the imitation of christe

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THE IMITATION OF JESUS CHRIST

A STUDY OF ITS SPIRITUALITYby Pierre Pourrat Former Superior of the novitiate of Saint Sulpice

The literary form of the "Imitation" makes an exhaustive synthesis of itsspirituality impossible. There is not, as we know, any logical connectionbetween the four books of this celebrated work, nor between the chapters ofeach book. The author presents his teaching in sentences which are oftenunrelated to each other. His aim is to instruct, to edify and not tosatisfy intellectual curiosity. How often he warns us of this!

Furthermore, he is well acquainted with many forms of medievalspirituality. They are reflected in his work like so many rays of lightfocused for greater clarity on a single point. This central point of the"Imitation's" spirituality seems to be the perfecting of the interior lifeof the Christian soul in part through knowledge of self but more especiallythrough knowledge of Christ. To grow in self-knowledge means to grow in thepractice of interior renunciation, without which the soul can never befilled with the divine spirit. And without a profound knowledge of Christ,it is impossible to love and imitate Him in a manner befitting a ferventChristian, as the "Imitation" understands the term.

Therefore the object of this study is this basic and entirely spiritualproblem of the interior life: How can a profound knowledge of self beacquired so that the soul's evil tendencies will be destroyed and thecontemplation of Christ's life and example can implant His virtues in ourheart? After proposing an answer to this question we will examine some ofthe insights the "Imitation" affords on devotion to Christ, especially ondevotion to the Eucharist.[1]

I. KNOWLEDGE OF SELF AND INTERIOR RENOUNCEMENT

The attentive reader of the "Imitation" will be quick to notice that book'sclimate is one of interiority and self-introspection. The piety is all

inward and in his analysis of the soul the author turns rarely to exteriormeans of sanctification. Saint Francis of Assisi, Saint Bonaventure and somany others ascend to God by means of creatures, that is, as Saint Francisof Sales has said " by the ladder of creatures ". The "Imitation" makesthis ascent by means of self-knowledge, that is to say by knowledge ofone's own soul:

"Humble self-knowledge is a surer path to God than knowledge's deepresearch. This is the highest and most useful knowledge: for a man truly toknow and despise himself... Learn to despise outward things and giveyourself to inward things and you shall see the kingdom of God come intoyour soul (cf. 2:1)."

This inward spirituality may be traced to Saint Augustine whose worksmedieval writers knew so well. In his refutations of Pelagianism, theBishop of Hippo made very dear that the heart of fallen man is the mostredoubtable source of evil solicitations. Within, rather than without, mustbattle be joined. When we will have mortified, by ceaseless inner struggle,the soul's passions, then we will be secure. How can enticements fromwithout prevail against a soul inwardly dead to its unregulated tendencies? The work of our sanctification must therefore be above all interior. Itis a matter that concerns the soul. This no one understood better than theauthor of the "Imitation."


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Because of this inner struggle we must first know the human soul andanalyze both its tendencies and its behavior. Stoics, we are well aware,carried such analysis very far. The author of the "Imitation" had readtheir works. He even quotes this thought from Seneca: "Each time I havesought the company of men, I have returned home less a man". (1: 20). Butit is as a Christian that he examines the soul. Psychological study of thiskind was highly regarded in the middle ages, as the often quoted "De Anima"attests.[2]

But the difficulties of the subject are great.

First of all, the soul in itself is mysterious, almost incomprehensible. Apsychologist of the middle ages asks:

"What is this soul that is able to give life to the body and unable tocontinue unswervingly in holy thoughts? What is this soul, at once sostrong and so weak, so little and so great, that can examine divine secretsand contemplate heavenly realities?... Once more, what is this soul thatknows so many things and that is ignorant of what it is in itself and howit is made?[3]

Moreover, in its efforts to understand itself, the soul is both the meansand the object of the knowledge. It is far easier for it to know what is

outside than it is to know itself. It is, to quote Hugh of Saint Victor,"like the eye that sees all things yet never sees itself. Man's visualpower enables him to see everything around him; it never enables him to seehis face, although that is where his eyes are."[4]

That is why we are happy to find an author who so deftly analyzes the humansoul and shows us to ourselves, just as we really are. The "Imitation" canmake this revelation because it examines the Christian soul not only in thelight of reason but also in the light of faith according to principles oftraditional asceticism. This is why although it is a book written by monksfor monks, it will never grow old and the faithful of every generation willmake it their own. Conditions alter constantly: the nature of the soulremains unchanged. It will always have the same resources for good and the

same tendencies to evil.

Sometimes it is said that the spirituality of the "Imitation" no longermeets present needs. Interiority carried so far is not suited to theexigencies of life today. So exclusive a preoccupation with our personalsanctification is a poor preparation for the apostolate. To say this is toforget that Christian life rightly understood is an alternation of periodsof activity and periods of recollection. After periods of exhaustingactivity the "Imitation" will help us "to re-discover our soul" in order tonourish its spiritual life. Michel of Marillac (d. 1632), after a busy lifeas keeper of the seals of Louis XIII, re-discovered his own soul when inprison he reread his own translation of this celebrated work. Nearer ourown day, Andre Beaunier returned to the faith and translated the

"Imitation" to strengthen his own religious convictions. How many othersouls have found in this book a new enthusiasm for Christian perfection!

How does the "Imitation" teach us to acquire self-knowledge and self-possession? By recollection and examination of conscience.

Not to be able to recollect one's self and to enter within one's self is tofail forever to know one's self. The "Imitation" puts it this way: "Seek towean yourself from love of things visible in order to come to thingsinvisible" (1: 1).


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The man who wants to make progress in the interior life must build whatSaint Catherine of Siena calls an inner "cell of true self-knowledge."[5]

The interior man quickly recollects himself because he never concentratesall his attention on exterior things. He is not hindered by exterior thingsor needful business of the moment for he accommodates himself to things asthey present themselves (2:1).

To recollection is united examination of conscience. First of all theremust be examination of sins as a preparation for confession. Then comes anexamination of the tendencies of the soul and this is stressed in the"Imitation" because the book is meant for those who have made progress inthe spiritual life. This examination must always be made because without itthere can be no thorough self-knowledge and no advance in the practice ofvirtue. This is the daily particular examen.

Both our outer and inner life must be diligently examined and regulatedbecause both aid our spiritual progress. In the morning form yourresolution, in the evening examine your conduct. How have you behaved inword, in thought, in deed? In these you have, perhaps, offended both Godand your neighbor (1:19).

Saint Catherine of Siena with energy assured one of her companions:

"Knowledge of self will give you a hatred for your sensual nature, andarmed with this sword of hatred you can sit in the tribunal of yourconscience and pass judgment on your feelings."[6]

Peace of soul and the joy of a good conscience is the immediate reward ofthis serious examen.

The "Imitation" says that man's glory is the testimony of a good conscience(cf. 2 Cor. 1:12).

"Have a good conscience and you will always have joy. A good conscience canbear many things and is very happy even under adversity. An evil conscience

is always timid and disquieted. You rest sweetly when your consciencereproves you not (2: 6; cf. 1:11; 3:23)."

To know our soul is to discover in it an abundance of evil tendencies.These are the results of original sin. Yet we are destined for heaven andcalled to a life of holiness and imitation of Christ. Obviously there is acontradiction between our soul's inclination to evil, and our aspirationsto good. This contradiction, we are taught, is to be resolved bymortification and self-renunciation. For this reason the "Imitation" nevertires urging us to wage that war against self in which, with God's help, wewill overcome all our evil tendencies.

"If you overcome yourself perfectly you shall the sooner overcome all other

foes. The most perfect victory is victory over self. He who has sosubjected himself that sensuality obeys reason and reason obeys God, istruly victor over himself and lord of the world. If you long to come tothis point, set manfully to work, place the axe to the root of the tree anddestroy the most secret forms of your inordinate self love (3:53)."

This inner battle must be waged without any respite.

"The more violence you do to yourself, the more, also, you will advance invirtue. There is one thing which hinders many in their spiritual progress


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and fervent amendment of soul, namely, a fear of the labor and pain of thestruggle. But they who most advance in virtue are those who forcethemselves to overcome in those matters that to them are most grievous andcontrary(1: 25)."

So austere a doctrine is sweetened by the example of Christ. Is not thiseffort to die to self the same thing as carrying our cross? Now Christ wasthe first to carry His cross, not because He needed to mortify Himself--Hewho is all-holy--but to give us an example.

The author shows us in the beautiful second chapter of the Imitation" howhe understands Christ's Passion. When Saint Bernard and Saint Francis ofAssisi speak of Christ crucified, they stir our hearts and make us want toimitate Him. When Saint Angela of Foligno, Saint Bridget and Blessed HenrySuso give us terrifyingly-realistic descriptions of Christ's Passion, theymake us love Him. When the author of the "Imitation" makes a closelyreasoned appeal, in some sixty sentences, of the necessity of our followingChrist and carrying our cross after Him, his repeated affirmations compelour assent.

"There is no health of soul, nor hope of eternal life but in the cross.Take your cross and follow Jesus, and you shall enter into life eternal. Hehas gone before you, bearing His cross. He has died for you on the cross.So that you, too, may be ready to carry your cross and to die on it

(2:12)."

Nor can the cross be escaped...

"Do you think you can avoid what no mortal man has ever yet escaped? Whereis the saint who is without cross and suffering? Our Lord was not withoutsorrow and pain for a single hour of His life. "Ought not Christ to havesuffered and so to have entered into His glory?" (Luke 24: 26) Christ'swhole life was cross and martyrdom: are you seeking repose and joy? (6-7)".

So, we must not only carry the cross but we must grow to love it. Then itwill become sweet:

"When you reach this degree of perfection that suffering becomes sweet andfor Christ's sake you love it, then you can count yourself happy. You willhave found heaven on earth... If you try to be what you ought to be, thatis to say, if you accept suffering and death, all will go better and youwill find peace (11-12)."

Let us remind ourselves that the cross will appear in the heavens whenChrist will come to judge the world:

"Then all the disciples of the cross who conformed themselves to the divinecrucifix during life will draw near with great confidence to theirsovereign Judge. Why then do you hesitate to carry a cross that will bringyou to the heavenly kingdom (1-2). If you gladly carry your cross, it will

carry you and bring you to your desired goal where you will experience nomore pain; but this will not be here below (5)".

In a final attempt to convince the Christian to wage a war in his own heartso that the spirit may triumph over the flesh, the "Imitation" asks him tomeditate on death and its consequences.

This appeal to the last things is far from the dramatic exhortations ofmedieval preachers and the death dances artists loved to paint in theirchurches. Here we have no representation of death's honors but a gripping


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reminder, as clear as a trumpet call, that we do not know when we are goingto die and we must always be ready (1: 23). It is in the chapter on "TheJudgment of Sinners and their Punishments" (1: 20) that we find some tracesof contemporary and fear-filling descriptions of hell.

Even the style in which the "Imitation" is written is affected by thispreoccupation of ensuring our salvation and sanctification by an inwardcombat which subjects the flesh to the mind of Christ. At times theantithetical style marks the opposition of the two forces in us whichdispute for our heart.

Georges Goyau writes in his preface to Andre Beaunier's translation:

"This book is meant to be a call to battle waged between flesh and spirit.It is meant to show us the meeting and union of Christ and the soul, allthe more marvelous because the contrast between 'He who is' and 'she who isnot' is constantly underlined, accented and illustrated by the balancing ofphrases which establish their opposition, their presence to one another andfinally their friendship."

II. KNOWLEDGE AND IMITATION OF CHRIST

Self-knowledge, then, is necessary to organize this inner struggle which is

to deal death to self. When our wicked tendencies shall have been killedthen the spirit of Christ can take possession of our souls. "My son, asmuch as you are able to go out of yourself, so much will you be able toenter into Me" (2:56).

As a matter of fact these two movements are simultaneous. The greater thedegree of our self-renunciation, the greater our adherence to Christ. Thisrelationship is a law of Christian life which Christ stated when He saidthat His disciple must renounce himself to follow Him, that is to say, tobe united to Him (Matt. 16: 24).

Although growth in self-knowledge means an equal advance in knowledge ofChrist, for greater clarity in this study we will consider them separately.

How does the "Imitation" tell us to know Jesus better and to imitate Himmore closely? The method it recommends is wholly interior; it is much likethe way that leads to death to self.

Usually spiritual writers advise us to read and meditate on the Gospelrecord of the mysteries of our Lord's life if we wish to understand Him.Saint Ignatius most especially prescribes this during the last three weeksof his "Spiritual Exercises." The "Imitation" does not disagree. In thefifth chapter of the first book is an explanation of the right way ofreading Sacred Scripture. This advice is meant for monks who know and readthe Bible. But this reading will not touch the soul and help it, unless thesoul is enlightened with an inner light because it is Christ's word heard

interiorly that we must desire. This helps us to know Him and leads us toimitate Him.

"All that I read or hear is burdensome to my soul. In you, Lord is all thatI will and desire. Let the learned be silent, let all creatures be still inyour presence. Lord, speak to my soul (1:3)."

Bossuet once said in a sermon on the Divine Word, when speaking of SaintAugustine, that in addition to the voice of the preacher that "reaches theear, there is a secret voice that speaks interiorly... It is this spiritual


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and interior discourse that is the true sermon without which men's wordswould be useless sounds."[7] The "Imitation" teaches that it is through this"spiritual and interior discourse" that we acquire true knowledge ofChrist.

"Blessed is the man who hears the Lord speak in his soul and takes from Hismouth some words of consolation... Blessed are the ears that hear, notoutward speech, but rather what He teaches within the soul (3:1).

In times past the children of Israel said to Moses: Speak to us and weshall hear you; but let not the Lord speak lest we die (Ex. 20:19). Not so,Lord; not so is my prayer. Rather, I ask with Samuel the prophet, humblyand ardently: Speak Lord, Your servant is listening (1 Sam. 3:9). Let notMoses, nor any of the prophets speak to me, but you, Lord, who inspire andillumine the prophets. For You only, without them, can fully impart to meYour truth; they, without You, profit me little. They can repeat Your wordsbut they cannot give me understanding (3:2)."

Need we add that this knowledge that God communicates interiorly to thesoul has nothing in common with what Protestants call "private revelation"which claims to unveil to the Christian, reading the Bible, truths he musthold and principles he must follow according to his state? The author ofthe "Imitation," on the contrary, believes all the truths taught by theCatholic Church and practices an integral Christian morality. His only

desire is to learn more and more about Christ; to know Him better and tolove Him more perfectly.

Nor is this inner enlightment to be identified with the strictly mysticalphenomenon of "inner words " which reveal secret things of the present orfuture, of which Saint Teresa speaks (Life, 25:38). The "Imitation" makesno reference to revelations in the strict sense of the word but isconcerned with a more complete understanding of the teaching of Christ.

It is especially in the third book that this knowledge is presented in theform of colloquies between Christ and the Christian soul. For this reasonit bears the title: "The Book of Consolation or of Interior Conversation".The second book is called "Instructions leading toward the Interior Life"

and the first book, "Useful Admonitions for the Spiritual Life".

It would be irksome to analyze the fifty-nine chapters of the third book,one by one. The study of a few will suffice. The subjects are chosen tohelp religious but in them every Christian can find edification becauseChrist's counsels given to the devout and faithful soul are based on aprofound analysis of the Christian soul. So sound is the author'ssupernatural psychology that souls suffering from human misery and longingfor divine consolations love to study its pages. Which one of us in readinga chapter of the "Imitation" does not feel that it was written for him, sosuited is it to the soul's present needs? Thus a man much tried, beset bytemptations, loves to hear Christ say to him:

"My son, you will never be safe from tribulation in this life, but as longas you live, spiritual armor will be necessary. You are among enemies,vexed with them on every side. Without the buckler of patience you will notlong be unscathed... Do you think to enjoy at all times and to your owntaste, spiritual consolations? It was not thus with My saints for theyendured much pain, diverse temptations and great desolation. With patiencethey bore all these and trusted more in Me than in themselves, for theyknew well that the sufferings of this world are not to be measured againstthe glory of the next (Rom. 8:18)."


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We must not allow ourselves to be too discouraged we fall into faults.Weak, as we are, is it any wonder that we trespass? "Remember you are a manand not a god: a man of flesh and not an angel " (3: 57). What matters mostis that we rise swiftly with fresh courage.

One trial brings special pain: to see our reputation attacked by wickedtongues. Of this the "Imitation" speaks many times. To persuade us to bepatient and forgiving, it appeals to the examples of Christ:

"My son, said Jesus, I came down from heaven for your salvation. Notcompelled by necessity but out of charity I took upon Myself your miseriesto teach you patience and the silent acceptance of this life's ills... Iheard many complaints made against Me. Meekly I endured shames and rebukes.For My benefits I received ingratitude; for My miracles, blasphemies; forMy teaching, reproofs."

To which the faithful soul can only answer: "Lord, because You were foundpatient in Your life, is it not fitting that I, too, suffer patiently?"(3:18-19).

We are often troubled because our desires, which we believe to belegitimate, are not satisfied. These desires are of many kinds. They may befor position or greater prestige or fortune. If we wish to calm thesetroubling agitations we can open the "Imitation." There we will read:

"My son, let me do what I want with you. I know what is best for you. Yourthoughts are the thoughts of a man and in many ways your ideas areaccording to human reasoning... Every desire comes not from the HolySpirit, even if it seems to you right and good. It is sometimes hard tojudge whether a good spirit or an evil one moves you to desire this orthat, or whether you are moved by your own spirit (3:15-17)."

Shall we not see that the best thing to do is to follow the recommendationmade by the "Imitation" and practice "resignation"? This means that we mustgive up our own judgment confidently and abandon ourselves and all thatconcerns us to God (3:15, 17, 37). "Provided, O Lord, that my will is fixedstraight and true in You, do with me what You wish because whatever You do

with me must be good " (3:17).

In this baffling conflict of thoughts and desires the devil's share isunmistakable and the "Imitation" reminds us that "the ancient foe does hisutmost to stifle your desire to do good and to divert you from yourexercises of devotion".

We must therefore struggle against him and be alert because he neverslumbers but roams around without rest seeking whom he may devour (1 Pet.5: 8).

The chapter contrasting the action of grace and the action of nature is adelicate psychological study and enables us to recognize desires which

spring from our fallen nature and which are contrary to the Spirit of God(3: 54). Highly practical directives are given about resisting temptations(1: 13; 3: 6, 23, 35). Temptations we have successfully overcome have thegood results of humbling us, of purifying us from our sins, of showing ushow weak we are without God's help. No one understands this better than theauthor of the "Imitation."

In the acquisition of virtues Christ's example is able, in a certain sense,to transform the well disposed soul, so He recommends humility in thesewords:


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"But what a great thing is it to you, who are but dust and nothingness, ifyou subdue yourself to a man, whereas I, the Almighty and most high, theCreator of all things from nothing subdued Myself meekly to man for yoursake? I made Myself most meek and most low, so that you could learn toovercome your pride by My meekness (3:13)."

To accept Christ's teaching, to follow in His footsteps and in this way tolive with His life--this is the teaching repeated on every page of the"Imitation."

If knowledge of Jesus must precede imitation, surely knowledge is even morenecessary if we are to love Him. The "Imitation" hymns the love of Jesus inthe seventh and eighth chapters of the second book.

First of all it lays down the condition for this love: perfect self-renunciation.

"Happy is he who knows how good it is to love Jesus, and for His sake todespise himself. A lover of Jesus must forsake all other loves, for He willbe loved above all other... Your beloved is of such nature that He will notadmit any other love. He will have alone your heart and will sit therein asa king on his own throne (2:7)."

In this way our legitimate affections will be completely subordinated toour love for Jesus: "Love all others for Jesus and love Jesus for Himself"(2:8).

Consider the advantages this love gives us!

"Love for the creature is deceptive and quickly passes: love of Jesus isstable and true... Love and take for a friend one who will never abandonyou. When all will leave you at the moment of death, He will not suffer youto perish (2:7)."

What shall we say of the joy a soul knows who possesses the heavenly Friendand delights in His presence?

"When Jesus is present all things are good and nothing seems hard but whenHe is absent all things are hard. When Jesus is silent, no consolationavails, but if He speaks a single word, the soul feels great comfort. Howvain and foolish you are if you seek anything outside of Jesus!... What canthis world give you but through Jesus' help. To be without Jesus is anunbearable hell: to be with Jesus is a sweet paradise (2:8)."

This possession of Jesus through love leads the author of the "Imitation"to mystic love which he describes in the manner of Saint Bernard (In"Cantica", Sermon 79, 1).

"Love is a great thing and a good, and alone makes heavy burdens light...

Nothing, therefore, is sweeter than love, nothing higher, nothing stronger,nothing larger, nothing more joyful, nothing fuller, and nothing better inheaven nor in earth; for love is born of God and may not rest finally inanything lower than God. Such a lover flies, he runs swiftly, he is merryin God, he is free in soul and nothing stops him... (3:5)."

When the soul is ravished in God and receives the kiss of the Spouse, criesof unspeakable sweetness escape it:

"O my Lord God, my holy Friend, when You come into my soul all that is


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within me rejoices. You are my glory and the joy of my heart, my hope andmy whole refuge in the day of trouble... Open my heart and fill it withlove so that I may know in my inmost being how sweet it is to love You, howI may be possessed and melted with love. I shall sing You the song of love.I shall follow You to heaven. May I never fail to praise You with thejoyful song of love. May I love You more than I love myself; may I lovemyself only for Your sake. May I love in You all those who love You truly,as the law of love ordains which we know in Your light (3:5)."

The author of the "Imitation" does not exclude the happiness a souldiscovers in a love for God surpassing any love for creatures. In this heagrees with Hugh of Saint Victor, whom Saint Thomas Aquinas followed. Theytaught that a love of God separated from the happiness He gives us isimpossible. Abelard, on the contrary, taught that true love must beentirely disinterested and must be considered apart from happiness soughtin God. This was a moot point in the middle ages and divided Bossuet andFenelon in the seventeenth century (Bossuet, "Instruction sur les etatsd'oraison, Additions" 8).

III. DEVOTION TO CHRIST: THE EUCHARIST

The imitation of Christ is the principal form of this devotion. Of coursethe Word was made flesh to save us but also to give us the model of the

perfect life we are to lead. The "Imitation" highlights, as we haveobserved, this second motive of the Incarnation.

Several forms of devotion to the humanity of Christ were popular in themiddle ages: devotion to His childhood, to His Passion, to His preciousblood, to His sacred wounds. It is this last devotion that appeals to theauthor of the "Imitation." He invites the soul at grips with temptation toseek refuge in the Savior's wounds just as Saint Bernard had done (In"Cantica", Sermon 61: 3-4).

"Find your rest in the Savior's Passion and in His holy wounds willinglydwell. If with love you make these wounds your refuge, discover greatstrength in the day of tribulation(2:1).

But it was devotion to the Blessed Sacrament that most captivated theauthor of the "Imitation." This he made the subject of the entire fourthbook. In it he examined with fervent piety every aspect of this sweetmystery in the manner dear to theologians and spiritual authors of his day.

First he dwelt upon the great goodness and measureless love God manifestsfor us in the institution of this sacrament (4: 2). Then he showed theexcellence of the Eucharist and of the priesthood without which thesacrifice of the Mass could not be celebrated.

"It is not granted to the merits of men that a man should touch andconsecrate Christ's sacrament and make the bread of angels his food. Great

is this mystery and great is the dignity of priests who have been givenpowers not granted to angels. For priests only, duly ordained in theChurch, have power to offer Mass and consecrate Christ's body. When apriest celebrates Mass he honors God; he gladdens the angels; hestrengthens the Church; he succors the people; he gives rest to the dead-he makes himself a sharer of all good things (4:5)."

This celebration demands that the priest be truly holy.

"You are now a priest and consecrated to say Mass... You have not lightened


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your burden... A priest ought to be adorned with all virtues and giveothers the example of a good life.... If you had the purity of angels andthe sanctity of John the Baptist you would not be worthy to receive or totouch this sacrament (4:5)."

The author of the "Imitation" is deeply impressed by the contrast betweenthe incomprehensible excellence of the Sacrament and the miseries and lackof fervor of celebrant and communicant. This excellence demands our deepreverence. But beware! Too great an emphasis on the reverence required ofpriest and people will make men fear that they are unworthy to celebrateHoly Mass or to receive Holy Communion and this means that they will notdraw near altar or altar rail. This is why communion was infrequent duringthe middle ages.

An attitude of fear is observable in the "Imitation." We read:

"Your words, O Jesus, are full of goodness, tenderness and love. They stirme to receive You in Holy Communion. But my sins put me in fear and mysoiled conscience makes me hold back from so great a mystery. I am drawn bythe sweetness of Your words but I dare not advance, weighed down as I am,by my many vices (4:1)."

The sinner receives sanctifying grace through the sacrament of penance. Hispassions may not yet be completely dead but he may receive Holy Communion.

This is an efficacious help to this mortification. Therefore our respectfor the Blessed Sacrament must be reconciled with our need. The "Imitation"insists, in the light of this reconciliation, on our need of Holy Communionas a means of avoiding a relapse into serious sin.

"Man's senses are prone to evil from his youth (Gen. 8:21) and if he hadnot this divine remedy, he would fall more and more into serious faults.Holy Communion draws a man from evil and strengthens him to do good. If nowI be often negligent and slothful when I receive Communion or offer theHoly Sacrifice, what should I be if I deprived myself of that blessedmedicine and if I sought not that great help (4:3). It behooves me often toreceive You (3:10, 14)."

Exhortations like this helped to make Holy Communion more frequent at theclose of the middle ages.

The more frequently we receive Holy Communion, the more fervently should weprepare. In this way there will be no danger of profaning such holymysteries. Most of the fourth book deals with this preparation.

Chapters 6, 7 and 12 contain some very practical advice on this point. Themore ardently we long to receive Holy Communion the better should ourhearts be prepared (17). Meditation on the great benefits of Holy Communionwill make us accept all the sacrifices that respect exacts for so august amystery (4, 16). If at Mass we make earnest efforts to immolate ourselveswith Christ, we will always be ready to receive Holy Communion.

"As I offered Myself to My Father for your sins, hanging all naked witharms outstretched on the cross, so that nothing remained in Me but all wentin sacrifice to please God, so daily in Mass you ought to offer yourselflike a pure and holy host, making this offering from the depths of yourheart, and with all the powers of your soul.

What should I require more of you than that you should abandon yourselfwholly to Me?.. for I look not for your gifts but for yourself (4:7)."


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So admirable a doctrine we can never sufficiently admire.

The excellence of the "Imitation" is attested not only by its doctrine;there are also innumerable testimonies given by saints and spiritualwriters. From the "Imitation" Saint Ignatius drew inspiration for his"Spiritual Exercises." Saint Teresa used to read its pages.

Jean Pierre Camus, bishop of Belly, quotes these words of Saint Francis ofSales:

"The 'Imitation of Jesus Christ' is attributed to different authors, ratherI should say to different secretaries because to tell the truth, its trueauthor is the Holy Spirit... This work cannot be sufficiently praised. Aholy person now alive has said that the number of souls converted by itspages is greater than the number of letters in the whole book... It is anelixir and an epitome of the Gospel... Within its tiny compass it containsa great treasure resembling the precious pearl of which the Gospelspeaks."[8]

The Imitation is a book for everyone.

"It is a book for valiant souls and for those who have entered the way ofperfection. It is a book for weak and wavering souls and for those who needto be supported. Because of its simplicity, every soul, in no matter what

state, may open any of its pages and there find just what is needed."[9]

Unbelievers have often been forced to recognize the religious value andworldwide influence of this great book. "Better than any other" they say,"does it test the wisdom of the erudite". It reaches "the tiny hiddenplaces of the soul". Admiration like this sometimes leads to remorse, andsinners are brought back to the faith.

Generations in ages past have been helped by the broad and saving lessonsof the "Imitation." This, too, will be the experience of generations inages to come.

ENDNOTES

1. The author is of concerned in this chapter with controversies over theorigin of the "Imitation."

2. PL., 184: 485-508; 40: 779-832; 184: 507-552; 117: 171-180. P. POURRAT,"Christian Spirituality," 2.

3. "Augustine Mediationes" 27, P. L., 40:921.

4. "De arriba animae," P. L., 176:953.

5. Letter 49.

6. Letter 49.

7. Sermon on "La Parole de Dieu", LEBARCQ, "Oeuvres oratoires," 3:579,Paris, 1891.

8. "L'Esprit de S. Francois de Sales, eveque de geneve," 1640, III, I, 6,p. 40.

9. Introduction p. xvi to a seventeenth century translation published by A.


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the imitation of christe

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