Markus Vinzent's Blog

Thursday, 8 September 2016

The God of the other Aeon - or Marcion and Luke 20:34-40

Attestation

As Klinghardt has shown (Matthias Klinghardt, Das älteste Evangelium und die Entstehung der kanonischen Evangelien, 2 vols. [Tübingen, 2015] I 974-82), Jesus’ answer in *20,34-36 is well attested by Tertullian, although it shows significant differences compared to Luke. Klinghardt also points at important variant readings which he reckons to derive from the precanonical Mcn.
a. In *20,34 some manuscripts give instead of ‘they marry and get married’ the version ‘they are born and give birth’ (γεννῶνται καὶ γεννῶσιν: e c l). The latter reading is not unknown in Patristic literature, even though the order varies (γεννῶσιν καὶ γεννῶνται: ff2 gat i q Ambr), and it also appears in combination with the canonical γαμοῦσιν καὶ
γαμίσκονται (D it u. a.). Klinghardt thinks that ‘they are born and give birth’, giving a purpose of marriage, particularly with regards to the ‘Leviratsehe’, is perfectly plausible in the text, although he does not see the relation to ‘the other aeon’, mentioned in *20,35, ehre there is no longer mention of being born and giving birth, but of marrying and being married (οὔτε γαμοῦσιν οὔτε γαμίζονται). To him, the Lucan redaction has eliminated the incongruence, even though it remained present in some of the witnesses.
b. A further textual difficulty is present for *20,35: Tertullian witnesses several times (4,38,5.7) an active (quos vero dignatus sit deus illius aevi possessione which in Greek would read like οὓς δὲ κατηξίωσεν ὁ θεὸς τοῦ αἰῶνος ἐκείνου κληρονομίας) contrary to the pass. divin. in Luke (οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν), although this active reading has not left any trace in the manuscript tradition. In the history of the reconstruction of Mcn several options have been proposed. Tsutsui follows Tertullian’s reading of Mcn and refers illius aevi to deus, and not to possessione (κληρονομίας/ τυχεῖν), so that the subject is the ‘God of that aeon’.[1] As a result, the object of worthiness cannot be an infinitive τυχεῖν as in Luke (and accepted by Harnack in his reconstruction), but only the noun possessio/κληρονομία, witnessed by Tertullian. Klinghardt sees two options: Either one has to take possessio/κληρονομία in an absolute sense (‘God has regarded them worthy of the possession’), which Klinghardt finds problematic (as not manifest in any textual witness), or one has to refer the genetive of τοῦ αἰῶνος ἐκείνου/illius aevi to possessio/κληρονομία not to θεός/deus (‘God has regarded them worthy of the possession of that aeon’). He finds this a possible option, although the word order does not speak for it. He concludes that both options are possible, but problematic and that the wording, witnessed by Tertullian, provide the lectio difficilior compared to Luke, hence indicates its priority. He concludes: If Marcion had altered the canonical text of Luke into the form that is witnessed by Tertullian, he had rendered a smooth text into an ambiguous, if not nonsensical form without any semantic gains.[2] Instead, it is more plausible that the canonical redactor of Luke has smoothened a semantically difficult text by dropping the nominal subject θεός to a pass. divin. and by exchanging the noun
κληρορονομία for the infinitive τυχεῖν. We will see below that, building on Klinghardt’s text and his and Tsutsui’s observations, I come to another explanation which accounts for the textual evidence and explains what Klinghardt felt to be ‘problematic’.


English translation

20:34 So Jesus said to them, “The people of this age are born and give birth, 20:35 But those who the God of that age regards worthy of the heritage and the resurrection from among the dead neither marry nor are married, 20:36 because neither do they die anymore for they will be like angels of this God and made sons of the resurrection.” 20:39 In response some of the scribes said, “Teacher, you spoke well.”


Introduction

In this small pericope Jesus is presented with his answer to the question of ‘some Sadducees’ who, in contradicting the idea of a future resurrection, challenged this concept with the example of the seven brothers who, following the advice of levirite marriage (based on Deut. 25:5-6 and Gen. 38:8) all married the same woman, so that the question arises, who’s wife she would be in the resurrection. Jesus’ answer is reported in our pericope under discussion here.

Commentary

Mcn 20:34-39
Luke 20:34-40
20:34 καὶ εἶπεν αὐτοῖς
ὁ Ιησοῦς, ᾿Οἱ υἱοὶ
τούτου τοῦ αἰῶνος
γεννῶνται καὶ γεννῶσιν,

20:35
οὓς δὲ κατηξίωσεν ὁ θεὸς τοῦ αἰῶνος ἐκείνου κληρονομίας καὶ τῆς ἀναστάσεως
τῆς ἐκ νεκρῶν
οὔτε γαμοῦσιν
οὔτε γαμίζονται
·
20:36 οὐδὲ γὰρ ἀποθανεῖν
ἔτι μέλλουσιν, ὅμοιοι γὰρ τοῖς ἀγγέλοις τοῦ 
θεοῦ εἰσιν καὶ τῆς ἀναστάσεως υἱοὶ ποιηθέντες.







20:39
ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπαν, Διδάσκαλε, καλῶς εἶπας·

20:34 καὶ εἶπεν αὐτοῖς 
 Ἰησοῦς· οἱ υἱοὶ τοῦ αἰῶνος τούτου
γαμοῦσιν καὶ γαμίσκονται

20:35 οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως 
τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε
γαμίζονται· 
20:36 οὐδὲ γὰρ ἀποθανεῖν
ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν καὶ υἱοί εἰσιν θεοῦ τῆς
ἀναστάσεως υἱοὶ ὄντες.

20:37
ὅτι δὲ ἐγείρονται οἱ νεκροί, καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ.

20:38 θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν
20:39 Ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπαν·
διδάσκαλε
, καλῶς εἶπας
20:40 οὐκέτι γὰρ ἐτόλμων ἐπερωτᾶν αὐτὸν οὐδέν.

Mcn 20:34-39 Translation
Luke 20:34-40 Translation
20:34 So Jesus said to
them, “The people of
this age being born
and giving birth,

20:35 But those who
the God of that age regards
worthy of being heirs
and of the resurrection
from among the dead
neither marry nor
are married,

20:36 because neither do
they die anymore
for they will be like angels
of this God and made sons
of the resurrection.”








20:39
In response some of the scribes
said, “Teacher,
you spoke well.”
20:34 So Jesus said to them, 
“The people of
this age marry and
are given in marriage.  

20:35
But those who
        are regarded
worthy of              that age
and of the resurrection
from among the dead
neither marry nor are
married,

20:36 because neither can
they die anymore
for they will be like angels
and sons of God, being sons
of the resurrection.”

20:37 But even Moses revealed that the dead are raised in the passage about the bush, here he calls the Lord the God of Abraham and  God of Isaac and God of Jacob.  

20:38 Now he is not God of the dead, but of the living, for all live before him.” 
20:39 Then some of the experts in the law  answered, “Teacher, 
you have spoken well!”   
20:40 For they did not dare any longer to ask him anything.


Tertullian complaints in his reading of this passage in Mcn about one thing only, Marcion’s answer to the question of the Sadducees with his reference to ‘the God of that age’. According to Tertullian Marcion presented Jesus’ answer by making a distinction not only between two different ages or aeons, but also by attributing the present aeon to the ‘Creator’, and the future aeon to ‘another god’, namely ‘the God of that age’:
[7] ... They have seized upon the text of scripture, and have read on like this: ‘Those whom the god of that world has counted worthy’. They attach ‘of that world’ to ‘god’, so as to make out that there is another god, ‘of that world’. Whereas it ought to be read, Those whom God has counted worthy, so that by punctuating after ‘God’, ‘of that world’ belongs to what follows, that is, Those whom God hath counted worthy of the inheritance of that world, and of the resurrection.[3]
It becomes clear from Tertullian’s report that Marcion read this passage by referring ‘of that world’ to θεός. Instead, Tertullian does not refer to the canonical version of Luke that we know of where θεός is missing, but suggests a different punctuation of the sentence, so that τοῦ αἰῶνος ἐκείνου would be a genitive that refers to the following κληρονομίας. As Tertullian argues, his suggestion was not based on style or grammar, as, indeed, both options are grammatically possible and given that the following noun (ἀναστάσεως) carries a genitive that follows it, Marcion’s option seems stylistically even to be the more natural reading, yet Tertullian argues with reference to the content of the passage and its theology:
[8] For the question he was asked was not about the god of that world, but about its conditions, whose wife the woman was to be in that world, after the resurrection. So again, on the subject of marriage, they misrepresent his answer, so as to make out that, The children of this world marry and are given in marriage, refers to the Creator's men whom he allows to marry, whereas they themselves, whom the god of that world, that other god, has counted worthy of the resurrection, even here and now do not marry, because they are  not the children of this world—although it was the marriage of that world he was asked about, not this, and the marriage he said there was not, was that about which he was consulted.[4]
Tertullian’s quote of Mcn and his paraphrasing complaint that Marcion is distinguishing between the two aeons which he allocates to the Creator god and the ‘other’ god, ‘the god of that age’ does not seem to be a polemical retrojection only, but seems to reflect one of the major contentions that Marcion’s text provided here. In fact, Klinghardt’s reconstruction of Mcn which, as shown above, is well attested for this passage by both Tertullian and Epiphanius, makes a clear difference between not only ‘the sons of this age’ and the chosen sons of the resurrection of that other age to come, but also between ‘this age’ to which no divine authority is allocated, and the other age where ‘the God’ is the active agent who choses people whom he makes like his angels and sons of the resurrection, hence makes them to heirs. With reference to heritage (κληρονομία), the text hits one of the core elements of the Sadduceeic question, as levirite marriage was not only about creating an offspring to secure future life beyond the death of the childless man, but it was also about passing on his heritage rights.[5] Tertullian’s criticism relates to his attempt to deny the existence of ‘the God’, Marcion’s God of the other age to come, and to show that both ages are handled by the very same God, hence, is eminently theological by nature. In this respect, he challenges Marcion’s emphasis in his answer on ‘the God’ who, indeed, appears twice in Jesus’ answer to the Sadducees, first when Marcion introduces the difference between the two ages, and again, when he explains the heritage and the elected becoming like angels of ‘this God’. Marcion’s stressing of this God and the title ‘the God of that age’ Tertullian sees as both a misrepresentation and an evasion of answering the Sadducee’s question, when he states that Jesus ‘was asked ... not about the god of that world, but about its conditions, whose wife the woman was to be in that world’. That Marcion related in his answer to the future aeon where no longer people were giving birth and were born, married and were married, was, however, a clever move to qualify the Sadducees as people of an aeon which was not that of the supreme God. Or put the other way around, only people who look for a short termed heritage in a world of birth and death could come up with an example like the one presented by the Sadducees. As it seems, Tertullian had a firm grasp of how Marcion wanted this passage to be understood, and the only way to get away from Marcion’s reading of it, was a grammatical shifting of the genitive object (τοῦ αἰῶνος ἐκείνου).
Now it is interesting to see that Luke displays a parallel tendency to that of Tertullian. He first keeps close to the question of the Sadducees and speaks in v. 20:34 of ‘the people of this age’ who ‘mary and are given in marriage’, not, as Marcion of being born and giving birth. More importantly, the title ‘ θεός’ is not present in Luke 20:35. Thus the subject of judgement is suspended, and yet the remaining ‘but’/δέ of the opening of v. 20:35 still maintains some kind of hiatus between ‘this age’ and ‘that age’, an age where there is marriage and another where there will be no more marriage. As the title ‘ θεός’ is not present, so is the determined title of god not present in v. 20:36. Instead, we read that the worthy people in that age will ‘be like angels and sons of God, being sons of the resurrection’. All the more one is surprised that in the example that is given in Luke (missing in Mcn) reference is now made to Ex. 3 and the topic of God’s name and title, in order to explain ‘that the dead are raised’. Mose, so Luke, ‘calls the Lord the God of Abraham and the God of Isaac and the God of Jacob’, and in v. 20:38 he adds, that ‘God, however, is not God of the dead, but of the living, for all live before him’. As Klinghardt has already noticed, scholars had some difficulty to explain this enthymatic syllogism.[6] Yet, they have missed that the shift in Luke’s strategy from focussing on an answer to the Sadducees which started off by the distinction between two aeons, one in which there is marriage and another in which there is none, and then digressed (indicated by another ‘but’/δέ in the opening of v. 20:37) into the example taken from Ex. 3 where it is question of God’s title, God being mentioned thrice as the ‘Lord’s’ name, ‘the God of Abraham and God of Isaac and God of Jacob’. This emphasis on God’s title did not only serve to counter-balance the just suggested distinction between the two aeons, emphasising that Abraham, Isaac and Jacob are ‘dead’ – having lived in this are – who have been ‘raised’, hence as chosen ones been made alive in ‘that age’, combining those ages by the statement ‘for all live before’ God, but the stress on God’s title is easily understood to be a reaction to Marcion’s answer to the question of the Sadducees, just as Tertullian focussed on God’s title. If this were so, then Luke should not only be read as giving an answer to the problem that was put into the mouth of the Sadducees, but also as an answer to Marcion’s text which reserved ‘ θεός’ for the God of the age to come.
When one compares both versions, that of Mcn and Luke, one notices the systematically stringent division of the text in Mcn and a rather loose organisation of arguments in Luke which becomes visible precisely where Luke and Mcn textually deviate. In Mcn we have the clear antithesis between the two ‘aeons’ with their two forms of ‘sons’ and specific denotations, the first aeon termed as ephemer, the next as angelic ‘heritage’ where ‘no further dying’ takes place, the first without a divine figure mentioned, the second reigned by ‘the god’. And, again, in Mcn, the denotation of the future aeon is twofold, it is the heritage and the resurrection from the dead, explained in v. 20:36 twofold as becoming like the angels of ‘this god’ and becoming sons of the resurrection. In Luke, the structure is ambiguous, as we have seen before, beginning with differentiating between two aeons, although then in need for combining them through an overachring life before a God of the living, encompassing past, present and future. The answer of ‘some of the scribes’ in v. 20:39 is identical in Mcn and Luke, although they have both a different meaning in the light of the different narratives. While in Mcn the verse is a criticism predominantly of the Sadducees (as rightly seen by Tertullian), and also of the scribes, as apparently even only some of these grasped the meaning of what Jesus was proposing, in Luke it is rather astonishing that, after Jesus’ has given scriptural evidence from writings which were acknowledged by the Sadducees and the scribes, only some of the latter praised the teacher Jesus. Although only a nuance, but the ‘some’ is a hint that Luke has adopted a text without fully harmonising it with his insertion of vv. 20:37-8.
Now it is interesting to see that despite the reconstruction of the text of Mcn by Klinghardt, mainly based on Tertullian and Epiphanius, and despite the clear setting out of Marcion’s reading of this passage by Tertullian, Klinghardt’s translation follows the suggestion of Tertullian how one should read this passage, rather than his explanation to how Marcion has understood it. What we have, apparently, is a Mcn-text, but with a translation that is informed by a Lukan, Tertullian, and hence a traditional understanding of this pericope. That such kind of a reading, then, leads to the conclusion that this passage was not written by Marcion, but that Marcion has only adopted an older Mcn text, seems to me to be the result of a circular argument.



[1] TSUTSUI 120. Already HARNACK 229* followed Tertullian to some extent, when he suggested to read
τοῦ αἰῶνος ἐκείνου τυχεῖν (καὶ?) τῆς ἀναστάσεως τῆς ἐκ νεκρῶν: If one deletes καί, then τυχεῖν would refer to τῆς ἀναστάσεως τῆς ἐκ νεκρῶν (‘those of that aeon are regarded worthy of achieving the resurrection from the dead’). This reconstruction is, however, contradicted by Tertullian who witnesses several times the presence of the crucial et/καί, as Tsutsui (ibid.) righly highlights.
[2] In a footnote, he adds that C.M. Hays, ‘Marcion vs. Luke: A Response to the Plädoyer of Matthias Klinghardt’,
ZNW 99 (2008), 213-32, 217 had suggested (following Harnack) that Marcion had made a theologically based textual alteration.
[3] Tert., Adv. Marc. IV 38,7: Nacti enim scripturae textum ita in legendo decucurrerunt: Quos autem dignatus est deus illius aevi. Illius aevi deo adiungunt, quo alium deum faciant illius aevi; cum sic legi oporteat: Quos autem dignatus est deus, ut facta hic distinctione post deum ad sequentia pertineat illius aevi, id est, quos dignatus sit deus illius aevi possessione et resurrectione.
[4] Tert., Adv. Marc. IV 38,8: Non enim de deo, sed de statu illius aevi consulebatur, cuius uxor futura esset post resurrectionem in illo aevo. Sic et de ipsis nuptiis responsum subvertunt, ut, Filii huius aevi nubunt et nubuntur, de hominibus dictum sit creatoris nuptias permittentis, se autem, quos deus illius aevi, alter scilicet, dignatus sit resurrectione, iam et hic non nubere, quia non sint filii huius aevi; quando de nuptiis illius aevi consultus, non de huius, eas negaverat de quibus consulebatur.
[5] T. Frymer-Kensky, ‘Tamar: Bible’ (2009).
[6] See Wolter, Lk 658ff z. St.; vgl. bereits K. Berger, Die Auferstehung des Propheten und die Erhöhung des Menschensohns (1976), 386.

Tuesday, 5 April 2016

Meister Eckhart's vernacular homilies in the liturgical year (De tempre; De sanctis)

In a recent publication, Loris Sturlese, Meister Eckhart. Le 64 Prediche sul tempo liturgico (Milan, 2014) has published the first volume which gives Meister Eckhart's vernacular homilies in the order of the liturgical year (first volume: De tempore; to be followed by a second volume: De sanctis). On the basis of his order, we will jointly publish the same homilies with introduction, vernacular texts and English translation in the series Eckhart: Texts and Studies (forthcoming). As the liturgical order of his homilies gives us such a different interpretative contextualisation of these texts, I wanted to share the liturgical order with the readers of this blog. You may notice there are a few homilies missing, so, we still might need to do a few changes. So, please, take this as a draft list.

The first row gives the number of the homilies according to the edition of Sturlese and the forthcoming of Sturlese/Vinzent, the second row that of the Deutsche Werke (J. Quint/G. Steer), the third row gives the number of the Paradisus anime intelligentis, the fourth gives the liturgical place of the homily and the fifth the incipit of the homily.

De tempore

1*
S 87 (DW IV 20–8)
Par. 1
Dominica I in Adventu Domini
Ecce dies veniunt (Brev., Cap.: Ier. 23:5)
2*
Q 24 *DW I 411–23)

Dominica I in Adventu Domini
Sant Paulus sprichet. întuot iu (Rom. 13:14)
3*
Q 68 DW III 138–52)

Dominica II in Adventu Domini
Scitote, quia prope est regnum dei (Luc. 21:31)
4*
Q 77 (DW III 330–46; LE III 93-116)

Dominica III in Adventu Domini
Ecce, mitto angelum (Matth. 11:10)
5*
Q 22 (DW I 371–89)

Feria IV Quattuor temporum in Adventu Domini
Ave, gratia plena (Luc. 1:28)
6*
Q 38 (DW II 224–45)
Par. 4
Feria IV Quattuor temporum in Adventu Domini
In illo tempore (Luc. 1:26–8)
7*
Q 34 (DW II 156–69)

Dominica IV in Adventu Domini
Gaudete in domino (Phil. 4,4-6)
8*
Q 76 (DW III 310-29)

<In nativitate Domini ad maiorem Missam>
Videte qualem caritatem (<anal. Ev.> I Ioh. 3:1)
9*
S 101 (DW IV 334–67, LE I 247-88)

Dominica infra octavam nativitatis Domini
Dum medium (Offic.: Sap. 18:14)
10*
S 88 (DW IV 32–5)
Par. 8
In circumcisione Domini
Post dies octo (Luc. 2:21)
11*
S 89 (DW IV 38–42)
Par. 10
In vigilia epiphaniae Domini
Angelus domini apparuit (Matth. 2:19)
12*
Q 14 (DW I 227–41; LE III 1-31)

In epiphania Domini
Surge, illuminare Iherusalem (Is. 60:1)
13*
S 102 (DW IV 407–25)

In epiphania Domini
Ubi est, qui natus est (Matth. 2:1–2)
14*
S 90 (DW IV 54–71)
Par. 15
Dominica infra octavam epiphaniae
Sedebat Iesus docens (Luc. 2:46)
15*
S 103 (DW IV 474–92)

Dominica infra octavam epiphaniae
Cum factus esset Iesus (Luc. 2:42)
16*
S 104 (DW IV 565–610)

Dominica infra octavam epiphaniae
In his, quae patris mei sunt (Luc. 2:48)
17*
S 91 (DW IV 84–98)
Par. 16
Dominica in Septuagesima
Voca operarios (Matth. 20:8)
18*
Q 1 (DW I 4–20; LE II 1-27)

Feria III post dominicam I in Quadragesima
Intravit Iesus (Matth. 21:12)
19*
S 116
Par. 60
Feria IV post dominicam II in Quadragesima
Domine rex omnipotens (Esth. 13:9)
20*
Q 50 (DW II 454–60)

Dominica III in Quadragesima
Eratis enim aliquando tenebrae (Eph. 5:8)
21*
Q 49 (DW II 427–51)

Dominica III in Quadragesima
Beatus venter (Luc. 11:27–8)
22*
Q 37 (DW II 210–23; LE II 89-110)
Par. 21
Feria III post dominicam III in Quadragesima
Vir meus (IV Reg. 4:1)
23*
Q 51 (DW 464-77; LE III 51-91)

Feria IV post dominicam III in Quadragesima
Hec dicit dominus (Matth. 15:4)
24*
Q 19 (DW I 312–21; LE I 117-49)
Par. 20
Feria V post dominicam III in Quadragesima
Sta in porta (Ier. 7:2)
25*
Q 26 (DW II 23–36)

Feria V post dominicam III in Quadragesima
Mulier venit hora (Ioh. 4:23)
26*
S 99 (DW IV 253–61)

Dominica IV in Quadragesima
Laetare sterilis (Gal. 4:27)
27*
Q 25 (DW II 6–18)

Feria III post dominicam IV in Quadragesima
Moyses orabat (Ex. 32:11)
28*
Q 18 (DW I 296-307; LE I 97-115)

Feria V post dominicam IV in Quadragesima
Adolescens, tibi dico (Luc. 7:11)
29*
Q 43 (DW II 316-30)
Par. 22
Feria V post dominicam IV in Quadragesima
Adolescens, tibi dico (Luc. 7:11)
30*
Q 79 (DW III 363-70)

Sabbato hebdomadae IV in Quadragesima
Laudate caeli (Is. 49:13; Ioh. 8:12)
31*
Q 59 (DW II 623-36)

Feria V post I dominicam Passionis
Nunc sequimur (Dan. 3:41)
32*
S 108 (DW IV 738-47)

Feria V in coena Domini
Si non lavero te (Ioh. 13:8–9)
33*
Q 35 (DW II 173-83 )

In vigilia Paschae
Si consurrexistis (Col. 3:1)
34*
Q 55 (DW II 575-85)

Feria V post Pascham
Maria Magdalena (Ioh. 20:1)
35*
Q 56 (DW II 588-90)
Par. 26
Feria V post Pascham
Marîâ stuont ze dem grabe und weinete (Ioh. 20:11)
36*
Q 36a (DW II 186-93)

Dominica in octava Paschae
Stetit Iesus (Ioh. 20:19)
37*
Q 36b (DW II 198-204)

Dominica in octava Paschae
Ez was âbent des tages (Ioh. 20:19)
38*
Q 92 (DW IV 101-5)
Par. 27
Dominica in octava Paschae
Cum sero factum esset (Ioh. 20:19)
39*
Q 69 (DW III 159-80)

Dominica II post octavam Paschae
Modicum, et iam non videbitis me (Ioh. 16:16)
40*
Q 70 (DW III 187-98)
Par. 28
Dominica II post octavam Paschae
Modicum, et non videbitis me (Ioh. 16:16)
41*
Q 4 (DW I 60-74;  LE I 1-23)

Dominica III post octavam Paschae
Omne datum optimum (Iac. 1:17)
42*
Q 46 (DW II 378-86)

In vigilia Ascensionis
Haec est vita aeterna (Ioh. 17:3)
43*
Q 54a (DW II 548-61)

In vigilia Ascensionis
Unser herre underhuop und huop von unden ûf sîniu ougen (Ioh. 17:1)
44*
Q 54b (DW II 564-71)

In vigilia Ascensionis
Haec est vita aeterna (Ioh. 17:3)
45*
S 111; Pf. CIX

In vigilia Ascensionis
Der herre Jêsus Kristus huob ûf sîniu ougen (Ioh. 17:1)
46*
Q 29 (II 73-89)

In die Ascensionis
Convescens praecepit (Act. 1:4)
47*
Q 47 (DW II 394-409)

In die Pentecostes
Spiritus Domini (Sap. 1:7)
48*
Q 61 (DW III 35-47 )

In festo S. Trinitatis
Misericordia domini (Brev.: Ps. 32:5)
49*
Q 5a (DW I 77-82)

Dominica I post Trinitatem
In hoc apparuit (I Ioh. 4:9)
50*
Q 5b (DW I 85-96)

Dominica I post Trinitatem
In hoc apparuit (I Ioh. 4:9)
51*
Q 63 (DW III 74-83; LE I 201-17)

Dominica I post Trinitatem
Deus caritas est (I Ioh. 4:16)
52*
Q 64 (DW III 86-90)

Dominica I post Trinitatem
Diu sêle diu wirt ein (I Ioh. 4:16)
53*
Q 65 (DW III 95-103)

Dominica I post Trinitatem
Deus caritas est (I Ioh. 4:16)
54*
Q 67 (DW III 129-35)

Dominica I post Trinitatem
Deus caritas est (I Ioh. 4:16)
55*
Q 80 (DW III 378-88)
Par. 59
Dominica I post Trinitatem
Homo quidam erat dives (Luc. 16:19)
56*
Q 20a (DW I 326-39)

Dominica II post Trinitatem
Homo quidam fecit cenam magnam (Luc. 14:16)
57*
Q 20b b (DW I 342-52)
Par. 24
Dominica II post Trinitatem
Homo quidam fecit cenam magnam (Luc. 14:16)
58*
S 94 (DW IV 142-9)
Par. 42
Dominica IV post Trinitatem
Non sunt condignae (Rom. 8:18)
59*
Q 42 (DW II 301-9)

Dominica XVI post Trinitatem
Adolescens, tibi dico: surge (Luc. 7:14)
60*
Q 21 (DW I 357-70)

Dominica XVII post Trinitatem
Unus Deus et pater omnium (Eph. 4:6)
61*
Q 7 (DW I 117-24)

Feria sexta IV temporum septembris
Populi eius (Os. 14:4)
62*
Q 83 (DW III 437-49)

Dominica XIX post Trinitatem
Renovamini spiritu (Eph. 4:23)
63*
Q 84 (DW III 454-65)
Par. 57
Dominica XXIV post Trinitatem
Puella surge (Matth. 9:18)
64*
Q 85 (DW III 468-71)
Par. 58
Dominica XXIV post Trinitatem
Puella surge (Matth. 9:18)

      
De Sanctis

65*
Q 13 (DW I 211-22)

28 December, Sanctorum Innocentium
Vidi supra montem Syon (Apoc. 14:1)
66*
Q 71 (DW III 211-31; LE I 219-45)

25 January, In Conversione Sancti Pauli

Surrexit autem Saulus (Act. 9:8)
67*
Q 31 (DW II 114-25)

2 February, In festo Purificationis
Ecce ego mitto angelum (Mal. 3:1)
68*
Q 44 (DW II 337-51)

2 February, In festo Purificationis
Postquam completi (Luc. 2:22.25)
69*
Q 45 (DW II 360-73)

22 February, Festum Cathedrae S. Petri
Beatus es, Simon (Matth. 16:17)
70*
Q 73 (DW III 259-70)

21 March, Sancti Benedicti
Dilectus deo (Eccli. 45:1)
71*
Q 78 (DW III 351-7)

25 March, In Annuntiatione Dominica
Missus est Gabriel (Luc. 1:26-7)
72*
Q 40 (DW II 272-81)

28 April, Sancti Vitalis
blîbet im mir (Ioh. 15:4)
73*
Q 28 (DW II 58-69)

11 June, Sancti Barnabae
Ego elegi vos de mundo (Ioh. 15:16)
74*
Q 53 (DW II 528-38)

23 June, In vigilia Sancti Joannis Baptistae
Misit dominus manum suam (Ier. 1:9)
75*
S 96 (DW IV xxx
Par. 47
23 June, In vigilia Sancti Joannis Baptistae
Elizabeth pariet (xxx)
76*
Q 11 (DW I 176-89)

24 June, Sancti Joannis Baptistae
Impletum est tempus (Luc. 1:57.63.66)
77*
Q 82 (DW III
Par. 48
24 June, Sancti Joannis Baptistae
Quis, putas, puer (Luc. 1:66)
78*
Q 23 (DW I 393-410)

6 July, In octava Apostolorum
Jesus hiez (Matth. 14:22)
79*
Q 3 (DW I 48-57)

1 August, Ad Vincula Sancti Petri
Nunc scio vere (Act. 12:11)
80*
Q 30 (DW II

5 August, In festo Beati Dominici
Praedica verbum (II Tim. 4:2.5)
81*
Q 2 (DW I 24-45)

15 August, In Assumptione Beatae Mariae Virginis Sollemnitas
Intravit Iesus in quoddam castellum (Luc. 10:38)
82*
Q 60 (DW II 10-29)
Par. 36
15 August, In Assumptione Beatae Mariae Virginis Sollemnitas
In omnibus requiem quaesivi (Eccli. 24:11)
83*
S 110 (DW IV 781-91)

15 August, In Assumptione Beatae Mariae Virginis Sollemnitas
In omnibus requiem quaesivi (Eccli. 24:11)
84*
Q 86 (DW III 481-92; LE II 139-75)

15 August, In Assumptione Beatae Mariae Virginis Sollemnitas
Intravit Iesus in quoddam castellum (Luc. 10:38)
85*
S 93 (DW IV
Par. 37
15 August, In Assumptione Beatae Mariae Virginis Sollemnitas
Quae est ista (Cant. 6:9)
86*
Q 9 (DW I 141-58)
Par. 33
28 August, Sancti Augustini Episcopi et Confessoris
Quasi stella matutina (Eccli. 50:6-7)
87*
Q 16a (DW I 258-9)

28 August, Sancti Augustini Episcopi et Confessoris
Quasi vas auri solidum ornatum omni lapide pretioso (Eccli. 50:10)
88*
Q 16b (DW I 263-76; LE I, 43-74)

28 August, Sancti Augustini Episcopi et Confessoris
Quasi vas auri solidum ornatum omni lapide pretioso (Eccli. 50:10)
89*
S 109 (DW IV 761-74)

29 August, In Passione S. Ioannis Baptistae, martyri
Nolite timere eos (Matth. 10:28)
90*
Q 12 (DW I ; LE I 25-41)

8 September, In Nativitate Sanctae Mariae
Qui audit me (Eccli. 24:30-1)
91*
Q 41 (DW II 297)

27 September, Sanctorum Cosmae et Damiani Martyrum
Qui sequitur iustitiam (Prov. 15:9)
92*
Q 74 (DW III -288)

4 October, Sancti Francisci Confessoris
Dilectus deo et hominibus (Eccli. 45:1)
93*
Q 32 (DW II 132-47)
Par. 34
19 November, Sanctae Elisabeth
Consideravit semitas (Prov. 31:27)
94*
S 95 (DW IV 178-xxx
Par. 46
19 November, Sanctae Elisabeth
Os suum aperuit (Prov. 3:13)
95*
Q 27 (DW II 40-55)

Commune apostolorum
Hoc est praeceptum meum (Ioh. 15:12)
96*
Q 75 (DW III 292-303)

Commune apostolorum
Mandatum novum do vobis (Ioh. 13:34-5)
97*
S 97 (DW IV 224-9)
Par. 50
Commune apostolorum
Qui manet in me (Ioh. 15:5)
98*
S 107 (DW IV

In communi unius martyris pontificis
Qui vult venire post me (Matth. 16:24)
99*
S 98 (DW IV 234-45)
Par. 55
In communi unius martyris pontificis
Nisi granum frumenti (Ioh. 12:24-6)
100*
Q 17 (DW I 281-93; LE I 75-96)

In communi unius martyris pontificis
Qui odit animam suam (Ioh. 12:25)
101*
Q 58 (DW II 610-17)

In communi unius martyris pontificis
Qui mihi ministrat (Ioh. 12:26)
102*
Q 39 (DW II 251-66; LE III 33-50)

In communi plurimorum martyrum
Iustus in perpetuum vivet (Sap. 5:16)
103*
Q 6 (DW I 99-115; LE II, 29-51)

In communi plurimorum martyrum
Iusti vivent in aeternum (Sap. 5:16)
104*
Q 33 (DW II 150-55)
Par. 49
In communi plurimorum martyrum
Sancti per fidem vicerunt (Hebr. 11:32)
105*
Q 8 (DW I 127-37)

In communi plurimorum martyrum
In occisione gladii (Hebr. 11:37)
106*
S 112 (DW IV 798-802; LE III 117-73)

In communi plurimorum martyrum
Omnis turba (Luc. 6:9)
107*
Q 72 (DW III 239-54; LE II 111-37)
Par. 51
In communi plurimorum martyrum
Videns Iesus turbas (Matth. 5:1)
108*
Q 52 (DW II 486-506; LE I 163-99)

In communi plurimorum martyrum
Beati pauperes spiritu (Matth. 5:3)
109*
Q 66 (DW II

In communi unius confessoris
Euge serve bone (Matth. 25:21.23)
110*
Q 10 (DW I 161-74; LE II 52-87)

In communi plurimorum confessorum
In diebus suis (Eccli. 44:16-7)
111*
S 106 (DW IV 682-703)

In communi unius virginis
Aemulor Dei aemulatione (II Cor. 11:2)
112*
Q 57 (DW II 594-606)
Par. 61
In dedicatione ecclesiae
Vidi civitatem sanctam (Apoc. 21:2)
113*
S 100 (DW IV 271-8)

In dedicatione ecclesiae
Et quaerebat videre (Luc. 19:2-4)
114*
Q 15 (DW I 244-54)

In dedicatione ecclesiae
Homo quidam nobilis (Luc. 19:12)
115*
S 115 (DW IV sub prelo)
Par. 56

Illumina oculos (Ps. 12:4)
116*
Q 48 (DW II 413-21; LE I,151-62)


Ein meister sprichet
117*
Q 62 (DW II 56-69)


Got hât die armen gemachet
118*
Q 81 (DW III 395-404)


Fluminis impetus (Ps. 45:5)
119*
S 105 (DW IV 633-54)


Meister Eckehart sprach