Thomas a Kempis, The Imitation of Christ 3.59

That all hope and trust is to be fixed in God alone 

1. O Lord, what is my trust which I have in this life, or what is my greatest comfort of all the things which are seen under Heaven? Is it not You, O Lord my God, whose mercies are without number? Where has it been well with me without You? Or when could it be evil while You were near? I had rather be poor for Your sake, than rich without You. I choose rather to be a pilgrim upon the earth with You than without You to possess heaven. Where You are, there is heaven; and where You are not, behold there death and hell. You are all my desire, and therefore must I groan and cry and earnestly pray after You. In short I can confide fully in none to give me ready help in necessities, save in You alone, O my God. You are my hope, You are my trust, You are my Comforter, and most faithful in all things. 

2. All men seek their own; You set forward only my salvation and my profit, and turn all things unto my good. Even though You do expose me to diverse temptations and adversities, You ordain all this unto my advantage, for You are wont to prove Your beloved ones in a thousand ways. In which proving You ought no less to be loved and praised, than if You were filling me full of heavenly consolations. 

3. In You, therefore, O Lord God, I put all my hope and my refuge, on You I lay all my tribulation and anguish; because I find all to be weak and unstable whatsoever I behold out of You. For many friends shall not profit, nor strong helpers be able to succor, nor prudent counsellors to give a useful answer, nor the books of the learned to console, nor any precious substance to deliver, nor any secret and beautiful place to give shelter, if You Yourself do not assist, help, strengthen, comfort, instruct, keep in safety. 

4. For all things which seem to belong to the attainment of peace and felicity are nothing when You are absent, and bring no felicity at all in reality. Therefore are You the end of all good, and the fulness of Life, and the soul of eloquence; and to hope in You above all things is the strongest solace of Your servants. Mine eyes look unto You, in You is my trust, O my God, Father of mercies. 

5. Bless and sanctify my soul with heavenly blessing that it may become Your holy habitation, and the seat of Your eternal glory; and let nothing be found in the Temple of Your divinity which may offend the eyes of Your majesty. According to the greatness of Your goodness and the multitude of Your mercies look upon me, and hear the prayer of Your poor servant, far exiled from You in the land of the shadow of death. Protect and preserve the soul of Your least servant amid so many dangers of corruptible life, and by Your grace accompanying me, direct it by the way of peace unto its home of perpetual light. Amen. 

IMAGE: Guercino, God the Father and Angel (1620) 

Thomas a Kempis, The Imitation of Christ 3.58

Of deeper matters, and God’s hidden judgments which are not to be inquired into 

1. “My Son, beware you dispute not of high matters and of the hidden judgments of God; why this man is thus left, and that man is taken into so great favor; why also this man is so greatly afflicted, and that so highly exalted. These things pass all man’s power of judging, neither may any reasoning or disputation have power to search out the divine judgments. When therefore the enemy suggests these things to you, or when any curious people ask such questions, answer with that word of the Prophet, Just art Thou, O Lord, and true is Thy judgment, and with this, The judgments of the Lord are true, and righteous altogether. My judgments are to be feared, not to be disputed on, because they are incomprehensible to human understanding. 

2. “And be not given to inquire or dispute about the merits of the Saints, which is holier than another, or which is the greater in the Kingdom of Heaven. Such questions often beget useless strifes and contentions: they also nourish pride and vainglory, whence envyings and dissensions arise, while one man arrogantly endeavors to exalt one Saint and another another. But to wish to know and search out such things brings no fruit, but it rather displeases the Saints; for I am not the God of confusion but of peace; which peace consists more in true humility than in self-exaltation. 

3. “Some are drawn by zeal of love to greater affection to these Saints or those; but this is human affection rather than divine. I am He Who made all the Saints: I gave them grace, I brought them glory; I know the merits of every one; I prevented them with the blessings of My goodness. I foreknew my beloved ones from everlasting, I chose them out of the world; they did not choose Me. I called them by My grace, drew them by My mercy, led them on through sundry temptations. I poured mighty consolations upon them, I gave them perseverance, I crowned their patience. 

4. “I acknowledge the first and the last; I embrace all with inestimable love. I am to be praised in all My Saints; I am to be blessed above all things, and to be honored in every one whom I have so gloriously exalted and predestined, without any preceding merits of their own. He therefore that shall despise one of the least of these My people, honors not the great; because I made both small and great. And he who speaks against any of My Saints speaks against Me, and against all others in the Kingdom of Heaven. They are all one through the bond of charity; they think the same thing, will the same thing, and all are united in love one to another. 

5. “But yet (which is far better) they love Me above themselves and their own merits. For being caught up above themselves, and drawn beyond self-love, they go all straightforward to the love of Me, and they rest in Me in perfect enjoyment. There is nothing which can turn them away or press them down; for being full of Eternal Truth, they burn with the fire of inextinguishable charity. Therefore let all carnal and natural men hold their peace concerning the state of the Saints, for they know nothing save to love their own personal enjoyment. They take away and add according to their own inclination, not as it pleases the Eternal Truth. 

6. “In many men this is ignorance, chiefly is it so in those who, being little enlightened, rarely learn to love anyone with perfect spiritual love. They are still much drawn by natural affection and human friendship to these or to those: and as they reckon of themselves in lower matters, so also do they frame imaginations of things heavenly. But there is an immeasurable difference between those things which they imperfectly imagine, and these things which enlightened men behold through supernatural revelation. 

7. “Take heed, therefore, My son, that you treat not curiously those things which surpass your knowledge, but rather make this your business and give attention to it, namely, that you seek to be found, even though it be the least, in the Kingdom of God. And even if any one should know who were holier than others, or who were held greatest in the Kingdom of Heaven; what should that knowledge profit him, unless through this knowledge he should humble himself before Me, and should rise up to give greater praise unto My name? He who considers how great are his own sins, how small his virtues, and how far he is removed from the perfection of the Saints, does far more acceptably in the sight of God, than he who disputes about their greatness or littleness. 

8. “They are altogether well content, if men would learn to be content, and to refrain from vain babbling. They glory not of their own merits, seeing they ascribe no good unto themselves, but all unto Me, seeing that I of my infinite charity have given them all things. They are filled with so great love of the Divinity, and with such overflowing joy, that no glory is lacking to them, neither can any felicity be lacking. All the Saints, the higher they are exalted in glory, the humbler are they in themselves, and the nearer and dearer are they unto Me. And so you have it written that they cast their crowns before God and fell on their faces before the Lamb, and worshipped Him that lives for ever and ever. 

9. “Many ask who is greatest in the Kingdom of Heaven, who know not whether they shall be worthy to be counted among the least. It is a great thing to be even the least in Heaven, where all are great, because all shall be called, and shall be, the sons of God. A little one shall become a thousand, but the sinner being an hundred years old shall be accursed. For when the disciples asked who should be the greatest in the Kingdom of Heaven, they received no other answer than this, Except ye be converted and become as little children, ye shall not enter into the Kingdom of Heaven. But whosoever shall humble himself as this little child, the same shall be greatest in the Kingdom of Heaven.”  

10. Woe unto them who disdain to humble themselves willingly with the little children; for the low gate of the kingdom of Heaven will not suffer them to enter in. Woe also to them who are rich, who have their consolation here; because while the poor enter into the kingdom of God, they shall stand lamenting without. Rejoice you humble, and exult you poor, for yours is the kingdom of God if only you walk in the truth. 

IMAGE: Albrecht Dürer, Adoration of the Trinity (1511) 

Thomas a Kempis, The Imitation of Christ 3.57

That a man must not be too much cast down when he falls into some faults 

1. “My Son, patience and humility in adversities are more pleasing to Me than much comfort and devotion in prosperity. Why does a little thing spoken against you make you sad? If it had been more, you still ought not to be moved. But now suffer it to go by; it is not the first, it is not new, and it will not be the last, if you live long. You are brave enough, so long as no adversity meets you. You give good counsel also, and know how to strengthen others with your words; but when tribulation suddenly knocks at your own door, your counsel and strength fail. Consider your great frailty, which you do so often experience in trifling matters nevertheless, for your soul’s health these things are done when they and such like happen unto you. 

2. “Put them away from your heart as well as you can, and if tribulation has touched you, yet let it not cast you down nor entangle you long. At the least, bear patiently, if you cannot joyfully. And although you be very unwilling to hear it, and feel indignation, yet check yourself, and suffer no unadvised word to come forth from your lips, whereby the little ones may be offended. Soon the storm which has been raised shall be stilled, and inward grief shall be sweetened by returning grace. I yet live, says the Lord, ready to help you, and to give you more than wonted consolation if you put your trust in Me, and call devoutly upon Me. 

3. “Be you more calm of spirit, and gird yourself for greater endurance. All is not frustrated, though you find yourself very often afflicted or grievously tempted. You are man, not God; you are flesh, not an angel. How should you be able to remain alway in the same state of virtue, when an angel in heaven fell, and the first man in paradise? I am He who lifts up the mourners to deliverance, and those who know their own infirmity I raise up to my own nature.” 

4. O Lord, blessed be Your word, sweeter to my mouth than honey and the honeycomb. What should I do in my so great tribulations and anxieties, unless You did comfort me with Your holy words? If only I may attain unto the haven of salvation, what matter is it what things or how many I suffer? Give me a good end, give me a happy passage out of this world. Remember me, O my God, and lead me by the right way unto Your Kingdom. Amen. 

IMAGE: William-Adolphe Bouguereau, The Virgin of Consolation (1875) 

Thomas a Kempis, The Imitation of Christ 3.56

That we ought to deny ourselves, and to imitate Christ by means of the Cross 

1. My Son, so far as you are able to go out of yourself, so far shall you be able to enter into Me. As to desire, no outward thing works internal peace, so the forsaking of self inwardly joins unto God. I will that you learn perfect self-denial, living in My will without contradiction or complaint. Follow Me: I am the way, the truth, and the life. Without the way you cannot go, without the truth you cannot know, without the life you cannot live. I am the Way which you ought to follow; the Truth which you ought to believe; the Life which you ought to hope for. I am the Way unchangeable; the Truth infallible; the Life everlasting. I am the Way altogether straight, the Truth supreme, the true Life, the blessed Life, the uncreated Life. If you remain in My way you shall know the Truth, and the truth shall make you free, and you shall lay hold on eternal life. 

2. “If you will enter into life, keep the commandments. If you will know the truth, believe in Me. If you will be perfect, sell all that you have. If you will be My disciple, deny yourself. If you would possess the blessed life, despise the life which now is. If you will be exalted in heaven, humble yourself in the world. If you will reign with Me, bear the cross with Me; for only the servants of the cross find the way of blessedness and of true light.” 

3. O Lord Jesus, forasmuch as Your life was straitened and despised by the world, grant unto me to imitate You in despising the world, for the servant is not greater than his lord, nor the disciple above his master. Let Your servant be exercised in Your life, because there is my salvation and true holiness. Whatsoever I read or hear besides it, it refreshes me not, nor gives me delight. 

4. “My son, because you know these things and have read them all, blessed shall you be if you do them. He who has My commandments and keeps them, he it is that loves Me, and I will love him, and will manifest Myself to him, and I will make him to sit down with Me in My Father’s Kingdom.” 

5. O Lord Jesus, as You have said and promised, even so let it be unto me, and grant me to prove worthy. I have received the cross at Your hand; I have carried it, and will carry it even unto death, as You have laid it upon me. Truly the life of a truly devoted servant is a cross, but it leads to paradise. I have begun; I may not return back nor leave it. 

6. Come, my brothers, let us together go forward. Jesus shall be with us. For Jesus’ sake have we taken up this cross, for Jesus’ sake let us persevere in the cross. He will be our helper, who was our Captain and Forerunner. Behold our King enters in before us, and He will fight for us. Let us follow bravely, let no man fear terrors; let us be prepared to die bravely in battle, and let us not so stain our honor, as to fly from the cross. 

IMAGES: The Stations of the Cross from the Church of Notre-Dame-des-Champs, Avranches, Normandy 

1. Jesus is condemned to death 
2. Jesus takes up his Cross 
3. Jesus falls the first time 
4. Jesus meets his Mother 
5. Simon of Cyrene helps Jesus carry the Cross 
6. Veronica wipes the face of Jesus 
7. Jesus falls for the second time 
8. Jesus meets the women of Jerusalem 
9. Jesus falls for the third time 
10. Jesus is stripped of his garments 
11. Jesus is nailed to the Cross 
12. Jesus dies upon the Cross 
13. Jesus is taken down from the Cross 
14. Jesus is laid in the tomb 

Thomas a Kempis, The Imitation of Christ 3.55

Of the corruption of Nature and the efficacy of Divine Grace 

1. O Lord my God, who has created me after Your own image and similitude, grant me this grace, which You have shown to be so great and so necessary for salvation, that I may conquer my wicked nature, which draws me to sin and to perdition. For I feel in my flesh the law of sin, contradicting the law of my mind, and bringing me into captivity to the obedience of sensuality in many things; nor can I resist its passions, unless Your most holy grace assist me, fervently poured into my heart. 

2. There is need of Your grace, yes, and of a great measure thereof, that my nature may be conquered, which has alway been prone to evil from my youth. For being fallen through the first man Adam, and corrupted through sin, the punishment of this stain descended upon all men; so that Nature itself, which was framed good and right by You, is now used to express the vice and infirmity of corrupted Nature; because its motion left unto itself draws men away to evil and to lower things. For the little power which remains is as it were one spark lying hid in the ashes. This is Natural reason itself, encompassed with thick clouds, having yet a discernment of good and evil, a distinction of the true and the false, though it be powerless to fulfill all that it approves, and possesses not yet the full light of truth, nor healthfulness of its affections. 

3. Hence it is, O my God, that I delight in Your law after the inward man, knowing that Your commandment is holy and just and good; reproving also all evil, and the sin that is to be avoided: yet with the flesh I serve the law of sin, while I obey sensuality rather than reason. Hence it is that to will to do good is present with me, but how to perform it I find not. Hence I ofttimes purpose many good things; but because grace is lacking to help my infirmities, I fall back before a little resistance and fail. Hence it comes to pass that I recognize the way of perfectness, and see very clearly what things I ought to do; but pressed down by the weight of my own corruption, I rise not to the things which are more perfect. 

4. Oh how entirely necessary is Your grace to me, O Lord, for a good beginning, for progress, and for bringing to perfection. For without it I can do nothing, but I can do all things through Your grace which strengthens me. O truly heavenly grace, without which our own merits are nought, and no gifts of Nature at all are to be esteemed. Arts, riches, beauty, strength, wit, eloquence, they all avail nothing before You, O Lord, without Your grace. For the gifts of Nature belong to good and evil alike; but the proper gift of the elect is grace—that is, love—and they who bear the mark thereof are held worthy of everlasting life. So mighty is this grace, that without it neither the gift of prophecy nor the working of miracles, nor any speculation, howsoever lofty, is of any value at all. But neither faith, nor hope, nor any other virtue is accepted with You without love and grace. 

5. O most blessed grace that makest the poor in spirit rich in virtues, and renders him who is rich in many things humble in spirit, come You, descend upon me, fill me early with Your consolation, lest my soul fail through weariness and drought of mind. I beseech You, O Lord, that I may find grace in Your sight, for Your grace is sufficient for me, when I obtain not those things which Nature longs for. If I be tempted and vexed with many tribulations, I will fear no evil, while Your grace remains with me. This alone is my strength, this brings me counsel and help. It is more powerful than all enemies, and wiser than all the wise men in the world. 

6. It is the mistress of truth, the teacher of discipline, the light of the heart, the solace of anxiety, the banisher of sorrow, the deliverer from fear, the nurse of devotion, the drawer forth of tears. What am I without it, save a dry tree, a useless branch, worthy to be cast away! “Let Your grace, therefore, O Lord, always prevent and follow me, and make me continually given to all good works, through Jesus Christ, Your Son. Amen.” 

IMAGE: Jean II Restout, Pentecost (1732) 

Thomas a Kempis, The Imitation of Christ 3.54

Of the diverse motions of Nature and of Grace 

1. “My Son, pay diligent heed to the motions of Nature and of Grace, because they move in a very contrary and subtle manner, and are hardly distinguished save by a spiritual and inwardly enlightened man. All men indeed seek good, and make pretence of something good in all that they say or do; and thus under the appearance of good many are deceived. 

2. “Nature is deceitful and draws away, ensnares, and deceives many, and always has self for her end; but Grace walks in simplicity and turns away from every appearance of evil, makes no false pretenses, and does all entirely for the sake of God, in whom also she finally rests.

3. “Nature is very unwilling to die, and to be pressed down, and to be overcome, and to be in subjection, and to bear the yoke readily; but Grace studies self-mortification, resists sensuality, seeks to be subdued, longs to be conquered, and wills not to use her own liberty. She loves to be held by discipline, and not to have authority over any, but always to live, to remain, to have her being under God, and for God’s sake is ready to be humbly subject to every ordinance of man. 

4. “Nature labors for her own advantage, and considers what profit she may gain from another; but Grace considers more, not what may be useful and convenient to self, but what may be profitable to the many.

5. “Nature willingly receives honor and reverence; but Grace faithfully ascribes all honor and glory to God.

6. “Nature fears confusion and contempt, but Grace rejoices to suffer shame for the name of Jesus.

7. “Nature loves ease and bodily quiet; Grace cannot be unemployed, but gladly embraces labor.

8. “Nature seeks to possess things curious and attractive, and abhors those which are rough and cheap; Grace is delighted with things simple and humble, despises not those which are rough, nor refuses to be clothed with old garments.

9. “Nature has regard to things temporal, rejoices in earthly lucre, is made sad by loss, vexed by any little injurious word; but Grace reaches after things eternal, cleaves not to those which are temporal, is not perturbed by losses, nor embittered by any hard words, because she has placed her treasure and joy in heaven where nought perishes. 

10. “Nature is covetous, and receives more willingly than she gives, loves things that are personal and private to herself; while Grace is kind and generous, avoids selfishness, is contented with a little, believes that it is more blessed to give than to receive.

11. “Nature inclines you to created things, to your own flesh, to vanities and dissipation; but Grace draws to God and to virtues, renounces creatures, flees from the world, hates the desires of the flesh, restrains vagaries, blushes to be seen in public.

12. “Nature is glad to receive some outward solace in which the senses may have delight; but Grace seeks to be comforted in God alone, and to have delight in the chief good above all visible things.

13. “Nature does everything for her own gain and profit, can do nothing as a free favor, but hopes to attain something as good or better, or some praise or favor for her benefits; and she loves that her own deeds and gifts should be highly valued; but Grace seeks nothing temporal, nor requires any other gift of reward than God alone; neither longs she for more of temporal necessities than such as may suffice for the attaining of eternal life.

14. “Nature rejoices in many friends and kinsfolk, she boasts of noble place and noble birth, she smiles on the powerful, flatters the rich, applauds those who are like herself; but Grace loves even her enemies, and is not lifted up by the multitude of friends, sets no store upon high place or high birth, unless there be greater virtue therewith; favors the poor man more than the rich, has more sympathy with the innocent than with the powerful; rejoices with the truthful, not with the liar; always exhorts the good to strive after better gifts of grace, and to become by holiness like unto the Son of God.

15. “Nature quickly complains of poverty and of trouble; Grace bears want with constancy.

16. “Nature looks upon all things in reference to herself; strives and argues for self; but Grace brings back all things to God from whom they came at the beginning; ascribes no good to herself nor arrogantly presumes; is not contentious, nor prefers her own opinion to others, but in every sense and understanding submits herself to the Eternal wisdom and the Divine judgment.

17. “Nature is eager to know secrets and to hear new things; she loves to appear abroad, and to make experience of many things through the senses; she desires to be acknowledged and to do those things which win praise and admiration; but Grace cares not to gather up new or curious things, because all this springs from the old corruption, whereas there is nothing new or lasting upon earth. So she teaches to restrain the senses, to shun vain complacency and ostentation, to hide humbly those things which merit praise and real admiration, and from everything and in all knowledge to seek after useful fruit, and the praise and honor of God. She desires not to receive praise for herself or her own, but longes that God be blessed in all His gifts, who out of unmingled love bestows all things.”

18. This Grace is a supernatural light, and a certain special gift of God, and the proper mark of the elect, and the pledge of eternal salvation; it exalts a man from earthly things to love those that are heavenly; and it makes the carnal man spiritual. So far therefore as Nature is utterly pressed down and overcome, so far is greater Grace bestowed and the inner man is daily created anew by fresh visitations, after the image of God. 

IMAGE: Eric Enstrom, Grace (c. 1918) 

Thomas a Kempis, The Imitation of Christ 3.53

That the Grace of God does not join itself to those who mind earthly things 

1. “My Son, precious is My grace, it suffers not itself to be joined with outward things, nor with earthly consolations. Therefore you ought to cast away all things which hinder grace, if you long to receive the inpouring thereof. Seek a secret place for yourself, love to dwell alone with yourself, desire the conversation of no one; but rather pour out your devout prayer to God, that you may possess a contrite mind and a pure conscience. Count the whole world as nought; seek to be alone with God before all outward things. For you cannot be alone with Me, and at the same time be delighted with transitory things. You ought to be separated from your acquaintances and dear friends, and keep your mind free from all worldly comfort. So the blessed Apostle Peter beseeches, that Christ’s faithful ones bear themselves in this world as strangers and pilgrims. 

2. “Oh how great a confidence shall there be to the dying man whom no affection to anything detains in the world? But to have a heart so separated from all things, a sickly soul does not yet comprehend, nor does the carnal man know the liberty of the spiritual man. But if indeed he desires to be spiritually minded, he must renounce both those who are far off, and those who are near, and to beware of no man more than himself. If you perfectly conquer yourself, very easily shall you subdue all things besides. Perfect victory is the triumph over oneself. For whoso keeps himself in subjection, in such manner that the sensual affections obey the reason, and the reason in all things obeys Me, he truly is conqueror of himself, and lord of the world. 

3. “If you desire to climb to this height, you ought to start bravely, and to lay the axe to the root, to the end that you may pull up and destroy the hidden inordinate inclination towards yourself, and towards all selfish and earthly good. From this sin, that a man loves himself too inordinately, almost everything hangs which needs to be utterly overcome: when that evil is conquered and put under foot, there shall be great peace and tranquillity continually. But because few strive earnestly to die perfectly to themselves, and do not heartily go forth from themselves, therefore do they remain entangled in themselves, and cannot be raised in spirit above themselves. But he who desires to walk at liberty with Me, must of necessity mortify all his evil and inordinate affections, and must cling to no creature with selfish love.” 

Thomas a Kempis, The Imitation of Christ 3.52

That a man ought not to reckon himself worthy of consolation, but more worthy of chastisement 

1. O Lord, I am not worthy of Your consolation, nor of any spiritual visitation; and therefore You deal justly with me, when You leave me poor and desolate. For if I were able to pour forth tears like the sea, still should I not be worthy of Your consolation. Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended You, and in many things have greatly sinned. Therefore, true account being taken, I am not worthy even of the least of Your consolations. But You, gracious and merciful God, who wills not that Your works should perish, to show forth the riches of Your mercy upon the vessels of mercy, vouchsafes even beyond all his own deserving, to comfort Your servant above the measure of mankind. For Your consolations are not like unto the discoursings of men. 

2. What have I done, O Lord, that You should bestow any heavenly comfort upon me? I remember not that I have done any good, but have been ever prone to sin and slow to amendment. It is true and I cannot deny it. If I should say otherwise, You would rise up against me, and there would be none to defend me. What have I deserved for my sins but hell and everlasting fire? In very truth I confess that I am worthy of all scorn and contempt, nor is it fit that I should be remembered among Your faithful servants. And although I be unwilling to hear this, nevertheless I will for the Truth’s sake, accuse myself of my sins, that the more readily I may prevail to be accounted worthy of Your mercy. 

3. What shall I say, guilty that I am and filled with confusion? I have no mouth to utter, unless it be this word alone, “I have sinned, Lord, I have sinned; have mercy upon me, forgive me.” Let me alone, that I may take comfort a little before I go whence I shall not return even to the land of darkness and the shadow of death. What do You so much require of a guilty and miserable sinner, as that he be contrite, and humble himself for his sins? In true contrition and humiliation of heart is begotten the hope of pardon, the troubled conscience is reconciled, lost grace is recovered, a man is preserved from the wrath to come, and God and the penitent soul hasten to meet each other with a holy kiss. 

4. The humble contrition of sinners is an acceptable sacrifice unto You, O Lord, sending forth a smell sweeter far in Your sight than the incense. This also is that pleasant ointment which You would have poured upon Your sacred feet, for a broken and contrite heart You have never despised. There is the place of refuge from the wrathful countenance of the enemy. There is amended and washed away whatsoever evil has elsewhere been contracted. 

IMAGE: El Greco, The Penitent Magdalene (c. 1580) 

Thomas a Kempis, The Imitation of Christ 3.51

That we must give ourselves to humble works when we are unequal to those that are lofty 

1. "My Son, you are not always able to continue in very fervent desire after virtues, nor to stand fast in the loftier region of contemplation; but you must of necessity sometimes descend to lower things because of your original corruption, and bear about the burden of corruptible life, though unwillingly and with weariness. So long as you wear a mortal body, you shall feel weariness and heaviness of heart. Therefore you ought to groan often in the flesh because of the burden of the flesh, inasmuch as you cannot give yourself to spiritual studies and divine contemplation unceasingly. 

2. "At such a time it is expedient for you to flee to humble and external works, and to renew yourself with good actions; to wait for My coming and heavenly visitation with sure confidence; to bear your exile and drought of mind with patience, until you be visited by Me again, and be freed from all anxieties. For I will cause you to forget your labors, and altogether to enjoy eternal peace. I will spread open before you the pleasant pastures of the Scriptures, that with enlarged heart you may begin to run in the way of My commandments. And you shall say, 'The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.'"

IMAGE: Jean-Francois Millet, The Angelus (c. 1859) 

Thomas a Kempis, The Imitation of Christ 3.50

How a desolate man ought to commit himself into the hands of God 

1. O Lord, Holy Father, be You blessed now and evermore; because as You will so it is done, and what You do is good. Let Your servant rejoice in You, not in himself, nor in any other; because You alone are the true joy, You are my hope and my crown, You are my joy and my honor, O Lord. What has Your servant, which he received not from You, even without merit of his own? Yours are all things which You have given, and which You have made. I am poor and in misery even from my youth up, and my soul is sorrowful unto tears, sometimes also it is disquieted within itself, because of the sufferings which are coming upon it. 

2. I long after the joy of peace; for the peace of Your children do I beseech, for in the light of Your comfort they are fed by You. If You give peace, if You pour into me holy joy, the soul of Your servant shall be full of melody, and devout in Your praise. But if You withdraw Yourself as too often You are wont, he will not be able to run in the way of Your commandments, but rather he will smite his breast and will bow his knees; because it is not with him as yesterday and the day before, when Your candle shined upon his head, and he walked under the shadow of Your wings, from the temptations which beset him. 

3. O Father, righteous and ever to be praised, the hour comes when Your servant is to be proved. O beloved Father, it is well that in this hour Your servant suffers somewhat for Your sake. O Father, evermore to be adored, as the hour comes which You foreknew from everlasting, when for a little while Your servant should outwardly bow down, but always live inwardly with You; when for a little while he should be little regarded, humbled, and fail in the eyes of men; should be wasted with sufferings and weaknesses, to rise again with You in the dawn of the new light, and be glorified in the heavenly places. O Holy Father, you have ordained it so, and so have willed it; and that is done which You Yourself have commanded. 

4. For this is Your favor to Your friend, that he should suffer and be troubled in the world for Your love’s sake, how often soever, and by whomsoever and whosoever You have suffered it to be done. Without Your counsel and providence, and without cause, nothing comes to pass on the earth. It is good for me, Lord, that I have been in trouble, that I may learn Your statutes, and may cast away all pride of heart and presumption. It is profitable for me that confusion has covered my face, that I may seek to You for consolation rather than unto men. By this also I have learned to dread Your unsearchable judgment, who afflicts the just with the wicked, but not without equity and justice. 

5. Thanks be unto You, because You have not spared my sins, but have beaten me with stripes of love, inflicting pains, and sending troubles upon me without and within. There is none who can console me, of all things which are under heaven, but You only, O Lord my God, You heavenly Physician of souls, who does scourge and has mercy, who leads down to hell and brings up again. Your discipline over me, and Your rod itself shall teach me. 

6. Behold, O beloved Father, I am in Your hands, I bow myself under the rod of Your correction. Smite my back and my neck that I may bend my crookedness to Your will. Make me a pious and lowly disciple, as You were wont to be kind, that I may walk according to every nod of Yours. To You I commend myself and all that I have for correction; better is it to be punished here than hereafter. You know all things and each of them; and nothing remains hid from You in man’s conscience. Before they are, You know that they will be, and You need not that any man teach You or admonish You concerning the things which are done upon the earth. You know what is expedient for my profit, and how greatly trouble serves unto the scrubbing off the rust of sin. Do with me according to Your desired good pleasure, and despise not my life which is full of sin, known to none so entirely and fully as to You alone. 

7. Grant me, O Lord, to know that which ought to be known; to love that which ought to be loved; to praise that which pleases You most, to esteem that which is precious in Your sight, to blame that which is vile in Your eyes. Suffer me not to judge according to the sight of bodily eyes, nor to give sentence according to the hearing of the ears of ignorant men; but to discern in true judgment between visible and spiritual things, and above all things to be ever seeking after the will of Your good pleasure. 

8. Oftentimes the senses of men are deceived in judging; the lovers of the world also are deceived in that they love only visible things. What is a man better because by man he is reckoned very great? The deceiver deceives the deceiver, the vain man the vain, the blind man the blind, the weak man the weak, when they exalt one another; and in truth they rather put to shame, while they foolishly praise. For as humble St. Francis says, “What each one is in Your eyes, so much he is, and no more.” 

IMAGE: Franz Anton Maulbertsch, Divine Providence and the Virtues (c. 1765) 

Thomas a Kempis, The Imitation of Christ 3.49

Of the desire after eternal life, and how great blessings are promised to those who strive 

1. “My Son, when you feel the desire of eternal happiness to be poured into you from above, and long to depart from the tabernacle of this body, that you may contemplate My glory without shadow of turning, enlarge your heart, and take in this holy inspiration with all your desire. Give most hearty thanks to the Supreme Goodness, who deals with you so graciously, visits you so lovingly, stirs you up so fervently, raises you so powerfully, lest you sink down through your own weight, to earthly things. For not by your own meditating or striving do you receive this gift, but by the sole gracious condescension of Supreme Grace and Divine regard; to the end that you may make progress in virtue and in more humility, and prepare yourself for future conflicts, and cleave unto Me with all the affection of your heart, and strive to serve Me with fervent will. 

2. “My Son, often the fire burns, but the flame ascends not without smoke. So also the desires of some men burn towards heavenly things, and yet they are not free from the temptation of carnal affection. Thus therefore they are not acting with an altogether simple desire for God’s glory when they pray to Him so earnestly. Such, too, is oftentimes your desire, when you have imagined it to be so earnest. For that is not pure and perfect which is tainted with your own self-seeking. 

3. “Seek you not what is pleasant and advantageous to yourself, but what is acceptable and honorable unto Me; for if you judge rightly, you must choose and follow after My appointment rather than your own desire; yes, rather than anything that can be desired. I know your desire, and I have heard your many groanings. Already you long to be in the glorious liberty of the children of God; already the eternal home delights you, and the heavenly country full of joy; but the hour is not yet come; there remains still another season, even a season of warfare, a season of labor and probation. You desire to be filled with the Chief Good, but you cannot attain it immediately. I AM that Good; wait for Me, until the Kingdom of God shall come. 

4. “You must still be tried upon earth, and be exercised in many things. Consolation shall from time to time be given you, but abundant satisfying shall not be granted. Be strong therefore, and be brave both in working and in suffering things which are against your nature. You must put on the new man, and be changed into another man. You must often do what you would not do; and you must leave undone what you would do. What pleases others shall have good success, what pleases you shall have no prosperity. What others say shall be listened to; what you say shall receive no heed. Others shall ask and receive; you shall ask and not obtain. Others shall be great in the report of men, but about you shall nothing be spoken. To others this or that shall be entrusted; you shall be judged useful for nought. 

5. “For this cause nature shall sometimes be filled with sadness; and it is a great thing if you bear it silently. In this and many like things the faithful servant of the Lord is wont to be tried, how far he is able to deny himself and bring himself into subjection in all things. Scarcely is there anything in which you have need to mortify yourself so much as in seeing things which are adverse to your will; especially when things are commanded you to be done which seem to you inexpedient or of little use to you. And because you dare not resist a higher power, being under authority, therefore it seems hard for you to shape your course according to the nod of another, and to forego your own opinion. 

6. “But consider, My Son, the fruit of these labors, the swift end, and the reward exceeding great; and you shall find it no pain to bear them then, but rather the strongest solace of your patience. For even in exchange for this trifling desire which you have readily forsaken, you shall always have your will in Heaven. There verily you shall find all that you would, all that you can long for. There you shall have all good within your power without the fear of losing it. There your will, ever at one with Mine, shall desire nothing outward, nothing for itself. There no man shall withstand you, none shall complain of you, none shall hinder, nothing shall stand in your path; but all things desired by you shall be present together, and shall refresh thy whole affection, and fill it up even to the brim. There I will glory for the scorn suffered here, the garment of praise for sorrow, and for the lowest place a throne in the Kingdom, for ever. There shall appear the fruit of obedience, the labor of repentance shall rejoice, and humble subjection shall be crowned gloriously. 

7. “Now therefore bow yourself humbly under the hands of all men; nor let it trouble you who said this or who ordered that; but take special heed that whether your superior, your inferior, or your equal, require anything from you, or even show a desire for it; take it all in good part, and study with a good will to fulfill the desire. Let one seek this, another that; let this man glory in this, and that man in that, and be praised a thousand thousand times, but rejoice you only in the contempt of yourself, and in My own good pleasure and glory. This is what you are to long for, even that whether by life or by death God may be ever magnified in you.” 

Thomas a Kempis, The Imitation of Christ 3.48

Of the day of eternity and of the straitnesses of this life 

1. Oh most blessed mansion of the City which is above! Oh most clear day of eternity which the night obscures not, but the Supreme Truth ever enlightens! Day always joyful, always secure and never changing its state into those which are contrary. Oh would that this day might shine forth, and that all these temporal things would come to an end. It shines indeed upon the Saints, glowing with unending brightness, but only from afar and through a glass, upon those who are pilgrims on the earth. 

2. The citizens of heaven know how glorious that day is; the exiled sons of Eve groan, because this is bitter and wearisome. The days of this life are few and evil, full of sorrows and straits, where man is defiled with many sins, ensnared with many passions, bound fast with many fears, wearied with many cares, distracted with many questionings, entangled with many vanities, compassed about with many errors, worn away with many labors, weighed down with temptations, enervated by pleasures, tormented by poverty. 

3. Oh when shall there be an end of these evils? When shall I be delivered from the wretched slavery of my sins? When shall I be mindful, O Lord, of You alone? When shall I rejoice in You to the full? When shall I be in true liberty without any impediment, without any burden on mind or body? When shall there be solid peace, peace immovable and secure, peace within and without, peace firm on every side? Blessed Jesus, when shall I stand to behold You? When shall I gaze upon the glory of Your kingdom? When shall You be to me all in all? Oh when shall I be with You in Your Kingdom which You have prepared from the foundation of the world for them that love You? I am left destitute, an exile in a hostile land, where are daily wars and grievous misfortunes. 

4. Console my exile, mitigate my sorrow, for towards You all my desire longs. For all is to me a burden, whatsoever this world offers for consolation. I yearn to enjoy You intimately, but I cannot attain unto it. I long to cleave to heavenly things, but temporal things and unmortified passions press me down. In my mind I would be above all things, but in my flesh I am unwillingly compelled to be beneath them. So, wretched man that I am, I fight with myself, and am made grievous even unto myself, while the spirit seeks to be above and the flesh to be beneath. 

5. Oh how I suffer inwardly, while with the mind I discourse on heavenly things, and presently a crowd of carnal things rush upon me while I pray. My God, be not You far from me, nor depart in wrath from Your servant. Cast forth Your lightning and scatter them; send out Your arrows, and let all delusions of my enemy be confounded. Recall my senses unto Yourself, cause me to forget all worldly things; grant me quickly to cast away and despise the imaginations of sin. Succour me, O Eternal Truth, that no vanity may move me. Come unto me, O Heavenly Sweetness, and let all impurity flee from before Your face. Pardon me also, and of Your mercy deal gently with me, whensoever in prayer I think on anything besides You; for truly I confess that I am wont to be continually distracted. For often and often, where in the body I stand or sit, there I myself am not; but rather am I there, whither I am borne by my thoughts. Where my thought is, there am I; and there commonly is my thought where that which I love is. That readily occurs to me, which naturally delights, or pleases through custom. 

6. Wherefore You, who are the Truth, has plainly said, where your treasure is, there will your heart be also. If I love heaven, I gladly meditate on heavenly things. If I love the world, I rejoice in the delights of the world, and am made sorry by its adversities. If I love the flesh, I am continually imagining the things which belong to the flesh; if I love the spirit, I am delighted by meditating on spiritual things. For whatsoever things I love, on these I readily converse and listen, and carry home with me the images of them. But blessed is that man who for Your sake, O Lord, is willing to part from all creatures; who does violence to his fleshly nature and crucifies the lusts of the flesh by the fervor of his spirit, so that with serene conscience he may offer unto You a pure prayer, and be made worthy to enter into the angelic choirs, having shut out from himself, both outwardly and inwardly, all worldly things. 

IMAGE: John Martin, The City of God and the Waters of Life (c. 1851) 

Thomas a Kempis, The Imitation of Christ 3.47

That all troubles are to be endured for the sake of eternal life

1. "My Son, let not the labors which you have undertaken for Me break you down, nor let tribulations cast you down in any way, but let my promise strengthen and comfort you in every event. I am sufficient to reward you above all measure and extent. Not long shall you labour here, nor always be weighed down with sorrows. Wait yet a little while, and you shall see a speedy end of your evils. An hour shall come when all labor and confusion shall cease. Little and short is all that passes away with time. 

2. "Do earnestly what you do; labor faithfully in My vineyard; I will be your reward. Write, read, sing, weep, be silent, pray, endure adversities manfully; eternal life is worthy of all these conflicts, yea, and of greater. Peace shall come in one day which is known to the Lord; which shall be neither day nor night, but light eternal, infinite clearness, steadfast peace, and undisturbed rest. You shall not say then, 'Who shall deliver me from the body of this death?' nor cry out, 'Woe is me, for my sojourning is prolonged,' because death will be utterly destroyed, and there shall be salvation which can never fail, no more anxiety, happy delight, sweet and noble society. 

3. "Oh, if you saw the unfading crowns of the Saints in heaven, and with what great glory they now rejoice, who aforetime were reckoned by this world contemptibly and as it were unworthy of life, truly you would immediately humble yourself even to the earth, and would desire rather to be in subjection to all, than to have authority over one; nor would you long for pleasant days of this life, but would more rejoice to be afflicted for God's sake, and would esteem it gain to be counted for nought amongst men. 

4. "Oh, if these things were sweet to your taste, and moved you to the bottom of your heart, how should you dare even once to complain? Are not all laborious things to be endured for the sake of eternal life? It is no small thing, the losing or gaining the Kingdom of God. Lift up therefore your face to heaven. Behold, I and all My Saints with Me, who in this world had a hard conflict, now rejoice, are now comforted, are now secure, are now at peace, and shall remain with Me evermore in the Kingdom of My Father." 

IMAGE: Pompeo Batoni, Meekness (1752)

Thomas a Kempis, The Imitation of Christ 3.46

Of having confidence in God when evil words are cast at us 

1. "My Son, stand fast and believe in Me. For what are words but words? They fly through the air, but they bruise no stone. If you are guilty, think how you would gladly amend yourself; if you know nothing against yourself, consider that you will gladly bear this for God's sake. It is little enough that you sometimes have to bear hard words, for you are not yet able to bear hard blows. And wherefore do such trivial matters go to your heart, except that you are yet carnal, and regard men more than you ought? For because you fear to be despised, you are unwilling to be reproved for your faults, and seek paltry shelters of excuses. 

2. "But look better into yourself, and you shall know that the world is still alive in you, and the vain love of pleasing men. For when you flee away from being abased and confounded for your faults, it is plain that you are neither truly humble nor truly dead to the world, and that the world is not crucified to you. But hearken to My word, and you shall not care for ten thousand words of men. Behold, if all things could be said against you which the utmost malice could invent, what should it hurt you if you were altogether to let it go, and make no more account of it than of a mote? Could it pluck out a single hair of your head? 

3. "But he that has no heart within him, and has not God before his eyes, is easily moved by a word of reproach; but he who trusts in Me, and seeks not to abide by his own judgment, shall be free from the fear of men. For I am the Judge and the Discerner of all secrets; I know how the thing has been done; I know both the injurer and the bearer. From Me went forth that word, by My permission this has happened, that the thoughts of many hearts may be revealed. I shall judge the guilty and the innocent; but beforehand I have willed to try them both by a secret judgment. 

4. "The testimony of men often deceives. My judgment is true; it will stand, and it shall not be overturned. It commonly lies hid, and only to few in certain cases is it made known; yet it never errs, nor can err, although it seems not right to the eyes of foolish men. To Me, therefore, must men have recourse in all judgment, and must not lean to their opinion. For there shall no evil happen to the just, whatsoever may be sent to him by God. Even though some unjust charge be brought against him, he will care little; nor, again, will he exult above measure, if through others he be clearly vindicated. For he considers that I am He who tries the hearts and reins, who judges not outwardly and according to human appearance; for often in Mine eyes that is found blameworthy which in the judgment of men is held worthy of praise." 

5. O Lord God, O Judge, just, strong, and patient, who knows the frailty and sinfulness of men, be You my strength and my whole confidence; for my own conscience suffices me not. You know what I know not; and therefore ought I under all rebuke to humble myself, and to bear it meekly. Therefore mercifully forgive me as often as I have not done this, and grant me the next time the grace of greater endurance. For better unto me is Your abundant pity for the attainment of Your pardon, than the righteousness which I believe myself to have for defense against my conscience, which lies in wait against me. Although I know nothing against myself, yet I am not hereby justified, because if Your mercy were removed away, in Your sight should no man living be justified. 

Thomas a Kempis, The Imitation of Christ 3.45

That we must not believe everyone, and that we are prone to fall in our words 

1. Lord, be You my help in trouble, for vain is the help of man. How often have I failed to find faithfulness, where I thought I possessed it. How many times I have found it where I least expected. Vain therefore is hope in men, but the salvation of the just, O God, is in You. Blessed be You, O Lord my God, in all things which happen unto us. We are weak and unstable, we are quickly deceived and quite changed. 

2. Who is the man who is able to keep himself so warily and circumspectly as not sometimes to come into some snare of perplexity? But he who trusts in You, O Lord, and seeks You with an unfeigned heart, does not so easily slip. And if he falls into any tribulation, howsoever he may be entangled, yet very quickly he shall be delivered through You, or by You shall be comforted, because You will not forsake him that trusts in You unto the end. A friend who continues faithful in all the distresses of his friend is rare to be found. You, O Lord, You alone are most faithful in all things, and there is none other like unto You. 

3. Oh, how truly wise was that holy soul which said, "My mind is steadfastly fixed, and it is grounded in Christ." If thus it were with me, the fear of man should not so easily tempt me, nor the arrows of words move me. Who is sufficient to foresee all things, who to guard beforehand against future ills? If even things which are foreseen sometimes hurt us, what can things which are not foreseen do, but grievously injure? But wherefore have I not better provided for myself, miserable that I am? Why, too, have I given such heed to others? But we are men, nor are we other than frail men, even though by many we are reckoned and called angels. Whom shall I trust, O Lord, whom shall I trust but You? You are the Truth, and deceive not, nor can be deceived. And on the other hand, Every man is a liar, weak, unstable and frail, especially in his words, so that one ought scarcely ever to believe what seems to sound right on the face of it. 

4. With what wisdom have You warned us beforehand to beware of men, and that a man's foes are they of his own household, and that we must not believe if one say unto us "Lo here," or "Lo there." I have been taught by my loss, and O that I may prove more careful and not foolish hereby. "Be cautious," says some one: "be cautious, keep unto yourself what I tell you." And while I am silent and believe that it is hid with me, he himself cannot keep silence concerning it, but straightway betrays me and himself, and goes his way. Protect me, O Lord, from such mischief-making and reckless men; let me not fall into their hands, nor ever do such things myself. Put a true and steadfast word into my mouth, and remove a deceitful tongue far from me. What I would not suffer, I ought by all means to beware of doing. 

5. Oh, how good and peacemaking a thing it is to be silent concerning others, and not carelessly to believe all reports, nor to hand them on further; how good also to lay one's self open to few, to seek ever to have You as the beholder of the heart; not to be carried about with every wind of words, but to desire that all things inward and outward be done according to the good pleasure of Your will! How safe for the preserving of heavenly grace to fly from human approval, and not to long after the things which seem to win admiration abroad, but to follow with all earnestness those things which bring amendment of life and heavenly fervor! How many have been injured by their virtue being made known and too hastily praised. How truly profitable has been grace preserved in silence in this frail life, which, as we are told, is all temptation and warfare.