Book One: Admonitions Useful for the Spiritual Life. Chapter 1. On the imitation of Christ and contempt of the world and all its vanities. 1. 「He who follows Me does not walk in darkness,」 says the Lord. These are the words of Christ, by which we are admonished to imitate His life and manners, if we wish to be truly enlightened and freed from all blindness of heart. Let our highest endeavor, therefore, be to meditate on the life of Jesus. 2. His teaching surpasses all the teachings of the saints, and whoever had the Spirit would find there a hidden manna. But it happens that many, from frequent hearing of the Gospel, feel little desire, because they do not have the Spirit of Christ.
But whoever wishes to understand the words of Christ fully and with relish, must strive to conform his whole life to Him. 3. What does it profit you to dispute loftily about the Trinity, if you lack humility and thereby displease the Trinity? Truly, lofty words do not make one holy and just, but a virtuous life makes one dear to God. I would rather feel compunction than know its definition. If you knew the whole Bible and the sayings of all the philosophers, what would it all profit you without charity and grace? Vanity of vanities, and all is vanity, except to love God and to serve Him alone. This is the highest wisdom: through contempt of the world to press on toward the heavenly kingdom. 4. It is vanity, therefore, to seek perishable riches and to hope in them.
It is also vanity to court honors and to exalt oneself on high. It is vanity to follow the desires of the flesh and to long for that for which one must afterward be grievously punished. It is vanity to wish for a long life and to care little for a good life. It is vanity to attend only to the present life and not to foresee the things that are to come. It is vanity to love what passes away with all speed, and not to hasten there where everlasting joy remains. 5. Strive, therefore, to withdraw your heart from the love of visible things, and to transfer yourself to the invisible. For those who follow their sensuality stain their conscience and lose the grace of God. Chapter 2. On humble self-knowledge. 1. Every man naturally desires to know. But what does knowledge profit without the fear of God?
Truly a humble peasant who serves God is better than a proud philosopher who, neglecting himself, considers the course of the heavens. He who knows himself well becomes vile in his own eyes, and is not delighted by human praises. If I knew all things that are in the world and were not in charity, what would it profit me before God, who will judge me according to my deeds? 2. Cease from an excessive desire of learning, for therein is found great distraction and deception. The learned wish gladly to seem learned and to be called wise. There are many things the knowledge of which profits the soul little or nothing. And he is very foolish who attends to anything more than to those things which serve his salvation.
Many words do not satisfy the soul, but a good life refreshes the mind, and a pure conscience affords great confidence toward God. 3. The more and the better you know, the more grievously will you be judged on that account, unless you have lived holily. Do not therefore exalt yourself over any art or knowledge, but rather fear over the knowledge given to you. If it seems to you that you know many things and understand well enough, know nevertheless that there are far more things which you do not know. Be not high-minded, but rather confess your ignorance. Why do you wish to prefer yourself to anyone, when more learned men than you are found, and ones more skilled in the law? If you wish to know and learn anything usefully, love to be unknown and to be reckoned as nothing. 4. This is the highest and most useful lesson: the true knowledge and contempt of oneself.
To hold nothing of oneself, and always to think well and highly of others, is great wisdom and perfection. If you should see someone sin openly, or commit some grave wrongs, you ought not to esteem yourself the better, for you do not know how long you will be able to stand in good. We are all frail, but you shall hold no one frailer than yourself. Chapter 3. On the teaching of truth. 1. Happy is he whom Truth teaches by itself, not by figures and passing words, but as it is in itself. Our opinion and our perception often deceive us, and see little. What does it profit to make great cavil about hidden and obscure matters, of which we shall not even be charged at the judgment because we were ignorant of them?
It is great folly that, neglecting the useful and necessary, we deliberately attend to the curious and harmful. Having eyes, we do not see. 2. And what is it to us about genera and species? He to whom the eternal Word speaks is set free from many opinions. From one Word are all things, and all things speak that one Word, and this is the Beginning, which also speaks to us. No one understands or judges rightly without Him. He to whom all things are one, and who draws all things to one, and sees all things in one, can be steadfast and remain at peace in God. O Truth, O God, make me one with You in everlasting charity. It often wearies me to read and to hear many things: in You is all that I will and desire.
Let all teachers be silent, let all creatures be still in Your sight; do You alone speak to me. 3. The more anyone is united and inwardly recollected, the more and the higher things he understands without labor, because he receives the light of understanding from above. A pure, simple, and steadfast spirit is not dissipated in many works, because it does all things for the honor of God, and strives to be at rest within from all self-seeking. Who hinders and troubles you more than the unmortified affection of your own heart? A good and devout man first orders his works within, which he must do without; nor do they draw him to the desires of vicious inclination, but he bends them to the judgment of right reason.
Who has a harder struggle than he who strives to conquer himself? And this ought to be our business: namely, to conquer oneself, and daily to become stronger than oneself, and to advance toward the better. 4. Every perfection in this life has some imperfection annexed to it, and every speculation of ours is not without a certain mist. The humble knowledge of yourself is a surer way to God than the deep inquiry of knowledge. Knowledge is not to be blamed, nor any plain knowledge of a thing which is good in itself and ordained by God; but a good conscience and a virtuous life are always to be preferred. But because many study more to know than to live well, therefore they often go astray and bear no fruit, or very little. 5.
Oh, if they would apply as much diligence to rooting out vices and implanting virtues as they do to raising questions, there would not be so many evils and scandals among the people, nor so much laxity in monasteries. Surely, when the day of judgment comes, it will not be asked of us what we have read, but what we have done; nor how well we have spoken, but how religiously we have lived. Tell me, where now are all those lords and masters whom you knew well while they still lived well and flourished in their studies? Now others possess their prebends, and I know not whether they give them any thought. In their life they seemed to be something, and now they are not even spoken of. 6. Oh, how quickly the glory of the world passes away! Would that their life had agreed with their knowledge; then they would have read and studied well.
How many perish through vain knowledge in this world, who care little for the service of God! And because they love rather to be great than to be humble, therefore they have become vain in their thoughts. He is truly great who is little in his own eyes, and counts as nothing every height of honor. He is truly prudent who esteems all earthly things as dung, that he may gain Christ. And he is truly well-taught who does the will of God and forsakes his own will. Chapter 4. On prudence in our doings. 1. We must not believe every word nor every impulse, but the matter is to be weighed cautiously and patiently, according to God. Alas, often evil rather than good is more easily believed and spoken of another: so weak are we.
But perfect men do not easily believe everything that is told them, because they know human frailty—indeed, infirmity—prone to evil and slippery in words. 2. It is great wisdom not to be hasty in our doings, nor to stand obstinately in our own opinions. To this also it pertains not to believe every word of men, nor at once to pour into the ears of others what we have heard or believed. 3. Take counsel with a wise and conscientious man, and seek rather to be instructed by those better than yourself than to follow your own devices. A good life makes a man wise according to God, and experienced in many things. The humbler a man is in himself, and the more subject to God, the wiser and the more at peace he will be in all things. Chapter 5. On reading the Scriptures. 1.
Truth is to be sought in the Holy Scriptures, not eloquence. All Sacred Scripture ought to be read in the same spirit in which it was made. We ought to seek in the Scriptures profit rather than subtlety of speech. We ought as gladly to read devout and simple books as lofty and profound ones. Let not the authority of the writer move you—whether he was of little or great learning—but let the love of pure truth draw you to read. Do not ask who said this, but attend to what is said. 2. Men pass away, but the truth of the Lord remains forever. Without respect of persons God speaks to us in various ways.
Our curiosity often hinders us in the reading of the Scriptures, when we wish to understand and discuss where we ought simply to pass on. If you would draw profit, read humbly, simply, and faithfully, and never wish to have the name of learning. Inquire gladly, and listen in silence to the words of the saints; let not the parables of the elders displease you, for they are not uttered without cause. Chapter 6. On disordered affections. 1. Whenever a man inordinately desires anything, at once he becomes restless within himself. The proud and the covetous are never at rest. The poor and humble in spirit dwell in a multitude of peace. A man who is not yet perfectly dead to himself is quickly tempted and overcome in small and trivial things.
He who is weak in spirit, and in a manner still carnal, inclined to things of sense, can with difficulty wholly draw himself away from earthly desires. And therefore he often has sadness when he withdraws himself. He is easily provoked too, if anyone resists him. 2. But if he has obtained what he covets, at once he is burdened by the guilt of conscience, because he has followed his passion, which avails nothing toward the peace he sought. Therefore by resisting the passions true peace of heart is found, and not by serving them. There is then no peace in the heart of the carnal man, nor in the man given to outward things, but in the fervent and spiritual man. Chapter 7. On fleeing vain hope and elation. 1. Vain is he who places his hope in men or in creatures.
Be not ashamed to serve others for the love of our Lord Jesus Christ, and to seem poor in this world. Do not stand upon yourself, but place your hope in God. Do what is in you, and God will be present to your good will. Trust not in your own knowledge, nor in the cunning of any living person, but rather in the grace of God, who helps the humble and humbles the presumptuous. 2. Glory not in riches if they are present, nor in friends because they are powerful, but in God, who bestows all things and desires to give Himself above all. Do not exalt yourself over the greatness or beauty of the body, which is corrupted and defiled by even a slight infirmity.
Do not please yourself with your humility or talent, lest you displease God, whose is whatever good we naturally possess. 3. Do not reckon yourself better than others, lest perhaps you be held worse before God, who knows what is in man. Do not be proud of good works, for the judgments of God are otherwise than those of men, to whom that which pleases men often displeases. If you have any good, believe better things of others, that you may preserve humility. It does no harm to set yourself below all men; but it does very much harm to prefer yourself to even one. Continual peace is with the humble, but in the heart of the proud is envy and frequent indignation. Chapter 8. On avoiding too much familiarity. 1. Reveal your heart not to every man, but deal your cause with one who is wise and fears God.
With the young and with strangers be seldom; with the rich do not flatter, and before the great do not gladly appear. Associate with the humble and simple, with the devout and well-mannered, and treat of things that are edifying. Be not familiar with any woman, but commend in common all good women to God. Choose to be familiar with God and His angels alone, and shun the acquaintance of men. 2. Charity is to be had toward all, but familiarity is not expedient. Sometimes it happens that a person unknown shines from a good reputation, but his presence dims the eyes of beholders. We think to please others by our company, and we begin rather to displease them when the impropriety of our manners is observed in us. Chapter 9. On obedience and subjection. 1.
It is a very great thing to stand in obedience, to live under a superior, and not to be at one's own disposal. It is much safer to stand in subjection than in prelacy. Many are under obedience more from necessity than from charity, and these have pain, and easily murmur, nor will they acquire freedom of mind unless with their whole heart they subject themselves for God's sake. Run here or there, you will not find rest except in humble subjection under the rule of a superior. The imagining of places and changing of them has deceived many. 2. It is true that everyone gladly acts according to his own sense, and inclines more toward those who agree with him. But if Christ is among us, then it is necessary that we forsake even our own opinion for the sake of the good of peace.
Who is so wise that he can fully know all things? Therefore do not trust too much in your own sense, but be willing to hear the opinion of others also. If your opinion is good, and yet for God's sake you give it up and follow another's, you will profit the more thereby. 3. For I have often heard that it is safer to hear and receive counsel than to give it. It may happen that each one's opinion is good; but to be unwilling to acquiesce in others, when reason or cause demands it, is a sign of pride or obstinacy. Chapter 10. On the superfluity of words. 1. Avoid the tumult of men as much as you can. For the discussion of worldly doings is a great hindrance, even though they be related with a simple intention. For we are quickly defiled by vanity and led captive.
I would I had often been silent, and had not been among men. But why do we so frequently talk and chatter with one another, when nevertheless we seldom return to silence without injury of conscience? We talk so frequently because by much speaking we seek to console one another, and we long to relieve the heart wearied by diverse thoughts; and very gladly we like to speak and think about those things which we love or desire, or which we feel to be against us. 2. But alas, often emptily and in vain. For this outward consolation is no small detriment to the inward and divine consolation. Therefore we must watch and pray that time may not pass idly. If it is lawful and expedient to speak, speak the things that are edifying.
Evil habit and the neglect of our progress contribute much to the unguardedness of our mouth. Yet a devout conferring about spiritual things helps not a little toward spiritual progress, especially where those of like mind and spirit are joined together in God. Chapter 11. On seeking peace, and zeal for progress. 1. We could have much peace if we would not busy ourselves with the words and deeds of others which do not pertain to our care. How can he remain long in peace who entangles himself in the cares of others, who seeks occasions abroad, who little or seldom recollects himself within? Blessed are the simple, for they shall have much peace. 2. Why were certain of the saints so perfect and contemplative?
Because they studied to mortify themselves wholly from all earthly desires, and therefore with all the marrow of their heart they were able to cleave to God, and to be freely at leisure for themselves. We are too much occupied with our own passions, and too anxious about transitory things. Rarely do we perfectly conquer even one vice, and we do not attend to our daily progress; therefore we remain cold and lukewarm. 3. If we were perfectly intent upon ourselves, and not at all entangled outwardly, then we could also taste of divine things, and experience something of heavenly contemplation. The whole and greatest hindrance is that we are not free from passions and concupiscences, nor do we strive to enter upon the perfect way of the saints.
When even a little adversity befalls, we are too quickly cast down, and turn to human consolations. 4. If we strove, like brave men, to stand in the battle, surely we should see the help of the Lord upon us from heaven. For He Himself is ready to help those who contend and who hope in His grace, who procures for us occasions of contending, that we may conquer. If we place the progress of religion only in these outward observances, our devotion will quickly have an end. But let us lay the axe to the root, that, purged from passions, we may possess a peaceful mind. 5. If every year we rooted out one vice, we should quickly become perfect men.
But on the contrary, we often find that we were better and purer at the beginning of our conversion than after many years of profession. Our fervor and progress ought daily to increase, but now it is reckoned a great thing if anyone can retain even a part of his first fervor. If we would use a little violence upon ourselves at the beginning, then afterward we could do all things with ease and joy. 6. It is hard to give up accustomed things, and harder still to go against one's own will. But if you do not overcome small and easy things, when will you overcome harder ones? Resist your inclination at the beginning, and unlearn the evil habit, lest perhaps little by little it lead you to greater difficulty.
Oh, if you considered how much peace you would make for yourself and how much gladness for others by behaving yourself well, I think you would be more solicitous for spiritual progress. Chapter 12. On the usefulness of adversity. 1. It is good for us that we sometimes have certain troubles and adversities, because they often recall a man to his heart, that he may know himself to be in exile, and may not place his hope in any thing of the world. It is good that we sometimes suffer contradictions, and that men think ill and imperfectly of us, even though we act and intend well. These things often help toward humility, and defend us from vainglory. For then we better seek God as our inward witness, when outwardly we are despised by men and not well thought of. 2.
Therefore a man ought to establish himself so wholly in God that it would not be necessary for him to seek many consolations. When a man of good will is troubled or tempted, or afflicted with evil thoughts, then he understands God to be the more necessary to him, without whom he attests that he can do nothing at all. Then he laments and prays over the miseries which he suffers. Then it wearies him to live longer; he wishes death to come, that he may be dissolved and be with Christ. Then too he well perceives that full security and peace cannot stand in the world. Chapter 13. On resisting temptations. 1. As long as we live in the world, we cannot be without tribulation and temptation. Hence it is written in Job: The life of man upon earth is a temptation.
Therefore everyone ought to be solicitous concerning his temptations, and to watch in prayers, lest the devil find a place to deceive—he who never sleeps, but goes about seeking whom he may devour. No one is so holy and perfect that he does not sometimes have temptations, and we cannot be fully free of them. 2. Yet temptations are very useful to men, although they are troublesome and grievous, because in them a man is humbled, purged, and instructed. All the saints passed through many tribulations and temptations and profited thereby; and those who could not endure temptations became reprobate and fell away. There is no order so holy, nor place so secret, where there are not temptations and adversities. 3.
No man is wholly secure from temptations as long as he lives, because in us is that whereby we are tempted. Since we were born in concupiscence, one tribulation or temptation departing, another comes upon us, and we always have something to suffer. For we have lost the good of blessedness. Many seek to flee temptations, and fall the more grievously into them. By flight alone we cannot conquer, but by patience and true humility we are made stronger than all our enemies. 4. He who only declines outwardly, and does not pluck out the root, will profit little; nay, temptations will return to him the sooner and rage the worse. Little by little, and through patience with long-suffering, with God's help you will overcome better than with harshness and your own importunity.
Often take counsel in temptation, and with one who is tempted do not deal harshly, but pour in consolations, as you would wish to be done to yourself. 5. The beginning of all evil temptations is inconstancy of mind and little confidence in God; for as a ship without a rudder is driven hither and thither by the waves, so a man who is remiss and forsakes his purpose is variously tempted. Fire proves iron, and temptation a just man. We often do not know what we can do, but temptation reveals what we are. Then especially must we watch about the beginning of temptation, because then the enemy is more easily overcome, if he is not at all suffered to enter the door of the mind, but is met outside the threshold as soon as he knocks. Whence one has said: Resist the beginnings; too late is the medicine prepared.
For first there occurs to the mind a simple thought, then a strong imagination, afterward delight and an evil motion, and assent; and so little by little the malignant enemy gains full entrance, while he is not resisted at the beginning. And the longer one has been sluggish to resist, the weaker he daily becomes in himself, and the enemy the stronger against him. 6. Some suffer graver temptations at the beginning of their conversion, some at the end, and some are badly off, as it were, through their whole life. Some are tempted quite lightly, according to the wisdom and equity of the divine ordinance, which weighs the state and merits of men, and foreordains all things for the salvation of His elect. 7.
Therefore we ought not to despair when we are tempted, but the more fervently to entreat God, that He may deign to help us in all our tribulation; who indeed, according to the saying of St. Paul, will also make with the temptation a way of escape, that we may be able to bear it. Let us therefore humble our souls under the hand of God in every temptation and tribulation, for He will save and exalt the humble in spirit. 8. In temptations and tribulations a man is proved how much he has profited, and therein the greater merit exists, and virtue is the better made manifest. Nor is it a great thing if a man be devout and fervent when he feels no heaviness; but if in time of adversity he patiently bears himself, there will be hope of great progress.
Some are kept from great temptations, and in daily ones are so often overcome, that, being humbled, they may never trust in themselves in great matters, who are so weak in such trifling ones. Chapter 14. On avoiding rash judgment. 1. Turn your eyes back upon yourself, and beware of judging the deeds of others. In judging others a man labors in vain, more often errs, and easily sins; but in judging and examining himself he always labors fruitfully. As a thing is dear to our heart, so we frequently judge of it; for we easily lose true judgment on account of private love. If God were always the pure intention of our desire, we should not so easily be troubled by the resistance of our own perception. 2.
But always something lies hidden within, or also runs in from without, which likewise draws us along. Many secretly seek themselves in the things they do, and know it not. They seem also to stand in good peace when things are done according to their will. But on account of the diversity of perceptions and opinions, dissensions arise frequently enough between friends and fellow citizens, between the religious and the devout. 3. An old custom is given up with difficulty, and no one is gladly led beyond his own seeing. If you lean more upon your own reason or industry than upon the subjecting virtue of Jesus Christ, you will rarely and tardily become an enlightened man, because God wills us to be perfectly subject to Him, and to transcend all reason by inflamed love. Chapter 15.
On works done out of charity. 1. For no thing in the world, and for the love of no person, ought any evil to be done. Yet for the benefit of one in need a good work may sometimes be interrupted, or at times be changed for a better one. For when this is done, the good work is not destroyed, but is exchanged for a better. Without charity the outward work profits no one; but whatever is done out of charity, however small and despised it may be, is wholly made fruitful. For God weighs more from how great a motive one acts than how much one does. 2. He does much who loves much. He does much who does a thing well. He does well who serves the community rather than his own will.
Often what seems to be charity is rather carnality, because carnal inclination, self-will, hope of reward, and the bent of one's own wishes seldom care to be absent. 3. He who has true and perfect charity seeks himself in nothing, but desires only that God's glory be done in all things. He envies no one, because he loves no private joy, nor wishes to rejoice in himself, but longs above all things to be made blessed in God. He attributes nothing of good to anyone, but refers all wholly to God, from whom all things proceed, in whom at last all the Saints rest with delight. Oh, if anyone had a spark of true charity, he would surely perceive that all earthly things are full of vanity. Chapter 16. On bearing with the faults of others. 1.