The Modern Devotion

Confrontation with Reformation and Humanism

I. The inward Devotion and the imitation of Christ

The quotations given are sufficient to characterize the scholar, after all that has been said about Groote's love of books. Apart from what has already been mentioned concerning the monastic life, the place of friends in the monastery, the encouragement of monastics, and what is still to be written concerning the struggle against the focarists, I should like to make the following point. There are several letters which recommend the inner devotion, for example the letter to John ten Water¹ and Berthold Ten Have². This emerges most clearly in letter 62³ which we have already mentioned and of which the inscription, added later, made mention of the Imitatio Christi. This letter is therefore associated with the four treatises of Thomas a Kempis, which together are called ‘The Imitation of Christ.’ Groote addresses himself to a man who, as a result of setbacks, had fallen into a depression, no longer felt at home in a certain monastery and wished to transfer to another monastery which would be less strict. Groote was not in agreement with this last, but he recognised the monk's difficulties and pitied him. As a remedy he recommends prayer and the study (lectio) of the Holy Scriptures.

1 Ger. M. Ep. n. 29, p. 124.

2 Ibid., n. 56, p. 212.

3 Ibid., p. 232-243.

[p. 108]

This latter especially banishes sadness, teaches one to fight and overcomes temptation. This study is characterized by the words: Masticande et ruminande sunt scripture which occur frequently among the Devotionalists. The devout life, however, demands not only one fight but a continual struggle. This is underlined with examples from a theologian and a farmer. The straight path leads through afflictions. It is thus that one must keep in mind the passion of Christ, not only in the intellect, but also with the desire to share in Christ's passion and cross. Crux Christi in ruminatione passionis fabricanda est. We must bear contumely for the love of Christ and from the desire to become like unto Him. This is the imitation of Christ which is confined to Christ's passion and strikes a different tone from the Imitatio of Thomas a Kempis.

The letter to Rudolf of Enteren¹ whom Groote, as we saw, endeavoured to wean away from astrology, also contains several expressions which are characteristic of the Devotionalists, including that he himself is so sadly deficient and enmeshed in failings (in sordibus volutor). This is for the rest only the introduction, for he is amazed that Rudolf complains so about faint-heartedness and the decline of virtue, comes to the assistance of others and cannot help himself. In this letter one can read the words which recall Thomas a Kempis: learning is conducive to pride and detracts from the love of God. Groote thinks however, that learning can also be directed towards God although care must be taken especially not to seek idle fame.

The letter to the hermits also contains all manner of advice on how to attain to a devout life, as might be expected from hermits, but also to the inward devotion.² They must be closed with heart and mouth to people and to all human things, and turning within their own hearts, remain with God. Groote's spirituality will be discussed in chapter VIII.

1 Ibid., n. 63, pp. 244-253.

2 Ger. M. Ep. n. 68, p. 265. They must be closed with heart and mouth: ‘van den lieden ende van mennichvoudicheiden, ende inwendigh blive in sijns selves herte mit Gode.’