About the Imitation of Christ, as presented by Thomas à Kempis in his book. Basically, what do Eastern Christians think of the spiritual approach of his work? Is it compatible with Eastern spiritual traditions?
That is my impression, from having read the book. I’m trying to figure out why some Eastern Orthodox authors find the book especially dangerous. Most of the advice is common monastic advice–abnegation of the will, avoidance of idle talk and occasions of sin, obedience to superiors, etc.
I keep a copy in my bedroom after all these years.
Yes, I’ve found the practice of putting words into Christ’s mouth in dialog a bit different, and take caution. I wonder if the practice of putting words into Jesus’ mouth has precedent, as in mystery plays.
Truly, I think that this easy familiarity with Jesus among western religious and laity in the west, is a very strong distinction in the spiritualities of east and west. I would never go so far as to suggest that one is better than the other, much less that one is heretical or heterodox and the other is not.
The Imitation of Christ is broken up by Books and Chapters in each Book. In one and two the text is pretty straightforward narrative. In Book Three, the author begins a dialogue with Christ in which there are two characters, Jesus and a Disciple.Having not read “The Imitation of Christ” and not really being familiar with its specific approach, would someone who has read it give a little bit of information about how it differs from a Byzantine approach (aside from the aforementioned putting words in Christ’s mouth)?
My initial impression, just from the title, was “why would anyone oppose that, as that’s exactly what we’re called to do in Scripture”. Like ConstantineTG I associate “imitating Christ” with Theosis, and my priest has made this connection explicitly for me in Confession. Obviously there is something more to “The Imitation of Christ” then the bare title would indicate, and I’m curious to know what that is.
Peace and God bless!
The opening book states that we must imitate the virtues of Christ and meditate on his life. It goes on to say how one ought to conform one’s life to that of Christ, cultivate humility, and not to become attached to the visible things of this life. Basic Christian advice, at least I thought. The dialog with Christ begins in Book 3: On Interior Conversation, Chapter 1: On the Way Christ Speaks Inwardly to the Soul.Having not read “The Imitation of Christ” and not really being familiar with its specific approach, would someone who has read it give a little bit of information about how it differs from a Byzantine approach (aside from the aforementioned putting words in Christ’s mouth)?
My initial impression, just from the title, was “why would anyone oppose that, as that’s exactly what we’re called to do in Scripture”. Like ConstantineTG I associate “imitating Christ” with Theosis, and my priest has made this connection explicitly for me in Confession. Obviously there is something more to “The Imitation of Christ” then the bare title would indicate, and I’m curious to know what that is.
Peace and God bless!
Yes, it is a distinction I have noticed in the past, and I think it’s a good distinction to discuss.
“I call you servants no longer, but friends…”
I have some questions about this explanations as well. You might say the same thing about the way of the Pilgrim to some extent or to the simple expressions of the spiritual life that we have from Theophane the Recluse.The opening book states that we must imitate the virtues of Christ and meditate on his life. It goes on to say how one ought to conform one’s life to that of Christ, cultivate humility, and not to become attached to the visible things of this life. Basic Christian advice, at least I thought. The dialog with Christ begins in Book 3: On Interior Conversation, Chapter 1: On the Way Christ Speaks Inwardly to the Soul.
My impression is that the objection of these Orthodox authors is in an interpretation: that the ascetic life of constant prayer, and fasting, is not prerequisite for attaining humility and the virtues. The work therefore promotes prelest or spiritual delusion–i.e. leads its readers to believe they can reach great spiritual heights easily, without great effort. One Orthodox author reaches this conclusion from the first several pages of the book. I have trouble seeing this, and I’m trying to understand how they interpret the text.
By the way Ghosty, I believe The Imitation of Christ was one of St. Therese’s favorite books.