Greco-Christian stream·The Imitation of Christ·Book III — On Inward Consolation·Chapter 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).
Source context
- Theme
- grateful recollection of divine benefits as a discipline of inward orientation toward God
- Soul-faculty
- Consciousness Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Benedictine lectio divinaThe Benedictine practice of meditating on received grace as a preparation for contemplation parallels the Imitation's insistence that recollection of benefits draws the soul toward loving knowledge of its source.
- Jewish zikaron (memorial-consciousness)The Hebrew concept of zikaron — structured remembrance of divine acts as a present renewal of covenant relationship — exhibits cross-tradition congruence with the Imitation's teaching that recollection of benefits is not nostalgia but an active re-orientation of the will.
- Sufi shukr (gratitude as station on the path)In Sufi ethics shukr is classified as a maqam, a stable station of the soul rather than a passing feeling, which structurally parallels the Imitation's treatment of gratitude as an ongoing inward posture rather than an occasional sentiment.
Chapter XXII. Of The Recollection Of God's Manifold Benefits
OF THE RECOLLECTION OF GOD'S MANIFOLD BENEFITS
Open, O Lord, my heart in Thy law, and teach me to walk in the way of Thy commandments. Grant me to understand Thy will and to be mindful of Thy benefits, both general and special, with great reverence and diligent meditation, that thus I may be able worthily to give Thee thanks. Yet I know and confess that I cannot render Thee due praises for the least of Thy mercies. I am less than the least of all the good things which Thou gavest me; and when I consider Thy majesty, my spirit faileth because of the greatness thereof.
2All things which we have in the soul and in the body, and whatsoever things we possess, whether outwardly or inwardly, naturally or supernaturally, are Thy good gifts, and prove Thee, from whom we have received them all, to be good, gentle, and kind. Although one receiveth many things, and another fewer, yet all are Thine, and without Thee not even the least thing can be possessed. He who hath received greater cannot boast that it is of his own merit, nor lift himself up above others, nor contemn those beneath him; for he is the greater and the better who ascribeth least to himself, and in giving thanks is the humbler and more devout; and he who holdeth himself to be viler than all, and judgeth himself to be the more unworthy, is the apter for receiving greater things.
3But he who hath received fewer gifts, ought not to be cast down, nor to take it amiss, nor to envy him who is richer; but rather ought he to look unto Thee, and to greatly extol Thy goodness, for Thou pourest forth Thy gifts so richly, so freely and largely, without respect of persons. All things come of Thee; therefore in all things shalt thou be praised. Thou knowest what is best to be given to each; and why this man hath less, and that more, is not for us but for Thee to understand, for unto Thee each man's deservings are fully known.
4Wherefore, O Lord God, I reckon it even a great benefit, not to have many things, whence praise and glory may appear outwardly, and after the thought of men. For so it is that he who considereth his own poverty and vileness, ought not only to draw therefrom no grief or sorrow, or sadness of spirit, but rather comfort and cheerfulness; because Thou, Lord, hast chosen the poor and humble, and those who are poor in this world, to be Thy friends and acquaintance. So give all Thine apostles witness whom Thou hast made princes in all lands. Yet they had their conversation in this world blameless, so humble and meek, without any malice or deceit, that they even rejoiced to suffer rebukes for Thy Name's sake,(1) and what things the world hateth, they embraced with great joy.
5Therefore ought nothing so much to rejoice him who loveth Thee and knoweth Thy benefits, as Thy will in him, and the good pleasure of Thine eternal Providence, wherewith he ought to be so contented and comforted, that he would as willingly be the least as any other would be the greatest, as peaceable and contented in the lowest as in the highest place, and as willingly held of small and low account and of no name or reputation as to be more honourable and greater in the world than others. For Thy will and the love of Thine honour ought to go before all things, and to please and comfort him more, than all benefits that are given or may be given to himself.
(1) Acts v. 41.