The young people's Imitation of Christ, based upon the work of Thomas à Kempis

Front matter

Class t> L2d

Book— .F 5

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Chapter I

Of the Imitation of Christ and Contempt of all the Inanities of the World

Hf^E that followeth me, walketh not in darkness," ^aith the Lord. These are the words of Christ, which teach us to act as he did if we would be truly wise and freed from all blindness of heart. Let us try, therefore, to study the life of Jesus Christ.

2. The teaching of Christ is better than the teachings of holy men ; and if we seek with a humble, earnest heart we shall find all the truth that is in his words.

There are many who often hear the gospel of Christ but care nothing for it, because they have not the spirit of Christ. Whoever, then, would fully understand the words of Christ, must try to make his life wholly like the life of Christ.

4 Christ and Vanities of the World

3. What good will it do you to study the arguments about the Trinity if you are not humble, and thus displease the Trinity ?

High-sounding words cannot make a man holy, but a godly life makes him dear to God. I would rather feel the pricking of conscience than to be told the meaning of the word.

If you knew the whole Bible by heart and the sayings of all the wise men, what good would it do you without the love of God 1 in your heart? One of the wisest of men said that all is vanity 2 or foolishness, except to love and serve God.

The greatest of all wisdom is to make sure of the kingdom of heaven by caring nothing for the world.

4, It is, therefore, foolish to seek after honors or to follow the desires of the flesh and to labor for that which is sure to bring sore punishment.

It is foolish to wish to live long rather than care to live well.

Thinking Humbly of Ourselves

It is foolish to care only for our present life and not to prepare for the life which is to come.

It is foolish to love that which soon passes away instead of wishing to hasten to the world-where everlasting joy awaits us.

5. Think often of the proverb, "The eye is not satisfied with seeing nor the ear filled with hearing." 1 Try, therefore, to keep your heart from the love of worldly things and to turn yourself to those things that will never end. For they that follow their worldly desires lose the love of God.

CHAPTER II Of Thinking Humbly of Ourselves

T^lfypE all wish to gain knowledge; 2 %W\\/| but what good will knowledge

r4prj do us if we do not fear God ? The humblest person who serves God is better than the proudest man who

Thinking Humbly of Ourselves not fearing God studies the wonders of the heavens. If you know yourself, you will be humble in your own eyes and care nothing for the praises of others.

If I understood everything in the world, and had not love, how would it benefit me in the sight of God, who will judge me according to my deeds ?

2. Give up that desire for knowledge which is so eager that it does not allow you to think of anything else. Those who have much learning love to have others call them wise.

There are many things the knowledge of which does little or no good to the soul. And you are very unwise if you think more of such things than those that will help the soul.

No words of themselves can satisfy the soul ; but a good life comforts the mind, and a pure conscience gives great faith in God.

3. The more you know and the better you understand, the more you will be condemned if you do not lead a holy life.

Thinking Humbly of Ourselves

Take care therefore not to feel proud because of any knowledge, but rather let such knowledge make you afraid. If you think you understand and know much, remember that there are many more things of which you know nothing. Do not try to appear overwise, but rather confess your ignorance. 1 Why should you -try to appear wise when there are many who know far more than you and have a much greater knowledge in the Scriptures ? If you would be profited by learning, be meek and humble in your knowledge.

4. The highest and most profitable lesson is the true knowledge and humble opinion of ourselves. It is perfect wisdom to think nothing of ourselves and always to think highly of others. If you should see another openly sin or commit some grave offense, do not think any better of yourself ; for you know not how long you shall be able to stand. We are all frail, 2 but do not think anyone more frail than yourself.

The Doctrine of Truth

CHAPTER III Of the Doctrine of Truth

[^APPY is he who is taught by truth itself. 1

We are often deceived by our own opinion and our own senses, which know but little.

Of what use is it to dispute over hidden things, for ignorance of which we shall not be blamed at the day of judgment ?

It is a great folly to neglect the things that we need to know, and to dwell upon those which are curious and hurtful. We have eyes and see not. 2

2. What have we to do with genera and species? He who listens to the Eternal Word is not required to form an opinion on other subjects.

From one Word are all things, and all things utter one Word ; and this is the Beginning which also speaks unto us.

No one can understand or judge rightly without that Word.

The Doctrine of Truth

He to whom all things are the Word, who reduces all things to that Word, and sees all things in that Word, will enjoy a quiet mind and remain at peace in God.

O God, who art the truth, make me one with thee in everlasting love. I am often wearied with reading and hearing many things ; in thee is all that I would have and can desire. Let all the learned keep still ; let all creatures be silent in thy sight ; speak thou alone unto me.

3. The more I am one within myself and become of single heart, so much the more will I understand higher things without labor ; for I shall receive the light of wisdom from above. 1

A pure, single, and fixed spirit is not disturbed even when engaged in many works ; for it does all to the honor of God, and being at rest within seeks no selfish purpose in anything it does. Who hinders and troubles you more than do the worldly desires of your own heart ?

A good and devout person arranges within himself beforehand those things io The Doctrine of Truth

which he ought to do. They do not draw him to his worldly desires, but he orders them according to right reason.

What harder fight is there than to overcome yourself ? Try, therefore, with all your might to conquer yourself and to grow stronger daily and to grow in holiness.

4. All perfection in this life has some imperfection mixed with it ; and the greatest knowledge we can gain has some darkness. A humble knowledge of yourself is a surer way to God than a deep search after learning. Learning however is good of itself and God commends it ; but a good conscience and a virtuous life are always to be preferred before it.

But because many seek knowledge in preference to living well they deceive themselves and reap little or no fruit.

5. Oh, if we gave as much labor to the rooting out of vices and the planting of virtues as we do to worldly questions, there would be fewer evils done and less scandal given in the world.

The Doctrine of Truth 1 1

In the great day of judgment we shall not be examined as to what we have read, but as to what we have done; 1 not as to how well we have spoken, but as to how religiously we have lived.

Tell me, where are all those learned men with whom you were well acquainted when they lived and were proud of their learning ? Others have their places and probably never think of them. In their lifetime they were famous, but now they are forgotten.

6. Oh, how quickly the glory of the world passes away ! 2 Would that their learning had taught them to live aright ! Then their study and reading would have been to good purpose. How many perish because of vain learning 3 who care little for serving God ! Because they chose to be great rather than humble they became vain in their imaginations. 4 He is truly great who has great love. He is truly great who cares nothing for himself and has no wish for worldly honor.

12 Wisdom and Forethought

He is truly wise who considers all earthly things as nothing, that he may win Christ. 1 And he is truly learned who does the will of God and forsakes his own will.

CHAPTER IV Of Wisdom and Forethought in Our Actions

3T^|pE must not believe everything

wwB" sa *^ to us>2 ' 3ut ^ irst ma ^ e sure t^l^H whether it is pleasing to God.

Sad to say, we are so weak that we often prefer to believe and speak evil of others rather than good.

Perfect men are not quick to believe every one who speaks to them ; for they know that human weakness is inclined to evil 3 and very likely to speak words of error. 4

2. It is great wisdom not to be rash in your doings, 5 nor to be fixed in your

4 James 3:2. 5 Prov. iq : 2

Reading the Scriptures 13

own conceits ; nor to believe everything you hear, nor immediately to tell to others 1 what you have heard or what you believe.

Ask the advice of those who are wise and of sound judgment, and try to be instructed by one better than yourself, rather than to follow your own ideas. 2

A good life makes one wise according to God, 3 and gives him experience in many things. 4 The more humble you are and the more obedient unto God, the more wise and peaceful you will be in all things.

CHAPTER V Of Reading the Holy Scriptures

f^EEK truth and not eloquence in j| holy Scripture. ' I *5jp Each part of the Scriptures is to be read with the same spirit that it was written. 5 Seek for profit in the Scrip-

14 Reading the Scriptures

tures rather than deep reasoning. You should be as willing to read plain and religious books as those that are high and profound.

Do not give too much weight to the authority of the writer, but read for the purpose of learning the pure truth. 1 Ask not who spoke this or that, but note what is spoken.

2. All of us must die and pass away, but the truth of the Lord remains forever. 2 God speaks unto us in different ways, without regard to persons. 3

Our own curiosity often hinders us in reading the Scriptures, when we pause and discuss matters which we should rather pass over without discussion. If you wish to read with profit, do so humbly, simply, and faithfully; and have no desire to appear learned. Ask willingly and listen in silence to the words of holy men. Do not be displeased by any parables to which you listen, for they are given with good cause. 4

Inordinate Affections 1 5

CHAPTER VI Of Inordinate Affections

rfFjHENEVER you desire anything

/ = \r too eagerly, you become impact tient and dissatisfied. Those who are proud and covetous are never at rest. The poor and humble in spirit have peace within.

Until you are perfect master of yourself, you will be easily tempted and give way in small and trifling things.

He who is fond of indulging himself finds it hard to control his earthly desires. He often fails, therefore, when he tries to control these desires, and becomes angry when any one opposes him.

2. If he gives way to his desires he is soon filled with remorse, for he has yielded to temptation which profited, him nothing and driven away the peace of mind which he sought.

True peace of heart therefore is obtained by resisting our passions, not by obeying them. There is no peace in the

1 6 Vain Hope and Pride

heart of the worldly person, nor in hin who is fond of outward show, but in the spiritual and devout man.

CHAPTER VII Of Avoiding Vain Hope and Pride

|^E is foolish who puts his trust in man. 1

Do not be ashamed to serve others for the love of Jesus Christ ; nor to be thought poor in this world.

Do not rely upon your own strength, but put all your hope in God. 2

Do everything in your power and God will help you.

Place no trust in your own knowledge 8 nor in the skill of any one else ; but rather in the grace of God, who helps the humble and humbles those that are proud.

2. If you have wealth or powerful friends, feel no pride in either ; but in God who gives all things and who desires

Vain Hope and Pride 1 7

above everything else to give himself to you. Feel no pride in yourself because of your pleasing figure or looks, for a little sickness may disfigure or destroy both. If you have natural gifts or wit, take no pride in them lest you displease God, to whom is due your thanks for all the good you have by nature.

3. Never think yourself better than others, 1 for it may be that in the sight of God, who reads all hearts, you are worse than they.

Do not be proud of your good deeds, 2 for God does not judge as men, and when you have pleased them it may be you have offended him.

If there is any good in you, remember that there is much more in others, and thus you will remain humble.

It injures you not to consider others ; but it injures you still more to consider yourself before even one other person. The humble enjoy continual peace, but in the heart of the proud is envy and often anger.

B

1 8 Familiarity to be Shunned

CHAPTER VIII That too much Familiarity is to be Shunned

, JO not tell your secrets to every one ;

lljj fr ut on 'y to *^ e w * se anc * suc ^ as

fear God. 1

Do not be too free with persons younger than yourself, nor with strangers. 2

Never flatter the rich ; neither appear too humble before those of high rank.

Make your companions those who are humble and single-hearted, those who rare devout and virtuous ; advise with them of those things that may improve.

Be respectful to all women, and commend all good women in general to God.

Desire to be familiar with God alone, and his angels, and avoid such familiarity with those of your own age.

2. We must love every one, but it is not best to be familiar with all.

It sometimes happens that a person whom we do not know is held in high

Obedience and Subjection 19

esteem because of the good reports of others, yet his presence is not pleasing to those who meet him.

We sometimes think we can please others by our society, but instead we displease them by the bad qualities which they discover in us.

CHAPTER IX Of Obedience and Subjection

T is highly useful to live in obedience, to be directed by one who is superior, *fs* and not to follow our own will. It is much safer to obey than to govern.

Many live under obedience because they cannot help it ; such repine and are discontented. They cannot attain to freedom of mind unless they heartily obey because of their love of God.

Go where you will, you will find no rest except in humble subjection under the government of a superior. Many have made the mistake of believing they would find happiness in change.

20 Avoiding Many Words

2. Every one is willing to . do that which agrees with his own desires, and he inclines most to those who think the same as he. But if we wish to please God we must sometimes, for the sake of peace, give up our own opinion.

Do not be too proud therefore in your own opinion ; but be willing to listen to the judgment of others. If you give up any plan of your own for the sake of God, it shall result in your good.

3. I have often heard that it is safer to hear and take advice than to give it. The opinion of another may be good ; but if we refuse to yield when reason commands it, it is a mark of pride and stubbornness.

CHAPTER X Of Avoiding Many Words

WKsEE? free from the tumult of the yfc world as much as you can ; for it is a great hindrance, although your intention may be honest. For we are quickly injured and captured by vanity.

Avoiding Many Words 21

I have often wished I had held my peace when I have spoken, and that I had not been so free with others.

Why do we so willingly speak and talk with another, when we nearly always say something that hurts our conscience ?

The reason why we talk so willingly is that we hope to comfort one another, and wish to ease our mind that is wearied with many thoughts.

And we willingly talk and think of those things which we most love or desire; or of those things which distress us.

2. But, alas, it is often in vain ; for such outward comfort robs us of inward and divine consolation. Therefore we must watch and pray lest our time go to waste. 1

If it be wise for you to speak, speak those things that improve.

Evil habit and neglect of our own growth and grace give too much freedom to unwise speech. Yet speech of spiritual things greatly helps our spiritual growth,

22 Peace and Grace especially when those of one mind and spirit associate together in God. 1

Chapter XI

Of the Obtaining of Peace, and of the Zealous Desire for Growth and Grace

;E should enjoy much peace if we did not busy ourselves with the l^xpNH words and affairs of other persons, and with things which have nothing to do with ourselves.

How can any one long have peace who busieth himself with the cares of others, who seeks such cares and seldom gives thoughts to his own ? Blessed are the single-hearted, for they shall enjoy much peace.

2. We are too much led by our passions, and too anxious about worldly things. We seldom overcome any one vice perfectly, and do not have a burning desire to grow better every day ; therefore we remain lukewarm and cold.

Peace and Grace 23

3. If we were perfectly intent upon our own hearts and not entangled with worldly things, then we should be able to relish divine things, and to enjoy heavenly contemplation.

The greatest and indeed the whole obstacle is that we are not free from passions and lusts; and when some small misfortune comes to us we are too quickly depressed and turn to human consolations.

4. If we would try like brave men to stand in the battle, surely we should feel the help of God from heaven. For he who gives us cause to fight, in order that we may gain victory, is ready to help those who fight and trust in his grace.

If we think our progress in religious life consists only in some outward forms, our devotion will quickly come to an end.

But let us lay the axe to the root, that being freed from passions we may find rest to our souls.

5. If we should succeed every year in rooting out one vice, we should sooner become perfect.

24 Peace and Grace

But we often perceive, on the contrary, that we were better and purer at the beginning of our conversion than after many years of our profession.

Our fervor and improvement should increase daily ; but it is often thought to be a great matter if one can keep some part of his first zeal.

If we would be determined at the beginning, then we should be able to perform all things afterward with ease and delight.

6. It is hard to give up that to which we are accustomed, but it is harder to go against our own will.

But if you do not give up small and easy things, when will you overcome harder things ? Resist your inclination in the very beginning, and unlearn evil habits lest little by little they draw into greater difficulty.

Oh, if you would but think how much inward peace unto yourself and joy unto others you would gain by acting well, I think you would be more careful of spiritual progress.

CHAPTER XII Of the Profit of Adversity

|FT is good that we have sometimes some 51 troubles and crosses ; for they often ^ make one realize that he is here in banishment, and ought not to place his trust in any worldly thing.

It is good too, that we are sometimes contradicted and other persons think ill of us ; and this although we do and intend well. These things help to make us humble, and to crush self-conceit ; for then we are more inclined to seek God for his approval when others condemn us and give us no credit for our good intentions.

2. You should therefore settle yourself so fully in God that you have no need to seek many comforts from others.

When you are afflicted, tempted, or troubled with wicked thoughts, then you understand better the great need you have of God, without whom you learn you can do nothing that is good.

Then you are weary of living longer and wish your death would come, that you might depart and be with Christ. Then too, you see clearly that perfect security and full peace cannot be had in this world.

CHAPTER XIII Of Resisting Temptation

f~\0 long as we live in this world, we A must have trouble and temptation. ysjjp Hence it is written in Job, " The life of man upon earth is a life of temptation. " Every one therefore ought to be careful about his temptations and to watch in prayer lest the devil get the better of him ; for he never sleeps, but goes about seeking whom he may devour.

No person in the world is so perfect and holy that he does not have sometimes temptations, and we cannot be altogether free of them.

2. Temptations, however, do us good, though they may trouble and grieve us, for through them we are humbled, purified, and instructed.

Those that could not bear temptations fell away and became evil of heart. There is no order so holy and no place so secret as to be free from temptations or adversities.

3. No one is altogether free from temptations so long as he lives on earth ; for the root of temptation is in ourselves, who are born with inclination to evil.

When one temptation or trouble goes away, another comes ; and we shall always have something to suffer because we have fallen from the state of our happiness.

Many while trying to flee from temptations fall more deeply into them. Flight alone will not enable us to overcome temptations, but through patience and true humility we become stronger than all our enemies.

4. He that avoids temptations outwardly and fails to pluck them by the roots will gain little profit ; indeed, temptations will return the sooner unto him and will be more violent than before.

By little and little, and by patience with long-suffering, you will overcome them more easily than by violence and your own disquiet.

Be not too impatient with him who- is tempted ; but give him comfort as you would wish to be done to yourself.

5. The beginning of all evil temptations is wavering of the mind and small confidence in God. As a ship without a rudder is tossed to and fro by the waves, so he who is careless and fickle of purpose is in many ways tempted.

Fire tries iron and temptation a just person. Often we do not know what we are able to do, but temptation shows us what we are. We must be watchful, especially in the beginning of the temptation, for the enemy is then more easily overcome, if we do not allow him to enter the door of our hearts, but resist him at the very gate, on his first knocking.

Wherefore one said, u Withstand the beginnings ; the remedy is applied too late when the evil has grown strong through long delay. M1

First there comes to the mind a simple thought of evil, then we dwell upon it, perhaps with delight, and then consent.

So it is that little by little our enemy gains complete entrance, because he was not resisted at the beginning.

The longer one is negligent in resisting, the weaker he becomes and the stronger the enemy is against him.

6. Some suffer great temptations in the beginning of their conversion ; others in the latter end. Others again are much troubled almost through the whole of their life.

Some are only slightly tempted, according to the Divine will, which weighs the conditions of men and orders all things for the good of his chosen ones.

7. We ought not therefore to despair when we are tempted, but pray the more fervently unto God that he will help us in all tribulations ; for he will surely, according to the words of St. Paul, show

1 Ovid, Lib. XIII., " De Remed." Am. 91.

us with the temptation a way of escape that we may be able to bear it. 1

Let us therefore humble our souls under the hand of God in all temptations and tribulations ; for he will save and exalt the humble in spirit.

8. In temptations and afflictions one learns how much he has profited ; and his reward is therefore the greater and his graces shine forth more clearly.

It is no great thing if you are devout and fervent when you feel no affliction ; but if in time of trouble you bear yourself patiently, there is hope then of great growth and grace.

Some are kept from great temptations, but yield to small ones which do daily occur ; to the end that being humbled they may not be confident in great matters when they are worsted in so small things. How blessed it would be if we could all have the spirit of James, "a servant of God," when he said, " Count it all joy, my brethren, when ye fall into manifold temptations." 2

Avoiding Rash Judgments 3 1

CHAPTER XIV Of Avoiding Rash Judgments

fURN your eyes unto yourself, and beware of judging the deeds of ^ others. 1 In judging others one labors in vain, often errs and easily sins ; 2 but in judging and examining himself, he labors fruitfully.

We often judge of things as we happen to fancy them ; for private affection robs us easily of a right judgment.

If God were always the pure object of our desire, we should not be so easily troubled through our worldly desires.

2. But often something lurks within, or else occurs from without which draws us after it.

Many secretly seek to benefit themselves in what they do but do not know it. They seem also to live in good peace of mind, when things are done according to their wishes ; but if they go wrong they suffer much vexation.

32 Works Done out of Charity

The differences of judgments and opinions often cause dispute between friends, between religious and devout persons. 1

3. An old habit is not easily broken, 2 and no one is willing to be led farther than himself can see.

If you rely more upon your own reason or industry, than upon that power which brings you under the obedience of Jesus Christ, it will be a long time before your soul is illuminated ; for God will have us perfectly subject unto him, that, being inflamed with his love, we may pass beyond the narrow limits of human reason.

CHAPTER XV Of Works Done Out of Charity

|0 evil is ever to be done 3 for any worldly thing, nor for the love of any person; but for the good of one who stands in need a good work is sometimes to be checked without any

Works Done out of Charity 33

reproof of conscience, or even to be changed for a better. For in acting thus, a good work is not lost but changed into a better.

Without charity the outward work is of no profit; 1 but whatever we do in charity, no matter how little and contemptible in the sight of the world, it is very fruitful. For God weighs more how much love we work with, than how much we do. He does much who loves much.

2. He does much who does a thing well. He does well who rather serves the common good than his own will. 1

Oftentimes a work seems to be of charity, when it is really a work of the flesh ; because natural inclination, self-will, hope of reward, and desire to help our own interest are motives seldom absent.

3. He that has true and perfect charity seeks himself in nothing, 3 but desires in all things to advance the glory of God.