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| Imitation of Christ ： ウィキペディア英語版 |
:''For other uses, see Imitation of Christ (disambiguation). "Life in Christ" redirects here. For the ecumenical document, see Life in Christ (document)''In Christian theology, the Imitation of Christ is the practice of following the example of Jesus.''A concise dictionary of theology'' by Gerald O'Collins, Edward G. Farrugia 2004 ISBN 0-567-08354-3 page 115''Imitating Jesus: an inclusive approach to New Testament ethics'' by Richard A. Burridge 2007 ISBN 0-8028-4458-8 pages 142-145''Holy people of the world: a cross-cultural encyclopedia, Volume 3'' by Phyllis G. Jestice 2004 ISBN 1-57607-355-6 pages 393-394 In Eastern Christianity the term Life in Christ is sometimes used for the same concept.The ideal of the Imitation of Christ has been an important element of both Christian ethics and spirituality.''The Westminster Dictionary of Christian Theology'' by Alan Richardson, John Bowden 1983 ISBN 978-0-664-22748-7 pages 285-286 References to this concept and its practice are found in the earliest Christian documents, e.g. the Pauline Epistles.Saint Augustine viewed the imitation of Christ as the fundamental purpose of Christian life, and as a remedy for the imitation of the sins of Adam.''Augustine's early theology of the church'' by David C. Alexander 2008 ISBN 978-1-4331-0103-8 page 218''Augustine'' by Mary T. Clark 2005 ISBN 978-0-8264-7659-3 page 48 Saint Francis of Assisi believed in the physical as well as the spiritual imitation of Christ, and advocated a path of poverty and preaching like Jesus who was poor at birth in the manger and died naked on the cross. Thomas à Kempis, on the other hand, presented a path to ''The Imitation of Christ'' based on a focus on the interior life and withdrawal from the world.''An introductory dictionary of theology and religious studies'' by Orlando O. Espín, James B. Nickoloff 2007 ISBN 0-8146-5856-3 page 609The theme of imitation of Christ existed in all phases of Byzantine theology, and in the 14th century book ''Life in Christ'' Nicholas Cabasilas viewed "living one's own personal life" in Christ as the fundamental Christian virtue.==Early period==The word "imitate" does not appear in the Canonical Gospels, but the word "follow" is often applied to those who believed in Jesus, and Jesus is quoted as requiring imitation in some form (Matthew 10:38; 16:24; Luke 14:27). But in 1 Thessalonians 1:6 Apostle Paul refers to the imitation of Christ, as well as himself, and states: "And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit". Similarly, in 1 Peter 2:21, Apostle Peter explains the duty of Christians to "follow his () steps".For Paul the ''imitation of Christ'' involves readiness to be shaped by the Holy Spirit as in Romans 8:4 and Romans 8:11, and a self-giving service of love to others as in 1 Corinthians 13 and Galatians 5:13. The imitation of Christ, as in Ephesians 5:1 is then viewed by Paul as a path to the imitation of God: "Be ye therefore imitators of God, as beloved children, and walk in love, even as Christ also loved you".The early Church had little interest in the "historical Jesus" and this prevented an immediate development of the concept of ''literal imitation''. Instead the earliest concepts of imitation focused on the works of the Holy Spirit, self-sacrifice and martyrdom. In time, this focus changed, and by the time of Saint Francis of Assisi attempts at literal imitation of Christ were well established.By the 4th century, the ideal of the imitation of Christ was well accepted and for Saint Augustine, it was the ultimate goal of conversion, and the fundamental purpose of Christian life.''Character and Conversion in Autobiography: Augustine, Montaigne, Descartes, Rousseau, and Sartre'' by Patrick Riley 2004 ISBN 0-8139-2292-5 page 43Book 7 of the Confessions of St. Augustine includes a well known passage on "at least imitate the lowly God" that confirms the strong Christian tradition of the imitation of Christ around the year 400. Augustine viewed human beings as creatures who approach the Holy Trinity through likeness, i.e. by imitating the Son, who is bound to the Father through the grace of the Holy Spirit.''The Trinity and creation in Augustine'' by Scott A. Dunham 2008 ISBN 0-7914-7523-9 page 91 Thus for Augustine, the imitation of Christ is enabled by the Spirit who confers God's grace. Augustine viewed Christ as both a sign of grace and an example to be followed, and in his later writings stated that the imitation of Christ leads to a mystical union with him.
:''For other uses, see Imitation of Christ (disambiguation). "Life in Christ" redirects here. For the ecumenical document, see Life in Christ (document)''
In Christian theology, the Imitation of Christ is the practice of following the example of Jesus.〔''A concise dictionary of theology'' by Gerald O'Collins, Edward G. Farrugia 2004 ISBN 0-567-08354-3 page 115〕〔''Imitating Jesus: an inclusive approach to New Testament ethics'' by Richard A. Burridge 2007 ISBN 0-8028-4458-8 pages 142-145〕〔''Holy people of the world: a cross-cultural encyclopedia, Volume 3'' by Phyllis G. Jestice 2004 ISBN 1-57607-355-6 pages 393-394〕 In Eastern Christianity the term Life in Christ is sometimes used for the same concept.〔
The ideal of the Imitation of Christ has been an important element of both Christian ethics and spirituality.〔''The Westminster Dictionary of Christian Theology'' by Alan Richardson, John Bowden 1983 ISBN 978-0-664-22748-7 pages 285-286〕 References to this concept and its practice are found in the earliest Christian documents, e.g. the Pauline Epistles.〔
Saint Augustine viewed the imitation of Christ as the fundamental purpose of Christian life, and as a remedy for the imitation of the sins of Adam.〔''Augustine's early theology of the church'' by David C. Alexander 2008 ISBN 978-1-4331-0103-8 page 218〕〔''Augustine'' by Mary T. Clark 2005 ISBN 978-0-8264-7659-3 page 48〕 Saint Francis of Assisi believed in the physical as well as the spiritual imitation of Christ, and advocated a path of poverty and preaching like Jesus who was poor at birth in the manger and died naked on the cross.〔〔 Thomas à Kempis, on the other hand, presented a path to ''The Imitation of Christ'' based on a focus on the interior life and withdrawal from the world.〔''An introductory dictionary of theology and religious studies'' by Orlando O. Espín, James B. Nickoloff 2007 ISBN 0-8146-5856-3 page 609〕
The theme of imitation of Christ existed in all phases of Byzantine theology, and in the 14th century book ''Life in Christ'' Nicholas Cabasilas viewed "living one's own personal life" in Christ as the fundamental Christian virtue.〔〔
==Early period==
The word "imitate" does not appear in the Canonical Gospels, but the word "follow" is often applied to those who believed in Jesus,〔 and Jesus is quoted as requiring imitation in some form (Matthew 10:38; 16:24; Luke 14:27). But in 1 Thessalonians 1:6 Apostle Paul refers to the imitation of Christ, as well as himself, and states: "And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit".〔〔 Similarly, in 1 Peter 2:21, Apostle Peter explains the duty of Christians to "follow his () steps".
For Paul the ''imitation of Christ'' involves readiness to be shaped by the Holy Spirit as in Romans 8:4 and Romans 8:11, and a self-giving service of love to others as in 1 Corinthians 13 and Galatians 5:13.〔 The imitation of Christ, as in Ephesians 5:1 is then viewed by Paul as a path to the imitation of God: "Be ye therefore imitators of God, as beloved children, and walk in love, even as Christ also loved you".〔
The early Church had little interest in the "historical Jesus" and this prevented an immediate development of the concept of ''literal imitation''. Instead the earliest concepts of imitation focused on the works of the Holy Spirit, self-sacrifice and martyrdom.〔 In time, this focus changed, and by the time of Saint Francis of Assisi attempts at literal imitation of Christ were well established.〔
By the 4th century, the ideal of the imitation of Christ was well accepted and for Saint Augustine, it was the ultimate goal of conversion, and the fundamental purpose of Christian life.〔〔''Character and Conversion in Autobiography: Augustine, Montaigne, Descartes, Rousseau, and Sartre'' by Patrick Riley 2004 ISBN 0-8139-2292-5 page 43〕
Book 7 of the Confessions of St. Augustine includes a well known passage on "at least imitate the lowly God" that confirms the strong Christian tradition of the imitation of Christ around the year 400.〔 Augustine viewed human beings as creatures who approach the Holy Trinity through likeness, i.e. by imitating the Son, who is bound to the Father through the grace of the Holy Spirit.〔''The Trinity and creation in Augustine'' by Scott A. Dunham 2008 ISBN 0-7914-7523-9 page 91〕 Thus for Augustine, the imitation of Christ is enabled by the Spirit who confers God's grace.〔 Augustine viewed Christ as both a sign of grace and an example to be followed, and in his later writings stated that the imitation of Christ leads to a mystical union with him.〔
抄文引用元・出典: フリー百科事典『 Imitation of Christ is the practice of following the example of Jesus.''A concise dictionary of theology'' by Gerald O'Collins, Edward G. Farrugia 2004 ISBN 0-567-08354-3 page 115''Imitating Jesus: an inclusive approach to New Testament ethics'' by Richard A. Burridge 2007 ISBN 0-8028-4458-8 pages 142-145''Holy people of the world: a cross-cultural encyclopedia, Volume 3'' by Phyllis G. Jestice 2004 ISBN 1-57607-355-6 pages 393-394 In Eastern Christianity the term Life in Christ is sometimes used for the same concept.The ideal of the Imitation of Christ has been an important element of both Christian ethics and spirituality.''The Westminster Dictionary of Christian Theology'' by Alan Richardson, John Bowden 1983 ISBN 978-0-664-22748-7 pages 285-286 References to this concept and its practice are found in the earliest Christian documents, e.g. the Pauline Epistles.Saint Augustine viewed the imitation of Christ as the fundamental purpose of Christian life, and as a remedy for the imitation of the sins of Adam.''Augustine's early theology of the church'' by David C. Alexander 2008 ISBN 978-1-4331-0103-8 page 218''Augustine'' by Mary T. Clark 2005 ISBN 978-0-8264-7659-3 page 48 Saint Francis of Assisi believed in the physical as well as the spiritual imitation of Christ, and advocated a path of poverty and preaching like Jesus who was poor at birth in the manger and died naked on the cross. Thomas à Kempis, on the other hand, presented a path to ''The Imitation of Christ'' based on a focus on the interior life and withdrawal from the world.''An introductory dictionary of theology and religious studies'' by Orlando O. Espín, James B. Nickoloff 2007 ISBN 0-8146-5856-3 page 609The theme of imitation of Christ existed in all phases of Byzantine theology, and in the 14th century book ''Life in Christ'' Nicholas Cabasilas viewed "living one's own personal life" in Christ as the fundamental Christian virtue.==Early period==The word "imitate" does not appear in the Canonical Gospels, but the word "follow" is often applied to those who believed in Jesus, and Jesus is quoted as requiring imitation in some form (Matthew 10:38; 16:24; Luke 14:27). But in 1 Thessalonians 1:6 Apostle Paul refers to the imitation of Christ, as well as himself, and states: "And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit". Similarly, in 1 Peter 2:21, Apostle Peter explains the duty of Christians to "follow his () steps".For Paul the ''imitation of Christ'' involves readiness to be shaped by the Holy Spirit as in Romans 8:4 and Romans 8:11, and a self-giving service of love to others as in 1 Corinthians 13 and Galatians 5:13. The imitation of Christ, as in Ephesians 5:1 is then viewed by Paul as a path to the imitation of God: "Be ye therefore imitators of God, as beloved children, and walk in love, even as Christ also loved you".The early Church had little interest in the "historical Jesus" and this prevented an immediate development of the concept of ''literal imitation''. Instead the earliest concepts of imitation focused on the works of the Holy Spirit, self-sacrifice and martyrdom. In time, this focus changed, and by the time of Saint Francis of Assisi attempts at literal imitation of Christ were well established.By the 4th century, the ideal of the imitation of Christ was well accepted and for Saint Augustine, it was the ultimate goal of conversion, and the fundamental purpose of Christian life.''Character and Conversion in Autobiography: Augustine, Montaigne, Descartes, Rousseau, and Sartre'' by Patrick Riley 2004 ISBN 0-8139-2292-5 page 43Book 7 of the Confessions of St. Augustine includes a well known passage on "at least imitate the lowly God" that confirms the strong Christian tradition of the imitation of Christ around the year 400. Augustine viewed human beings as creatures who approach the Holy Trinity through likeness, i.e. by imitating the Son, who is bound to the Father through the grace of the Holy Spirit.''The Trinity and creation in Augustine'' by Scott A. Dunham 2008 ISBN 0-7914-7523-9 page 91 Thus for Augustine, the imitation of Christ is enabled by the Spirit who confers God's grace. Augustine viewed Christ as both a sign of grace and an example to be followed, and in his later writings stated that the imitation of Christ leads to a mystical union with him.">ウィキペディア（Wikipedia）』
■Imitation of Christ is the practice of following the example of Jesus.''A concise dictionary of theology'' by Gerald O'Collins, Edward G. Farrugia 2004 ISBN 0-567-08354-3 page 115''Imitating Jesus: an inclusive approach to New Testament ethics'' by Richard A. Burridge 2007 ISBN 0-8028-4458-8 pages 142-145''Holy people of the world: a cross-cultural encyclopedia, Volume 3'' by Phyllis G. Jestice 2004 ISBN 1-57607-355-6 pages 393-394 In Eastern Christianity the term Life in Christ is sometimes used for the same concept.The ideal of the Imitation of Christ has been an important element of both Christian ethics and spirituality.''The Westminster Dictionary of Christian Theology'' by Alan Richardson, John Bowden 1983 ISBN 978-0-664-22748-7 pages 285-286 References to this concept and its practice are found in the earliest Christian documents, e.g. the Pauline Epistles.Saint Augustine viewed the imitation of Christ as the fundamental purpose of Christian life, and as a remedy for the imitation of the sins of Adam.''Augustine's early theology of the church'' by David C. Alexander 2008 ISBN 978-1-4331-0103-8 page 218''Augustine'' by Mary T. Clark 2005 ISBN 978-0-8264-7659-3 page 48 Saint Francis of Assisi believed in the physical as well as the spiritual imitation of Christ, and advocated a path of poverty and preaching like Jesus who was poor at birth in the manger and died naked on the cross. Thomas à Kempis, on the other hand, presented a path to ''The Imitation of Christ'' based on a focus on the interior life and withdrawal from the world.''An introductory dictionary of theology and religious studies'' by Orlando O. Espín, James B. Nickoloff 2007 ISBN 0-8146-5856-3 page 609The theme of imitation of Christ existed in all phases of Byzantine theology, and in the 14th century book ''Life in Christ'' Nicholas Cabasilas viewed "living one's own personal life" in Christ as the fundamental Christian virtue.==Early period==The word "imitate" does not appear in the Canonical Gospels, but the word "follow" is often applied to those who believed in Jesus, and Jesus is quoted as requiring imitation in some form (Matthew 10:38; 16:24; Luke 14:27). But in 1 Thessalonians 1:6 Apostle Paul refers to the imitation of Christ, as well as himself, and states: "And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit". Similarly, in 1 Peter 2:21, Apostle Peter explains the duty of Christians to "follow his () steps".For Paul the ''imitation of Christ'' involves readiness to be shaped by the Holy Spirit as in Romans 8:4 and Romans 8:11, and a self-giving service of love to others as in 1 Corinthians 13 and Galatians 5:13. The imitation of Christ, as in Ephesians 5:1 is then viewed by Paul as a path to the imitation of God: "Be ye therefore imitators of God, as beloved children, and walk in love, even as Christ also loved you".The early Church had little interest in the "historical Jesus" and this prevented an immediate development of the concept of ''literal imitation''. Instead the earliest concepts of imitation focused on the works of the Holy Spirit, self-sacrifice and martyrdom. In time, this focus changed, and by the time of Saint Francis of Assisi attempts at literal imitation of Christ were well established.By the 4th century, the ideal of the imitation of Christ was well accepted and for Saint Augustine, it was the ultimate goal of conversion, and the fundamental purpose of Christian life.''Character and Conversion in Autobiography: Augustine, Montaigne, Descartes, Rousseau, and Sartre'' by Patrick Riley 2004 ISBN 0-8139-2292-5 page 43Book 7 of the Confessions of St. Augustine includes a well known passage on "at least imitate the lowly God" that confirms the strong Christian tradition of the imitation of Christ around the year 400. Augustine viewed human beings as creatures who approach the Holy Trinity through likeness, i.e. by imitating the Son, who is bound to the Father through the grace of the Holy Spirit.''The Trinity and creation in Augustine'' by Scott A. Dunham 2008 ISBN 0-7914-7523-9 page 91 Thus for Augustine, the imitation of Christ is enabled by the Spirit who confers God's grace. Augustine viewed Christ as both a sign of grace and an example to be followed, and in his later writings stated that the imitation of Christ leads to a mystical union with him.">ウィキペディアで「:''For other uses, see Imitation of Christ (disambiguation). "Life in Christ" redirects here. For the ecumenical document, see Life in Christ (document)''In Christian theology, the Imitation of Christ is the practice of following the example of Jesus.''A concise dictionary of theology'' by Gerald O'Collins, Edward G. Farrugia 2004 ISBN 0-567-08354-3 page 115''Imitating Jesus: an inclusive approach to New Testament ethics'' by Richard A. Burridge 2007 ISBN 0-8028-4458-8 pages 142-145''Holy people of the world: a cross-cultural encyclopedia, Volume 3'' by Phyllis G. Jestice 2004 ISBN 1-57607-355-6 pages 393-394 In Eastern Christianity the term Life in Christ is sometimes used for the same concept.The ideal of the Imitation of Christ has been an important element of both Christian ethics and spirituality.''The Westminster Dictionary of Christian Theology'' by Alan Richardson, John Bowden 1983 ISBN 978-0-664-22748-7 pages 285-286 References to this concept and its practice are found in the earliest Christian documents, e.g. the Pauline Epistles.Saint Augustine viewed the imitation of Christ as the fundamental purpose of Christian life, and as a remedy for the imitation of the sins of Adam.''Augustine's early theology of the church'' by David C. Alexander 2008 ISBN 978-1-4331-0103-8 page 218''Augustine'' by Mary T. Clark 2005 ISBN 978-0-8264-7659-3 page 48 Saint Francis of Assisi believed in the physical as well as the spiritual imitation of Christ, and advocated a path of poverty and preaching like Jesus who was poor at birth in the manger and died naked on the cross. Thomas à Kempis, on the other hand, presented a path to ''The Imitation of Christ'' based on a focus on the interior life and withdrawal from the world.''An introductory dictionary of theology and religious studies'' by Orlando O. Espín, James B. Nickoloff 2007 ISBN 0-8146-5856-3 page 609The theme of imitation of Christ existed in all phases of Byzantine theology, and in the 14th century book ''Life in Christ'' Nicholas Cabasilas viewed "living one's own personal life" in Christ as the fundamental Christian virtue.==Early period==The word "imitate" does not appear in the Canonical Gospels, but the word "follow" is often applied to those who believed in Jesus, and Jesus is quoted as requiring imitation in some form (Matthew 10:38; 16:24; Luke 14:27). But in 1 Thessalonians 1:6 Apostle Paul refers to the imitation of Christ, as well as himself, and states: "And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit". Similarly, in 1 Peter 2:21, Apostle Peter explains the duty of Christians to "follow his () steps".For Paul the ''imitation of Christ'' involves readiness to be shaped by the Holy Spirit as in Romans 8:4 and Romans 8:11, and a self-giving service of love to others as in 1 Corinthians 13 and Galatians 5:13. The imitation of Christ, as in Ephesians 5:1 is then viewed by Paul as a path to the imitation of God: "Be ye therefore imitators of God, as beloved children, and walk in love, even as Christ also loved you".The early Church had little interest in the "historical Jesus" and this prevented an immediate development of the concept of ''literal imitation''. Instead the earliest concepts of imitation focused on the works of the Holy Spirit, self-sacrifice and martyrdom. In time, this focus changed, and by the time of Saint Francis of Assisi attempts at literal imitation of Christ were well established.By the 4th century, the ideal of the imitation of Christ was well accepted and for Saint Augustine, it was the ultimate goal of conversion, and the fundamental purpose of Christian life.''Character and Conversion in Autobiography: Augustine, Montaigne, Descartes, Rousseau, and Sartre'' by Patrick Riley 2004 ISBN 0-8139-2292-5 page 43Book 7 of the Confessions of St. Augustine includes a well known passage on "at least imitate the lowly God" that confirms the strong Christian tradition of the imitation of Christ around the year 400. Augustine viewed human beings as creatures who approach the Holy Trinity through likeness, i.e. by imitating the Son, who is bound to the Father through the grace of the Holy Spirit.''The Trinity and creation in Augustine'' by Scott A. Dunham 2008 ISBN 0-7914-7523-9 page 91 Thus for Augustine, the imitation of Christ is enabled by the Spirit who confers God's grace. Augustine viewed Christ as both a sign of grace and an example to be followed, and in his later writings stated that the imitation of Christ leads to a mystical union with him.」の詳細全文を読む
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