A central theme of 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 still the Heilsgeschichte is played out in the belongs to the consummation period: against a background of the 'I will be your , 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 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 . 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 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 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. , 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 , 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 . 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 of of Israel is presented in terms of an versation between Moses and Elijah 'ways' which God has adopted (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 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. This theme is their emphatic dominical teaching and resurrection of Christ which is marked in Luke, and the suggestion about the Spirit's ministry, are particu­ both once-for-all and repeated. 'We THE FOURTH GOSPEL has been made that in the central larly relevant to the New Testament have been united with him in a death section of that Gospel the evangelist Nowhere is the depth of commitment theology of illlitatio Christ!. It is only like his' (Rom. 6: 5); and this leads has cast the non-Marcan material associated with the concept of imitalio through the Spirit that the Christian to an immediate resurrection (verse which it contains 'into the form of a Christi made more apparent than in disciple is able to meet the spiritual 11), the possibility of living the journey to the borders of the the Fourth Gospel. And there the and ethical demands of love and resurrection life (verse 4) and the Promised Land.' 8 Professor Evans, double thought, that the Christian as obedience, and that the world can see anticipation of a future resurrection who makes this suggestion, also well as Christ is an imitator, receives Christ in the Christian (17: 20f). (verse 5). At each stage the believer believes that the journey in question clear expression. The intimacy of 'As he is so are we in this world' 'imitates' the dying and rising again is Deuteronomic in its presentation, relationship between Christ and the (1 John 4: 17) epitomises the Johan­ of the Lord,lo both by correspondence and contrast. Christian is represented as being nine presentation of discipleship as But once more the imitation, sacra­ The miSS10n of Jesus, then, parallel to that between Christ and essentially . mentally expressed according to the determined by the Father, is to the Father. Jesus does not act apart In the old Israel, liturgical re­ Romans passage, is understood as inaugurate the new Israel and the new from God (]n. 5: 19); the disciple collection was made of the Exodus taking place at a deep personal level. J etusalem. As such, Christ takes the cannot do anything without Christ event as a means of miming its It is possible at all, both at the start way already traversed by the Israelites, (15: 5). The words of the Son derive significance at a deep spiritual level. and in the continuation of the but with the perfect obedience which from the Father (12: 49), and those In the same way, the 'imitation' of the Christian life, through the saving they lacked. They complained (Num. of the Christian from Christ (17: 8). Christian disciple finds expression of work of God in Christ Jesus. The 11: 1), but He accomplished (]n. The washing of the disciples' feet this kind in worship, which is Christian's self-reckoning as 'dead to 19: 30). Because of His divine origin, (]n. 13: 1-20) is a striking illustration spiritual (]n. 4: 23) as well as and alive to God' (Rom. 6: 11) and the unique relationship between of the way in which Jesus as the eucharistic (6: 56f.). is no mere feat of intellectual gym­ Himself and the Father to which the perfect example (verse 15, using nastics; it concerns the total per­ baptism and transfiguration (to take V:n6CJelY/ha), and on the basis of an IN ST PAUL sonality and carries far-reaching only two examples) bear witness, 9 initial act of revelation (verse 3) and ethical obligations (verses 12f.). With Jesus was able to live an earthly life redemption (verse 1), exhorts His The Pauline theology of imitatio Christ and through Christ he meets of perfect, complete sonship. In this disciples to the imitation of Himself Christi contains striking points of and overcomes the dominion of sin way the vocation which Israel herself (verse 15). The so-called 'high contact with the biblical material we (verse 14); and in precisely the same had rejected, He fulfilled. By being priestly' prayer of Jesus in John 17 have surveyed so far. The thought of way he is able to live a life of com­ consistently Sv -coie; 7:015 :na7:e6e; is full of allusions to the unity which imitation in Paul is prominent, and mitment and obedience (verse 17). (Lk. 2: 49), Jesus exemplified the can and should exist between receives significant expression in the It is not only in baptism, however, true imitator Dei. Christians, and which is then a course of his treatment of Christian that Paul locates the fans et origo of On this basis Jesus issues an invitation Illimesis of the unity of the Godhead initiation (Rom. 6: 3-5). The doc­ Christian imitation. The Lord's to prospective disciples to follow (cf. 17: 20-22). A further locus classicus trinal structure of Romans 1-8 is Supper belongs to the same sacra­ Him. The call of the first disciples is of course the post-resurrection marked. Paul sets the scene by mental pattern, and with baptism (MIc. 1: 17) is typical of this appeal. commission of the disciples, 'As the outlining the human situation of sin expresses the character of the But the response demanded is any­ Father has sent me, even so I send (chapters 1 and 2). He then describes Christian life as a whole. What thing but superficial. To follow Jesus you' (20: 21). the response of God to this in the happens in baptism uniquely, happens is costly; because the imitation of His But again, and for this very reason, cross of Christ (chapter 3), and the repeatedly in the ; and way is involved, suffering and even the illlitatio of the Christian disciple response now demanded from man to together they form in fact a re­ death may be the result (Mt. 8: 18-22). is no mere shallow mimicry. It is a the work of Christ, namely faith enactment of the Exodus event and

16 17 Israel's wilderness journey. In 1 On this theological basis, Paul exhorts and only because his apostolic status follow above all, according to this Corinthians 10 Paul sees the move­ the readers of his letters to become and authority place him in the same writer, from . ment from Egypt to Canaan as a type through Christ what in Him they relation to the Corinthian as 1 Peter quite possibly incorporates of the Christian 'way', of the 'march already are. The supreme example of that of a father to a son, is Paul two letters; one written to Christians to the Promised Land of the true Christ, in terms of love and com­ prepared to formulate the suggestion to prepare them for persecution Israel'.l1 And when the events already passion and forgiveness and humility, at all (so 1 Cor. 4: 16f.). But the (1: 1-4: 11), and one to Christians anticipated are sacramentally mimed, is to be imitated by the Christian. He principle remains; the genuine imi­ actually undergoing suffering (4: 12- the Christian takes his place with the is to have the mind of Christ (Phil. tator of Christ, both at the start of 5:14).15 In both cases the vnoY(2Cf.flflO~ wanderers in a covenanted relation­ 2: 5), to be kind (X(21]aros) and to the Christian life and in its con­ of Christ in His suffering is relevant; ship to God through Christ (1 Cor. forgive and to walk in love (Eph. tinuation, need have no reluctance and the treatment of the Christtls 10: 1-5). 4: 32-5: 2). But these things are only about this kind of self-abnegating patiens theme in 2: 21-25 reinforces possible because God in Christ has egocentricity. Because he imitates the intimate link between the death first acted for man's ; Christ,. others may imitate him.14 of Christ and the life and conduct of TRANSFORMATION AND imitation can only proceed on the the Christian which we are noticing. RENEWAL basis of reconciliation. The paraenetic The manner in which Christ met His IN I PETER The other side of Christian initiation, pattern thus becomes clear: 'God in passion, innocently (2: 22), sub­ on the Pauline showing, is therefore Christ forgave you. Therefore (ovv) 1 Peter is dominated by the imitatio missively (verse 23) and vicariously transfiguration. The 'newness of life' be imitators (fltfl1]wt) of God ... Christi theme, which appears almost (verse 24), is to be the abiding pattern in which the Christian is called to and walk in love'. The qualities at the outset of the letter: 'As he who for disciples who are persecuted; and walk (Rom. 6: 4) contains the dy­ demanded of the Christian which called you is holy, be holy yourselves they are to follow it closely namic of identification; as Christ has Jesus Himself enumerates in the in all your conduct' (1: 15). We have (enCf.uoAov(Jrj(J1]U, verse 21). Clearly become like us, we are to become (Mt. 5: 3-11), and Paul noticed that this particular form of the suffering and death of Christians more and more like Him. The describes as the harvest of the Spirit covenant demand is a focal expression do not have the uniquely redemptive significant biblical concept of iJJ/ago (Gal. 5: 22f.), were exemplified par of the idea of Christian imitation (cf. significance attaching to the passion Dei provides Paul's treatment of this excellence in the incarnate life of the citation in verse 16 ofLev. 11: 44). of the Lord. But the parallels between theme with an obvious gathering Christ. In the light of His model, But how is the requirement possible? the two are none the less strong. point. To be in Christ is to reflect creative self-giving, the truly Christian According to the context of 1 Peter 1, When a Christian suffers, he 'shares' the true , which He is, fllfl1]7:1}s who has 'put on the new a profound connection exists between (uotvo)')!slu, 4: 13) the sufferings of and which He restores to reconciled nature' (Eph. 4: 24) has some hope this basic spiritual obligation and the Christ; and just as the cross leads to man. But there is also an ongoing of demonstrating in his behaviour the means in Christ of its achievement. life for all men (2: 24), so the aspect involved in this notion. The Christ-like effects of his spiritual It is solely because of the work of the sufferings of the disciple may lead to Christian has already put on a new transformation. holy God in Christ for us, that we the conversion of others (2: 12). nature, yet this is still being renewed Paul, finally, takes this last thought are able to become holy with the In 1 Peter 3 the subject of the Christ - (avCf.XCf.tvO?Jfl SVoV) according to the one breathtaking step further when holiness He both demands and gives. Christian relationship reappears in image (dud)')!) of God (Col. 3: 10). he urges his Christian converts to Furthermore, by following the association with the theme of suffer­ As we behold the glory (00 ~Cf.) of the follow his OIJJn example: 'be imitators example of Jesus, in the sense that ing. 3: 18b-22 is an excursus on the Lord, we are metamorphosed into (fllfl1]wt) of me, as I am of Christ' we shall discover in a moment, it is congruence of the two sufferings His likeness (dud)')!) from one degree (1 Cor. 11: 1) 13. It is important to possible to reflect the nature of God, already mentioned, expanded by of 00~Cf. to another (2 Cor. 3: 18). see from the context of each of Paul's and to express this practically in means of an allusion to the desc8l1sus Paul completes the eschatological exhortations to self-emulation, pre­ terms of 'doing right' (2: 15). There ad inferos,16 and associated with the dimension of the tIJotijby glancing in cisely IJJhat example the readers are is, we may say, an insistent emphasis meaning of baptism. Again, the the direction of the rBAOs itself. As expected to follow. Self-denial (1 Cor. in this letter on the ethical as well as vicarious and atoning death of Christ we have borne the image (stuaw) of 10: 33; Gal. 4: 12) and hard work spiritual dimension of holiness; it is (2: 18) triumphantly declared to every the first Adam, we shall eventually (2 Thess. 3: 6-13), as well as suffering in all their conduct that Christians are area of existence (3: 19), is seen to be bear the image (sluwv) of the second (1 Thess. 1: 6), are the background to be holy (1: 15). the ground of all Christian conduct (1 Cor. 15: 49).12 to Paul's plea on these occasions; Holy character and conduct, then, (4: 1). But the writer also moves on

18 19 from this thought to make the following spiritually the Exodus identification of the Christian with who are called to be connection between the suffering and route from the wilderness (3: 17; Jesus, made possible by His exem­ imitators. death of Christ (2: 18), the judgment 4: 11) to Zion (12: 22). The 'pioneer' plary activity of salvation, now And second, the doctrine of imitation and salvation inherent in the event of (aeX1Jy6c;) of the journey is Jesus becomes imperative. We are through has been understood throughout the Flood (verse 20) and the same Himself (12: 2), whose ministry of Him to enter the rest (4: 11), to draw this article as meaning the imitation two divine indicatives expressed in mediation establishes a near the throne (4: 16) and to of Christ. And since He is our baptism (verse 21). In other words, between God and man (12: 24). 'The penetrate the sanctuary itself(10: 19f.). supreme example, the phrase is to be baptized is to accept God's new and living way (6b6c;) has been Above all, as Jesus has suffered surely not amiss. None the less, if we verdict on sin, and to pass through opened through the incarnate life and 'outside the camp', we are to be consider the doctrine biblically, it will (bla) the waters of judgment to ministry and death and exaltation of lined up with Him there (13:12f.). be seen that there are strong grounds salvation. In this way the the Son (10: 19f.); now He may take Christian commitment begins with for speaking rather (and in the words becomes an a'V'th:vnoc; of the Flood the believer by the hand, and present the consideration and contemplation of the title of Mr. Tinsley's book) of incident,!7 But a final difference is him to the Father within the curtain of our. divine exemplar (12: 2f.). But the imitation of God in Christ. Israel made by the person and work of (6: 19f., using ne6beofloC;). this is no mere academic exercise. It was called to follow the way of Christ; the believer is now able to Moreover, by taking this way Him­ leads, and must lead, to an out­ Yahweh; Christians are similarly accept the judgment already accepted self, Jesus has fulfilled perfectly the working of faith (chapter 11) in exhorted to be fllfl1JTal T015 ()so15 by Christ in the /JanTW!W of the vocation ofIsrael; the Christian, who severely practical terms (10: 24f.; 19 (Eph. 5: 1). But godly JJJimesis of this cross, and so to rise (as He rose) from is a member of the true Israel, is now 12:3; 13:1-5, 16 al.). kind is possible at all only through death to life through Him. called to follow Him, and so t'o enter Christ; it is by imitating Him who It is just here that the sacramental the 'rest' (uaTanavalC;) which the revealed God and redeems us, that CONCLUSION focus of Christian mimesis becomes Israelites themselves missed by un­ we can become genuine fllfl1JTat in once more apparent. It is in baptism, belief and disobedience (3: 19). The Our consideration of the New Testa­ the first place. Thus to follow the indeed, that the essential imitation of imitation involved here is in fact ment evidence for the doctrine of way of the Lord in holiness is not a Christ (by unique identification with two-fold, since the writer's reinter­ itJJitatio Christi has revealed a series matter of slavish, human effort, but Him) becomes possible. The Petrine pretation of Psalm 95 can refer, once of theological constants. Christian of reliance on the covenant grace of theology ofimitation, like the Pauline, again, to both initial and continuing imitation is initially identification, God which has been active, and still begins with incorporation (3: 21 b); entrance into the sabbath rest sacramentally focused and made pos­ is active, in Christ. its starting point is commitment at (aa/J/JaTW!l6c;) of the people of God sible; it is also dynamically sustained the deepest possible level. And it is (4: 9); it remains to be entered. by the presence and power of the also dynamic; associated with the Significantly enough, the writer also Spirit. To follow the way of Christ grace of God (5: 12) and the dimen­ uses an 'exemplary' term in this in this manner is to traverse the way sion of new birth (1 :3), it must lead context; his Christian readers are not of Israel; and as He, for the first NOTES to provide a further example time, did this perfectly, so it now to and involve ethical considerations 1 E. J. Tinsley, op. cit., p. 28. of the most practical and far-reaching (vn6bslYfla; cf. 2 Pet. 2: 6) of becomes possible for the members of 2 The tension between the two mean­ kind. (3: 1-6, al.),!8 destruction through disobedience (4: the new Israel, the Christian Church, ings of derek is particularly noticeable in 11). Rather, they are to draw near to who are in Christ. Deuteronomy; if. 8 : if., al. the throne of grace with confidence Two footnotes conclude our study. a So T. F. Glasson, Moses ill the Fotlrtlt IN HEBREWS (4: 16). First, we have been dealing with this Gospel, 1963; R. E. Nixon, Tlte Exod/ls Our survey of the treatment of the There is about the Epistle to the doctrine in primarily individual terms, ill tlte Ne)}) Testamellt, 1963; D. Daube, Tlte Exodus Patterll in tlte Bible, 1964. theme of imitatio Christi by the New Hebrews, finally, a creative rhythm since this is where it begins. But in of movement inwards and outwards. fact there is also a corporate di­ 4 E. J. Tinsley, op. cit., pp. 35ff., lists Testament writers must conclude three aspects of this spiritual pursuit: The identification of Jesus with us in mension to the theology of imitation. with a glance in the direction of the way of , of Sonship and of Hebrews. Once again an insistence the incarnation was complete. He The Christian takes his place as a knowledge. on the 'way' figure is apparent. For shared in flesh and blood (2: 14), and member of a community, the spiritual 5 For an account of the liturgical frame­ this writer being a Christian, which knew temptation (2: 18) as well as background to which is another work of the Passover meal considered is to 'share in Christ' (3: 14), means agony and obedience (5: 7f.). The community. Ultimately it is the in relation to the Last Supper, see J.

20 21 Jeremias, The Eucharistic Words of jems 19 The liturgical element which E. J. (ET. 1955), pp. 57-60. Tinsley (op. cit., pp. 170f.) discovers as 6 Cj. Ex. 13: 8; and, although the the ground of imitatio Christi for the context is credal but not liturgical, author of Hebrews, is inevitably sug­ Josh. 24: 6f. One significant sentence gested by the ritual background to this (omitted by older sources) in the Mishnah epistle, as well as by such verses as passage already cited, expounding Deut. 10 : 25 and 13: 15. However, his 26 : 5ff., runs, 'In every generation a emphasis on the over-all part played by man must so regard himself as if he worship in Hebrews appears exaggerated. came forth himself out of Egypt' (Pesahim 10. 5). 7 E. J. Tinsley, op. cit., p. 59. 8 C, F. Evans, 'The Central Section of St. Luke's Gospel', in Studies in the Gospels, ed. D. E. Nineham, 1955, p. 51. 9 Cj. also the use of Abba in Mk. 14 : 36. 10 The characteristic Pauline O'vp-verbs emphasise the parallelism; cf. Gal. 2: 20. 11 E. J. Tinsley, op. cit., p. 156. 12 The reading at 1 Cor. 15: 49 of CPO(!sO'wflsp (P 46, Aleph, A C D, et al.) for CPO(!sO'oflsp (B, al.) is well-attested; but the theological context demands the lectio iflferior. 13 Cj. I Cor. 4: 16; Gal. 4: 12; I Thess. 1 : 6; II Thess. 3 : 7, 9. 14 It was characteristic of Jesus, who drew attention to Himself in order to point men to the Father. The close correspondence between the hortatory teaching of Jesus and that of Paul (e.g. Mic. 9 : 50 and I Thess. 5 : 13, al.) are not surprising when they are considered in this light. 15 So c'P. D. Moule, 'The Nature and Purpose of I Peter') NeJv Testa?JJent Studies, HI, 1956, pp. Iff. 16 I Pet. 3: 19 is the single explicit New Testament reference to this doc­ trine. 17 Pace E. G. Selwyn, The First Epistle of St. Peter, 1946, ad. loc., p. 203, avrh:vnop in 3 : 21 refers to {Jan'tlO'fla and not to Vflfi~. 18 Por a fuller treatment of this subject with reference to I Peter, see my article, 'The Imitation of Christ in I Peter', in The Churchman, LXXV. 3 (September, 1961), pp. 172-8.

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