THE IMITATION OF CHRIST(效仿基督)

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THE IMITATION OF CHRIST

THE IMITATION OF

CHRIST

by Thomas a Kempis

Translated by Rev. William Benham

THE IMITATION OF CHRIST

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 is 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

THE IMITATION OF CHRIST

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.

THE IMITATION OF CHRIST

CHAPTER 1

Of the imitation of Christ, and of contempt of the world and all its

vanities

He that followeth me shall not walk in darkness(1), saith 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 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 knowest 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.

THE IMITATION OF CHRIST

5. Be ofttimes mindful of the saying,(3) The eye is not satified 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.

THE IMITATION OF CHRIST

CHAPTER 2

Of thinking humbly of oneself

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 in 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 and grievously,

yet thou oughtest not to reckon thyself better than he, for thou knowest not

THE IMITATION OF CHRIST

how long thou shalt keep thine integrity. All of us are weak and frail;

hold thou no man more frail than thyself.

THE IMITATION OF CHRIST

CHAPTER 3

Of the knowledge of truth

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 judgement 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 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 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 to 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 judgement of right reason.

THE IMITATION OF CHRIST

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 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 thou knowest 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 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 hath great charity. He

is truly great who deemeth himself small, and counteth all height of

honour as nothing. He is the truly wise man, who counteth all earthly

things as dung that he may win Christ. And he is the truly learned man,

who doeth the will of God, and forsaketh his own will.

(1) Psalm xciv. 12; Numbers xii. 8. (2) John viii. 25 (Vulg.).

THE IMITATION OF CHRIST

CHAPTER 4

Of prudence in action

We must not trust every word of others or feeling within ourselves, but

cautiously and patiently try the matter, whether it be of God. Unhappily

we are so weak that we find it easier to believe and speak evil of others,

rather than good. But they that are perfect, do not give ready heed to

every news-bearer, for they know man's weakness that it is prone to evil

and unstable in words.

2. This is great wisdom, not to be hasty in action, or stubborn in our

own opinions. A part of this wisdom also is not to believe every word we

hear, nor to tell others all that we hear, even though we believe it. Take

counsel with a man who is wise and of a good conscience; and seek to be

instructed by one better than thyself, rather than follow thine own

inventions. A good life maketh a man wise toward God, and giveth him

experience in many things. The more humble a man is in himself, and

the more obedient towards God, the wiser will he be in all things, and the

more shall his soul be at peace.

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THEIMITATIONOFCHRIST1THEIMITATIONOFCHRISTbyThomasaKempisTranslatedbyRev.WilliamBenhamTHEIMITATIONOFCHRIST2INTRODUCTORYNOTEThetreatise"OftheImitationofChrist"appearstohavebeenoriginallywritteninLatinearlyinthefifteenthcentury.Itsexactdateanditsauthorshiparestillamatterofdebate.ManuscriptsoftheLatinve...

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