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ST. MARY'S ACADEMY
LEAVENWORTH
T. ST. Mary's LIBRARY
THOMAS A KEMPIS
Ni THOMAS
A KEMPIS.
Gertruidenberg portrait.
THOMAS A' KEMPIS
NOTES OF A VISIT TO THE SCENES IN WHICH HIS
LIFE WAS SPENT, WITH SOME ACCOUNT OF
THE EXAMINATION OF HIS RELICS
BY PiweNeGlss RICHARD -CRUISE, M.D, (UNiIv. DUBLIN) LATE
PRESIDENT
OF THE
KING AND QUEEN'S COLLEGE
PHYSICIANS
IN IRELAND,
CONSULTING PHYSICIAN TO THE MATER MISERICORDIA® HOSPITAL, DUBLIN,
MEMBER OF SENATE OF THE UNIVERSITY OF DUBLIN AND OF THE ROYAL UNIVERSITY
OF IRELAND, MEMBER OF THE ROYAL IRISH ACADEMY, ETC.
ILLUSTRATED
LONDON
KEGAN PAUL, TRENCH & CO., 1, PATERNOSTER SQUARE
CT (The rights of translation and of reproduction are reserved. )
PREFACE. tO Wuen I began to write out the motes of my visit to the localities in which Thomas 4 Kempis spent his life, I had no idea that the result would grow in length and breadth to any considerable extent.
Had such an apprehension crossed my mind I should have abandoned the project at once, both from consciousness of my own unfitness for any literary effort, and also from the dread of inflicting an additional torture on the book-plagued public.
However, as the notes were being cast into shape, a page was added here, two or more there, then a something further to make the rest intelligible, and thus the sketch has grown, until at last I find myself surrounded by a very formidable amount of manuscript.
Not without many serious misgivings, I have ultimately decided to venture its publication, and for this simple reason.
Profoundly interesting as the subject is, and prolific as its literature has become, I am not aware of any book in English, written from a Catholic point of
vi PREFACE. view, in which the life and work of Thomas a Kempis, with the history of his times and surroundings, are placed within reach of the public.* I do not intend by this observation to underrate the erudite works of the Rev.
S. Kettlewell7 I deeply respect his earnest religious spirit, his appreciation of Thomas 4 Kempis, and his painstaking research, but I cannot help feeling that the strong
Anglican bias which he manifests throughout must render his writings distasteful to Catholic readers.
There is something startling, and not a little grotesque, in finding an attempt made to establish a parallel between the lives of Gerard Groot and John
Wyclif, and in the effort to represent Thomas a Kempis as a potential precursor of Martin Luther and his so-called Reformation !
It appears strange that so many forget that reformation of life and deformation of dogma:are not alone different things, but are separated by an abyss which can never be spanned. { On the whole it seems to me that a less fantastic version of the subject may be
The best short essay on the subject in English with which I am acquainted, is that of the Rev. A. J. Thebaud, S.J., published in the American Catholic Quarterly Review.
Philadelphia: Hardy and Mahony, October, 1883.
+ The Authorship of the De Imitatione Christi, by the Rev. S.
Kettlewell.
London: Rivingtons, 1877. Also Thomas 4 Kempis and the Brothers of Common Life, by the same author.
London: Kegan Paul, Trench & Co., 1882. t Appendix A,
PREFACE. vil of use, and therefore, in the hope of enabling Catholic readers to find in English a short, and I think truthful, account of Thomas 4 Kempis, I have committed this little essay to the press.
It is right that I should, from the outset, disavow all claim to originality.
The book is a mere digest of what I have learned in a somewhat extended course of study, and I have endeavoured to give references conscientiously to the sources from which I draw.
I gratefully acknowledge the assistance I have received from many friends in preparing this essay, and in getting it through the press.
I am indebted to my brother-in-law, Mr. Butler, for its general supervision, and for the correction of the proof-sheets.
Without his ever-ready aid, accurate knowledge of the subject, and judicious criticism, I should never have been able to complete my undertaking.
I am further indebted to my niece, Miss MacDermott, and my daughter, Miss Cruise, for many translations from French and German made to save my time; to Mr.
Louis Ely O'Carroll for his aid in preparing a digest of Dom Wolfsgruber's work; to Mr. Rudersdorff for making some translations from the Dutch, and for correcting others; and to a friend, who wishes to be anonymous, for the help he has given me in working out the parallelisms which exist between Zhe /mztation of Christ and the works of St. Bernard.
vill PREFACE.
Probably very few can be as conscious as I am of the many faults and deficiencies of the book, but the life of a physician in active practice is, to say the least, not favourable to literary work, as the only leisure he can command is made up of the spare half-hours he steals while on very anxious rounds.
Should I, despite my difficulties and numerous shortcomings, succeed in the humblest degree in awaking in others the deep and reverent interest which I myself feel in Thomas 4
Kempis and his writings, my utmost ambition will be satisfied, and my labour of love well rewarded.
Lo Gs:
93, MERRION SQUARE, DUBLIN,
1887,
BIBLIOGRAPHY:
— [Zo simplify reference to the various works quoted, and to abbreviate the Jootnotes, an alphabetical list is here appended, wherein all are fully described. | Academy, The.—London : September 4, 1886.
Acquoy.—Het Klooster te Windesheim en zijninvloed.
Door Dr.J.G.R.
Acquoy.
Utrecht: Van der Post, 1875-1880.
Addis and Arnold.—A Catholic Dictionary.
By W. E. Addis and Thomas Arnold.
London: Kegan Paul, Trench & Co., 1884.
Alimonda.—I1 Monumento Inaugurato a Giovanni Gersen, etc., etc.
Del Card. Alimonda.
Torino: Tipographia Salesiana, 1884.
Altmeyer.—Les Précurseurs de la Réforme aux Pays-Bas.
Par J. J.
Altmeyer.
Bruxelles: Merzbach et Falk, 1886.
Amort.—Eusebii Amort, Canonici Regularis et Decani Pollingani, Deductio Critica qua juxta sanioris criticae leges moraliter certum redditur Ven. Thomam Kempensem Librorum De Imitatione Christi
Authorem esse, etc., etc.
Augustae Vindelicorum: J. C. Wohler, 1761.
— Scutum Kempense.
Authore Eusebio Amort, etc., etc.
Coloniae Agrippinae : H. Rommerskirchen, 1728.
—— Plena ac Succincta Informatio de Statu Totius Controversiae, etc. etc.
Authore Eusebio Amort.
Augsburg: Bissoni, 1725.
Anonymous.—Life of Thomas 4 Kempis.
By his anonymous and contemporary biographer, in Appendix to " Vindiciae Kempenses" of H. Rosweyd.
See Busch.
—— Life of Thomas & Kempis.
By anonymous author (probably Dr.
Francis Lee, the author of a work on Montanism), prefixed to the English version of some of 4 Kempis' works, edited by George
Hickes, D.D., under the title of " The Christian Pattern."
Second edition.
London: 1I7I0.
Aronensis.—Codex Aronensis.
In the library of the University of Turin.
Ascensius. —Life of Thomas 4 Kempis.
By Jodocus Badius Ascensius.
See preface to Sommalius' edition of the works of Thomas 4 Kempis.
Azarias.—Culture of the Spiritual Sense.
By Brother Azarias, President of Rock Hill College, Maryland.
New York: E. Steiger & Co., 1884,
BIBLIOGRAPHY.
Becker.—L'Auteur de V'Imitation et les Documents Néerlandais.
Par Victor Becker, S.J.
La Haye: Martinus Nijhoff, 1882.
Eene onbekende Kronijk van Klooster te Windesheim.
Overgedrukt uit Bijdragen en Mededeelingen van het Historisch Genootschap gevestigd te Utrecht.
10° Deel.
Benham.—The Imitation of Christ.
Translated by the Rev. W. Benham, B.D.
Leipzic: B. Tauchnitz, 1877.
Benedict, St—Regula Sancti Patris Benedicti, secundum editionem Congregationis Cassinensis.
Einsidlae: Benziger, 1877.
Also new translation.
London: Burns and Oates, 1886.
Bernard, St.—Sancti Bernardi Opera Omnia.
Curis D. Joannis Mabillon.
Parisiis : Apud Gaume Fratres, 1839.
Bible, The.—Old and New Testaments.
Douay edition.
Bollandus,—Thesaurus Ecclesiasticae Antiquitatis, auctore Joanne Bollando, S.J.
Venitiis et Antwerpiae : 1749.
de Groote, un Précurseur de la Réforme au Quatorziéme Siécle.
Par G, Bonet-Maury.
Paris : Sandos et Fischbacher, 1878.
Bouix.—De l'Imitation de Jésus-Christ.
Par le Pére Marcel Bouix, S.J.
Paris: Régis Ruffet et Cie., 1864.
Brunton.—Notes, Matériaux et Recherches sur Auteur du Livre de l'Imitation de Jésus-Christ.
Par Thomas Brunton.
Paris: Plon et Cie., 1873.
— Appendices a la Brochure publiée par Thomas Brunton.
Paris:
Charles Maréchal, 1874.
Busch, A Kempis, Rosweyd.—Chronicon Windesemense et Montis St.
Agnetis.
Chronicle of Windesheim, etc.
In a single volume, dated Antwerp, 1621, and edited by H. Rosweyd, S.J., we find the Chronicle of Windesheim, by John Busch ; the Chronicle of Mount St. Agnes, by Thomas & Kempis ; and the " Vindiciae Kempenses," by H. Rosweyd, S.J.
The latter is followed by an Appendix, containing the life of John & Kempis, by Busch ; also of Thomas 4 Kempis, by an anonymous contemporary biographer; another life of him by H.
Rosweyd ; and a life of Gobelinus 4 Kempis.
All these publications, except the Chronicle of Mount St. Agnes, which was printed by Verduss, of Antwerp, are from the celebrated house of Peter and John Beller.
This year Dr. Karl Grube has brought out a new edition of Busch's Chronicon Windesemense, and Liber de Reformatione Monasteriorum.
Halle: Otto Hendel, 1887.
Butler.—The Works of Charles Butler, Esq.
London: Clarke and Sons, 1917.
Catholic Dictionary.—See Addis and Arnold.
Christie—The End of Man.
By Albany J. Christie, S.J.
London:
Kegan Paul, Trench and Co., 1886.
Chronicle of Mount St. Agnes.—.See Busch.
BIBLIOGRAPHY.
xi Chronicle of Windesheim.—S¢e Busch.
Coustou.—Sermons de Thomas 4 Kempis.
Traduits du Latin par M.
Pierre F. X. Coustou.
Montpellier : Seguin, 1853.
Danhausser's edition of the Works of Thomas & Kempis.
Nuremberg :
1494.
de l'Imitation de Jésus-Christ Par Jean Darche.
Paris:
E. Thorin, 1875.
Deductio Critica.—See Amort.
Défense Nouvelle.—Scee Spitzen.
Delfau.—Libri De Imitatione Christi Johanni Gerseni Abbati Ord. St.
Benedicti iterato adserti.
F.F. Delfau.
Parisiis: Apud L. Billaine, 1674.
Delvigne.—Les Derniéres Recherches sur l'Auteur de I'Imitation de JésusChrist.
Par Ad. Delvigne, Curé de Saint-Josse-ten-Noode, lez Bruxelles.
Bruxelles: A. Vromant, 1883.
La Statue de Jean Gersen 4 Verceil.
Par Ad. Delvigne.
Bruxel es:
Vromant, 1885.
Du Pin (Ellies).—Dissertatio de Auctore Libri Cujus Inscriptio est De Imitatione Christi.
See Joannis Gersoni Opera Omnia, Op. et Studio L. Ellies Du Pin.
Tomus primus, fol. lix.
Antwerpiae: 1706, Eliot.—The Mill on the Floss.
By George Eliot.
London and Edinburgh: Blackwood and Sons.
Encyclopaedia.—British Encyclopaedia.
Article, " Gerson."
Eustathius and Fronteau.u—Argumenta, etc.
Theophili Eustathii et Johannis Frontonis.
Paris: S. et. G. Cramoisy, 1651.
Feller.—Biographie Universelle, etc.
Par F, X. De Feller.
Paris:
Gaume Fréres, 1847.
Article, "J. Charlier de Gerson.'
Fronteau.—Sze Eustathius.
Gence.—De Imitatione Christi, etc.
Studio J. B. M. Gence.
Paris:
Treuttel et Wiirtz, 1826.
— Nouvelles Considérations Historiques et Critiques sur l'Auteur et le Livre de l'Imitation de Jésus-Christ.
Par J. B. M. Gence.
Paris:
Treuttel et Wiirtz, 1832.
Gerson.—Gerson's works.
Edition of 1488.
See copy in library of Trinity College, Dublin (E. d. 28, 29).
Also — Joannis Gersoni Opera Omnia, Op. et Studio L. Ellies Du Pin.
Antwerpiae : 1706.
Grégory, De.—De Imitatione Christi.
Curante Equite G. De Grégory.
Parisiis : Didot, 1833.
— Histoire du Livre de l'Imitation de Jésus-Christ, et de son véritable auteur.
Par le Chevalier G. De Grégory.
Paris : De Crapelet, 1843.
Grube.—Johannes Busch, Von Dr. Karl Grube.
Freiburg : 1881,
xil
BIBITOGRAPAY.
Heser.—Heseri, R. P. Georgii, S.J.. Thomas 4 Kempis, ceu Summa Theologiae Mysticae, etc., ad Exercitia Spiritualia S. Ignatii accommodata.
Monachii: 1793.
Hirsche.—Thomae Kempensis De Imitatione Christi.
Carolus Hirsche.
Berolini: C. Habel, 1874.
Prolegomena zu Einer Neuen Ausgabe der Imitatio Christi.
Von Karl Hirsche.
Berlin:
Karl Habel, Erster Band, 1873; Zweiter Band, 1883.
Hollandismes, Les.—See Spitzen.
Imitation of Christ—Of the Imitation of Christ.
Recent translation.
London: Kegan Paul, Trench & Co.
— De Imitatione Christi Johannis Gersenii a Caballiaco.
Torino:
Marietti, 1885.
Informatio, Plena ac Succincta.—See Amort.
Jadart.—Jean de Gerson.
Par Henri Jadart.
Rheims:
Deligne et Renart, 1881.
Kempis, A—Thomae Malleoli & Kempis Opera Omnia.
Of the numerous editions none is better than that in three vols. (usually bound up in one vol.), edited by H. Sommalius, S.J., and published by M. Nut, of Antwerp, in 1607.
— Chronicon Montis S. Agnetis.—See Busch.
— Manuale Parvulorum.
Trauslated into English by F.R.C.
Dublin; Gill and Son, 1884.
— Manuscript of 1441.
Burgundian Library, Brussels (Nos. 5855-5861).
Also facsimile of same, with preface by M. Charles Ruelens.
London: Elliot Stock, 1879.
Kettlewell—The Authorship of the De Imitatione Christi.
By Rev.
Samuel Kettlewell, M.A., etc.
London: Rivingtons, 1877.
— Thomas a Kempis and the Brothers of Common Life.
By the Rev.
Samuel Kettlewell, M.A., etc.
London: Kegan Paul, Trench & Co., 1882.
Lamennais, De.—L'Imitation de Jésus-Christ.
Traduction nouvelle.
Par L'Abbé F. de Lamennais.
Tours: A. Mame et Fils, 1877.
Larroque, De.
Preuves que Thomas 4 Kempis n'a pas composé L'Imitation de N.S. Jésus-Christ.
Par Philippe Tamizey de Larroque, Paris: A. Durand, 1862.
Lee, Dr. Francis.—See Anonymous.
Lootens.—Encore des Néerlandismes du Livre de l'Imitation de JésusChrist.
Lettre de Monseigneur Lootens au Rév. Ad. Delvigne.
Bruxelles : Vromant, 1885.
BIBLIOGRAPHY.
xill Loth.—Loth's Manuscript.
Bibliothéque Nationale & Paris.
Cabinet des Estampes.
—— Revue des Questions Historiques, Paris.
Tomes xiii., xv., et xxii.
Mabillon.—Ouvrages Posthumes de, par Dom. V. Thuillier.
Paris: F, Babuty et J. F. Josse, 1724.
Malou.—Recherches Historiques et Critiques sur le Véritable Auteur du Livre de l'Imitation de Jésus-Christ.
Par Monseigneur J. B. Malou, Evéque de Bruges.
Troisiéme Edition.
Paris: Casterman, 1858.
Mella.—Della Controversia Gerseniana.
Del P. Camillo Mella, S.J.
Prato : Tipographia Giachetti, 1875.
Mercier.—Concordance de l'Imitation de Jésus-Christ et des Exercices Spirituels de St. Ignace.
Par le R. P: Mercier, S.J.
Paris; H.
Oudin, 1885.
Milman.—Milman's Latin Christianity.
London: John Murray, 1867.
Mooren.—Nachricten tiber Thomas 4 Kempis.
J. Mooren.
Crefeldt :
1855.
Newman.—Lectures and Essays on University Subjects.
By Cardinal Newman.
London:
Longman, Brown, Green, Longmans, and Roberts, 1859. iVineteenth Century, September, 1886.—London; Kegan Paul, Trench
& Co.
Pirckamer.—Notice of Thomas 4 Kempis.
By George Pirckamer.
See preface to Sommalius' edition of Works of Thomas 4 Kempis.
Also the Nuremberg Edition, 1494.
Puyol.—La Doctrine du Livre De Imitatione Christi.
Par M. L'Abbé Puyol.
Paris: Bray et Retaux, 1881.
— De Imitatione Christi.
Edidit Petrus Eduardus Puyol, Prelatus Domesticus, etc.
Lutetiae Parisiorum; Retaux-Bray, 1886.
Review, American Catholic Quarterly, October, 1883.
Philadelphia:
Hardy and Mahony.
Review, Dublin, April, 1880, London: Burns and Oates.
Revue des Questions Historiques.
Tomes xiii., xv.,et xxii.
Paris.
Rosweyd.—Vindiciae Kempenses.—See Busch.
Ruelens, M. Charles.—Preface to facsimile of manuscript of 1441.
See A Kempis.
* Ruysbroeck.—Rusbrock, L'Admirable (oeuvres choisies).
Par Ernest Hello.
Paris: Poussielgue Fréres, 1869.
Santini.—I Diritti di Tommaso da Kempis.
Per Luigi Santini, Canonico Regolare Lateranense, Parte 1°. € 27 Roma: Tipografia della Pace, 1879, 1880.
xiv
BIBLIOGRAPHY.
Santyves.—Vie de Thomas & Kempis.
Par le Rév. P. M. B. Santyves.
Paris : Victor Sarlit, 1858.
Scutum Kempense.— See Amort.
Septem Motiva, etc.—See Wolfsgruber.
Sommalius.— See Kempis.
Spitzen.—Thomas & Kempis, als Schrijver der Navolging von Christus, etc.
Door Pastoor O. A. Spitzen.
Utrecht: Beijers, 1880.
—— Les Hollandismes de l'Imitation de Jésus-Christ.
Par O. A. Spitzen.
Utrecht : Beijers, 1884.
— Nouvelle Défense de Thomas & Kempis.
Par O. A. Spitzen.
Utrecht : J. L. Beijers, 1884.
Stevenson.—The Truth about John Wyclif.
By the Rev. J. Stevenson, S.J.
London: Burns and Oaies, 1885.
Suso.—Le Livre de la Sagesse Wternelle, Par le Bienheureux Henri Suso.
Avec une introduction sur sa vie et ses écrits, par J. Goerrés.
Paris : Olivier-Fulgence, 1840.
— Oeuvres du B. Henri Suso.
Traduites par E. Cartier.
Paris:
Poussielgue-Rusand, 1856.
Tablet, The, from 1876 to 1884.
London.
Tauler.—D. Joannis Thauleri Opera Omnia.
In Latinum sermonem translata.
Laurentio Surio, Carthusiano.
Parisiis: 1623.
—— History and Life of Dr. John Tauler; with twenty-five of his Sermons.
Translated by Susanna Winkworth.
London:
Smith, Elder & Co., 1857.
Thebaud, Rev. A. J., S.J.—See neview, American Catholic Quarterly.
Thomassy.—Jean Gerson et le Grand Schisme d'Occident.
Par R.
Thomassy.
Paris: Périsse Fréres, 1852.
Tolensis.—Life of Thomas 4 Kempis.
By Franciscus Tolensis (F. de Backer).
See preface to Sommalius' edition of the Works of Thomas 4 Kempis.
Vert.—Etudes Historiques et Critiques sur l'Imitation de Jésus-Christ.
Par G. Ch. M. Vert.
Toulouse : Privat, 1856.
Vindiciae Kempenses.—See Busch.
Waterton.—Thomas 4 Kempis and the Imitation of Christ.
By Edmund Waterton, Esq.
London: Suttaby & Co., 1883.
Wolfsgruber.—Giovanni Gersen, sein Leben und sein Werk de Imitatione Christi.
Von Dom. Célestin Wolfsgruber.
Augsburg: 1880.
Septem Motiva contra Thomam de Kempis.
Ed. Célestinus Wolfsgruber.
(In Cod. 12436, Bibliothecae Nat. Parisiensis). Vienna:
Reisser et Werthner, 1882, Wyclif.i—See Stevenson.
CONTENTS:
PAGE Part J.—CONSIDERATIONS UPON THE Book or "THE
IMITATION OF CHRIST "
Part IJ].—A SHortT ACCOUNT
OF THE RELIGIOUS REVIVAL
IN THE Low CoUNTRIES AND ADJACENT Parts oF
GERMANY IN THE FOURTEENTH CENTURY, WITH AN
OUTLINE OF THE LIVES OF GERARD GROOT, FLORENTIUS
RADEWYN, AND THEIR COMPANIONS ; EMBODYING THE
HISTORY OF THE FORMATION OF THE '' CONGREGATION
oF Common LIFE,"
AND THE
FOUNDATION
WINDESHEIM ...
sac
aint a 3 3—70 Part IIJ.—Tue Lire or Tuomas A KEmpPIs, WITH SOME 1~
ACCOUNT OF HIS WRITINGS
ate ae we JI-I4I
Part IV.—THE CONTROVERSY ABOUT THE AUTHORSHIP
oF "THE IMITATION OF CHRIST"
Pop ... 142-268
Part V.—NOTES OF A TOUR THROUGH THE SCENES IN
WHICH A KEMPIS LIVED, ETC.
APPENDICES
ie =e atc a vee 311-325 INDEX ...
PISt OF ILLUSTRATIONS:
PAGE PortRAIT oF THomAS A Kempis (GERTRUIDENBERG) ey) To face title-page, and referred to at
GYMNASIUM AT KEMPEN
sai we
FRANCISCAN CHURCH AT KEMPEN ...
dee
EXTERIOR OF THE PARISH CHURCH OF KEMPEN...
INTERIOR OF THE ParisH CHURCH OF KEMPEN
THE SITE OF JOHN HAEMERKEN'S HOUSE
Tue STADHUISs OF KEMPEN i.
OLD STREET IN KEMPEN
eee ace
CuHuRCH oF ST. PETER, OUTSIDE KEMPEN
KEMPEN, SEEN FROM ST. PETER'S CHURCH
SITE oF Groot's Houst at DEVENTER MoperN HIGH ScHOOL OF DEVENTER ...
. BROEDERN STRAAT AND KERK
sor aie
INTERIOR OF THE BROEDERN KERK
...
St. LEBUIN's AND DEVENTER, FROM THE FAR SIDE OF THE YSSEL
ViEW IN ZWOLLE, WITH THE SASSENPOORT
Rat
CATHEDRAL OF NoTRE DAME, AT ZWOLLE
...
ENTRANCE TO ST. MICHAEL'S CHURCH, FROM THE MARKET-
PLACE'...
ee woe was Mats
St. MIcHAEL's CHURCH, SEEN FROM THE EAST
ENTRANCE TO AGNETENBERG
Inn AT AGNETENBERG
SITE OF THE OLD MonasTERY AT Mount St. AGNES ZWOLLE, SEEN FROM Mount St. AGNES eo
WINDESHEIM, SEEN FROM THE HiGH Roap
coe Sele PorTRAIT OF THOMAS A Kempis (ZWOLLE) ...
To face
INTERIOR OF THE CHURCH OF ST. MICHAEL THE ARCHANGEL
SKULL oF THomAs A KeEmpis Ay.
Se a Map se
das fin mae LO face
THOMAS A KEMPIS.
PAR D..
As a pilgrimage to the localities wherein Thomas & Kempis spent his long and holy life may appear a somewhat unusual undertaking, I think it right to preface my account thereof by a short statement of the circumstances which led me to make that most interesting journey.
From boyhood I was fascinated by the power and beauty of the wondrous book, Zhe Lmztation of Christ, and even in my school-days at Clongowes Wood my curiosity was roused concerning its authorship.
I remember still, as though it were but yesterday, the occasion upon which my beloved master, the Rev.
Joseph Lentaigne, S.J., first laid before me the story of the controversy anent its paternity, illustrating with his lucid mind and rich classical lore the main features of the dispute.
His studies, always profound and accurate, had led him to believe that Thomas a Kempis was in truth the author of the book.
As years went by my interest in the subject never diminished, and B §
THOMAS A KEMPIS.
in moments of leisure I read all I could find to bear upon it; and I may truthfully add that in the study of the book, and of the life of its gifted saintly author,
I have found many hours of rest and happiness, amidst the wearisome labours of a busy, anxious life.
Pondering over this fascinating theme, I came to perceive that three distinct phases of the subject presented themselves ;—
Firstly, the examination of the book itself ; Secondly, the history of the life of the man who,
I am led to believe, really composed it—namely, Thomas 4 Kempis; and Thirdly, the history of the controversy which has been raised concerning its authorship.
The present occasion is manifestly unsuited for an exhaustive treatment of these topics; yet it is impossible to explain the deep interest with which I visited the scenes wherein Thomas a Kempis spent his life, without touching, though briefly, each of the foregoing aspects of the subject.
I shall consider them in the order set forth above.
Nearly five hundred years ago, in the first third of the fifteenth century—one of the gloomiest epochs in the history of the Church—a brilliant holy light rose up amid the darkness ; a beacon of hope and guidance, whereof the lustre has never faded from those days up to the present.
That beacon was the wondrous little book— The [mztation of Christ.
Fontenelle did not outstep the truth when he designated it as the most beautiful work that ever
THOMAS A KEMPIS,
came from the hand of man, for, as we know, the Holy Scripture came from God.
Beyond doubt, The Lmitatzon most perfectly reflects the light which Jesus Christ brought down from heaven to earth, and truthfully portrays the highest Christian philosophy.
When our Divine Saviour preached the Sermon on the Mount, He held up as the characteristics of His followers—
Perfect Humility, Poverty of spirit, Purity of heart, Meekness, Sorrow for sin, Forgiveness of injuries, and Peace and Joy in the midst of tribulation and persecution.
Nowhere else do we find these doctrines so incisively and persuasively taught as in the unpretending little volume so familiar to us all.
Familiar, I may truly say, because it is the handbook of every Catholic from childhood; and very few Christians, having pretensions to liberal education, fail to make its acquaintance sooner or later.
The tradition of ages assigns the authorship of this priceless volume to a certain Augustinian Canon
Regular, Thomas a Kempis, and by-and-by it will be seen with what just and solid reason.
That its authorship has been disputed, and must remain open to captious discussion, is certain, for reasons which will appear; but it is beyond question that the claims of Thomas 4 Kempis stand far above those of all other candidates, real or imaginary, and vastly exceed those upon which the majority of similar cases of doubt are decided.
Later I shall return to this subject.
It would be difficult, if not impossible, to speak definitely of the effect of Zhe [mutation of Christ on all
THOMAS A KEMPIS.
readers; still, I think it will be universally conceded that no thoughtful mind can realize its contents without experiencing a profound and lasting impression.
I know not that there exists a more graphic or feeling description of the power exercised by this book, than that given by the celebrated Laharpe.
Although a partisan of the French Revolutionary movement, and a thorough Voltairian, he had given offence to the parties in authority, and in 1794 was cast into prison.
During his incarceration he turned his thoughts to God, studied the Bible and 7zke Imitation, and finally became a devout Catholic.
I shall here translate his description of his first acquaintance with Zhe Jmztation of Christ.
"{ was in my prison cell, alone and profoundly "sad.
For some days past I had studied attentively "the Gospels, the Psalms, and other spiritual works.
"A mighty change was thus by swift gradations "wrought within my mind.
Already the gift of faith "was restored to me, and a ray of heavenly light "illumined my soul, which had lain in darkness, "Full forty years had I wandered in the paths of "error, and behold, at my feet yawned a deep abyss,
"disclosed by the light which penetrated my soul.
"The evil appeared irremediable, and my position "completely debarred me from the helps which "Religion can afford.
Uprose before me on the one "hand a vision of my past life, seen by the light of "Truth; on the other hand a vision of death, in the "guise it then wore for so many of my compatriots,
THOMAS A KEMPIS.
"and wherein I expected to meet it.
The priest no "longer ascended the scaffold to console the victim "awaiting the death-stroke; he ascended it only to "die.
Oppressed by these images of desolation which "encompassed me, a chill of sorrow crept over my
"heart, and from its depths I poured forth to God, "with Whom I was but lately reconciled and Whose
"infinite mercy I had yet to learn, these words of "supplication : ' What wouldst Thou have me do? What
"<7s to become of me?'
"On my table lay 7e Jmitation of Christ, and I "remembered having heard that in this admirable
"book are to be found clear answers to all difficulties "which can agitate the soul.
Opening it at hazard, I "lighted at once on a passage which arrested my "attention—' Here am 1; for thou hast called me?*
J "read no more.
A sudden and mighty revulsion of "feeling, which defies description, and which I shall
"remember to the end of my life, took place within "my heart.
Falling prostrate on the ground, bathed "in tears, I gave vent to smothered cries and exclama- "tions, mingled with sobs.
I felt my heart expand, and "filled with consolation, although nigh unto bursting.
"Overwhelmed by the torrent of ideas and feelings, "JT wept long and bitterly; and the only recollection
* 1 Kings iii, 5, 9.
Imitation of Christ, book iil. chap. xxi.
The English version of the Imitation of Christ used is that published by Kegan Paul, Trench & Co., London.
I may add that in the present work I do not attempt to quote the references, Scriptural and other, which we constantly find in the Imitation, hoping to do so on a future occasion.
THOMAS A KEMPIS.
"I now have of the momentous phase through which "my soul then passed, is the knowledge that never
"before or since have I experienced emotion so violent, "and yet so unspeakably sweet ; the words 'Behold I "'am here' echoing unceasingly in my heart, awakening
"its faculties and moving it to the uttermost depths." * It is needless, and might even prove wearisome, to heap up the commendations bestowed universally by Catholics upon this spiritual treasure.
I pass by the words of Sir Thomas More, St. Francis Xavier, St.
Francis Borgia, St. Philip Neri, St. Charles Borromeo, Baronius, Bellarmin, St. Francis de Sales, Corneille,
Bossuet, Joseph de Maistre, and others equally illustrious, and sum up all in the one fact, that when
St. Ignatius of Loyola undertook to lay down the rules of the great Order which he founded, he selected two books to guide him—the New Testament and The Imitation of Christ.t But, reverence for Ze /mztation and appreciation of its holy wisdom are not by any means confined to Catholics.
I might fill pages in proof of this, quoting Leibnitz, Wesley, Samuel Johnson, Milman,
De Quincey, Canon Farrar, and a host of others ; * See preface te De Lamennais' translation of the Imitation of Christ (Tours: Mame et fils, Editeurs, 1877).
See Thomas 4 Kempis, ceu Summa Theologiz Mystice, ad Exercitia Spiritualia S, Ignatii accomodata (Rev.
G. Waserds Monachii:
1793); also Concordance de |'Imitation de Jésus Chiiat et des Exercices Spirituels de S. Ignace, par R. P. Mercier
S.J (Paris: Oudin, 1885); also Introduction sur la Vie de Yadmirable Thomas a Kempis, par Pére Marcel Bouix, S.J., prefixed to transla tion of the Imitation of Christ (Paris: Régis Ruffet & Cie., 1864) e
THOMAS A KEMPIS.
however, for the sake of brevity, I shall confine myself to two remarkable illustrations.
The gifted authoress of Zhe Mill on the Floss, in her picture of the heroine, Maggie Tulliver, most feelingly portrays the process whereby the sorely tried girl learned from 4 Kempis to turn to God, and to find supreme content in renunciation of herself; the renunciation that remains sorrow, though a sorrow willingly borne.
This sacrifice was for her the key to happiness, just as it alone can be for all of us :—
"T suppose that is the reason why the small, old- "fashioned book, for which you need only pay sixpence
"ata bookstall, works miracles to this day, turning bitter "waters into sweetness; while expensive sermons and "treatises newly issued leaveal] thingsasthey were before.
"Tt was written down by a hand that waited for "the heart's prompting ; it is the chronicle of a solitary
"hidden anguish, struggle, trust, and triumph—not "written on velvet cushions to teach endurance to "those who are treading with bleeding feet on the "stones.
And so it remains to all time a lasting "record of human needs and human consolations ; the "voice of a brother, who, ages ago, felt and suffered
"and renounced—in the cloister, perhaps, with serge "gown and tonsured head, with much chanting and "long fasts, and with a fashion of speech different from "ours—but under the same silent far-off heavens, and "with the same passionate desires, the same strivings,
"the same failures, the same weariness." * * The Mill on the Floss, by George Eliot, book iv. chap. iii.
THOMAS A KEMPIS.
Again, but recently we all mourned the tragic fate of General Gordon, the pure-souled man, the lover of the poor and the afflicted, the true hero, faithful unto death.
It is well known that he devoutly revered The Imitation, and studied daily in its pages the virtues that were reflected in his life.
Let us pause a little, to think and see wherein lies the secret of the extraordinary influence of Zhe Lmitation of Christ.
It needs but scant discernment to understand its power.
In truth the book, though not directly inspired, is but the mouthpiece of Holy Scripture, and from beginning to end breathes nothing but the Word of God, and His ardent love, adapted to our countless necessities by one who knew the human heart to its innermost depths, and sympathized in all its woes, One special characteristic of all the works of &
Kempis is their wealth of Biblical illustration.
In many places, too numerous to quote, he earnestly commends the reading of the Sacred Scripture.
As examples, I may mention three striking instances.
In the Manuale Parvulorum, or Manual for those commencing the spiritual life, he says—" Christ speaks
"to thee in each and every word of God, in every "chapter of Holy Writ; for whatsoever thou dost
"read, write, and understand of the Sacred Scripture, "is the consolation of the faithful soul in tribulation,
"the remedy against the poison of the enemy of man-
THOMAS A KEMPIS.
"kind, ever recalling the erring soul to its eternal Lord in Paradise." * Again, in the Doctrizale Juvenum, or Instruction for the Young, he quotes Ecclesiasticus—''
My son, "from thy youth up recetve instruction, and even to "thy gray hatrs thou shalt find wisdom."
Adding, " Therefore, above all other knowledge learn to read "the Sacred Scripture, to understand it fully, to "believe it firmly, to live justly and well, in order
"that, by the Mercy of God, thou mayest happily iattain to life eternal," + Lastly, in the preface to the Solzloguy of the Soul, he writes—" I entreat thee also, O Holy Father, give "me, the least of Thy servants, time and opportunity
"for tarrying in the rich pastures of the Holy Scrip- "ture, which are and will be to me the sweetest "delights, until the day of Eternity shall dawn, and "the shadow of Mortality shall sink down." f
These quotations, characteristic as they are, may be taken as illustrating the spirit of a Kempis' writings, which, as appears both from Zhe Limitation of Christ and his other treatises, are woven around a pervading basis of Scripture.
I have endeavoured to count the Biblical quotations * See Works of Thomas 4 Kempis, vol. ii.
Of the numerous editions none is better than that in three volumes (usually bound up in one), edited by Henry Sommalius, S.J., and published by Nut, of Antwerp, in 1607.
See also translation of Manuale Parvulorum, by F.R. C., chap. vi.
Gilland Son.
Dublin: 1884.
Doctrinale Juvenum, chap. i., Thomas 4 Kempis, vol. ii.
Soliloquium Animz, Prologus, Thomas & Kempis, vol. i.
THOMAS A KEMPIS.
and allusions in Zhe Jmitation of Christ, and, even with my very imperfect knowledge, I have verified about six hundred.
The other works of a Kempis are equally rich in Scriptural lore. Taking, for illustration, some of those most familiarly known, we find—in Zhe
Three Tabernacles, two hundred and thirty references ; in The Soliloguy of the Soul, one hundred and fifty ; in the Valley of Lilies, over a hundred ; in the Garden of Roses, forty-seven.
Among the less familiar works, such as Zhe Manual for Beginners, we find over twenty Scriptural allusions; in Zhe [ustruction for the Young, about fifteen; and, I may add, a like proportion in the remaining ascetica! works, such as the Desczpline of the Cloister, The Meditations, Sermons to the Novices and the Brethren, and so forth.
The Scriptural learning of Thomas 4 Kempis thus evidenced throughout his writings is easily understood.
It is well known that he devoted the greater part of twelve years to copying the Bible for the use of his convent, and assuredly his works show how profitably that time was spent.
However, above and beyond mere learning, he possessed special attributes which render him preeminent as a guide for souls; notably, his ardent love of God, his charity towards others, and his perfect knowledge of human nature.
The perspicuity, wondrous judgment, and loving tenderness with which he uses his lore, equally astound and edify.
What often seems mystical and obscure in Holy Writ shines out clear and practical under his magic touch, and his
THOMAS A KEMPIS.
II exposition of every topic reaches alike the heart of the humblest and of the most learned.
So deftly does he touch each point, and probe each wound and sore that cankers the human heart, so faithfully does he portray each trial, struggle, and agony which any one has undergone, sympathetically offering the healing balm, as one who had suffered and knew how to pity and help, that all must feel in reading his words that this master of the spiritual life has held up to every one of us the mirror of saving truth, to show us how we err, and how we may amend and conform our lives to the Great Model laid down by our Divine Lord for the guidance of those who are willing, at all cost, to take up His cross and follow Him.
In this one book, as Dean Milman says, "was "gathered and concentered all that was elevating, " passionate, profoundly pious, in all the older mystics," and no one ever could resist its power, "its short,
"quivering sentences, which went at once to the Shreart."' * I do not for a moment pretend to suggest that Thomas 4 Kempis has made the work of salvation an easy one—far from it; he knew our fallen state too well—but he certainly has taught us how to find the path to heaven.
The rest lies with our own free will.
"Zxter ye in at the narrow gate: for wide ws the " gate, and broad is the way, that leadeth to destruction,
"and many there are who go in thereat.
How narrow "* Milman's Latin Christianity, vol. ix, pp.
161, 162.
John Murray.
London: 1867.
THOMAS A KEMPIS.
"ts the gate, and strait is the way, that leadeth to lofe ; "and few there are that find it."* " For many are " called, but few are chosen.' + Withal, in Zhe L[mttation of Christ Thomas & Kempis has taught us practically how to strive for heaven, and to live in the assured hope that we shall gain it if we are found highting— "To that alone thy choice and wishes bend,
How best in life thon may'st thy journey spend, How best in death thou may'st thy journey end."
It is not my intention at present, even if I were in anywise capable of such a task, to attempt an analysis of this extraordinary book.
I think it is better for each earnest student of the way of salvation to take the volume and study it.
Let him do so, pencil in hand, noting, as he reads, its application to himself.
Let him read it again and again, over and over.
Each time he will find beauties which never struck him before, great truths which lay hidden and lost, just dawning as his mind opens for their reception.
Pondering over the First Book, he will find himself gradually but certainly raised from the things of this world; in other words, purified. The Second Book will carry him on to the knowledge of the internal life and its advantages ; that is, to the state of illumination.
In the Fourth Book he will find the reward of perfect union with his Creator in the Holy Sacrament of the * Matt. vii. 13, 14.
{ Matt. xxii. 14.
{ The End of Man, p. 9, by Albany J. Christie, S.J.
Kegan Paul, Trench & Co.
London:
1886.
THOMAS A KEMPIS.
Altar; and in the Third Book he will realize the interior consolation given to those who, as faithful disciples, yield themselves up to familiar converse with their Lord and Master.* Although I dare not venture myself to offer an analysis of this masterpiece of mystic spirituality, yet I cannot forego referring, at some length, to one description of it which has lately appeared, and which I believe to be the most beautiful and truthful in any language. I allude to the résumé of The Imitation of Christ, contained in the last six chapters of the essay on Culture of the Spiritual Sense, by Brother Azarias, of the Christian Brothers, President of Rockhill College, Maryland.
This gifted writer seems to have fathomed the book to its uttermost depths, and to have received an inspired gift of eloquence in setting forth to his pupils its worth and beauty. I shall quote freely from this remarkable essay—first, because it is so true and so grand; and, secondly, in the hope that those who read the following extracts may be induced to study the original.f Impressing upon his youthful listeners, with earnestness peculiarly his own, the vital importance of culti- * I may observe that the order in which I have here quoted the four books of the Imitation of Christ is that adopted by Thomas a Kempis, as may be seen in his autograph manuscript in the Burgundian Library in Brussels (No. 5855-5861).
See facsimile of same, published by Elliot Stock (London: 1879), with preface by M. Charles Ruelens, of Brussels.
Culture of the Spiritual Sense, by Brother Azarias.
Steigel & Co.
New York: 1884.
THOMAS A KEMPIS.
vating the Spiritual Sense, he bursts forth into these words :— "But I need not go beyond yourselves for further
"reason why you should cultivate the Spiritual Sense.
"You now look out upon the world decked in all the "roseate hues that your young imaginations weave ;
"your fancies filled with schemes of ambition ; bent "upon achieving success in some one or other walk of "life, you are eager, even to impatience, to enter upon "your course; and you may think it a loss of time, a "diverting you from your main purpose, to enter "seriously upon the cultivation of this Spiritual Sense.
"On the contrary, you will find in it a help.
The "present is only a passing phase of your existence.
"Youth soon fades and strength decays ; and as shock "after shock in your struggle through life demolishes
"one after another the air-castles which you so long 'and so laboriously constructed, you will more and "more feel the necessity of ceasing to lean upon "broken reeds and of looking within your soul's "interior for an abiding comfort.
And if you find "there but emptiness, even as you have found hollow- "ness and deceit without, you will grow hardened and "cynical.
But if, on the other hand, you have learned "to commune with yourself and to make your soul's
"interior the guest-chamber in which to entertain the "Divine Word—the Emmanuel dwelling within you—
"in Him you will find renewed strength to fight your "battles with the world, to help you in trouble, to "soothe you in pain, and to console you in sorrow and
THOMAS A KEMPIS.
"affliction. And so, in cultivating the Spiritual Sense "you are also educating yourselves up to the larger
"views of life, and learning the great lesson of patience "and forbearance.
"And there is another moment—a supreme moment "when the language of the soul, the sentiment of "piety and relish for Divine things, the habit of sweet
"communion with your Saviour, will be to you a "blessing and a comfort.
It is when you are prostrate "on the pallet of sickness, and life is ebbing fast, and "the helpless body seems to be sinking down abysmal
"depths with the weight of its own inertness.
From "time to time the soul's flickering flame lights up into "a sudden blaze of consciousness and animation, as if "wrestling hard to be free.
Dear friends and near "relatives may be there, hovering around you, minister- "ing to your every want and gratifying your least
"desire.
But in the questioning look with which they "watch the face of your physician, and the anxious
"glances that they cast upon you, and the subdued "whisperings in which they speak their worst fears,
"you learn that you are beyond all human aid. Fainter " flickers the vital spark and weaker grows the frame,
"and loving faces look upon you with a more wistful "look, and loving forms pass before you with a more
"stealthy tread; but they are to you as though they "were not.
Fainter and feebler you become, and the "world recedes farther and farther from you, and those
"you love so dearly seem afar off, and the distance "between you and them grows more and more.
You
THOMAS A KEMPIS.
"feel yourself sinking into unconsciousness, and you "know that your next waking will be in another world,
"beyond the reach of everything in life around which "your heart-strings are twined.
The last rites of the "Church are administered to you, and as your senses "are about shutting out for ever the sights and sounds
"of this world, you catch as the faint echo of a far-off "voice, the words of the priest, 'Go forth, O Christian "*soul!'
Happy will you be in that dread hour, if, "when you appear before the Divine Searcher of "hearts, the pure light of the Word penetrates no "corner that you did not already know, and reveals no "sin that has not already been repented of and atoned
"for.
Thrice happy will you be when you meet the "Divine Presence face to face, if, having cultivated
"the Spiritual Sense and acquired a relish for Divine "truths, you find that you are familiar with the language
"of love and adoration, of praise and thanksgiving, "which should be yours for all eternity, and that you
"are not as a stranger in a strange land, but rather as 'a child welcomed home to his Father's House after 'a life-long exile.
Wise indeed were it that we all of "us learn in time this language, which must be ours
" throughout eternity.
% % % * % " There are two manuals of instruction and initia- "tion into this mystical language of the soul, which "JT would especially recommend to you.
The one is "the Book of the Gospels.
You know its contents ; "but you must never weary of its perusal.
You will
THOMAS A KEMPIS.
"always find in it something new.
It treats of a "subject that never grows old.
We cannot hear "enough of Him, the Meek One, walking among men "and doing good wherever He went.
Open the Book "reverently and lovingly, and let the light of His "Blessed Face shine out upon you from its inspired
"pages.
Sweetly and simply it traces His footsteps ; "in loving accents it recounts the words He spoke, the "deeds He did, the miracles He wrought.
It reveals "the God-Man.
It tells of His sufferings from the "manger in Bethlehem to the cross on Calvary.
It "tells of His patience and forbearance, of His humility "and modesty, of His compassion for sinners and His
"hatred for hypocrisy.
His words are as balm to the "Druised, rest to the weary, peace to the restless, joy
"to the sorrowing, and light to those groping in the "dark.
They penetrate all hearts because they flow "from a heart loving man with an infinite love.
Our "familiarity with them from our childhood up may lead "us to lose sight of their infinite worth.
The sublimest "hymn that was ever poured forth from the lips of "man in prayer and the praise of his Creator is the " Our Father.
In its grandeur it rises from the lowest "depths of man's nothingness to the throne of Infinite
" Majesty; in its pathos it searches the heart, touches "its feebleness and exposes its wants, with the sim- " plicity and tenderness of a child leaning upon a fond
"and merciful father.
It is at once supplication, ex- "hortation, instruction, praise and worship.
Again, the "Sermon on the Mount embodies all that there is of Cc
THOMAS A KEMPIS.
"good and perfect in moral thought, moral word, and "moral work in the whole life of humanity.
And so "I might go on enumerating the beauties and sub- "limities of this marvellous Book and never tire, never
"get done.
Its beauty is untold; its wisdom is un- "fathomable.
They are the beauty and the wisdom of "Him who is the ideal of all loveliness and the source
"of all wisdom.
"That other book which I would recommend to "you has garnered a few of the lessons revealed in "these Gospels and bound them together in rich and "tipe sheaves of thought.
A rare harvesting indeed "is this book.
It is known in every tongue and its "praises have been sung in every note.
Next to its 'original and source it is the most popular book ever "written.
I speak of Zhe [mztation of Christ.
% -% * % # "Tt is interesting to study the literary structure of 'The Imitation, and note the traces of authorship
"running through it.
We will glance at it for a "moment.
First of all and above all, the book is "saturated through and through with the Sacred Scrip- "tures.
You can scarcely read a sentence that does "not recall some passage, now in the Old, now in the 'New Testament.
It reflects their pure rays like an "unbroken mirror.
To transcribe the Bible had been 'a labour of love for the author.
. Echoes of beauti- "ful passages from the spiritual writers that went before "him reverberate through the pages of this book which "is none the less original.
The author drew from
THOMAS A KEMPIS.
"St. Gregory the Great.
St. Bernard seems to have "been a special favourite.
So was St. Francis of Assisi.
"He drew from St. Thomas.
He drew from St.
"Bonaventura.
He even drew from the Roman "Missal.
He also lays the pagan classics under con- "tribution.
He quotes Aristotle.
He quotes Ovid.
"He quotes Seneca.
And there are some remark- "able coincidences in expression between himself and "Dante.
He even quotes the popular sayings of his "day.
In a word, as with the poet, whatever love "inspired, no matter the speech in which the voice
"came, he wrote at her dictation.
"In both language and spirit the book exhales the "atmosphere of Mysticism in which it was conceived
"and written.
Its very terms are the terms of Mys- "ticism.
And if we would understand the book "thoroughly we must make tangible to ourselves this
"mystical state.
In the human soul, there is and has "been at all times a strong and irrepressible yearning
"after the higher spiritual things of the unseen "Universe.
It is not given to all to attain its dizziest "heights.
It may not even be well for all to aim "thereat.
But it is something to be proud of, to know "that our humanity has reached that state in its elect
"few, And what is the mystical state ?—It is a striving "of the soul after union with the Divinity.
It is, "therefore, a turning away from sin and all that could "lead to sin, and a raising up of the soul above all
"created things, 'transcending every ascent of every "tholy height, and leaving behind all Divine lights
THOMAS A KEMPIS.
"and sounds and heavenly discoursings, and passing "¢into that Darkness where He is who is above all
"¢things.'
In this state the soul is passively conscious "that she lives and breathes in the Godhead, and asks
"neither to speak nor think.
Her whole happiness is "to be.
She has found absolute Goodness, absolute "Truth, and absolute Beauty; she knows it and feels
"it and rests content in the knowledge.
She seeks "nothing beyond.
She has left far behind her all "practical and speculative habits.
Her faculties are "hushed in holy awe at the nearness of the Divine "Presence.
Memory has ceased to minister to her ; "Fancy and Imagination walk at a distance and in "silence, fearing to obtrude themselves upon the Un- "imagined Infinite; Reason is prostrate and abashed
"before the Incomprehensible ; Understanding remains "lulled in adoration before the Unknowable.
She is "overshadowed by the intense splendor of the Divine "Glory, and filled—thrilled through and through—with | "the dread Presence, she is raised above the plane of "our common human feelings and sympathies into the "highest sphere of thought and love and adoration
"attainable in this life, and is thus given a foretaste of "Heaven.
In this state the soul apprehends with "clearness mysteries that are entirely beyond her "ordinary power of conception.* % # # * % % "Thomas a Kempis knows no other way by which * See the first four chapters of the essay, De Elevatione Mentis,
Thomas 4 Kempis, vol. ii.
THOMAS A KEMPIS.
"to lead the Christian soul to the heights of perfection "and union with the Divinity than the rugged road
"trodden by Jesus.
The opening words of The [mita- "tion strike the key-note with no uncertain tone: ' " He
"""that followeth Me walketh not in darkness," saith ""the Lord.
These are the words of Christ, by which ""qwe are taught to imitate Hts life and manners, tf we
""would be truly enlightened and be delivered from all —" "blindness of heart...
Whosoever would fully and "'feelingly understand the words of Christ, must en- "'deavour to conform his life wholly to the life of "*Christ.'
In this manner does the author give us "purely and simply, without gloss or comment, the "spirituality of the Gospel.
He does not flatter human "nature.
He merely points out the narrow and "rugged road to Calvary.
The 'royal way of the "'holy Cross' is the only safe way: 'Go where thou "'ayalt, seck whatsoever thou welt, thou shalt not find
higher way above, nor a safer way below, than the "< way of the holy Cross.
And here the pious author, "in descanting on the merits of the Cross, becomes "truly poetical:
'lz the Cross ts salvation; im the "<«Cyoss 1s life; tn the Cross ts protection against our
enemies, in the Cross ts infusion of heavenly sweet- "<«ness, in the Cross ts strength of mind ; in the Cross
" «7s joy of spirit; tn the Cross ts the height of virtue ; " «rn the Cross ts the perfection of sanctity.
There is no "* salvation of the soul, no hope of everlasting life, but im "<the Cross.
Take up, therefore, thy cross and follow "« Tesus, and thou shalt go into life everlasting.
Thus
THOMAS A KEMPIS.
"it is that in the language of 4 Kempis the Cross "symbolizes all Christian virtue; and bearing one's "trials and troubles with patience and resignation is
"walking on the royal road of the Cross.
Wass he De # * # * "For the student, Zhe Jmitation is laden with "beautiful lessons.
The pious author must have had "his own scholars in his mind's eye in penning many
"a passage.
He never tires of recalling to them that "there is something better than vain words and dry
"disputations.
'Surely great words do not make a man "holy and gust...
. Many words do not satisfy the "soul...
. Meddle not with things too high for thee; ""but read such things as may rather yield compunction
"<'to thy heart, than occupation to thy head.
He dis- "tinguishes between the reading that goes home to "the heart, and that which is merely a matter of "occupation.
The distinction is an important one.
It "defines the functions of the Spiritual Sense.
" Again, the author lays down the conditions under "which study may be pursued with advantage.
He "shows the greater responsibility attached to human "knowledge, and counsels the students to be humble.
more thou knowest, and the better thou under- "* standest, the more strictly shalt thou be judged, unless
""thy life be also the more holy.
Be not therefore "elated in thine own mind because of any art or science, ""but rather let the knowledge given thee make thee
"afraid.
Lf thou thinkest that thou understandest and "'knowest much; yet know that there be many more
THOMAS A REMPIS.
""things which thou knowest not.
Bear in mind that "the author is not simply inculcating the modesty and "diffidence that belong to every well-educated person,
"and that may accompany great intellectual pride. He "goes deeper, and insists upon true humility.
'Jf "thou wilt know and learn anything profitably, desire ""to be unknown and little esteemed.
This ts the highest ""and most profitable lesson: truly to know and despise " 'ourselves.'
"The pious author is no less earnest in counselling "the student to be simple and pure.
'Ly two wings ""a man is lifted up from things earthly, namely, by "* Simplicity and Purity.
Simplicity ought to be in "'our intention, Purity im our affections.
Simplicity "* doth tend towards God; Purity doth apprehend and " "taste flim.
. If thy heart were sincere and upright, " «then would every creature be unto thee a living mirror,
"'and a book of holy doctrine.
There ts no creature so "< small and abject, that rt representeth not the goodness
"'of God.
Tf thou wert inwardly good and pure, then "<wouldst thou be able to see and understand all things
"<qwell without impediment.
A pure heart penetrateth "heaven and hell.
Doctrine as beautiful as it is true.
"Only to the clean of heart is it given to see God in "heaven.
Only to the clean of heart is it also given "to recognize the splendor of His glory in the beautiful
"things that He hascreated.
The poetry and chivalry "of the Middle Ages vie with each other in extolling "this pearl among the virtues.
Percival's purity of "heart wins for him the rare privilege of beholding the
THOMAS A KEMPIS.
"Holy Grail.
Launcelot fails in his quest because of "his sin.
Sir Galahad's virgin heart makes him tenfold " strong against his foes :
"' My good blade carves the casques of men, My tough lance thrusteth sure, My strength is as the strength of ten, Because my heart ts pure."
" The philosophy of 7%e [mitation may be summed "up in two words.
It is a philosophy of Light and "a philosophy of Life: the Light of Truth and the "Life of Grace.
Both the one and the other, a "Kempis seeks in their source and fountain-head.
" He does not separate them.
It is only in the union "of both that man attains his philosophic ideal.
Vain "words and dry speculations, scholastic wrangling and "religious controversy, may furnish food for man's
"vanity, but they are unable to nourish his soul.
And "so, the devout author, with Clement of Alexandria, "with Augustine and Aquinas, ascends to the Incarnate
"Word—the Divine Logos—as the source whence "proceeds all truth, both natural and revealed, for the "criterion and the ideal of human knowledge.
Here "he finds unity and harmony.
And if human opinions "oppose one another, those alone can be true which "are compatible with the revealed and certain dogmas
"of the Church.
Therefore, he begs the student to "hush the clash of systems, and seek above and beyond
"all system and all caviling the truth pure and simple "as it emanates from the Godhead.
In his day the "clashing of scholastic opinion was loud and fierce,
THOMAS A KEMPIS.
"and the din of the Schools so filled the air that he "steps aside from his usual course of ignoring the "issues and contests of the outside world and asks:
""What matters it to us about genera and species ?'
"Thomas a Kempis has in his book no place for "these strifes.
In a philosophic poem, which is only "less sublime than that with which St. John opens his
"Gospel, because it is an echo thereof, the devout "author lays down the doctrine of truth that runs
"through his book, even as it has been the actuating "principle of his life: 'Happy zs he whom Truth by "<qtself doth teach, not by figures and words that pass
""away, but as ut ts tn itself. Our own opinion and our own sense do often deceive us, and they discern but coe ""fittle.
What avatleth it to cavil and dispute much "<"about dark and hidden things, for tenorance of which "<qwe shall not be reproved at the day of judgment?
Tt "7s a great folly to neglect the things that are profitable "and necessary, and to choose to dwell upon that which "7s curious and hurtful.
We have eyes and see not.
And what have we to do with genera and species ?
Fe to whom the Eternal Word speaketh ts deliwered "* trom many an opinion.
From one Word are all "<' things, and all things utter one Word; and this ts "<'the Beginning which also speaketh unto us.
No man "<'onthout that Word understandeth or gudgeth rightly.
Fe to whom all things are one, he who reduceth all "<«things to one, and seeth all things in one, may enjoy
"<q guret mind, and remain at peace an God.
O God, "'who art Truth itself, make me one with Thee in
THOMAS A KEMPIS.
"everlasting love.
It wearieth me often to read and «" 'hear many things: in Thee ts all that I would have
"*and can desire.
Let all teachers hold their peace; let "all creatures be silent in Thy light; speak Thou alone
"'unto me.'
Can you imagine a sublimer passage "coming from a human hand ? x * # # % % "Was the author opposed to learning?
The "many expressions in which he speaks so lightly of "purely human knowledge or scholastic disputations,
"would lead one to think that he was inclined to "disparage all such.
Nothing was farther from his "intention.
His whole life was devoted to the work "of education.
He had formed and sent forth, well _ "equipped, many distinguished pupils and disciples.
"He never lost his taste for books.
To transcribe "and spread abroad good books both in sacred and "profane learning had been his delight.
In one of "his sermons he exclaims, ' Blessed are the hands of "such transcribers!
Which of the writings of our ancestors would now be remembered, if there had "*been no pious hand to transcribe them?'
But as coe " The Imitation treats of the finite and the temporal in "their relations with the infinite and the eternal, "naturally all things purely human, though not in "themselves insignificant, suffer by comparison.
In "this sense does he define his position: 'Learning, "* scyence—scientia—zs not to be blamed, nor the mere
"knowledge of anything whatsoever, for that ts good in ""atself and ordained of God; but, he adds, looking
THOMAS A KEMPIS.
"at things from his elevated point of view, and in all "truth may he say it, 'a good conscience and a virtuous
"'*life are always to be preferred before it.
Not the "knowledge he condemns, but the pride, the vanity, "the worldliness that are sometimes found in its train.
Because many endeavour rather to get knowledge than ""to live well, they are often deceived, and reap either cay none or but little fruct.
In like manner, the author "places true greatness, not in great intellectual attain- "ments, but rather in great love and humility:
' /e ""ts truly great that hath great love.
Fe ts truly great "<* that ts little in himself and that maketh no account of ""any height of honor.'
"Here we find ourselves at the second word in "which the philosophy of Zhe /mztation is summed
"up.
It is not only the Light of Truth; it is also the "Life of Grace.
This life consists in the practice of "the Christian virtues; the practice of the Christian
"virtues leads up to union with Christ; and union "with Christ is consummated in the Holy Eucharist.
"Such is the author's philosophy of life, and in its " development does his genius especially glow.
He is "mystical, eloquent, sublime. He soars into the highest "regions of truth in which meet both poetry and "philosophy.
Following in the footsteps of Christ, "heeding His words, living in intimate union with Him,
"loving Him with a love that counts no sacrifice too "oreat, trampling under foot all things displeasing to "Him, bearing one's burden cheerfully for His sake—
"such is the life of the soul as revealed in this won-
THOMAS A KEMPIS.
"derful book.
And the author lays stress on the all- "important truth that this life should primarily be built
"upon doctrine.
Conscience must be instructed and "trained to form correct decisions:
'dZy words are "< spirit and life, and not to be weighed by the under- "<« standing of man...
Write. thou My words tn thy "<«heart, and meditate diligently on them, for tn time of "temptation they will be very needful for thee...
"Then Love steps in and fructifies the soul and makes "it bear good actions, actions acceptable and pleasing "to God.
It is the vital principle energizing the "world of Grace.
And here the author bursts forth "into a canticle of love that finds in every soul a "responsive chord:
' Love zs a great thing, yea, a great "'and thorough good. ... Nothing ts sweeter than
Love, nothing more courageous, nothing higher, nothing "'wider, nothing more pleasant, nothing fuller nor better
""an heaven and earth; because Love ts born of God, "'and can rest but in God above all created things.' x * % * % ae "Forthwith, the loving soul is instructed in the "diverse ways of guarding and preserving grace and "virtue, of overcoming temptations, of fleeing and "contemning the world, of trying to be meek and lowly
"and forbearing, and of seeking intimate union with the "Beloved.
The inclinations of nature, the windings "and subterfuges of passion, the dangers from within "one's self and the troubles and annoyances that come
"from without, are all treated with a terseness, clear- "ness, simplicity and unction that are not met with
THOMAS A KEMPIS.
"outside of the Sacred Scriptures from which they are "reflected.
But the devout soul is especially to seek "strength and comfort and consolation in union with "Christ in the Sacrament of the Holy Eucharist.
It "contains food for the hungering, healing for the sick ; "it is the fountain at which the weary and parched
"soul may slake her thirst ; it is the fruition of all life, "the goal of all struggle, the crowning of all effort.
"Hear how beautifully the pious author expresses the "soul's great need for this saving food : ' Whilst [ am
""detained in the prison of this body, I acknowledge ""myself to stand in need of two things, to wit, food
""and light.
Unto me, then, thus weak and helpless, "« Thou hast given Thy Sacred Body for the nourrsh- "<«ment both of my soul and body ; and Thy Word Thou
"'hast set as a light unto my feet.
Waethout these two "<T should not be able to live, for the Word of God ts "< the light of my soul, and Thy Sacrament the bread of "«Tfe, ..
Thanks be unto Thee, O Thou Creator and "<< Redeemer of mankind, who, to manifest Thy love to "<¢ the whole world, hast prepared a great supper, wherein
Thou hast set before us to be eaten, not the typical "<lamb, but Thy most Sacred Body and Blood, rejowing
"'all the faithful with this holy banguet, and replenish- "ing them to the full with the cup of salvation in which "'ayve all the delights of paradise ; and the holy angels
"do feast with us, but yet with a more happy sweetness.'
"How, it may be asked, was the author able to "compass within the covers of this slender volume, so
THOMAS A KEMPIS.
"much wisdom, such a vast spiritual experience, such "beautiful poetry and profound philosophy ? And he
"has done all this with a grasp and terseness of ex- "pression to which no translation has ever been able
"to do justice.
It is because Thomas a Kempis is "more than a pious monk, picking up the experiences
"of the Saints and Fathers who preceded him; he is "one of the world-authors; and Zhe lmztation is so "clearly stamped with the impress of his genius, that "wherever men can read they recognize it as a book
"that comes home to their business and bosoms for all "time.
Go where you will, you will perceive its silent "influence working for good, and upon natures that ''seem least prepared to be affected by it.
x # * '" Here is the secret of the magic influence wielded "by The L[mitation.
Pick it up when or where we "may, open it at any page we will, we always find "something to suit our frame of mind.
The author's 'genius has such complete control of the subject, and 'handles it with so firm a grasp, that in every sentence
"we find condensed the experience of ages.
It is "humanity finding in this simple man an adequate "mouthpiece for the utterance of its spiritual wants
"and soul-yearnings.
And his expression is so full "and adequate because he regarded things in the "white light of God's truth, and saw their nature and "their worth clearly and distinctly, as divested of the "hues and tints flung around them by passion and "* illusion."
THOMAS A KEMPIS.
Such is Zhe [mitation of Christ, as portrayed by one who knows and understands it.
It will not, then, appear strange that I, poring over the precious book, came to long for some knowledge of its author—to learn what manner of man he was, what life he led, amidst what surroundings and influences, and by what path he reached to such a height of grace and communion with God as to be enabled, in the dark valley of this mortal life, to hold up the beacon, and point out the way to light and rest eternal.
To me it has been a labour of love to pursue this study, to snatch half-hours from the turmoil of a wearisome life to turn over dusty volumes and trace out as best I could his saintly career.
I have no doubt others feel with me.
We read with avidity the lives of great men and heroes—kings, statesmen, conquerors and valiant soldiers, saints and martyrs, historians, poets, composers, philosophers, and inventors, apostles of science and art devoted to serve and benefit mankind.
Shall we not equally pine to know something, beyond the meagre sketches within easy reach, of the saintly Thomas 4 Kempis, the lowly monk of Mount
St. Agnes, the great master of the Spiritual life, the matchless explorer in the mystic arcana of that knowledge which of all knowledge concerns us most deeply for this world and for the eternity to which we are drifting fast?
Every one who knows Zhe Lmztation of Christ loves it; most people keep it by them, and commit to memory its beautiful maxims.
It has been translated into some fifty languages, has passed through
THOMAS A KEMPIS.
over six thousand editions,* and has enjoyed a wider circulation than any book extant, the Bible alone excepted.
For all that, few know much of its history, of the story of its birth, the circumstances under which it was written, the sources from which it is mainly derived.
Still fewer have learned the baseless doubts and strange contentions which have been raised and circulated about its authorship, or the halo of interest in which it is enveloped.
For these reasons, I venture to hope that some of the many who read and love the precious book may take an interest in a brief account of my researches, put in homely fashion and easily accessible to all.
See Thomas 4 Kempis and the Imitation of Christ, by Edmund Waterton, p. 22.
Suttaby & Co., London: 1883.
fr ix Fer eat ace nt it PAINE MARY PAELLER
THOMAS A KEMPIS.
Tak. bec Ld, Ler us look back into the years preceding the fifteenth century.
Strange and troubled were those times, and fraught with scandal and_ confusion.
Human ambition and the curses of wealth and worldliness had eaten their way, so far as God permitted, into the very fold of Christ.
Prosperity had done its worst.
What persecution had failed to do, luxury bade fair to accomplish.
To a considerable extent the morals of the people, and even of the clergy, from the highest to the lowest, were deeply corrupted, and the Church appeared in urgent danger.
The Council of Lyons, summoned by Pope Gregory X., A.D. 1274, succeeded in adjusting for the time the schism of the Greeks, and peace reigned until the death of Michael
Palzologus, Emperor of Constantinople.
Then the heresy broke forth again, and has never since been extinguished.
Amidst the confusion and disorder thus inaugurated, a still more scandalous schism rose up to harass and lay waste the Church of God—the Papal schism, the great schism of the West.
Ann internal convulsion now D
THOMAS A KEMPIS.
shook the House of God.
Rival Popes struggled for the Chair of Peter, Christendom was bewildered, nations doubted whom they should obey, and the unity of faith seemed in peril.
Never since the days of Julian the Apostate uprose a crisis so terrible or so dangerous.
Still, above all came the promise of God, that He would be with His Church all days, even to the consummation of the world.
Hence neither persecution, heresy, nor laxity ever shook the Faith, because, as St. Bernard tells us, " The generation of "Christians can never come to an end; neither can
"faith perish from the earth, nor charity from within the Church,"
Just about this time a great religious movement commenced in Northern Germany and the adjacent
Low Countries.
Holy men, gifted mystics, of earnest faith and saintly lives, began to teach, and so impressively to inculcate their doctrines, that the people, hitherto steeped in worldliness and neglectful of all religious obligations, turned an attentive ear and returned in vast crowds to their spiritual allegiance.
Pre-eminent amongst these great leaders, I may point out John Tauler, of Strasburg, Suso, Ruysbroeck,* and Henry de Kalcar.
The mention of the last name leads us directly to his illustrious convert, a most remarkable man, the model of a true reformer, some account of whose career and work must necessarily preface our study
See references to the works of Tauler, Suso, and Ruysbroeck in Bibliography following preface.
THOMAS A KEMPIS.
of a Kempis.
This was Gerard Groot, often surnamed The Great.
The fullest account we have of his life is from the pen of Thomas 4 Kempis.* From this memoir, from his Chronzcle of Mount St. Agnes, and from John Busch's Chronicle of Windesheim,} I shall now extract an outline.
The venerable Gerard Groot, surnamed The Great, was born in Deventer, in Holland, about the year of our Lord 1340.
His parents were people of wealth and good position, much honoured and distinguished in their country, and they watched with tender solicitude over the education of their son.
While still a youth, but fifteen years old, Gerard was sent for the completion of his education to the schools of Paris.
Whilst there, if he surpassed his comrades in luxury and extravagance, he steadily kept in view the motive which led him thither—namely, to make rapid progress in his studies.
As yet the glory of God was not the main object of his thoughts.
He pursued the shadow of a great name, and sought to gain renown amongst men.
Very early, while but in his eighteenth year, after the ordinary course of study, genius helping the aspirations of his ambition, Gerard took his degree
Life of Gerard Groot, Thomas & Kempis, vol. iii.
In a single volume, dated Antwerp, 1621, and edited by H.
Rosweyd, S.J., we find the Chronicle of Windesheim, by John Busch; the Chronicle of Mount St. Agnes, by Thomas & Kempis; and the Vindiciae Kempenses, by H. Rosweyd, S.J. ; the latter is followed by an Appendix.
All these publications, except the Chronicle of Mount St. Agnes, which was printed by Verduss, of Antwerp, are from the celebrated house of Peter and John Beller.
THOMAS A REMPIS.
of Master.
Raised to this position, and combining brilliant intellectual powers with a taste for the pomps and vanities of the world, rich benefices were heaped upon him, amongst others a Canonry at Aix-la-Chapelle, another at Utrecht.
Behold him now fairly set forth on the broad path of life, his heart as yet untouched by Heaven's voice.
But a great and merciful change awaited this gifted man—the call to an exalted sanctity and heavenly mission.
This unforeseen and unexpected change was revealed beforehand to a holy Solitary in the city of Cologne, and was foretold by him.
One day when Gerard was at Cologne, yielding himself unrestrainedly to worldly enjoyment, this Solitary, indicating him by name and description, predicted that his conversion was at hand, and that it would bring great blessings to many. A friend, aware of this prophecy, sought out Gerard and said to him:
"What dost thou here?
Why dost thou engross "thyself with vanities and follies ? Thou art destined "to become a new man."
Gerard received these words as a pleasant joke, and at the moment paid them no attention.
At that time there lived, near Arnheim, in Gelderland, a holy monk, Prior of the Order of Carthusians at the Convent of Monichuisen.
This was Henry de Kalcar, a learned and pious man, who had known Gerard intimately in the world.
This saintly recluse, who burned with the fire of charity, and was ani-
THOMAS A KEMPIS.
mated by zeal for the saving of souls, set himself to discover how he might see Gerard Groot and speak with him on the subject of his eternal salvation.
"Should such a man," thought he, "be left to "perish in the world's vortex?
Is there no means "of rescuing him, by God's help, from the chains of "Satan, and of inducing him to enter the body of the Elect?"
In those days, alas! the world seemed entirely under the dominion of the evil spirit.
Hardly any lived as became Christians, and few of the clergy, by speech or example, preached the Word of Life.
Withal, amongst the Carthusians the light of Heaven was preserved in their seclusion; and their pious customs, so austere and unbearable in the eyes of the sensual and worldly, were all the more precious in the sight of God, and beloved and sought after by holy souls.
Meanwhile de Kalcar had occasion to go to Utrecht on special business, and, having learned that Gerard Groot was there, he contrived to accomplish the task he had so much at heart.
The problem was how to dispose the nets of his discourse so as to capture this great prize and rescue him from the waves of perdition.
He arranged his exhortation with consummate judgment.
He commenced the attack from the vantage-ground of intimate friendship, accosting
Gerard as an old fellow-student, and as his genial host.
He discoursed learnedly, as with one learned like himself, upon the sovereign good ; held up to him on the one hand the eternal reward, and on the other the
THOMAS A KEMPIS.
terrors of judgment.
With solemn and grave truths he mingled consoling thoughts.
He put forth the praises of religion, the condemnation of worldliness, and the instability of human things.
" Death hangs "over us," said he, "but the day and hour we know "not; and oh! how infinite the reward promised to "the faithful disciples of Jesus Christ!"
These pious conferences, often repeated, were blessed with abundant grace.
The heart of Gerard softened, the learned Master submitted to be led.
He gave himself up to the Truth, yielding to the power of reason and divine grace.
God's promises enticed him; the examples of the saints encouraged and confirmed his resolutions ; and, in fine, he determined to change his life, and to renounce the world and all its pomps.
When the good Prior realized Gerard's holy dispositions, he was overwhelmed with joy.
He felt that the Word of God, like seed cast on fertile ground, was well sown, and that the mighty prize so earnestly sought for was now secured, and rescued from the stormy deep.
Yes, God alone, by His infinite power, bestowed on His chosen one, Gerard Groot, the blessings of His mercy, and changed him from a lion into a lamb—that God who predestined him before time began to be united with Himself, and ordained that in the lapse of ages he should preach
His Word to countless cities and people, and thereby bring honour and glory to His Holy Name.
Gerard's fervent resolutions were soon put into execution.
Free in will and trusting in God, he re-
THOMAS A KEMPIS.
nounced all his Church benefices, stripped off the garments befitting his former position, and clothed himself with the simplicity of a humble ecclesiastic who chose the contempt of the world rather than its glories and riches.
Many were astounded at the change, and it became a topic of general discussion.
'What is the "man about?
What has happened to him ?" inquired many ; while others said, "Is it that his great learning
'"'has upset his mind ?"
Meantime Gerard, not troubling himself about such remarks, or the ridicule of the world, turned all his thoughts to God, consecrating to Him every sentiment of his heart.
"J ave chosen," said he, "to be an abject "in the house of my God, rather than to dwell tn the "tabernacles of sinners." * Thus from being rich he became poor, from being proud he became humble.
His fastidiousness was changed to mortification, his levity to constancy, his worldliness to the highest spirituality, and his search for knowledge to simplicity and devotion.
As yet there was reason to fear lest the germ of salvation, deposited in the heart of Gerard, might prove like the seed that fell upon the road and was trodden down by those passing by, or like that which was carried away by the birds of the air.f
It was to be apprehended that the plant, young and fragile, bent down by the gusts of vanity, might be laid prostrate on the ground before it gained strength to tower to heaven.
* Psalm Ixxxiii. 11.
+ Matt. chap. xiil., paraphrase.
THOMAS A KEMPIS.
Therefore the humble Master wished to bury himself for a time in retreat, prudently seeking to avoid the sight of men and the conversation of worldlings.
He wished to liberate his soul from all things of this world, in order that with perfect freedom he might yield himself up to God.
He felt it necessary that he should learn, by his own experience, that which he was about to teach to others; that, having tasted the delights of heaven, he might be more patient of adversity and less timid against the temptations of the devil.
Accordingly, he left his native city, departed from his father's house, and went forth to seek at Monichuisen the Carthusian Brothers whom he loved in our Lord
Jesus Christ.
They received him with the utmost respect and gave him a cell, entertaining him as a guest worthy of every possible consideration and affection.
Gerard, entering his cell, full of joy and ardour, exclaimed, like St. Peter, in the fulness of his soul, "Lord, zt 7s good for us to be here.'*
There, in solitude, he recalled to order his senses lately given up to worldliness, wiped off the blight of his former irregularities, and restored in all its clearness the mirror of the interior life.
There, by fasting and watching, he broke down rebellious passions; there, by tears and prayers, he repelled the various temptations of the devil, exclaiming with holy King
David, "Lo, f have gone far of flying away; and "I abode in the wilderness.
I waited for him that * Matt. xvii. 4.
THOMAS A KEMPIS.
4t "hath saved me from pusillanimity of spirit, and a " storm." * Behold now the new soldier of Christ courageously encamped in the Convent of the Carthusians.
The monotony of the cell cannot subdue his soul, the fatigue of labour cannot weary his body.
A faithful inmate of the Cloister, he keeps watch over his heart and tongue.
Henceforth the spiritual warfare is to be waged, a warfare against flesh and blood; and in order the sooner to effect the complete overthrow of the devil—the Prince of Darkness and ruler of the world—he in solitude directs his weapons against himself.
He crucifies his flesh, with its vices and concupiscences, in the Name of the Lord Jesus.
Notwithstanding his delicate frame, he imposes upon himself frequent fasts, he abstains from meat in conformity with the custom of the Carthusian order, and denies himself a thousand lawful gratifications.
He prolongs his vigils far into the night ; he kneels and prays, and, filled with the spirit of fervour, compels his body to be subject to his soul.
The devout Master daily made rapid progress in virtue, and the world became more and more contemptible in his eyes as he tasted the sweetness of the love of God.
At last the time for reaping the harvest arrived, and, by the interposition of Providence, wise men, and especially the Carthusian brethren, were unanimously of opinion that this burning lamp should be so placed as to shed its light on those who needed it most.
All * Psalm liv. 8, 9.
THOMAS A KEMPIS.
were convinced that the eloquence of his preaching, combined with the example of his holy life, would reach the hearts of sinners.
On his part Gerard burned with anxiety to do good to others, to make them sharers in his own happiness, following Christ our Saviour, "Who will have all men to be saved, "and to come to the knowledge of the truth."*
Accordingly, he was ordained Deacon at Utrecht, his humility preventing his receiving the order of priesthood.
Having devoted three years to study and prayer, at last, furnished with all the spiritual arms, and committing to his wonderful memory the Holy
Scripture, and the writings of the Fathers, amongst whom his favourites were St. Augustine and St.
Bernard,f this herald of the Faith ardently preaches in towns and cities, and proclaims the gospel in presence of the clergy and laity.
Men and women, old and young, the learned and unlearned, flock to hear him.
Once he put the trumpet of the gospel to his lips, all the truths necessary to salvation strike upon the ears of his hearers.
Nothing is forgotten.
He declares boldly the divine will with respect to each, according to age, sex, state, and condition.
Throughout the diocese he preached the holy Word of God, not for gain but for His love—in Utrecht, Zwolle, Kampen, Amersford,
Amsterdam, Haarlem, Gouda, Leyden, Zutphen, and * i Tim, 11.4, t See Busch's account of his death, Chronicle of Windesheim, book i. chap. v.
THOMAS A KEMPIS.
elsewhere.
His hearers feel their hearts penetrated, and fancy themselves already before the judgmentSeat.
At once they change their lives, and, abandoning the career of sin, "bring forth fruits worthy of "Penance." * All give themselves to prayer, almsgiving, and fasting, to appease the anger of the Creator and to invoke His mercy.
Numbers having heard the great preacher come with contrite hearts to submit to his direction.
Many renounce the vanities of the world and its pleasures, and form themselves into congregations devoted to the service of God.
But every rose has its thorn, every glory its drawback.
The virtue of the good exposes them to the jealousy of the wicked, and accordingly Gerard experienced frequent opposition from corrupt and worldly men.
They secretly slandered the man of God, and endeavoured to excite revolt against him.
They could not pardon the vehemence with which he upbraided them for their vices and denounced their iniquities.
Sad to relate, many of the clergy and monks, leading lives unworthy of their high calling, rebelled against the teaching of this great man, and against his zeal in rebuking those who transgressed God's law.
They sought to blacken his character and shake his courage.
He himself speaks of them in these words :
"TI am surrounded by men who do not cease to cry "out against me ; their wrath bursts forth, but no one
"dares to show himself."
His love for Jesus Christ * Matt. ili. 8; Luke iii. 8.
THOMAS A KEMPIS.
and his zeal for souls prevented him from being disconcerted or exasperated by the attacks of his slanderers.
His work was founded ona rock.
Careless of earthly glory he feared not to suffer for Christ, and was prepared to sacrifice himself for the truth.
We shall not. tarry over the history of his extraordinary missionary labours and successes, nor of the trials and persecutions he patiently endured.
We shall pass on to the grandest incident of his holy life.
The clergy of several churches were opposed to Gerard, and, instigated by jealousy, resolved to arrest his career, and for this end surreptitiously procured his suspension from public preaching.
Most humbly he submitted to their wrath, and, fearing above all things to excite ill-feeling between the people and the priests, he said to the crowd who were indignant at his suspension, "They are our superiors, we will obey
"their commands; it is our duty to do so, and be- "coming.
God forbid that we should seek to injure "any man or cause a scandal.
The Lord knows His "own; He has chosen them from the beginning, and "can, without the aid of our ministry, call them to 'Himself by His grace, in His own time."
Gerard ceased to preach.
Great a man as the holy missioner was, what act of his life equals this grand obedience ?—What a contrast to his contemporary, the ill-fated John Wyclif, and even still more to later socalled reformers, whose lives belied their words and evidenced at once the defiance of lawful authority and the subjection to their own evil inclinations.
Gerard
THOMAS A KEMPIS.
4s had read, in its true spirit, the New Testament of Jesus Christ, and loved God and His Church rather than himself or his passions.
Out of evil good will often come.
Debarred from preaching in public, Gerard occupied himself in consoling and exhorting communities and individuals, and devoted special care to superintending the work of scholars engaged in transcribing the Holy Scriptures and books of theology and piety—an employment of great importance and emolument in those days, before the invention of the art of printing.
Being settled once more in his native city of Deventer, he drew around him a number of exemplary men, both of the priesthood and laity, many of whom had been converted by his eloquent preaching.
Living together in a species of community they were soon joined by others, of various rank and education—persons of ample means, scholars, copyists, and even artisans of skill in different handicrafts—all willingly renouncing the world and its attractions to embrace a life of mortification and sanctity.
In order that holy women, aspiring to perfection, might not be excluded from participation in the good work, Gerard founded a convent adjoining his own house, where those who entered followed a similar life and carried out various industries suited to their sex and capabilities.
It would appear that Florentius Radewyn, the illustrious and beloved disciple of Gerard Groot, whose career we shall later sketch, took a very active part in the formation of this community, and was en-
THOMAS A KEMPIS.
trusted from the beginning with its care and organization.
In fact, Busch tells us that it was Florentius who proposed to Gerard the idea of forming into a community the clerics and aspirants by whom they were surrounded.* Groot was at first averse to the project, fearing the opposition of the mendicant orders, an apprehension by no means unfounded,f but he finally yielded to the solicitations of his disciple.
Under the direction of these two holy men, Gerard and Florentius, was thus originated the society subsequently known as "The Congregation of Common Life," and at that time called "The Modern Devotion."}
The leading idea which bound together these earnest seekers for holiness was an endeavour to return to the Christian life of the Apostolic Age.
All lived in community, in poverty, chastity, and perfect obedience to their superiors ; all worked for the common good, and contributed their earnings to the general fund, spending any vacant time in prayer, pious reading, works of charity, and almsgiving. "And the multitude of believers
"had but one heart and one soul.
For neither was there * Chronicle of Windesheim, p. 6.
See also The Lives of the Disciples of Florentius, by Thomas 4 Kempis, vol. iii.
Chronicle of Windesheim, p. to. t This titie of "The Modern Devotion" led to its members being familiarly addressed as "'devoti."
I allude to this point now, as the frequent occurrence of the word in the Imitation of Christ, and in the other works of Thomas 4 Kempis, has a special significance being one out of very many internal evidences which identify hopes as the author of the great book.
The meaning of the word "devotus," thus used, is by no means conveyed by the ordinary translation, " devout."
THOMAS A KEMPIS.
"any one needy among them, for as many as were owners "of lands or houses sold them, and brought the price of "the things they had sold, and lacd it down before the " feet of the apostles."* This "Congregation of Common Life" grew apace and flourished, but still one important detail remained to be accomplished.
Gerard knew that to make the institution a lasting success it would be necessary to place it under some definite spiritual guidance, and on that choice he was still undecided.
About this time, inspired by God, he conceived the project of visiting the celebrated John Ruysbroeck,
Superior of a convent of Augustinian Canons Regular, at Groenendaal, in Brabant, and of taking counsel with that holy mystic.
He set forth upon his journey, accompanied by a saintly priest, John Cele, Rector of the School at Zwolle, and a pious layman named Gerard, who acted as their guide and companion.
After a long and arduous journey they finally reached Groenendaal, not far from Brussels.
There they saw no fine houses or imposing buildings, but found all. the evidences of poverty and simplicity.
Those who dwelt therein walked in the footsteps of the Celestial King, the humble Son of the Virgin Mary.
Entering the monastery they met upon its threshold the holy Father—the devout Prior whom they had come to visit.
He was a venerable old man, kind, gentle, and polished in manners.
He welcomed the new-comers, and, as if inspired, immediately recog- * Acts iv. 32, 34, 35:
THOMAS A KEMPIS.
nized Gerard Groot and addressed him by name.
Greeting his visitors he led them into the cloister, and received them with all the graces of hospitality.
Here Gerard remained some time, devoted to holy conferences, pouring forth to Ruysbroeck his thoughts and difficulties, and, struck with admiration for all he saw in this edifying convent of Augustinian Canons
Regular, formed the resolution to place his new community under the spiritual guidance of that Order.
Returning once more to Deventer he again resumed his labours, in the intervals of which he matured his plans concerning the " Congregation of Common Life."
Many difficulties had to be overcome, many details to be arranged and perfected, amidst all of which his disciple, Florentius Radewyn, was the ever-faithful helpmate and confidant.
As time went by and these enterprises prospered, a reaction commenced in favour of Gerard Groot. The injustice of his suspension from the right to preach became too glaring, and efforts were made to regain for him his privileges. A powerful remonstrance against the evils and injuries he had so patiently endured was addressed by an unknown friend to Florentius Wevelichoven, Bishop of Utrecht—an inquiry was demanded, and even the holy Master himself thought it right to put forth a protestation, defying his enemies to show that he had ever taught or preached one word of heresy.
Furthermore, William of Salvarvilla, Archdeacon of Brabant, addressed an urgent appeal to Pope
Urban VI. in favour of Groot.
The common impres-
THOMAS A KEMPIS.
sion is that the suspension remained in force, but I am not at all satisfied that such was the case. I think it only right to observe that although we have no express
Statement in Thomas' writings relative to its withdrawal, there is strong reason to infer that it either had been removed, or dated only a few months before Gerard's death.
This seems evident from the following words, to which I would draw attention here.
In Thomas'
Life of Gerard, chap. ix.
1, we read:
"He was "silent for a time (ad tempus), and meanwhile gave "himself up to private exhortations," etc.
Far more explicit, however, are the statements contained in the first chapter of the Chronicle of Mount St. Agnes, in which, beyond denial, we find evidence of Gerard preaching in public, and, as a Kempis adds in the last sentence, this took place in the year in which Gerard died.
Bitter censure has naturally been launched against this suspension and its assumed continuance, but, in justice to the memory of Wevelichoven, Bishop of Utrecht, who proved himself a sincere friend to the Congregation of Common Life established by Gerard, and who won the warm commendations of Thomas a Kempis,* and of Busch,f I think it only right to put forward the facts stated above.
Howsoever all this may have been, certain it is that God had great designs for Gerard, and gave to his servant inestimable grace, which was not bestowed
* Chronicle of Mount St. Agnes, pp. 146, 156.
+ Chronicle of Windesheim, p. 164.
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0 3 in vain.
"for by the fruit the tree 1s known.
Animated and sustained by the Spirit of God, he applied himself with ever-increasing zeal to works of mercy, assisting his neighbour in all compassion, giving to afflicted souls, like a charitable physician, the relief of divine consolation, awakening those steeped in the lethargy of sin to a better life, calling back the relapsing sinner by repeated exhortations, and restoring him by tears and prayers to his long-lost state of grace.
Participating largely in the mercies of the Lord, and sharing them abundantly with others, he could justly say with the Psalmist, "Bud J, as a fruztful olive tree in "the house of God, have hoped in the mercy of God for "ever, yea for ever and ever. + Behold in him the true Israelite, the defender and zealous preacher of divine truth; a man who, wholly absorbed in the divine love, never neglected his fellow-creature, but, keeping his soul raised towards heaven, failed not to
provide for the wants of others; a man, in fine, who, not satisfied with working out his own salvation, evermore spent himself in striving to do good to others, and to lead them on the way of perfection.
Thus, although his life was brief and he never bore the burden of old age, he in a short time reaped great fruits, and left behind him the nucleus of the Congregation which he founded—peopled by saintly mer and women, to many of whom he had been the first to communicate the light of grace and the zealous charity with which his soul was inflamed.
* Matt cu. 32.
+ Psalm li. to.
THOMAS A KEMPIS.
Meanwhile, God had ordained that the holy Master should not see the fulfilment of his heart's desires, but that he should be called to his eternal reward in the very fulness of his work.
In those days the plague raged in Holland, and Gerard was stricken down, catching the dread infection from a friend whom he attended in that terrible illness.
Feeling that his end was drawing nigh, the faithful servant accepted without a murmur the final summons, fortified his soul by receiving the holy viaticum, and, like a dutiful child, cheerfully accepted the pangs of death, hoping by his humble resignation to appease the wrath of the Eternal
Judge.
Filled with sentiments of faith and contrition, he committed himself unreservedly to the Divine Will, and, calling together the brethren, briefly addressed them :—" Behold," said he, " the hour of my death ts at "hand.
God calls me to Himself.
Augustine and " Bernard imvite me to join the happy company of the "blessed.* The time allotted to me here below ts welt- "nigh ended, and in common with all mortals I must
"pay the debt of nature.
May God grant me a safe "passage from thts world to eternity, and may my soul "be untted to the Lord who created tt.
To the earth "I begueath this poor frail body, wt ws but fitting that "dust should return to dust.
May the Saviour for "whose love I have laboured and ipod deren to grant "me eternal repose."
His disciples, who were one and all overwhelmed with grief, exclaimed in tears, " A4las/ alas! what * The feasts of these great saints were just at hand.
THOMAS A KEMPIS.
« shall we do?
Who will henceforth guide us?
You "are our father and protector. It was you who first "dyew us to the service of God.
Already our enemies "rejoice openly, and ere long we shall be exposed to their "worst efforts.
If during your lifetime they reviled "and persecuted us, how will wt be when you are "gone?
Intercede for us, we beseech you, and obtain "help for the children you leave orphans.
By your "counsels we have amended our lives, obtain for us the " gvace of perseverance."
The tender, compassionate Master, moved by his children's grief, addressed to them words of consolation and encouragement.
"Dear children," he said, "place "all your confidence in God; give no heed to the vain
"clamour of men.
Le firm in your good resolutions.
" The Lord will be with you wn this place. No man has "power to destroy a work which the Almighty has
"approved.
TL trust shortly to be united with Him in "heaven, and from thence I shall cast down some holy
"blossoms, whith, ripening in your souls, will bear "fruit tm the days to come.
I commend you all to "God and to His saints.
My well-beloved disciple, "the Reverend Florentius, will henceforth be your "father and guide.
The Holy Spirit dwells within "him; therefore follow his counsels with docility.
"There 1s no man whom I hold in higher veneration "and esteem.
In him TI place implicit confidence.
I "exhort you, my dear children, to love and honour him "as a father." * * Life of Gerard Groot, chap. xvi., Thomas 4& Kempis, vol. iii.
THOMAS A KEMPIS.
Questioned as to his wishes concerning the spiritual guidance of the new Congregation, he strongly advised that it should be placed under the care of the Canons
Regular of St. Augustine.
To the last, in touching words, he consoled and exhorted his sorrowing disciples, until his strength failed, and he had entered the valley of the shadow of death.
Finally, on the evening of the 20th of August, 1384, the feast of his beloved St. Bernard, Gerard Groot, then aged forty-four years, yielded up to God his pure, devoted soul, Thus lived and died this gifted man, most justly called Gerard the Great, the apostle of his country, saintly, devoted, and learned, humble, and meekly obedient to all lawful authority—the true reformer, the model for all missionaries, the architect of one of the grandest schemes ever devised for calling back erring man to the fold of Christ.
The brief outline which I have endeavoured to sketch of his career, in obedience to the necessities of this essay, may perhaps induce others to turn to the sources from which I have drawn it, namely, Busch's Chronicle of Windesheim, and Gerard's life, as portrayed by Thomas 4 Kempis, both in his histories of the Brethren of the Congregation of Common Life, and in his Chronicle of Mount St. Agnes.
Those who do so will begin to wonder how earnest and learned men, like Bonet-Maury and Kettlewell,* can
de Groote, un précurseur de la Réforme.
G. BonetMaury, pp.
87-89.
Paris: Sandos et Fischbacker, 1878.
Also
THOMAS A KEMPIS.
find a resemblance between Gerard of Deventer and the unfortunate John Wyclif.
Three years ago the fifth centenary of Wyclif's death evoked an outburst of enthusiasm amongst his admirers.
It seems strange that the memory of Gerard Groot lay forgotten in his fifth centenary, for he too died in the same year.
Place the two histories side by side, study the men, their work, and the influences they generated, and it will not be difficult to decide which was the man of God, the real Apostle, and the true Reformer.* Florentius Radewyn, to whom Gerard Groot entrusted the care of his disciples and the completion of the enterprise he had begun, needs now a brief memoir at our hands. We shall draw our information concerning him from the same historians who enabled us to sketch the life of Gerard.
Of Florentius it may be truly said, as of his master, that he realized the words which our Divine Lord addressed to His disciples when
He bade them follow Him in the lowly path which leads to the eternal kingdom.
" Take up My yoke upon "you, and learn of Me, because IT am meck, and humble "of heart » and you shall find rest to your souls." +
About the year of our Lord 1350, Florentius Radewyn was born at Leyderdam, a town situated not Thomas 4 Kempis and the Brothers of Common life, Rev. S. Kettlewell, vol. i. p. 150.
* See The Truth about John Wyclif, by the Rev. J. Stevenson, S.J.
Burns and Oates.
London: 1885.
{1 Matt. xi. 29.
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far from Utrecht, and on the borders of Holland.
His father was a man of high reputation and independent means, and sent his son, while quite a youth, to Prague, the seat of a far-famed university.
Gifted with rare intelligence, Florentius made rapid progress, and soon became distinguished in every branch of science.
Having completed his studies, and taken his degree as Master, he returned to his native city, and quickly became immensely popular, his gracious manners and gay disposition rendering him a favourite amongst his youthful companions.
Pure of heart and irreproachable in his life, he entered the Church, and became a canon of St. Peter's at Utrecht.
Ere long, however, God mercifully withdrew him from the temptations to which he was exposed, and, inspiring him with an ardent longing for holiness, led him to enter the ways of perfection.
The venerable Gerard Groot preached constantly in the Church of Our Blessed Lady at Deventer, and Florentius often went to hear him.
The inspired words of the great apostle sank deeply into his heart ; a burning desire to renounce the world and devote himself entirely to God took possession of his mind.
From a Master of Science he became a follower of Christ, saying with the Psalmist, "O how great 1s the "multitude of Thy sweetness, O Lord, whith Thou hast
"hidden for them that fear Thee / es " My sheep hear My vowe,; and L know them, and " they follow Me." F * Psalm xxx. 20.
{ John x. 27.
'THOMAS A KEMPIS.
Florentius sought and obtained an interview with Gerard, confided to him the noble aspirations which filled his soul, and implored him to guide his footsteps.
A holy friendship thus arose between these saintly men; they conversed together of God and His service, and, animated by an ardent zeal for the salvation of souls, united their efforts to. further the work of regeneration.
Florentius, deeply imbued with the true apostolic spirit, laboured unceasingly with Gerard to reclaim those who had fallen into error, and strenuously exhorted all to lead pure and holy lives.
The vigour and unction of his discourses attracted towards him a multitude of young persons of both sexes, who longed to aim at perfection.
Thus, as we have already seen, with the consent of Gerard, and under the direction of Florentius, was formed the Society known as the Congregation of Common Life.
Florentius unceasingly exhorted each and all to make progress in virtue, to pray often, to devote themselves at suitable times to manual labour, to read the Holy Scriptures and pious works, and to meditate on subjects calculated to excite contrition, in order by these means to acquire greater fervour of devotion and horror of vice, so that there might no longer be found cowardly hearts allowing themselves to be led away by the seductions of the devil.
The good work which he thus accomplished soon earned for him much hatred and obloquy, but to all the insults and outrages of his enemies he offered only an unconquerable patience.
To suffer for and with the
THOMAS A KEMPIS.
Divine Lord was deemed by him an inestimable privilege, for he knew well what the Holy Scriptures teach :
"Blessed shall you be when men shall hate you, and when "they shall separate you, and shall reproach you, and cast
"out your name as evil, for the Son of Man's sake." * Groot, seeing the great sanctity of his disciple, resolved that he should be raised to the dignity of the priesthood.
Florentius deemed himself unworthy of so great an honour, and urged that this heavy responsibility should not be imposed upon him ; but, overcome by the authority of Gerard, and the importunities of his companions, he finally yielded from obedience.
Promoted to Holy Orders, he never evinced the least sign of pride or satisfaction, but became all the more humble in his acts and manners in proportion as he was exalted by the sacrament.
It was in speaking of him that Gerard bore this remarkable testimony: "JZ was instrumental im getting only
"one priest ordained, and I think indeed that he was "truly worthy, but I shall take good care in future not "to venture on a similar step too rashly, for Lf see very
"few who are suited for this mincstry." t Florentius had been Canon of St. Peter's at Utrecht.
After a time he resigned this prebend to become a simple curate at Deventer, in order that he might be near to Gerard, in whose work he was enlisted, and by whose teaching and example he desired to profit.
* Luke vic 22.
Life of Florentius, Thomas 4 Kempis, chap. x.
THOMAS A KEMPIS.
As his sanctity as well as his austerities caused him to be held in great veneration, and as he dreaded above all things to be honoured by men, he avoided as much as possible appearing in public, and used to remain at home with his companions in religion, knowing that this reserve would benefit his own soul and give to others an example of steadfastness.
Of so little account did he esteem the honours constantly paid him when abroad, that he often passed unnoticed those who saluted him, and lived in profound indifference as to what others said or thought.
When he went to the church, it was his custom to pray all the way thither.
Knowing that it is not the outward garb that constitutes the true priest, he paid no attention to his dress, except to banish from it whatever approached to display.
Numbers of the clergy came to visit him, likewise foreigners of every rank, monks, and learned men.
He was obliged to set aside his own private business and to sacrifice his inclinations in order to devote himself to the care of his neighbours.
Sometimes his ante-room was crowded by so many persons who were desirous of speaking with him, either to consult him or to confide the secrets of their conscience, that with difficulty he could make his way through the crowd or find leisure to recite his office.
Yet he neversent any one away unsatisfied ; on the contrary, he either despatched the visitor's business at once, or else gave him an opportunity of returning at a more suitable time.
Florentius was the tenderest of fathers towards the
THOMAS A KEMPIS.
poor, the gentlest of consolers to the afflicted, and the most compassionate of visitors to those laid low by illness.
Often he ordered the viands from his table to be carried to the sick and poor, and when dainties were sent to him out of charity, by an impulse of still greater charity he shared them with the needy.
He kept a list of poor people in whose welfare he was interested, and their care was entrusted to one or more of his associates, who were commissioned to provide for their necessities.
At that time there were in the city of Deventer worthy men who, under Florentius' direction, led truly
Christian lives.
There were also pious ladies, devoted to works of mercy, who frequented the House of God and respected His ministers.
These good people, at the request of Florentius, gave large donations to assist the clergy whose lives were devoted to the service of God and of His poor.
The humble priest had such a reputation for charity, and was so universally beloved, that he*had only to speak in behalf of a poor person in order to obtain forthwith the object of his request.
Little children, and young people conspicuous by their purity and innocence, were to him objects of special tenderness; he gave them pious exhortations, teaching them to love Jesus and Mary, and impressed on them most eloquently how jealously they should preserve their innocence in order that they might become on earth like unto the angels of God, and render themselves worthy to sing in heaven the
THOMAS A KEMPIS.
Canticle of the Virgins.
He felt no repugnance towards lepers or those disfigured by bodily ailments ; on the contrary, he studied to evince a special interest in such sufferers. Whatever was revolting in man's exterior never influenced him unfavourably.
He saw in each and every one the image of God, and was ever mindful of the tie of nature which binds all humanity together.
The noble example afforded by this saintly and zealous man rendered the community of which he was
Superior a veritable school of virtue.
There both young and old, priests and laymen, strove earnestly to attain that humility and purity of heart to which alone is granted the beatific vision.
The spirit of fervour which had characterized the Primitive Church shone forth once more amongst these true followers of Christ, who willingly renounced the ambitions and comforts of life to seek rest and happiness in the service of God ; to realize in true earnest the words of the Gospel: "Ae
"that followeth Me walketh not in darkness." * It is impossible just now to follow in detail the career of Florentius Radewyn.
We shall see a little more of it later when tracing the life of Thomas 4 Kempis.
I must not, however, omit a brief sketch of the crowning work of his life—the foundation of the Monastery of Windesheim.
This is indispensable for the completion of my design.
It will be remembered that Gerard Groot, when on his death-bed, exhorted his disciples to put their trust in God, to persevere in their good work, to submit
* John viii. 12.
THOMAS A KEMPIS.
6r themselves entirely to the guidance of Florentius, and to place the newly-formed congregation under the spiritual guidance of the Canons Regular of St.
Augustine.
Busch gives a full account of Gerard's dying advice, including the advice to build a monastery, and the reasons which led him to select the Canons
Regular as spiritual directors, in preference to the Carthusians or Cistercians.* For some time this project was in contemplation— preliminary steps were taken, various localities visited and inspected; but it was not until the year of our
Lord 1386, two years after the death of Gerard, that a commencement was actually made.
Meantime the approval of Florentius Wevelichoven, Bishop of Utrecht, had been sought and gained.
The spot ultimately chosen was a fertile tract, hitherto uncultivated, situated some twenty miles north of Deventer, and about four miles to the south-east of Zwolle.
This valuable estate was the property of Berthold ten Have, a rich youth of Zwolle, converted by Gerard Groot, who generously offered it as a site for the new institution. To supplement his munificence, Henry Wilsen, of Kampen, and his brother James, men of wealth and position, added a large endowment.t In 1386, under the direction of Florentius Radewyn, a chosen band of six intrepid holy men set forth from Deventer to take possession, to commence the clearing of the woods, and the building of the new monastery,
* Chronicle of Windesheim, book i. chap. v.
J} Ibid., chap. vi.
THOMAS A KEMPIS.
which was destined ere long to work such marvels in the vineyard of Christ, and to extend so salutary an influence over Holland, Belgium, and Germany.
The locality, called Windesem* (now Windesheim), was held in great reverence, and believed to have been sanctified by the visits of angels.
The six pioneers selected to carry out this great project were—Henry Clingibile, of Huxaria; Werner
Keynkamp, of Lochem; Henry Wilsen, of Kampen ; John & Kempis; Henry Wilde, of 'S Hertogenbosch
(Bois-le-duc) ; and Berthold ten Have, of Zwolle.
Clingibile, who was a priest, was the first Rector; and Wilsen, a man of noted prudence and well versed in temporal matters, was appointed Procurator.
Assisted by some of the Brothers, and by many zealous volunteers, and aided by the liberal donations of the faithful, the work was commenced and rapidly perfected, all being carried out under the direction and sanction of Florentius Radewyn.f As soon as the monastery and church were sufficiently advanced for habitation and use, the six holy men who had inaugurated the work were sent to the Monastery of Canons Regular at Eymsteyn, near
Dordrecht (Dort), there to learn in detail and perfection all the rules, customs, and practices of the chosen order.
Eymsteyn was a branch house of Groenendaal, * Busch, according to the fashion of his time, suggests for the Etymology of the name Vinea Dei Sempiterni ; that is, the Vineyard of the Eternal God.—Chronicle of Windesheim, book i. chap. viii + Chronicle of Windesheim, book i. chaps. vii., viii.
THOMAS A KEMPIS.
ee ee where Groot had visited and conferred with Ruysbroeck.
Its prior was Brother Simon, the nephew of John van Schoonhoven, who was a disciple of Ruysbroeck and sub-prior of Groenendaal.
As soon as the brothers were fully instructed they returned to Windesheim, where they were formally inducted into possession and professed.*
The new monastery once inhabited, Werner Keynkamp was elected prior, and Henry Wilde sub-prior.
Shortly afterwards Florentius Radewyn sent to Windesheim two devoted clerics, John Vos van Huesden and Henry Balveren, who in due course were received and professed.
Of these new members the former was a man of extraordinary sanctity and ability, and upon Werner Keynkamp resigning the office of prior in 1391, he was elected as his successor.| Presently fresh donations poured in abundantly, and the work prospered spiritually and temporally.
From this time forth the grand design of Gerard Groot may be said to have been accomplished.
Windesheim had fairly set forth upon its magnificent career, and commenced to spread around its beneficial influence.
Fascinating though the task would be, the needful brevity of this sketch obliges me to omit the history of the rapid and stupendous growth of the new monastery, likewise all details of the sanctity and devotedness of its inhabitants, the speed with which it absorbed, as the Mother house, all the Augustinian
* Chronicle of Windesheim, book i. chaps. xi., xiil., xiv.
+ Ibid., chaps. xvii., xvili.
THOMAS A KEMPIS.
monasteries of the adjacent countries, until it numbered as its affiliated children between seventy and eighty religious houses of men and women.
Any one who desires to study the subject will find ample details in Busch's Chronicle of Windesheim, book i. from chapter xii. to xlvii.
I shall only touch upon one feature of this glorious institution—namely, the character of the teaching of its spiritual school.
I deplore my incompetency for this task, which I attempt solely because it is indispensable for the full comprehension of much which I shall have to bring forward later.
Let us recall, for a few moments, the thoughts which filled the minds of Gerard Groot and Florentius
Radewyn when they inaugurated the Congregation of Common Life.
In the first place, it was designed that its members should endeavour, from their hearts, to return to the life of the early Christians; to such a life as the Apostles led when following our Lord Jesus
Christ on earth, and which they and their companions carried out after His ascent into heaven.
All were to live in common, to work for the general good, to hold their worldly possessions in community, and to spend their leisure hours in prayer and works of charity.
This grand idea of returning to the Apostolic life constituted the tie which held together the earliest members of the little band of scholars congregated under the guidance of Gerard and Florentius.
The necessities of those times, before the invention of the art of printing, rendered the work of transcribing books
THOMAS A KEMPIS.
a leading occupation, and.one both needful and profitable.
All, however, were not suited for such an avocation; but in the new community there was employment sufficient for every one, whatsoever his or her capacity or training might be.
The spiritual guidance of the Augustinians was superadded by Groot as a necessary means of binding together in the holy obligations of religion the crowds of laity who flocked to enter the new Congregation.
Such were the designs of Gerard and Florentius.
Can we imagine a more sublime idea than this effort to rise from the degraded wickedness of the period of which we write—to submerge all selfish interest, all ambition, all worldly consolation, in seeking to imitate the life of those who followed Christ on earth, and abandoned all things for His sake?
As a matter of course, the noble spirit and thoughts which inspired its founders permeated to the core the new institution, and leavened its teaching and writings. We have seen what manner of man Groot was.
We have also seen how worthy a disciple he found in Florentius, and, when we turn to the Chronicle of Windesheim, we meet clear evidence of the fitness of Vos van Huesden to carry on and perfect the work entrusted to him.
A little study enables us to understand the tone of the spiritual school of Windesheim, and to trace its source and development.
Groot was a man of exceptional sanctity, ability, and erudition.
Before he commenced his missionary life he had devoted himself, especially during his retreat at Monichuisen, to the F
THOMAS A KEMPIS.
study of the Holy Scriptures and of the Fathers of the Church.
In his famous protest against the edict which suspended him from the right to preach in public, he tells us the sources of the doctrines he taught.
Not alone had he mastered the Sacred Word of God, but he had also familiarized himself with the interpretations of all the great teachers of the Church—
Ambrose, Gregory, Augustine, Jerome, Chrysostom, Dionysius, Bernard, Bede, Isidore, Hugo, and Richard.
Their works, as he tells us, were his chosen riches on earth.* When Gerard visited Ruysbroeck at Groenendaal, he was so edified by his sanctity and learning that he determined to select the order to which that great mystic belonged as the Guardian of the newborn Congregation, and it is a matter of certainty that Eymsteyn, to which the early founders of Windesheim were sent for instruction, had imbibed to a large extent the spirit of the school of Groenendaal.
John van Schoonhoven, the disciple of Ruysbroeck and sub-prior of Groenendaal, had been urged by his nephew Simon, who was prior of Eymsteyn when the Windesheim brethren came thither, to give him instruction in the spiritual life.
At first Schoonhoven hesitated from modesty ; but he ultimately yielded, and wrote two letters, of which the first still exists, and shows clearly the absolute identity of the teaching of Groenendaal,
Eymsteyn, and Windesheim.
Father Becker includes * See Life of Gerard Groot, chap. xviii, Thomas Kempis, vol, ii. ; also Bonet-Maury, p. 95.
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this composite spiritual school under the comprehensive title of "The Circle of Windesheim," a term which seems SO appropriate and convenient that I shall frequently use it henceforth.*
It would appear that its members did not seek to spread their teaching beyond the limits of their own Congregation, and hence we find no formal promulgation of their doctrines.
This is only natural when we remember that their motto lay in the words of Saint Augustine, "Ama nesciri," "Love
"to be unknown."
Nevertheless, they have left very numerous and characteristic fragments which preclude all doubt as to the spirit which guided them.
Amongst those relics I may enumerate a few, namely— The Chronicle of Windesheim, by Busch.} * L'Auteur de I'Imitation et les documents Néerlandais, par Victor Becker, S.J.
La Haye: Nijhoff, 1882.
Book i., chaps. xix., xxil., xxiv.-xxvi., xxix; also Epistola de vita et passione Domini nostri Jesu Christi, following chap. xlvii,
Ppp. 217-247.
; Book ii.
I find it impossible to select references to this book, as in the case of that preceding it, because it is filled from beginning to end with an exposition of the doctrines which animated the Windesheimers, and with illustrations of the shining examples which their great men afforded.
For a thorough understanding of this subject the whole of book ii. must be studied carefully.
I shall make only a few leading references.
From chaps. 1 to ix. the general spirit and mode of life of the Order is described.
From chaps. x. to xxi. we find an outline of the life and work of John Vos van Huesden, the second Prior of Windesheim, and one of the most remarkable of its members.
In like manner we find from chap. xxii. to xxix. the edifying history of Arnold Kalkar.
From chap. xxx. to the end of the volume we find records of the lives of many other examples of distinguished holiness—of Henry of Huxaria, Werner Keynkamp,
John & Kempis, Henry Wilde, Henry Wilsen, Henry Mande, William
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The History of the Founders and Earlier Members of the Congregation of Common Life, by Thomas a Kempis.*
The Letter of John van Schoonhoven to his nephew Sz0n.F The Writings of Gerard Groot.t The Lives and Spiritual Teaching of Florentius
Lubert Berner,| John Ketel, Vos van Huesden,** and Henry Loeder.+t It is quite impossible to study these works attentively, fragmentary as they are, without forming a Vornken, Henry Loeder, John Skutken, John Cele, and many others, whose saintly lives illustrate at every point the spirit of the school which took as its first and last lesson the following of Christ.
* See Sommalius' edition of the works of Thomas 4 Kempis, vol. ili.
+ See Becker, pp. 174-186.
- { See Vita Gerardi Magni, by Thomas & Kempis, and remarkable sayings of Groot, following the life; also Bonet-Maury, Appendix, and especially letters given at pp. 99 and 100; also Groot's letters to Berthold ten Have, and John ten Water, Chronicle of Windesheim, book ii., chaps. xxxviiil. and lii.
See letter and remarkable sayings of Florentius, following chap. xxix, of his life by Thomas & Kempis.
Also Recherches sur le véritable auteur de l'Imitation de Jésus Christ, par Monseigneur
Malou, pp. 391 and following.
'Troisitme édition.
Paris: Casterman, 1858.
; || See Devout Exercises, by Lubert Berner, following his life by Thomas 4 Kempis.
See Spiritual Exercises of John Ketel, following his life by Thomas a Kempis.
See Epistola de vita et passione Domini nostri Jesu Christi, following chap. xlvii. of book i. of the Chronicle of Windesheim, which Busch tells us (book ii. chap. xi. of same Chronicle) was the spiritual handbook of the Congregation, arranged by Vos van Huesden ; also chaps. x. to xxi. book ii., already quoted as illustrating Vos' life.
Tt Chronicle of Windesheim, book ii. chaps. lvi. to lviii., and especially his letter to the Brethren at Bodingen, contained in chap. lvi.
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clear opinion concerning the phase of spirituality which pervaded the "Circle of Windesheim," originating with : its founders, and carried out by their successors.
Its _ characteristics essentially include absolute and grand simplicity, with the total absence of affectation or scholasticism, and culminate in the inculcation of the pure love of God, charity towards others, purity and | humility of heart, elevation of the soul, contempt of the : world, renunciation of self, and the faithful imitation of our Divine Lord and Master, Jesus Christ.
A full | exposition of this subject is beyond the scope of the present essay, but any one who follows the path of investigation which I have indicated must, I believe, inevitably arrive at the same conclusions to which I have been led.* This is a most important point, and one which the reader will need to bear in mind, especially when he comes to the sketch which I shall later offer of the controversy touching the authorship of the /imztation of Christ.
There I hope to show that it is in the teaching of the School of Windesheim that we must look for, and alone can find, a clue to the inspiration of that wondrous book.
All the works to which I have referred above are in the Latin language, and, not having been trans- * The learned Dr. Acquoy, to whom we are indebted for a most valuable collection of letters of Gerard Groot (Epistolae xiv. Gerardi
Magni.
H.W. Mooij.
Amstelodami: 1857), has filled no less than three octavo volumes in treating this subject.
See Het Klooster te Windesheim en zijn invloed, Dr. Acquoy.
Utrecht: Van der Post, 1875-80.
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lated, are inaccessible to many; but I must not omit allusion to a very remarkable and learned dissertation on the spirit and influence of the Congregation of which I write, contained in the third and fourth chapters of a recently published work of the late
Professor Altmeyer, of Brussels.* This erudite historian touches the subject, from his point of view, with a master-hand, and shows the extraordinary influence for good exercised both in the regeneration of the spiritual life and in the resuscitation of classical learning by the Brethren of Common Life—a power which provoked at the Council of Constance the unwarrantable attack of the envious Matthew Grabow, thereby eliciting the magnificent defence of the Windesheimers, carried to the absolute defeat and silencing of their assailant, by Peter D'Ailly, Cardinal Archbishop of Cambrai, and John Charlier de Gerson, the mighty Chancellor of the University of Paris ;,—a power which at that time bade fair to rescue Christendom from impending desolation, until the convulsive anti-Catholic movement of the sixteenth century arose, equipped with all the weapons of the world, the flesh, and the devil, to crush and stamp out its formidable opponent.
I might easily write a volume upon this crisis, were it not imperative that I should hasten on to the real subject of my essay—to tell the story of Thomas 4 Kempis, and of my visit to the scenes in which he spent his life.
Les Précurseurs de la Réforme aux Pays-bas, par J. J. Altmeyer, Bruxelles : Merzbach et Falk, 1886.
See also Chronicle of Windesheim, book i., chap. xli.
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' at EruR Lehi, Waite the great religious movement which I have endeavoured to portray was in process of development, while Gerard Groot was evangelizing Holland by his preaching, and with the aid of Florentius
Radewyn was bringing into existence the holy confraternity which culminated in the formation of the Congregation of Common Life and the founding of Windesheim, a child was born in the far east of Rhineland who was destined to occupy a glorious place in the mighty work of regeneration, and to bequeath to posterity a book and a name undying in the history of Christendom.
This child was Thomas a Kempis.
In the wide expanse of country between the Rhine and Meuse, not very far from Dusseldorf, lies a small town named Kempen,* in the Diocese of Cologne, and in it there lived in those days a pious couple, John
Haemerken and his wife Gertrude.
Not amongst the ranks of the nobility or gentry, but in the lowliest path of life, this worthy pair earned their bread by the sweat of labour, and reared their children in poverty, and in the fear and love of God.
John Haemerken * See map at end of this volume.
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was a simple artisan, and his wife no higher in rank than himself.
So far as we can ascertain, he was probably an artificer in metal,* an industry specially cultivated in Kempen from time immemorial to the present day.
The word Haemerken, or Haemerlein, as it is sometimes written, means in German "a little "hammer," and very likely, after the custom of those simple times, indicated his calling.
In the well-known Latin editions of Thomas' works, the name is translated into " Malleolus."
This may be a suitable place to correct an error into which some of his biographers have fallen—notably
Jodocus Badius Ascensius—who state that Kampen on the Zuyder Zee, near to Zwolle, was his birthplace.
Thomas himself, in his Chronzcle of Mount St. Agnes, sets this question at rest.
In Kempen, north-west of Cologne, he was born, and thence takes his name, Thomas a Kempis.t Tradition tells us that his mother, Gertrude, kept a school for little children.
If we may take the progress of her sons in holiness as an index of her solid piety, it must have been great indeed.
History is clear respecting two sons of this worthy pair—John, born about the year 1365; and Thomas, who first saw the light about the year 1380.
A faint rumour alludes to another son, Gobelinus, probably older than Thomas, who, like his brothers, gave himself to the service of * Mooren, Nachrichten tiber Thomas 4 Kempis, p. 32.
Cre feldt : 1855.
Chronicle of Mount St. Agnes, chap. viii.