Original Version of the Imitation of Christ
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
------Book 3------
CHAPTER 45: THAT WE MAY NOT BELIEVE ALL, AND HOW EASILY WE ERR IN SPEECH
GRANT me help, O Lord, in my tribulation, for vain is the aid of man.
How often have I not found faithfulness there where I thought I might depend upon it.
And how often have I there found it where I the less expected it!
Vain therefore is hope in man; but the salvation of the just is in Thee, O God.
Blessed be Thou, O Lord my God, in all things that befall us.
We are weak and unsteadfast; we are easily deceived and changed.
2. Who is the man that is able to keep himself so warily and so circumspectly in all things, as not sometimes to fall into delusion or perplexity?
But he that trusteth in Thee, O Lord, and seeketh Thee with a simple heart, doth not so easily fall.
And should he perchance fall into some tribulation, how entangled soever he be therewith, he will the sooner be rescued or comforted by Thee; for Thou wilt not finally forsake him that trusteth in Thee.
Rare indeed is a faithful friend who will persevere in all the pressing necessities of his friend.
Thou, O Lord, Thou alone art most faithful in all things, and besides Thee, there is no other such.
3. Oh, how wise was that holy soul that said: "My mind is solidly established in and grounded upon Christ!" [Life of St. Agatha]
Were it but so with me, human fear would not so easily give me anxiety, nor the arrows of men's words move me.
Who is sufficient to foresee all things? Who to provide against future evils?
If things foreseen do yet often hurt us, how can things unlooked for otherwise than grievously wound us? But why have I not better provided for my wretched self?
Why also have I so easily placed confidence in others?
But we are men: and no other indeed than frail men, although by many we are esteemed and called angels.
To whom shall I give credit, O Lord?
Whom shall I believe but Thee? Thou art the Truth, which canst neither deceive nor be deceived.
And again: Every man is a liar, weak, unstable, and subject to fail, especially in words; so that we ought not readily to believe even that which in appearance seemeth to sound well.
4. How wisely didst Thou forewarn us to take heed of men, and that a man's enemies are those of his own household; that we are not to believe: if anyone should say: Behold here, or behold there.
I have been taught to my cost, and I wish it may serve to make me more cautious, and not increase my folly.
Be wary, saith a certain one; be wary, keep to thyself what I tell thee.
And whilst I keep silence, and believe the matter to be secret, he himself cannot keep the secret which he desireth me to keep, but presently betrayeth both me and himself, and goeth his way.
From such foolish speech and such unwary people defend me, O Lord, that I may not fall into their hands, nor ever commit the like.
Give to my mouth truth and constancy in my words, and remove far from me a crafty tongue.
What I am not willing to suffer I ought by all means to shun.
5. Oh, how good and how peaceful is it to be silent about others, and not to believe all that is said, nor easily to report what one has heard; To lay one's self open to few; always to seek Thee, the Beholder of the heart:
And not to be carried about with every wind of words; but to wish that all things, both within and without us, may be accomplished according to the pleasure of Thy will!
How secure is it for the preservation of heavenly grace, to fly the human appearance, not to seek those things that seem to cause admiration abroad, but with all diligence to follow those things which bring amendment of life and fervor!
To how many hath it been hurtful to have their virtue known, and over hastily praised!
How indeed hath grace profited when kept with silence during this frail life! The whole of which is declared to be a temptation and a warfare.
PRACTICAL REFLECTIONS.
WHAT is it to be "strongly settled and grounded upon Christ?" (St. Agatha).
It is, first, to rely only upon Him, and trust but little to the promises of men; secondly, it is to prefer His grace and love before the friendship and consideration of all mankind besides; for there is no true good but in being well with God; thirdly, it is to treat with Him with all the earnestness of our souls, confidently to have recourse to Him in all our necessities, and to oblige our hearts to love Him, that at the moment of death, when we shall appear before Him, He may show Himself to us as a Father of mercy, and as a Savior Whom we have long known and loved, and not as a strange God and terribly just Judge, saying to us; You would not endeavor to know Me and love Me in time; now will I not know you for eternity; you shall not be Mine forever.
PRAYER.
GRANT me, O Jesus, to know what Thou art in Thyself, and what Thou art to
me, that my heart may be penetrated with Thy holy fear and love. Shall I be so ungrateful and so unjust as to give my heart to any other but Thee, my God, or to rely on any creature in preference to Thee? Were I to act thus, how justly should I deserve to be miserable both for time and eternity! What, Lord! I suffice for Thee, and shouldst not Thou suffice for me? No, blessed Jesus, it shall not be thus: I desire only Thee and the accomplishment of Thy holy will, as my happiness for time and eternity. Amen.
THE FOLLOWING OF CHRIST/IMITATION OF CHRIST
Moderator:Denise
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
------Book 1------
CHAPTER 8: OF TOO MUCH INTIMACY
OPEN not thy heart to every man, but discuss thy business with one that is wise and feareth God. Be rarely with young people and strangers.
Fawn not upon the rich, and be not fond of appearing in the presence of the great.
Keep company with the humble and the simple, with the devout and well-ordered, and converse of such things as are edifying.
Be not an intimate of any woman; but in general commend all good women unto God.
Desire to be intimate only with God and His holy Angels; and shun the acquaintance of men.
We should have charity towards all men; but intimacy is not expedient.
It happeneth sometimes that a person while unknown shineth highly in good report; but whose presence offendeth the eyes of them that see him.
Sometimes we think to please others with our company; and we begin rather to be displeasing to them from the bad qualities they discover in us.
PRACTICAL REFLECTIONS.
AVOID worldly company, useless conversations, and those overflowings and attachments of the heart which are neither regulated nor governed by the love of God. For all these things dissipate the soul, withdraw it from God, hinder it from being recollected, and deprive it of that interior spirit which is so necessary for salvation; they expose it to many dangers, and insensibly subvert all interior discipline. Let your friends be persons of piety, whose lives are regular and irreproachable, that their good example may withdraw you from sin, and lead you to virtue. Happy the Christian who is attached only to Jesus Christ, to his duties, and to his salvation; who lives in God and for God, and thus commences in time that which shall be his continual occupation for eternity!
PRAYER.
GRANT, O Jesus, that I may love Thee more than parents, relations, or friends, more than I love myself. Grant that I may earnestly endeavor to know Thee, to love Thee, and to follow Thee, that so, having been accustomed and conformed to Thee, I may not be exposed, as many Christians are, to the danger of appearing, after my departure hence, before a God Whom I know not, Whom I have never loved; for not to love Thee in time, is not to love Thee for eternity; whereas, if I endeavor to love Thee now, I shall have reason to hope that I shall love Thee forever. O most amiable God! O most loving God! grant that I may love Thee with my whole heart, with my whole soul, with all my strength, and with all my mind. Amen.
CHAPTER 8: OF TOO MUCH INTIMACY
OPEN not thy heart to every man, but discuss thy business with one that is wise and feareth God. Be rarely with young people and strangers.
Fawn not upon the rich, and be not fond of appearing in the presence of the great.
Keep company with the humble and the simple, with the devout and well-ordered, and converse of such things as are edifying.
Be not an intimate of any woman; but in general commend all good women unto God.
Desire to be intimate only with God and His holy Angels; and shun the acquaintance of men.
We should have charity towards all men; but intimacy is not expedient.
It happeneth sometimes that a person while unknown shineth highly in good report; but whose presence offendeth the eyes of them that see him.
Sometimes we think to please others with our company; and we begin rather to be displeasing to them from the bad qualities they discover in us.
PRACTICAL REFLECTIONS.
AVOID worldly company, useless conversations, and those overflowings and attachments of the heart which are neither regulated nor governed by the love of God. For all these things dissipate the soul, withdraw it from God, hinder it from being recollected, and deprive it of that interior spirit which is so necessary for salvation; they expose it to many dangers, and insensibly subvert all interior discipline. Let your friends be persons of piety, whose lives are regular and irreproachable, that their good example may withdraw you from sin, and lead you to virtue. Happy the Christian who is attached only to Jesus Christ, to his duties, and to his salvation; who lives in God and for God, and thus commences in time that which shall be his continual occupation for eternity!
PRAYER.
GRANT, O Jesus, that I may love Thee more than parents, relations, or friends, more than I love myself. Grant that I may earnestly endeavor to know Thee, to love Thee, and to follow Thee, that so, having been accustomed and conformed to Thee, I may not be exposed, as many Christians are, to the danger of appearing, after my departure hence, before a God Whom I know not, Whom I have never loved; for not to love Thee in time, is not to love Thee for eternity; whereas, if I endeavor to love Thee now, I shall have reason to hope that I shall love Thee forever. O most amiable God! O most loving God! grant that I may love Thee with my whole heart, with my whole soul, with all my strength, and with all my mind. Amen.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
------Book 2------
CHAPTER 12: OF THE ROYAL ROAD OF THE HOLY CROSS
TO many this seemeth a hard saying: "Deny thyself, take up thy
cross, and follow Jesus."
But it will be much harder to hear that last word: "Depart from Me, ye cursed, into everlasting fire."
For they who now love to hear and follow the word of the Cross shall not then fear the sentence of eternal condemnation.
This Sign of the Cross shall be in Heaven when the Lord shall come to judge.
Then all the servants of the Cross, who in their lifetime have conformed themselves to Him that was crucified, shall come to Christ their Judge with great confidence.
2. Why, then, art thou afraid to take up thy cross, which leadeth to the kingdom?
In the cross is salvation; in the cross is life; in the cross is protection from enemies.
In the cross is infusion of heavenly sweetness; in the cross is strength of mind; in the cross is joy of spirit.
In the cross is height of virtue; in the cross is perfection of sanctity.
There is no health of soul, nor hope of eternal life, but in the cross.
Take up, therefore, thy cross, and follow Jesus, and thou shalt go into life everlasting.
He is gone before thee, carrying His Cross, and He died for thee upon the Cross, that thou mayst also bear thy cross, and love to die on the cross.
Because if thou die with Him, thou shalt also live with Him; and if thou art His companion in suffering, thou shalt also be His companion in glory.
3. Behold in the Cross all doth consist, and all lieth in our dying; and there is no other way to life and to true interior peace, but the way of the holy Cross, and of daily mortification.
Go where thou wilt, seek what thou wilt, and thou shalt not find a higher way above, nor a safer way below, than the way of the holy Cross.
Dispose and order all things according as thou wilt, and as seems best to thee, and thou wilt still find something to suffer, either willingly or unwillingly; and so thou shalt always find the cross.
For either thou shalt feel pain in the body, or sustain in thy soul tribulation of spirit.
4. Sometimes thou shalt be deserted by God: at other times shalt be afflicted by thy neighbor; and what is more, thou shalt often be a trouble to thyself.
Neither canst thou be delivered or eased by any remedy or comfort; but as long as it shall please God, thou must bear it.
For God willeth that thou learn to suffer tribulation without comfort, and wholly submit thyself to Him, and become more humble by tribulation.
No man hath so heartfelt a sense of the Passion of Christ as he whose lot it hath been to suffer like things.
The cross, therefore, is always ready, and everywhere awaiteth thee.
Thou canst not escape it, whithersoever thou runnest; for wheresoever thou goest, thou carriest thyself with thee, and shalt always find thyself.
Turn thyself upwards or turn thyself downwards; turn thyself inward or turn thyself outward; everywhere thou shalt find the cross.
And everywhere thou must of necessity hold fast patience, if thou desirest inward peace, and wouldst merit an eternal crown.
5. If thou carry the cross willingly, it will carry thee, and bring thee to thy desired end, namely, to that place where there will be an end of suffering, though here there will be no end.
If thou carry it unwillingly, thou makest it a burden to thee, and loadest thyself the more, and nevertheless thou must bear it.
If thou fling away one cross, without doubt thou wilt find another, and perhaps a heavier.
6. Dost thou think to escape that which no mortal ever could avoid? What Saint ever was in the world without his cross and tribulation?
For even our Lord Jesus Christ Himself was not for one hour of His life without the anguish of His Passion. "It behooved," said He, "that Christ should suffer, and rise from the dead, and so enter into His glory."
And how dost thou seek another way than this royal way, which is the way of the holy Cross?
7. The whole life of Christ was a Cross and a Martyrdom; and dost thou seek for thyself rest and joy?
Thou errest, thou errest, if thou seekest aught else than to suffer tribulation; for this whole mortal life is full of miseries, and everywhere marked with crosses.
And the higher a person is advanced in spirit, the heavier crosses shall he often meet with; because the pain of his banishment increaseth in proportion to his love.
8. Yet such a one, thus many ways afflicted, is not without some relief of consolation; because he is sensible of the very great profit he reaps by bearing the cross.
For whilst he willingly resigns himself to it, all the burden of tribulation is converted into an assured hope of comfort from God.
And the more the flesh is brought down by affliction, the more is the spirit strengthened by interior grace.
And sometimes he gaineth such strength through affection to tribulation and adversity, by his love of conformity to the Cross of Christ, as not to be willing to be without suffering and affliction; because such a one believeth himself to be so much the more acceptable to God, the more and more grievous things he shall have endured for His sake.
This is not man's power, but the grace of Christ; which doth and can effect such great things in frail flesh, and that what it naturally abhors and flies, even this, through fervor of spirit, it now embraces and loves.
9. To bear the cross, to love the cross, to chastise the body and bring it under subjection; to fly honors, to love to suffer insults, to despise one's self, and wish to be despised; to bear all adversities and losses, and to desire no prosperity in this world;-----all this is not according to man's natural inclination.
If thou lookest unto thyself, thou canst do nothing of this sort of thyself.
But if thou confidest in the Lord, strength will be given to thee from Heaven, and the world and the flesh shall be made subject to thee.
Neither shalt thou fear thine enemy, the devil, if thou art armed with faith, and signed with the Cross of Christ.
10. Set thyself, then, like a good and faithful servant of Christ, to bear manfully the Cross of thy Lord, for the love of Him Who was crucified for thee.
Prepare thyself to suffer many adversities, and divers evils, in this miserable life; for so it will be with thee, wherever thou art, and so indeed wilt thou find it, wheresoever thou hide thyself.
It must be so, and there is no remedy against tribulation and sorrow, but bear them patiently.
Drink of the chalice of thy Lord lovingly, if thou desirest to be His friend, and to have part with Him.
Leave consolations to God, to do with them as best pleaseth Him.
But be ready on thy part to bear tribulations, and account them the greatest consolations; for the sufferings of this life are not worthy to be compared with the glory to come, although thou alone couldst suffer them all.
11. When thou shalt arrive thus far, that tribulation shall be sweet to thee, and thou shalt relish it for the love of Christ, then think that it is well with thee, for thou hast found a paradise upon earth.
As long as suffering is grievous to thee, and thou seekest to fly from it, so long shall it be ill with thee; and the (desire of) flying from tribulation shall pursue thee everywhere.
12. If thou set thyself to what thou oughtest, that is, to suffer and to die, it will quickly be better with thee, and thou shalt find peace.
Although thou shouldst have been rapt to the third heaven with St. Paul, thou art not thereby secured that thou shalt suffer no adversity: "I," said Jesus, "will show him how great things he must suffer for My Name."
To suffer, therefore, is what awaits thee, if thou art resolved to love Jesus, and constantly to serve Him.
13. Would to God thou wert worthy to suffer something for the Name of Jesus! how great glory would remain unto thyself! How great joy would it be to all the Saints of God! and how great edification to thy neighbor!
All recommend patience, but, alas, how few are there that desire to suffer!
With good reason oughtest thou willingly to suffer for Christ, since many suffer greater things for the world.
14. Know for certain that thou must lead a dying life; and the more a man dieth to himself, the more doth he begin to live unto God.
No man is fit to comprehend heavenly things who hath not resigned himself to suffer adversities for Christ.
Nothing is more acceptable to God, nothing more salutary for thee in this world, than to suffer willingly for Christ.
And if thou couldst make choice, thou oughtest to prefer to suffer adversities for Christ, than to be delighted with much consolation; because thus thou wouldst more resemble Christ, and be more likened to all the Saints.
For our merit, and the advancement of our state, consists not in having many sweetnesses and consolations; but rather in bearing great afflictions and tribulations.
If, indeed, there had been anything better, and more beneficial to man's salvation, than suffering, Christ certainly would have showed it by word and example.
For He manifestly exhorts both His disciples that followed Him, and all that desire to follow Him, to bear the cross, saying: "If anyone will come after Me, let him deny himself, and take up his cross, and follow Me."
So that when we have read and searched all, let this be the final conclusion, that "through many tribulations we must enter into the kingdom of God."
PRACTICAL REFLECTIONS.
CAN we read, believe, and ponder seriously the wonderful advantages of the cross, and the great merit of suffering, as here described, and not love to suffer, to receive crosses from the hands of Jesus Christ? And to submit to endure whatever He pleases, and as much as He pleases? Since to suffer much, and in a proper manner, is absolutely requisite for salvation, and is the most tender and efficacious effect of the goodness of God towards us, Who will not spare us the pains of time, that He may spare us those of eternity. It is to bear the visible character of the predestinate, which, according to St. Paul, consists in our resemblance to Jesus Christ, an humble, suffering, and persecuted God; it is to render ourselves worthy of His life of glory by participating in His life of suffering; it is to efface the punishment due to our sins by perfect repentance; it is to gain the heart of Jesus Christ, merit His love, avenge Him, and punish ourselves, honor Him by our destruction, and prefer His good pleasure before our own satisfaction. Shall not all this console thee under affliction, and animate thee to bear it with becoming resignation? Say, then, in the time of suffering, in order not to fail: "Hell, which I have deserved, is something more horrible than anything I can now endure; my Savior has suffered much more for me; and heaven is worth infinitely more than I can undergo."
PRAYER.
PENETRATE my heart O Jesus, with these sentiments when Thou sendest me pain, and support me in all my afflictions: for, alas! Thou knowest how naturally I hate and fly from the cross, although I am persuaded that it was by the Cross Thou didst save me, and that I cannot gain salvation, nor enter into Heaven, but by the way of Calvary. Inspire me with that patience, that strength, and that courage which Thou didst impart to Thy Martyrs: and since I cannot better evince my love and gratitude towards Thee than by suffering for Thee, nor render myself more worthy of Thy grace and glory than by carrying the cross, vouchsafe to support me when sinking under its burden by the desire of pleasing Thee, and the hope of eternal happiness. Amen.
Nihil Obstat and Imprimatur, 1941
------Book 2------
CHAPTER 12: OF THE ROYAL ROAD OF THE HOLY CROSS
TO many this seemeth a hard saying: "Deny thyself, take up thy
cross, and follow Jesus."
But it will be much harder to hear that last word: "Depart from Me, ye cursed, into everlasting fire."
For they who now love to hear and follow the word of the Cross shall not then fear the sentence of eternal condemnation.
This Sign of the Cross shall be in Heaven when the Lord shall come to judge.
Then all the servants of the Cross, who in their lifetime have conformed themselves to Him that was crucified, shall come to Christ their Judge with great confidence.
2. Why, then, art thou afraid to take up thy cross, which leadeth to the kingdom?
In the cross is salvation; in the cross is life; in the cross is protection from enemies.
In the cross is infusion of heavenly sweetness; in the cross is strength of mind; in the cross is joy of spirit.
In the cross is height of virtue; in the cross is perfection of sanctity.
There is no health of soul, nor hope of eternal life, but in the cross.
Take up, therefore, thy cross, and follow Jesus, and thou shalt go into life everlasting.
He is gone before thee, carrying His Cross, and He died for thee upon the Cross, that thou mayst also bear thy cross, and love to die on the cross.
Because if thou die with Him, thou shalt also live with Him; and if thou art His companion in suffering, thou shalt also be His companion in glory.
3. Behold in the Cross all doth consist, and all lieth in our dying; and there is no other way to life and to true interior peace, but the way of the holy Cross, and of daily mortification.
Go where thou wilt, seek what thou wilt, and thou shalt not find a higher way above, nor a safer way below, than the way of the holy Cross.
Dispose and order all things according as thou wilt, and as seems best to thee, and thou wilt still find something to suffer, either willingly or unwillingly; and so thou shalt always find the cross.
For either thou shalt feel pain in the body, or sustain in thy soul tribulation of spirit.
4. Sometimes thou shalt be deserted by God: at other times shalt be afflicted by thy neighbor; and what is more, thou shalt often be a trouble to thyself.
Neither canst thou be delivered or eased by any remedy or comfort; but as long as it shall please God, thou must bear it.
For God willeth that thou learn to suffer tribulation without comfort, and wholly submit thyself to Him, and become more humble by tribulation.
No man hath so heartfelt a sense of the Passion of Christ as he whose lot it hath been to suffer like things.
The cross, therefore, is always ready, and everywhere awaiteth thee.
Thou canst not escape it, whithersoever thou runnest; for wheresoever thou goest, thou carriest thyself with thee, and shalt always find thyself.
Turn thyself upwards or turn thyself downwards; turn thyself inward or turn thyself outward; everywhere thou shalt find the cross.
And everywhere thou must of necessity hold fast patience, if thou desirest inward peace, and wouldst merit an eternal crown.
5. If thou carry the cross willingly, it will carry thee, and bring thee to thy desired end, namely, to that place where there will be an end of suffering, though here there will be no end.
If thou carry it unwillingly, thou makest it a burden to thee, and loadest thyself the more, and nevertheless thou must bear it.
If thou fling away one cross, without doubt thou wilt find another, and perhaps a heavier.
6. Dost thou think to escape that which no mortal ever could avoid? What Saint ever was in the world without his cross and tribulation?
For even our Lord Jesus Christ Himself was not for one hour of His life without the anguish of His Passion. "It behooved," said He, "that Christ should suffer, and rise from the dead, and so enter into His glory."
And how dost thou seek another way than this royal way, which is the way of the holy Cross?
7. The whole life of Christ was a Cross and a Martyrdom; and dost thou seek for thyself rest and joy?
Thou errest, thou errest, if thou seekest aught else than to suffer tribulation; for this whole mortal life is full of miseries, and everywhere marked with crosses.
And the higher a person is advanced in spirit, the heavier crosses shall he often meet with; because the pain of his banishment increaseth in proportion to his love.
8. Yet such a one, thus many ways afflicted, is not without some relief of consolation; because he is sensible of the very great profit he reaps by bearing the cross.
For whilst he willingly resigns himself to it, all the burden of tribulation is converted into an assured hope of comfort from God.
And the more the flesh is brought down by affliction, the more is the spirit strengthened by interior grace.
And sometimes he gaineth such strength through affection to tribulation and adversity, by his love of conformity to the Cross of Christ, as not to be willing to be without suffering and affliction; because such a one believeth himself to be so much the more acceptable to God, the more and more grievous things he shall have endured for His sake.
This is not man's power, but the grace of Christ; which doth and can effect such great things in frail flesh, and that what it naturally abhors and flies, even this, through fervor of spirit, it now embraces and loves.
9. To bear the cross, to love the cross, to chastise the body and bring it under subjection; to fly honors, to love to suffer insults, to despise one's self, and wish to be despised; to bear all adversities and losses, and to desire no prosperity in this world;-----all this is not according to man's natural inclination.
If thou lookest unto thyself, thou canst do nothing of this sort of thyself.
But if thou confidest in the Lord, strength will be given to thee from Heaven, and the world and the flesh shall be made subject to thee.
Neither shalt thou fear thine enemy, the devil, if thou art armed with faith, and signed with the Cross of Christ.
10. Set thyself, then, like a good and faithful servant of Christ, to bear manfully the Cross of thy Lord, for the love of Him Who was crucified for thee.
Prepare thyself to suffer many adversities, and divers evils, in this miserable life; for so it will be with thee, wherever thou art, and so indeed wilt thou find it, wheresoever thou hide thyself.
It must be so, and there is no remedy against tribulation and sorrow, but bear them patiently.
Drink of the chalice of thy Lord lovingly, if thou desirest to be His friend, and to have part with Him.
Leave consolations to God, to do with them as best pleaseth Him.
But be ready on thy part to bear tribulations, and account them the greatest consolations; for the sufferings of this life are not worthy to be compared with the glory to come, although thou alone couldst suffer them all.
11. When thou shalt arrive thus far, that tribulation shall be sweet to thee, and thou shalt relish it for the love of Christ, then think that it is well with thee, for thou hast found a paradise upon earth.
As long as suffering is grievous to thee, and thou seekest to fly from it, so long shall it be ill with thee; and the (desire of) flying from tribulation shall pursue thee everywhere.
12. If thou set thyself to what thou oughtest, that is, to suffer and to die, it will quickly be better with thee, and thou shalt find peace.
Although thou shouldst have been rapt to the third heaven with St. Paul, thou art not thereby secured that thou shalt suffer no adversity: "I," said Jesus, "will show him how great things he must suffer for My Name."
To suffer, therefore, is what awaits thee, if thou art resolved to love Jesus, and constantly to serve Him.
13. Would to God thou wert worthy to suffer something for the Name of Jesus! how great glory would remain unto thyself! How great joy would it be to all the Saints of God! and how great edification to thy neighbor!
All recommend patience, but, alas, how few are there that desire to suffer!
With good reason oughtest thou willingly to suffer for Christ, since many suffer greater things for the world.
14. Know for certain that thou must lead a dying life; and the more a man dieth to himself, the more doth he begin to live unto God.
No man is fit to comprehend heavenly things who hath not resigned himself to suffer adversities for Christ.
Nothing is more acceptable to God, nothing more salutary for thee in this world, than to suffer willingly for Christ.
And if thou couldst make choice, thou oughtest to prefer to suffer adversities for Christ, than to be delighted with much consolation; because thus thou wouldst more resemble Christ, and be more likened to all the Saints.
For our merit, and the advancement of our state, consists not in having many sweetnesses and consolations; but rather in bearing great afflictions and tribulations.
If, indeed, there had been anything better, and more beneficial to man's salvation, than suffering, Christ certainly would have showed it by word and example.
For He manifestly exhorts both His disciples that followed Him, and all that desire to follow Him, to bear the cross, saying: "If anyone will come after Me, let him deny himself, and take up his cross, and follow Me."
So that when we have read and searched all, let this be the final conclusion, that "through many tribulations we must enter into the kingdom of God."
PRACTICAL REFLECTIONS.
CAN we read, believe, and ponder seriously the wonderful advantages of the cross, and the great merit of suffering, as here described, and not love to suffer, to receive crosses from the hands of Jesus Christ? And to submit to endure whatever He pleases, and as much as He pleases? Since to suffer much, and in a proper manner, is absolutely requisite for salvation, and is the most tender and efficacious effect of the goodness of God towards us, Who will not spare us the pains of time, that He may spare us those of eternity. It is to bear the visible character of the predestinate, which, according to St. Paul, consists in our resemblance to Jesus Christ, an humble, suffering, and persecuted God; it is to render ourselves worthy of His life of glory by participating in His life of suffering; it is to efface the punishment due to our sins by perfect repentance; it is to gain the heart of Jesus Christ, merit His love, avenge Him, and punish ourselves, honor Him by our destruction, and prefer His good pleasure before our own satisfaction. Shall not all this console thee under affliction, and animate thee to bear it with becoming resignation? Say, then, in the time of suffering, in order not to fail: "Hell, which I have deserved, is something more horrible than anything I can now endure; my Savior has suffered much more for me; and heaven is worth infinitely more than I can undergo."
PRAYER.
PENETRATE my heart O Jesus, with these sentiments when Thou sendest me pain, and support me in all my afflictions: for, alas! Thou knowest how naturally I hate and fly from the cross, although I am persuaded that it was by the Cross Thou didst save me, and that I cannot gain salvation, nor enter into Heaven, but by the way of Calvary. Inspire me with that patience, that strength, and that courage which Thou didst impart to Thy Martyrs: and since I cannot better evince my love and gratitude towards Thee than by suffering for Thee, nor render myself more worthy of Thy grace and glory than by carrying the cross, vouchsafe to support me when sinking under its burden by the desire of pleasing Thee, and the hope of eternal happiness. Amen.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
CHAPTER 24: OF AVOIDING CURIOUS INQUIRY RESPECTING THE LIFE OF OTHERS
SON, be not curious, and give not way to useless cares.
What is this or that to thee? Follow thou Me.
For what is it to thee whether that man be such or such, or whether this man do or speak this or that?
Thou dost not need to answer for others, but thou shalt for thyself give an account; why, therefore, dost thou meddle with them?
Behold, I know all men, and see all things that are done under the sun; and I know how it is with everyone-----what he thinks, what he would have, and at what his intention aims.
To Me, therefore, are all things to be committed; but do thou keep thyself in good peace; and let the unquiet be as unquiet as he will.
Whatsoever he shall do or say, will come upon himself, because he cannot deceive Me.
Be not solicitous for the shadow of a great name, nor for acquaintance with many, nor for the particular love of individuals.
For these things generate distractions and great darkness in the heart.
I would gladly speak My word to thee, and reveal My secrets, if thou wouldst diligently observe My coming, and open to Me the door of thy heart.
Be circumspect, and watch in prayers, and humble thyself in all things.
PRACTICAL REFLECTIONS.
IN order to enjoy true peace we must, in the first place, avoid all curiosity as to what regards our neighbor; secondly, we must receive with patience all the afflictions which arise either from the justice of God, or the injustice of man; thirdly, we must suffer and accustom ourselves to the privation of all joy and consolation; sacrifice to God all the pleasures of our mind, heart, and senses; and thank Him for not permitting us to find any real satisfaction but in Him.
PRAYER.
I ACKNOWLEDGE, O God, that my only desire and the only curiosity of my mind, is to know whether I am at present in the state of grace, and whether I shall so continue until death; whether Thou hast pardoned me my sins, and whether Thou wilt grant me that greatest of all Thy mercies, final perseverance. But I will resign this desire to Thee, I will sacrifice this security, and will hope from Thy pure bounty this greatest of all graces. Amen.
Nihil Obstat and Imprimatur, 1941
CHAPTER 24: OF AVOIDING CURIOUS INQUIRY RESPECTING THE LIFE OF OTHERS
SON, be not curious, and give not way to useless cares.
What is this or that to thee? Follow thou Me.
For what is it to thee whether that man be such or such, or whether this man do or speak this or that?
Thou dost not need to answer for others, but thou shalt for thyself give an account; why, therefore, dost thou meddle with them?
Behold, I know all men, and see all things that are done under the sun; and I know how it is with everyone-----what he thinks, what he would have, and at what his intention aims.
To Me, therefore, are all things to be committed; but do thou keep thyself in good peace; and let the unquiet be as unquiet as he will.
Whatsoever he shall do or say, will come upon himself, because he cannot deceive Me.
Be not solicitous for the shadow of a great name, nor for acquaintance with many, nor for the particular love of individuals.
For these things generate distractions and great darkness in the heart.
I would gladly speak My word to thee, and reveal My secrets, if thou wouldst diligently observe My coming, and open to Me the door of thy heart.
Be circumspect, and watch in prayers, and humble thyself in all things.
PRACTICAL REFLECTIONS.
IN order to enjoy true peace we must, in the first place, avoid all curiosity as to what regards our neighbor; secondly, we must receive with patience all the afflictions which arise either from the justice of God, or the injustice of man; thirdly, we must suffer and accustom ourselves to the privation of all joy and consolation; sacrifice to God all the pleasures of our mind, heart, and senses; and thank Him for not permitting us to find any real satisfaction but in Him.
PRAYER.
I ACKNOWLEDGE, O God, that my only desire and the only curiosity of my mind, is to know whether I am at present in the state of grace, and whether I shall so continue until death; whether Thou hast pardoned me my sins, and whether Thou wilt grant me that greatest of all Thy mercies, final perseverance. But I will resign this desire to Thee, I will sacrifice this security, and will hope from Thy pure bounty this greatest of all graces. Amen.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
------Book 4------
CHAPTER 15: THE GRACE OF DEVOTION IS ACQUIRED BY HUMILITY AND SELF-ABNEGATION
The Voice of the Beloved.
THOU oughtest to seek the grace of devotion earnestly, to ask it longingly, to wait for it patiently and confidently, to receive it thankfully, to keep it humbly, to work with it diligently, and to commit to God the time and manner of this heavenly visitation, until He come unto thee.
Thou oughtest especially to humble thyself when thou feelest inwardly little or no devotion; and yet not to be too much dejected, nor to grieve inordinately.
God often giveth in one short moment what He hath for a long time denied.
He giveth sometimes in the end that which at the beginning of prayer He deferred to grant.
2. If grace were always immediately given, and ever present at our will, it would scarcely be supportable to weak man.
Therefore, the grace of devotion must be awaited with a good hope and humble patience.
Still impute it to thyself and to thy sins when it is not given, or when also it is secretly taken away.
A trifling matter is it sometimes that hindereth or hideth grace; if, indeed, that may be called trifling, and not rather important, which hindereth so great a good. But if thou wilt remove this thing, small or great as it may be, and perfectly overcome it, it shall be as thou seekest.
3. For as soon as thou hast delivered thyself up to God with thy whole heart, and neither seekest this nor that for thine own pleasure, or will, but wholly placest thyself in Him, thou shalt find thyself united to Him and at peace; for nothing will be so grateful to thee, and please thee so much, as the good pleasure of the Divine will.
Whosoever, therefore, with simplicity of heart shall raise up his intention to God, and disengage himself from all inordinate love or dislike of any created being, he shall be the most apt to receive grace, and worthy of the gift of devotion.
For the Lord bestoweth His benediction there where He findeth vessels empty.
And the more perfectly one forsaketh the things below, and the more he dies to himself by contempt of himself, the more speedily grace cometh, entereth in more plentifully, and the higher it elevateth a heart that is free.
4. Then shall he see and abound, and shall admire, and his heart shall be enlarged within him, because the hand of the Lord is with him, and he hath put himself wholly into His hand, even forever.
Behold, thus shall the man be blessed who seeketh God with his whole heart, and taketh not his soul in vain.
Such a one, in receiving the Holy Eucharist, obtaineth the great grace of divine union; because he doth not regard his own devotion and consolation, but above all devotion and consolation he regardeth the honor and glory of God.
PRACTICAL REFLECTIONS.
How we are to dispose ourselves to receive the grace of the Holy Communion, that we may profit by it.
THE end of the Holy Eucharist is to unite us intimately to Jesus Christ, and to form in our souls a moral incarnation of His Spirit and His virtues; hence the holy Fathers call this adorable Sacrament an extension of the incarnation; it is to perpetuate the reign of His grace and love within us, and to enable us always to live a Divine and supernatural life in and by Him. Thus the grace which the Holy Communion produces in us, is conformable to the end for which it was instituted; and is agreeable to what Jesus Christ says of it in the Gospel; for, first, it causes us to remain in Him, forming and imprinting in our souls the character of His virtues, as a seal makes its impression upon the wax to which it is applied; secondly, it makes us live by Him and for Him, that is, act only to please Him and by the influence of His love; thirdly, it enables us to live always a life of grace. Thus the grace which Jesus Christ communicates to us in the Holy Communion is to establish Himself in us, to make us act in all things and live only in Him and for Him, and to give us eternal life. We should dispose ourselves to receive and profit by this grace and these three effects of a good Communion; first, by separating ourselves from all willful sin, and the affection for it; secondly, by renouncing, and dying incessantly to ourselves; thirdly, by being ever faithful to the grace of God, and in the exercise of His love.
PRAYER.
I. WHAT confusion for me, O Jesus, to have communicated so often, and to have profited so little by my Communions;
to have been so frequently nourished with God, and to have lived always as man, an idle and sensual life! Pardon, my Savior, pardon me the evil dispositions with which I have approached the Holy Communion, pardon me for having had so often a dissipated mind, a heart attached to self love, and to the world, and for having done so little to acquire the dispositions for a good Communion, to return Thee thanks after having received it and to reap the fruit of it, which is the re-establishment of myself in fidelity and fervor.
II. How much reason have I to fear, O my Savior, that Thou wilt one day reproach me with the unfruitfulness of my Communion! But ought I less to dread Thy just reproach for neglecting to dispose myself for frequent and worthy Communion? How I fear lest I shall be condemned for my sloth, which has kept me away from the holy table, and caused me to lose so many Communions to which Thou wouldst have attached the grace of my conversion.
III. I will therefore from henceforth dispose myself for worthy Communion by detachment from sin and the occasions of it, and by interior acts of those virtues which I ought to exercise before, during and after the Holy Communion, and I will also spare no pains to profit by my Communions, by endeavoring to watch over myself, to avoid all willful faults, to do all with a view to please Thee, to be faithful in my religious exercises, and to be courageous in restraining and conquering myself; for these are the true fruits of a good Communion. Grant me grace to execute what now, by Thy grace, Thou dost inspire me to resolve. Amen.
Nihil Obstat and Imprimatur, 1941
------Book 4------
CHAPTER 15: THE GRACE OF DEVOTION IS ACQUIRED BY HUMILITY AND SELF-ABNEGATION
The Voice of the Beloved.
THOU oughtest to seek the grace of devotion earnestly, to ask it longingly, to wait for it patiently and confidently, to receive it thankfully, to keep it humbly, to work with it diligently, and to commit to God the time and manner of this heavenly visitation, until He come unto thee.
Thou oughtest especially to humble thyself when thou feelest inwardly little or no devotion; and yet not to be too much dejected, nor to grieve inordinately.
God often giveth in one short moment what He hath for a long time denied.
He giveth sometimes in the end that which at the beginning of prayer He deferred to grant.
2. If grace were always immediately given, and ever present at our will, it would scarcely be supportable to weak man.
Therefore, the grace of devotion must be awaited with a good hope and humble patience.
Still impute it to thyself and to thy sins when it is not given, or when also it is secretly taken away.
A trifling matter is it sometimes that hindereth or hideth grace; if, indeed, that may be called trifling, and not rather important, which hindereth so great a good. But if thou wilt remove this thing, small or great as it may be, and perfectly overcome it, it shall be as thou seekest.
3. For as soon as thou hast delivered thyself up to God with thy whole heart, and neither seekest this nor that for thine own pleasure, or will, but wholly placest thyself in Him, thou shalt find thyself united to Him and at peace; for nothing will be so grateful to thee, and please thee so much, as the good pleasure of the Divine will.
Whosoever, therefore, with simplicity of heart shall raise up his intention to God, and disengage himself from all inordinate love or dislike of any created being, he shall be the most apt to receive grace, and worthy of the gift of devotion.
For the Lord bestoweth His benediction there where He findeth vessels empty.
And the more perfectly one forsaketh the things below, and the more he dies to himself by contempt of himself, the more speedily grace cometh, entereth in more plentifully, and the higher it elevateth a heart that is free.
4. Then shall he see and abound, and shall admire, and his heart shall be enlarged within him, because the hand of the Lord is with him, and he hath put himself wholly into His hand, even forever.
Behold, thus shall the man be blessed who seeketh God with his whole heart, and taketh not his soul in vain.
Such a one, in receiving the Holy Eucharist, obtaineth the great grace of divine union; because he doth not regard his own devotion and consolation, but above all devotion and consolation he regardeth the honor and glory of God.
PRACTICAL REFLECTIONS.
How we are to dispose ourselves to receive the grace of the Holy Communion, that we may profit by it.
THE end of the Holy Eucharist is to unite us intimately to Jesus Christ, and to form in our souls a moral incarnation of His Spirit and His virtues; hence the holy Fathers call this adorable Sacrament an extension of the incarnation; it is to perpetuate the reign of His grace and love within us, and to enable us always to live a Divine and supernatural life in and by Him. Thus the grace which the Holy Communion produces in us, is conformable to the end for which it was instituted; and is agreeable to what Jesus Christ says of it in the Gospel; for, first, it causes us to remain in Him, forming and imprinting in our souls the character of His virtues, as a seal makes its impression upon the wax to which it is applied; secondly, it makes us live by Him and for Him, that is, act only to please Him and by the influence of His love; thirdly, it enables us to live always a life of grace. Thus the grace which Jesus Christ communicates to us in the Holy Communion is to establish Himself in us, to make us act in all things and live only in Him and for Him, and to give us eternal life. We should dispose ourselves to receive and profit by this grace and these three effects of a good Communion; first, by separating ourselves from all willful sin, and the affection for it; secondly, by renouncing, and dying incessantly to ourselves; thirdly, by being ever faithful to the grace of God, and in the exercise of His love.
PRAYER.
I. WHAT confusion for me, O Jesus, to have communicated so often, and to have profited so little by my Communions;
to have been so frequently nourished with God, and to have lived always as man, an idle and sensual life! Pardon, my Savior, pardon me the evil dispositions with which I have approached the Holy Communion, pardon me for having had so often a dissipated mind, a heart attached to self love, and to the world, and for having done so little to acquire the dispositions for a good Communion, to return Thee thanks after having received it and to reap the fruit of it, which is the re-establishment of myself in fidelity and fervor.
II. How much reason have I to fear, O my Savior, that Thou wilt one day reproach me with the unfruitfulness of my Communion! But ought I less to dread Thy just reproach for neglecting to dispose myself for frequent and worthy Communion? How I fear lest I shall be condemned for my sloth, which has kept me away from the holy table, and caused me to lose so many Communions to which Thou wouldst have attached the grace of my conversion.
III. I will therefore from henceforth dispose myself for worthy Communion by detachment from sin and the occasions of it, and by interior acts of those virtues which I ought to exercise before, during and after the Holy Communion, and I will also spare no pains to profit by my Communions, by endeavoring to watch over myself, to avoid all willful faults, to do all with a view to please Thee, to be faithful in my religious exercises, and to be courageous in restraining and conquering myself; for these are the true fruits of a good Communion. Grant me grace to execute what now, by Thy grace, Thou dost inspire me to resolve. Amen.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
------Book 3------
CHAPTER 2: THAT TRUTH SPEAKETH WITHIN US
WITHOUT NOISE OF WORDS
SPEAK, Lord, for Thy servant heareth. I am Thy servant; give me
understanding, that I may know Thy testimonies.
Incline my heart to the words of Thy mouth; let Thy speech distill as the dew.
Heretofore the children of Israel said to Moses: "Speak thou to us, and we will hear; let not the Lord speak to us, lest we die."
It is not thus, O Lord, it is not thus I pray, but rather, with the Prophet Samuel, I humbly and earnestly entreat: "Speak, Lord, for Thy servant heareth."
Let not Moses, nor any of the Prophets, speak to me; but speak Thou rather, O Lord God, the Inspirer and Enlightener of all of the Prophets; for Thou alone, without them, canst perfectly instruct me; but they, without Thee, will avail me nothing.
2. They may indeed sound forth words, but they give not the spirit.
Most beautifully do they speak; but if Thou be silent, they inflame not the heart.
They give the letter, but Thou disclosest the sense.
They publish the mysteries, but Thou unlockest the meaning of the things signified.
They declare the Commandments, but Thou enablest us to fulfill them.
They show the way, but Thou givest strength to walk in it.
What they can do is only from without, but Thou instructest and enlightenest the heart.
They water outwardly, but Thou givest the increase.
They cry aloud in words, but Thou impartest understanding to the hearing.
3. Let not, then, Moses speak to me, but Thou, O Lord my God, the eternal Truth, lest I die and prove fruitless, if I be admonished only outwardly, and not inflamed within.
Lest it be to my condemnation that the word be heard and not fulfilled, known and not loved, believed and not observed.
Speak, then, O Lord, for Thy servant heareth; for Thou hast the words of eternal life. Speak to me, that it may be some comfort to my soul, and the amendment of my whole life; and also to Thy praise, and glory, and everlasting honor.
PRACTICAL REFLECTIONS.
GOD speaks to the understanding by the light of His Spirit, and to the heart by His holy inspirations. All that the Prophets deliver in the Word of God, all the truths which preachers announce to us, cannot enlighten the understanding, nor touch the heart, if God Himself speak not to us by the motions of His grace. We should, therefore, entreat the Lord to speak to our interior, while we exteriorly attend to or read Divine truths, for fear that hearing the word of God and not keeping it, knowing His doctrines and not following them, conscious of His will and not doing it, we should become more and more culpable in His sight.
PRAYER.
SPEAK to me, O Lord, speak in such a manner to my soul that I may hear and obey Thee. Make known to me Thy designs for my salvation, and enable me to execute them. Teach me and all Christians, O Jesus, what Thou art to us, and what we ought to be to Thee. Instruct us in the sacred maxims of Thy Gospel, and induce us to practice them. For what will it avail us to believe Thy heavenly doctrines, if we endeavor not to follow them, and to live, as well as to believe, as becometh Christians? O eternal Word of the Father, by which He spoke, and all things were made, speak to my soul; say to it: "I am thy salvation." Work in me to will and to do, and consummate my salvation. Amen.
Nihil Obstat and Imprimatur, 1941
------Book 3------
CHAPTER 2: THAT TRUTH SPEAKETH WITHIN US
WITHOUT NOISE OF WORDS
SPEAK, Lord, for Thy servant heareth. I am Thy servant; give me
understanding, that I may know Thy testimonies.
Incline my heart to the words of Thy mouth; let Thy speech distill as the dew.
Heretofore the children of Israel said to Moses: "Speak thou to us, and we will hear; let not the Lord speak to us, lest we die."
It is not thus, O Lord, it is not thus I pray, but rather, with the Prophet Samuel, I humbly and earnestly entreat: "Speak, Lord, for Thy servant heareth."
Let not Moses, nor any of the Prophets, speak to me; but speak Thou rather, O Lord God, the Inspirer and Enlightener of all of the Prophets; for Thou alone, without them, canst perfectly instruct me; but they, without Thee, will avail me nothing.
2. They may indeed sound forth words, but they give not the spirit.
Most beautifully do they speak; but if Thou be silent, they inflame not the heart.
They give the letter, but Thou disclosest the sense.
They publish the mysteries, but Thou unlockest the meaning of the things signified.
They declare the Commandments, but Thou enablest us to fulfill them.
They show the way, but Thou givest strength to walk in it.
What they can do is only from without, but Thou instructest and enlightenest the heart.
They water outwardly, but Thou givest the increase.
They cry aloud in words, but Thou impartest understanding to the hearing.
3. Let not, then, Moses speak to me, but Thou, O Lord my God, the eternal Truth, lest I die and prove fruitless, if I be admonished only outwardly, and not inflamed within.
Lest it be to my condemnation that the word be heard and not fulfilled, known and not loved, believed and not observed.
Speak, then, O Lord, for Thy servant heareth; for Thou hast the words of eternal life. Speak to me, that it may be some comfort to my soul, and the amendment of my whole life; and also to Thy praise, and glory, and everlasting honor.
PRACTICAL REFLECTIONS.
GOD speaks to the understanding by the light of His Spirit, and to the heart by His holy inspirations. All that the Prophets deliver in the Word of God, all the truths which preachers announce to us, cannot enlighten the understanding, nor touch the heart, if God Himself speak not to us by the motions of His grace. We should, therefore, entreat the Lord to speak to our interior, while we exteriorly attend to or read Divine truths, for fear that hearing the word of God and not keeping it, knowing His doctrines and not following them, conscious of His will and not doing it, we should become more and more culpable in His sight.
PRAYER.
SPEAK to me, O Lord, speak in such a manner to my soul that I may hear and obey Thee. Make known to me Thy designs for my salvation, and enable me to execute them. Teach me and all Christians, O Jesus, what Thou art to us, and what we ought to be to Thee. Instruct us in the sacred maxims of Thy Gospel, and induce us to practice them. For what will it avail us to believe Thy heavenly doctrines, if we endeavor not to follow them, and to live, as well as to believe, as becometh Christians? O eternal Word of the Father, by which He spoke, and all things were made, speak to my soul; say to it: "I am thy salvation." Work in me to will and to do, and consummate my salvation. Amen.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
------Book 1------
CHAPTER 19: OF THE EXERCISES OF A GOOD RELIGIOUS
THE life of a good religious ought to abound in every virtue: that he may be such inwardly as he seemeth to men outwardly to be.
And with good reason ought he to be much more within than he appears outwardly; for it is God that overseeth us, and we should exceedingly stand in awe of Him, and walk in His sight wherever we may be, as the Angels do in purity.
Every day we ought to renew our purpose, and stir ourselves up to fervor, as if it were the first day of our conversion.
And to say: Help me, O Lord God, in my good purpose, and in Thy holy service, and grant that I may this day begin indeed, since what I have hitherto done is nothing.
2. As our purpose is, so will our progress be; and there is need of much diligence for him that wisheth to advance much.
And if he who strongly purposeth doth yet oftentimes fail, what will he do that seldom or but weakly resolveth?
But the falling off from any good resolution happeneth many ways; and a trifling omission in our exercises hardly passeth over without some loss.
The resolutions of the just depend rather on the grace of God than on their own wisdom; and they always, whatever they take in hand, put their trust in Him.
For man proposeth, but God disposeth; neither is the way of man as he chooseth.
3. If, for piety's sake, or for a brother's benefit, any accustomed exercise be sometimes omitted, it can easily be resumed afterwards.
But if it be laid aside lightly, out of weariness of mind or negligence, it is justly blamable, and will be found to do harm.
Let us try as much as we can, we shall still unavoidably fail in many things.
Nevertheless, we should always have some certain resolution, and especially against the things that are our greatest hindrances.
We must alike examine and set in order both our interior and exterior, for both are necessary to our advancement.
4. If thou canst not be continually recollected, at all events be so sometimes, and at least once a day-----in the morning, for example, or the evening.
In the morning frame thy purpose; in the evening examine thy conduct-----how thou hast behaved today in word, deed, and thought; for it may be that in these thou hast many times offended God and thy neighbor.
Gird thyself up like a man to resist the wicked suggestions of the devil; bridle gluttony, and thou wilt the easier bridle every inclination of the flesh.
Never be wholly idle, but either reading or writing, or praying or meditating, or laboring at something for the common good.
Nevertheless, bodily exercises are to be practiced with discretion, and not equally to be undertaken by all.
5. Those things which are not common ought not to be done in public; for what is private is more safely practiced in secret.
But thou must take care not to be slothful in what is common, and too ready to do what is singular; but when thou hast fully and faithfully fulfilled what is of obligation, and whatever hath been enjoined thee, then if there be any time left give thyself to thyself, as thy devotion may lead thee.
All cannot use the same exercise; but one suits this person better, another that.
Moreover, according to the diversity of times, are different exercises agreeable; some please on holy days, others suit better on common days.
We have need of one sort in time of temptation, of another in time of peace, and quiet.
There are some things we love to think of when we are sad, and others when we are joyful in the Lord.
6. About the time of the principal festivals we should renew our good exercises, and implore more fervently the intercession of the Saints.
From festival to festival we should make our resolutions, as if we were then to depart from this world, and to come to the eternal festival.
And so we ought carefully to prepare ourselves in seasons of devotion, and walk the more devoutly, and keep every observance the more strictly, as if we were in a little while to receive from God the reward of our labor.
7. And if it be put off, let us believe that we were not well enough prepared, and as yet unworthy of that so great glory which shall be revealed to us in the time appointed; and let us study to prepare ourselves the better for our departure.
"Blessed is that servant," saith the Evangelist St. Luke, "whom, when the Lord shall come, He shall find watching. Amen, I say unto you, He shall set him over all His possessions."
PRACTICAL REFLECTIONS.
TO engage us to die to ourselves, and to live to God and for God! How efficacious are lively desires when constantly directed to that object! For we ever accomplish what we earnestly desire: but our misfortune is, that oftentimes our desires of pleasing God are weak and feeble, while the desires of gratifying ourselves are strong and active. Hence proceeds the inefficacy of our good purposes, which is a great obstacle to perfection and salvation. We wish to give ourselves to God, and we wish it not; we desire to do so in time of prayer and the Holy Communion, and at other times we desire it not. We, in part, and for a time only, would acquit ourselves of our duties; hence our lives become a succession of good desires and evil effects, of promises and infidelities. Is this to labor effectually for salvation?
PRAYER.
WEARY, O Lord, of the inefficacy of our desires, and of offering Thee only thoughts which we reduce not to practice, and promises which we never fulfill, we earnestly supplicate Thee to grant us the grace of adding effect to our desires, and of uniting the practice with the knowledge of virtue; for we well know, as Thou teachest in the Gospel, that not every one who says, "Lord, Lord," shall enter into the kingdom of Heaven, but only those who do the will of Thy Father; grant, therefore, O my Savior, that I may not only think of and desire, but ever accomplish Thy blessed will. Amen.
Nihil Obstat and Imprimatur, 1941
------Book 1------
CHAPTER 19: OF THE EXERCISES OF A GOOD RELIGIOUS
THE life of a good religious ought to abound in every virtue: that he may be such inwardly as he seemeth to men outwardly to be.
And with good reason ought he to be much more within than he appears outwardly; for it is God that overseeth us, and we should exceedingly stand in awe of Him, and walk in His sight wherever we may be, as the Angels do in purity.
Every day we ought to renew our purpose, and stir ourselves up to fervor, as if it were the first day of our conversion.
And to say: Help me, O Lord God, in my good purpose, and in Thy holy service, and grant that I may this day begin indeed, since what I have hitherto done is nothing.
2. As our purpose is, so will our progress be; and there is need of much diligence for him that wisheth to advance much.
And if he who strongly purposeth doth yet oftentimes fail, what will he do that seldom or but weakly resolveth?
But the falling off from any good resolution happeneth many ways; and a trifling omission in our exercises hardly passeth over without some loss.
The resolutions of the just depend rather on the grace of God than on their own wisdom; and they always, whatever they take in hand, put their trust in Him.
For man proposeth, but God disposeth; neither is the way of man as he chooseth.
3. If, for piety's sake, or for a brother's benefit, any accustomed exercise be sometimes omitted, it can easily be resumed afterwards.
But if it be laid aside lightly, out of weariness of mind or negligence, it is justly blamable, and will be found to do harm.
Let us try as much as we can, we shall still unavoidably fail in many things.
Nevertheless, we should always have some certain resolution, and especially against the things that are our greatest hindrances.
We must alike examine and set in order both our interior and exterior, for both are necessary to our advancement.
4. If thou canst not be continually recollected, at all events be so sometimes, and at least once a day-----in the morning, for example, or the evening.
In the morning frame thy purpose; in the evening examine thy conduct-----how thou hast behaved today in word, deed, and thought; for it may be that in these thou hast many times offended God and thy neighbor.
Gird thyself up like a man to resist the wicked suggestions of the devil; bridle gluttony, and thou wilt the easier bridle every inclination of the flesh.
Never be wholly idle, but either reading or writing, or praying or meditating, or laboring at something for the common good.
Nevertheless, bodily exercises are to be practiced with discretion, and not equally to be undertaken by all.
5. Those things which are not common ought not to be done in public; for what is private is more safely practiced in secret.
But thou must take care not to be slothful in what is common, and too ready to do what is singular; but when thou hast fully and faithfully fulfilled what is of obligation, and whatever hath been enjoined thee, then if there be any time left give thyself to thyself, as thy devotion may lead thee.
All cannot use the same exercise; but one suits this person better, another that.
Moreover, according to the diversity of times, are different exercises agreeable; some please on holy days, others suit better on common days.
We have need of one sort in time of temptation, of another in time of peace, and quiet.
There are some things we love to think of when we are sad, and others when we are joyful in the Lord.
6. About the time of the principal festivals we should renew our good exercises, and implore more fervently the intercession of the Saints.
From festival to festival we should make our resolutions, as if we were then to depart from this world, and to come to the eternal festival.
And so we ought carefully to prepare ourselves in seasons of devotion, and walk the more devoutly, and keep every observance the more strictly, as if we were in a little while to receive from God the reward of our labor.
7. And if it be put off, let us believe that we were not well enough prepared, and as yet unworthy of that so great glory which shall be revealed to us in the time appointed; and let us study to prepare ourselves the better for our departure.
"Blessed is that servant," saith the Evangelist St. Luke, "whom, when the Lord shall come, He shall find watching. Amen, I say unto you, He shall set him over all His possessions."
PRACTICAL REFLECTIONS.
TO engage us to die to ourselves, and to live to God and for God! How efficacious are lively desires when constantly directed to that object! For we ever accomplish what we earnestly desire: but our misfortune is, that oftentimes our desires of pleasing God are weak and feeble, while the desires of gratifying ourselves are strong and active. Hence proceeds the inefficacy of our good purposes, which is a great obstacle to perfection and salvation. We wish to give ourselves to God, and we wish it not; we desire to do so in time of prayer and the Holy Communion, and at other times we desire it not. We, in part, and for a time only, would acquit ourselves of our duties; hence our lives become a succession of good desires and evil effects, of promises and infidelities. Is this to labor effectually for salvation?
PRAYER.
WEARY, O Lord, of the inefficacy of our desires, and of offering Thee only thoughts which we reduce not to practice, and promises which we never fulfill, we earnestly supplicate Thee to grant us the grace of adding effect to our desires, and of uniting the practice with the knowledge of virtue; for we well know, as Thou teachest in the Gospel, that not every one who says, "Lord, Lord," shall enter into the kingdom of Heaven, but only those who do the will of Thy Father; grant, therefore, O my Savior, that I may not only think of and desire, but ever accomplish Thy blessed will. Amen.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
Thomas Kempis
Nihil obstat: H. B. Ries, Censor liborum
Imprimatur: +Moyses E. Kiley, Archiepiscopus Milwaukiensis
Having a Humble Opinion of Self
EVERY man naturally desires knowledge; but what good is knowledge without fear of God? Indeed a humble rustic who serves God is better than a proud intellectual who neglects his soul to study the course of the stars. He who knows himself well becomes mean in his own eyes and is not happy when praised by men.
If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds?
Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise.
Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God.
The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you?
If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.
Nihil obstat: H. B. Ries, Censor liborum
Imprimatur: +Moyses E. Kiley, Archiepiscopus Milwaukiensis
Having a Humble Opinion of Self
EVERY man naturally desires knowledge; but what good is knowledge without fear of God? Indeed a humble rustic who serves God is better than a proud intellectual who neglects his soul to study the course of the stars. He who knows himself well becomes mean in his own eyes and is not happy when praised by men.
If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds?
Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise.
Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God.
The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you?
If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
------Book 1------
CHAPTER 23: OF THE THOUGHTS OF DEATH
A VERY little while and all will be over wIth thee here. See to it, how it stands with thee in the next life. Man today is, and tomorrow he is seen no more.
And when he is taken away from the sight, he is quickly also out of mind.
Oh, the dullness and the hardness of the human heart, that dwelleth only upon things present, instead rather of providing for those which are to come!
Thou shouldst so order thyself in every deed and thought as if thou wert immediately to die.
If thou hadst a good conscience, thou wouldst not much fear death.
It were better to shun sin than to fly death.
If thou art not prepared today, how wilt thou be tomorrow?
Tomorrow is an uncertain day; and how knowest thou if thou shalt have tomorrow?
2. Of what use is it to live long, when we advance so little?
Ah, long life doth not always amend us; nay, oftentimes doth rather augment our guilt.
Would that even for one day we had behaved ourselves well in this world!
Many count the years of their conversion; but oftentimes the fruit of amendment is but little.
If it is a fearful thing to die, perhaps it will be still more dangerous to live longer.
Blessed is the man that hath the hour of his death continually before his eyes, and daily putteth himself in order for death.
If thou hast at any time seen a person die, reflect that thou too must pass the same way.
3. When it is morning, think thou wilt not live till evening.
And when evening comes, venture not to promise thyself the next morning.
Be, therefore, always in readiness, and so live that death may never find thee unprepared.
Many die suddenly and unprovidedly, for the Son of Man will come at the hour when He is not looked for.
When that last hour shall have come, then thou wilt begin to think far otherwise of all thy past life; and great will be thy grief that thou hast been so neglectful and remiss.
4. How happy and how prudent is he who now striveth to be in life what he would fain be found in death.
For it will give great confidence of dying happily to have a perfect contempt of the world, a fervent desire to advance in virtue, a love of discipline, the spirit of penance, readiness of obedience, abnegation of self, and patience to bear any kind of adversity for the love of Christ.
Many are the good works thou canst do whilst in health; but when thou art sick, I know not what thou wilt be able to do.
Few are improved by sickness; so also they that go much abroad seldom grow in sanctity.
5. Trust not in thy friends and neighbors, and put not off thy soul's welfare till the future, for men will forget thee sooner than thou thinkest.
It is better to provide now in time, and send some good before thee, than to trust to the assistance of others after death.
If thou art not solicitous for thyself now, who will be solicitous for thee hereafter?
Now is the time very precious, now is the acceptable time, now is the day of salvation.
But, O misery! that thou spendest not this time more profitably, wherein thou hast it in thy power to merit that thou mayst live eternally.
The time will come when thou wilt fain implore one day or even one hour for amendment; and I know not if thou wilt obtain it.
6. Oh, then, dearly beloved, from what great danger mayst thou free thyself, from what great fear be rescued, if only thou wouldst be always fearful, and looking for death!
Study, therefore, so to live now, that in the hour of death thou mayst be able rather to rejoice than to fear.
Learn now to die to the world, that then thou mayst begin to live with Christ.
Learn now to despise all things, that then thou mayst freely go to Christ.
Chastise thy body now by penance, that then thou mayst have a certain confidence.
7. Ah, fool! why thinkest thou to live long, when here thou hast not a day secure?
How many souls have been deceived, and snatched unexpectedly from life!
How often hast thou heard related, that such a one fell by the sword, another was drowned, another falling from on high broke his neck, this man died at table, that other came to his end at play!
Some perish by fire, some by the sword, some by pestilence, some by the hands of robbers; and so death is the end of all; and man's life passeth away suddenly like a shadow.
8. Who will remember thee when thou art dead? And who will pray for thee?
Do now, beloved, do now, all thou canst; for thou knowest not when thou art to die, and, moreover, thou knowest not what will befall thee after death.
Whilst thou hast time, amass for thyself immortal riches.
Think of nothing but thy salvation; care only for the things of God.
Make to thyself friends now, by venerating the Saints of God, and imitating their actions, that when thou shalt fail in this life, they may receive thee into everlasting dwellings.
9. Keep thyself as a pilgrim and a stranger upon earth, that hath no concern with the business of the world.
Keep thy heart free and lifted up to God, for thou hast not here a lasting city.
Send thither thy prayers and daily sighs, with tears, that thy spirit may merit after death to pass happily to our Lord. Amen.
PRACTICAL REFLECTIONS.
To fear death, and not to avoid sin, which alone can make it really terrible, is to fear it unavailably for salvation; for, as Christians, we ought to dread it so as to make the fear of it the motive and rule of a good life. The great secret of dying happily is to live always in the same state in which we hope to die, and in which we desire that God may find us when our last hour shall have arrived. We should, therefore, do all the good and practice all the virtues now, which we shall then wish to have done and practiced. Endeavor to die daily to some one of all those things which, when thou departest hence, thou must leave forever. Happy the Christian who dies often in spirit ere he quits the flesh. His death shall be holy and precious in the sight of God.
PRAYER.
KNOWING that I shall certainly die, but ignorant of the day, of the hour, and of the state of my soul, in which I shall depart hence, I beseech Thee, most blessed Savior, by the merits of Thy sacred Passion, to prepare me for that awful moment. Assist me to become diligent in my employments, faithful to Thy graces, attentive at my prayers, regular in frequenting the Sacraments, and constant in the performance of those good works, and in the practice of those virtues which are proper for my state; that so, through Thy merits, I may experience consolation in my last moments, and leave this valley of tears in the assured hope of salvation. Grant that I may ever persevere in Thy grace, seek in all things to please Thee, and breathe only Thy love: for living thus, my Jesus, by Thee, for Thee, and like unto Thee, it will be at all times most advantageous for me to die, that I may never offend Thee more, but see, love, and enjoy Thee for all eternity. Amen.
Nihil Obstat and Imprimatur, 1941
------Book 1------
CHAPTER 23: OF THE THOUGHTS OF DEATH
A VERY little while and all will be over wIth thee here. See to it, how it stands with thee in the next life. Man today is, and tomorrow he is seen no more.
And when he is taken away from the sight, he is quickly also out of mind.
Oh, the dullness and the hardness of the human heart, that dwelleth only upon things present, instead rather of providing for those which are to come!
Thou shouldst so order thyself in every deed and thought as if thou wert immediately to die.
If thou hadst a good conscience, thou wouldst not much fear death.
It were better to shun sin than to fly death.
If thou art not prepared today, how wilt thou be tomorrow?
Tomorrow is an uncertain day; and how knowest thou if thou shalt have tomorrow?
2. Of what use is it to live long, when we advance so little?
Ah, long life doth not always amend us; nay, oftentimes doth rather augment our guilt.
Would that even for one day we had behaved ourselves well in this world!
Many count the years of their conversion; but oftentimes the fruit of amendment is but little.
If it is a fearful thing to die, perhaps it will be still more dangerous to live longer.
Blessed is the man that hath the hour of his death continually before his eyes, and daily putteth himself in order for death.
If thou hast at any time seen a person die, reflect that thou too must pass the same way.
3. When it is morning, think thou wilt not live till evening.
And when evening comes, venture not to promise thyself the next morning.
Be, therefore, always in readiness, and so live that death may never find thee unprepared.
Many die suddenly and unprovidedly, for the Son of Man will come at the hour when He is not looked for.
When that last hour shall have come, then thou wilt begin to think far otherwise of all thy past life; and great will be thy grief that thou hast been so neglectful and remiss.
4. How happy and how prudent is he who now striveth to be in life what he would fain be found in death.
For it will give great confidence of dying happily to have a perfect contempt of the world, a fervent desire to advance in virtue, a love of discipline, the spirit of penance, readiness of obedience, abnegation of self, and patience to bear any kind of adversity for the love of Christ.
Many are the good works thou canst do whilst in health; but when thou art sick, I know not what thou wilt be able to do.
Few are improved by sickness; so also they that go much abroad seldom grow in sanctity.
5. Trust not in thy friends and neighbors, and put not off thy soul's welfare till the future, for men will forget thee sooner than thou thinkest.
It is better to provide now in time, and send some good before thee, than to trust to the assistance of others after death.
If thou art not solicitous for thyself now, who will be solicitous for thee hereafter?
Now is the time very precious, now is the acceptable time, now is the day of salvation.
But, O misery! that thou spendest not this time more profitably, wherein thou hast it in thy power to merit that thou mayst live eternally.
The time will come when thou wilt fain implore one day or even one hour for amendment; and I know not if thou wilt obtain it.
6. Oh, then, dearly beloved, from what great danger mayst thou free thyself, from what great fear be rescued, if only thou wouldst be always fearful, and looking for death!
Study, therefore, so to live now, that in the hour of death thou mayst be able rather to rejoice than to fear.
Learn now to die to the world, that then thou mayst begin to live with Christ.
Learn now to despise all things, that then thou mayst freely go to Christ.
Chastise thy body now by penance, that then thou mayst have a certain confidence.
7. Ah, fool! why thinkest thou to live long, when here thou hast not a day secure?
How many souls have been deceived, and snatched unexpectedly from life!
How often hast thou heard related, that such a one fell by the sword, another was drowned, another falling from on high broke his neck, this man died at table, that other came to his end at play!
Some perish by fire, some by the sword, some by pestilence, some by the hands of robbers; and so death is the end of all; and man's life passeth away suddenly like a shadow.
8. Who will remember thee when thou art dead? And who will pray for thee?
Do now, beloved, do now, all thou canst; for thou knowest not when thou art to die, and, moreover, thou knowest not what will befall thee after death.
Whilst thou hast time, amass for thyself immortal riches.
Think of nothing but thy salvation; care only for the things of God.
Make to thyself friends now, by venerating the Saints of God, and imitating their actions, that when thou shalt fail in this life, they may receive thee into everlasting dwellings.
9. Keep thyself as a pilgrim and a stranger upon earth, that hath no concern with the business of the world.
Keep thy heart free and lifted up to God, for thou hast not here a lasting city.
Send thither thy prayers and daily sighs, with tears, that thy spirit may merit after death to pass happily to our Lord. Amen.
PRACTICAL REFLECTIONS.
To fear death, and not to avoid sin, which alone can make it really terrible, is to fear it unavailably for salvation; for, as Christians, we ought to dread it so as to make the fear of it the motive and rule of a good life. The great secret of dying happily is to live always in the same state in which we hope to die, and in which we desire that God may find us when our last hour shall have arrived. We should, therefore, do all the good and practice all the virtues now, which we shall then wish to have done and practiced. Endeavor to die daily to some one of all those things which, when thou departest hence, thou must leave forever. Happy the Christian who dies often in spirit ere he quits the flesh. His death shall be holy and precious in the sight of God.
PRAYER.
KNOWING that I shall certainly die, but ignorant of the day, of the hour, and of the state of my soul, in which I shall depart hence, I beseech Thee, most blessed Savior, by the merits of Thy sacred Passion, to prepare me for that awful moment. Assist me to become diligent in my employments, faithful to Thy graces, attentive at my prayers, regular in frequenting the Sacraments, and constant in the performance of those good works, and in the practice of those virtues which are proper for my state; that so, through Thy merits, I may experience consolation in my last moments, and leave this valley of tears in the assured hope of salvation. Grant that I may ever persevere in Thy grace, seek in all things to please Thee, and breathe only Thy love: for living thus, my Jesus, by Thee, for Thee, and like unto Thee, it will be at all times most advantageous for me to die, that I may never offend Thee more, but see, love, and enjoy Thee for all eternity. Amen.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
The Thirteenth Chapter
Resisting Temptation
SO LONG as we live in this world we cannot escape suffering and temptation. Whence it is written in Job: "The life of man upon earth is a warfare."[3] Everyone, therefore, must guard against temptation and must watch in prayer lest the devil, who never sleeps but goes about seeking whom he may devour, find occasion to deceive him. No one is so perfect or so holy but he is sometimes tempted; man cannot be altogether free from temptation.
Yet temptations, though troublesome and severe, are often useful to a man, for in them he is humbled, purified, and instructed. The saints all passed through many temptations and trials to profit by them, while those who could not resist became reprobate and fell away. There is no state so holy, no place so secret that temptations and trials will not come. Man is never safe from them as long as he lives, for they come from within us -- in sin we were born. When one temptation or trial passes, another comes; we shall always have something to suffer because we have lost the state of original blessedness.
Many people try to escape temptations, only to fall more deeply. We cannot conquer simply by fleeing, but by patience and true humility we become stronger than all our enemies. The man who only shuns temptations outwardly and does not uproot them will make little progress; indeed they will quickly return, more violent than before.
Little by little, in patience and long-suffering you will overcome them, by the help of God rather than by severity and your own rash ways. Often take counsel when tempted; and do not be harsh with others who are tempted, but console them as you yourself would wish to be consoled.
The beginning of all temptation lies in a wavering mind and little trust in God, for as a rudderless ship is driven hither and yon by waves, so a careless and irresolute man is tempted in many ways. Fire tempers iron and temptation steels the just. Often we do not know what we can stand, but temptation shows us what we are.
Above all, we must be especially alert against the beginnings of temptation, for the enemy is more easily conquered if he is refused admittance to the mind and is met beyond the threshold when he knocks.
Someone has said very aptly: "Resist the beginnings; remedies come too late, when by long delay the evil has gained strength." First, a mere thought comes to mind, then strong imagination, followed by pleasure, evil delight, and consent. Thus, because he is not resisted in the beginning, Satan gains full entry. And the longer a man delays in resisting, so much the weaker does he become each day, while the strength of the enemy grows against him.
Some suffer great temptations in the beginning of their conversion, others toward the end, while some are troubled almost constantly throughout their life. Others, again, are tempted but lightly according to the wisdom and justice of Divine Providence Who weighs the status and merit of each and prepares all for the salvation of His elect.
We should not despair, therefore, when we are tempted, but pray to God the more fervently that He may see fit to help us, for according to the word of Paul, He will make issue with temptation that we may be able to bear it. Let us humble our souls under the hand of God in every trial and temptation for He will save and exalt the humble in spirit.
In temptations and trials the progress of a man is measured; in them opportunity for merit and virtue is made more manifest.
When a man is not troubled it is not hard for him to be fervent and devout, but if he bears up patiently in time of adversity, there is hope for great progress.
Some, guarded against great temptations, are frequently overcome by small ones in order that, humbled by their weakness in small trials, they may not presume on their own strength in great ones.
Resisting Temptation
SO LONG as we live in this world we cannot escape suffering and temptation. Whence it is written in Job: "The life of man upon earth is a warfare."[3] Everyone, therefore, must guard against temptation and must watch in prayer lest the devil, who never sleeps but goes about seeking whom he may devour, find occasion to deceive him. No one is so perfect or so holy but he is sometimes tempted; man cannot be altogether free from temptation.
Yet temptations, though troublesome and severe, are often useful to a man, for in them he is humbled, purified, and instructed. The saints all passed through many temptations and trials to profit by them, while those who could not resist became reprobate and fell away. There is no state so holy, no place so secret that temptations and trials will not come. Man is never safe from them as long as he lives, for they come from within us -- in sin we were born. When one temptation or trial passes, another comes; we shall always have something to suffer because we have lost the state of original blessedness.
Many people try to escape temptations, only to fall more deeply. We cannot conquer simply by fleeing, but by patience and true humility we become stronger than all our enemies. The man who only shuns temptations outwardly and does not uproot them will make little progress; indeed they will quickly return, more violent than before.
Little by little, in patience and long-suffering you will overcome them, by the help of God rather than by severity and your own rash ways. Often take counsel when tempted; and do not be harsh with others who are tempted, but console them as you yourself would wish to be consoled.
The beginning of all temptation lies in a wavering mind and little trust in God, for as a rudderless ship is driven hither and yon by waves, so a careless and irresolute man is tempted in many ways. Fire tempers iron and temptation steels the just. Often we do not know what we can stand, but temptation shows us what we are.
Above all, we must be especially alert against the beginnings of temptation, for the enemy is more easily conquered if he is refused admittance to the mind and is met beyond the threshold when he knocks.
Someone has said very aptly: "Resist the beginnings; remedies come too late, when by long delay the evil has gained strength." First, a mere thought comes to mind, then strong imagination, followed by pleasure, evil delight, and consent. Thus, because he is not resisted in the beginning, Satan gains full entry. And the longer a man delays in resisting, so much the weaker does he become each day, while the strength of the enemy grows against him.
Some suffer great temptations in the beginning of their conversion, others toward the end, while some are troubled almost constantly throughout their life. Others, again, are tempted but lightly according to the wisdom and justice of Divine Providence Who weighs the status and merit of each and prepares all for the salvation of His elect.
We should not despair, therefore, when we are tempted, but pray to God the more fervently that He may see fit to help us, for according to the word of Paul, He will make issue with temptation that we may be able to bear it. Let us humble our souls under the hand of God in every trial and temptation for He will save and exalt the humble in spirit.
In temptations and trials the progress of a man is measured; in them opportunity for merit and virtue is made more manifest.
When a man is not troubled it is not hard for him to be fervent and devout, but if he bears up patiently in time of adversity, there is hope for great progress.
Some, guarded against great temptations, are frequently overcome by small ones in order that, humbled by their weakness in small trials, they may not presume on their own strength in great ones.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
BANNER
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
------Book 4------
CHAPTER 9: THAT WE MUST OFFER OURSELVES AND ALL THAT IS OURS,
TO GOD, AND PRAY FOR ALL
The Voice of the Disciple.
LORD, all things are Thine that are in Heaven and upon earth.
I desire to offer up myself to Thee as a voluntary oblation, and to remain for ever Thine.
Lord, in the simplicity of my heart, I offer myself to Thee this day, as Thy servant forevermore, for Thy homage, and for a sacrifice of perpetual praise.
Receive me with this sacred oblation of Thy precious Body, which I offer to Thee this day in the invisible presence of assisting Angels, that it may be for salvation unto me and all Thy people.
2. Lord, I offer to Thee all my sins and offenses, which I have committed in Thy sight and that of Thy holy Angels from the day in which I was first capable of sin until this hour, upon Thine altar of propitiation: that Thou mayst at the same time burn and consume them all with the fire of Thy charity, and mayst blot out all the stains of my sins, and cleanse my conscience from every fault, and restore unto me Thy grace, which by sin I have lost, fully pardoning me all and mercifully receiving me to the kiss of peace.
3. What can I do for my sins but humbly confess and lament them, and incessantly implore Thy propitiation?
Hear me, I beseech Thee, in Thy mercy, when I stand before Thee, O my God.
All my sins are exceedingly displeasing to me; I will never commit them any more; but I am sorry for them, and I will be sorry for them as long as I live; and am prepared to do penance, and to make satisfaction to the utmost of my power.
Forgive, O my God, forgive me my sins, for the sake of Thy holy Name.
Save my soul which Thou hast redeemed with Thy precious Blood.
Behold, I commit myself to Thy mercy: I resign myself into Thy hands.
Deal with me according to Thy goodness, not according to my impiety and wickedness.
4. I offer also to Thee all my good works, though very few and imperfect; that Thou mayst amend and sanctify them; that Thou mayst have a pleasurable regard to them, and make them acceptable to Thee, and always make them tend to better; and mayst not the less conduct me, a slothful and unprofitable creature, to a blissful and glorious end.
5. I offer to Thee also all the pious desires of devout persons; the necessities of my parents, friends, brothers, sisters, and all those that are dear to me; and of all such as, for the love of Thee, have been benefactors to me or others; and who have desired and besought me to offer up prayers and Masses for themselves and all theirs, whether they are still living in the flesh or are already dead to this world; that they may all experience the assistance of Thy grace, the help of Thy consolation, protection from dangers, and deliverance from the punishment to come; and that, thus freed from all evils, they may joyfully pay to Thee a noble sacrifice of praise.
6. I offer up also to Thee prayers and this sacrifice of propitiation, for them in particular who have in any way injured me, grieved me, or abused me, or have inflicted upon me any hurt or injury.
And for all those likewise whom I have at any time grieved, troubled, oppressed, or scandalized, by words or deeds, knowingly or unknowingly; that it may please Thee to forgive us all our sins and mutual offenses.
Take O Lord, from our hearts all suspicion, indignation, anger, and contention, and whatever else may wound charity and lessen brotherly love.
Have mercy, O Lord, have mercy on those that crave Thy mercy; give grace to the needy; and grant us so to live that we may be worthy to enjoy Thy grace, and that we may attain unto life everlasting. Amen.
PRACTICAL REFLECTIONS.
WEARY of the servitude of our passions, and fatigued with the inefficacy of our desires, by which we promise God what we never perform, and pretend to be His, without ceasing to be our own or weaning ourselves from the world and vanity, let us now at least, after having received Him, make a firm resolution of giving ourselves really to Him, and of dedicating and consecrating ourselves to His love. It is time, O my Savior, that this heart, which was made for Thy love, and redeemed by Thy Blood, should forever cease to be devoted to itself, and become wholly and irrevocably Thine; and I protest at Thy sacred feet, that such is my ardent desire. This heart has received Thee, my Jesus, and Thou desirest to consummate within it that new life which Thou hast assumed on the altar, to make it a victim of Thy love. Sacrifice then to Thy Father Thy holy life together with my life of sin; and never suffer me to recall that heart which on this day I wholly give to Thee.
PRAYER.
I ADORE Thee, O Jesus, with reverence as my God, with confidence as my Savior, with love as my Father, and with humble fear as my Judge. When Thou shalt come to judge me, Thou Who hast now come to enter into my soul to sanctify and to save it, condemn me not. I offer Thee the holy Mass which I have heard, and the Communion which I have received, to obtain the pardon of all my sins, for the conversion of sinners, and the sanctification of all the just. Enlighten my understanding, change my heart, regulate my life, suppress my passions, and, as an absolute master, reign Thou entirely over me. Would that I could make Thee known and loved by all the world! I would willingly give my life to procure for Thee the glory and the delight of beholding all mankind subjected to Thine empire. Grant, O Jesus, I may seek only to please Thee in all things, and that, detached from all things, I may unite myself to Thy love, and thus commence in time what I hope in Thy great mercy to continue throughout eternity. Amen.
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
------Book 4------
CHAPTER 9: THAT WE MUST OFFER OURSELVES AND ALL THAT IS OURS,
TO GOD, AND PRAY FOR ALL
The Voice of the Disciple.
LORD, all things are Thine that are in Heaven and upon earth.
I desire to offer up myself to Thee as a voluntary oblation, and to remain for ever Thine.
Lord, in the simplicity of my heart, I offer myself to Thee this day, as Thy servant forevermore, for Thy homage, and for a sacrifice of perpetual praise.
Receive me with this sacred oblation of Thy precious Body, which I offer to Thee this day in the invisible presence of assisting Angels, that it may be for salvation unto me and all Thy people.
2. Lord, I offer to Thee all my sins and offenses, which I have committed in Thy sight and that of Thy holy Angels from the day in which I was first capable of sin until this hour, upon Thine altar of propitiation: that Thou mayst at the same time burn and consume them all with the fire of Thy charity, and mayst blot out all the stains of my sins, and cleanse my conscience from every fault, and restore unto me Thy grace, which by sin I have lost, fully pardoning me all and mercifully receiving me to the kiss of peace.
3. What can I do for my sins but humbly confess and lament them, and incessantly implore Thy propitiation?
Hear me, I beseech Thee, in Thy mercy, when I stand before Thee, O my God.
All my sins are exceedingly displeasing to me; I will never commit them any more; but I am sorry for them, and I will be sorry for them as long as I live; and am prepared to do penance, and to make satisfaction to the utmost of my power.
Forgive, O my God, forgive me my sins, for the sake of Thy holy Name.
Save my soul which Thou hast redeemed with Thy precious Blood.
Behold, I commit myself to Thy mercy: I resign myself into Thy hands.
Deal with me according to Thy goodness, not according to my impiety and wickedness.
4. I offer also to Thee all my good works, though very few and imperfect; that Thou mayst amend and sanctify them; that Thou mayst have a pleasurable regard to them, and make them acceptable to Thee, and always make them tend to better; and mayst not the less conduct me, a slothful and unprofitable creature, to a blissful and glorious end.
5. I offer to Thee also all the pious desires of devout persons; the necessities of my parents, friends, brothers, sisters, and all those that are dear to me; and of all such as, for the love of Thee, have been benefactors to me or others; and who have desired and besought me to offer up prayers and Masses for themselves and all theirs, whether they are still living in the flesh or are already dead to this world; that they may all experience the assistance of Thy grace, the help of Thy consolation, protection from dangers, and deliverance from the punishment to come; and that, thus freed from all evils, they may joyfully pay to Thee a noble sacrifice of praise.
6. I offer up also to Thee prayers and this sacrifice of propitiation, for them in particular who have in any way injured me, grieved me, or abused me, or have inflicted upon me any hurt or injury.
And for all those likewise whom I have at any time grieved, troubled, oppressed, or scandalized, by words or deeds, knowingly or unknowingly; that it may please Thee to forgive us all our sins and mutual offenses.
Take O Lord, from our hearts all suspicion, indignation, anger, and contention, and whatever else may wound charity and lessen brotherly love.
Have mercy, O Lord, have mercy on those that crave Thy mercy; give grace to the needy; and grant us so to live that we may be worthy to enjoy Thy grace, and that we may attain unto life everlasting. Amen.
PRACTICAL REFLECTIONS.
WEARY of the servitude of our passions, and fatigued with the inefficacy of our desires, by which we promise God what we never perform, and pretend to be His, without ceasing to be our own or weaning ourselves from the world and vanity, let us now at least, after having received Him, make a firm resolution of giving ourselves really to Him, and of dedicating and consecrating ourselves to His love. It is time, O my Savior, that this heart, which was made for Thy love, and redeemed by Thy Blood, should forever cease to be devoted to itself, and become wholly and irrevocably Thine; and I protest at Thy sacred feet, that such is my ardent desire. This heart has received Thee, my Jesus, and Thou desirest to consummate within it that new life which Thou hast assumed on the altar, to make it a victim of Thy love. Sacrifice then to Thy Father Thy holy life together with my life of sin; and never suffer me to recall that heart which on this day I wholly give to Thee.
PRAYER.
I ADORE Thee, O Jesus, with reverence as my God, with confidence as my Savior, with love as my Father, and with humble fear as my Judge. When Thou shalt come to judge me, Thou Who hast now come to enter into my soul to sanctify and to save it, condemn me not. I offer Thee the holy Mass which I have heard, and the Communion which I have received, to obtain the pardon of all my sins, for the conversion of sinners, and the sanctification of all the just. Enlighten my understanding, change my heart, regulate my life, suppress my passions, and, as an absolute master, reign Thou entirely over me. Would that I could make Thee known and loved by all the world! I would willingly give my life to procure for Thee the glory and the delight of beholding all mankind subjected to Thine empire. Grant, O Jesus, I may seek only to please Thee in all things, and that, detached from all things, I may unite myself to Thy love, and thus commence in time what I hope in Thy great mercy to continue throughout eternity. Amen.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
------Book 1------
CHAPTER 24: OF JUDGMENT AND THE PUNISHMENT OF SINNERS
IN all things look to the end, and how thou wilt stand before the strict Judge, from Whom there is nothing hid; Who takes no bribes, and receives no excuses, but will judge that which is just.
O most miserable and foolish sinner, what wilt thou answer unto God, Who knoweth all thine evil deeds-----thou who art sometimes afraid of an angry man?
Why dost thou not provide thee against the day of judgment, when no man can be excused or defended by another, but each one will have enough to do to answer for himself?
Now thy labor is profitable, thy tears are acceptable, thy groans are heard, thy sorrow is satisfying and purifieth the soul.
2. The patient man hath a great and wholesome Purgatory; who, suffering wrongs, is more concerned at another's malice than at his own injury; who prays freely for his adversaries, forgiving their offenses from his heart; who delays not to ask pardon of others; who is easier moved to pity than to anger; who does frequent violence to himself, and strives to bring his flesh wholly in subjection to the spirit.
Better is it to purge away our sins, and cut off our vices now, than to keep them for purgation hereafter.
Truly we deceive ourselves, through the inordinate love we bear the flesh.
3. What else Will that fire devour but thy sins?
The more thou sparest thyself now, and followest the flesh, so much the more dearly shalt thou pay for it hereafter, and the more fuel dost thou lay up for that fire.
In what things a man hath most sinned, in those things shall he be most grievously punished.
There the slothful will be pricked with burning goads. the gluttonous tormented with extreme hunger and thirst; there the luxurious and the lovers of pleasure will have burning pitch and fetid sulfur rained upon them; and the envious, like rabid dogs, will howl for grief.
4. There will be no vice but will have its own peculiar torment.
There the proud will will be filled with all confusion, and the avaricious pinched with the most miserable want.
There one hour of punishment will be more grievous than a hundred years of the most bitter penance here.
There will be no rest, no consolation for the damned; but here we sometimes cease from labor and enjoy the consolation of our friends.
Be, therefore, now solicitous and sorrowful for thy sins, that in the day of judgment thou mayst be with the blessed; for then the just shall stand with great constancy against those that have afflicted and oppressed them.
Then will he stand up to judge who now humbly submitteth himself to the judgment of men.
Then shall the poor and humble have great confidence, and the proud will fear on every side.
5. Then will it appear that he was wise in this world, who for Christ's sake learned to be a fool and despised.
Then every tribulation borne with patience shall be pleasing, and all iniquity shall stop her mouth.
Then shall every devout person rejoice, and all the irreligious shall be sad.
Then shall the flesh that was afflicted exult more than if it had always fared in delights.
Then shall the mean habits shine, and the fine garment grow dingy.
Then shall the poor cottage be praised above the gilded palace.
Then shall enduring patience more avail than all the power of the world.
Then shall simple obedience be more highly exalted than all worldly cunning.
6. Then a pure and good conscience shall bring more joy than learned philosophy.
Then shall the contempt of riches far outweigh all the treasures of the children of earth.
Then shalt thou find more consolation in having prayed devoutly than in having feasted daintily.
Then shalt thou rejoice more in having kept silence than for having more long discourses, or talked much.
Then shall holy works be of greater value than multitudes of goodly words.
Then shall strictness of life and hard penance please more than all the delights of earth.
Learn to suffer in little things now, that then thou mayst be delivered from more grievous sufferings.
Try first here what thou canst bear hereafter.
If now thou canst endure so little, how wilt thou be able to suffer eternal torments?
If now a little suffering makes thee so impatient, what will Hell do then?
Behold assuredly, both joys thou canst not have-----to delight thyself here in this world, and afterwards to reign with Christ.
7. If up to this very day thou hadst always lived in honors and pleasures, what would it all profit thee, did it happen that thou must immediately die?
All, therefore, is vanity, except to love God and serve Him only.
For he that loveth God with his whole heart, feareth neither death, nor punishment, nor judgment, nor Hell; for perfect love giveth secure access to God. But he who still finds delight in sin, no wonder if he fear death and judgment.
It is good, however, if love as yet reclaim thee not from evil, that at least the fear of Hell do check thee.
For, indeed, he that setteth aside the fear of God will not be able to persevere long in good, but will very soon fall into the snares of the devil.
PRACTICAL REFLECTIONS.
How powerfully do the fear of God's judgments and the dread of a miserable eternity act as a restraint upon our passions, arrest the sallies of temper, and oblige us to withdraw from the allurements and pleasures of sin! To what end (let us say to ourselves in time of temptation) is the
criminal pleasure of this sin of revenge, impurity, anger, injustice, or lying to afford myself a momentary gratification and should I die immediately after having yielded, without repentance, without the Sacraments (which may happen. and which does happen to thousands), where will this sinful enjoyment terminate?-----in a miserable eternity. A momentary pleasure, an eternity of pain! No, I will not expose myself to the danger of being miserable for ever, for the sake of a moment of pleasure. How true it is, according to the Wise Man, that to avoid sin, at least habitual sin, we must remember our last end. Did we frequently and seriously reflect that we must one day give an exact account of our consciences, of the conduct of our whole lives, of all our sins, to a Judge Who knoweth and remembereth all things, who would not be terrified at the apprehension of judgment, and of the terrible account we are then to give, and would not watch over himself, and endeavor to correct all his faults? Let us be convinced that the sure way to avoid condemnation in the next life, is to condemn and punish ourselves in this.
PRAYER.
O SOVEREIGN Judge of the living and the dead! Who, at the moment of our death, will decide our eternal doom, remember that Thou art our Savior as well as our Judge, and that as much as our sins have provoked Thee to wrath, Thy sacred Wounds have inclined Thee to mercy. Look, therefore, on those Wounds inflicted on Thee for our sins, and on the Blood which Thou hast shed for their expiation, and by those precious pledges of salvation we conjure Thee to pardon our manifold transgressions. Amen.
Nihil Obstat and Imprimatur, 1941
------Book 1------
CHAPTER 24: OF JUDGMENT AND THE PUNISHMENT OF SINNERS
IN all things look to the end, and how thou wilt stand before the strict Judge, from Whom there is nothing hid; Who takes no bribes, and receives no excuses, but will judge that which is just.
O most miserable and foolish sinner, what wilt thou answer unto God, Who knoweth all thine evil deeds-----thou who art sometimes afraid of an angry man?
Why dost thou not provide thee against the day of judgment, when no man can be excused or defended by another, but each one will have enough to do to answer for himself?
Now thy labor is profitable, thy tears are acceptable, thy groans are heard, thy sorrow is satisfying and purifieth the soul.
2. The patient man hath a great and wholesome Purgatory; who, suffering wrongs, is more concerned at another's malice than at his own injury; who prays freely for his adversaries, forgiving their offenses from his heart; who delays not to ask pardon of others; who is easier moved to pity than to anger; who does frequent violence to himself, and strives to bring his flesh wholly in subjection to the spirit.
Better is it to purge away our sins, and cut off our vices now, than to keep them for purgation hereafter.
Truly we deceive ourselves, through the inordinate love we bear the flesh.
3. What else Will that fire devour but thy sins?
The more thou sparest thyself now, and followest the flesh, so much the more dearly shalt thou pay for it hereafter, and the more fuel dost thou lay up for that fire.
In what things a man hath most sinned, in those things shall he be most grievously punished.
There the slothful will be pricked with burning goads. the gluttonous tormented with extreme hunger and thirst; there the luxurious and the lovers of pleasure will have burning pitch and fetid sulfur rained upon them; and the envious, like rabid dogs, will howl for grief.
4. There will be no vice but will have its own peculiar torment.
There the proud will will be filled with all confusion, and the avaricious pinched with the most miserable want.
There one hour of punishment will be more grievous than a hundred years of the most bitter penance here.
There will be no rest, no consolation for the damned; but here we sometimes cease from labor and enjoy the consolation of our friends.
Be, therefore, now solicitous and sorrowful for thy sins, that in the day of judgment thou mayst be with the blessed; for then the just shall stand with great constancy against those that have afflicted and oppressed them.
Then will he stand up to judge who now humbly submitteth himself to the judgment of men.
Then shall the poor and humble have great confidence, and the proud will fear on every side.
5. Then will it appear that he was wise in this world, who for Christ's sake learned to be a fool and despised.
Then every tribulation borne with patience shall be pleasing, and all iniquity shall stop her mouth.
Then shall every devout person rejoice, and all the irreligious shall be sad.
Then shall the flesh that was afflicted exult more than if it had always fared in delights.
Then shall the mean habits shine, and the fine garment grow dingy.
Then shall the poor cottage be praised above the gilded palace.
Then shall enduring patience more avail than all the power of the world.
Then shall simple obedience be more highly exalted than all worldly cunning.
6. Then a pure and good conscience shall bring more joy than learned philosophy.
Then shall the contempt of riches far outweigh all the treasures of the children of earth.
Then shalt thou find more consolation in having prayed devoutly than in having feasted daintily.
Then shalt thou rejoice more in having kept silence than for having more long discourses, or talked much.
Then shall holy works be of greater value than multitudes of goodly words.
Then shall strictness of life and hard penance please more than all the delights of earth.
Learn to suffer in little things now, that then thou mayst be delivered from more grievous sufferings.
Try first here what thou canst bear hereafter.
If now thou canst endure so little, how wilt thou be able to suffer eternal torments?
If now a little suffering makes thee so impatient, what will Hell do then?
Behold assuredly, both joys thou canst not have-----to delight thyself here in this world, and afterwards to reign with Christ.
7. If up to this very day thou hadst always lived in honors and pleasures, what would it all profit thee, did it happen that thou must immediately die?
All, therefore, is vanity, except to love God and serve Him only.
For he that loveth God with his whole heart, feareth neither death, nor punishment, nor judgment, nor Hell; for perfect love giveth secure access to God. But he who still finds delight in sin, no wonder if he fear death and judgment.
It is good, however, if love as yet reclaim thee not from evil, that at least the fear of Hell do check thee.
For, indeed, he that setteth aside the fear of God will not be able to persevere long in good, but will very soon fall into the snares of the devil.
PRACTICAL REFLECTIONS.
How powerfully do the fear of God's judgments and the dread of a miserable eternity act as a restraint upon our passions, arrest the sallies of temper, and oblige us to withdraw from the allurements and pleasures of sin! To what end (let us say to ourselves in time of temptation) is the
criminal pleasure of this sin of revenge, impurity, anger, injustice, or lying to afford myself a momentary gratification and should I die immediately after having yielded, without repentance, without the Sacraments (which may happen. and which does happen to thousands), where will this sinful enjoyment terminate?-----in a miserable eternity. A momentary pleasure, an eternity of pain! No, I will not expose myself to the danger of being miserable for ever, for the sake of a moment of pleasure. How true it is, according to the Wise Man, that to avoid sin, at least habitual sin, we must remember our last end. Did we frequently and seriously reflect that we must one day give an exact account of our consciences, of the conduct of our whole lives, of all our sins, to a Judge Who knoweth and remembereth all things, who would not be terrified at the apprehension of judgment, and of the terrible account we are then to give, and would not watch over himself, and endeavor to correct all his faults? Let us be convinced that the sure way to avoid condemnation in the next life, is to condemn and punish ourselves in this.
PRAYER.
O SOVEREIGN Judge of the living and the dead! Who, at the moment of our death, will decide our eternal doom, remember that Thou art our Savior as well as our Judge, and that as much as our sins have provoked Thee to wrath, Thy sacred Wounds have inclined Thee to mercy. Look, therefore, on those Wounds inflicted on Thee for our sins, and on the Blood which Thou hast shed for their expiation, and by those precious pledges of salvation we conjure Thee to pardon our manifold transgressions. Amen.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
BY THOMAS A KEMPIS
Nihil Obstat and Imprimatur, 1941
------Book 2------
CHAPTER 6: OF THE JOY OF A GOOD CONSCIENCE
THE good man's glory is the testimony of a good conscience.
Have a good conscience, and thou shalt always have joy.
A good conscience can bear very much, and is very joyful in the midst of adversity.
An evil conscience is always fearful and unquiet; sweetly shalt thou rest, if thy heart upbraid thee not.
Never rejoice except when thou hast done well.
The wicked never have true joy, nor feel interior peace; for "there is no peace to the wicked," saith the Lord.
And if they say: We are in peace, and there shall no evil come upon us, and who is there who shall dare to harm us?
Believe them not; for suddenly the anger of God shall arise, and bring their deeds to nought, and their thoughts shall perish.
2. To glory in tribulation is not hard to him that loves; for so to glory is to glory in the Cross of the Lord.
Short-lived is the glory that is given and received my men.
Sadness ever accompanieth the glory of this world.
The glory of the good is in their own consciences, ana not in the mouth of men.
The joy of the just is from God and in God, and their rejoicing is in the truth.
He that longeth after true and everlasting glory careth not for the temporal.
And he that seeketh temporal glory, or doth not from his soul despise it, shows himself to have little love for that which is heavenly.
Great tranquillity of heart hath he who careth neither for praise nor blame.
3. Easily will he be content and at peace whose conscience is undefiled.
Thou art not more holy for being praised, nor the worse for being
blamed.
What thou art, that thou art; nor canst thou be said to be greater than God seeth thee to be.
If thou attend diligently to what thou art interiorly, thou wilt not regard what men say of thee.
Man looketh on the face, but God seeth into the heart.
Man considereth the actions, bat God weigheth the intentions.
Always to do well, and to esteem one's self of small account, is the mark of a humble soul.
To refuse consolation from any creature is the sign of great purity and of an interior confidence.
4. He that seeketh no outward testimony for himself, showeth plainly that he hath wholly committed himself to God.
"For not he that commendeth himself," saith blessed Paul, "is approved, but he whom God commendeth."
To walk with God within, and to be bound by no affection from without, is the state of the man of interior life.
PRACTICAL REFLECTIONS.
THE peace of a good conscience does not always exclude those troubles which are occasioned by temptations and interior trials; but in all the storms which arise, it keeps the heart submissive and faithful to God; submissive in suffering pain, and faithful in not yielding under it, but in resisting, in fighting, and in neglecting nothing on account of it. Thus it is that a suffering and submissive soul is, according to the royal Prophet, an acceptable sacrifice to God, Who never rejects a contrite and humble heart-----humble from the experience of its own miseries, and contrite for having given cause to God to oblige it to experience them. Let us, therefore, form a strong and constant resolution not to suffer ourselves to be discouraged, either by our falls or by our trials, or by the experience of our miseries; but to humble ourselves before God, at the sight of our wretchedness; to crave pardon for the faults we have committed through not resisting, as we ought to have done, the enemy of our salvation; to punish ourselves immediately for them by some act of mortification; and, after that, to remain in peace; for a good conscience is that which is either exempt from sin by fidelity, or cleansed from it by repentance.
PRAYER.
THOU knowest, O Lord, to how many sinful allurements, interior trials, and dangers we are exposed, both from natural and violent inclinations to evil; our unceasing repugnance to good, and the assaults of temptation. How shall we be able to resist so many and such powerful enemies, bent as they are upon our destruction, if Thou in Thy bounty assist us not? It is to Thee we raise up our hearts and our minds, it is to Thee we look for succor to keep us from yielding to temptation, to deliver us from the greatest of all evils, sin, and to preserve us from perishing everlastingly. Amen.
Nihil Obstat and Imprimatur, 1941
------Book 2------
CHAPTER 6: OF THE JOY OF A GOOD CONSCIENCE
THE good man's glory is the testimony of a good conscience.
Have a good conscience, and thou shalt always have joy.
A good conscience can bear very much, and is very joyful in the midst of adversity.
An evil conscience is always fearful and unquiet; sweetly shalt thou rest, if thy heart upbraid thee not.
Never rejoice except when thou hast done well.
The wicked never have true joy, nor feel interior peace; for "there is no peace to the wicked," saith the Lord.
And if they say: We are in peace, and there shall no evil come upon us, and who is there who shall dare to harm us?
Believe them not; for suddenly the anger of God shall arise, and bring their deeds to nought, and their thoughts shall perish.
2. To glory in tribulation is not hard to him that loves; for so to glory is to glory in the Cross of the Lord.
Short-lived is the glory that is given and received my men.
Sadness ever accompanieth the glory of this world.
The glory of the good is in their own consciences, ana not in the mouth of men.
The joy of the just is from God and in God, and their rejoicing is in the truth.
He that longeth after true and everlasting glory careth not for the temporal.
And he that seeketh temporal glory, or doth not from his soul despise it, shows himself to have little love for that which is heavenly.
Great tranquillity of heart hath he who careth neither for praise nor blame.
3. Easily will he be content and at peace whose conscience is undefiled.
Thou art not more holy for being praised, nor the worse for being
blamed.
What thou art, that thou art; nor canst thou be said to be greater than God seeth thee to be.
If thou attend diligently to what thou art interiorly, thou wilt not regard what men say of thee.
Man looketh on the face, but God seeth into the heart.
Man considereth the actions, bat God weigheth the intentions.
Always to do well, and to esteem one's self of small account, is the mark of a humble soul.
To refuse consolation from any creature is the sign of great purity and of an interior confidence.
4. He that seeketh no outward testimony for himself, showeth plainly that he hath wholly committed himself to God.
"For not he that commendeth himself," saith blessed Paul, "is approved, but he whom God commendeth."
To walk with God within, and to be bound by no affection from without, is the state of the man of interior life.
PRACTICAL REFLECTIONS.
THE peace of a good conscience does not always exclude those troubles which are occasioned by temptations and interior trials; but in all the storms which arise, it keeps the heart submissive and faithful to God; submissive in suffering pain, and faithful in not yielding under it, but in resisting, in fighting, and in neglecting nothing on account of it. Thus it is that a suffering and submissive soul is, according to the royal Prophet, an acceptable sacrifice to God, Who never rejects a contrite and humble heart-----humble from the experience of its own miseries, and contrite for having given cause to God to oblige it to experience them. Let us, therefore, form a strong and constant resolution not to suffer ourselves to be discouraged, either by our falls or by our trials, or by the experience of our miseries; but to humble ourselves before God, at the sight of our wretchedness; to crave pardon for the faults we have committed through not resisting, as we ought to have done, the enemy of our salvation; to punish ourselves immediately for them by some act of mortification; and, after that, to remain in peace; for a good conscience is that which is either exempt from sin by fidelity, or cleansed from it by repentance.
PRAYER.
THOU knowest, O Lord, to how many sinful allurements, interior trials, and dangers we are exposed, both from natural and violent inclinations to evil; our unceasing repugnance to good, and the assaults of temptation. How shall we be able to resist so many and such powerful enemies, bent as they are upon our destruction, if Thou in Thy bounty assist us not? It is to Thee we raise up our hearts and our minds, it is to Thee we look for succor to keep us from yielding to temptation, to deliver us from the greatest of all evils, sin, and to preserve us from perishing everlastingly. Amen.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
Book 1
The Fifteenth Chapter
Works Done in Charity
NEVER do evil for anything in the world, or for the love of any man.
For one who is in need, however, a good work may at times be purposely
left undone or changed for a better one. This is not the omission of a
good deed but rather its improvement.
Without charity external work is of no value, but anything done in
charity, be it ever so small and trivial, is entirely fruitful inasmuch
as God weighs the love with which a man acts rather than the deed
itself.
He does much who loves much. He does much who does a thing well. He
does well who serves the common good rather than his own interests.
Now, that which seems to be charity is oftentimes really sensuality,
for man's own inclination, his own will, his hope of reward, and his
self-interest, are motives seldom absent. On the contrary, he who has
true and perfect charity seeks self in nothing, but searches all things
for the glory of God. Moreover, he envies no man, because he desires no
personal pleasure nor does he wish to rejoice in himself; rather he
desires the greater glory of God above all things. He ascribes to man
nothing that is good but attributes it wholly to God from Whom all
things proceed as from a fountain, and in Whom all the blessed shall
rest as their last end and fruition.
If man had but a spark of true charity he would surely sense that all
the things of earth are full of vanity!
The Fifteenth Chapter
Works Done in Charity
NEVER do evil for anything in the world, or for the love of any man.
For one who is in need, however, a good work may at times be purposely
left undone or changed for a better one. This is not the omission of a
good deed but rather its improvement.
Without charity external work is of no value, but anything done in
charity, be it ever so small and trivial, is entirely fruitful inasmuch
as God weighs the love with which a man acts rather than the deed
itself.
He does much who loves much. He does much who does a thing well. He
does well who serves the common good rather than his own interests.
Now, that which seems to be charity is oftentimes really sensuality,
for man's own inclination, his own will, his hope of reward, and his
self-interest, are motives seldom absent. On the contrary, he who has
true and perfect charity seeks self in nothing, but searches all things
for the glory of God. Moreover, he envies no man, because he desires no
personal pleasure nor does he wish to rejoice in himself; rather he
desires the greater glory of God above all things. He ascribes to man
nothing that is good but attributes it wholly to God from Whom all
things proceed as from a fountain, and in Whom all the blessed shall
rest as their last end and fruition.
If man had but a spark of true charity he would surely sense that all
the things of earth are full of vanity!
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales
Chapter 38
Book 3
On Inward Consolation- How Christ Speaks Inwardly to the Soul
'I will hear what the Lord God speaks within me.'(Ps. 85:8) Blessed is the soul that hears the Lord speaking within it, (I Sam. 3:9) and receives comfort from His Word. Blessed are the ears that hear the still, small voice of God, (I Kings 19:12) and disregard the whispers of the world. Blessed are the ears that listen to Truth teaching inwardly, and not to the voices of the world. Blessed are the eyes that are closed to outward things, but are open to inward things. Blessed are those who enter deeply into inner things and daily prepare themselves to receive the secrets of heaven. Blessed are those who strive to devote themselves wholly to God, and free themselves from all the entanglements of the world. Consider these things, O my soul, and shut fast the doors against the desires of the senses, that you may hear what the Lord your God speaks within you.
Your Beloved says: `I am your Salvation, (Ps. 35:3) your Peace, and your Life; keep close to Me, and you shall find peace.' Set aside the things of time, and seek those of eternity; for what are the things of time but deceits? And how can any creature help you, if your Creator abandon you? Set aside, therefore, all else, and make yourself acceptable to your Creator, and be faithful to Him, that you may lay hold on true blessedness.
Book 3
On Inward Consolation- How Christ Speaks Inwardly to the Soul
'I will hear what the Lord God speaks within me.'(Ps. 85:8) Blessed is the soul that hears the Lord speaking within it, (I Sam. 3:9) and receives comfort from His Word. Blessed are the ears that hear the still, small voice of God, (I Kings 19:12) and disregard the whispers of the world. Blessed are the ears that listen to Truth teaching inwardly, and not to the voices of the world. Blessed are the eyes that are closed to outward things, but are open to inward things. Blessed are those who enter deeply into inner things and daily prepare themselves to receive the secrets of heaven. Blessed are those who strive to devote themselves wholly to God, and free themselves from all the entanglements of the world. Consider these things, O my soul, and shut fast the doors against the desires of the senses, that you may hear what the Lord your God speaks within you.
Your Beloved says: `I am your Salvation, (Ps. 35:3) your Peace, and your Life; keep close to Me, and you shall find peace.' Set aside the things of time, and seek those of eternity; for what are the things of time but deceits? And how can any creature help you, if your Creator abandon you? Set aside, therefore, all else, and make yourself acceptable to your Creator, and be faithful to Him, that you may lay hold on true blessedness.
Devotion to the souls in Purgatory contains in itself all the works of mercy, which supernaturalized by a spirit of faith, should merit us Heaven. de Sales