Balancing Imitation with Critical Evaluation in Spiritual Leadership
Christians are called to imitate God, as Ephesians 5:1 states, "Be ye imitators of God, as dear children" [2]. This imitation extends to spiritual leaders, who are often presented as examples for believers to follow. However, this imitation must be balanced with a critical evaluation, ensuring that the example aligns with the ultimate standard: Christ and the revealed Word of God [4].
The Apostle Paul himself encouraged imitation, but with careful qualification. In 1 Corinthians, he tells the Corinthians, "Be imitators of me, as I am of Christ" (1 Corinthians 11:1). John Chrysostom notes that Paul included himself in this exhortation when addressing "weak persons," signifying that imitation of Christ is possible even through an intermediary. However, when writing to the Ephesians, Paul directly instructs them to "Be ye imitators of God," bypassing any mention of himself [1]. This suggests that while human examples can be helpful, the direct imitation of God, as revealed in Christ, is the primary goal [1, 4].
Matthew Henry emphasizes that pious individuals should imitate God "as far as he has revealed himself as imitable by them" [2]. This imitation is not about replicating divine attributes like omnipotence or omniscience, but rather conforming to God's moral character, particularly in love and forgiveness, as highlighted in Ephesians 4:32 and 5:1-2 [2]. The call to imitate God is rooted in the understanding that believers have been forgiven by God for Christ's sake [2].
The critical evaluation of spiritual leaders is crucial because human examples are fallible. Adam Clarke, commenting on Galatians 6:4, stresses that a Christian's "only rule... is the word of Christ; the only pattern for his imitation is the example of Christ." He warns against deriving consolation from comparing oneself with others, as they are not the standard [4]. Instead, individuals should "examine himself and his conduct by the words and example of Christ" [4]. This self-examination ensures that one's rejoicing is "in himself alone," based on resemblance to Christ, and "not in another" [4].
The distinction between human experience and divine revelation is also important in this context. Charles Hodge distinguishes between spiritual illumination, which is an apprehension of truths already revealed in God's Word, and subjective imaginings. one tradition argues that the Bible records the "legitimate effects" of divine truths on believers' minds, serving as a standard against which personal feelings or inward experiences should be measured [3]. Mysticism, for instance, is characterized by reliance on one's own imaginings rather than the objective truth of God's Word [7]. While evangelical Christians acknowledge being led by the Spirit, this guidance is not to be confused with subjective mysticism [7].
Furthermore, the concept of the "image of God" in humanity, though marred by the Fall, is restored through redemption [5]. This restoration implies a renewed capacity for moral conformity to God [5]. However, even in this renewed state, human leaders remain imperfect. Tertullian, in discussing the wiles of the devil, notes how Satan imitates and distorts divine institutions, even vying with the "essential portions of the sacraments of God" [6]. This historical observation underscores the need for discernment and critical evaluation, as even seemingly spiritual practices can be corrupted or misleading [6].
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: a great one.’ For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.” On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, “Be ye imitators of God,” is his word. ( Ephes. v. 1 .) But in this place, since his discourse was addressed to weak persons, he puts himself in by the way. And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies th”
- Ephesians (Nonconformist/Puritan) “Matthew Henry on Ephesians 5:1: Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;" for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themsel”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 9: by God in His Word ( 1 Cor. ii. 10-16 ). It is not, therefore, a revelation of new truths, but an illumination of the mind, so that it apprehends the truth, excellence, and glory of things already revealed. And second, 16 This experience is depicted in the Word of God. The Bible gives us not only the facts concerning God, and Christ, ourselves, and our relations to our Maker and Redeemer, but also records the legitimate effects of those truths on the minds of believers. So that we cannot appeal to our own feelings or inward experience, as ”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 6:4: Prove his own work - Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another - not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 24: quatenus ratione instructa est, cujus ministerio, veluti sceptro quodam, omnia sibi subjicere potest. ” These views agree in excluding man's moral conformity to God from the idea of the divine image in which he was created. The Lutheran theologians were, in general, inclined to go to the apposite extreme. The image of God, according to them, was that 98 which was lost by the fall, and which is restored by redemption. Thus Luther says: “ So ist nun hier so viel gesagt, dass der Mensch am Anfang geschaffen ist ein Bild, das Gott ähnlich war”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XL.--NO DIFFERENCE IN THE SPIRIT OF IDOLATRY AND OF HERESY. IN THE RITES OF IDOLATRY, SATAN IMITATED AND DISTORTED THE DIVINE INSTITUTIONS OF THE OLDER SCRIPTURES. THE CHRISTIAN SCRIPTURES CORRU (part 1): The question will arise, By whom is to be interpreted(13) the sense of the passages which make for heresies? By the devil, of course, to whom pertain those wiles which pervert the truth, and who, by the mystic rites of his idols, vies even with the essential portions(14) of the sacraments of God.(15) He, too, baptizes some--that is, his own believers and faithful”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 24: The effect of spiritual illumination is, that the Word dwells in us “in all wisdom and spiritual understanding” ( Col. i. 9 ). What dwells in the mind of the Mystic are his own imaginings, the character of which depends on his own subjective state; and whatever they are, they are of man and not of God. It differs from the Doctrine of the “ Leading of the Spirit .” Neither is Mysticism to be confounded with the doctrine of spiritual guidance. Evangelical Christians admit that the children of God are led by the Spirit of God; that their con”