hos

Readings and text of Christian works

Episodes

Friday Feb 02, 2007

CHAPTER V
Of the reading of Holy Scriptures
It is Truth which we must look for in Holy Writ, not cunning of
words. All Scripture ought to be read in the spirit in which it
was written. We must rather seek for what is profitable in
Scripture, 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 the
weight of the writer be a stumbling-block to thee, whether he be
of little or much learning, but let the love of the pure Truth
draw thee to read. Ask not, who hath said this or that, but look
to 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 holy
writings, when we seek to understand and discuss, where we should
pass simply on. If thou wouldst profit by thy reading, read
humbly, simply, honestly, and not desiring to win a character for
learning. Ask freely, and hear in silence the words of holy men;
nor be displeased at the hard sayings of older men than thou, for
they are not uttered without cause.

Tuesday Jan 30, 2007

CHAPTER IV
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 to 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.

Imitation of Christ - Chapter 3

Saturday Jan 27, 2007

Saturday Jan 27, 2007

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) Our own
judgment 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 judgment, 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 unto
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
judgment of right reason. 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 Judgment 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
knewest 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(94:12); Numbers xii. 8.(12:8) (2) John viii. 25(8:5) (Vulg.).

Friday Jan 26, 2007

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 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 is 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 or grievously, yet thou oughtest not to
reckon thyself better than he, for thou knowest not how long
thou shalt keep thine integrity. All of us are weak and frail;
hold thou no man more frail than thyself.

Tuesday Jan 23, 2007

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

Imitation of Christ - Intro

Tuesday Jan 23, 2007

Tuesday Jan 23, 2007

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. 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
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.

Copyright 2012 jeffrey rutschow. All rights reserved.

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