The Imitation of Christ
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Thomas à Kempis
Thomas à Kempis, (1380 – 1471) was a late medieval German-Dutch monk who wrote The Imitation of Christ, one of the most popular and best known books on devotion. Born in Kempen to a blacksmith father and schoolteacher mother, Thomas attended a Latin school in the Netherlands from the age of 12 to 19. While there he became a member of the spiritual movement Modern Devotion, founded by Geert Groote. In 1406, he entered the monastery of Mount St Agnes in 1406, where he copied the bible four times, wrote four booklets and instructed novices. Thomas More called “The Imitation Of Christ” one of three books everybody ought to own.
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Reviews for The Imitation of Christ
600 ratings18 reviews
- Rating: 5 out of 5 stars5/5Counsels relentless self-deprecation on Earth for the sake of God in Heaven. Every sentence is pure gold. An unassuming, compact little black book that simultaneously devastates the mundane and pleases the spirit.I treated this binding with Obenauf's Heavy Duty Leather Preservative, let dry, and then polished thoroughly with a cloth. The leather now looks and feels very much like my 19th century calf bindings. The more you polish it, the better the light brings out the bubbly texture of the leather, which is beautiful.
- Rating: 2 out of 5 stars2/5Geschreven voor monniken en dat is er duidelijk aan te merken: erg contemplatief. Niet erg genietbaar meer voor wie in het actieve leven staat. Historische verdienste: de bijna exclusieve accentuering van de persoonlijke relatie tot God.
- Rating: 5 out of 5 stars5/5Deserves to be seen as a classic by all Christians—even Lutheran or Calvinistic Evangelicals. His balance between God’s sovereign grace and personal piety is masterful, but the work’s most impressive feature is how well Thomas à Kempis knows the human heart: its trials and its wickedness. Amazing empathetic, even to modern readers living in a highly digital and consumer-driven world. Take, for example, this passage from iii.39: “A man often goes in eager pursuit of something he wants; when he has got it, he doesn’t feel the same about it. Man’s affections are unstable, and are apt to drive him from one desirable object to the next, so that even in trivial matters it is well worth renouncing oneself.” Is he not describing what we commonly call “buyer’s remorse” and the trials of a consumer-driven society? The work is filled with timeless insights such as this, where à Kempis proves that to someone who knows that the world around may change, but the human heart does not, speaking effectively across time is possible—in fact profitable. With his focus on human depravity and the sureness of God’s good grace, à Kempis shows how humility is the path we must be set upon to find any hope of rest or comfort. The dialog format in the second half of the book (between Christ and the learner) can be jarring at times as the voice continuously changes, but you get used to it. Great prayers are interspersed throughout the work, preventing the reader’s experience from becoming too intellectualized.Translations matter. I had tried another translation at first and struggled. The translation by Ronald Knox was immediately engrossing.
- Rating: 4 out of 5 stars4/5Part 4 is an excellent help in preparing yourself for Holy Communion. A must read if you are Catholic!
- Rating: 4 out of 5 stars4/5I was forced for many years to attend hateful retrograde churches where the vitriolic rage spewed by parishioners against anyone slightly different from themselves was completely at odds with Christ's teachings. I could see this as a young kid of ten or eleven, and would often simply read the Bible in church, paying no mind to the damnation envisioned by some fulminating nincompoop behind the pulpit. As soon as my turn for Baptism arrived at age 12, I said 'no thanks' and took my gift Bible from the Church of the Brethren in Loganville PA and never looked back. I admire Kempis because he understands the New Testament the way I understand it: Jesus (and I don't think Jesus ever existed as anything other than a literary character) wants people to act like him, not worship him. It's difficult to bilk funds from people who give away all their shit and act like little children, however, so established churches have distorted his utterings down through the ages to justify doing so. Kempis cuts through all that bullshit, and provides a solid underpinning for a moral existence. Yeah, there's a bit too much of 'inviting Jesus into your heart,' etc., but whatever.
- Rating: 5 out of 5 stars5/5There is always something fresh and inspiring to contemplate, no matter where I open this book to! I didn't read this cover to cover, but picked it up now and then.
- Rating: 5 out of 5 stars5/5Thomas à Kempis' classic work needs no introduction. What makes this edition (Saint Joseph-GIANT TYPE Edition) better than the rest is that it is presented as the devotional that it is, and not as just another "classic writing." The print is giant type, which should make it easier to readfor those with vision problems, especially the elderly. There are also plenty of pictures (some in color, others in black in white) of biblical scenes. I bought this edition because the binding is the most sturdy, which, along with the large print, will enable me to enjoy this book for the rest of my life."The Imitation of Christ" is best read as a daily devotional. I recommend reading one chapter in the morning and one in the evening. It can be read over and over again, gaining continual spiritual benefit.
- Rating: 2 out of 5 stars2/5I tried reading this classic, but just couldn't bring myself to finish it. There were certainly a lot of great quotes in it. But, I found the content too dark, lacking joy, very gloomy, with a strong focus on mortification of the soul. This is clearly a Catholic book (duh), with a focus on external deeds and works. Kempis also emphasizes being a hermit, staying away from "worldly" people and not associating with the things of this world. Then, I must ask, how does one possibly communicate the Gospel to those who need Christ the most if we are to stay away from them and their environs? How is the Gospel lived out and modeled to those who are seeking and observing if we are to stay locked in our chambers all day? The Imitation of Christ is clearly a product of Middle Ages Europe, with an emphasis on self-sanctification, mortification of the soul, suffering, and Roman Catholic monasticism. Not that it's bad or wrong, but it just doesn't seem to jive with the Christ that I have come to know as a believer for 20+ years.
- Rating: 5 out of 5 stars5/5I first read the Imitation when I was feeling especially spiritual in high school. I went to my local Christian book store with a few dollars to spend and found an abridged paperback version of it in the reduced bin. What a disaster! I don’t usually put books down once I’ve started them, but after reading the first few chapters carefully, I skimmed the rest. Now, a couple decades past high school, with a nice hardback Everyman’s Library edition in hand, I decided to give Thomas another try. Rather than reading it like a normal book, I read it one or two chapters per morning during my devotions.This book challenged me immensely. It has a poetic power that pierces the superficial skin of modern Christendom. I found myself praying Thomas’ prayers and confessing the things he was repenting. The most important message of the entire volume was the call to distrust your emotions. Divine consolations come and go. We often mature more when we don’t ‘feel’ God than when we do.I do have some difficulties with the work that I think are more than just time-period misunderstandings. For all his insight into the human condition, Thomas has missed a lot of what it means to imitate Christ. Read through the gospels at the same time as the Imitation and you’ll see what I mean. All the talk of mortification can wear you down. A more balanced imitation of Christ would not downplay self-denial, but would also stress the freedom of living eternal life without worry for tomorrow.The second issue is the individual nature of the work, which is a little odd, coming from the fifteenth century. Imitating Christ should drive us outward to love each other. This book, at times, makes it sound like the only thing that matters is the individual’s heart-condition.The last issue I have is a bit of a logical inconsistency. The first three quarters of the work go into detail about the need to distrust your feelings and trust God whether or not there are any heavenly consolations. In the last quarter, he practically begs for those worthy feelings that he believes he should have to celebrate the Eucharist aright.With all that said, this book is still one of the best books on spiritual formation I’ve ever encountered. It offers an almost offensive antidote for those people (like me) who are infected by the spirit of twenty-first century Western-style Christianity. Read it slowly, thoughtfully, and prayerfully at your own risk.
- Rating: 1 out of 5 stars1/5Sherley-Price’s introduction sets the stage for a closed-minded and intolerant book, referring to combatting “godless Communism” and the “anti-Christ”, and including passages such as “For Thomas, as for all Christians, the sole road to God is through the power and teachings of Jesus Christ, true God and true Man; by the subordination of nature to divine grace; by self-discipline; and by devout use of the Sacraments of the Catholic Church, in particular that of the Holy Eucharist.” Thomas A Kempis himself isn’t much better:“Everyone naturally desires knowledge, but of what use is knowledge itself without the fear of God?”“We are born with an inclination towards evil.” “all those others who strove to follow in the footsteps of Christ … all hated their lives in this world, that they might keep them to life eternal.”“And were you to ponder in your mind on the pains of Hell and Purgatory, you would readily endure toil and sorrow, and would shrink from no kind of hardship.”The messages of humility and simplicity in other parts of the text quickly get lost for me. Man is a worm. God is great. Don’t you dare think of pleasure, or you’ll burn in Hell forever. Ugh.Read Marcus Aurelius’ Meditations instead. Somehow these two have been linked by many, and they shouldn’t be at all. Marcus the pagan was far, far more enlightened.
- Rating: 5 out of 5 stars5/5This late Medieval classic, once a Catholic adjunct to the Bible, has suffered much neglect and even derision in recent years. However its emphasis on personal sanctification, acquiring self-knowledge and love of God prepares men and women better for making a contribution to society than activism without a solid spiritual base.
- Rating: 5 out of 5 stars5/5This book, likely by an Augustinian monk in the early 1400's, is a book of reflections on living a spiritual life. There is a lot of good insight in this book. I've read a book with selections from this, and liked it, so I decided to read the whole thing. You can get an idea of how popular a book it is from the fact that more copies of this book have been printed than any other book in the world, ever, except the Bible itself. He had some things to say about the Lord's Supper that I disagreed with, but his writings on personal consecration are excellent.
- Rating: 5 out of 5 stars5/5I just finished reading the William C. Creasy translation of this Christian classic by the monk, Thomas 'a Kempis. I've read this book several times and enjoyed it each time. This version is easy to read. I'd recommend reading this book to anyone interested in being exposed to a timeless work of literature that has survived for centuries.
- Rating: 4 out of 5 stars4/5Read this for a class and was pleasantly surprised. It's both an unmistakable product of its time (denouncing the secular entanglements of the medieval Church--I can't help but feel the Avignon Exile was at the back of his mind) and a surprisingly relevant devotional. A Kempis explores the ideas of Augustine and Plato and produces a simple exegesis that emphasizes faith and grace.
- Rating: 5 out of 5 stars5/5A justly famous devotional work of the 15th century in an accessible translation.Creasy's translation allows the modern reader to really get into and understand the premises of The Imitation of Christ. It is highly recommended.The work itself is a masterpiece of devotional literature: even though Thomas a Kempis may have lived almost six hundred years ago, many of his comments makes it seem that he understands you today. It truly speaks to the unchanging condition of mankind. The author's goal is to increase devotion to Christ and writes compellingly to that end. He uncovers a lot of the difficulties and challenges under which we live and directs us in every respect to Christ. It is a work worth going over time and again.The author lived in medieval Catholicism and the work reflects this at times, but the language and concepts are easily accommodated.Highly recommended.**--galley received as part of early review program
- Rating: 4 out of 5 stars4/5A profound meditation on the interior life and sin.
- Rating: 5 out of 5 stars5/5Although written in the 15th century to a mainly monastic audience, The Imitation of Christ has great relevance for anyone today seeking a deeper spiritual life. His counsels are not easy to read and apply to one's life for his basic premise is dying to self which he explains with great clarity lest anyone should be slow to understand. Thomas a Kempis speaks as one who has struggled mightily with his own passions and demons, "The war against our vices and passions is harder than any physical toil; and whoever fails to overcome his lesser faults will gradually fall into greater. Your evenings will always be tranquil if you have spent the day well. Watch yourself, bestir yourself, admonish yourself and whatever others may do, never neglect your own soul. The stricter you are with yourself, the greater is your spiritual progress." These are not the words that people in any age are interested in hearing and yet he continues to draw large audiences more than five centuries later. There is a power in his writing because he has put into practice the difficult words of Jesus and thereby achieved a position of authority to teach others.
- Rating: 4 out of 5 stars4/5Title: The Imitation of Christ (Classic Devotions in Today’s Language)Author: Thomas A. Kempis; edited by James N. WatsonPages: 288Year: 2016Publisher: Worthy InspiredMy rating is 5 stars.Thomas A. Kempis wrote a very serious and compelling even convicting devotional to use in personal quiet time with the Lord. I looked up some information on Thomas A. Kempis who was a very intelligent and serious man who sought God. I also learned that this devotional has been the second highest seller of books right behind the Bible. Not only that, this writing has been around for centuries plus it is in several languages. When many other works have long since disappeared, why has The Imitation of Christ not only continued to be around but is still being demanded by readers all over the globe?While it is true that it isn’t inspired and without error like the Bible, I can say I now understand the draw to many people. Originally written in Latin this new edition is in today’s language, making the compelling words easier to understand and apply to our lives. In the edition put together by James N. Watson, the writings are compiled by topic making the devotions easier to find when searching by topic.A couple of the devotions I really marked up because they spoke to my heart by exhorting, pruning or sheering my spirit to imitate the Savior in my life. For example, here is part of a devotion I marked so I can return to it to contemplate it often: “In the cross is health, in the cross is life, in the cross is protection from enemies, in the cross I heavenly delight, in the cross is strength of mind, in the cross is joy of the spirit, in the cross is the height of good deeds, in the cross is holy living.” (pg. 19). What do you think of the quote or better yet what do you sense in your heart as the Spirit speaks to you?There are devotions that are underneath topic headings such as trust, loving, wisdom or obedience. While this is not the complete list at least I hope it gives you enough to really consider obtaining a copy. Then sit before the Lord with your Bible, journal or notebook, writing utensils and this devotional. I promise it won’t take long before you just sit there in awe of God along with coming away from quiet time with a challenge if you really think about the pearls of wisdom within the book. Disclosure of Material Connection: I received one or more of the products or services mentioned above for free in the hope that I would mention it on my blog. Regardless, I only recommend products or services I use personally and believe will be good for my readers. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255. “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
Book preview
The Imitation of Christ - Thomas à Kempis
978-1-78078-962-0
Introductory Note
The treatise Of the Imitation of Christ
appears to have been originally written in Latin early in the fifteenth century. Its exact date and its authorship are still a matter of debate. Manuscripts of the Latin version survive in considerable numbers all over Western Europe, and they, with the vast list of translations and of printed editions, testify to its almost unparalleled popularity. One scribe attributes it to St. Bernard of Clairvaux; but the fact that it contains a quotation from St. Francis of Assisi, who was born thirty years after the death of St. Bernard, disposes of this theory. In England there exist many manuscripts of the first three books, called Musica Ecclesiastica,
frequently ascribed to the English mystic Walter Hilton. But Hilton seems to have died in 1395, and there is no evidence of the existence of the work before 1400. Many manuscripts scattered throughout Europe ascribe the book to Jean le Charlier de Gerson, the great Chancellor of the University of Paris, who was a leading figure in the Church in the earlier part of the fifteenth century. The most probable author, however, especially when the internal evidence is considered, is Thomas Haemmerlein, known also as Thomas a Kempis, from his native town of Kempen, near the Rhine, about forty miles north of Cologne. Haemmerlein, who was born in 1379 or 1380, was a member of the order of the Brothers of Common Life, and spent the last seventy years of his life at Mount St. Agnes, a monastery of Augustinian canons in the diocese of Utrecht. Here he died on July 26, 1471, after an uneventful life spent in copying manuscripts, reading, and composing, and in the peaceful routine of monastic piety.
With the exception of the Bible, no Christian writing has had so wide a vogue or so sustained a popularity as this. And yet, in one sense, it is hardly an original work at all. Its structure it owes largely to the writings of the medieval mystics, and its ideas and phrases are a mosaic from the Bible and the Fathers of the early Church. But these elements are interwoven with such delicate skill and a religious feeling at once so ardent and so sound, that it promises to remain, what it has been for five hundred years, the supreme call and guide to spiritual aspiration.
Table of Contents
Introductory Note
Admonitions Profitable for the Spiritual Life
I. Of the Imitation of Christ, and of Contempt of the World and All Its Vanities
II. Of Thinking Humbly of Oneself
III. Of the Knowledge of Truth
IV. Of Prudence in Action
V. Of the Reading of Holy Scriptures
VI. Of Inordinate Affections
VII. Of Fleeing from Vain Hope and Pride
VIII. Of the Danger of Too Much Familiarity
IX. Of Obedience and Subjection
X. Of the Danger of Superfluity of Words
XI. Of Seeking Peace of Mind and of Spiritual Progress
XII. Of the Uses of Adversity
XIII. Of Resisting Temptation
XIV. On Avoiding Rash Judgment
XV. Of Works of Charity
XVI. Of Bearing with the Faults of Others
XVII. Of a Religious Life
XVIII. Of the Example of the Holy Fathers
XIX. Of the Exercises of a Religious Man
XX. Of the Love of Solitude and Silence
XXI. Of Compunction of Heart
XXII. On the Contemplation of Human Misery
XXIII. Of Meditation Upon Death
XXIV. Of the Judgment and Punishment of the Wicked
XXV. Of the Zealous Amendment of Our Whole Life
Admonitions Concerning the Inner Life
I. Of the Inward Life
II. Of Lowly Submission
III. Of the Good, Peaceable Man
IV. Of a Pure Mind and Simple Intention
V. Of Self-Esteem
VI. Of the Joy of a Good Conscience
VII. Of Loving Jesus Above All Things
VIII. Of the Intimate Love of Jesus
IX. Of the Lack of All Comfort
X. Of Gratitude for the Grace of God
XI. Of the Fewness of Those Who Love the Cross of Jesus
XII. Of the Royal Way of the Holy Cross
On Inward Consolation
I. Of the Inward Voice of Christ to the Faithful Soul
II. What the Truth Saith Inwardly Without Noise of Words
III. How All the Words of God Are to Be Heard with Humility, and How Many Consider Them Not
IV. How We Must Walk in Truth and Humility Before God
V. Of the Wonderful Power of the Divine Love
VI. Of the Proving of the True Lover
VII. Of Hiding Our Grace Under the Guard of Humility
VIII. Of a Low Estimation of Self in the Sight of God
IX. That All Things Are to Be Referred to God, As the Final End
X. That It is Sweet to Despise the World and to Serve God
XI. That the Desires of the Heart Are to Be Examined and Governed
XII. Of the Inward Growth of Patience, and of the Struggle Against Evil Desires
XIII. Of the Obedience of One in Lowly Subjection After the Example of Jesus Christ
XIV. Of Meditation Upon the Hidden Judgments of God, That We May Not Be Lifted Up Because of Our Well-Doing
XV. How We Must Stand and Speak, in Everything That We Desire
XVI. That True Solace is to Be Sought in God Alone
XVII. That All Care is to Be Cast Upon God
XVIII. That Temporal Miseries Are to Be Borne Patiently After the Example of Christ
XIX. Of Bearing Injuries, and Who Shall Be Approved As Truly Patient
XX. Of Confession of Our Infirmity and of the Miseries of This Life
XXI. That We Must Rest in God Above All Goods and Gifts
XXII. Of the Recollection of God’s Manifold Benefits
XXIII. Of Four Things Which Bring Great Peace
XXIV. Of Avoiding of Curious Inquiry Into the Life of Another
XXV. Wherein Firm Peace of Heart and True Profit Consist
XXVI. Of the Exaltation of a Free Spirit, Which Humble Prayer More Deserveth Than Doth Frequent Reading
XXVII. That Personal Love Greatly Hindereth from the Highest Good
XXVIII. Against the Tongues of Detractors
XXIX. How When Tribulation Cometh We Must Call Upon and Bless God
XXX. Of Seeking Divine Help, and the Confidence of Obtaining Grace
XXXI. Of the Neglect of Every Creature, That the Creator May Be Found
XXXII. Of Self-Denial and the Casting Away All Selfishness
XXXIII. Of Instability of the Heart, and of Directing the Aim Towards God
XXXIV. That to Him Who Loveth God is Sweet Above All Things and in All Things
XXXV. That There is No Security Against Temptation in This Life
XXXVI. Against Vain Judgments of Men
XXXVII. Of Pure and Entire Resignation of Self, for the Obtaining Liberty of Heart
XXXVIII. Of a Good Government in External Things, and of Having Recourse to God in Dangers
XXXIX. That Man Must Not Be Immersed in Business
XL. That Man Hath No Good in Himself, and Nothing Whereof to Glory
XLI. Of Contempt of All Temporal Honour
XLII. That Our Peace is Not to Be Placed in Men
XLIII. Against Vain and Worldly Knowledge
XLIV. Of Not Troubling Ourselves About Outward Things
XLV. That We Must Not Believe Everyone, and That We Are Prone to Fall in Our Words
XLVI. Of Having Confidence in God When Evil Words Are Cast At Us
XLVII. That All Troubles Are to Be Endured for the Sake of Eternal Life
XLVIII. Of the Day of Eternity and of the Straitnesses of This Life
XLIX. Of the Desire After Eternal Life, and How Great Blessings Are Promised to Those Who Strive
L. How a Desolate Man Ought to Commit Himself Into the Hands of God
LI. That We Must Give Ourselves to Humble Works When We Are Unequal to Those That Are Lofty
LII. That a Man Ought Not to Reckon Himself Worthy of Consolation, But More Worthy of Chastisement
LIII. That the Grace of God Doth Not Join Itself to Those Who Mind Earthly Things
LIV. Of the Diverse Motions of Nature and of Grace
LV. Of the Corruption of Nature and the Efficacy of Divine Grace
LVI. That We Ought to Deny Ourselves, and to Imitate Christ By Means of the Cross
LVII. That a Man Must Not Be Too Much Cast Down When He Falleth Into Some Faults
LVIII. Of Deeper Matters, and God’s Hidden Judgments Which Are Not to Be Inquired Into
LIX. That All Hope and Trust is to Be Fixed in God Alone
Of the Sacrament of the Altar
I. With How Great Reverence Christ Must Be Received
II. That the Greatness and Charity of God is Shown to Men in the Sacrament
III. That It is Profitable to Communicate Often
IV. That Many Good Gifts Are Bestowed Upon Those Who Communicate Devoutly
V. Of the Dignity of This Sacrament, and of the Office of the Priest
VI. An Inquiry Concerning Preparation for Communion
VII. Of the Examination of Conscience, and Purpose of Amendment
VIII. Of the Oblation of Christ Upon the Cross, and of Resignation of Self
IX. That We Ought to Offer Ourselves and All That is Ours to God, and to Pray for All
X. That Holy Communion is Not Lightly to Be Omitted
XI. That the Body and Blood of Christ and the Holy Scriptures Are Most Necessary to a Faithful Soul
XII. That He Who is About to Communicate with Christ Ought to Prepare Himself with Great Diligence
XIII. That the Devout Soul Ought with the Whole Heart to Yearn After Union with Christ in the Sacrament
XIV. Of the Fervent Desire of Certain Devout Persons to Receive the Body and Blood of Christ
XV. That the Grace of Devotion is Acquired By Humility and Self-Denial
XVI. That We Ought to Lay Open Our Necessities to Christ and to Require His Grace
XVII. Of Fervent Love and Vehement Desire of Receiving Christ
XVIII. That a Man Should Not Be a Curious Searcher of the Sacrament, But a Humble Imitator of Christ, Submitting His Sense to Holy Faith
Admonitions Profitable for the Spiritual Life
I. Of the Imitation of Christ, and of Contempt of the World and All Its Vanities
1. He that followeth me shall not walk in darkness,¹ saith the Lord. These are the words of Christ; and they teach us how far we must imitate His life and character, if we seek true illumination, and deliverance from all blindness of heart. Let it be our most earnest study, therefore, to dwell upon the life of Jesus Christ.
2. His teaching surpasseth all teaching of holy men, and such as have His Spirit find therein the hidden manna.² But there are many who, though they frequently hear the Gospel, yet feel but little longing after it, because they have not the mind of Christ. He, therefore, that will fully and with true wisdom understand the words of Christ, let him strive to conform his whole life to that mind of Christ.
3. What doth it profit thee to enter into deep discussion concerning the Holy Trinity, if thou lack humility, and be thus displeasing to the Trinity? For verily it is not deep words that make a man holy and upright; it is a good life which maketh a man dear to God. I had rather feel contrition than be skilful in the definition thereof. If thou knewest the whole Bible, and the sayings of all the philosophers, what should all this profit thee without the love and grace of God? Vanity of vanities, all is vanity, save to love God, and Him only to serve. That is the highest wisdom, to cast the world behind us, and to reach forward to the heavenly kingdom.
4. It is vanity then to seek after, and to trust in, the riches that shall perish. It is vanity, too, to covet honours, and to lift up ourselves on high. It is vanity to follow the desires of the flesh and be led by them, for this shall bring misery at the last. It is vanity to desire a long life, and to have little care for a good life. It is vanity to take thought only for the life which now is, and not to look forward to the things which shall be hereafter. It is vanity to love that which quickly passeth away, and not to hasten where eternal joy abideth.
5. Be ofttimes mindful of the saying,³ The eye is not satisfied with seeing, nor the ear with hearing. Strive, therefore, to turn away thy heart from the love of the things that are seen, and to set it upon the things that are not seen. For they who follow after their own fleshly lusts, defile the conscience, and destroy the grace of God.
¹ John viii. 12. ² Revelations ii. 17. ³ Ecclesiastes i. 8.
II. Of Thinking Humbly of Oneself
1. There is naturally in every man a desire to know, but what profiteth knowledge without the fear of God? Better of a surety is a lowly peasant who serveth God, than a proud philosopher who watcheth the stars and neglecteth the knowledge of himself. He who knoweth himself well is vile in his own sight; neither regardeth he the praises of men. If I knew all the things that are in the world, and were not in charity, what should it help me before God, who is to judge me according to my deeds?
2. Rest from inordinate desire of knowledge, for therein is found much distraction and deceit. Those who have knowledge desire to appear learned, and to be called wise. Many things there are to know which profiteth little or nothing to the soul. And foolish out of measure is he who attendeth upon other things rather than those which serve to his soul’s health. Many words satisfy not the soul, but a good life refresheth the mind, and a pure conscience giveth great confidence towards God.
3. The greater and more complete thy knowledge, the more severely shalt thou be judged, unless thou hast lived holily. Therefore be not lifted up by any skill or knowledge that thou hast; but rather fear concerning the knowledge which is given to thee. If it seemeth to thee that thou knowest many things, and understandest them well, know also that there are many more things which thou knowest not. Be not high-minded, but rather confess thine ignorance. Why desirest thou to lift thyself above another, when there are found many more learned and more skilled in the Scripture than thou? If thou wilt know and learn anything with profit, love to be thyself unknown and to be counted for nothing.
4. That is the highest and most profitable lesson, when a man truly knoweth and judgeth lowly of himself. To account nothing of one’s self, and to think always kindly and highly of others, this is great and perfect wisdom. Even shouldest thou see thy neighbor sin openly or grievously, yet thou oughtest not to reckon thyself better than he, for thou knowest not how long thou shalt keep thine integrity. All of us are weak and frail; hold thou no man more frail than thyself.
III. Of the Knowledge of Truth
1. Happy is the man whom Truth by itself doth teach, not by figures and transient words, but as it is in itself.¹ Our own judgment and feelings often deceive us, and we discern but little of the truth. What doth it profit to argue about hidden and dark things, concerning which we shall not be even reproved in the judgment, because we knew them not? Oh, grievous folly, to neglect the things which are profitable and necessary, and to give our minds to things which are curious and hurtful! Having eyes, we see not.
2. And what have we to do with talk about genus and species! He to whom the Eternal Word speaketh is free from multiplied questionings. From this One Word are all things, and all things speak of Him; and this is the Beginning which also speaketh unto us.² No man without Him understandeth or rightly judgeth. The man to whom all things are one, who bringeth all things to one, who seeth all things in one, he is able to remain steadfast of spirit, and at rest in God. O God, who art the Truth, make me one with Thee in everlasting love. It wearieth me oftentimes to read and listen to many things; in Thee is all that I wish for and desire. Let all the doctors hold their peace; let all creation keep silence before Thee: speak Thou alone to me.
3. The more a man hath unity and simplicity in himself, the more things and the deeper things he understandeth; and that without labour, because he receiveth the light of understanding from above. The spirit which is pure, sincere, and steadfast, is not distracted though it hath many works to do, because it doth all things to the honour of God, and striveth to be free from all thoughts of self-seeking. Who is so full of hindrance and annoyance to thee as thine own undisciplined heart? A man who is good and devout arrangeth beforehand within his own heart the works which he hath to do abroad; and so is not drawn away by the desires of his evil will, but subjecteth everything to the judgment of right reason. Who hath a harder battle to fight than he who striveth for self-mastery? And this should be our endeavour, even to master self, and thus daily to grow stronger than self, and go on unto perfection.
4. All perfection hath some imperfection joined to it in this life, and all our power of sight is not without some darkness. A lowly knowledge of thyself is a surer way to God than the deep searching of man’s learning. Not that learning is to be blamed, nor the taking account of anything that is good; but a good conscience and a holy life is better than all. And because many seek knowledge rather than good living, therefore they go astray, and bear little or no fruit.
5. O if they would give that diligence to the rooting out of vice and the planting of virtue which they give unto vain questionings: there had not been so many evil doings and stumbling-blocks among the laity, nor such ill living among houses of religion. Of a surety, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; not how well we have spoken, but how holily we have lived. Tell me, where now are all those masters and teachers, whom thou knewest well, whilst they were yet with you, and flourished in learning? Their stalls are now filled by others, who perhaps never have one thought concerning them. Whilst they lived they seemed to be somewhat, but now no one speaks of them.
6. Oh how quickly passeth the glory