Book III — On Inward Consolation
Source context· Greco-Christian stream · Greco-Latin cultural age
- Stream
- Greco-Christian
- Cultural age
- Greco-Latin (4th post-Atlantean cultural age)
- Composed
- c. 1418 CE
- 1Chapter I. Of The Inward Voice Of Christ To The Faithful Soul — I. The inward voice of Christ to the faithful soul
Opens Book III with the dialogue's keynote: 'I will hearken what the Lord God shall say within me.' Blessed are the ears that hear the soft whisper of God within and turn from the whisperings of this world. The frame for the fifty-nine inward dialogues that follow.
280 words - 2Chapter II. What The Truth Saith Inwardly Without Noise Of Words — II. What Truth saith inwardly, without noise of words
'Speak, Lord, for thy servant heareth.' The Disciple's prayer for inward instruction; the contrast between the noise of human teachers and the silent voice of Truth itself; let Moses keep silence, that thou alone, Lord, mayest speak.
368 words - 3Chapter III. How All The Words Of God Are To Be Heard With Humility, And How Many Consider Them Not — III. The words of God heard with humility; how many heed them not
On the disposition required to hear God's word — humility rather than curiosity. Many hear the words of the Gospel often and are little moved; yet whoever hath the Spirit of Christ understandeth what is said inwardly. The complaint against those who heed not.
770 words - 4Chapter IV. How We Must Walk In Truth And Humility Before God — IV. Walking in truth and humility before God
On the right walking before God: in truth (without dissimulation) and in humility (without self-conceit). The two virtues that sustain every other; the inward truthfulness that does not need to be witnessed by men.
517 words - 5Chapter V. Of The Wonderful Power Of The Divine Love — V. The wonderful power of divine love
One of the most often-quoted passages of the Imitation. 'Love is a great thing, yea, a great and thorough good… nothing is sweeter than love, nothing stronger, nothing higher, nothing wider, nothing more pleasant, nothing fuller or better in heaven and earth.' The hymn to caritas.
840 words - 6Chapter VI. Of The Proving Of The True Lover — VI. The proving of the true lover
How the true lover of God is proved. Not in pleasant feelings but in dryness; not in consolation but in desolation; not when all goes well but when contradiction comes. The marks by which the lover knows whether his love is for God or for himself.
624 words - 7Chapter VII. Of Hiding Our Grace Under The Guard Of Humility — VII. Hiding grace under the guard of humility
When God grants the soul some experience of His grace, the danger of exposing it to public view. The grace must be hidden under humility, kept inwardly, not displayed; otherwise it is lost as quickly as it was given.
761 words - 8Chapter VIII. Of A Low Estimation Of Self In The Sight Of God — VIII. The low estimation of self in God's sight
How a man stands when he reckons himself nothing in God's sight. The lowest self-estimation as the highest standing before God; the publican's prayer rather than the Pharisee's; the nihil sumus that is the foundation of grace.
364 words - 9Chapter IX. That All Things Are To Be Referred To God, As The Final End — IX. All things to be referred to God as the final end
Whatever the soul attains, it must refer back to God as to its final end. The proximate goods are not the end; God Himself is. Even the gifts of grace must not be loved for themselves but for the Giver.
353 words - 10Chapter X. That It Is Sweet To Despise The World And To Serve God — X. The sweetness of despising the world and serving God
On the contemptus mundi of which the Imitation is the great medieval handbook. The world's bitterness compared with the sweetness of God's service; once the soul has tasted the latter, the former is no longer attractive.
660 words - 11Chapter XI. That The Desires Of The Heart Are To Be Examined And Governed — XI. The desires of the heart to be examined and governed
Not every desire that arises in the heart is from the Holy Ghost. The art of discernment: examining each desire by the criterion of God's honour and the soul's true profit; governing those that prove false; pursuing those that are confirmed.
339 words - 12Chapter XII. Of The Inward Growth Of Patience, And Of The Struggle Against Evil Desires — XII. The inward growth of patience; the struggle against evil desires
Patience as the soul's discipline against the rising of evil desires. Not the patience of mere endurance but the active inward struggle by which evil desire is starved and patience cultivated. The double work — outward bearing and inward struggle.
521 words - 13Chapter XIII. Of The Obedience Of One In Lowly Subjection After The Example Of Jesus Christ — XIII. The obedience of one in lowly subjection — after Christ's example
Christ's own obedience as the model. He who was Lord of all became servant of all; he who could command obeyed Joseph and Mary; he obeyed unto the death of the Cross. The disciple's obedience modelled on this descent.
407 words - 14Chapter XIV. Of Meditation Upon The Hidden Judgments Of God, That We May Not Be Lifted Up Because Of Our Well-Doing — XIV. Hidden judgments of God; not lifted up by well-doing
On the occulta judicia Dei — God's hidden judgments — and how meditation upon them keeps the soul from being lifted up by its own well-doing. Many who seemed great are humbled in God's reckoning; many who seemed small are exalted.
442 words - 15Chapter XV. How We Must Stand And Speak, In Everything That We Desire — XV. How to stand and speak in every desire
The pattern-prayer: 'Lord, if it please Thee, let this come to pass; Lord, if this shall be for Thine honour, let it be done in Thy Name… but if Thou knowest that it shall be hurtful unto me, and not profitable, take the desire away.' The discipline of conditional desire.
500 words - 16Chapter XVI. That True Solace Is To Be Sought In God Alone — XVI. True solace to be sought in God alone
All consolation that is not from God is a false consolation. Creatures cannot give what only the Creator can give; the soul wearies seeking solace in creatures and finds rest only when it turns inward to God.
347 words - 17Chapter XVII. That All Care Is To Be Cast Upon God — XVII. All care to be cast upon God
1 Peter 5:7 — 'Casting all your care upon Him, for He careth for you.' The single great Christian act of self-entrustment to providence; the soul that has cast its care is free for the present moment as nothing else can make it.
289 words - 18Chapter XVIII. That Temporal Miseries Are To Be Borne Patiently After The Example Of Christ — XVIII. Temporal miseries borne patiently after Christ's example
The whole life of Christ on earth was cross and martyrdom; how then shall the disciple seek rest? The temporal miseries borne by Christ are the disciple's model. Without the cross, no following.
401 words - 19Chapter XIX. Of Bearing Injuries, And Who Shall Be Approved As Truly Patient — XIX. Bearing injuries — the proof of true patience
Who is the truly patient? Not he who has nothing to bear, but he who bears much and bears it well — without grumbling, without seeking redress, without holding the offence against the offender. The mark by which true patience is proved.
501 words - 20Chapter XX. Of Confession Of Our Infirmity And Of The Miseries Of This Life — XX. Confession of our infirmity; the miseries of this life
The Disciple's confession of his own infirmity — 'I am dust and ashes, today here, tomorrow gone' — paired with the catalogue of this life's miseries. Not as morbid lament but as the ground for hope in God who alone heals these infirmities.
564 words - 21Chapter XXI. That We Must Rest In God Above All Goods And Gifts — XXI. Resting in God above all goods and gifts
Even God's gifts must not become the soul's resting-place. The soul must pass through every gift to God Himself. Supra omnia et in omnibus, tu Deus meus, requies anima mea — above all things and in all things, thou, my God, art the soul's rest.
831 words - 22Chapter XXII. Of The Recollection Of God's Manifold Benefits — XXII. Recollection of God's manifold benefits
The exercise of recollectio — the inward gathering-back of memory upon God's benefits. The fundamental disposition of gratitude; the rehearsal of mercies received as the antidote to both pride (in good times) and despair (in bad).
634 words - 23Chapter XXIII. Of Four Things Which Bring Great Peace — XXIII. The four things that bring great peace
One of the most famous chapters. 'Seek to do another's will rather than thine own; choose always to have less rather than more; seek always the lowest place and to be subject to all; pray always that the will of God be wholly done in thee.' The four maxims of inward peace.
619 words - 24Chapter XXIV. Of Avoiding Of Curious Inquiry Into The Life Of Another — XXIV. Avoiding curious inquiry into another's life
The discipline of attending to one's own soul rather than to another's affairs. The curiositas that makes us experts in our neighbour's faults and beginners in our own; the inward turn that begins with abstaining from this curiosity.
252 words - 25Chapter XXV. Wherein Firm Peace Of Heart And True Profit Consist — XXV. Where firm peace of heart and true profit consist
Peace and profit lie in conformity to God's will and in detachment from one's own. The two together — what God wills and what one's own will wants — never coincide perfectly except when one's own will has been crucified and God's takes its place.
466 words - 26Chapter XXVI. Of The Exaltation Of A Free Spirit, Which Humble Prayer More Deserveth Than Doth Frequent Reading — XXVI. The free spirit — humble prayer above frequent reading
The exaltation of the free spirit which humble prayer deserves more than does much reading. Reading can serve learning; only humble prayer can free the spirit from its attachments. The chapter's underlying non multa sed multum — not many books but deeply applied.
406 words - 27Chapter XXVII. That Personal Love Greatly Hindereth From The Highest Good — XXVII. How personal love hinders the highest good
Amor proprius — self-love — as the great obstacle to the highest good. Every other obstacle yields when self-love is broken; while self-love stands, no other discipline can free the soul. The chapter's diagnosis of the root.
549 words - 28Chapter XXVIII. Against The Tongues Of Detractors — XXVIII. Against the tongues of detractors
On bearing the slander and detraction of others. Christ Himself was detracted by men; how then shall His disciple expect to escape? The disciple's rest in God's witness rather than men's, and the freedom this brings from the tongue's power to wound.
166 words - 29Chapter XXIX. How When Tribulation Cometh We Must Call Upon And Bless God — XXIX. When tribulation cometh, call upon and bless God
The double response to tribulation: calling upon God for help and blessing Him for the trial. Not because the trial is good in itself but because by it the soul is brought closer to God than prosperity would have done.
301 words - 30Chapter XXX. Of Seeking Divine Help, And The Confidence Of Obtaining Grace — XXX. Seeking divine help and the confidence of obtaining grace
The confidence with which the soul may approach God for help. Not because of its own worthiness, but because of His promise; the confidence that grace, when asked humbly, is never refused.
774 words - 31Chapter XXXI. Of The Neglect Of Every Creature, That The Creator May Be Found — XXXI. Neglect of every creature that the Creator may be found
Per oblivionem creaturarum, ad creatoris inventionem — through the forgetting of creatures, to the finding of the Creator. The classic ascetic-mystical doctrine: every creature must be passed by to reach the Creator who stands beyond all.
597 words - 32Chapter XXXII. Of Self-Denial And The Casting Away All Selfishness — XXXII. Self-denial; casting away all selfishness
'If any will come after me, let him deny himself.' The chapter's exposition of the gospel-imperative. Self-denial as the perpetual rather than the once-for-all act; the casting away of selfishness in every moment, not as a single great resolution.
403 words - 33Chapter XXXIII. Of Instability Of The Heart, And Of Directing The Aim Towards God — XXXIII. Instability of heart; directing the aim toward God
On the heart's perpetual wandering and the discipline of bringing it back to its true aim. Not a single conversion but a recurrent re-direction; the inward eye that drifts and must always be brought back to its object.
290 words - 34Chapter XXXIV. That To Him Who Loveth God Is Sweet Above All Things And In All Things — XXXIV. To one who loves God, He is sweet above all things
The sweetness that the lover of God finds in Him — sweet above all things and in all things. The doctrine of suavitas: the inward delight that follows on conformity of will; the world's sweetness compared with God's.
525 words - 35Chapter XXXV. That There Is No Security Against Temptation In This Life — XXXV. No security against temptation in this life
The hard saying: non est securitas in hac vita. As long as we are in the body, there is no holiday from temptation. The watchfulness that this fact imposes; the impossibility of a place to which the soul could retire and be safe.
414 words - 36Chapter XXXVI. Against Vain Judgments Of Men — XXXVI. Against vain judgments of men
The freedom from men's judgments — neither flattered by their praise nor cast down by their blame, since neither can change what we truly are before God. Quid mihi quem dicunt homines — what does it matter to me what men say?
353 words - 37Chapter XXXVII. Of Pure And Entire Resignation Of Self, For The Obtaining Liberty Of Heart — XXXVII. Pure and entire resignation for liberty of heart
The doctrine of resignatio — total self-resignation as the price of libertas cordis, liberty of heart. The paradox: only by giving everything is one free; only by holding back nothing is one ungrasped by anything.
408 words - 38Chapter XXXVIII. Of A Good Government In External Things, And Of Having Recourse To God In Dangers — XXXVIII. Good government in external things; recourse to God in dangers
The right ordering of external affairs together with the inward recourse to God in dangers. The two dimensions: practical prudence in the world's matters, and inward turning to God as soon as danger appears.
335 words - 39Chapter XXXIX. That Man Must Not Be Immersed In Business — XXXIX. Man must not be immersed in business
The danger of immersion in worldly affairs. Business itself is not condemned, but immersion in it — the loss of the inward eye to God in the press of daily occupation. The chapter's call to keep a corner of the heart reserved.
213 words - 40Chapter XL. That Man Hath No Good In Himself, And Nothing Whereof To Glory — XL. Man hath no good in himself; nothing whereof to glory
The doctrine of nihilismus mysticus: man hath no good in himself; whatever is good comes from God; therefore nothing in oneself is matter for glorying. The Augustinian-Bernardine foundation of the Imitation's anthropology.
592 words - 41Chapter XLI. Of Contempt Of All Temporal Honour — XLI. Contempt of all temporal honour
Temporal honour as the great snare. Not in itself sinful, but easily becomes that which the soul looks for instead of God. The disciple's contempt — not for the persons who give honour, but for the honour itself as having no power to give the soul its real worth.
176 words - 42Chapter XLII. That Our Peace Is Not To Be Placed In Men — XLII. Peace not to be placed in men
Non est ponenda fiducia tua in homine. The friend who is dearest to us is still mortal and changeable; only God is unchanging. To place one's peace in another human being is to place it on a foundation that must eventually shift.
316 words - 43Chapter XLIII. Against Vain And Worldly Knowledge — XLIII. Against vain and worldly knowledge
The famous chapter against vain learning. Quid prodest tibi alta de Trinitate disputare? — what does it profit to dispute high questions about the Trinity if thou be lacking in humility? Knowledge of the divine truths empty without conformity of life.
452 words - 44Chapter XLIV. Of Not Troubling Ourselves About Outward Things — XLIV. Not troubling ourselves about outward things
The inward freedom from preoccupation with outward affairs. The disciple's heart kept free for God; not in the sense of avoiding duty but in the sense of not letting external things colonize the inward attention.
201 words - 45Chapter XLV. That We Must Not Believe Everyone, And That We Are Prone To Fall In Our Words — XLV. Not to believe everyone; we are prone to fall in our words
On reserve in believing rumours about others, and on the discipline of one's own speech. The double caution: not to credit too easily what is said of another, and to watch one's own words knowing how easily they go astray.
759 words - 46Chapter XLVI. Of Having Confidence In God When Evil Words Are Cast At Us — XLVI. Confidence in God when evil words are cast at us
Christ's example when reviled — He answered not, He did not threaten, He committed Himself to Him that judges righteously. The disciple's confidence in God when evil words are spoken against him: God is the judge, and that is enough.
704 words - 47Chapter XLVII. That All Troubles Are To Be Endured For The Sake Of Eternal Life — XLVII. All troubles to be endured for eternal life
The comparison of present troubles with eternal life. Momentaneum et leve — light and momentary — Paul's word for the affliction set against the eternal weight of glory. The chapter's turn from grumbling to perspective.
448 words - 48Chapter XLVIII. Of The Day Of Eternity And Of The Straitnesses Of This Life — XLVIII. The day of eternity and the straitnesses of this life
One of the loveliest chapters: O dies aeternitatis, semper clara! — O day of eternity, ever bright! The longing for the unending day where there shall be no night, no setting sun, no shadow of change. The chapter's eschatological vista.
840 words - 49Chapter XLIX. Of The Desire After Eternal Life, And How Great Blessings Are Promised To Those Who Strive — XLIX. The desire after eternal life; the great blessings promised
Christ's own promises to those who strive — vincenti dabo (Rev 2-3). The blessings reserved for the persevering disciple; the desire after eternal life as itself a gift of grace; the soul's purification through this desire.
1,019 words - 50Chapter L. How A Desolate Man Ought To Commit Himself Into The Hands Of God — L. The desolate man commits himself into the hands of God
The chapter for the time of desolation. When all sweetness is withdrawn, all consolation gone, no friend can help — then to commit oneself into the hands of God in the spirit of Christ's own In manus tuas, Domine. The supreme act of trust.
1,012 words - 51Chapter LI. That We Must Give Ourselves To Humble Works When We Are Unequal To Those That Are Lofty — LI. Humble works when we are unequal to lofty ones
The wisdom of doing what we can do well rather than aspiring to what we cannot do at all. When lofty exercises (long contemplation, austere fasting, prolonged prayer) are beyond present strength, the small humble service still pleases God.
266 words - 52Chapter LII. That A Man Ought Not To Reckon Himself Worthy Of Consolation, But More Worthy Of Chastisement — LII. Not worthy of consolation, but more worthy of chastisement
On the soul's self-estimation in the face of God's mercy. We are not worthy of God's consolations; we are worthy rather of chastisement for our sins. The proper attitude in which to receive consolation when it is given: as gift, not as due.
548 words - 53Chapter LIII. That The Grace Of God Doth Not Join Itself To Those Who Mind Earthly Things — LIII. Grace joins not itself to earthly minds
Grace as repelled by the earthly mind, attracted by the inward mind. Gratia gratis data may visit the worldly heart; but the gratia inhabitans — abiding grace — finds room only in a heart turned from the things of earth.
470 words - 54Chapter LIV. Of The Diverse Motions Of Nature And Of Grace — LIV. The diverse motions of nature and of grace
The masterpiece of the Imitation's spiritual diagnosis. The motions of nature (subtle, self-loving, ease-seeking, in appearance often good) and the motions of grace (loving God for Himself, choosing the harder for love, seeking nothing) — contrasted point by point. The discernment-chapter.
1,023 words - 55Chapter LV. Of The Corruption Of Nature And The Efficacy Of Divine Grace — LV. Corruption of nature; the efficacy of divine grace
The Augustinian theme: nature corrupted by the Fall; grace as the divine medicine. Without grace, nature is bent toward itself even in its appearances of virtue; with grace, the same nature is healed and turned to God.
805 words - 56Chapter LVI. That We Ought To Deny Ourselves, And To Imitate Christ By Means Of The Cross — LVI. Self-denial; imitating Christ by means of the Cross
The chapter that gives the whole book its title in summary. To imitate Christ — Imitatio Christi — is to follow Him by way of the Cross. Self-denial and cross-bearing as the inseparable two terms of the disciple's path.
611 words - 57Chapter LVII. That A Man Must Not Be Too Much Cast Down When He Falleth Into Some Faults — LVII. Not too much cast down when he falls into some faults
The pastoral counsel against scrupulosity. When the soul falls into some fault, it must not stay too long in dejection; it must rise quickly, confess, and resume the journey. The danger of letting a fall become an occasion for further falls.
470 words - 58Chapter LVIII. Of Deeper Matters, And God's Hidden Judgments Which Are Not To Be Inquired Into — LVIII. Deeper matters and God's hidden judgments not to be inquired into
Against the curiosity that would penetrate God's occulta judicia — the deep matters of predestination, the eternal counsels, why one is chosen and another not. The chapter's counsel of reverent silence: leave the secret things to God.
1,209 words - 59Chapter LIX. That All Hope And Trust Is To Be Fixed In God Alone — LIX. All hope and trust fixed in God alone
The closing chapter of Book III. Every creaturely support fails; only God is unfailing. The disciple's hope and trust must be fixed in Him alone — the consummating teaching of the inward dialogues.
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