Background
The Imitation of Christ is one of the most influential writings on Christian devotion ever written. Both Catholics and Protestants have turned to the Imitation over the centuries for spiritual counsel and direction. Apart from the Bible, the Imitation has been translated into more languages than any other Christian work.
Composed around c. 1420 and commonly attributed to Thomas à Kempis (c. 1380-1471), by 1471 there were about 750 manuscripts. The book quickly spread among the monasteries of Europe. By the end of the 15th century the book had been printed more than 100 times and translated into several different languages. Thomas à Kempis’s 1441 autograph manuscript remains today in a Brussels Museum. For more info on Kempis, see Christian Devotion page.
The Imitation consists of four books of an uneven number of chapters. Book 1 has 25 chapters and focuses on a variety of lessons and encouragements for the spiritual life. Book 2 is the shortest with 12 chapters and centers on virtues of the interior life, like humility, peace, joy, love for Christ, and reliance on divine grace. Book 3 addresses internal consolations and is the longest with 59 chapters. The final chapter consists of devotions to help prepare for Holy Communion.
For a contemporary version of the Imitation, I recommend the following: Thomas à Kempis, The Imitation of Christ. New York: Cosimo Classics, 2007.
Here is an older edition: Kempis Imitation of Christ 4 Books 1869
John Wesley’s Impressions
The Imitation of Christ played a significant part in Wesley’s spiritual awakening of 1725. In January at the age of 22 Wesley decided to follow in his father’s footsteps and become an Anglican minister. Samuel counseled his son to prepare theologically for a career in the Church of England, while his mother Susanna encouraged him to take stock of his spiritual character and to ascertain whether he had a clear assurance of salvation.
Wesley began reading the Imitation that spring along with Jeremy Taylor’s Holy Living and Holy Dying. John’s initial response was a bit critical since he understood Kempis to be overly strict and against seeking any form of personal happiness, or as we would say – having fun. Like other young people of his day, Wesley enjoyed a number of the entertainments of his age. But by late summer Wesley’s mind had changed and he would be known around Oxford for his disciplined and methodical approach to the Christian life.
Wesley’s deep appreciation for the Imitation would be expressed in his journal entries on May 24, 1738, the day of his evangelical conversion. Wesley attributed his spiritual awakening to his reading of the Imitation. He now realized that true religion is seated in the heart, not in formalities or externals. Wesley believed his evangelical conversion was the right path to living out what Kempis taught in the Imitation.
Thirty later in his Plain Account of Christian Perfection (1766), Wesley looked back and recognized that the Imitation was one of the three primary sources from which he had developed his doctrine of Christian perfection. Wesley attributed to the Imitation his understanding of holiness as purity of intention and as the necessity of giving God all of one’s heart. Simply stated, God does not want half-hearted followers.
Then, in 1784 Wesley reminisced once more about Kempis and the influence that the Imitation had on his life. Wesley now credited the Imitation for his commitment to be a real, altogether Christian, not an almost Christian. The first of these terms was standard in Anglican circles to denote authentic Christian faith, while the latter denoted nominal faith.
From Wesley repeated comments we cannot overestimate the significance that the Imitation of Christ had on Wesley’s spiritual formation and his doctrine of holiness.
John Wesley’s Publications
One of the first works Wesley ever published was the Imitation of Christ in 1735. He would re-issue it several more times (1741, 1748, 1780s). He retained the title, The Christian’s Pattern, from the English edition he had first read of the Imitation. He found the Imitation to be a rich devotional source for his Methodist followers.
Here is Wesley’s 1735 edition: JWs Extract Christian’s Pattern 1735
In 1741 he published an extract of book four to aide his people to prepare for Holy Communion. Called Companion for the Altar, the work would be published several more times. The work reflects Wesley’s high church perspective of the Lord’s Supper as a means of grace. It has been estimated that Wesley partook of communion on average every five days, and he encouraged the same practice for his followers. The Anglican Church held a Reformed view of real presence with Christ spiritually present in the sacrament. This was in contrast to Rome’s teaching on transubstantiation.
Here is Wesley’s edition: JWs Companion for the Altar 3rd ed 1744
John Wesley’s Introduction
As was his practice, Wesley shortened his edition of the Imitation by not including all of the chapters. The exception was book 2 which included all 12 chapters. He also wrote a lengthy introduction that included a sketch of Kempis’ life, a summary of its main themes, and guidance on how to read the book. He finished with remarks on his edition of the work.
The introduction is important reading for those who want to learn about Wesley’s early views on holiness and the spiritual journey. Wesley states that the Imitation contains everything one needs to know about Christian perfection and living close to God. He emphasizes the need to replace sinful desires and attitudes with holy one by the consistent practice of Christian virtues and the means of grace. His early views on holiness included overcoming habitual, willful sin and turning the heart fully toward God.
Here is Wesley’s 1735 edition: JWs Extract Christian’s Pattern 1735
[This post was taken with permission from the Featured Monthly Resources Page on Mark K. Olson’s website.]
