Sermon on the Imitation of Christ I-1
Few are the works that can rightly
be called spiritual classics–although the name is much abused for works of even
recently new composition. A classic is a work whose high quality has made it
endure for many generations and has had a formative influence in the
literature. It is estimated that outside of the bible itself, the one work most
often reprinted has been the Imitation of Christ, the work of a 15th
century monk by the name of Thomas à Kempis. It was composed in an age that took the Catholic
faith as a component of life itself–a way of living, that is, that is far, far
removed from ours. Yet this work continues to be printed and read, helping to
shape the thoughts and actions of followers of Jesus Christ. And
not only Catholics. There are many Protestants who have not denied to
have derived great benefit from this medieval spiritual guide.
Not since the series of sermons on
the Catechism of the Catholic Church have I been so enthusiastic about a
subject for preaching. I had, at one point, thought of giving a series of
classes on this book, but had to abandon the idea for sheer lack of open
evenings to accomplish the purpose. We begin our new series today, using the
Imitation as our guide, in an attempt to advance the spiritual good health of
our parishioners. I hope that many of you who have this work will begin to read
it along with us as we speak on it. This will surely increase your
comprehension and appreciation of this highly revered book.
The Imitation of Christ is usually
divided into four parts. Today we began with the first chapter of the first
part. It is usually entitled: “On the imitation of Christ and contempt of all
the vanities of the world.” The title itself is well indicative of its contents
and it so happens to fit in very well with our Scriptures for this
In the Gospel of St. John we find
the words of Jesus, “He who follows me shall not walk in darkness.” The image
of walking about devoid of the light: insecure, hesitant, fearful of falling is
one all can understand. The observance of the way of life of Jesus Christ is
our certainty of attaining to eternal life. Much more than the writings of any
saint, the teachings of Jesus ought to be our delight. The reason for the
relatively little relish for the gospel of Christ is that people are not
willing to take on the demands of Christ. Jesus means for the disciple a conformity of life, an adjustment of one’s ways to agree
His commands. And, everyone can testify from his own wayward inclinations that
to stay on the Christian way is not to do what comes naturally. In fact, it is
much easier to talk about religion than to observe it. Some people especially
enjoy getting into religious discussions and argument. They may like to be
enchanted by pious stories. Others like to debate theological or biblical
questions. Religion is certainly an engaging topic. But Christianity is not
about talking, but about living a holy life. “It is not he who says,
‘Lord, Lord,’ who will enter the
kingdom of heaven, but he who does the will of my heavenly Father.” What good
would it do to have memorized many passages of the bible; to have learnt all
the Catechism; even to have studied theology but to fail in living a life
pleasing to God and losing one’s soul? I quote the Imitation here: “Lofty words
do not make a man just or holy; but a good life makes him dear to God.” Far
better is someone who has contrition for his sins than to be able to name all
the requisite dispositions for contrition. Heaping up the
knowledge of many subjects; the mastery of philosophy and science and many
languages, the accomplishment of a life of prodigious activity: all of this
without possessing the grace and love of God in the soul would be sheer
uselessness, vanity. “Vanity of vanities, all is
vanity,” according to Ecclesiastes. Nothing is of any worth in the final
run except to love God and to serve Him alone. This is the supreme wisdom: to
despise that is the world and daily to draw nearer to the
This must always be the decisive
starting point for any conversion, for any renewed commitment to Christ. If I
have nothing else but have Christ, I am the richest man in the world. If I have
everything else except Christ I have nothing at all. This is an absolutely
exclusive position. While many of us were reared on this spiritual maxim, few
seem to succeed in having kept to it. The reason?
There is a seduction about the attractiveness of the world, the pleasure of the
five senses and the fascination about evil that diverts our attention from God
and makes us fail in following through with our conviction about the only thing
that in the end will matter at all. This is a cruel kind of blindness, a
‘walking in the dark’ (to use the Imitation’s phrase) that makes us fail to
arrive at life’s destination. Again, the text says it best: “It is vain to
solicit honors; to be a slave to bodily desires. It is vain to wish for a long
life if you care little for a good life. It is vanity to love tings that so
swiftly pass away, and not to hasten onwards to that place where everlasting
joy abides.
The fact is that we cannot ever
exhaust all the good things there are in this life; love all the loves of the
world; have known, done and enjoyed all. There is a saying in the OT: “The eye
is not satisfied with seeing, nor the ear with hearing.” But then, neither will
one be at peace who attempts to experience all the goods of this life.
Zephaniah’s message in the First
Reading anticipated the language of the Imitation. “Seek the Lord; seek
justice. They shall pasture with none to disturb them.”
Believing the promises of Jesus that the good part, the best
part is not here but yet to come in the kingdom of heaven as a reward is to
have true wisdom. For wisdom is not possessing a ting; it is the possession of
God Himself who is truth. Let us reinforce our commitment to be Imitators of
Christ and true disciples of His doctrines.