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The Imitation of Christ
Thomas à Kempis
The Third Chapter
THE DOCTRINE OF TRUTH
HAPPY is he to whom truth manifests itself, not in signs and words that fade,
but as it actually is. Our opinions, our senses often deceive us and we discern
very little.
What good is much discussion of involved and obscure matters when our ignorance
of them will not be held against us on Judgment Day? Neglect of things which are
profitable and necessary and undue concern with those which are irrelevant and
harmful, are great folly.
We have eyes and do not see.
What, therefore, have we to do with questions of philosophy? He to whom the
Eternal Word speaks is free from theorizing. For from this Word are all things
and of Him all things speak -- the Beginning Who also speaks to us. Without this
Word no man understands or judges aright. He to whom it becomes everything, who
traces all things to it and who sees all things in it, may ease his heart and
remain at peace with God.
O God, You Who are the truth, make me one with You in love everlasting. I am
often wearied by the many things I hear and read, but in You is all that I long
for. Let the learned be still, let all creatures be silent before You; You alone
speak to me.
The more recollected a man is, and the more simple of heart he becomes, the
easier he understands sublime things, for he receives the light of knowledge
from above. The pure, simple, and steadfast spirit is not distracted by many
labors, for he does them all for the honor of God. And since he enjoys interior
peace he seeks no selfish end in anything. What, indeed, gives more trouble and
affliction than uncontrolled desires of the heart?
A good and devout man arranges in his mind the things he has to do, not
according to the whims of evil inclination but according to the dictates of
right reason. Who is forced to struggle more than he who tries to master
himself? This ought to be our purpose, then: to conquer self, to become stronger
each day, to advance in virtue.
Every perfection in this life has some imperfection mixed with it and no
learning of ours is without some darkness. Humble knowledge of self is a surer
path to God than the ardent pursuit of learning. Not that learning is to be
considered evil, or knowledge, which is good in itself and so ordained by God;
but a clean conscience and virtuous life ought always to be preferred. Many
often err and accomplish little or nothing because they try to become learned
rather than to live well.
If men used as much care in uprooting vices and implanting virtues as they do in
discussing problems, there would not be so much evil and scandal in the world,
or such laxity in religious organizations. On the day of judgment, surely, we
shall not be asked what we have read but what we have done; not how well we have
spoken but how well we have lived.
Tell me, where now are all the masters and teachers whom you knew so well in
life and who were famous for their learning? Others have already taken their
places and I know not whether they ever think of their predecessors. During life
they seemed to be something; now they are seldom remembered. How quickly the
glory of the world passes away! If only their lives had kept pace with their
learning, then their study and reading would have been worth while.
How many there are who perish because of vain worldly knowledge and too little
care for serving God. They became vain in their own conceits because they chose
to be great rather than humble.
He is truly great who has great charity. He is truly great who is little in his
own eyes and makes nothing of the highest honor. He is truly wise who looks upon
all earthly things as folly that he may gain Christ. He who does God's will and
renounces his own is truly very learned.
