Issue #15: Thomas à Kempis and The Imitation of Christ
- Aug 1
- 9 min read
Sometimes during icebreakers, I’m asked what book, other than Scripture, I would choose to be stuck on a desert island with? For me, it’s a toss-up between the Anglican Book of Common Prayer and Thomas à Kempis’s (1380–1471) The Imitation of Christ.
I remember first seeing the book on a shelf in a local bookstore in Edinburgh, where I lived for a while. The title caught my attention, so I picked it up but didn’t buy it. Years later, I ordered a Kindle version while I was a missionary in Kenya and read it over two or three weeks. I soon discovered that this isn’t the way to read The Imitation of Christ. Some years later, I gave it another try, this time ordering a paperback and reading one short chapter per day (The chapters are very short, usually a page or two). Reading The Imitation of Christ like this has been life-changing, and I can’t imagine my life without it. Since then, I’ve read through it two or three times a year for several years now. It’s usually the first thing I read in the morning, which prepares me for my prayers and Scripture reading. It’s an intensely practical and devotional book.
Influence
One cannot simply write a guided tour in Christian Spirituality without discussing The Imitation of Christ. According to Peters, it’s “one of the bestselling books of all time, which contains a treasure house of spiritual wisdom.”[1] It’s popular among countless Christian communities and confessions. Protestants have also appropriated the book and have translated it, redacting some of the more Roman Catholic parts, which are not too many.[2] Jeffery lists several key Christian figures who found inspiration from The Imitation of Christ, namely Saint Thomas More, Saint Ignatius of Loyola, Saint Teresa of Avila, John Wesley, Samuel Johnson, John Keble, George Eliot, Pope John XXIII, Dietrich Bonhoeffer, and Thomas Merton.[3]
Authorship
The Imitation of Christ was written anonymously; however, there have been over forty suggestions as to who may have written it, including Geert Grote, who was the founder of the Devotio Moderna, the religious movement to which Thomas à Kempis belonged.[4] Although it’s not certain that Thomas à Kempis wrote The Imitation of Christ, historical, manuscript, and contextual evidence strongly support his authorship, and today most scholars regard him as the most likely author.[5]
Who was Thomas à Kempis?
Peters offers us some biographical detail: Thomas à Kempis was born Thomas Hemerken in Kempen (hence à Kempis) in the Lower Rhine, Germany. His father was likely a blacksmith, which is where he probably got his name, Hemerken, which means “little hammer.” And his mother was probably a teacher. Thomas was educated in Kempen in his teenage years and then later studied in Deventer for several years with the brothers of the Common Life. His brother John was a member of the community, which is likely the reason for Thomas being sent there. In 1399, he entered the community but only made his final profession much later in 1407. Thomas wrote a large number of works, even if the authorship of some of these works is still disputed. The most famous of which was his The Imitation of Christ, which he wrote in his mid-forties while he was at the monastery of Mount St. Agnes near Zwolle, Netherlands, which was closely associated with the Windesheim Congregation. Thomas was primarily a monk, and much of his day was spent in praying the daily office, celebrating the Mass, serving the community by activities like copying manuscripts and writing his own works. He was a canon regular and served the church in ministry and the sacraments.[6]
Devotio Moderna
The Windesheim community did much to promote the Devotio Moderna spirit, says Lawrence. He explains that “it became the mother-house of a large congregation, whose daughter-houses in Germany, France, and the Low Countries far outnumbered the humble communities of the Common Life. By 1500, eighty-seven monasteries had been incorporated into its family, and many more had come under its influence.”[7]
The Devotio Moderna movement was influenced primarily by Augustinian spirituality, although it was not tied to the Order of Saint Augustine, which was founded in 1244. The movement appeared in the late 14th and early 15th centuries and drew from the teachings and spiritual framework of Saint Augustine, emphasising personal piety, inner devotion, and a practical, disciplined Christian life. This emphasis “on interiority manifests itself repeatedly throughout The Imitation of Christ.”[8]
The phrase Devotio Moderna, or Modern Devotion, simply refers to the age in which the movement was active, and devotion speaks of piety. The people of this movement were called Brothers and Sisters of the Common Life, who were initially lay Christians; however, it eventually became clerical and even monastic.[9] Nonetheless, it remained a movement for religious communities without vows as well as for cloistered Augustinians. The Imitation of Christ was a manifesto written for laity and monks alike.[10] The laity of this community also participated in liturgy, meditative prayer, and book-copying. Their active and contemplative lives were not dissimilar to their monastic counterparts, and both were encouraged to develop virtues of silence, patience, and humility, which are promoted in The Imitation of Christ.[11] Nevertheless, the book was designed to instruct novices under Thomas à Kempis’s care, says Lawrence. Thomas was well read in the medieval spirituality writings, especially the works of Saint Bernard of Clairvaux.[12]
Key Themes
The spirituality of The Imitation of Christ “encapsulates the fundamental tenets of Christian devotion: its inherent Biblicism; its Christ-centred focus; and its exposition of the main Christian virtues of humility, redemptive self-denial and grace.”[13] In his introduction to his translation of The Imitation of Christ, Jeffery expands on these themes as follows:
Biblicism
I remember having to translate 30 chapters from the New Testament from Greek into English and write a commentary on the grammar, lexicography, and textual variations of each chapter for my master’s degree in biblical Greek. But imagine copying an entire Bible! Thomas à Kempis did that not once but twice in his lifetime. He was very familiar with the holy Scriptures and had a profound knowledge of them, which would have been consistent with the Devotio Moderna. Although The Imitation of Christ is not a work in biblical studies, it is nonetheless known for its biblicism, that is, it is grounded in biblical themes, language, and principles, reflecting serious engagement with Scripture in shaping one’s spiritual life.[14]
Learning
The Imitation of Christ devalues theological speculation, arguing that it is detrimental to one’s spiritual devotion. Chapter 2 of the book begins with, “Naturally everyone desires knowledge, but what use is that without a sense of the mystery of God? A humble peasant who serves God is more pleasing to God than a conceited intellectual who knows the course of the stars but ignores the things of the spirit.”[15] These words are indicative of the posture of the book towards learning for the sake of learning. Thomas’s learning was spiritual and pastoral, not scholastic or philosophical.[16]
Interiority
The spirituality of inward contemplation is integral to the entire book. The Imitation of Christ proposes that all our actions ought to be ruled by such interiority.[17] An example of this is found in Book 2, chapter 1, On the Inner Life, which reads, “‘The Kingdom of God is among you,’ says our Lord. ‘Return to Me with all your heart.’ Reject this sad world ‘and you will find rest for your souls’. Learn to turn from worldly things and devote yourself to spiritual things, and you will see the Kingdom of God come within you.”[18]
Contrition and Suffering
This focus on inner contemplation is strengthened by contrition or repentance, and “the constant need to profess sorrow for sin.”[19] While Thomas likely assumes the importance of formal confession to a priest, in his book, he emphasises personal sorrow for one’s sins and a heartfelt turning towards God, far more often than he does sacramental confession. In addition, Christians are taught to endure life’s suffering and trials from a Christ-centred perspective.[20] Thomas à Kempis writes, “Nor will any remedy or consolation bring you relief, but you must put up with it as long as God wishes. For God wants you to experience tribulations without comfort so that you can fully surrender yourself to Him, and grow more humble through suffering. Those who suffer like Christ will feel in their hearts the Passion of Christ.”[21]
Christ and Mary
Having read The Imitation of Christ several times, I’m always struck by how rarely Thomas mentions the Virgin Mary, which is surprising in a Catholic work. The reason, as Jeffrey explains, is that he focused on Jesus’s humanity and his virtues, rather than giving a presentation of his life. As the title of the book suggests, readers are summoned to follow Christ and imitate him.[22]
The Saints
Similarly, there is little mention of the saints, because Christ himself was the model for the devotion of all the saints. Nevertheless, “The Imitatio’s interpretation of Christian exemplars is rooted in the devotio moderna’s affinity for the Desert Fathers,” says Jeffery.[23]
The Eucharist
The section on the Eucharist prepares the reader to receive Christ Jesus in the Eucharist.[24] Thomas à Kempis writes, “In this Sacrament spiritual grace is conferred and lost virtue is restored to the soul, and sin-ravaged beauty is renewed. Such is the grace of this Sacrament that, through complete devotion, not only the mind but even the feeble body may receive greater strength. We can only regret and deplore our negligence and lukewarmness, which prevents us from receiving Christ with greater love.”[25] Thomas taught that “careful spiritual preparation was a prerequisite for the sacramental reception of the Body of Christ.”[26] Peters tells us that Thomas, “imagines that if Holy Communion were celebrated in one place only by one priest alone then everyone would flock to be present at the divine mysteries. So how much more amazing is it that Christ is offered in many places so that Holy Communion is diffused through the world ... Christ is present in the Holy Eucharist, grace comes by way of the Holy Eucharist, and its availability is everywhere. Devout men and women need to prepare themselves appropriately and receive communion worthily and frequently.[27] Thomas emphasised that the mystery of the Eucharist is to be humbly believed; it’s not to be engaged logically or intellectually, as we see in scholasticism.[28]
Concluding Thoughts
The Imitation of Christ, Peters says, “should be read with humility, simplicity, and faith.”[29] It’s not a theological treatise; it’s a how-to-live-the-Christian-life manual, or better still, how to imitate Christ. It moves the believer from childhood to adult maturity in the faith, “or from conversion to devotion.” The spiritual life isn’t static; it’s dynamic, it’s “a life of movement, growth, and progress.”[30] Thomas à Kempis’s The Imitation of Christ sets you on this spiritual journey towards maturity, devotion, and progress.
Task
Over the next eight days, read the following chapters from The Imitation of Christ, and write a journal reflection on how it has impacted your life and spiritual journey:
BOOK ONE
Chapter 2: Of thinking humbly of oneself
Chapter 12: Of the uses of adversity
BOOK TWO
Chapter 4: Of a pure mind and simple intention
Chapter 8: Of the intimate love of Jesus
BOOK THREE
Chapter 17: That all care is to be cast upon God
Chapter 33: Of instability of the heart, and of directing the aim towards God
BOOK FOUR
Chapter 2: That the greatness and charity of God is shown to men in the Sacrament
Chapter 13: That the devout soul ought with the whole heart to yearn after union with Christ in the Sacrament
You can download a free copy of The Imitation of Christ, here.
AI Disclaimer:
This blog has been edited for grammar, clarity, and readability using AI-assisted tools. The core content, theological insights, and personal reflections remain my original work.
[1] Greg Peters, Thomas à Kempis: His Life and Spiritual Theology (Eugene: Cascade Books, 2021), Introduction.
[2] Robert Jeffery, “Introduction,” in The Imitation of Christ (London: Penguin Classics, 2013), xiii–xxx; Thomas à Kempis Part 1: Historical Background, 2023; Peters, Thomas à Kempis.
[3] The Imitation of Christ: The Mystic’s Handbook, 47:49 vols., 2024, https://www.youtube.com/; Jeffery, “Introduction.”
[4] Jeffery, “Introduction,” xv.
[5] Jeffery, “Introduction,” xv; Peters, Thomas à Kempis, Ch. 4.
[6] Peters, Thomas à Kempis, Ch. 3; Cf. Thomas à Kempis Part 1.
[7] C. H. Lawrence, Medieval Monasticism: Forms of Religious Life in Western Europe in the Middle Ages, 4th ed., Medieval World Series (New York: Routledge, 2015), 268.
[8] Peters, Thomas à Kempis, Ch. 1.
[9] Peters, Thomas à Kempis, Ch. 2.
[10] Jeffery, “Introduction,” xvi–xvii.
[11] Jeffery, “Introduction,” xviii.
[12] Lawrence, Medieval Monasticism: Forms of Religious Life in Western Europe in the Middle Ages, 268.
[13] Jeffery, “Introduction,” xii.
[14] Jeffery, “Introduction,” xviii; Cf. Thomas à Kempis Part 1.
[15] Thomas à Kempis, The Imitation of Christ, trans. Robert Jeffery (London: Penguin Classics, 2013), 8.
[16] Jeffery, “Introduction,” xix.
[17] Jeffery, “Introduction,” xix.
[18] Thomas à Kempis, The Imitation of Christ, 53.
[19] Jeffery, “Introduction,” xx.
[20] Jeffery, “Introduction,” xx.
[21] Thomas à Kempis, The Imitation of Christ, 74.
[22] The Mystic’s Handbook; Jeffery, “Introduction,” xx.
[23] Jeffery, “Introduction,” xxi.
[24] Jeffery, “Introduction,” xxi.
[25] Thomas à Kempis, The Imitation of Christ, 85.
[26] Jeffery, “Introduction,” xxii.
[27] Peters, Thomas à Kempis, Ch. 5.
[28] Peters, Thomas à Kempis, Ch. 5.
[29] Peters, Thomas à Kempis, Introduction.
[30] Peters, Thomas à Kempis, Conclusion.
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