 24. John x. 1, 3.
212 Theologia Germanica Theologia Germanica 213
Father, I understand the Perfect, Simple
not, for he is a thief and a murderer, as
Christ saith. Good, which is All and above All, and
without which and besides which there
Now, behold and mark, whether one
is no true Substance, nor true Good, and
can be in the right Way, and enter in
without which no good work ever was
by the right Door, if one be living in
or will be done. And in that it is All,
lawless freedom or license, or disregard
it must be in All and above All. And
of ordinances, virtue or vice, order or
it cannot be any one of those things
disorder, and the like. Such liberty we
which the creatures, as creatures, can
do not find in Christ, neither is it in
comprehend or understand. For what­
any of His true followers.
ever the creature, as creature (that is, in
her creature kind), can conceive of and
C H A P T E R L III understand, is something, this or that,
and therefore is some sort of creature.
Considereth that other saying of Christ, “ No Man
can come unto Me, except the Father, which hath And now if the Simple Perfect Good
sent Me, draw him? were somewhat, this or that, which the
creature understandeth, it would not be
T hath also said : “ No
the All, nor the Only One, and therefore
cometh unto Me, except
not Perfect. Therefore also it cannot
Father, which hath sent
be named, seeing that it is none of all
Me, draw him.” 1 Now mark : by the
the things which the creature as creature
1 John vi. 44.
214 Theologia Germanica Theologia Germanica 215
can comprehend, know, conceive, or this is the drawing of the Father, and
name. Now behold, when this Perfect thus the soul is taught of H im who
Good, which is unnameable, floweth into draweth her unto Himself, that she can­
a Person able to bring forth, and bringeth not enter into a union with H im except
forth the Only - begotten Son in that she come unto H im by the life of Christ.
Person, and itself in H im , we call it the Behold, now she putteth on that life of
Father. which I have spoken afore.
Now mark how the Father draweth Now see the meaning of these two
men unto Christ. W hen somewhat of sayings of Christ’s. The one, “ No man
this Perfect Good is discovered and cometh unto the Father, but by Me ” ;
revealed within the soul of man, as it that is, through M y life, as hath been set
were in a glance or flash, the soul con- forth. The other saying, “ No man
ceiveth a longing to approach unto the cometh unto Me, except the Father draw
Perfect Goodness, and unite herself with him ” ; that is, he doth not take My life
the Father. And the stronger this upon him and come after Me, except he
yearning groweth, the more is revealed be moved and drawn of M y Father ; that
unto h e r; and the more is revealed unto is, of the Simple and Perfect Good, of
her, the more is she drawn toward the which St. Paul saith ; “ when that which
Father, and her desire quickened. Thus is Perfect is come, then that which is in
is the soul drawn and quickened into a part shall be done away.” T hat is to
union with the Eternal Goodness. And say ; in whatever soul this Perfect Good
2 16 Theologia Germanica Theologia Germanica 217

is known, felt and tasted, so far as may And when he perceiveth of a truth that
be in this present time, to that soul all the Perfect One is All and above All,
created things are as nought compared he needs must follow after H im , and
with this Perfect One, as in truth they ascribe all that is good, such as Substance,
are; for beside or without the Perfect Life, Knowledge, Reason, Power, and
One, is neither true Good nor true the like, unto H im alone and to ' no
Substance. Whosoever then hath, or creature. And hence followeth that the
knoweth, or loveth, the Perfect One, man claimeth for his own neither
hath and knoweth all goodness. W hat Substance, Life, Knowledge, nor Power,
more then doth he want, or what is all Doing nor Refraining, nor anything that
that “ is in part ” to him, seeing that all we can call good. And thus the man
the parts are united in the Perfect, in becometh so poor, that he is nought in
One Substance ? himself, and so are also all things unto
W hat hath here been said, concerneth him which are somewhat, that is, all
the outward life, and is a good way or created things. And then there begin­
access unto the true inward life ; but neth in him a true inward life, wherein
the inward life beginneth after this. from henceforward, God Himself dwell-
When a man hath tasted that which eth in the man, so that nothing is left in
is perfect as far as is possible in him but what is God’s or of God, and
this present time, all created things and nothing is left which taketh anything
even himself become as nought to him. unto itself. And thus God Himself,
2 i8 Theologia Germanica Theologia Germanica 219
that is, the One Eternal Perfectness, alone When therefore among the creatures
is, liveth, knoweth, worketh, loveth, ■the man cleaveth to that which is the
willeth, doeth and refraineth in the man. best that he can perceive, and keepeth
And thus, of a truth, it should be, and steadfastly to that, in singleness of heart,
where it is not so, the man hath yet far he cometh afterward to what is better
to travel, and things are not altogether and better, until, at last, he findeth and
right with him. tasteth that the Eternal Good is a Per­
Furthermore, it is a good way and fect Good, without measure and number
access unto this life, to feel always that above all created good. Now if what is
what is best is dearest, and always to best is to be dearest to us, and we are to
prefer the best, and cleave to it, and follow after it, the One Eternal Good
unite oneself to it. First : in the crea­ must be loved above all and alone, and
tures. But what is best in the creatures? we must cleave to H im alone, and unite
Be assured : that, in which the Eternal ourselves with H im as closely as we
Perfect Goodness and what is thereof, may. And now if we are to ascribe
that is, all which belongeth thereunto, all goodness to the One Eternal Good,
most brightly shineth and worketh, and as of right and truth we ought, so
is best known and loved. But what is must we also of right and truth ascribe
that which is of God, and belongeth unto unto H im the beginning, middle, and
H im ? I answer : whatever with justice end of our course, so that nothing re­
and truth we do, or might call good. main to man or the creature. So it
220 Theologia Germanica
Theologia Germanica 221
should be of a truth, let men say what
what for himself, this or that, whatever
they will.
it may be, beside or other than the
Now on this wise we should attain
Eternal and Perfect Goodness which is
unto a true inward life. And what then
God Himself, this is all too much and a
further would happen to the soul, or
great injury, [and hindereth the man
would be revealed unto her, and what
from a perfect life ; wherefore he can
her life would be henceforward, none
never reach the Perfect Good, unless he
can declare or guess. For it is that
first forsake all things and himself first
which hath never been uttered by man’s
of all. For no man can serve two
lips, nor hath it entered into the heart
masters, who are contrary the one to the
of man to conceive.
other ; he who will have the one, must
In this our long discourse, are briefly
let the other go. Therefore if the
comprehended those things which ought
Creator shall enter in, the creature must
of right and truth to be fulfilled : to wit,
depart. O f this be assured].
that man should claim nothing for his
own, nor crave, will, love, or intend any­
thing but God alone, and what is like
unto Him, that is to say, the One, Eter­
nal, Perfect Goodness.
But if it be not thus with a man, and
he take, will, purpose, or crave, some-
222 Theologia Germanica Theologia Germanica 223
for that to which God hath created
them ; as ready and willing as his hand
is to a man, which is so wholly in his
CHAPTER LIV
power, that in the twinkling of an eye,
How a Man shall not seek his own, either in Things he moveth and turneth it whither he
spiritual or natural, but the Honour• of God only ; will. And when we find it otherwise
and how he must enter in by the right Door, to
with us, we must give our whole diligence
wit, by Christ, into Eternal Life.
to amend our state; and this from love
a man may attain thereunto, and not from fear, and in all things
) be unto God as his hand is whatsoever, seek and intend the glory
) a man, let him be therewith and praise of God* alone. W e must not
content, and not seek farther. [This seek our own, either in things spiritual
is my faithful counsel, and here I take or in things natural.] It must needs be
my stand. T hat is to say, let him thus, if it is to stand well with us. And
strive and wrestle with all his might to every creature oweth this of right and
obey God and H is commandments so truth unto God, and especially man [to
thoroughly at all times and in all things, whom, by the ordinance of God, all
that in him there be nothing, spiritual or creatures are made subject, and are
natural, which opposeth G od; and that servants, that he may be subject to and
his whole soul and body with all their serve God only].
members may stand ready and willing Further, when a man hath come so
224 Theologia Germanica Theologia Germanica 225
far, and climbed so high, that he thinketh the sheepfold, but climbeth up some
and weeneth he standeth sure, let him other way, the same is a thief and a
beware lest the Devil strew ashes and his robber.” 1 [A thief, for he robbeth God
own bad seed on his heart, and nature of H is honour and glory, which belong
seek and take her own comfort, rest, to God alone; he taketh them unto
peace, and delight in the prosperity of himself, and seeketh and purposeth him­
his soul, and he fall into a foolish, law­ self. A murderer, for he slayeth his
less freedom and licentiousness, which is own soul, and taketh away her life,
altogether alien to, and at war with, a which is God. For as the body liveth
true life in God. And this will happen by the soul, even so the soul liveth by
to that man who hath not entered, or God. Moreover, he murdereth all those
refuseth to enter in by the right Way who follow him, by his doctrine and
and the right Door (which is Christ, as example. For Christ saith : “ I came
we have said), and imagineth that he down from heaven, not to do Mine own
would or could come by any other way will, but the will of H im that sent Me.” 2
to the highest truth. H e may perhaps And again: “ W hy call ye Me Lord,
dream that he hath attained thereunto, Lord ? ” 3 as if he would say, it will
but verily he is in error. avail you nothing to Eternal Life. And
And our witness is Christ, who de- again: “ N ot every one that saith unto
clareth : “ Verily, verily, I say unto you, Me Lord, Lord, shall enter into the
H e that entereth not by the door into 1 John x. 1. 2 John vi. 38. 3 Luke vi. 46.
Q
226 Theologia Germanica Theologia Germanica 227
Kingdom of Heaven ; but he that doeth a man is in the right way, and following
the will of My Father which is in after Christ.]
H eaven.” 1 But H e saith also : “ If T hat we may thus deny ourselves, and
thou wilt enter into life, keep the forsake and renounce all things for God’s
commandments.” 2 And what are the sake, and give up our own wills, and die
commandments? “ T o love the Lord unto ourselves, and live unto God alone
thy God with all thy heart, with all thy and to H is will, may H e help us, who
soul, and with all thy strength, and with gave up H is will to H is Heavenly
all thy mind ; and to love thy neigh­ Father,— Jesus Christ our Lord, to
bour as thyself.” 3 And in these two whom be blessing for ever and ever.
commandments all others are briefly Amen.
comprehended.
There is nothing more precious to
God, or more profitable to man, than
T H E END
humble obedience. In H is eyes, one
good work, wrought from true obedience,
is of more value than a hundred thousand,
wrought from self - will, contrary to
obedience. Therefore he who hath this
obedience need not dread H im , for such
Printed by R . & R. C la rk , L im it e d , Edinburgh.
1 Matt. vii. 21. 2 Matt. xix. 17 Luke x. 27.