Catholic Encyclopedia: Thomas a Kempis
Author of the "Imitation of Christ, born at Kempen in the Diocese of Cologne, in 1379 or
1380; died 25 July, 1471. His parents, John and Gertrude Haemerken, were of the
artisan class; it is said that Gertrude kept the village school, and most probably the
father worked in metals, a common calling in Kempen, whence perhaps the surname
Haemerken, or Haemerlein, Latinized <Malleolus> (a little hammer). We have certain
information of only two children, John, the senior by about fourteen years, and
Thomas. Thomas was only thirteen when he set out for the schools of Deventer, in
Holland. His brother had preceded him thither by ten or twelve years, and doubtless
Thomas expected to find him still there. On his arrival, however, he learned that he
had gone two years since with five other brothers of the Common Life to lay the
foundations of a new congregation of Canons Regular at Windesheim, about twenty
miles from Deventer, where he then went and was lovingly received by his brother
who provided him with a letter of introduction to the superior of the Brothers of the
Common Life at Deventer, Florentius Radewyn. Radewyn gave a warm welcome to
the young brother of John Haemerken of Kempen, placed him for the time being in the
house and under the maternal care of "a certain noble and devout lady", presented him
to the rector of the schools, and paid his first fees, though the master returned the
money when he learned whence it came. These particulars we have from the pen of
Thomas himself in the biographies, written in his old age, of Gerard Groote, Florentius
Radewyn, and their followers (see "The Founders of the New Devotion", London,
1905). For seven years he remained at Deventer, numbered from the first among the
disciples of Radewyn, and for a good portion of the time living in his house under his
immediate care. It is impossible to exaggerate the influence of those years in the
formation of his character. The "new devotion", of which Deventer was then the focus
and center, was a revival in the Low Countries in the fourteenth cetury of the fervour of
the primitive Christians at Jerusalem and Antioch in the first. It owed its inception to
the fervid preaching of the Deacon Gerard Groote, its further organization to the
prudence and generous devotedness of Florentius Radewyn. Its associates were called
the "Devout Brothers and Sisters", also the "Brothers and Sisters of the Common Life".
They took no vows, but lived a life of poverty, chastity, and obedience, as far as was
compatible with their state, some in their own hommes and others, especially clerics, in
community. They were forbidden to beg, but all were expected to earn their living by
the labour of their hands; for the clerics this meant chiefly the transcribing of books
and the instruction of the young. All earnings were placed in a common fund, at the
disposal of the superior; the one ambition of all was to emulate the life and virtues of
the first Christians,especially in the love of God and the neighbour, in simplicity,
humility, and devotion. Furthermore, partly to provide the Devout Brothers and
Sisters with effective protectors and experienced guides, partly to afford an easy transit
to the religious state proper for those of their number who should desire it, Gerard
Groote conceived the idea of establishing a branch of the canonical order, which should
always maintain the closest relations with the members of the new devotion. This
scheme was carried into effect after his untimely death, at the early age of forty-three,
by the foundation of the congregation of Windesheim, as it was afterwards called from
the tract of land where the first priory was established (1386). These details are given
as helpful to a better understanding of the life and character of a Kempis, a typical and
exemplary Brother, and for seventy-two years he was one of the most distinguished of
the Canons Regular.
At Deventer Thommas proved an apt pupil, already noted for his neatness and skill in
transcribing manuscripts. This was a life-long labour of love with him;in addition to
his own compositions he copied numerous treatises from the Fathers, especially St.
Bernard, a Missal for the use of his community, and the whole Bible in four large
volumes still extant. After completing his humanities at Deventer, in the autumn of
1399, with the commendation of his superior, Florentius Radewyn, Thomas sought
admission among the Canons Regular of Windesheim at Mount St. Agnes, near Zwolle,
of which monastery his brother John was then prior. The house had been established
only the previous year, and as yet there was no claustral buildings, no garden, no
benefactors, no funds. During his term of office, which lasted nine years, John a
Kempis built the priory and commenced the church. In these circumstances we find the
explanation of the fact that Thomas was not clothed as a novice until 1406, at which
date the cloister was just completed, nor ordained priest until 1413, the year after the
church was consecrated. The point is worth noting, as some writers in their eagerness
to discredit the claims of a Kempis to the authorship of the "Imitation" have actually
fastened upon the length of this period of probation to insinuate that he was a dullard
or worse. Thomas was himself, to within a few months of his death, the chronicler of
Agnetenberg. The story which he tells of the earthly struggles of the priory on the
mount, its steady progress, and eventual prosperity is full of charm and edification
("The Chronicle of the Canons Regular of Mount St. Agnes", London, 1906). These
records reveal to us the simplicity and holiness of his religious brethren. He was twice
elected subprior, and once he was made procurator. The reason assigned by an ancient
biographer for the latter appointmment is one that does honour both to Thomas and his
brethren, his love for the poor. However, we can scarcely imagine the author of the
"Imitation" a good business manager, and after a time his preference for retirement,
literary work, and contemplation prevailed with the Canons to relieve him of the
burden. The experience thus gained he mmade use of in a spiritual treatise, "De fideli
dispensatore".
His first tenure of office as subprior was interrupted by the exile of the commmunity
from Agnetenberg (1429), occasioned by the unpopular observance of the Canons of
Windesheim of an interdict laid upon the country by Martin V. A dispute had arisen in
connexion with an appointment to the vacant See of Utrecht and an interdict was upon
the land. The Canons remained in exile until the question was settled (1432). The
commmunity of Mount St. Agnes had dwelt meanwhile in a canonry of Lunenkerk,
which they reformed and affiliated to Windesheim. More than a year of this trying
period Thomas spent with his brother John in the convent of Bethany, near Arnheim,
where he had been sent to assist and confort his brother, who was ailing. He remained
until his death (November, 1432). We find record of his election as subprior again in
1448, and doubtless he remained in office until age and infirmity procured him release.
It was part of the subprior's duties to train the young religious, and to this fact no doubt
we owe most of his minor treatises, in particular his "Sermons to the Novices Regular"
(tr. London, 1907). We also know from early biographers that Thomas frequently
preached in the church attached to the priory. Two similar series of these sermons are
extant (tr. "Prayers and Meditations on the Life of Christ" and "The Incarnation and Life
of Our Lord", London, 1904, 1907). They treat of a Kempis' favourite subjects, the
mystery of our Redemption, and the love of Jesus Christ as shown in His words and
works, but especially in the sufferings of His Passion. In person Thomas is described as
a mman of middle height, dark complexion and vivid colouring, with a broad forehead
and piercing eyes; kind and affable towards all, especially the sorrowful and the
afflicted; constantly engaged in his favourite occupations of reading, writing, or
prayer; in time of recreation for the most part silent and recollected, finding it difficult
even to express an opinion on matters of mundane interest, but pouring out a ready
torrent of eloquence when the conversation turned on God or the concerns of the soul.
At such times often he would excuse himmself, "My brethren", he would say, "I must
go: Someone is waiting to converse with me in my cell." A possibly authentic portrait,
preserved at Gertruidenberg, bears as his motto the words: "In ommnibus requiem
quaesivi et nusquam inveni nisi in een Hoecken met een Boecken" (Everywhere I have
sought rest and found it nowhere, save in little nooks with little books). He was laid to
rest in the eastern cloister in a spot carefully noted by the continuator of his chronicle.
Two centuries after the Reformation, during which the priory was destroyed, the holy
remains were transferred to Zwolle and enclosed in a handsome reliquary by
Maximilian Hendrik, Prince-Bishop of Cologne. At present they are enshrined in St.
Michael's Church, Zwolle, in a magnificent monument erected in 1897 by subscriptions
from all over the world and inscribed: "Honori,non memoriae Thomae Kempensis,
cujus nomen perennius quam monumentum" (To the honour not to the memory of
Thomas a Kempis, whose name is more enduring than any monument). It is interesting
to recall that the same Maximilian Hendrik, who showed such zeal in preserving and
honouring the relics of a Kempis, was also eager to see the cause of his beatification
introduced and began to collect the necessary ducuments; but little more than a
beginning was made when he died (1688) and since that date no further steps have
been taken.
A few words on Thomas' claim, once disputed but now hardly so, to the authorship of
the "Imitation of Christ". The book was first issued anonymously (1418) and was soon
accorded a wide welcome, copied by different scribes, and attributed to various
spiritual writers, among others St. Bernard, St. Bonaventure, Henry de Kalkar, Innocent
III, Jean Charlier de Gerson, and John a Kempis. In 1441 Thomas completed and signed
his namme to a codex still extant (Royal Library, Brussels, 5855-61), containing the four
books of the "Imitation" and nine minor treatises. Then for two hundred years no
serious attempt was made to dispossess a Kempis of his title; but eary in the
seventeenth century a fierce and prolonged controversy was commmenced with the
object of establishing the claim of either Jean Charlier de Gerson, Chancellor of Paris, or
of his Italian variant, Giovanni Gerson, alleged Benedictine Abbot of Vercelli. At one
period an Englishmman, Walter Hilton, Canon Regular of Thurgarton, the author of the
"Scale (Ladder) of Perfection", was brought forward, but his claim was not long
maintained. Incredible as it may sound, the very existence of Giovanni Gerson of
Vercelli is yet to be proved. Of Jean Charlier de Gerson the following facts have been
established and they may be found demonstrated at length in such works as Cruise,
"Thomas a Kempis", and Kettlewell, "The Authorship of the De Immitatione Christi".
Not a single contemporary witness is found in Gersen's favour; not a single manuscript
during his life or for thirty years after his death ascribes the work to him; internal
evidence, style, matter, etc. are in every respect unfavourable. On the other hand we
find the title of a Kempis proved by the following: several contemporary witnesses of
unimpeachable authority, including members of his own order, name Thomas as the
author; contemporary manuscripts, including one autograph codex, bear his name;
internal evidence is wholly favourable. Sir Francis Cruise summarizes this last item
under three headings:
identity of style, including peculiarities commmon tothe "Imitation" and other
undisputed works of a Kempis, viz.: barbarisms, Italianized words, Dutch idioms,
systematic rhythmical punctuation, and the word devotus as used primarily of
associates of the new devotion; The "Imitation" breathes the wholespirit of the
Windesheim school of mysticism; it is impregnated throughout with the Scriptures
and the writings of the Fathers, especially St. Augustine and St. Bernard, all favourite
founts of inspiration for a Kempis and his fellow Canons of Windesheim. The
"Imitation" itself, the best known and the first in order of merit of his original writings,
comprises in bulk about one-tenth of the works of a Kempis. Many were originally
instructions for the novices and junior Canons of whom, as subprior, Thomas had
charge; others are spiritual treatises of wider application and some of these indeed, as
the "Oratio de elevatione mentis in Deum", rise to sublime heights of mysticism. There
are numerous prayers of sweet devotion and quaint Latin hymns of simple rhythm and
jingling rhyme. One work, of which Thomas was editor rather than author, is a "Life of
(St.) Lydwine, Virgin". The best complete edition so far of the "Opera Omnia" of a
Kempis is that of the Jesuit Sommalius, published by Nut of Antwerp, 1607; even this
does not contain the "Chronicon Montis Sanctae Agnetis", which was edited by H.
Rosweyd, S.J., and published in one volume with the "Chronicon Windesemense"
(Antwerp, 1621). Of the innumerable editions of the "Imitation", doubtless by far the
most interesting is a facsimile from the 1441 codex, published in London, 1879. A
splendid critical edition of the "Opera Omnia" was published by Herder under the able
editorship of Dr. Pohl early in the twentieth century. Perhaps in this connexion we may
quote the enthusiastic commendation of Prior Pirkhamer addressed to Peter
Danhausser, the publisher of the first edition of Thomas a Kempis' works, 1494:
"Nothing more holy, nothing more honourable, nothing more religious, nothing in fine
more profitable for the Christian commonweal can you ever do than to make known
these works of Thomas a Kempis."
VINCENT SCULLY
Transcribed by Marie Jutras
Taken from the New Advent Web Page (www.knight.org/advent).
This article is part of the Catholic Encyclopedia Project, an effort aimed at placing the
entire Catholic Encyclopedia on the World Wide Web. The coordinator is Kevin Knight,
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