Greco-Christian stream·The Imitation of Christ·Book IV — Of the Sacrament of the Altar·Chapter XV. That The Grace Of Devotion Is Acquired By Humility And Self-Denial
XV. Grace of devotion acquired by humility and self-denial
Devotion is not an extra one acquires by sweetness-seeking; it is a fruit of humility and self-denial. The chapter's quiet correction of those who seek the consolations of communion without willing the cross that communion ratifies.
Source context
- Theme
- humility and self-denial as preconditions for the grace of devotion in sacramental participation
- Soul-faculty
- Consciousness Soul
Steiner
- GA 68b, 1905-12-09Steiner places the Imitation of Christ nearly on a level with the New Testament as a document of the soul's inner language, implying that its teachings on self-surrender — including the humility prerequisite to devotion — carry genuine initiatory weight.
- GA 53, 1905-03-16Steiner recommends the Imitation of Christ alongside the Bhagavad Gita and the Gospel of John as a text for patient inner immersion, indicating that its counsel on humility and self-denial is regarded as spiritually formative rather than merely devotional.
- GA 10, l07Steiner identifies the Imitation of Christ as one of several legitimate paths to higher insight, situating its discipline of self-denial within the broader anthroposophical recognition that ego-transcendence is a structural prerequisite for spiritual cognition.
Cross-tradition
- Vedanta — viveka and vairagyaCross-tradition congruence exists between the chapter's pairing of humility with self-denial and the Vedantic prerequisites of discriminative discernment (viveka) and dispassion (vairagya) as conditions enabling the aspirant's readiness for higher knowledge.
- Sufism — fana and tawaduCross-tradition congruence appears between the chapter's insistence that devotional grace is not seized but received through self-emptying and the Sufi principle that fana (annihilation of the nafs) and tawadu (humility) are structural prerequisites for divine proximity.
- Hesychast tradition — kenosisCross-tradition congruence is present between à Kempis's self-denial as the gate of sacramental grace and the Hesychast concept of kenosis, whereby the deliberate emptying of self-will clears the ground for theosis.
Chapter XV. That The Grace Of Devotion Is Acquired By Humility And Self-Denial
THAT THE GRACE OF DEVOTION IS ACQUIRED BY HUMILITY AND SELF-DENIAL
The Voice of the Beloved
Thou oughtest to seek earnestly the grace of devotion, to ask it fervently, to wait for it patiently and faithfully, to receive it gratefully, to preserve it humbly, to work with it diligently, and to leave to God the time and manner of heavenly visitation until it come. Chiefly oughtest thou to humble thyself when thou feelest inwardly little or no devotion, yet not to be too much cast down, nor to grieve out of measure. God ofttimes giveth in one short moment what He hath long time denied; He sometimes giveth at the end what at the beginning of prayer He hath deferred to give.
2If grace were always given immediately, and were at hand at the wish, it would be hardly bearable to weak man. Wherefore the grace of devotion is to be waited for with a good hope and with humble patience. Yet impute it to thyself and to thy sins when it is not given, or when it is mysteriously taken away. It is sometimes a small thing which hindereth and hideth grace; (if indeed that ought to be called small and not rather great, which hindereth so great a good); but if thou remove this, be it small or great, and perfectly overcome it, thou wilt have what thou hast asked.
3For immediately that thou hast given thyself unto God with all thine heart, and hast sought neither this nor that according to thine own will and pleasure, but hast altogether settled thyself in Him, thou shalt find thyself united and at peace; because nothing shall give thee so sweet relish and delight, as the good pleasure of the Divine will. Whosoever therefore shall have lifted up his will unto God with singleness of heart, and shall have delivered himself from every inordinate love or dislike of any created thing, he will be the most fit for receiving grace, and worthy of the gift of devotion. For where the Lord findeth empty vessels,(1) there giveth He His blessing. And the more perfectly a man forsaketh things which cannot profit, and the more he dieth to himself, the more quickly doth grace come, the more plentifully doth it enter in, and the higher doth it lift up the free heart.
4Then shall he see, and flow together, and wonder, and his heart shall be enlarged within him,(2) because the hand of the Lord is with him, and he hath put himself wholly in His hand, even for ever. Lo, thus shall the man be blessed, that seeketh God with all his heart, and receiveth not his soul in vain. This man in receiving the Holy Eucharist obtaineth the great grace of Divine Union; because he hath not regard to his own devotion and comfort, but, above all devotion and comfort, to the glory and honour of God.
(1) 2 Kings iv. (2) Isaiah lx. 5.