The Imitation of Christ

[Bernard]

THE FIRST BOOK
ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE

CHAPTER I
Of the imitation of Christ, and of contempt of the world and all its vanities
1.  He that follows me shall not walk in darkness(1), says the Lord.  There 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 surpasses 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 does it profit you to enter into deep discussion concerning the Holy Trinity, if you 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 makes a man dear to God.  I had rather feel contrition than be skillful in the definition thereof.  If you know the whole Bible, and the sayings of all the philosophers, what should all this profit you 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 honors, 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 passes away, and not to hasten where eternal joy abides.
5. Always be  mindful of the saying,(3) The eye is not satisfied with seeing, nor the ear with hearing. Strive, therefore, to turn away your 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.

http://www.siestakeybeachmeeting.com/index_htm_files/Imitation of Christ -Modern translation.pdf

http://www.thelatinlibrary.com/kempis.html

[Bernard]

CHAPTER II
Of thinking humbly of oneself
1.  There is naturally in every man a desire to know, but what profits knowledge without the fear of God?  Better of a surety is a lowly peasant who serves God, than a proud philosopher who watches the stars and neglects the knowledge of himself.  He who knows himself well is vile in his own sight; neither regards 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 profits little or nothing to the soul.  And foolish out of measure in he who attends upon other things rather than those which serve to his soul's health.  Many words satisfy not the soul, but a good life refreshes the mind, and a pure conscience gives great confidence towards God.
3. The greater and more complete your knowledge, the more severely shalt you be judged, unless you have lived holily.  Therefore be not lifted up by any skill or knowledge that you have; but rather fear concerning the knowledge which is given to you.  If it seems to you that you know many things, and understand them well, know also that there are many more things which you know not.  Be not high-minded, but rather confess thine ignorance.  Why do you desire to lift yourself above another, when there are found many more learned and more skilled in the Scripture than thou?  If you wilt know and learn anything with profit, love to be yourself unknown and to be counted for nothing.
4. That is the highest and most profitable lesson, when a man truly knows and judges 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 should you see your neighbor sin openly and grievously, yet you ought not to reckon yourself better than he, for you know not how long you shalt keep thine integrity. All of us are weak and frail; hold you no man more frail than yourself.

[Bernard]

CHAPTER III
Of the knowledge of truth
1. Happy is the man whom Truth by itself does teach, not by figures and transient words, but as it is in itself.(1)  Our own judgement and feelings often deceive us, and we discern but little of the truth.  What does it profit to argue about hidden and dark things, concerning which we shall not be even reproved in the judgement, 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 speaks is free from multiplied questioning.  From this One Word are all things, and all things speak of Him; and this is the Beginning which also speaks to us.(2)  No man without Him understands or rightly judges.  The man to whom all things are one, who brings all things to one, who sees all things in one, he is able to remain steadfast of spirit, and at rest in God.  O God, you are the Truth, make me one with You in everlasting love.  It often fatigues me to read and listen to many things; in You is all that I wish for and desire.  Let all the doctors hold their peace; let all creation keep silence before You: speak to me alone.
3. The more a man has unity and simplicity in himself, the more things and the deeper things he understands; and that without labor, because he receives the light of understanding from above.  The spirit which is pure, sincere, and steadfast, is not distracted though it has many works to do, because it does all things to the honor of God, and strives to be free from all thoughts of self-seeking.  Who is so full of hindrance and annoyance to you as thine own undisciplined heart?  A man who is good and devout arranges beforehand within his own heart the works which he has to do abroad; and so is not drawn away by the desires of his evil will, but subjects everything to the judgement of right reason.  Who has a harder battle to fight than he who strives for self-mastery?  And this should be our endeavor, even to master self, and thus daily to grow stronger than self, and go on unto perfection.
4. All perfection has some imperfection joined to it in this life, and all our power of sight is not without some darkness.  A lowly knowledge of yourself 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 questions; 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 Judgement 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 you know 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 passes the glory of the world away!  Would that their life and knowledge had agreed together!  For then would they have read and inquired unto good purpose.  How many perish through empty learning in this world, who care little for serving God.  And because they love to be great more than to be humble, therefore they "have become vain in their imaginations."He only is truly great, who has great charity.  He is truly great who deems himself small, and counts all height of honor as nothing.  He is the truly wise man, who counts all earthly things as dung that he may w

[Bernard]

How all the words of God are to be heard with humility, and how many consider them not

"My Son, hear My words, for My words are most sweet, surpassing all the knowledge of the philosophers and wise men of this world. My words are spirit, and they are life,(1) and are not to be weighed by man's understanding. They are not to be drawn forth for vain approbation, but to be heard in silence, and to be received with all humility and with deep love."

The Imitation of Christ

[Bernard]

Think upon your sins with great displeasure and sorrow, and never think yourself anything because of your good works. Verily you art a sinner, liable to many passions, yea, tied and bound with them. Of yourself you always tend unto nothing, you wilt quicklyfall, quicklybe conquered, quickly disturbed, quickly undone. You have nought whereof to glory, but many reasons why you should reckon yourself vile, for you art far weaker than you art able to comprehend.

Let, therefore, nothing which does seem to you great; let nothing be grand, nothing of value or beauty, nothing woryour of honor, nothing lofty, nothing praiseworyour or desirable, save what is eternal. Let the eternal truth please you above all things, let thine own great vileness displease you continually. Fear, denounce, flee nothing so much as thine own faults and sins, which ought to be more displeasing to you than any loss whatsoever of goods.

There are some who walk not sincerely before me, but being led by curiosity and pride, they desire to know my secret things and to understand the deep things of God, whilst they neglect themselves and their salvation. These often fall into great temptations and sins because of their pride and curiosity, for I am against them.

Fear you the judgments of God, fear greatly the wrath of the Almighty. Shrink from debating upon the works of the Most High, but search narrowly thine own iniquities into what great sins you have fallen, and how many good things you have neglected. There are some who carry their devotion only in books, some in pictures, some in outward signs and figures; some have Me in their mouths but little in their hearts.

Others there are who, being enlightened in their understanding and purged in their affections, continually long after eternal things, hear of earthly things with unwillingness, obey the necessities of nature with sorrow. And these understand what the Spirit of truth speaks in them; for He teaches them to despise earthly things and to love heavenly; to neglect the world and to desire heaven all the day and night.

The Imitation of Christ

[Bernard]

THE FIRST BOOK - CHAPTER XVI

Of bearing with the faults of others

1.  Those things which a man cannot amend in himself or in others, he ought patiently to bear, until God shall otherwise ordain. Believe that perhaps it is better for your trial and patience, without which our merits are but little worth. Nevertheless you ought, when you find such impediments, to beseech God that He would vouchsafe to sustain you, that you be able to bear them with a good will.

2. If one who is once or twice admonished refuse to hearken, strive not with him, but commit all to God, that His will may be done and His honor shown in His servants, for He knows well how to convert the evil unto good.  Endeavor to be patient in bearing with other men's faults and infirmities whatsoever they be, for you yourself also have many things which have need to be borne with by others.  If you can not make thine own self what you desire, how shalt you be able to fashion another to thine own liking.  We are ready to see others made perfect, and yet we do not amend our own shortcomings.

3. We will that others be straitly corrected, but we will not be corrected ourselves.  The freedom of others displeases us, but we are dissatisfied that our own wishes shall be denied us.  We desire rules to be made restraining others, but by no means will we suffer ourselves to be restrained.  Thus therefore does it plainly appear how seldom we weigh our neighbor in the same balance with ourselves. If all men were perfect, what then should we have to suffer from others for God?

4. But now has God thus ordained, that we may learn to bear one another's burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; but it behooves us to bear with one another, to comfort one another, to help, instruct, admonish one another.  How much strength each man has is best proved by occasions of adversity; for such occasions do not make a man frail, but show of what temper he is.

Thomas a Kempis - THE IMITATION OF CHRIST

[Bernard]

                                                 

https://archive.org/details/imitationofchris00benhrich/page/n9

[Bernard]

                                                                   

[Bernard]

                                                              

[Bernard]

THE FOURTH BOOK - CHAPTER XV

That the grace of devotion is acquired by humility and self-denial The Voice of the Beloved

1. You ought to seek earnestly the grace of devotion, to ask it fervently, to wait for it patiently and faithfully, to receive it gratefully, to preserve it humbly, to work with it diligently, and to leave to God the time and manner of heavenly visitation until it come. Chiefly ought you to humble yourself when you feel inwardly little or no devotion, yet not to be too much cast down, nor to grieve out of measure. God ofttimes gives in one short moment what He has long time denied; He sometimes gives at the end what at the beginning of prayer He has deferred to give.

2. If grace were always given immediately, and were at hand at the wish, it would be hardly bearable to weak man. Wherefore the grace of devotion is to be waited for with a good hope and with humble patience. Yet impute it to yourself and to your sins when it is not given, or when it is mysteriously taken away. It is sometimes a small thing which hinders and hides grace; (if indeed that ought to be called small and not rather great, which hinders so great a good); but if you remove this, be it small or great, and perfectly overcome it, you wilt have what you have asked.

3. For immediately that you have given yourself unto God with all thine heart, and have sought neither this not that according to thine own will and pleasure, but have altogether settled yourself in Him, you shalt find yourself united and at peace; because nothing shall give you so sweet relish and delight, as the good pleasure of the Divine will. Whosoever therefore shall have lifted up his will unto God with singleness of heart, and shall have delivered himself from every inordinate love or dislike of any created thing, he will be the most fit for receiving grace, and woryour of the gift of devotion. For where the Lord finds empty vessels,(1) there gives He His blessing. And the more perfectly a man forsakes things which cannot profit, and the more he dies to himself, the more quickly does grace come, the more plentifully does it enter in, and the higher does it lift up the free heart.

4. Then shall he see, and flow together, and wonder, and his heart shall be enlarged within him,(2) because the hand of the Lord is with him, and he has put himself wholly in His hand, even for ever. Lo, thus shall the man be blessed, that seeks God with all his heart, and receives not his soul in vain. This man in receiving the Holy Eucharist obtains the great grace of Divine Union; because he has not regard to his own devotion and comfort, but, above all devotion and comfort, to the glory and honour of God.

http://www.siestakeybeachmeeting.com/index_htm_files/Imitation of Christ -Modern translation.pdf

[Bernard]

             That all things are to be referred to God, as the final end

 

1. "My Son, I must be your Supreme and final end, if you desire to be truly happy. Out of such purpose your affection shall be purified, which too often is sinfully bent upon itself and upon created things. For if you seek yourself in any matter, straightaway you wilt fail within yourself and grow barren. Therefore refer everything to Me first of all, for it is I who gave you all. So look upon each blessing as flowing from the Supreme Good, and thus all things are to be attributed to Me as their source.

2. "From Me the humble and great, the poor and the rich, draw water as from a living fountain, and those who serve Me with a free and faithful spirit shall receive grace for grace. But he who will glory apart from Me, or will be delighted with any good which lies in himself, shall not be established in true joy, nor shall be enlarged in heart, but shall be greatly hindered and thrown into tribulation. Therefore you must not ascribe any good to yourself, nor look upon any virtue as belonging to any man, but ascribe it all unto God, without whom man has nothing. I gave all, I will receive all again, and with great strictness require I the giving of thanks.

3. "This is the Truth, and by it the vanity of boasting is put to flight. And if heavenly grace and true charity shall enter into you, there shall be no envy, nor straitening of the heart, nor shall any self-love take possession of you. For divine charity conquers all things, and enlarges all the powers of the soul. If you art truly wise, you wilt rejoice in Me alone, you wilt hope in Me alone; for there is none good but one, that is God,(1) Who is to be praised above all things, and in all things to receive blessing."

 

THE THIRD BOOK, CHAPTER IX - Page 73

http://www.siestakeybeachmeeting.com/index_htm_files/Imitation of Christ -Modern translation.pdf