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Project Gutenberg Etext Imitation of Christ, by Thomas A KempisCopyright laws are changing all over the world, be sure to checkthe copyright laws for your country before posting these files!!Please take a look at the important information in this header.We encourage you to keep this file on your own disk, keeping anelectronic path open for the next readers. Do not remove this.**Welcome To The World of Free Plain Vanilla Electronic Texts****Etexts Readable By Both Humans and By Computers, Since 1971***These Etexts Prepared By Hundreds of Volunteers and Donations*Information on contacting Project Gutenberg to get Etexts, andfurther information is included below. We need your donations.The Imitation of Christby Thomas a KempisFebruary, 1999 [Etext #1653]Project Gutenberg Etext Imitation of Christ, by Thomas A Kempis*****This file should be named mcrst11.txt or mcrst11.zip******Corrected EDITIONS of our etexts get a new NUMBER, mcrst11.txtVERSIONS based on separate sources get new LETTER, mcrst10a.txtProject Gutenberg Etexts are usually created from multiple editions,all of which are in the Public Domain in the United States, unless acopyright notice is included. Therefore, we do NOT keep these booksin compliance with any particular paper edition, usually otherwise.We are now trying to release all our books one month in advanceof the official release dates, for time for better editing.Please note: neither this list nor its contents are final tillmidnight of the last day of the month of any such announcement.The official release date of all Project Gutenberg Etexts is atMidnight, Central Time, of the last day of the stated month. Apreliminary version may often be posted for suggestion, commentand editing by those who wish to do so. To be sure you have anup to date first edition [xxxxx10x.xxx] please check file sizesin the first week of the next month. Since our ftp program hasa bug in it that scrambles the date [tried to fix and failed] alook at the file size will have to do, but we will try to see anew copy has at least one byte more or less.Information about Project Gutenberg (one page)

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part of the fifteenth century. The most probable author,however, especially when the internal evidence is considered, isThomas Haemmerlein, known also as Thomas a Kempis, from hisnative town of Kempen, near the Rhine, about forty miles north ofCologne. Haemmerlein, who was born in 1379 or 1380, was a memberof the order of the Brothers of Common Life, and spent the lastseventy years of his life at Mount St. Agnes, a monastery ofAugustinian canons in the diocese of Utrecht. Here he died onJuly 26, 1471, after an uneventful life spent in copyingmanuscripts, reading, and composing, and in the peaceful routineof monastic piety.With the exception of the Bible, no Christian writing has hadso wide a vogue or so sustained a popularity as this. And yet,in one sense, it is hardly an original work at all. Itsstructure it owes largely to the writings of the medievalmystics, and its ideas and phrases are a mosaic from the Bibleand the Fathers of the early Church. But these elements areinterwoven with such delicate skill and a religious feeling atonce so ardent and so sound, that it promises to remain, what ithas been for five hundred years, the supreme call and guide tospiritual aspiration.THE IMITATION OF CHRISTTHE FIRST BOOKADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFECHAPTER IOf the imitation of Christ, and of contempt of the world and allits vanitiesHe that followeth me shall not walk in darkness,(1) saith theLord. These are the words of Christ; and they teach us how farwe must imitate His life and character, if we seek trueillumination, and deliverance from all blindness of heart. Letit be our most earnest study, therefore, to dwell upon the lifeof Jesus Christ.2. His teaching surpasseth all teaching of holy men, and such ashave His Spirit find therein the hidden manna.(2) But there aremany who, though they frequently hear the Gospel, yet feel butlittle longing after it, because they have not the mind ofChrist. He, therefore, that will fully and with true wisdomunderstand the words of Christ, let him strive to conform hiswhole 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 thusdispleasing to the Trinity? For verily it is not deep words thatmake a man holy and upright; it is a good life which maketh a mandear to God. I had rather feel contrition than be skilful in thedefinition thereof. If thou knewest the whole Bible, and thesayings of all the philosophers, what should all this profit theewithout the love and grace of God? Vanity of vanities, all isvanity, save to love God, and Him only to serve. That is thehighest wisdom, to cast the world behind us, and to reach forwardto the heavenly kingdom.4. It is vanity then to seek after, and to trust in, the richesthat shall perish. It is vanity, too, to covet honours, and tolift up ourselves on high. It is vanity to follow the desires ofthe flesh and be led by them, for this shall bring misery at thelast. It is vanity to desire a long life, and to have littlecare for a good life. It is vanity to take thought only for thelife which now is, and not to look forward to the things whichshall be hereafter. It is vanity to love that which quicklypasseth away, and not to hasten where eternal joy abideth.5. Be ofttimes mindful of the saying,(3) The eye is not satisfiedwith seeing, nor the ear with hearing. Strive, therefore, toturn 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 whofollow after their own fleshly lusts, defile the conscience, anddestroy the grace of God.(1) John viii. 12. (2) Revelations ii. 17.(3) Ecclesiastes i. 8.CHAPTER IIOf thinking humbly of oneselfThere is naturally in every man a desire to know, but whatprofiteth knowledge without the fear of God? Better of a suretyis a lowly peasant who serveth God, than a proud philosopher whowatcheth the stars and neglecteth the knowledge of himself. Hewho knoweth himself well is vile in his own sight; neitherregardeth he the praises of men. If I knew all the things thatare in the world, and were not in charity, what should it help mebefore God, who is to judge me according to my deeds?2. Rest from inordinate desire of knowledge, for therein is foundmuch distraction and deceit. Those who have knowledge desire toappear learned, and to be called wise. Many things there are toknow which profiteth little or nothing to the soul. And foolishout of measure is he who attendeth upon other things rather thanthose which serve to his soul's health. Many words satisfy notthe soul, but a good life refresheth the mind, and a pureconscience giveth great confidence towards God.3. The greater and more complete thy knowledge, the more severelyshalt thou be judged, unless thou hast lived holily. Thereforebe not lifted up by any skill or knowledge that thou hast; butrather fear concerning the knowledge which is given to thee. If

it seemeth to thee that thou knowest many things, andunderstandest them well, know also that there are many morethings which thou knowest not. Be not high-minded, but ratherconfess thine ignorance. Why desirest thou to lift thyself aboveanother, when there are found many more learned and more skilledin the Scripture than thou? If thou wilt know and learn anythingwith profit, love to be thyself unknown and to be counted fornothing.4. That is the highest and most profitable lesson, when a mantruly knoweth and judgeth lowly of himself. To account nothingof one's self, and to think always kindly and highly of others,this is great and perfect wisdom. Even shouldest thou see thyneighbor sin openly or grievously, yet thou oughtest not toreckon thyself better than he, for thou knowest not how longthou shalt keep thine integrity. All of us are weak and frail;hold thou no man more frail than thyself.CHAPTER IIIOf the knowledge of truthHappy is the man whom Truth by itself doth teach, not by figuresand transient words, but as it is in itself.(1) Our ownjudgment and feelings often deceive us, and we discern butlittle of the truth. What doth it profit to argue about hiddenand dark things, concerning which we shall not be even reprovedin the judgment, because we knew them not? Oh, grievous folly,to neglect the things which are profitable and necessary, and togive our minds to things which are curious and hurtful! Havingeyes, 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 multipliedquestionings. From this One Word are all things, and all thingsspeak of Him; and this is the Beginning which also speaketh untous.(2) No man without Him understandeth or rightly judgeth. Theman to whom all things are one, who bringeth all things to one,who seeth all things in one, he is able to remain steadfast ofspirit, and at rest in God. O God, who art the Truth, make meone with Thee in everlasting love. It wearieth me oftentimes toread and listen to many things; in Thee is all that I wish forand desire. Let all the doctors hold their peace; let allcreation keep silence before Thee: speak Thou alone to me.3. The more a man hath unity and simplicity in himself, the morethings and the deeper things he understandeth; and that withoutlabour, because he receiveth the light of understanding fromabove. The spirit which is pure, sincere, and steadfast, is notdistracted though it hath many works to do, because it doth allthings to the honour of God, and striveth to be free from allthoughts of self-seeking. Who is so full of hindrance andannoyance to thee as thine own undisciplined heart? A man who isgood and devout arrangeth beforehand within his own heart theworks which he hath to do abroad; and so is not drawn away by thedesires of his evil will, but subjecteth everything to thejudgment of right reason. Who hath a harder battle to fight

than he who striveth for self-mastery? And this should be ourendeavour, even to master self, and thus daily to grow strongerthan self, and go on unto perfection.4. All perfection hath some imperfection joined to it in thislife, and all our power of sight is not without some darkness. Alowly knowledge of thyself is a surer way to God than the deepsearching of man's learning. Not that learning is to be blamed,nor the taking account of anything that is good; but a goodconscience and a holy life is better than all. And because manyseek 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 viceand the planting of virtue which they give unto vainquestionings: there had not been so many evil doings andstumbling-blocks among the laity, nor such ill living amonghouses of religion. Of a surety, at the Day of Judgment it willbe 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. Tellme, where now are all those masters and teachers, whom thouknewest well, whilst they were yet with you, and flourished inlearning? Their stalls are now filled by others, who perhapsnever have one thought concerning them. Whilst they lived theyseemed to be somewhat, but now no one speaks of them.6. Oh how quickly passeth the glory of the world away! Wouldthat their life and knowledge had agreed together! For thenwould they have read and inquired unto good purpose. How manyperish through empty learning in this world, who care little forserving God. And because they love to be great more than to behumble, therefore they "have become vain in their imaginations."He only is truly great, who hath great charity. He is trulygreat who deemeth himself small, and counteth all height ofhonour as nothing. He is the truly wise man, who counteth allearthly things as dung that he may win Christ. And he is thetruly learned man, who doeth the will of God, and forsaketh hisown will.(1) Psalm xciv. 12; Numbers xii. 8. (2) John viii. 25 (Vulg.).CHAPTER IVOf prudence in actionWe must not trust every word of others or feeling withinourselves, but cautiously and patiently try the matter, whetherit be of God. Unhappily we are so weak that we find it easier tobelieve and speak evil of others, rather than good. But theythat are perfect, do not give ready heed to every news-bearer,for they know man's weakness that it is prone to evil andunstable in words.2. This is great wisdom, not to be hasty in action, or stubbornin our own opinions. A part of this wisdom also is not tobelieve 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 betterthan thyself, rather than to follow thine own inventions. A goodlife maketh a man wise toward God, and giveth him experience inmany things. The more humble a man is in himself, and the moreobedient towards God, the wiser will he be in all things, and themore shall his soul be at peace.CHAPTER VOf the reading of Holy ScripturesIt is Truth which we must look for in Holy Writ, not cunning ofwords. All Scripture ought to be read in the spirit in which itwas written. We must rather seek for what is profitable inScripture, than for what ministereth to subtlety in discourse.Therefore we ought to read books which are devotional and simple,as well as those which are deep and difficult. And let not theweight of the writer be a stumbling-block to thee, whether he beof little or much learning, but let the love of the pure Truthdraw thee to read. Ask not, who hath said this or that, but lookto what he says.2. Men pass away, but the truth of the Lord endureth for ever.Without respect of persons God speaketh to us in divers manners.Our own curiosity often hindereth us in the reading of holywritings, when we seek to understand and discuss, where we shouldpass simply on. If thou wouldst profit by thy reading, readhumbly, simply, honestly, and not desiring to win a character forlearning. Ask freely, and hear in silence the words of holy men;nor be displeased at the hard sayings of older men than thou, forthey are not uttered without cause.CHAPTER VIOf inordinate affectionsWhensoever a man desireth aught above measure, immediately hebecometh restless. The proud and the avaricious man are neverat rest; while the poor and lowly of heart abide in themultitude of peace. The man who is not yet wholly dead to self,is soon tempted, and is overcome in small and trifling matters.It is hard for him who is weak in spirit, and still in partcarnal and inclined to the pleasures of sense, to withdrawhimself altogether from earthly desires. And therefore, when hewithdraweth himself from these, he is often sad, and easilyangered too if any oppose his will.2. But if, on the other hand, he yield to his inclination,immediately he is weighed down by the condemnation of hisconscience; for that he hath followed his own desire, and yet inno way attained the peace which he hoped for. For true peace ofheart is to be found in resisting passion, not in yielding to it.And therefore there is no peace in the heart of a man who iscarnal, nor in him who is given up to the things that are withouthim, but only in him who is fervent towards God and living thelife of the Spirit.

CHAPTER VIIOf fleeing from vain hope and prideVain is the life of that man who putteth his trust in men or inany created Thing. Be not ashamed to be the servant of othersfor the love of Jesus Christ, and to be reckoned poor in thislife. Rest not upon thyself, but build thy hope in God. Do whatlieth in thy power, and God will help thy good intent. Trust notin thy learning, nor in the cleverness of any that lives, butrather trust in the favour of God, who resisteth the proud andgiveth grace to the humble.2. Boast not thyself in thy riches if thou hast them, nor in thyfriends if they be powerful, but in God, who giveth all things,and in addition to all things desireth to give even Himself. Benot lifted up because of thy strength or beauty of body, for withonly a slight sickness it will fail and wither away. Be not vainof thy skilfulness or ability, lest thou displease God, fromwhom cometh every good gift which we have.3. Count not thyself better than others, lest perchance thouappear worse in the sight of God, who knoweth what is in man. Benot proud of thy good works, for God's judgments are of anothersort than the judgments of man, and what pleaseth man is ofttimesdispleasing to Him. If thou hast any good, believe that othershave more, and so thou mayest preserve thy humility. It is noharm to thee if thou place thyself below all others; but it isgreat harm if thou place thyself above even one. Peace is everwith the humble man, but in the heart of the proud there isenvy and continual wrath.CHAPTER VIIIOf the danger of too much familiarityOpen not thine heart to every man, but deal with one who is wiseand feareth God. Be seldom with the young and with strangers. Benot a flatterer of the rich; nor willingly seek the society ofthe great. Let thy company be the humble and the simple, thedevout and the gentle, and let thy discourse be concerning thingswhich edify. Be not familiar with any woman, but commend all goodwomen alike unto God. Choose for thy companions God and HisAngels only, and flee from the notice of men.2. We must love all men, but not make close companions of all.It sometimes falleth out that one who is unknown to us is highlyregarded through good report of him, whose actual person isnevertheless unpleasing to those who behold it. We sometimesthink to please others by our intimacy, and forthwith displeasethem the more by the faultiness of character which they perceivein us.CHAPTER IX

Of obedience and subjectionIt is verily a great thing to live in obedience, to be underauthority, and not to be at our own disposal. Far safer is it tolive in subjection than in a place of authority. Many are inobedience from necessity rather than from love; these take itamiss, and repine for small cause. Nor will they gain freedom ofspirit, unless with all their heart they submit themselves forthe love of God. Though thou run hither and thither, thou wiltnot find peace, save in humble subjection to the authority of himwho is set over thee. Fancies about places and change of themhave deceived many.2. True it is that every man willingly followeth his own bent,and is the more inclined to those who agree with him. But ifChrist is amongst us, then it is necessary that we sometimesyield up our own opinion for the sake of peace. Who is so wiseas to have perfect knowledge of all things? Therefore trust nottoo much to thine own opinion, but be ready also to hear theopinions of others. Though thine own opinion be good, yet if forthe love of God thou foregoest it, and followest that of another,thou shalt the more profit thereby.3. Ofttimes I have heard that it is safer to hearken and toreceive counsel than to give it. It may also come to pass thateach opinion may be good; but to refuse to hearken to others whenreason or occasion requireth it, is a mark of pride orwilfulness.CHAPTER XOf the danger of superfluity of wordsAvoid as far as thou canst the tumult of men; for talk concerningworldly things, though it be innocently undertaken, is ahindrance, so quickly are we led captive and defiled by vanity.Many a time I wish that I had held my peace, and had not goneamongst men. But why do we talk and gossip so continually,seeing that we so rarely resume our silence without some hurtdone to our conscience? We like talking so much because we hopeby our conversations to gain some mutual comfort, and because weseek to refresh our wearied spirits by variety of thoughts. Andwe very willingly talk and think of those things which we love ordesire, or else of those which we most dislike.2. But alas! it is often to no purpose and in vain. For thisoutward consolation is no small hindrance to the inner comfortwhich cometh from God. Therefore must we watch and pray thattime pass not idly away. If it be right and desirable for theeto speak, speak things which are to edification. Evil custom andneglect of our real profit tend much to make us heedless ofwatching over our lips. Nevertheless, devout conversation onspiritual things helpeth not a little to spiritual progress, mostof all where those of kindred mind and spirit find their groundof fellowship in God.

CHAPTER XIOf seeking peace of mind and of spiritual progressWe may enjoy abundance of peace if we refrain from busyingourselves with the sayings and doings of ot

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