Thomas Kempis is the vindicated author of the spiritual classic which was written anonymously around 1418. Very little is known about Kempis himself. He was born in 1380 and died on July 25, 1471. Although contemporaries considered him a saint, Thomas was not named one by the Catholic Church. However, the Episcopal Church honors him in July.
He is known for very little other than this book; however this book has proved to be a great contribution to history and spirituality. Thomas was born with the name Thomas Hammerken “little hammer,” during the 14th century which was a century of wars, plague, and much schism in the church. He became a member of the Brethren of Common Life early on as part of the Dutch Augustinian monastery. He became the prior’s assistant, charged with instructing novices in spiritual life. Kempis wrote four booklets between the years 1420 and 1427, which combined became what is known as the
“Imitation of Christ”. The Imitation of Christ is believed to be the most widely read work of devotion ever read with the exception of the Bible. Great people like Sir Thomas More, Saint Ignatius of Loyola, and Methodist founder John Wesley found this devotional classic to be a work of art. This book has appeared in nearly two thousand editions and translations since it was first put into print in the late fifteenth century.
The book itself is broken down into four parts:
1. Helpful Councils for the Spiritual Life
2. Directives for the Interior Life
3. Our Interior Consolation
4. The Blessed Sacrament
The central point of the “Imitation’s” spirituality seems to be perfecting of the
interior life of the Christian soul, through self knowledge and more especially through knowledge of Christ. Kempis’ book is not a book you can sit down and read as a novel. Because of how it hammers away on each of its topics, it would be wiser to spread this classic over a couple of chapters each day and discern your thoughts. The book gives counsel to read the scriptures, statements about the uses of adversity, advice for submission to authority, warnings against temptation and how to resist it, reflections about death and the judgment, meditations upon the oblation of Christ, and admonitions to flee the vanities of the world.
I think its intention was more for a lectio divina type practice that allows meditation to savor and absorb each passage and phrase for spiritual growth. The beauty of this type of reading and meditation, if done properly, can lead to positive action in the light of a new understanding. The Imitation is a guide to changing our lives and learning to grow closer to Christ in spirit and in deeds.
Although
Thomas Kempis wrote this book for his fellow monks, based on a monistic life style, we can benefit from his writings by growing closer to God, attaining inner peace, and setting aside time for deep personal reflection and prayer. Much of Kempis’ writings are drawn from the Bible, Fathers of the early Church, and medieval mysticism. Much of his work can be traced to St. Augustine whose works medieval writers knew well. I can see more of the St. Augustine approach then the other desert fathers, Benedict and St. Francis, for example. He focuses on the inner soul and humility, but most of all of making a commitment to change our lives. His focus rarely turns to the exterior means of sanctification. St. Francis of Assisi, St. Bonaventure and so many others ascend to God by means of creatures and the world around us to find beauty, love and the presence of God. Thomas finds this by means of our own soul and self-knowledge. Like Benedict, Thomas does encourage the practice of silence and the setting aside of time for prayer and deep personal reflection.
The book teaches us how to acquire self-knowledge and self-possession by using recollection and examination of conscience. This is something that will benefit all those including myself, who practice these methods to prepare for a better confession, practice virtues and become to know my soul with deeper self-knowledge. St. Catherine of Seana calls this the “cell of true self-knowledge.”
As a working lay person, my examination of conscience needs to be both the outer and inner world to aid my spiritual progress, focusing on resolution in the morning, and examination of conduct in the evening.
To know our soul is to discover in it an abundance of evil tendencies. These are a result of original sin. Yet we are destined for heaven and called to a life of holiness and imitation of Christ. There seems to be a contradiction between our soul’s inclination to evil and our aspirations to good. This contradiction we are taught is to be resolved by mortification and self-renunciation. For this reason the “Imitation” never tires of urging us to wage war against self in which, with God’s help, we will overcome our evil tendencies.
Self-knowledge then, is necessary to organize this inner struggle which is to deal with death to self. Turning our will over to Christ is easier to read about then to actually do. It takes a book like the “Imitation” to guide us through meditation and prayer to slowly change our habits, shed our worldly desires, and to live in Christ. I find much of his writings similar to the teachings of St. Ignatius on Gospel meditations and examination of conscience. The spiritual exercises of Ignatius focus heavily on this subject and knowing thyself. Kempis’ only desire is to learn more and more about Christ, and to know Him better and more perfectly. He says “We must imitate Christ’s life and his ways if we are to be truly enlightened and set free from the darkness of our own hearts.” “Let it be the most important thing we do.”
The highest virtue, from which all virtues stem, is
humility. Kempis tells all to let go of the illusion of superiority. “If you want to learn something that will really help you, learn to see yourself as God sees you and not as you see yourself in the distorted mirror of your own self-importance,” he writes. “This is the greatest and most useful lesson we can learn: to know ourselves for what we truly are, to admit freely our weaknesses and failings, and to hold a humble opinion of ourselves because of them.”
Returning to part one, it covers renouncing all that is vain, living in humility and the desire to be unknown. I find this very enlightening, especially in today’s secular world of pushing to get ahead, wearing designer clothes and keeping up with the Jones’s. By seeking what is true, interior and eternal, we as Christians can learn not to become so attached to the worldly frills we have been pressured into thinking we need. This is an area that we hear in homilies normally just during Lent. As Catholics, we could do ourselves, families and the world in general more justice, trying to live this shedding of possessions year round.
Part two continues and advances the theme of part one. We are told that the
kingdom of God is found within us, and our external senses and natural human affections are blinders that can only be overcome by a relationship with God through Jesus Christ. Kempis instructs us that in order to be able to respond to God’s call, we need humility, inner peace, purity of intention, vigilance over our natural inclinations, and a good conscience.
Book three on the Interior Consolation is the longest yet, I found the most interesting because of the love and grace that is now spoken with greater frequency. Kempis designed this book three with a form of dialogue between Jesus, the souls beloved, and the disciple (Us). The whole theme is the Disciple’s desire to ascend to God and to enjoy the divine delights. If we can desire nothing external we will gain grace internally and find peace, and then renounce ourselves internally to unite with God. This is the heaviest theological approach to building a relationship with God that a person can do, in my opinion. It would be easier if I were a monk living in a secluded castle under strict rules not to communicate with anyone other than God himself through prayer, work and meditation. This is not reality for the common everyday Christian that is raising a family, surviving in the work force and living in a secular society.
The final book, “On the Blessed Sacrament” is much different from the first three. It is focused on becoming in union with God sacramentally, by receiving the Body and Blood in the Eucharist. Like book three, this book also is in a dialogue with Jesus and the Disciple taking place to enhance the disciples reverence and love for the Blessed Sacrament. After reading parts of book four over the past several weeks I feel I have a new incite on the Holy Eucharist and will reflect with various methods at each Mass.
I think many people would look to this book as a major source of guidance and inspiration, yet challenging compared to the soft sell religious classics written today. Thomas mixed no words and followed scripture to the tee.
Important issues included in the book are: 1. how do I deal and handle adversity? 2. How do I view and handle criticism? 3. How do I live a truly good life? 4. How do I ready myself for death? 5. How do I deal with suffering? 6. What is the most important relationship in my life?
The entire book provides a wealth of information that challenges us to live at a higher level than most of us dare to attempt.
Over the past several month’s I have had an opportunity to read, study and reflect on various saints, in addition to learning more about mysticism, monasticism, and how the
Holy Spirit provides illuminative grace by my prayers, meditation and acts of charity. As a result of my class in Spiritual Theology, I have taken a new profound approach to my daily “Liturgy of the Hours” readings. Focusing more on what the readings mean versus getting through them to meet my personal obligation has given me an opportunity to reflect, remember, and share what I have read.
The Imitation of Christ is a book I will keep close by and probably obtain a hard cover copy of in the future for spiritual reading and reflection. Although I may have been somewhat critical on what Tomas Kempis is expecting from his readers, I believe it is a life to strive toward and keep close to my heart as temptations of unnecessary worldly events, passions and things come my way. My spiritual life has been enhanced as a result of reading this book along with my new found way to reflect on the scriptures.
Looking back over the past four years of taking classes and now having an opportunity to take the Spiritual Theology class, I feel I will be able to demonstrate an ability to contemplate and share with others what it means to
contemplate in life. I also have gained a new found respect for many of the saints we have discussed and read about. Although each is different spiritually, in their own way, they have walked the talk and have set an excellent example for each of us to ponder and strive to fulfill.
The Spiritual and Corporal works of mercy in today’s world may seem odd compared to their purpose of charitable mercy for the body and soul of our neighbor, which were originated and deep rooted from scripture and tradition. Do these duties and responsibilities as Christians apply today? If so, why are so many going without? Are we morally obligated while here on earth to fulfill the great commandments of loving our neighbor? It seems to be pretty much summed up in Matthew: 25:40 - and the king will say to them in reply, 'Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me. Here's our to do list, based on results, we are either sheep or goats. The list starts with #1, good luck and have a blessed day!
