There is no enemy more wicked or troublesome to the soul than yourself, when you are not in harmony with the Spirit. (Book III, Ch. 13.)

Divine Friendships, a monthly series exploring Christian contemplative and devotional classics, continues on Monday, July 12 with The Imitation of Christ, perhaps the most widely read Christian devotional book after the Bible. Thomas à Kempis, a German priest who spent most of his long life in a Dutch monastery copying bibles, wrote the Imitation anonymously in the early part of the fifteenth century. It was primarily intended for his fellow religious, but became widely read among the laity.

The Imitation of Christ is divided into four books. Book I is entitled Counsels on the Spiritual Life. It focuses on withdrawal from the outside world and recommends silence and solitude to focus on the spiritual life. Book II is labelled, Counsels on the Inner Life. It continues the themes in Book I, cautions against avoiding adversity and recommends the Cross as the Royal Road to the Kingdom of Heaven. Book III, On Inward Consolation, is the longest book and takes the form of an imagined conversation between Jesus and the disciple. Its focus is love, contrasting the love of Jesus with the love of oneself. Book IV, On the Blessed Sacrament, is the shortest book and continues the dialogue between Jesus and the disciple focusing on union between the two.

The key to understanding the Imitation of Christ is found in the quote referenced above, in which Christ tells the disciple: There is no enemy more wicked or troublesome to the soul than yourself, when you are not in harmony with the Spirit. (Book III, Ch. 13.)

In Book I, Thomas advises turning away from material interests, from success and failure and from depending on fellow creatures rather than on God. Relying primarily on one’s reason and one’s own ability rather than on the transforming grace of Jesus, will actually slow progress to wisdom and lead away from it.

Thomas advises that happiness will not be found until one turns to God. To do this, the disciple must turn away from the world and from himself. Worldly pursuits, including the pursuit of knowledge, are vain if they do not lead to humility. Solitude and silence are to be preferred to sociability. Thomas also counsels forbearance with the faults of others. Comfort should be sought from God and not from fellow human beings,  for (t)here can be no complete security nor perfect peace in this life. (Book I,  Ch. 12.) One must regard oneself as an exile and a pilgrim on earth, if one wants to achieve stability and grow in grace.  One should depend on grace more than wisdom and put their trust in God rather than in their own intelligence. Man proposes, but God disposes, and man’s destiny is not in his own hands. (Book I, Ch. 19.) Thomas recommends patient endurance of the world’s contempt and contradictions, and indeed sees them as opportunities for grace.

In Book II, Thomas says the disciple should seek humility and forbearance of wrongs rather than the absence of adversity. He who knows the secret of endurance will enjoy the greatest peace. Such a one is conqueror of self, master of the world, a friend of Christ, and an heir of Heaven.” (Book II, Ch. 3.)

Thomas emphasizes friendship with Jesus above all things, because the love of creatures is deceptive and unstable. Love Him, therefore, and keep him as your friend; for when all others desert you, He will not abandon you, nor allow you to perish at the last. (Book II, Ch. 7.) Thomas goes on to write that if Jesus is not your best friend, you will be exceedingly sad and lonely . . . . (Book II, Ch. 8.) Thomas calls Jesus the best and most faithful of friends.

Thomas assures the disciple that if he seeks Jesus in all things he will find him. But if he seeks only himself, he will find himself, but only to his ruin. For a man who does not seek Jesus does himself greater hurt than the whole world and all his enemies could ever do him.” (Book II, Ch. 7.)

One cannot love Christ without loving his Cross. Thomas calls the Cross the Royal Road to the Kingdom of God. The point is not masochism or suffering for suffering’s sake but to take comfort in affliction.

In the Cross is salvation; in the Cross is life; in the Cross is protection against our enemies; in the Cross is infusion of heavenly sweetness; in the Cross is strength of mind; in the Cross is joy of spirit; in the cross is excellence of virtue; in the Cross is perfection of holiness. . . .

There is no other way to life and to true inner peace, than the way of the Cross, and of daily self-denial. Go where you will, seek what you will; you will find no higher way above nor safer way below than the road of the Holy Cross. . . .

The Cross always stands ready, and everywhere awaits you. You cannot escape it, wherever you flee; for wherever you go, you bear yourself and always find yourself. Look up or down, without you or within, and everywhere you will find the Cross. . . .

If you cast away one cross, you will certainly find another, and perhaps a heavier. . . .

So long as suffering is grievous to you and you seek to escape it, so long will it go ill with you, for the trouble you try to escape will pursue you everywhere.” (Book II, Ch. 12.)

In Book III, Thomas goes on to explain that it is Love which gives the Cross it’s meaning.

Love is a mighty power, a great and complete good; Love alone lightens every burden, and makes the rough places smooth. It bears every hardship as though it were nothing, and renders all bitterness sweet and acceptable. The love of Jesus is noble, and inspires us to great deeds . . . .

Nothing is sweeter than love, nothing stronger, nothing higher, nothing wider, nothing more pleasant, nothing fuller or better in heaven or earth; for love is born of God, and can rest only in God, above all created things.

Love flies, runs, and leaps for joy; it is free and unrestrained. Love gives all for all, resting in One who is highest above all things, from whom every good flows and proceeds. Love does not regard the gifts, but turns to the Giver of all good gifts. Love knows no limits, but ardently transcends all bounds. Love feels no burden, takes no account of toil, attempts things beyond its strength; love sees nothing as impossible, for it feels able to achieve all things. Love therefore does great things; it is strange and effective; while he who lacks love faints and fails. (Book III, Ch. 5.)

Book III continues in the form of a dialogue between Jesus and the disciple. Seek Jesus rather than self, is repeated over and over again in the dialogue. When we are absorbed with ourselves we get in our own way. We become discouraged, desolate and frustrated. Desiring any glory outside of God will not bring true joy. Those obsessed with self-interest and self -love are slaves ot their own desires. The disciple observes whereas by perverse self-love I had lost myself, now by lovingly seeking You alone, I have found both myself and You . . . (Book III, Ch. 8.)

Jesus encourages communication with Himself by the disciple. Christ says in the dialogue:  Take care, therefore, not to rely overmuch on any preconceived desire without asking My counsel, lest you regret or become displeased at what first pleased you, and for which you were eager. (Book III, Ch. 11.)  Christ goes on to counsel that  slowness in turning to him is the greatest obstacle to receiving his comfort. For, when you should earnestly seek Me, you first turn to many other comforts, and hope to restore yourself by worldly means. It is only when all these things have failed that you remember that I am the Saviour of all who put their trust in Me. (Book III, Ch. 30.)

Love the Giver more than the gift, Christ admonishes, and follow His example of humility. I became the humblest and least of all men, that you might overcome your pride through My humility. (Book III, Ch. 13.)

Jesus tells the disciple: Observe this simple counsel of perfection: Forsake all, and you shall find all.” (Book III,  Ch. 32.) Give all for all, look for nothing, ask nothing in return: rest purely and trustingly in Me and you shall possess me. (Book III,  Ch. 37.)

The dialogue between Christ and the disciple continues in Book IV, where Jesus declares Whatever you offer to Me besides yourself, I account as nothing. I seek not your gift, but yourself.” (Book IV, Ch. 8.) . . . I will supply whatever is lacking in you. Come, therefore, and receive Me.” (Book IV, Ch. 12.)

Whoever, therefore, raises his intent to God with a pure heart, and disengages himself from all inordinate love or hatred of any creature, shall best be prepared to receive grace, and be worthy of the gift of devotion. For our Lord bestows His blessings where He finds vessels empty to receive them. And the more completely a man renounces worldly things, and the more perfectly he dies to self by the conquest of self, the sooner will grace be given, the more richly will it be infused, and the nearer to God will it raise the heart set free from the world. (Book IV, Ch. 15.)

What can reading the Imitation of Christ tell us about divine friendships? Join me online Monday, July 12,  from 6:30 pm to 8:00 pm to discuss this question. Click here to register for the event.