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On Cleaving To God
Translator's Introduction

   This famous and much loved little treatise, On Cleaving to God, (De
   Adhaerendo Deo) has always been attributed to Saint Albert the Great,
   who lived from about 1200 to 1280, and was one of the most respected
   theologians of his time. He was moreover a voluminous writer in the
   scholastic tradition, and, amongst other things, Bishop of Ratisbonne
   and one of the teachers of Eckhart at Paris University. The Latin text
   of which this is a translation is found in volume 37 of his Opera Omnia
   published in Paris in 1898.

   However almost all modern scholars are agreed that the work could not
   have been written by him, at least certainly not in its present form.
   It contains many implicit references and quotations from writers who
   lived well after Albert the Great. It is quite clear from the opening
   words of the treatise that it is in essence the private anthology of a
   contemplative or would-be contemplative, culled from many different
   sources, and including thoughts of his own. From the references
   included, it would seem to belong, at least in its present form to an
   unknown writer of the fifteenth century.

   However, it has often been pointed out that the first nine chapters
   seem to be of a somewhat different character to the remaining seven.
   Indeed most of the directly contemplative and mystical material in the
   work is contained in this first half, while the second section is
   concerned largely with more general matters of ordinary Christian
   piety. It has therefore been suggested that it is perhaps possible that
   a later hand has to some extent reworked and extended an original,
   shorter text, that could perhaps even go back to Albert the Great.
   Albert, we know, wrote a commentary on the teachings of the famous St.
   Dionysius, and this work, particularly in the first nine chapters is
   full of "Dionysian" themes. This could indicate that these chapters at
   least may belong to Albert the Great, or, alternatively, it could
   explain how it came to be attributed to him. The fact remains,
   whichever way round, that the work stands on its own merits as a
   classic of Western contemplative mysticism in the Via Negativa
   tradition. It has indeed been frequently called a supplement to the
   Imitation of Christ.

   In view of all these considerations, and in view of the fact that the
   work has always been attributed to Albert the Great (and all libraries
   and catalogues include it under his name), I have felt it best to leave
   it attached to his name, though with the above reservations. After all,
   Anonymous has dozens of works attributed to him that were actually
   written by someone else, so perhaps for once it is only fair to
   attribute an anonymous work to an actual person. Anyone who has ever
   tried to look for a work by Anonymous in a big library catalogue will,
   I feel confident, be grateful to me!

   Like Anonymous, I lay no claims to copyright on this translation. I
   commit it, and a copy of the Latin original, to the deep in sure and
   certain hope that it will do its own work.

   John Richards







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