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BY Thomas À Kempis
If you wish peace and concord with others, you must learn to break your will in many things. To live in monasteries or religious communities, to remain there without complaint, and to persevere faithfully till death is no small matter. Blessed indeed is he who there lives a good life and there ends his days in happiness.
If you would persevere in seeking perfection, you must consider yourself a pilgrim, an exile on earth. If you would become a religious, you must be content to seem a fool for the sake of Christ. Habit and tonsure change a man but little; it is the change of life, the complete mortification of passions that endow a true religious.
He who seeks anything but God alone and the salvation of his soul will find only trouble and grief, and he who does not try to become the least, the servant of all, cannot remain at peace for long.
You have come to serve, not to rule. You must understand, too, that you have been called to suffer and to work, not to idle and gossip away your time. Here men are tried as gold in a furnace. Here no man can remain unless he desires with all his heart to humble himself before God. …
The life of a good religious ought to abound in every virtue so that he is interi-orly what to others he appears to be. With good reason there ought to be much more within than appears on the outside, for he who sees within is God, whom we ought to reverence most highly wherever we are and in whose sight we ought to walk pure as the angels.
Each day we ought to renew our resolutions and arouse ourselves to fervor as though it were the first day of our religious life. We ought to say: “Help me, O Lord God, in my good resolution and in your holy service. Grant me now, this very day, to begin perfectly, for thus far I have done nothing.”
As our intention is, so will be our progress; and he who desires perfection must be very diligent. If the strong-willed man fails frequently, what of the man who makes up his mind seldom or half-heartedly? Many are the ways of failing in our resolutions; even a slight omission of religious practice entails a loss of some kind.
Just men depend on the grace of God rather than on their own wisdom in keeping their resolutions. In him they confide every undertaking, for man, indeed, proposes but God disposes, and God's way is not man's. If a habitual exercise is sometimes omitted out of piety or in the interests of another, it can easily be resumed later. But if it be abandoned carelessly, through weariness or neglect, then the fault is great and will prove hurtful. Much as we try, we still fail too easily in many things. Yet we must always have some fixed purpose, especially against things which beset us the most. Our outward and inward lives alike must be closely watched and well ordered, for both are important to perfection.
If you cannot recollect yourself continuously, do so once a day at least, in the morning or in the evening. In the morning make a resolution and in the evening examine yourself on what you have said this day, what you have done and thought, for in these things perhaps you have often offended God and those about you.
Arm yourself like a man against the devil's assaults. Curb your appetite and you will more easily curb every inclination of the flesh. Never be completely unoccupied, but read or write or pray or meditate or do something for the common good. Bodily discipline, however, must be undertaken with discretion and is not to be practiced indiscriminately by everyone.
Devotions not common to all are not to be displayed in public, for such personal things are better performed in private. Furthermore, beware of indifference to community prayer through love of your own devotions. If, however, after doing completely and faithfully all you are bound and commanded to do, you then have leisure, use it as personal piety suggests.
Not everyone can have the same devotion. One exactly suits this person, another that. Different exercises, likewise, are suitable for different times, some for feast days and some again for weekdays. In time of temptation we need certain devotions. For days of rest and peace we need others. Some are suitable when we are sad, others when we are joyful in the Lord.
About the time of the principal feasts good devotions ought to be renewed and the intercession of the saints more fervently implored. From one feast day to the next we ought to fix our purpose as though we were then to pass from this world and come to the eternal holy day.
During holy seasons, finally, we ought to prepare ourselves carefully, to live holier lives, and to observe each rule more strictly, as though we were soon to receive from God the reward of our labors. If this end be deferred, let us believe that we are not well prepared and that we are not yet worthy of the great glory that shall in due time be revealed to us. Let us try, meanwhile, to prepare ourselves better for death.
“Blessed is the servant,” says Christ, “whom his master, when he cometh, shall find watching. Amen I say to you: he shall make him ruler over all his goods.”
Thomas à Kempis, a 15th century priest, was born Thomas Hemerkin of Kempen. The above passage was drawn from theImitation of Christ, which he coauthored with at least three unknown religious brethren, whose words he translated into Latin from the original Dutch.
Write by Thomas À Kempis