The Imitation of Christ: In Four Books - Couverture rigide

Kempis, Thomas A

Couverture rigide

ISBN 10 : 0899423205 ISBN 13 : 9780899423203

Editeur : Catholic Book Publishing, 1993

Synopsis

Book by Kempis Thomas A Clare L Fitzpatrick

A propos du livre

Extrait :

Chapter 1

THE IMITATION OF CHRIST AND CONTEMPT FOR THE VANITIES OF THE WORLD

"Whoever follows Me will not walk in darkness," says the Lord. These are Christ's own words by which He exhorts us to imitate His life and His ways, if we truly desire to be enlightened and free of all blindness of heart. Let it then be our main concern to meditate on the life of Jesus Christ.

2. Christ's teaching surpasses that of all the saints, and whoever has His spirit will find in His teaching hidden manna. But it happens that many are little affected, even after a frequent hearing of His Gospel. This is because they do not have the spirit of Christ. If you want to understand Christ's words and relish them fully, you must strive to conform your entire life to His.

3. What good does it do you to be able to give a learned discourse on the Trinity, while you are without humility and, thus, are displeasing to the Trinity? Esoteric words neither make us holy nor righteous; only a virtuous life makes us beloved of God. I would rather experience repentance in my soul than know how to define it.

If you knew the entire Bible inside out and all the maxims of the philosophers, what good would it do you if you were, at the same time, without God's love and grace? Vanity of vanities! All is vanity, except our loving God and serving only Him. This is the highest wisdom: to despise the world and seek the kingdom of heaven.

4. It is vanity to seek riches that are sure to perish and to put your hope in them.

It is vanity to pursue honors and to set yourself up on a pedestal.

It is vanity to follow the desires of the flesh and to crave the things which will eventually bring you heavy punishment.

It is vanity to wish for a long life and to care little about leading a good life.

It is vanity to give thought only to this present life and not to think of the one that is to come.

It is vanity to love what is transitory and not to hasten to where everlasting joy abides.

5. Keep this proverb often in mind: The eye is not satisfied with seeing, nor the ear filled with hearing. Therefore, withdraw your heart from the love of things visible and turn yourself to things invisible. Those who yield to their sensual nature dishonor their conscience and forfeit God's grace.

Chapter 2

HAVING A HUMBLE OPINION OF ONE 'S SELF

Everyone has a natural desire for knowledge but what good is knowledge without the fear of God? Surely a humble peasant who serves God is better than the proud astronomer who knows how to chart the heavens' stars but lacks all knowledge of himself.

If I truly knew myself I would look upon myself as insignificant and would not find joy in hearing others praise me. If I knew everything in the world and were still without charity, what advantage would I have in the eyes of God who is to judge me according to my deeds?

2. Curb all undue desire for knowledge, for in it you will find many distractions and much delusion. Those who are learned strive to give the appearance of being wise and desire to be recognized as such; but there is much knowledge that is of little or no benefit to the soul.

Whoever sets his mind on anything other than what serves his salvation is a senseless fool. A barrage of words does not make the soul happy, but a good life gladdens the mind and a pure conscience generates a bountiful confidence in God.

3. The more things you know and the better you know them, the more severe will your judgment be, unless you have also lived a holier life. Do not boast about the learning and skills that are yours; rather, be cautious since you do possess such knowledge.

4. If it seems to you that you know many things and thoroughly understand them all, realize that there are countless other things of which you are ignorant. Be not haughty, but admit your ignorance. Why should you prefer yourself to another, when there are many who are more learned and better trained in God's law than you are? If you are looking for knowledge and a learning that is useful to you, then love to be unknown and be esteemed as nothing.

5. This is the most important and most salutary lesson: to know and to despise ourselves. It is great wisdom and perfection to consider ourselves as nothing and always to judge well and highly of others. If you should see someone commit a sin or some grievous wrong, do not think of yourself as someone better, for you know not how long you will remain in your good state.

We are all frail; but think of yourself as one who is more frail than others.

Chapter 3

THE TEACHING OF TRUTH

Happy is the individual whom Truth instructs, not by means of obscure figures and fleeting words, but as it truly is in itself.

Our way of thinking and perceiving often misleads us and teaches us very little. What good is there in arguing about obscure and recondite matters, when our ignorance of such things will not be in question on the Day of Judgment? It is utter absurdity for us to neglect the things that are useful and necessary, and needlessly occupy ourselves with those that are merely curious and perhaps harmful. We have eyes, but we do not see.

2. Why should we concern ourselves with such philosophical words as genera and species? He whom the eternal Word teaches is set free from a multitude of theories. From this one Word all things come into being; all things speak this one Word, and this Word, who is the beginning, also speaks to us. Without this Word no one can understand or judge correctly. He for whom all things are in the One, and who refers all things to the One, and sees all things in the One, can remain steadfast in heart and abide in God's peace.

O God my Truth, make me one with You in eternal love. Often I become weary with reading and hearing many things. You are all that I want and desire. Let all teachers be mute and all creation keep silence before You. Speak to me, You, and You alone.

3. The more we are united to You and become inwardly simple, the more we can, and effortlessly too, understand sublime things about You, for we receive light and understanding from above.

He who has a pure, simple, and constant spirit is not distracted by the many things he does, because he does all for the honor of God and endeavors to remain inwardly free of all seeking of himself. What greater hindrance or annoyance is there than our heart's uncontrolled passions?

The good and devout person first inwardly plans the works that he will outwardly do, and does not allow himself to be drawn by any unworthy inclination, but, on the contrary, he accomplishes these works in accordance with the dictates of right reason.

No one undergoes a stronger struggle than the man who tries to subdue himself. This should be our chief employment: strive to overcome ourselves and gain such a mastery that we daily grow stronger and better.

4. All perfection in this life has some imperfection mixed with it, and all speculative thought involves a certain amount of fuzziness. A humble knowledge of yourself is a surer way to God than any deep scientific inquiry.

Neither learning in general nor knowledge of even simple things ought to be condemned, since they are something good in themselves and ordained by God; but a good conscience and a virtuous life are always to be preferred. Because many people spend more time and effort in becoming educated than in living properly, it happens that many, therefore, go astray and bear little or no fruit.

5. If we were as diligent in uprooting vices and planting virtues as we are in debating abstruse questions, there would not be so many evils or scandals among us nor such laxity in monastic communities. Certainly, when Judgment Day comes we shall not be asked what books we have read, but what deeds we have done; we shall not be asked how well we have debated, but how devoutly we have lived.

Tell me, where now are all those professors and doctors with whom you were once so well acquainted when they were alive, and who were famous for their learning? Others hold their positions today and I wonder whether these ever think of their predecessors. While they were alive they appeared to be men of influence, but today no one even mentions their names.

6. O, how quickly the glory of the world evanesces! Would that their living had been equal to their learning; then they would have studied and lectured to good purpose.

How many perish in the world because of useless learning and for caring little about the service of God! Because they prefer to be famous rather than humble, they lose themselves in intellectual acrobatics and come to nothing.

He is truly great who has abundant charity. He is truly great who is unimportant in his own eyes and considers the greatest of honors a mere nothing. He is truly wise who esteems all earthly things as dung so that he may gain Christ. Finally, he who does God's will and abandons his own is truly the most learned.

Chapter 4

PRUDENCE IN OUR ACTIONS

We ought not to be too ready to believe every word or item of gossip, but we ought to weigh each carefully and unhurriedly before God. Alas! Our weakness is such that we are often more readily inclined to believe and speak ill of someone than that which is good. But those who are perfect do not easily give credence to every tale they hear, for they know that human nature is prone to evil and that the human tongue can be treacherous.

2. It is a mark of great wisdom neither to be hasty in our actions nor stubbornly maintain our private opinions. It is also a part of wisdom neither to believe everything we hear, nor to pour it immediately into another's ear.

Seek counsel from one who is wise and honest and ask instruction from one you esteem; do not follow your own devices. A good life makes us wise in the eyes of God and makes us knowledgeable in many things. The more humble you are in heart and the more you submit yourself to God, the wiser will you be in everything, and greater peace will be yours.

Chapter 5

READING THE HOLY SCRIPTURES

In Holy Scripture we seek truth and not eloquence. All Sacred Scripture should be read in the spirit with which it was written.

We should search the Scriptures for what is to our profit, rather than for niceties of language. You should read the simple and devout books as eagerly as those that are lofty and profound. The authority of the author, whether he be of great or little learning, ought not to influence you, but let the love of pure truth draw you to read them. Do not inquire about who is the one saying this, but pay attention to what he is saying.

2. Men enter and pass out of this world, but the faithfulness of the Lord endures forever. God speaks to all of us in a variety of ways and is no respecter of persons. Our curiosity proves a hindrance to us, for while reading the Scriptures we sometimes want to stop to debate and discuss, when we should simply read on.

If you wish to derive profit from your reading of Scripture, do it with humility, simplicity, and faith; at no time use it to gain a reputation for being one who is learned. Eagerly ask yourself questions and listen in silence to the words of the saints, and do not let the riddles of the ancients baffle you. They were written down for a definite purpose.

Chapter 6

DISORDERED AFFECTIONS

Whenever you desire anything inordinately, you immediately find that you grow dissatisfied with yourself. Those who are proud and avaricious never arrive at contentment; it is the poor and the humble in spirit who live in great peace.

Anyone who is not totally dead to himself will soon find that he is tempted and overcome by piddling and frivolous things. Whoever is weak in spirit, given to the flesh, and inclined to sensual things can, but only with great difficulty, drag himself away from his earthly desires. Therefore, he is often gloomy and sad when he is trying to pull himself from them and easily gives in to anger should someone attempt to oppose him.

2. If he has given in to his inclinations and has yielded to his passions, he is then immediately afflicted with a guilty conscience. In no way do such yieldings help him to find the peace he seeks. It is by resisting our passions and not by being slaves to them that true peace of heart is to be found.

There is no peace, therefore, in the heart of the man who is given to the flesh, nor in the man who is attached to worldly things. Peace is found only in one who is fervent and spiritual.

Chapter 7

AVOIDING VAIN HOPE AND SELF-CONCEIT

A fool is he who puts his trust in men or created things. Do not be ashamed to serve others for the love of Jesus Christ and to be reckoned as a poor man in this world.

Do not rely on yourself, but place your trust in God. Do whatever lies in your power and God will assist your good intentions. Trust neither in your own knowledge nor in the cleverness of any human being; rather, trust in God's grace, for it is He who supports the humble and humbles the overconfident.

2. Glory neither in wealth, if you have any, nor in friends, if they are powerful, but boast in God, the giver of all good things, who desires, above all, to bestow Himself on you.

Do not boast about your good looks nor your body's strength, which a slight illness can mar and disfigure. Do not take pride in your skills and talents lest you offend God, to whom you owe these very gifts and endowments.

3. Do not esteem yourself as someone better than others lest, perhaps, you be accounted for worse in the eyes of God, who knows what is in men's hearts. Take no pride in your good accomplishments for God judges differently than men and it often happens that what is pleasing to men is actually displeasing to God.

Présentation de l'éditeur :

Book Description:

"The Imitation of Christ (or De imitatione Christi), by Thomas à Kempis, is a widely read Christian spiritual book. It was first published anonymously, in Latin, ca. 1418; several other authors have been proposed, but Kempis' authorship is now generally accepted.

Imitation of Christ is a writing of the mystical German-Dutch school of the fourteenth and fifteenth centuries and is widely considered one of the greatest manuals of devotion in Christianity. Protestants and Roman Catholics alike join in giving it praise. The Jesuits give it an official place among their "exercises". John Wesley and John Newton listed it among the works that influenced them at their conversion. General Gordon carried it with him to the battlefield.

The number of counted editions exceeds 2000; 1000 different editions are preserved in the British Museum. The Bullingen collection, donated to the city of Cologne in 1838, contained at the time 400 different editions. De Backer (Essai, ut inf.) enumerates 545 Latin and about 900 French editions.

The book was written in Latin. A manuscript from 1441 survives and there is a French translation from 1447. The first printed edition, it is a catalan edition from 1482 (Barcelona, Pere Posa), translated into Catalan by Miquel Peres. The first printed French copies appeared at Toulouse in 1488. The earliest German translation was made in 1434 by J. de Bellorivo and is preserved in Cologne. The editions in German began at Augsburg in 1486. The first English translation (1502) was by William Atkinson and Margaret Beaufort, mother of Henry VII, who did the fourth book. Translations appeared in Italian (Venice, 1488; Milan 1489), Spanish (Seville, 1536), Arabic (Rome, 1663), Armenian (Rome, 1674), Hebrew (Frankfort, 1837), and other languages. Pierre Corneille produced a poetical paraphrase in French in 1651.

The Imitation of Christ derives its title from the heading of the first of four books, De imitatione Christi et contemptu omnium vanitatum mundi. It seems to have been written in meter and rhyme, a fact discovered by K. Hirsche in 1874. The four books are not found in all the manuscripts, nor are they arranged invariably in the same order.

The work is a manual of devotion intended to assist the soul with its pursuit of holiness and communion with God. Its sentences are statements, not arguments, and are pitched in the highest key of Christian experience. It was meant for monastics and ascetics. Behind and within all its reflections runs the counsel of self-renunciation.

The life of Christ is presented as the highest study possible to a mortal, as Jesus' teachings far excel all the teachings of the saints. The book gives counsel to read the scriptures, statements about the uses of adversity, advice for submission to authority, warnings against temptation and how to resist it, reflections about death and the judgment, meditations upon the oblation of Christ, and admonitions to flee the vanities of the world.

It was written by a monk and intended for the convent. It lays stress on the passive qualities and does not advocate active service in the world. What makes it acceptable to most Christians is the supreme emphasis it lays upon Christ and the possibility of immediate communion with him and God." (Quote from wikipedia.org)

Table of Contents:

Publisher's Preface; Introductory Note; First Book; Of The Imitation Of Christ, And Of Contempt Of The World And All Its Vanities; Of Thinking Humbly Of Oneself; Of The Knowledge Of Truth; Of Prudence In Action; Of The Reading Of Holy Scriptures; Of Inordinate Affections; Of Fleeing From Vain Hope And Pride; Of The Danger Of Too Much Familiarity; Of Obedience And Subjection; Of The Danger Of Superfluity Of Words; Of Seeking Peace Of Mind And Of Spiritual Progress; Of The Uses Of Adversity; Of Resisting Temptation; On Avoiding Rash Judgment; Of Works Of Charity; Of Bea

À propos de cette édition

• Éditeur: Catholic Book Publishing
• Date d'édition: 1993
• ISBN 10: 0899423205
• ISBN 13: 9780899423203
• Reliure: Relié
• Nombre de pages: 288