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The Imitation of Christ in the New Testament

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The Imitation of Christ in the New Testament A central theme of New Testament teaching is the subject of this article by the Rev. Stephen Smalley, formerly Chaplain of Peterhouse, Cambridge, now lecturer in Religious Studies in the University of Ibadan, Nigeria. The Imitation of hrist in the ew Testament by Stephen Smalley There is no biblical theology that is covenant declaration which is an­ not covenant theology. The drama of nounced in the Old Testament still the Heilsgeschichte is played out in the belongs to the consummation period: Bible against a background of the 'I will be your God, and you shall be possibility and indeed necessity of an my people' (cf. Jer. 31: 33, al.; intimate relationship between man Rev. 21: 3). And it is accompanied and God. This relationship is one by the command, 'You shall be holy, that God Himself established. Gra­ for I am holy' (Lev. 11: 44ff.; 1 Pet. ciously He created man in His own 1: 16). image; and in the light of man's It is precisely from this point that the sinfulness, He in grace restores the biblical motif of imitatio Christi takes image to man through Christ. its origin and character. The people But there are strenuous demands of God are called to follow the 'way' made upon the believer who enters of God, and as pilgrims and strangers into this relationship. As with the old to be true to the nature of their Israel, so with the new. God's calling calling. And since this concept is by is to share membership with His no means confined to the New people; but those who participate in Testament, we must first glance at its this 'holy' community are also re­ Old Testament background. quired to become holy, with a holiness that both answers the character of IN THE OLD TESTAMENT God and derives from Him. The The concept of mimesis, as Mr. 13 E. J. Tinsley points out in his THE EXODUS PATTERN 'miming' of the theme of the Exodus IN THE TEACHING OF JESUS important study, The Imitation of God And the Exodus pattern, as we have to Zion is no mere act of superficial in Christ (1960), belongs to the been recently reminded, 3 charac­ recollection; God's activity is rooted According to the Fourth Evangelist ancient world in general, as well as terises Scripture as a whole. The in history, but the memorial of this Jesus announced Himself, using the to the nation of Israel in particular. Christian, like the Israelite, is thought carries in the very process a deep, syw slfhl formula, as 17 o(j6~ (]n. In both Persian and Greek thought of as a pilgrim journeying to Zion concomitant participation both in the 14: 6). The witness of the Gospels the possibility of becoming 'like (Heb. 12: 22, al.). Both are called to thanksgiving (cJ. the Song of Moses whether directly or indirectly, is God' featured largely. Plato, Seneca follow the 'way' (derek) of God; 4 in Ex. 15: 1-18), and commitment certainly that Jesus followed and and Philo, for example, all teach some and it is no accident that the (Deut. 8: 2) suggested by the mimesis. taught and exemplified a way which form of ifllitatio Dei whereby man primitive Christians were actually Most significantly, there is at times an is none other than the way of the achieves divine likeness. The sense known as people of 'the Way' almost deliberate oscillation in the Father, and therefore of life. The in which the idea exists in these (Acts 9: 2). Moreover, the vocation Old Testament reports of the Pass­ estimate of the New Testament three writers is mainly static; by such of Jew and Christian alike is to follow over incident, between the historical beyond the Gospels, that Jesus is the means as the cultivation of moral a 'way of life' which in some sense figures involved in the event itself 'still more excellent way' (1 Cor. virtue the exemplary ideal was recapitulates the journey taken from ('they'), and the worshippers engaged 12: 31) and the 'new and living way' thought to be attained. In the Greek Egypt to Canaan. The image of in its liturgical celebration ('1', 'we').6 (Heb. 10: 20); arises from the pattern mystery religions, on the other hand, journeying does not exist apart from Here then may be discerned the of His own teaching and ministry. the notion of mimesis is much closer the historical reality which produced elements belonging to a fundamental Moreover there is a divine constraint to the Hebrew and Christian view; it, and it also suggests a genuine pattern of itJlitatio Dei. Israel 'imitated' both about the actual 'way' to be here was supposed to exist an actual mimesis of that incident in con­ the 'way' already traversed in history taken by Jesus and also its character, participation in the 'life and death of temporary experience. This sug­ by means of worship. But in addition, which is particularly evident in the the saviour god' by means of mimetic gestion is confirmed by the fact that Israel was called to be imitator Dei in Third Gospel. He 'must' go on His ritual practices. l in the Lucan account of the trans­ the sphere of ethical behaviour. 'In way up to Jerusalem (Lk. 13: 33); In the Old Testament itself the history figuration, the subject of the con­ Israel there must be reproduced the He 'must' undergo the baptism of of Israel is presented in terms of an versation between Moses and Elijah 'ways' which God has adopted Calvary (Lk. 12: 50). When the way obligation to walk in the 'way' of the and Jesus is the 'exodus' which towards Israel.' 7 As God had loved is followed, moreover, it is found to Lord. The Hebrews looked back to Christ was to accomplish at Jerusalem Israel and set His heart upon His be the way of the suffering as well as the deliverance of their nation from (SAsy01I r:i}1' Uo(jOl' avr:ov, Lk. 9: 31). people, so they (sojourners as they vindicated Son of Man, and the way Egypt, and the wilderness journey to Jesus Himself in His redemptive were) must be obediently committed of the suffering Servant (Mk. 8: 31; Canaan, as an event of profound suffering is the pioneer of a new and to their Lord, in life as well as in Lk. 22: 37). spiritual and national significance. final exodus, on the basis of which the worship (Deut. 10: 12-22). And hand The stress on Jerusalem as the goal Old Testament theology, like that of believer can 'walk' in newness of life in hand with Israel's responsibility of Christ's journey is not accidental. the Bible as a whole, is (because, as (Rom. 6: 4). towards Yahweh, went her obligations We have already noticed the Exodus we have seen, covenant theology) a We shall come in due course to a to society (verses 18f.). typology which could be said to theology of event. The activity of consideration of the implications for It is this biblical background to the underlie the Lucan reference at the God in history which was focused in the Christian of following the way of notion of imitatio which we must bear transfiguration to the 'departure' the Exodus, not only inaugurated the Lord. Meanwhile we must notice in mind as we turn to the New (s~o(jo~) which Jesus was to ac­ under the leadership of Moses a that in the Old Testament, Israel Testament evidence. Already in the complish at Jerusalem (Lk. 9: 31). decisive stage in the emergence of the expresses her dependence upon Old Testament God is seen histori­ The Lord 'sets His face' to go to nation of Israel; it also typified the Yahweh in cultic and indeed liturgical cally to be exemplar of 'the way'. Jerusalem (9: 51) and for this reason spiritual relationship which was to terms. The ritual focus of the Exodus Both in liturgy and in life Israel is the people would not receive Him exist between God and His people. event is of course the festival of called to respond to His gracious (verse 53); Scripture is fulfilled by The historical event of the Exodus, Passover, in which there is a dramatic activity, by recapitulating empirically going up to Jerusalem (18: 31), and in other words, comes to be used recitation of the leading features of the way of redemption once taken, to be near the city or to enter it bears figuratively as a paradigm of the the original occasion (cf. Ex. 12: 26f.; and by living a life which truly eschatological significance (19: 11,38). spiritual life. 2 Mishnah, PesahitlJ 10:4f.) 5. But the exemplified in turn the derek YahlJJeh. As Zion was a spiritual centre of 14 is gravity for the Jewish pilgrim (cf. And to be a disciple of Christ is also ItJillJesis made possible only by the (chapters 4 and 5) focused in baptism. Ps. 84: 5), particularly at the com­ to accept the strenuous obligation of agency of the Spirit, the :naeauA1J7:oe; In Paul's view baptism, when it is memorative feast of the Passover, so mission; to come to Him is to be sent who is the alter ego of Jesus and who accompanied by faith, is the means of Jerusalem is the central location of out by Him (MIc. 3: 13-19 = Mt. 10: leads along the 'way' of truth (16:13). entry into the Christian community; the new act of redemption, the goal 1-23). The J ohannine last discourses, with and it involves a mimesis of the death of the new exodus.
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