OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 120

Letter CXX. To Hedibia.
At the request of Hedibia, a lady of Gaul much interested in the study of scripture, Jerome deals with the following twelve questions. It will be noticed that several of them belong to the historical criticism of our own day.
(1) How can anyone be perfect? and How ought a widow without children to live to God?
(2) What is the meaning of Matt. xxvi. 29?
(3) How are the discrepancies in the evangelical narratives to be accounted for? How can Matt. xxviii. 1 be reconciled with Mark xvi. 1, 2.
(4) How can Matt. xxviii. 9 (Saturday evening) be reconciled with John xx. 1–18 (Sunday morning)?
(5) How can Matt. xxviii. 9 be reconciled with John xx. 17?
(6) How was it that, if there was a guard of soldiers at the sepulchre, Peter and John were allowed to go in freely? (Matt. xxvii. 66; John xx. 1–8.)
(7) How is the statement of Matthew and Mark that the apostles were ordered to go into Galilee to see Jesus there to be reconciled with that of Luke and John who make Him appear to them in Jerusalem?
(8) What is the meaning of Matt. xxvii. 50, 51?
(9) How is the statement of John xx. 22 that Jesus breathed on his apostles the Holy Ghost to be reconciled with that of Luke (Luke xxiv. 49: Acts i. 4) that He would send it to them after His ascension?
(10) What is the meaning of the passage, Rom. ix. 14–29?
(11) What is the meaning of 2 Cor. ii. 16?
(12) What is the meaning of 1 Thes. v. 23?
The date of the letter is 406 or 407 a.d.

## Footnotes

* ↑ For Hedibia and her family, see an article in Dict. of Christ. Biog.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 12

Letter XII. To Antony, Monk.
The subject of this letter is similar to that of the preceding. Of Antony nothing is known except that some mss. describe him as “of Æmona.” The date of the letter is 374 a.d.
While the disciples were disputing concerning precedence our Lord, the teacher of humility, took a little child and said: “Except ye be converted and become as little children ye cannot enter the kingdom of heaven.” And lest He should seem to preach more than he practised, He fulfilled His own precept in His life. For He washed His disciples’ feet, he received the traitor with a kiss, He conversed with the woman of Samaria, He spoke of the kingdom of heaven with Mary at His feet, and when He rose again from the dead He showed Himself first to some poor women. Pride is opposed to humility, and through it Satan lost his eminence as an archangel. The Jewish people perished in their pride, for while they claimed the chief seats and salutations in the market place, they were superseded by the Gentiles, who had before been counted as “a drop of a bucket.” Two poor fishermen, Peter and James, were sent to confute the sophists and the wise men of the world. As the Scripture says: “God resisteth the proud and giveth grace to the humble.” Think, brother, what a sin it must be which has God for its opponent. In the Gospel the Pharisee is rejected because of his pride, and the publican is accepted because of his humility.
Now, unless I am mistaken, I have already sent you ten letters, affectionate and earnest, whilst you have not deigned to give me even a single line. The Lord speaks to His servants, but you, my brother servant, refuse to speak to me. Believe me, if reserve did not check my pen, I could show my annoyance in such invective that you would have to reply—even though it might be in anger. But since anger is human, and a Christian must not act injuriously, I fall back once more on entreaty, and beg you to love one who loves you, and to write to him as a servant should to his fellow-servant. Farewell in the Lord.

## Footnotes

* ↑ Matt. xviii. 3.
* ↑ Joh. xiii. 5.
* ↑ Luke xxii. 47.
* ↑ Joh. iv. 7.
* ↑ Luke vii. 40 sqq.: the heroine of this story is identified by Jerome with Mary Magdalene.
* ↑ Matt. xxviii. 1, 9.
* ↑ Matt. xxiii. 6, 7.
* ↑ Isa. xl. 15.
* ↑ 1 Pet. v. 5.
* ↑ Luke xviii. 9 sqq.
# Of the Imitation of Christ/Book I/Chapter VII

CHAPTER VII.
OF VAIN HOPE AND PRIDE.
E is vain that putteth his trust in man, or in creatures.
Be not ashamed to serve others for the love of Jesus Christ; nor to be esteemed poor in this world.
Presume not upon thyself, but place thy hope in God.
Do what lieth in thy power, and God will assist thee.
Trust not in thine own knowledge, nor in the skill of any living creature; but rather in the grace of God, Who helpeth the humble, and bringeth down those that are proud.
2. Glory not in wealth if thou have it, nor in friends because they are powerful; but in God Who giveth all things, and Who desireth to give thee Himself above all.
Esteem not thyself for the height of thy stature nor for the beauty of thy person, which may be disfigured and destroyed by a little sickness.
Please not thyself in thy natural gifts or wit, lest thereby thou displease God, to Whom appertaineth all the good whatsoever thou hast.
3. Esteem not thyself better than others, lest in the sight of God, Who knoweth what is in man, thou be accounted worse.
Be not proud of well-doing; for the judgment of ​God is different from the judgment of men, and that often offendeth Him which pleaseth them.
If there be any good in thee, believe that there is much more in others, that so thou mayest preserve humility.
It hurteth thee not to submit to all men: but it hurteth thee most of all to prefer thyself to any of them.
The humble enjoy continual peace, but in the heart of the proud is envy, and frequent indignation.
# Of the Imitation of Christ/Book I/Chapter X

CHAPTER X.
OF SUPERFLUOUS WORDS.
HENSOEVER a man desireth anything inordinately, he is presently disquieted in himself.
The proud and covetous can never rest.
The poor and humble in spirit dwell in peace.
Oftentimes I could wish that I had held my peace when I had spoken; and that I had not been in company.
Why do we so willingly speak and talk one with another, when notwithstanding we seldom cease our converse before we have hurt our conscience?
​Why we so willingly talk is, for that by discoursing one with another, we seek to receive comfort one of another, and desire to ease our mind.
And we very willingly talk and think of those things which we most love or desire; or of those things which we feel to be against us.
2. But alas, oftentimes in vain, and to no end; for this outward comfort is the cause of no small loss of inward and divine consolation.
Therefore we must watch and pray, lest our time pass away idly.
If it be lawful and expedient for thee to speak, speak those things that may edify.
An evil habit and neglect of our own growth in grace do give too much liberty to inconsiderate speech.
Yet discourse of spiritual things doth greatly farther our spiritual growth, especially when persons of one mind and one spirit associate together in God.
# Of the Imitation of Christ/Book I/Chapter IX

CHAPTER IX.
OF SUBJECTION AND OBEDIENCE.
T is a great matter to live in obedience, to be under a superior and not to be at our own disposing.
It is much safer to obey than to govern.
Many live under obedience, rather for necessity than for love; such are discontented, and do murmur. Neither can they attain to freedom of mind, unless they heartily put themselves under obedience for the love of God.
Go whither thou wilt, thou shalt find no rest, but in humble subjection to the government of a superior. Many deceive themselves, imagining to find happiness in change.
2. It is true, that everyone willingly doeth that which agreeth with his own liking, and inclineth most to those that are of his own mind.
But if God be amongst us, we must sometimes ​cease to adhere to our own opinion for the sake of peace.
Who is so wise than he can know fully all things?
Be not therefore confident in thine own opinion; but be willing to hear the judgment of others.
If thy thought be good, and yet thou partest with it for God, and followest the opinion of another, it shall turn to thy good.
3. I have often heard, that it is safer to hear and to take counsel, than to give it.
It may also happen, that a man's opinion may be good; yet to refuse to yield to others when reason or a special cause requireth it, is a mark of stiffness and pride.
# Of the Imitation of Christ/Book I/Chapter V

CHAPTER V.
OF READING THE HOLY SCRIPTURES.
RUTH, not eloquence, is to be sought for in Holy Scripture.
Each part of the Scripture is to be read with the same Spirit wherewith it was written.
We should rather search after our soul's profit in the Scriptures than after subtle arguments.
We ought to read plain and devout books as willingly as those which are profound.
Let not the authority of the writer be a stumbling block, whether he be of great or small learning; but let the love of pure truth draw thee to read. Enquire not who spoke this or that, but mark what is spoken.
2. Men pass away, but the truth of the Lord endureth for ever. God speaks unto us in sundry ways without respect of persons.
Our own curiosity often hinders us in reading the Scriptures, when we examine and discuss that which we should rather pass over without more ado.
If thou desire to profit, read with humility and faithfulness: nor ever desire the reputation of learning.
Hear with silence the words of holy men. Let not the parables of the Elders displease thee, for they are not given without cause.
# Of the Imitation of Christ/Book I/Chapter XII

CHAPTER XII.
OF THE PROFIT OF ADVERSITY.
T is good that we have sometimes troubles and crosses; for they often make a man enter into himself, and consider that he is here in banishment, and ought not to place his trust in any worldly thing.
It is good that we be sometimes contradicted, and this, although we do and intend well.
These things help often to the attaining of humility, and defend us from vain glory: for then we are more inclined to seek God for our inward witness.
2. And therefore a man should settle himself so fully in God, that he need not seek many comforts of men.
When a good man is afflicted, tempted, or troubled with evil thoughts; then he understandeth better the great need he hath of God, without Whom he perceiveth he can do no good thing.
Then also he sorroweth, lamenteth, and prayeth, by reason of the miseries he suffereth.
​Then he is weary of living longer, and wisheth that death would come, that he might depart and be with Christ.
Then also he well perceiveth, that perfect security and full peace cannot be had in this world.
# Of the Imitation of Christ/Book I/Chapter VIII

CHAPTER VIII.
OF TOO MUCH FAMILIARITY.
AY not thy heart open to every one, but treat of thy affairs with the wise, and such as fear God.
Converse not much with the young, nor with strangers.
Flatter not the rich; neither do thou appear willingly before the great.
Keep company with the humble, with the devout, and with the virtuous; and confer with them of things that edify. Be not familiar with any woman; but commend all good women in general to God.
Desire to be familiar with God alone and His Angels, and avoid the acquaintance of men.
2. We must have love towards all, but familiarity with all is not expedient.
​Sometimes it falleth out, that a person unknown to us is much esteemed, from good report; but whose presence notwithstanding is not grateful to the eyes of those who see him.
We think sometimes to please others by our society, but we rather displease them with those bad qualities which they discover in us.
# Of the Imitation of Christ/Book I/Chapter XI

CHAPTER XI.
OF OBTAINING PEACE, AND OF ZEAL FOR GROWTH IN GRACE.
E might enjoy much peace, if we would not busy ourselves with the words and deeds of others, and things which appertain nothing to our charge.
How can he abide long in peace, who thrusteth himself into the cares of others, who seeketh occasions abroad, who little or seldom cometh to himself?
Blessed are the single-hearted; for they shall enjoy much peace.
2. Why were some of the Saints so perfect and contemplative? Because they laboured to mortify themselves wholly to all earthly desires; and therefore they could with their whole heart fix themselves upon God, and be free for holy retirement.
We are too much led by our passions, and too solicitous for transitory things.
We also seldom perfectly overcome any one vice, and are not inflamed with a fervent desire to grow better every day; therefore we remain cold and lukewarm.
3. If we were perfectly intent upon our own hearts, and not entangled with outward things, then should we be able to relish divine things, and to have some experience of heavenly contemplation.
The greatest, and indeed the whole impediment is that we are not free from passions and lusts, neither ​do we endeavour to walk in the perfect way of the Saints; and when but a small adversity befalleth us, we are too quickly dejected, and turn ourselves to human consolations.
4. If we would endeavour like brave men to stand in the battle, surely we should feel the assistance from Heaven.
For He Who giveth us occasion to fight, to the end we may get the victory, is ready to succour those that fight, and that trust in His grace.
If we esteem our progress in religious life to consist only in outward observances, our devotion will quickly be at an end.
But let us lay the axe to the root, that being free from passions, we may find rest to our souls.
5. If every year we could root out one vice, we should sooner become perfect men.
On the contrary, we now oftentimes perceive that we were better and purer at the beginning of our conversion, than after many years of our profession.
Our fervour and profiting should increase daily: but now it is accounted a great matter, if a man can retain but some part of his first zeal.
If we would do but a little violence to ourselves at the beginning, then should we be able to perform all things afterwards with ease and delight.
6. It is a hard matter to forego that to which we are accustomed, but it is harder to go against our own will.
But if we overcome not small and easy things, when shall we overcome harder things?
Resist thy inclination in the very beginning, and ​unlearn evil habits, lest perhaps by little and little they draw thee to greater difficulty.
O if thou didst but consider how much inward peace unto thyself, and joy unto others, thou wouldest procure by demeaning thyself well, I think that thou wouldest be more careful of thy spiritual progress.
# Of the Imitation of Christ/Book I/Chapter VI

CHAPTER VI.
OF INORDINATE AFFECTIONS.
LY the tumult of the world as much as thou canst; for the talk of worldly affairs is a great hindrance, although it be done with sincere intention; For we are quickly defiled, and enthralled by vanity.
The man that is not perfectly dead to himself is quickly tempted and overcome in trifling things.
The weak in spirit, and he that is carnal and prone to the things of sense, can hardly withdraw himself altogether from earthly desires.
Therefore he is often afflicted when he goeth about to withdraw himself from them; and is easily angered when he is opposed.
2. And if he hath followed his appetite, he is presently disquieted with remorse; for that he hath yielded to his passion, which helpeth him not to obtain the peace which he sought.
Therefore true quietness of heart is gotten by resisting our passions, not by obeying them.
There is no peace in the heart of a carnal man, nor in him that is given to outward things, but in the spiritual and devout man.
# Of the Imitation of Christ/Book I/Chapter XIV

CHAPTER XIV.
OF AVOIDING RASH JUDGMENT.
URN thine eyes unto thyself, and beware thou judge not the deeds of others. In judgment of others a man laboureth in vain, often erreth, and easily sinneth; but in judging and examining himself, he always laboureth fruitfully.
We often judge of things according as we fancy them; for private affection bereaves us easily of a right judgment.
If God were always the pure object of our desire, we should not be so easily troubled, through the repugnance of our carnal mind.
2. But oftentimes something lurketh within, or ​else occurreth from without, which draweth us after it.
Many secretly seek themselves in what they do, and know it not.
They seem also to live in good peace of mind, when things are done according to their will and opinion; but if things happen otherwise than they desire, they are straightway moved and much vexed.
Diversities of judgments and opinions cause oftentimes dissensions between friends, and between religious and devout persons.
3. An old custom is hardly broken, and no man is willing to be led farther than himself can see.
If thou dost rely more upon thine own reason or industry than upon that power which brings thee under the obedience of Jesus Christ, it will be long before thou become illuminated; for God will have us perfectly subject unto Him, that, being inflamed with His love, we may transcend the narrow limits of human reason.
# Of the Imitation of Christ/Book III/Chapter II

CHAPTER II.
THAT THE TRUTH SPEAKS WITHIN US WITHOUT NOISE OF WORDS.
PEAK, Lord, for Thy servant heareth.
I am Thy servant, grant me understanding, that I may know Thy testimonies.
Incline my heart to the words of Thy mouth: let Thy speech distil as the dew.
The children of Israel in times past said unto Moses, "Speak thou unto us, and we will hear: let not the Lord speak unto us lest we die."
Not so, Lord, not so, I beseech Thee: but rather with the prophet Samuel, I humbly and earnestly entreat, "Speak, Lord, for Thy servant heareth."
Let not Moses speak unto me, nor any of the prophets, but rather do thou speak. Lord God, the ​inspirer and enlightener of all the prophets; for Thou alone without them canst perfectly instruct me, but they without Thee can profit nothing.
2. They indeed may utter words, but they cannot give the Spirit.
Most beautifully do they speak, but if Thou be silent, they inflame not the heart.
They teach the letter, but Thou openest the sense: they bring forth mysteries, but Thou unlockest the meaning of sealed things.
They declare Thy commandments, but Thou helpest us to fulfil them.
They point out the way, but Thou givest strength to walk in it.
They work outwardly only, but Thou instructest and enlightenest the heart.
They water, but Thou givest the increase.
They cry aloud in words, but Thou impartest understanding.
3. Let not Moses therefore speak unto me, but Thou, Lord my God, the everlasting Truth; lest I die, and prove unfruitful, if I be only warned outwardly, and not inflamed within:
Lest it turn to my condemnation,—the word heard and not fulfilled, known and not loved, believed and not observed.
Speak therefore, Lord, for Thy servant heareth; for Thou hast the words of eternal life.
Speak Thou unto me, to the comfort, however imperfect, of my soul, and the amendment of my whole life, and to Thy praise and glory and honour everlasting.
# Of the Imitation of Christ/Book III

Third Book.
Of Internal Consolation.
# Of the Imitation of Christ/Book III/Chapter I

CHAPTER I.
OF CHRIST SPEAKING INWARDLY TO THE FAITHFUL SOUL.
WILL hearken what the Lord God will speak in me.
Blessed is the soul which heareth the Lord speaking within her, and receiveth from His mouth the word of consolation.
Blessed are the ears that gladly receive the pulses of the Divine whisper, and give no heed to the many whisperings of this world.
Blessed indeed are those ears which listen not after the voice which is sounding without, but for the Truth teaching within.
Blessed are the eyes which are shut to outward things, but intent on eternal things.
Blessed are they that enter far into inward things, and endeavour to prepare themselves, more and more, by daily exercises, for the receiving of heavenly secrets.
Blessed are they who are glad to have time to spare for God, and who shake off all worldly impediments.
2. Consider these things, my soul, and shut up the door of thy sensual desires, that thou mayest hear what the Lord thy God shall speak in thee.
Thus saith thy Beloved, I am thy Salvation, thy ​Peace, and thy Life; keep thyself with Me, and thou shalt find peace.
Let go all transitory things, and seek those that be everlasting.
What are all temporal things, but snares? and what can all creatures avail thee, if thou be forsaken by the Creator.
Bid farewell, therefore, to all things else, and labour to please thy Creator, and to be faithful unto Him, that so thou mayest be able to attain unto true blessedness.
# Of the Imitation of Christ/Book III/Chapter IV

CHAPTER IV.
THAT WE OUGHT TO LIVE IN TRUTH AND HUMILITY BEFORE GOD.
Y son, walk thou before Me in truth, and ever seek me in simplicity of thy heart.
He that walketh before Me in truth, shall be defended from the assaults of evil, and the truth shall set him free from seducers, and from the slanders of unjust men.
If the truth shall have made thee free, thou shalt be free indeed, and shalt not care for the vain words of men.
O Lord, it is true. According as Thou sayest: so, I beseech thee, let it be with me; let Thy truth teach me, guard me, and preserve me safe to the end.
Let it set me free from all evil affection and inordinate love; and I shall walk with thee in great liberty of heart.
2. I will teach thee (saith the Truth) those things which are right and pleasing in My sight.
Reflect on thy sins with great displeasure and grief; and never esteem thyself to be anything, because of any good works.
In truth thou art a sinner; thou art subject to and encumbered with many passions. Of thyself thou always tendest to nothing: speedily art thou cast down, speedily overcome, speedily disordered, speedily dissolved.
​Thou hast nothing whereof thou canst glory, but many things for which thou oughtest to account thyself vile; for thou art much weaker than thou art able to comprehend.
3. And therefore let nothing seem much unto thee whatsoever thou doest.
Let nothing seem great, nothing precious and wonderful, nothing worthy of estimation, nothing high, nothing truly commendable, and to be desired, but that alone which is eternal.
Let the eternal truth be above all things pleasing to thee: Let thine own extreme unworthiness be always displeasing to thee.
Fear nothing, blame nothing, flee nothing, so much as thy vices and sins; which ought to be more unpleasing to thee than any losses whatsoever of earthly things.
Some walk not sincerely in My sight, but of curiosity and pride desire to know My secrets, and to understand the high things of God, neglecting themselves and their own salvation.
These oftentimes, when I resist them, for their pride and curiosity, do fall into great temptations and sins.
4. Fear thou the judgments of God, and dread the wrath of the Almighty. Discuss not thou the works of the Most High, but search diligently thine own iniquities, in how great things thou hast offended, and how many good things thou hast neglected.
Some have their devotion only in books, some in pictures, some in outward signs and figures.
​Some have Me in their mouths, but little in their hearts.
Others there are who, being illuminated in their understanding, and purged in their affection, do always pant after eternal things, are unwilling to hear of the things of this world, and serve the necessities of nature with grief; and these perceive what the Spirit of truth speaketh in them.
For He teacheth them to despise earthly, and to love heavenly, things; to neglect the world and to desire heaven all the day and night.