The Imitation of Christ
IN PREPARING this edition of The Imitation of Christ, the aim was to achieve a simple, readable text which would ring true to those who are already lovers of this incomparable book and would attract others to it. For this reason we have attempted to render the text into English as it is spoken today rather than the cloudy, archaic terminology that encumbers so many translations of Christian classics. The result, we feel, has achieved a directness and conciseness which will meet the approval of modern readers.
In the second place, we have made use of the familiar paragraph form, doing away with the simple statement or verse form of the original and of many translations. This was done in the interest of easier reading, and in order to bring out more clearly the connection between the single statements.
No claim of literary excellence over the many English versions now extant is here advanced, nor any attempt to solve in further confusion the problem of the book's authorship.
Theories most popular at the moment ascribe the Imitation to two or three men, members of the Brethren of the Common Life, an association of priests organized in the Netherlands in the latter half of the fourteenth century. That Thomas Hemerken of Kempen, or Thomas a Kempis as he is now known, later translated a composite of their writings, essentially a spiritual diary, from the original Netherlandish into Latin is generally admitted by scholars.
This Thomas, born about the year 1380, was educated by the Brethren of the Common Life, was moved to join their community, and was ordained priest. His career thereafter was devoted to practicing the counsels of spiritual perfection and to copying books for the schools. From both pursuits evolved The Imitation of Christ. As editor and translator he was not without faults, but thanks to him the Imitation became and has remained, after the Bible, the most widely read book in the world. It is his edition that is here rendered into English, without deletion of chapters or parts of them because doubts exist as to their authorship, or because of variants in style, or for any of the other more or less valid reasons.
There is but one major change. The treatise on Holy Communion, which Kempis places as Book Three, is here titled Book Four. The move makes the order of the whole more logical and agrees with the thought of most editors.