Name: Edwin I. Mugwe, CM.
Reg. No. 11057T
Book Title. THE IMITATION OF CHRIST By THOMAS Á KEMPIS
Translated
and Edited by William C. Creasy
About the Author
Thomas á Kempis was born around 1379 in Kempen, Germany and died in
1471 aged 92 years old. He sought education in Deventer in the years of
1392-1397 as he tried to follow in the footsteps of his elder brother Jan
(John). His brother had apparently joined the Brethren of Common Life at
Windesheim. Thomas however got a chance to study under the arrangement of
Master Florentius a follower of Gerhard Groote’s New Devotion (Devotio moderna). After his education
Thomas went to visit his brother Jan who was by then the prior of the monastery
of Mount St. Agnes in Zwolle. While in Zwolle, Thomas who had by then
encountered the spirituality of the Brethren of Common Life desired to join and
was granted admission to the community. He was vested in habit and formally
accepted into the Congregation of the Canons Regular of St. Augustine in 1406,
pronounced vows in 1408, and ordained priest in 1413. While in the community,
he served as a sub-prior in 1425 and also in instructing young aspirants and
novices. It is most probable that he wrote treatises of The Imitation between 1425 and 1427 while he actively served in the
said capacities. Thomas lived entirely in Mount St. Agnes Monastery except for
some period of time when the community went in exile out of crises in the home
diocese. Besides The Imitation,
Thomas copied The Bible and wrote several hymns and other devotional works. He
also wrote biographies of his masters. He died on 1471 while working for the
history text of his monastery. His text The
Imitation has remained a timeless classic for contemporary readers.
My motivation
about this text
 |
| It provides me with insights into life |
I came across the book The
Imitation when I was in the novitiate two years ago. It was one of the
books my spiritual director suggested and consequently my formation director
highly recommended for a beginner. This book provided me with great insights
into the life of deepened spirituality as well as movement towards interior
life of prayer. The book is well organized with very attractive topics that
continually invite the reader to a life of spirit. It is worthwhile to note
that the modern secular world can easily make persons lose themselves in the confusion
it presents. For this purpose the text has both psychological and spiritual
approaches in providing counsel particularly in managing discipline and seeking
true wisdom. Thomas is a favorite for many readers and particularly for those
contemplating a religious vocation. He has made remarkable inspiration to my
growth especially on those times when I got distracted by crises in human
development, spiritual growth and community life. I find the emphasis on
scripture in reading The Imitation as
well as presence of Jesus’ own counsel as great ingredients to a better
spiritual life. This text continually makes the heart of her readers’ burn and
yearns for Christ in very special ways.
Reflection: General Counsel Kit for Spiritual Pilgrims (1st October)
After reading the first part of the text, that is, Book 1 of
the Imitation, I have come to admire
the emphasis expressed on ‘growing in spiritual life’. The author designs the
first twenty-five chapters in a way so as to provide counsel for living
spiritual life. The counsels can as well be termed as reminders of spiritual
living. I consider the various advices proposed by Thomas as the starters every
single person who is considering a deepened spiritual life ought to observe and
reflect on. Of course they are general prescriptions which might seem very
obvious to any reader. However a keen reader will notice the themes of
discipleship, and gradual mortification. Thomas exemplifies his text with
characteristic behaviors a person is supposed to adopt for the love of Christ.
I find persistent call to gradual practice of asceticism especially with regard
to habitual discipline towards attainment of spiritual life.
Although Thomas incredibly champions personal efforts in
attaining spiritual life, there are quite a number of undertones that greatly
suggest reliance on Grace of God as way to ultimately attain deepened
spirituality. Of course great emphasis is on training the body and mind in
responding to discipleship through articulate actions, practice of good deeds,
spiritual reading, prayers and following examples of those who have perfected
in their spiritual lives. This first part of the book is an inspiration to
multitude of Christians particularly those pursuing special vocation in
religious life so that they may grab the impetus to join in the way of
spiritual growth but more importantly train themselves to steer gradually to a
more perfected spiritual life.
Reflection: Feeding the Soul with ‘Love for God’ (5th November)
The second book on “The Imitation
of Christ” has profound suggestions on how one can turn towards the inner life
in search for the Divine. While Thomas ends his first book by indicating how
the life of a spiritual person should pursue holiness by improving human
behaviors and practices, in the second one he introduces the reader to another
dimension that is, purely focused on journeying towards inner life with God.
For Thomas God is dwelling in the quiet hearts of his faithful people. For
anyone who wants to live with God, he must love him and yearn for him so that
he shall ultimately enjoy in his kingdom. He says, “If you put God first, you
will see his kingdom blossom within you, for the kingdom of God is living in
peace and joy with the Holy Spirit, a thing not given to those who do not yearn
for him with all their heart”.[1]
In the journey of deepening one’s
spiritual life, there is need to build up peace with Christ. That peaceful
moment with Jesus is a manifestation of some gradual intimacy with the Divine.
This intimate relationship is being characterized with purity of heart and
mind, experience of a healthy conscience, and humble acceptance of Jesus and
his cross. For the latter, Thomas insists that cross is our way of life in God;
an expression of our embrace of God who showed highest form of love by carrying
and dying on the cross.[2]
Ultimately all comes to us as gifts from God. We should be grateful for the
Grace we receive and show how dependent or helpless we are before God. This
journey towards God is a journey that starts from the heart and ends when one
is fully united with God in Glory.
It is of utmost importance to
consider making a home for Christ in our hearts. This provides life for our
souls. At the same time we are able to live happily with our neighbors while
sharing the gifts of the Divine dwelling in our hearts. Therefore love for God
is ultimately the food for our souls, and acceptance to have him translates to
the very benefits of spiritual experience
[1] T. Á Kempis, The Imitation of Christ, William C.
Creasy, edt., 64.
[2] Cf. T. Á Kempis, The Imitation of Christ, William C. Creasy, edt., 64-80.
Summary and Reflection
1.0 Introduction
In this paper I seek to synthesis in a short summary some
important thoughts of a classical author Thomas á Kempis from his classical text The Imitation of Christ. I also put forward a personal reflection
based on my reading of the text while integrating some of my experiences in
pastoral work as well as prayer life.
2.0 A Summary on The Imitation of Christ by Thomas á
kempis
The book The Imitation
of Christ is acknowledged as a timeless classic for contemporary readers.
Reading from William Creasy’s version of the classic text, I acknowledge its
richness in infusing spirituality with life an element desperately sought in
the world today. Thomas á
Kempis wrote some treatises in early 15th century which were
compiled to form the classical text. The treatises are four sections or books
which have been featured in a number of good editions. William Creasy uses the following
titles for his version; Useful Reminders
for the Spiritual Life, Suggestions Drawing One toward the Inner Life, Of Inner
Comfort, and The Book on the Sacrament.
Book one which has the title of Useful Reminders for the Spiritual Life is a general kit that
offers advice on renouncing the excitement and temptations of the sensual world
and proposes humility as a way of attaining truth, interior spiritual life, and
ultimately eternal life. The author designs the twenty-five chapters of book
one as a counsel kit for living spiritual life. I consider the various advices
proposed by Thomas as starters every single person who is considering a
deepened spiritual life ought to observe and reflect on. He starts with the
topic ‘on imitating Christ’ where he points out that, “Anyone who wishes to
understand Christ’s words and to savor them fully should strive to become like
him in every way”.[1]
This invitation progresses as a mission for mortification against worldly needs
and the vain self-glory. It also calls for a focus in self-discipline, reading
the scriptures and imitating the saints while gradually looking into interior
human experiences such as death, solitude, remorse, suffering, and judgment as
elements that improve our lives.
Book two which takes the title of Suggestions Drawing One toward the Inner Life has profound
suggestions on how one can turn towards the inner life in search of the Divine
who dwells in the quiet hearts of his faithful people. Anyone who wants to live
with God must love him and yearn for him so that he shall ultimately enjoy in
his kingdom. He says, “If you put God first, you will see his kingdom blossom
within you, for the kingdom of God is living in peace and joy with the Holy
Spirit, a thing not given to those who do not yearn for him with all their
heart”.[2]
This part strongly upholds humble submission and listening to God as ways to
reach interior life with Christ. It also praises peaceful, simple, and pure
mind as environments we should possess while entering into interior life with
Christ. For him “If you were inwardly good and pure, then you would see and
understand all things without difficulty. A pure heart penetrates both heaven
and hell”.[3]
There is great praise on intimate friendship with Christ which is exemplified
in embracing the emptiness of the cross of Jesus. Yet through this cross comes
immense graces. Thomas insists; “In the cross is salvation; in the cross is
life; in the cross is protection; in the cross is heavenly sweetness; in the
cross is strength of mind; in the cross is spiritual joy; in the cross is
supreme virtue; in the cross is perfect holiness”.[4]
The third book of the classic has the title of Inner Comfort. It is the longest of the treatises
with 59 titles. This part uses immense language as expressed in a stylistic
dialogue between the disciple and Jesus. It is clear that the correspondence
has very intimate characteristic where words like love and grace appear more
frequent. It is a moment when the disciple in his dialogue seems to abandon
himself completely to the Lord who instructs him on ways to live and maintain an
interior comfort in the divine.
In this part, Jesus seems to embrace the disciple and
shepherd him in truthful ways, towards a rich union with God. The dialogue
between Jesus and the disciple progresses gradually and takes a spiritual
dimension where experiences of life beyond the cross are discussed. Like Jesus,
the disciple says at last, “In you, my God, Father of mercies, I place my
trust. Bless my soul and make it holy with your heavenly blessing; let it become
your holy dwelling”.[5]
All the dialogues exhibit admirable
values such as humility, simplicity of heart, truth, service of others, peace,
and prayer.
The fourth and last book is titled The Book on Sacrament. As it appears, and as the name suggests,
this section of the classic is the summit of Thomas’s reflection. This part
which also appears in form of a dialogue suggests the significance of receiving
Communion of Christ’s gifts of His Body and Blood. Reception of Eucharist is
beautifully described as one that nourishes the soul of the human person while
on earth and unites him with the divine. Thomas says, “In this sacrament spiritual
grace is granted, the soul’s lost strength is restored, and its beauty, often
disfigured by sin, returns again”.[6]
Elsewhere he notes, “Grant me, O Lord, God of my salvation, that by frequently
receiving your mysteries the intensity of my love and devotion to you may ever
increase”.[7]
These wonderful expressions in the whole of book four reveals the great
importance of the sacrament of Body and Blood of Christ in a disciple’s life or
those who chose to follow Christ. Alongside this is the Holy Scriptures that
gives light to the pilgrim. Thomas describes the Holy Scriptures as the other
part of the table as he says, “The other table is the divine law, containing
holy teachings that show us the correct interpretation of faith and lead us
onward through the inner veil into the Holy of Holies”.[8]
Lastly Thomas has great appreciation and shows his gratitude
by exhorting priest and those who partake of the Holy Body and Blood of Christ
to do so with utmost reverence. From him these words captures his joy; “Thanks
be to you, Creator and Redeemer of us all, who, to declare your love to the
whole world, have prepared a great supper in which you have set before us not a
figurative lamb, but your most sacred Body and Blood”.[9]
3.0 Reflection on The Imitation of Christ
After reading the whole classic, I have realized the
enormous spiritual richness which Thomas presents to his readers. The title of
this text attracts me greatly since it is a reflection of what Christian life
is all about, that is, imitating Christ. Reading the contents of the entire
text reveals diverse ways in which we can approach this essential activity of
Christianity. To configure with Christ means to depend on him entirely and to
abide by his word.
One of the great experiences I have had as a religious
person is experiencing the love of Christ through evangelization of the poor
which happens to be our society’s charism. While in engaging pastoral
activities I have encountered people with so much yearning and thirst for God.
They communicate something spiritual to me and I can now readily connect some
details after reading this text. I particularly acknowledge detachment from
material wealth as a great strength for those who seek interior spiritual life.
It is a great challenge amid the growing materialistic world. But some people
have shown that it is possible to live the gospel faithfully and have shown
dependency on God and not the passing world.
A great emphasis is put on making a home for Christ. In the
text it shows that it is people who have wandered away from the home of Christ.
The invitation is to get back on track by observing values that enhance health
of the soul. The soul is hereby fed by both physical ascetical exercises and
spiritual exercises. My own experiences of this are that though I have embraced
Christ the evangelizer of the poor and I have consequently made a decision to
follow him, I also need to free my bodily or sensual desires so that I can be
faithful to the demands of my calling. Therefore mortification is a great
virtue that I have to continually learn and exercise. It is not only killing my
appetites for material goods and pleasures but also about avoiding sin of pride
and self-praise.
Throughout the text I have noted that one cannot claim to
have an intimate friendship with Jesus if there is no effective and affective
communication. Therefore prayer is a great component which not only enhances my
spiritual health, but offers me a chance to listen to Jesus the master. Prayer
also disciplines the course of discipleship and offers the serenity and peace
after a rigorous moment in daily activities. I can testify that many people
that I have encountered who show great spirituality have been men and women of
prayer. Our founder always insisted that with men of prayer he could do
anything. Prayer ensures that we are not dependent on who we are, or what we
have, but that we put God first and He becomes central to our lives. Thomas who
was for many years a contemplative monk has also testified in his text the
presence of prayer as the life of those seeking interior life with God.
I have also realized that there is great emphasis on the
meditation of the cross of Jesus. It seems to me that suffering and human
limitations are realities we might need to cope up with and even see them as
moments where we can encounter Jesus. God is present to those who may suffer
shame, persecution, denial, and even discrimination for the sake of gospel
values and truth. What is more important is that those who choose to follow
Christ and enter into interior life should nourish their souls with good deeds,
and most importantly the Holy Eucharist. For the latter, it is the pilgrim’s
meal that unites him with God. The focus in the whole pilgrimage of earthly
life is to be with God in eternal happy union. There a full imitation of Christ
will be realized.
Selected Reference
Á Kempis,
T., The Imitation of Christ,
edt., William C. Creasy, Indiana: Ave Maria Press 1989.
[1] Thomas Á Kempis,
The Imitation of Christ, 30.
[2] Thomas Á
Kempis, The Imitation of Christ, 64.
[3] Thomas Á Kempis,
The Imitation of Christ, 68.
[4] Thomas Á Kempis,
The Imitation of Christ, 78.
[5] Thomas Á Kempis,
The Imitation of Christ, 160.
[6] Thomas Á Kempis,
The Imitation of Christ, 167.
[7] Thomas Á Kempis,
The Imitation of Christ, 173.
[8] Thomas Á Kempis,
The Imitation of Christ, 183.
[9] Thomas Á Kempis,
The Imitation of Christ, 183.
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