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loss of comfort, and for taking up the Cross." Kempis writes that if we have a clear conscience, God will defend us, and whomever God chooses to help no man's malice can harm. Kempis writes that when a man humbles himself, "God protects and defends him...God favors the humble man... and after he has been brought low raises him up to glory" (Chap. 2). Kempis stresses the importance of a good conscience—"The man whose conscience is pure easily finds peace and contentment... Men only see your face, but it is God who sees your heart. Men judge according to external deeds, but only God can weigh the motives behind them" (Chap. 6). Kempis writes we must place our faith in Jesus rather than in men and "...Do not trust nor lean on a reed that is shaken ...All flesh is grass, and all its glory shall fade like the flower in the field" (Chap. 7). Kempis writes that a false sense of freedom and overconfidence are obstacles for spiritual life. Kempis writes that "Grace will always be given to the truly grateful, and what is given to the humble is taken away from the proud" (Chap. 10).
866:, a subdued and melancholy resignation runs through the book.... here is an excess of warnings about the world, the illusions of egoism, the dangers of speculation and of the active apostolate. In this way, even the idea of the imitation of Christ does not become the dominant perspective. There is no mention of the mediation of the God-man, of access through Christ, in the Holy Spirit, to the Father. The mystery of the Church, therefore, does not come into view either. The individual is unaware that his love of God can only be fulfilled if it expands into love of neighbor and into the apostolate. All remains is a flight from the world, a world that has not been brought home in Christ.
462:
47:
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consider the dignity of the giver, no gift will seem unimportant or small (Chap. 10). In the last chapter, "The Royal Road of the Cross", Kempis writes that if we carry the cross willingly, it will lead us to our desired goal, but on the other hand if we carry our cross grudgingly, then we turn it into a heavy burden and if we should throw off one cross, we will surely find another, which is perhaps heavier. Kempis writes that by ourselves we cannot bear the cross, but if we put our trust in the Lord, He will send us strength from heaven (Chap. 12).
246:
506:, "how undisturbed a conscience we would have if we never went searching after ephemeral joys nor concerned ourselves with affairs of the world..." Kempis writes that the "World and all its allurements pass away" and following sensual desires leads to a "dissipated conscience" and a "distracted heart" (Chap. 20). Kempis writes that one should meditate on death and "live as becomes a pilgrim and a stranger on earth...for this earth of ours is no lasting city" (Chap. 23). On the
495:, which comes from the opening words of the first chapter—"Whoever follows Me will not walk into darkness." Book One deals with the withdrawal of the outward life—so far as positive duty allows and emphasizes an interior life by renouncing all that is vain and illusory, resisting temptations and distractions of life, giving up the pride of learning and to be humble, forsaking the disputations of theologians and patiently enduring the world's contempt and contradiction.
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renunciation of yourself unites you to God." Jesus gives his important teaching, "Follow Me...I am the Way, the Truth, and the Life. Without the Way, there is no going; without the Truth, there is no knowing; without Life, there is no living. I am the Way you are to follow; I am the Truth you are to believe; I am the Life you are to hope for" (Chap. 56).
810:, who used it in her prayer life, distilled its message and used it in her own writings which then influenced Catholic spirituality as a whole. Thérèse was so attached to the book and read it so many times that she could quote passages from it from memory in her teens. In her own autobiography she claims that she had memorized it in its entirety.
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advises the disciple that all is not lost when the result is not as planned, when one thinks he is farthest from Jesus, it is then that Jesus is nearest, when one thinks that all is lost, it is then that victory is close at hand. Jesus says not to react to a difficulty as if there were no hope of being freed from it (Chap. 30).
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who was highly dissatisfied with the state of the Church and what he perceived as the gradual loss of monastic traditions and the lack of moral values among the clergy. The initial focus of
Devotio Moderna was the rediscovery of genuine pious practices and conversion and re-conversion of the lukewarm
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To receive the
Sacrament, Jesus says "make clean the mansions of your heart. Shut out the whole world and all its sinful din and sit as a solitary sparrow on a housetop and, in the bitterness of your soul, meditate on your transgressions" (Chap. 12). Jesus says that there is no offering more worthy,
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Jesus says that spiritual progress and perfection consists in offering oneself to the divine will and not seeking oneself in "anything either small or great, in time or in eternity" (Chap. 25). Jesus says not be anxious about the future—"Do not let your heart be troubled and do not be afraid." Jesus
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Jesus says that the sooner one resigns wholeheartedly to God, and no longer seeks anything according to one's own will or pleasure, but totally places all in God's hands, the sooner will one be united with God and be at peace. Jesus continues, "Nothing will make you happier or please you as much as
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Kempis writes that we must not attribute any good to ourselves but attribute everything to God. Kempis asks us to be grateful for "every little gift" and we will be worthy to receive greater ones, to consider the least gift as great and the most common as something special. Kempis writes that if we
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It rejects and eliminates every speculative element not only of scholasticism but also of mysticism, and yet, at the same time, it abstracts from the colourful multiplicity of the Bible and—since it is written for those who have turned from the world—disregards the world, in all its richness, as a
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Jesus says that very few turn to God and spirituality, since they are more eager to listen to the world and desires of their flesh than to God. Jesus says that the world promises things that are passing and of little value, which are served with great enthusiasm; while He promises things that are
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is "Directives for the
Interior Life". The book continues the theme of Book One, and contains instructions concerning "inward peace, purity of heart, a good conscience—for moderating our longings and desires, for patience, for submission to the will of God, for the love of Jesus, for enduring the
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Kempis writes one must remain faithful and fervent to God, and keep good hope of attaining victory and salvation, but avoid overconfidence. Kempis gives the example of an anxious man who, oscillating between fear and hope and with grief went to the altar and said: "Oh, if only I knew that I shall
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presents an accurate description of the Christ of the
Gospels, and gives an unbiased reading of the words of Jesus. He also wrote "For centuries men have found in it inspiration to sacrifice and humility, and to severest self-examination...He who has never come under its influence has missed
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Joseph
Tylenda summarizes the central theme of the third book with the teaching in Chapter 56, "My son, to the degree that you can leave yourself behind, to that degree will you be able to enter into Me. Just as desiring nothing outside you produces internal peace within you, so the internal
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841:. He replaced specific Christian contexts and features with Islamic ones, while keeping the spiritual and moral meaning intact. The adaptation of Christian devotional literature in his Islamic work was likely the result of his being obligated to attend missionary sermons (after
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1418–1427). The devotional text is divided into four books of detailed spiritual instructions: (i) "Helpful
Counsels of the Spiritual Life", (ii) "Directives for the Interior Life", (iii) "On Interior Consolation", and (iv) "On the Blessed Sacrament". The devotional approach of
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persevere to the end." Immediately he heard the divine answer, "What if you knew this? What would you do? Do now what you would do then, and you will be very safe." After this the man gave himself to God's will, and his anxiety and fear of the future disappeared (Chap. 25).
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most excellent and eternal and men's hearts remain indifferent (Chap. 3). Jesus says that the "man who trusts in Me I never send away empty. When I make a promise I keep it, and I fulfill whatever I have pledged—if only you remain faithful...unto the end" (Chap. 3).
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will give more joy than all the philosophy one has ever learned, fervent prayer will bring more happiness than a "multi-course banquet", the silence will be more "exhilarating" than long tales, holy deeds will be of greater value than nice-sounding words (Chap. 24).
283:
believed in the physical as well as the spiritual imitation of Christ, and advocated a path of poverty and preaching like Jesus who was poor at birth in the manger and died naked on the cross. The theme of imitation of Christ existed in all phases of
371:
is generally accepted as the author by modern scholars and several sources of authority, including members of his own order, name Kempis as the author. Furthermore, various contemporary manuscripts, including one autograph codex, bear his name.
411:
c. 1471–72. By the end of the 15th century, the book had more than 100 printed editions and translations in
Italian (1480), Catalan (1482), German (1486), French (1488), Low German (1489), Spanish (1490), Portuguese and Dutch (1496).
395:
wrote, "Do not let the writer's authority or learning influence you, be it little or great, but let the love of pure truth attract you to read. Do not ask, 'Who said this?' but pay attention to what is said" (Book 1, Ch. 5).
423:, regarding the 1494 edition: "Nothing more holy, nothing more honorable, nothing more religious, nothing in fine more profitable for the Christian commonwealth can you ever do than to make known these works of Thomas Ă Kempis."
221:
c. 1418–1427. Its popularity was immediate, and after the first printed edition in 1471–1472, it was printed in 745 editions before 1650. Apart from the Bible, no book had been translated into more languages than the
335:, was still assumed to be the author in 1651. Taking advantage of the anonymous nature of the book, however, and driven by an esprit de corps exaggerated by national sentiment, Italian Benedictines attributed the
194:
emphasises the interior life and withdrawal from the mundanities of the world, as opposed to the active imitation of Christ practised by other friars. The devotions of the books emphasize devotion to the
265:
has been an important element of
Christian theology, ethics and spirituality. References to this concept and its practice are found in the earliest Christian documents, such as the
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being obedient to the divine will" (Chap. 15). Jesus also delivers his "changeless teaching" — "Unless you renounce all that you have, you cannot be my disciple" (Chap. 8).
873:
wrote: "Neither does Jesus propose an ascetic rule of life in the sense of Thomas Ă Kempis and his celebrated
Imitation of Christ, as admirable as that work may be".
563:
Book Three, entitled "On
Interior Consolation", is the longest among the four books. This book is in the form of a dialogue between Jesus and the disciple.
311:
was written within the Devotio Moderna community, as it was flourishing in Northern Europe, but grew far beyond that movement which came to an end with the
595:
is conferred, the soul's strength is replenished, and the recipient's mind is fortified and strength is given to the body debilitated by sin (Chap. 1).
407:. Thomas à Kempis's 1441 autograph manuscript of the book is available at the Bibliothèque Royale in Brussels. The first printed edition appeared in
391:
that one should "love to be unknown" (Book 1, Ch. 2). Regarding the anonymity of the work, William C. Creasy also notes that the author of the
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stated that this was "one of those books which I cannot hold in my hand without a physiological reaction: it exudes a perfume of the
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634:
is regarded as the most important devotional work in Catholic Christianity and is the most widely read devotional work next to the
481:
derives its title from the first chapter of Book I, "The Imitation of Christ and contempt for the vanities of the world" (Latin: "
603:
no satisfaction greater, for the washing away of sins than to offer oneself purely and completely to God at the time the Body of
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Catholic and Protestant Translations of the Imitatio Christi, 1425–1650: from Late Medieval Classic to Early Modern Bestseller
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Catholic and Protestant Translations of the Imitatio Christi, 1425–1650: From Late Medieval Classic to Early Modern Bestseller
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Catholic and Protestant Translations of the Imitatio Christi, 1425–1650: from Late Medieval Classic to Early Modern Bestseller
403:
of the book were so frequently hand-copied and passed across monasteries, that there are around 750 extant manuscripts of the
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viewed the imitation of Christ as the fundamental purpose of Christian life, and as a remedy for the imitation of the sins of
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587:, "On the Blessed Sacrament", is also in the form of a dialogue between Jesus and the disciple. Kempis writes that in this
31:
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c. 1418–1427, and until the seventeenth century, was attributed without much dispute to Thomas à Kempis who, according to
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Joseph N. Tylenda, S.J., writes that the book's anonymous composition is "not surprising" since the author writes in the
2008:
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in 1838, contained at the time 400 different editions. De Backer enumerates 545 Latin and about 900 French editions. A
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The book received an enthusiastic response from the very early days, as characterized by the statement of
217:, and is regarded as a devotional and religious classic. The book was written anonymously in Latin in the
1510:, Edizione critica a cura di Tiburzio Lupo, S.D.B, 1982, Libreria Editrice Vaticana, CittĂ del Vaticano,
679:
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1482:"Col·lecció Kempis / Cerca Fons i col·leccions / Fons i col·leccions / Inici - Biblioteca de Catalunya"
250:
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movement, and also it was affirmed and practiced by St. Francis de Sales, profoundly influencing his
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was merely an impersonal compilation of various mystical authors of the Middle Ages. Nevertheless,
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343:, the abbot of Saint Etienne de Verceil c. 1250, and French scholars claimed it to be the work of
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1333:(in French). Translated by Lamennais, Félicité de (Pagès ed.). Bonne Presse. pp. 17–18.
807:
431:
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2412:
2220:
The Imitation of Christ by Thomas a Kempis: A New Reading of the 1441 Latin Autograph Manuscript
1254:
The Reception of the Church Fathers in the West: From the Carolingians to the Maurists, Volume 1
830:
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854:
312:
46:
2137:
1981:
1954:
1919:
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612:
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Christian-Muslim Relations. A Bibliographical History.: Volume 6. Western Europe (1500–1600)
426:
The number of counted editions exceeds 2,000; 1,000 different editions are preserved in the
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842:
662:
592:
352:
638:. Apart from the Bible no Christian book has been translated into more languages than the
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8:
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This article is largely about the historical controversy over the identity of the author.
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something that would have made him more humble and more ambitious for purity of life."
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viewed "living one's own personal life" in Christ as the fundamental Christian virtue.
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347:, the renowned chancellor of the University of Paris. Other scholars attributed it to
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This article is about the 15th-century book by Thomas Ă Kempis. For other uses, see
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2554:. Vol. 14 (11th ed.). Cambridge University Press. pp. 333–334.
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1939:
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669:. It also has been admired by many others, both Catholic and Protestant. The
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field for Christian activity... In place of the openhearted readiness of a
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is divided into four books which provide detailed spiritual instructions.
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of Muslims in Spain), and a lack of access to actual Islamic literature.
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Seeing with the Eyes of Love: Eknath Easwaran on the Imitation of Christ
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797:
729:
650:
649:, Chancellor of England and renowned humanist who was executed by King
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2379:
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Gwynn, Aubrey (March 1940). "New Light on the Imitation of Christ".
1952:
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Kempis Collection; the Bullingen collection, donated to the city of
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is perhaps the most widely read Christian devotional work after the
2624:
2438:
The Glory of the Lord V: The Realm of Metaphysics in the Modern Age
2354:
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408:
1234:
Holy people of the world: a cross-cultural encyclopedia, Volume 3
1110:
Holy people of the world: a cross-cultural encyclopedia, Volume 3
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503:
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363:. These controversies have led some critics to allege that the
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214:
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An introductory Dictionary of Theology and Religious studies
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give it an official place among their "exercises". Kempis'
758:, drew a number of parallels between the teachings of the
665:; and twentieth-century American Catholic author and monk
134:
2316:
Early modern Catholicism: an anthology of primary sources
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The book was admired by the following individuals: Saint
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De Imitatione Christi et contemptu omnium vanitatum mundi
2633:, modern translation by Aloysius Croft and Harold Bolton
2159:
2157:
1518:. Latin text with apparatus and front matter in Italian.
1496:
Essai Bibliographique sur le livre De imitatione Christi
1531:
Holy people of the world: a cross-cultural encyclopedia
703:
among the works that influenced him at his conversion.
780:
in 1899. Vivekananda would always carry a copy of the
724:, reportedly read the book whilst incarcerated within
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was in close parentage with Ignatius of Loyola of the
205:
is a handbook for the spiritual life arising from the
2154:
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1404:
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The Westminster Dictionary of Christian Spirituality
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was an early influence on the spirituality of Saint
477:
is titled "Helpful Counsels of the Spiritual Life".
2084:
2082:
1956:
Rizal and the Development of National Consciousness
1170:
The Word made flesh: a history of Christian thought
1069:by William P Anderson and Richard L. Diesslin 2000
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2129:
1401:
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2440:. Cambridge University Press. pp. 103–104.
2079:
1559:
1557:
1555:
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1551:
1087:The Westminster Dictionary of Christian Theology
883:which is strictly for Frenchmen—or Wagnerians".
2349:(6). The University of Chicago Press: 455–458.
2100:
933:, by Orlando O. EspĂn, James B. Nickoloff 2007
833:included adaptations of many passages from the
1274:Paradigms, poetics, and politics of conversion
1953:Romero, M.C.; Sta Romana, J.R.; Santos, L.Y.
1908:
1548:
1354:
1352:
839:Summary of the Account and Spiritual Exercise
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1036:
998:"CATHOLIC ENCYCLOPEDIA: Imitation of Christ"
55:. Koninklijke Bibliotheek, Brussels, Belgium
2478:. Cambridge University Press. p. 193.
1983:Explorations In Modern Bengal, C. 1800–1900
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1572:
1300:
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482:
180:
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2459:. Cambridge University Press. p. 13.
2101:Thomas, David; Chesworth, John A. (2014).
2046:Spiritual Genius of St. Therese of Lisieux
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1337:
1310:
1227:
45:
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2006:
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1447:Habsburg, Maximilian von (8 April 2016).
1307:by Gordon S. Wakefield 1983, pp. 113–114.
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2066:Thérèse of Lisieux: God's gentle warrior
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1360:"CATHOLIC ENCYCLOPEDIA: Thomas a Kempis"
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1130:Augustine's early theology of the church
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707:carried it with him to the battlefield.
622:
543:
460:
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327:was written anonymously in Latin in the
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2417:. Vintage Spiritual Classics. pp.
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2136:. University of Chicago Press. p.
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199:as the key element of spiritual life.
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1089:by Alan Richardson, John Bowden 1983
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510:, Kempis writes that a good and pure
209:movement, which Thomas followed. The
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1183:
1067:A Journey Through Christian Theology
1057:
1024:
944:
917:
32:Imitation of Christ (disambiguation)
1979:
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24:
2341:(1905). "The Imitation of Jesus".
2270:Studies: An Irish Quarterly Review
1921:Pastoral Theology: A Reorientation
744:for sedition on 30 December 1896.
627:Hungarian edition, 1891, Nagyvárad
498:Kempis stresses the importance of
25:
2689:
2517:
2496:von Habsburg, Maximilian (2011).
1037:von Habsburg, Maximilian (2011).
2613:
2584:, in Latin, at The Latin Library
2541:"Imitation of Christ, The"
2436:Balthasar, Hans Urs von (2001).
2013:. Peter Lang. pp. 192–193.
1959:. Goodwill Trading. p. 68.
1210:A concise dictionary of theology
976:. Paulist Press. pp. 7–12.
2653:Christian devotional literature
2457:I See Satan Fall Like Lightning
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837:in his Islamic devotional work
754:philosopher and founder of the
686:Introduction to the Devout Life
288:, and in the 14th-century book
95:Christian devotional literature
2298:. Prentice Hall. p. 400.
2132:Muslims in Spain, 1500 to 1614
1924:. Wipf and Stock. p. 99.
1030:
965:
792:compared the teachings of the
13:
1:
2474:Nietzsche, Friedrich (2009).
2209:
2010:Jesus Christ in world history
2007:Jongeneel, Jan A. B. (2009).
1446:
848:
539:
234:
186:
2598:, in English, translated by
1528:Jestice, Phyllis G. (2004).
1256:by Irena Dorota Backus 1997
1172:by Margaret Ruth Miles 2004
618:
578:
491:is sometimes referred to as
445:
7:
2663:Works published anonymously
2648:15th-century books in Latin
2623:public domain audiobook at
2563:L'Imitation de Jesus-Christ
2411:Tylenda, Joseph N. (1998).
2217:Creasy, William C. (2007).
1331:L'Imitation de JĂ©sus-Christ
1236:by Phyllis G. Jestice 2004
1132:by David C. Alexander 2008
1112:by Phyllis G. Jestice 2004
972:Van Engen, John H. (1988).
886:
738:Spanish colonial government
522:
469:, Chapman & Hall (1878)
456:
298:Against this backdrop, the
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2694:
2607:Of the Imitation of Christ
2384:The Irish Church Quarterly
2378:Sherlock, William (1908).
1494:Backer, Augustin de R. P.
1216:, Edward G. Farrugia 2004
318:
238:
29:
2380:"The Imitation of Christ"
2313:Miola, Robert S. (2007).
1534:. ABC-CLIO. p. 394.
1329:Ă Kempis, Thomas (1890).
1284:, Arie L. Molendijk 2006
173:Christian devotional book
144:
132:
120:
110:
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2673:Books about spirituality
2668:Books about Christianity
2068:by Thomas R. Nevin 2006
1192:by Jacques Le Goff 2003
910:
550:Museum Catharijneconvent
302:movement was started by
40:The Imitation of Christ
2631:The Imitation of Christ
2620:The Imitation of Christ
2590:The Imitation of Christ
2581:The Imitation of Christ
2551:Encyclopædia Britannica
2536:Butler, Edward Cuthbert
2525:The Imitation of Christ
2414:The Imitation of Christ
2321:Oxford University Press
2295:The Christian tradition
2225:Mercer University Press
1986:. Primus. p. 208.
1190:Saint Francis of Assisi
804:The Imitation of Christ
632:The Imitation of Christ
493:Following of the Christ
467:The Imitation of Christ
451:The Imitation of Christ
442:was published in 1982.
432:Biblioteca de Catalunya
203:The Imitation of Christ
192:The Imitation of Christ
164:The Imitation of Christ
150:The Imitation of Christ
27:Book by Thomas Ă Kempis
2128:Harvey, L. P. (2005).
2107:. BRILL. p. 167.
1980:Sen, Amiya P. (2010).
1566:, pp. xxxv–xxxvi.
1152:by Mary T. Clark 2005
868:
855:Hans Urs von Balthasar
768:. Vivekananda wrote a
628:
560:
483:
470:
384:
313:Protestant Reformation
258:
230:Background and history
181:
75:
2476:Twilight of the Idols
2455:Girard, Rene (2001).
2048:by Jean Guitton 2000
1508:De Imitatione Christi
859:
736:, shortly before the
695:, the founder of the
626:
547:
464:
379:An 1874 edition from
378:
253:(Netherlands), where
248:
182:De Imitatione Christi
76:De Imitatione Christi
53:De Imitatione Christi
18:De Imitatione Christi
2565:– 1659 printed copy"
1282:Wout Jac. van Bekkum
905:What Would Jesus Do?
831:Young Man of Arévalo
829:writer known as the
663:Erasmus of Rotterdam
353:Bernard of Clairvaux
1782:, pp. 114–116.
893:Christian mysticism
877:Friedrich Nietzsche
788:. Spiritual writer
750:, the 19th-century
640:Imitation of Christ
263:imitation of Christ
241:Imitation of Christ
224:Imitation of Christ
71:Original title
41:
2343:The Biblical World
864:Catherine of Siena
843:forced conversions
808:Thérèse of Lisieux
697:Methodist movement
655:Ignatius of Loyola
653:of England; Saint
629:
607:is offered in the
561:
548:The 1505 edition,
471:
385:
293:Nicholas Cabasilas
286:Byzantine theology
259:
175:first composed in
51:The manuscript of
39:
2595:Project Gutenberg
2567:. Cyclopaedia.org
2485:978-0-521-01688-9
2428:978-0-375-70018-7
2330:978-0-19-925985-4
2305:978-0-13-090461-4
2260:978-0-915132-87-4
2253:. Nilgiri Press.
2147:978-0-226-31963-6
2114:978-90-04-28111-0
1806:, pp. 89–90.
1770:, pp. 57–58.
1728:, pp. 66–68.
1716:, pp. 45–46.
1689:, pp. 40–41.
1677:, pp. 54–55.
1641:, pp. 39–40.
1593:, pp. 27–28.
1460:978-1-317-16929-1
1386:, p. xxviii.
1364:www.newadvent.org
1178:978-1-4051-0846-1
1158:978-0-8264-7659-3
1138:978-1-4331-0103-8
1095:978-0-664-22748-7
1002:www.newadvent.org
983:978-0-8091-2962-1
748:Swami Vivekananda
657:, founder of the
583:Book Four of the
361:Ludolph of Saxony
281:Francis of Assisi
261:The ideal of the
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115:Holy Roman Empire
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508:Day of Judgement
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2089:Mathews 1905
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1975:
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1464:. Retrieved
1449:
1442:
1437:, p. xi
1430:
1425:, p. ix
1418:
1411:Tylenda 1998
1391:
1384:Tylenda 1998
1379:
1367:. Retrieved
1363:
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1292:, pp. 59–62.
1273:
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1001:
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742:firing squad
709:
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163:
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148:
106:c. 1418–1427
52:
36:
2502:. Ashgate.
2290:Keen, Ralph
2188:Girard 2001
2164:Harvey 2005
1903:Creasy 2007
1891:Creasy 2007
1828:Creasy 2007
1804:Creasy 2007
1768:Creasy 2007
1738:Creasy 2007
1714:Creasy 2007
1687:Creasy 2007
1627:Creasy 2007
1466:19 December
1435:Creasy 2007
1423:Creasy 2007
1396:Creasy 2007
1344:Creasy 2007
1317:Creasy 2007
1043:. Ashgate.
871:René Girard
774:translation
693:John Wesley
647:Thomas More
615:(Chap. 7).
558:Netherlands
401:manuscripts
349:Bonaventure
345:Jean Gerson
329:Netherlands
219:Netherlands
2678:1418 books
2642:Categories
2610:Wikisource
2210:References
960:Miola 2007
849:Criticisms
798:Upanishads
730:Intramuros
715:Philippine
711:José Rizal
651:Henry VIII
591:spiritual
540:Book Three
512:conscience
251:Windesheim
235:Background
155:Wikisource
140:BV4821 .A1
2371:144326257
1940:908417927
1244:, p. 661.
1224:, p. 115.
1150:Augustine
1140:, p. 218.
1025:Keen 2004
941:, p. 609.
835:Imitation
819:Imitation
796:with the
794:Imitation
786:Imitation
778:Imitation
760:Imitation
699:, listed
619:Influence
613:Communion
589:Sacrament
585:Imitation
579:Book Four
529:Imitation
489:Imitation
475:Imitation
446:Teachings
421:Nuremberg
405:Imitation
393:Imitation
389:Imitation
365:Imitation
337:Imitation
325:Imitation
309:Imitation
257:took root
211:Imitation
197:Eucharist
2625:LibriVox
2538:(1911).
2404:30066864
2292:(2004).
2282:30097827
2245:(1996).
2076:, p. 45.
1918:(2010).
1369:29 March
1200:, p. 44.
1160:, p. 48.
1077:, p. 98.
1007:29 March
887:See also
784:and the
762:and the
718:polymath
523:Book Two
500:solitude
487:"). The
457:Book One
409:Augsburg
383:, France
333:Mabillon
279:. Saint
83:Language
2548:(ed.).
2363:3140876
1498:, 1864.
857:wrote:
776:of the
770:preface
671:Jesuits
611:and in
554:Utrecht
504:silence
436:Cologne
319:History
171:, is a
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605:Christ
556:, the
61:Author
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2400:JSTOR
2367:S2CID
2359:JSTOR
2278:JSTOR
911:Notes
752:Hindu
636:Bible
593:grace
381:Tours
215:Bible
167:, by
91:Genre
86:Latin
2573:2011
2504:ISBN
2480:ISBN
2461:ISBN
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2300:ISBN
2255:ISBN
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2142:ISBN
2109:ISBN
2070:ISBN
2056:page
2050:ISBN
2015:ISBN
1988:ISBN
1961:ISBN
1936:OCLC
1926:ISBN
1536:ISBN
1512:ISBN
1468:2023
1455:ISBN
1371:2024
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1258:ISBN
1238:ISBN
1218:ISBN
1194:ISBN
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1154:ISBN
1134:ISBN
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1091:ISBN
1071:ISBN
1045:ISBN
1009:2024
978:ISBN
935:ISBN
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609:Mass
502:and
323:The
277:Adam
145:Text
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2528:at
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