Imitation of Christ , livre ebook

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pubOne.info present you this new edition. 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 it 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

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Publié par	Pub One Info
Date de parution	06 novembre 2010
Nombre de lectures	0
EAN13	9782819933779
Langue	English

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INTRODUCTORY NOTE
The treatise “Of the Imitation of Christ” appears tohave been originally written in Latin early in the fifteenthcentury. Its exact date and its authorship are still a matter ofdebate. Manuscripts of the Latin version survive in considerablenumbers all over Western Europe, and they, with the vast list oftranslations and of printed editions, testify to its almostunparalleled popularity. One scribe attributes it to St. Bernard ofClairvaux; but the fact that it 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 manymanuscripts of the first three books, called “Musica Ecclesiastica,” frequently ascribed to the English mystic Walter Hilton. ButHilton seems to have died in 1395, and there is no evidence of theexistence of the work before 1400. Many manuscripts scatteredthroughout Europe ascribe the book to Jean le Charlier de Gerson,the great Chancellor of the University of Paris, who was a leadingfigure in the Church in the earlier part of the fifteenth century.The most probable author, however, especially when the internalevidence is considered, is Thomas Haemmerlein, known also as Thomasa Kempis, from his native town of Kempen, near the Rhine, aboutforty miles north of Cologne. Haemmerlein, who was born in 1379 or1380, was a member of the order of the Brothers of Common Life, andspent the last seventy years of his life at Mount St. Agnes, amonastery of Augustinian canons in the diocese of Utrecht. Here hedied on July 26, 1471, after an uneventful life spent in copyingmanuscripts, reading, and composing, and in the peaceful routine ofmonastic piety.
With the exception of the Bible, no Christianwriting has had so wide a vogue or so sustained a popularity asthis. And yet, in one sense, it is hardly an original work at all.Its structure it owes largely to the writings of the medievalmystics, and its ideas and phrases are a mosaic from the Bible andthe Fathers of the early Church. But these elements are interwovenwith such delicate skill and a religious feeling at once so ardentand so sound, that it promises to remain, what it has been for fivehundred years, the supreme call and guide to spiritualaspiration.
THE IMITATION OF CHRIST
THE FIRST BOOK
ADMONITIONS PROFITABLE FOR THE SPIRITUALLIFE
CHAPTER I
Of the imitation of Christ, and of contempt of theworld and all its vanities
He that followeth me shall not walk in darkness, (1)saith the Lord. These are the words of Christ; and they teach ushow far we must imitate His life and character, if we seek trueillumination, and deliverance from all blindness of heart. Let itbe our most earnest study, therefore, to dwell upon the life ofJesus Christ.
2. His teaching surpasseth all teaching of holy men,and such as have His Spirit find therein the hidden manna. (2) Butthere are many who, though they frequently hear the Gospel, yetfeel but little 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 his wholelife to that mind of Christ.
3. What doth it profit thee to enter into deepdiscussion concerning the Holy Trinity, if thou lack humility, andbe thus displeasing to the Trinity? For verily it is not deep wordsthat make a man holy and upright; it is a good life which maketh aman dear to God. I had rather feel contrition than be skilful inthe definition 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 riches that shall perish. It is vanity, too, to covet honours,and to lift up ourselves on high. It is vanity to follow thedesires of the flesh and be led by them, for this shall bringmisery at the last. It is vanity to desire a long life, and to havelittle care for a good life. It is vanity to take thought only forthe life which now is, and not to look forward to the things whichshall be hereafter. It is vanity to love that which quickly passethaway, and not to hasten where eternal joy abideth.
5. Be ofttimes mindful of the saying, (3) The eye isnot satisfied with seeing, nor the ear with hearing. Strive,therefore, to turn away thy heart from the love of the things thatare seen, and to set it upon the things that are not seen. For theywho 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.
CHAPTER II
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 asurety is a lowly peasant who serveth God, than a proud philosopherwho watcheth 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 that arein 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, fortherein is found much distraction and deceit. Those who haveknowledge desire to appear learned, and to be called wise. Manythings there are to know which profiteth little or nothing to thesoul. And foolish out of measure is he who attendeth upon otherthings rather than those which serve to his soul's health. Manywords 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, themore severely shalt thou be judged, unless thou hast lived holily.Therefore be not lifted up by any skill or knowledge that thouhast; but rather fear concerning the knowledge which is given tothee. If it seemeth to thee that thou knowest many things, andunderstandest them well, know also that there are many more thingswhich thou knowest not. Be not high-minded, but rather confessthine ignorance. Why desirest thou to lift thyself above another,when there are found many more learned and more skilled in theScripture than thou? If thou wilt know and learn anything withprofit, love to be thyself unknown and to be counted fornothing.
4. That is the highest and most profitable lesson,when a man truly knoweth and judgeth lowly of himself. To accountnothing of one's self, and to think always kindly and highly ofothers, this is great and perfect wisdom. Even shouldest thou seethy neighbor sin openly or grievously, yet thou oughtest not toreckon thyself better than he, for thou knowest not how long thoushalt keep thine integrity. All of us are weak and frail; hold thouno man more frail than thyself.
CHAPTER III
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) Ourown judgment and feelings often deceive us, and we discern butlittle of the truth. What doth it profit to argue about hidden anddark things, concerning which we shall not be even reproved in thejudgment, because we knew them not? Oh, grievous folly, to neglectthe things which are profitable and necessary, and to give ourminds to things which are curious and hurtful! Having eyes, we seenot.
2. And what have we to do with talk about genus andspecies! He to whom the Eternal Word speaketh is free frommultiplied questionings. From this One Word are all things, and allthings speak of Him; and this is the Beginning which also speakethunto 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 ofspirit, and at rest in God. O God, who art the Truth, make me onewith Thee in everlasting love. It wearieth me oftentimes to readand listen to many things; in Thee is all that I wish for anddesire. Let all the doctors hold their peace; let all creation keepsilence before Thee: speak Thou alone to me.
3. The more a man hath unity and simplicity inhimself, the more things and the deeper things he understandeth;and that without labour, because he receiveth the light ofunderstanding from above. The spirit which is pure, sincere, andsteadfast, is not distracted though it hath many works to do,because it doth all things to the honour of God, and striveth to befree from all thoughts of self-seeking. Who is so full of hindranceand annoyance to thee as thine own undisciplined heart? A man whois good 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 the judgmentof right reason. Who hath a harder battle to fight than he whostriveth for self-mastery? And this should be our endeavour, evento master self, and thus daily to grow stronger than self, and goon unto perfection.
4. All perfection hath some imperfection joined toit in this life, and all our power of sight is not without somedarkness. A lowly knowledge of thyself is a surer way to God thanthe deep searching of man's learning. Not that learning is to beblamed, 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 therooting out of vice and the planting of virtue which they give untovain questionings: there had not been so many evil doings andstumbling-blocks among the laity, nor such ill living among housesof religion. Of a surety, at the Day of Judgment it will bedemanded of us, not what we have read, but what we have done; nothow well we h