Dogmatic Thoughts on Imitation of Christ
The following pages were prompted by what would appear to be a theologically faulty but none the less common line of reasoning. I have heard clergy and laity alike justifying a wide variety of theories by appealing to the example of Christ: Christ did or did not do so-and-so, and it is therefore inc...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Cambridge Univ. Press
1977
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| In: |
Scottish journal of theology
Year: 1977, Volume: 30, Issue: 3, Pages: 201-213 |
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Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a The following pages were prompted by what would appear to be a theologically faulty but none the less common line of reasoning. I have heard clergy and laity alike justifying a wide variety of theories by appealing to the example of Christ: Christ did or did not do so-and-so, and it is therefore incumbent on us to do or not do likewise. For example, we hear that because Christ the High Priest was a man, all the Church's ministers must be male, or that because Christ the High Priest was celibate, all priests today must be celibate. Now it may well be, for solid and unimpeachable theological reasons, that priests should be both male and celibate—that is not in discussion here. But what is perfectly clear (or I hope will be) is that imitation of Christ cannot, without further theological qualification, be adduced as a reason. Again, a particular concept of prayer as a personal and intimate dialogue with an unseen but ever-present God is sometimes justified by the statement that it is verified in Christ's own life of prayer. There are, however, serious difficulties in the way of this argument, not usually adverted to. Again, the concept of ‘Nazareth’ as used by religious families stemming from Charles de Foucauld is not always applied with obvious theological clarity. It is used to justify a spectrum of virtues said to be appropriate to the Christian who wishes to imitate Christ particularly closely, from adoration of the exposed Blessed Sacrament and retreat silence in seclusion from the world to ‘humble manual work’ and ‘quiet acceptance of ill-treatment’. | ||
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