THE IMITATION OF CHRIST

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THE IMITATION

OF CHRIST

BY

Thomas À Kempis

TRANSLATED FROM
THE LATIN INTO

MODERN ENGLISH

THE BRUCE PUBLISHING COMPANY

MILWAUKEE

Nihil obstat: H. B. Ries, Censor liborum

Imprimatur: +Moyses E. Kiley, Archiepiscopus Milwaukiensis

November 5, 1940

The Bruce Publishing Company

Printed in the U. S. A.

(Ninth Printing – 1949)

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Foreword

IN PREPARING this edition of The Imitation of Christ, the aim was to achieve a simple, readable text which would ring true to those who are already lovers of this incomparable book and would attract others to it. For this reason we have attempted to render the text into English as it is spoken today rather than the cloudy, archaic terminology that encumbers so many translations of Christian classics. The result, we feel, has achieved a directness and conciseness which will meet the approval of modern readers. In the second place, we have made use of the familiar paragraph form, doing away with the simple statement or verse form of the original and of many translations. This was done in the interest of easier reading, and in order to bring out more clearly the connection between the single statements.

No claim of literary excellence over the many English versions now extant is here advanced, nor any attempt to solve in further confusion the problem of the book's authorship. Theories most popular at the moment ascribe the Imitation to two or three men, members of the Brethren of the Common Life, an association of priests organized in the Netherlands in the latter <pb n="vi" />half of the fourteenth century. That Thomas Hemerken of Kempen, or Thomas À Kempis as he is now known, later translated a composite of their writings, essentially a spiritual diary, from the original Netherlandish into Latin is generally admitted by scholars. This Thomas, born about the year 1380, was educated by the Brethren of the Common Life, was moved to join their community, and was ordained priest. His career thereafter was devoted to practicing the counsels of spiritual perfection and to copying books for the schools. From both pursuits evolved The Imitation of Christ. As editor and translator he was not without faults, but thanks to him the Imitation became and has remained, after the Bible, the most widely read book in the world. It is his edition that is here rendered into English, without deletion of chapters or parts of them because doubts exist as to their authorship, or because of variants in style, or for any of the other more or less valid reasons.

There is but one major change. The treatise on Holy Communion, which À Kempis places as Book Three, is here titled Book Four. The move makes the order of the whole more logical and agrees with the thought of most editors.

The Translators

Aloysius Croft

Harold Bolton

</div1>

<added>

</added>

Foreword

BOOK ONE

THOUGHTS HELPFUL IN THE LIFE OF THE SOUL

1 Imitating Christ and Despising All Vanities on Earth

2 Having A Humble Opinion of Self

3 The Doctrine of Truth

4 Prudence in Action

5 Reading the Holy Scripture

BOOK TWO

THE INTERIOR LIFE

1 Meditation

2 Humility

3 Goodness and Peace in Man

4 Purity of Mind and Unity of Purpose

5 Ourselves

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</div1>

BOOK ONE

THOUGHTS HELPFUL

IN THE LIFE OF THE SOUL

The First Chapter

Imitating Christ and Despising All Vanities on Earth

HE WHO follows Me, walks not in darkness," says the Lord.<note place="foot"><p class="Footnote"><scripRef passage="John 8:12">John 8:12</scripRef>.</p></note> By these words of Christ we are advised to imitate His life and habits, if we wish to be truly enlightened and free from all blindness of heart. Let our chief effort, therefore, be to study the life of Jesus Christ.

The teaching of Christ is more excellent than all the advice of the saints, and he who has His spirit will find in it a hidden manna. Now, there are many who hear the Gospel often but care little for it because they have not the spirit of Christ. Yet whoever wishes to understand fully the words of Christ must try to pattern his whole life on that of Christ.

What good does it do to speak learnedly about <pb />the Trinity if, lacking humility, you displease the Trinity? Indeed it is not learning that makes a man holy and just, but a virtuous life makes him pleasing to God. I would rather feel contrition than know how to define it. For what would it profit us to know the whole Bible by heart and the principles of all the philosophers if we live without grace and the love of God? Vanity of vanities and all is vanity, except to love God and serve Him alone.

This is the greatest wisdom -- to seek the kingdom of heaven through contempt of the world. It is vanity, therefore, to seek and trust in riches that perish. It is vanity also to court honor and to be puffed up with pride. It is vanity to follow the lusts of the body and to desire things for which severe punishment later must come. It is vanity to wish for long life and to care little about a well-spent life. It is vanity to be concerned with the present only and not to make provision for things to come. It is vanity to love what passes quickly and not to look ahead where eternal joy abides.

Often recall the proverb: "The eye is not satisfied with seeing nor the ear filled with hearing."[1] Try, moreover, to turn your heart from the love of things visible and bring yourself to things invisible. For they who follow their own evil passions stain their consciences and lose the grace of God.

</div2>

The Second Chapter

Having a Humble Opinion of Self

EVERY man naturally desires knowledge; but what good is knowledge without fear of God? Indeed a humble rustic who serves God is better than a proud intellectual who neglects his soul to study the course of the stars. He who knows himself well becomes mean in his own eyes and is not happy when praised by men.

If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds?

Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise.

Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God.

The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well <pb />enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you?

If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.

</div2>

The Third Chapter

The Doctrine of Truth

HAPPY is he to whom truth manifests itself, not in signs and words that fade, but as it actually is. Our opinions, our senses often deceive us and we discern very little.

What good is much discussion of involved and obscure matters when our ignorance of them will not be held against us on Judgment Day? Neglect of things which are profitable and necessary and <pb />undue concern with those which are irrelevant and harmful, are great folly.

We have eyes and do not see.

What, therefore, have we to do with questions of philosophy? He to whom the Eternal Word speaks is free from theorizing. For from this Word are all things and of Him all things speak -- the Beginning Who also speaks to us. Without this Word no man understands or judges aright. He to whom it becomes everything, who traces all things to it and who sees all things in it, may ease his heart and remain at peace with God.

O God, You Who are the truth, make me one with You in love everlasting. I am often wearied by the many things I hear and read, but in You is all that I long for. Let the learned be still, let all creatures be silent before You; You alone speak to me.

The more recollected a man is, and the more simple of heart he becomes, the easier he understands sublime things, for he receives the light of knowledge from above. The pure, simple, and steadfast spirit is not distracted by many labors, for he does them all for the honor of God. And since he enjoys interior peace he seeks no selfish end in anything. What, indeed, gives more trouble and affliction than uncontrolled desires of the heart?

A good and devout man arranges in his mind the things he has to do, not according to the whims of evil inclination but according to the dictates of <pb />right reason. Who is forced to struggle more than he who tries to master himself? This ought to be our purpose, then: to conquer self, to become stronger each day, to advance in virtue.

Every perfection in this life has some imperfection mixed with it and no learning of ours is without some darkness. Humble knowledge of self is a surer path to God than the ardent pursuit of learning. Not that learning is to be considered evil, or knowledge, which is good in itself and so ordained by God; but a clean conscience and virtuous life ought always to be preferred. Many often err and accomplish little or nothing because they try to become learned rather than to live well.

If men used as much care in uprooting vices and implanting virtues as they do in discussing problems, there would not be so much evil and scandal in the world, or such laxity in religious organizations. On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived.

Tell me, where now are all the masters and teachers whom you knew so well in life and who were famous for <pb />their learning? Others have already taken their places and I know not whether they ever think of their predecessors. During life they seemed to be something; now they are seldom remembered. How quickly the glory of the world passes away! If only their lives had kept pace with their learning, then their study and reading would have been worth while.

How many there are who perish because of vain worldly knowledge and too little care for serving God. They became vain in their own conceits because they chose to be great rather than humble.

He is truly great who has great charity. He is truly great who is little in his own eyes and makes nothing of the highest honor. He is truly wise who looks upon all earthly things as folly that he may gain Christ. He who does God's will and renounces his own is truly very learned.

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The Fourth Chapter

Prudence in Action

DO NOT yield to every impulse and suggestion but consider things carefully and patiently in the light of God's will. For very often, sad to say, we are so weak that we believe and speak evil of others rather than good. Perfect men, however, do not readily believe every talebearer, because they know that human frailty is prone to evil and is likely to appear in speech.

Not to act rashly or to cling obstinately to one's opinion, not to believe everything people say or to spread abroad the gossip one has heard, is great wisdom.

Take counsel with a wise and conscientious man. <pb />Seek the advice of your betters in preference to following your own inclinations.

A good life makes a man wise according to God and gives him experience in many things, for the more humble he is and the more subject to God, the wiser and the more at peace he will be in all things.

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The Fifth Chapter

Reading the Holy Scripture

TRUTH, not eloquence, is to be sought in reading the Holy Scriptures; and every part must be read in the spirit in which it was written. For in the Scriptures we ought to seek profit rather than polished diction.

Likewise we ought to read simple and devout books as willingly as learned and profound ones. We ought not to be swayed by the authority of the writer, whether he be a great literary light or an insignificant person, but by the love of simple truth. We ought not to ask who is speaking, but mark what is said. Men pass away, but the truth of the Lord remains forever. God speaks to us in many ways without regard for persons.

Our curiosity often impedes our reading of the Scriptures, when we wish to understand and mull over what we ought simply to read and pass by.

If you would profit from it, therefore, read with <pb />humility, simplicity, and faith, and never seek a reputation for being learned. Seek willingly and listen attentively to the words of the saints; do not be displeased with the sayings of the ancients, for they were not made without purpose.

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BOOK TWO

THE INTERIOR LIFE

The First Chapter

Meditation

THE kingdom of God is within you," says the Lord.[2]

Turn, then, to God with all your heart. Forsake this wretched world and your soul shall find rest. Learn to despise external things, to devote yourself to those that are within, and you will see the kingdom of God come unto you, that kingdom which is peace and joy in the Holy Spirit, gifts not given to the impious.

Christ will come to you offering His consolation, if you prepare a fit dwelling for Him in your heart, whose beauty and glory, wherein He takes delight, are all from within. His visits with the inward man are frequent, His communion sweet and full of <pb />consolation, His peace great, and His intimacy wonderful indeed.

Therefore, faithful soul, prepare your heart for this Bridegroom that He may come and dwell within you; He Himself says: "If any one love Me, he will keep My word, and My Father will love him, and We will come to him, and will make Our abode with him."[3]

Give place, then, to Christ, but deny entrance to all others, for when you have Christ you are rich and He is sufficient for you. He will provide for you. He will supply your every want, so that you need not trust in frail, changeable men. Christ remains forever, standing firmly with us to the end.

Do not place much confidence in weak and mortal man, helpful and friendly though he be; and do not grieve too much if he sometimes opposes and contradicts you. Those who are with us today may be against us tomorrow, and vice versa, for men change with the wind. Place all your trust in God; let Him be your fear and your love. He will answer for you; He will do what is best for you.

You have here no lasting home. You are a stranger and a pilgrim wherever you may be, and you shall have no rest until you are wholly united with Christ.

Why do you look about here when this is not <pb />the place of your repose? Dwell rather upon heaven and give but a passing glance to all earthly things. They all pass away, and you together with them. Take care, then, that you do not cling to them lest you be entrapped and perish. Fix your mind on the Most High, and pray unceasingly to Christ.

<index type="globalsubject" subject1="Christian Life" subject2="Adversity" title="Slander"/>If you do not know how to meditate on heavenly things, direct your thoughts to Christ's passion and willingly behold His sacred wounds. If you turn devoutly to the wounds and precious stigmata of Christ, you will find great comfort in suffering, you will mind but little the scorn of men, and you will easily bear their slanderous talk.

<index type="globalsubject" subject1="Christian Life" subject2="Adversity" title="Suffering"/>When Christ was in the world, He was despised by men; in the hour of need He was forsaken by acquaintances and left by friends to the depths of scorn. He was willing to suffer and to be despised; do you dare to complain of anything? He had enemies and defamers; do you want everyone to be your friend, your benefactor? How can your patience be rewarded if no adversity test it? How can you be a friend of Christ if you are not willing to suffer any hardship? Suffer with Christ and for Christ if you wish to reign with Him.

Had you but once entered into perfect communion with Jesus or tasted a little of His ardent love, you would care nothing at all for your own comfort or discomfort but would rejoice in the reproach you suffer; for love of Him makes a man despise himself.

<pb />A man who is a lover of Jesus and of truth, a truly interior man who is free from uncontrolled affections, can turn to God at will and rise above himself to enjoy spiritual peace.

He who tastes life as it really is, not as men say or think it is, is indeed wise with the wisdom of God rather than of men.

<index type="subject" subject1="Christian Life" subject2="Recollection" title="Where to find"/>He who learns to live the interior life and to take little account of outward things, does not seek special places or times to perform devout exercises. A spiritual man quickly recollects himself because he has never wasted his attention upon externals. No outside work, no business that cannot wait stands in his way. He adjusts himself to things as they happen. He whose disposition is well ordered cares nothing about the strange, perverse behavior of others, for a man is upset and distracted only in proportion as he engrosses himself in externals.

If all were well with you, therefore, and if you were purified from all sin, everything would tend to your good and be to your profit. But because you are as yet neither entirely dead to self nor free from all earthly affection, there is much that often displeases and disturbs you. Nothing so mars and defiles the heart of man as impure attachment to created things. But if you refuse external consolation, you will be able to contemplate heavenly things and often to experience interior joy.

<pb />

</div2>

The Second Chapter

Humility

BE NOT troubled about those who are with you or against you, but take care that God be with you in everything you do. Keep your conscience clear and God will protect you, for the malice of man cannot harm one whom God wishes to help. If you know how to suffer in silence, you will undoubtedly experience God's help. He knows when and how to deliver you; therefore, place yourself in His hands, for it is a divine prerogative to help men and free them from all distress.

It is often good for us to have others know our faults and rebuke them, for it gives us greater humility. When a man humbles himself because of his faults, he easily placates those about him and readily appeases those who are angry with him.

It is the humble man whom God protects and liberates; it is the humble whom He loves and consoles. To the humble He turns and upon them bestows great grace, that after their humiliation He may raise them up to glory. He reveals His secrets to the humble, and with kind invitation bids them come to Him. Thus, the humble man enjoys peace in the midst of many vexations, because his trust is in God, not in the world. Hence, you must not think that you have made any progress until you look upon yourself as inferior to all others.

<pb />

</div2>

The Third Chapter

Goodness and Peace in Man

FIRST keep peace with yourself; then you will be able to bring peace to others. A peaceful man does more good than a learned man. Whereas a passionate man turns even good to evil and is quick to believe evil, the peaceful man, being good himself, turns all things to good.

The man who is at perfect ease is never suspicious, but the disturbed and discontented spirit is upset by many a suspicion. He neither rests himself nor permits others to do so. He often says what ought not to be said and leaves undone what ought to be done. He is concerned with the duties of others but neglects his own.

Direct your zeal, therefore, first upon yourself; then you may with justice exercise it upon those about you. You are well versed in coloring your own actions with excuses which you will not accept from others, though it would be more just to accuse yourself and excuse your brother. If you wish men to bear with you, you must bear with them. Behold, how far you are from true charity and humility which does not know how to be angry with anyone, or to be indignant save only against self!

It is no great thing to associate with the good and gentle, for such association is naturally pleasing. <pb />Everyone enjoys a peaceful life and prefers persons of congenial habits. But to be able to live at peace with harsh and perverse men, or with the undisciplined and those who irritate us, is a great grace, a praiseworthy and manly thing.

Some people live at peace with themselves and with their fellow men, but others are never at peace with themselves nor do they bring it to anyone else. These latter are a burden to everyone, but they are more of a burden to themselves. A few, finally, live at peace with themselves and try to restore it to others.

Now, all our peace in this miserable life is found in humbly enduring suffering rather than in being free from it. He who knows best how to suffer will enjoy the greater peace, because he is the conqueror of himself, the master of the world, a friend of Christ, and an heir of heaven.

</div2>

The Fourth Chapter

Purity of Mind and Unity of Purpose

A MAN is raised up from the earth by two wings -- simplicity and purity. There must be simplicity in his intention and purity in his desires. Simplicity leads to God, purity embraces and enjoys Him.

If your heart is free from ill-ordered affection, <pb />no good deed will be difficult for you. If you aim at and seek after nothing but the pleasure of God and the welfare of your neighbor, you will enjoy freedom within.

If your heart were right, then every created thing would be a mirror of life for you and a book of holy teaching, for there is no creature so small and worthless that it does not show forth the goodness of God. If inwardly you were good and pure, you would see all things clearly and understand them rightly, for a pure heart penetrates to heaven and hell, and as a man is within, so he judges what is without. If there be joy in the world, the pure of heart certainly possess it; and if there be anguish and affliction anywhere, an evil conscience knows it too well.

As iron cast into fire loses its rust and becomes glowing white, so he who turns completely to God is stripped of his sluggishness and changed into a new man. When a man begins to grow lax, he fears a little toil and welcomes external comfort, but when he begins perfectly to conquer himself and to walk bravely in the ways of God, then he thinks those things less difficult which he thought so hard before.

<pb />

</div2>

The Fifth Chapter

Ourselves

WE MUST not rely too much upon ourselves, for grace and understanding are often lacking in us. We have but little inborn light, and this we quickly lose through negligence. Often we are not aware that we are so blind in heart. Meanwhile we do wrong, and then do worse in excusing it. At times we are moved by passion, and we think it zeal. We take others to task for small mistakes, and overlook greater ones in ourselves. We are quick enough to feel and brood over the things we suffer from others, but we think nothing of how much others suffer from us. If a man would weigh his own deeds fully and rightly, he would find little cause to pass severe judgment on others.

The interior man puts the care of himself before all other concerns, and he who attends to himself carefully does not find it hard to hold his tongue about others. You will never be devout of heart unless you are thus silent about the affairs of others and pay particular attention to yourself. If you attend wholly to God and yourself, you will be little disturbed by what you see about you.

Where are your thoughts when they are not upon yourself? And after attending to various things, what have you gained if you have neglected self? If you wish to have true peace of mind and <pb />unity of purpose, you must cast all else aside and keep only yourself before your eyes.

You will make great progress if you keep yourself free from all temporal cares, for to value anything that is temporal is a great mistake. Consider nothing great, nothing high, nothing pleasing, nothing acceptable, except God Himself or that which is of God. Consider the consolations of creatures as vanity, for the soul that loves God scorns all things that are inferior to Him. God alone, the eternal and infinite, satisfies all, bringing comfort to the soul and true joy to the body.

</div2>

</div1>

<added>

Indexes

Index of Subjects

</div2>

Index of Names

</div2>

Index of Dates

</div2>

Index of Citations

</div2>

Index of Greek Words and Phrases

</div2>

Index of Scripture

</div2>

List of Scripture References

</div2>

Index of Scripture Commentary

</div2>

</added>

</div1>

More Stuff from Elsewhere, To Test Everything

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Style Name	Shortcut Keys	Description
P	ctrl-alt-p	Normal paragraph
P_First	ctrl-alt-r	First paragraph of section
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The XML notation for notes uses the <note> element, following the syntax used by TEI Lite[4] [e.g. <note place="foot" resp="whp">See http://www_tei.uic.edu/orgs/tei/lite </note>]. The place attribute specifies where the appears in the text (e.g. end, foot, inline, interlinear, or margin). The resp attribute identifies the person responsible for the note -- for example, the author, editor, or a person's initials. The anchored=yes (default) attribute specifies that the note is anchored at an exact location; margin notes typically are not anchored. For non-anchored notes, use anchored=no. For testing purposes, this sentence is followed by an endnote, marked by an asterisk.*

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one

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one-b

two

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· one

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· three entries and a

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Agape

Greek for the unconditional love which God extents to his people.

Apotheosis

An ancient theological word used to describe the process by which a Christian becomes more like God.

</glossary>

Verse

Theological books often contain verse -- poetry, hymns, or versified presentation of material such as the Psalms. Verse is often typeset with varying levels of indentation. These are represented with Verse 1, Verse 2, and Verse 3 paragraph styles. In the example below, the first and third line of each stanza is of style Verse 1, the second Verse 2, and the fourth Verse 3.

<verse>

O God, a world of empty show,

Dark wilds of restless, fruitless quest

Lie round me wheresoe'er I go:

Within, with Thee, is rest.

</verse><verse>

And sated with the weary sum

Of all men think, and hear, and see,

O more than mother's heart, I come,

A tired child to Thee.

</verse><verse>

Sweet childhood of eternal life!

Whilst troubled days and years go by,

In stillness hushed from stir and strife,

Within Thine Arms I lie.

</verse><verse>

Thine Arms, to whom I turn and cling

With thirsting soul that longs for Thee;

As rain that makes the pastures sing,

Art Thou, my God, to me.

</verse>

G. Ter Steegen

<verse>

Let's also try some versey

Which may be rather tersey,

But has scripRef and index<index type="subject" subject1="Random" title="Random entry"/>

For anyone who inspects<scripCom passage="Gen. 1:1" type="Poem"/><scripRef passage="Gen. 1:1">Gen. 1:1</scripRef>.

</verse>

Harry Plantinga

Attributions, Names, Citations, Dates

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Scripture

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Romans 8:27,28; 10:8-13</scripRef>

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</scripture>

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<scripCom type="Commentary" passage="Mark 7:16"/>Mark 7:16. This admonition seems to apply to most everyone . . .

Index Entries

Passages in the text may be marked for insertion into an index using the <index/> element. For example, one might mark a passage for inclusion in a subject index this way:

The title attribute is used in the Table of Contents. If it is not present, the section ID is used as a title.

Foreign Languages

The primary language for a document is specified in the header. Passages in other languages may be marked with the foreign tag and the lang attribute. For example, the Greek passage <foreign lang="el">logos</foreign> may be marked as shown. "lang" attribute values are as specified in ISO 639.[6] Some examples are Dutch: nl, English: en, French: fr, German: de, Greek: el, Hebrew: he, Latin: la, Spanish: es, Portuguese: pt, Russian: ru.

If the language uses characters not available in the ISO-8859-1 (Latin-1) character set, they may be represented with the Latin-1 character set using an appropriate font. The Greek and Hebrew fonts used for the CCEL are the excellent, freeware SIL Galatia and SIL Ezra fonts and related software from the Summer Institute of Linguistics[7], used here in a Greek example (logov) and a Hebrew example (hwhy). This method depends upon the availability of a particular font to the client. Foreign characters may also be entered in Unicode, using Word's Insert Symbol option and a Unicode font. Here is an example of a Greek word (λογος) and a Hebrew word (הלהי) in Lucida Sans Unicode.

Hypertext Links

Hypertext Links can be inserted using the Microsoft Word link facility, perhaps using the ctrl-k shortcut. Links can be either HTML or XML format. This is an example of a link to the CCEL.

Horizontal Rules

Horizontal rules that span 30% of the page can be inserted with a paragraph using the HR30 style. These would be rendered in html as <hr align="center" width="30%">. The above paragraph is an example. The paragraph below, of style HR, represents a horizontal rule that spans the entire page. Of course, any HTML including horizontal rules can be inserted directly, thus: <hr width="50%">

Here is a paragraph resumed after a break, such as a table or figure.

Fonts and styles: text may occur in italic, bold, underline, or even all three. One can use different fonts, such as Times New Roman or Zapf Dingbats. There may also be ^superscripts or _subscripts.

One may also have new paragraph styles, made up just for a particular document. They could be converted to <P class="stylename">. If there are any special character styles with names, they should be handled as well.

Now we need to test colors. Here is some colored text: red green blue yellow.

Here are quotes: “smart” and "dumb". In addition there is a footnote containing a scripRef[8].

Here are some scripture references:

<scripRef passage="Rom. 8:28" target="someID">Rom. 8:28</scripRef>(targeted)

<scripRef>Psalms 75, 76, 77, 78, and 79</scripRef>

<scripRef version="KJV" passage="Rom. 8:28" target="someID">Rom. 8:28</scripRef>, targeted, KJV

<scripture passage="John 3:16" version="KJV"/>For God so loved the world, that he . . .

<scripCom type="Commentary" passage="Phm. 8-9"/>xxx

<scripRef>Phm. 8--9</scripRef> (should not parse)

<scripRef passage="Rom. 8-9">Rom. 8-9</scripRef> (should not parse)

<scripCom passage="Gn.1--2"/>Gen. 1--2

</div1>

[1]<scripRef passage="Eccles. 1:8">Eccles. 1:8</scripRef>.

[2]<scripRef passage="Luke 17:21">Luke 17:21</scripRef>. This could be considered a citation to the Bible.

[3]<scripRef passage="John 14:23">John 14:23</scripRef>.

[4] See http://www_tei.uic.edu/orgs/tei/lite/.

[8] This footnote contains a scripRef: <scripRef passage="John 1:1">John 1:1</scripRef>.

THE IMITATION OF CHRIST

THE IMITATION

OF CHRIST

BY

Thomas À Kempis

Foreword

CONTENTS

BOOK ONE

THOUGHTS HELPFUL IN THE LIFE OF THE SOUL

BOOK TWO

THE INTERIOR LIFE

BOOK ONE

THOUGHTS HELPFUL

IN THE LIFE OF THE SOUL

The First Chapter

Imitating Christ and Despising All Vanities on Earth

The Second Chapter

Having a Humble Opinion of Self

The Third Chapter

The Doctrine of Truth

The Fourth Chapter

Prudence in Action

The Fifth Chapter

Reading the Holy Scripture

BOOK TWO

THE INTERIOR LIFE

The First Chapter

Meditation

The Second Chapter

Humility

The Third Chapter

Goodness and Peace in Man

The Fourth Chapter

Purity of Mind and Unity of Purpose

The Fifth Chapter

Ourselves

Indexes

Index of Subjects

Index of Names

Index of Dates

Index of Citations

Index of Greek Words and Phrases

Index of Scripture

List of Scripture References

Index of Scripture Commentary

More Stuff from Elsewhere, To Test Everything

Paragraph and Character Styles

Attributions, Names, Citations, Dates

Scripture

Index Entries

Hypertext Links

Here are some scripture references: