Book Review - The Imitation of Christ

            The Imitation of Christ, originally written by Thomas A Kempis between the years 1390 and 1440, provides an in-depth description of the internal motivations of one’s soul and the practical perspectives on life and death, as represented through the lens of one intimately walking with Christ. The book itself is divided into four smaller books: the first which describes some helpful reflections on life ordered toward Christ, the second which focuses on the interior life, the third which develops on the consolations rewarded to the faithful, and the fourth which highlights the significance of Holy Communion as the center of the Christian life. In general, one might say that the book works in moral ‘progressions,’ that is, it begins with a discussion on common motivations toward Christ, and slowly works its way into describing the fruits explicitly borne by the faithful Christian. Furthermore, the humility described within becomes a common theme throughout, as self-denial and distaste for Earthly vanities go hand in hand with a life ordered to both Christ and His cross. To describe the book more deliberately however, one will find that The Imitation of Christ works carefully to describe the redemptive significance of Christ’s teaching, as it translates directly into the lives of His people.

            Book I begins by stating that the greatest wisdom is “to seek the kingdom of Heaven through contempt of the world… it is vanity, therefore, to seek and trust in riches that perish.” [1] In applying this important revelation to every aspect of the Christian life, Thomas A Kempis highlights how one’s opinion of the world around him, and his opinion of himself, is changed in a powerful way when his life is spent imitating Christ. Thus, among the most significant reflections to be found in Book I is that which boldly affirms that “to think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom.” [2] It is therefore, in this humble desire for insignificance and separation from worldly allure that one’s most personal desires for perfection are made manifest. This is made perfectly clear in Chapter Eleven, which highlights that some of the saints became so given to perfection because “they tried to mortify entirely in themselves all earthly desires, and thus they were able to attach themselves to God with all their heart and freely to concentrate their innermost thoughts.” [3] Moving forward, Book I ends by highlighting the utmost joy and fulfillment shared by the faithful in their every step, even unto death. Thus, in patiently enduring the trials of this life and humbly preparing for the life to come, we find that “he who loves God with all his heart does not fear death or punishment or judgement or hell, because perfect love assures access to God.” [4] In a sense, it is this perspective alone that must dominate one’s considerations of life on Earth.

            Moving on to Book II, Thomas A Kempis briefly develops on the interior life, beginning with discussions on meditation, and by further highlighting the active significance of a humble spirit. Therefore, he begins by stating that in meditation, you must “prepare a fit dwelling for [Christ] in your heart, whose beauty and glory, wherein he takes delight, are all from within.” [5] Truly, it is from this reflection that the author’s intention concerning Book II becomes clear: if one is to enter into a personal relationship with Christ, he must first separate himself from the rest of the world as best, and as consistently as he can. Furthermore, one’s attention to Christ must become constant, and not merely in brief personal stints. Thus, as is written on page 31, “he who learns to live the interior life and to take little account of outward things, does not seek special places or times to perform devout exercises.” [6] This lifelong friendship with Jesus and its corresponding meditations are not particularly complicated. Therefore, in speaking more generally to the faithful, A Kempis states further that “[you] must never wish that anyone’s affection be centered in you, nor let yourself be taken up with the love of anyone, but let Jesus be in you and in every good man.” [7] Finally, A Kempis highlights that this meditative love must find its fulfillment in the life of the cross by stating that “in the cross is everything… there is no other way to life and to true inward peace than the way of the holy cross and daily mortification.” [8]

            Speaking further on the interior life, Thomas A Kempis uses Book III to consider more deeply the internal consolations shared by the faithful. In bearing fruit upon the interior works of patience and humility then, one must focus specifically on complete submission to God as our ultimate end. It is in this that A Kempis affirms that Christ Himself speaks to us by saying: “refer all things principally to Me… consider each thing as flowing from the highest good, and therefore to Me, as their highest source, must all things be brought back.” [9] Having therefore understood Christ’s calling, one must be willing to forego all earthly consolations for the sake of seeking rest in Jesus Himself. Additionally, one must immediately recognize God’s gifts at hand, returning their glory to God Himself, and appropriately ordering them as insignificant in themselves before God. In reflecting once more on internal consolations then, A Kempis urges the faithful to overlook all created goods for the sake of their Creator: “It is well, then, to pass over all creation, perfectly to abandon self, and to see in ecstasy of mind that You, the Creator of all, have no likeness among all Your creatures, and that unless a man be freed from all creatures, he cannot attend freely to the Divine.” [10]

            In Book IV of The Imitation Of Christ, Thomas A Kempis comes finally to recognize the significance of the person of Christ in Holy Communion, as being the center of the Christian life, and the fulfillment of God’s plan for all of mankind. In fulfilling our own practices of humble self-denial, A Kempis makes clear the sense of responsibility with which the faithful must appropriately approach Jesus’ personal invitation to receive Himself in the Eucharist. Thus he states: “our neglect and coldness is much to be deplored and pitied, when we are not moved to receive with greater fervor Christ, in Whom is the hope and merit of all who will be saved… He is our sanctification and redemption… He is our consolation in this life and the eternal joy of the blessed in Heaven.” [11] It is in this confidence that A Kempis reveals his own vulnerability, saying: “confined here in this prison of the body, I confess I need these two: food and light” In highlighting the unmatched significance of the Eucharist then, he continues: “You have given me in my weakness Your sacred Flesh to refresh my soul and body.” [12] Having admitted to his own brokenness and his own need for Divine refreshment, A Kempis states all too clearly that a life lived imitating Christ Himself, is completed and fulfilled in faithful reception of the Blessed Sacrament.

            Having considered all four books individually, one must indefinitely find that The Imitation of Christ by Thomas A Kempis, in its timeless emphasis on humility and self-sacrifice, accurately puts the Christocentric lifestyle into proper moral perspective. Truly, and as was stated in the beginnings of this review, one’s relationship with Christ must begin with humble self-reflection, develop through meditation and self-denial, and be completed fully in one’s active participation in the sacrifice of Holy Communion. All things considered, after reading The Imitation of Christ, one might personally recognize his own call to humility and patience, under the lens of his faithful participation in Christ’s redemption.

 

 

 

[1] A Kempis, Thomas, The Imitation of Christ, Electronic Reprint: The Catholic Primer (2004), https://d2y1pz2y630308.cloudfront.net/15471/documents/2016/10/Thomas%20A%20Kempis-The%20Imitation%20of%20Christ.pdf#page99 , 8

[2] A Kempis, The Imitation of Christ, 9

[3] A Kempis, The Imitation of Christ, 14

[4] A Kempis, The Imitation of Christ, 27

[5] A Kempis, The Imitation of Christ, 30

[6] A Kempis, The Imitation of Christ, 31

[7]A Kempis, The Imitation of Christ, 36

[8] A Kempis, The Imitation of Christ, 40

[9] A Kempis, The Imitation of Christ, 51

[10] A Kempis, The Imitation of Christ, 70

[11] A Kempis, The Imitation of Christ, 101

[12] A Kempis, The Imitation of Christ, 112