The other works of Thomas a Kempis, which are all of an ascetic character with the exception of two, have been collected in several editions, none of which, how- ever, is quite complete. Among the most important editions are those of Ketelaer, published at Utrecht a few j-ears after Kempis's death; of Paris (1493. 1520, 1521, 1523, 1549), Nuremberg (1494),Venice (1535, 1568, 1576), Antwerp (1574). That published at the same place in 1600 by the Jesuit Sommalius is considered the best, thougli it is not complete ; it was reprinted at Ant- werp (in 1607 and 1615), at Douay (1635), Cologne (1660, 1728, 1754), etc. A German translation of Kempis's complete works was published by Silbert (Vienna, 1834, 4 vols. 8vo). One of the latest editions was prepared by Krans, Opera Omnia (Treves, 1868, 16mo), but the most remarkable modern edition is a Heptaglot, printed at Sulzbach (1837), containing, besides the original, later versions in Italian, Spanish, French, German, English, and Greek. As for the De Imitatione, it has continued in print to the present time in nearly aU the languages of the civilized world.
Doctrines. — Supposing, then, that Thomas a Kempis, of whose life and principal work we have just treated, actually floiu-ished in the 14th century, it remains to be seen in how far his doctrinal views entitle him to prom- inence in the Christian Church, and to a place among the forerunners of the great Reformation. '• It is true that with him (Kempis), in common with aU eminent men, a few governing thoughts constitute the kernel of his intellectual being . . . but then . . . what we find in him is practical wisdom . . . sustained by a deter- minate general tendency of life and spirit." It must be confesried, also, that Thomas's whole theory of Christian life and laith, in so far as we see It developed in his writings, cannot be i)roperly called original, for " he draws continually from the great traditionary stream." '• But," says Ullmann (ii, 132), " even though the mate- rial be not to any great extent original, it yet acquires through the individuality of Thomas, compacting it into a Ijeautiful unity, a new soul, something peculiarly lovely, amiable, and fresh, a tone of truth, a cheerful- HLSS, and gentle warmth of heart, by virtue of which it |iroduces quite a peculiar etfect."
For a decided inclination to asceticism we always look in characters of the age to which Thomas ;i Kem- ]iis belonged; we do not, therefore, make room here" for a delineation of this part of his character, but will treat hastily (inly his pecidiar views an J'cl/oics/ii/i vith God. •• Where," asks he, " can man find that which is tridy
good, and which cnduringly satisfies ? Not in the mul- titude of things which distract, but in the One which collects and unites. For the one does not proceed out of the many, but the many out of the one. That one is the one thing needfid, the chief good, and nothing better and higher either exists or can even be conceived. . . . Compared -with him the creature is nothing, and only be- comes anything when in fellowship with him. Whatev- er is not God is nothing, and sliould be counted as noth- ing" (Be Imit. Christi, iii, 32, 1). Here we find Thomas agreeing in words with Eckart of the Brethren of the Free Sjdrit. Both say God is all and man nothing. But with what tlifference of meaning! Eckart understands the projjosition metaphysically ; Thomas understands it morally. "According to l^ckart, man only requires to bear in mind his true and eternal nature in order to be himself God; according to Thomas, God, as himself the most perfect person, in the exercise of free grace, and from fulness of the blessings that reside in him, is [ileased to impart personality to men in order that, although, morally considered, they are themselves nothing, they may through him, and in voluntary fellowshi|) with him, attain to true existence and eternal life. To entef into fellowship with God, the chief good and fountain of blessethiess, and to become one with him, is the basis of all true contentment. But how can two such par- ties, God and man, the Creator and the creature, be brought together ? God is in heaven and man on earth ; God is perfect, and man sensual, vain, and sinful. There must, therefore, be mediation — some way in which God comes to man, and man to God, and both unite. This union of man with God depends upon a twofold condi- tion, one negative and the other positive. The nega- tive is that man shall wholly renoimce what can give him no true peace. He must forsake the ^vorld, which offers to him such hardship and distress, and whose very pleasures turn into pains ; he must detach himself from the creatures, for nothing defiles and entangles the heart so much as impure love of them ; and only when a man has advanced so far as no longer to seek consolation from any creature does he enjoy God, and find consola- tion in him ; he must, in fine, deny himself, and wholly renounce — be dead to — selfishness and self-love, for who-> ever loves himself will find, wherever he seeks, only his own little, mean, sinfid self, without being able to find God. This last is the hardest of all tasks, and can only be attained by deep and earnest self-acquaintance. But whosoever strictl)^ exercises self-examination will infal- libly come to recognise himself in his meanness, little- ness, and nonentity, and will be led to the most perfect humility, entire contrition, and ardent longing after God. For only when man has become little and noth- ing in his own eyes can God become great to him ; only when he has emptied himself of all created things can God replenish him with his grace. . . . Having con- densed his whole doctrine into the short rule, 'Part iriih all, and then Jind all,^ he immediately subjoms, ' Lord, this is not the work of a day, nor a game for children. These few words include all perfection.' Here, accord- ingly, an efficacy nutst intervene which is superior to human strength. This efficacy is divine love imparting itself to man, and becoming the mediatrix between God and him, between heaven and earth. Love brings to- gether the holy God who dwells in heaven arid the sin- ful creature upon earth, uniting that which is most humble with that which is most exalted. It is the truth that makes man free, 'Juit the highest truth is love. Divine love, imparting and manifesting itself to man. is grace. God sheds forth his love into the heart of man, who thereby acquires liberty, peace, and ability for all good things; and, made partaker of this love, man reck- ons as worthless all that is less .than God, loving God only, and loving himself no more, or, if at all, only for God's sake. . . . ' He who has tnie and perfect love does not seek himself in anything, but only desires that (iod may be glorified. He cares not to have joy in himself, but refers all to God, from whom, as their source,