The theme of the imitation of Christ occupies an important place in the history of spirituality, even though in their reaction to medieval    piety, the Reformers in the West replaced the concept of imitation, which they viewed as an arrogant human effort, with a following of Christ in response to his call.

One Eastern Christian writer has said that in the spiritual life of the Eastern Church, the way of the imitation of Christ is never practiced. Indeed this way seems to have a certain lack of fullness. It would seem to imply a somewhat external attitude toward Christ. Rather, it was his belief that Eastern spirituality may instead be defined as a life in Christ. While this may seem like just an exercise in semantics, when you consider this closely you can understand the subtle difference. It is the true spirituality of the Eastern Church that we followers should live our lives in Him. That is why, at our initiation into the Church, we sing: All you who have been baptized into Christ have put on Christ. We are called to live in Christ.

Indeed, unlike the Greek world, which attached great importance to imitation in its philosophic reflection (Plato) or in its pedagogy (the attractive value of the example), Scripture seems to ignore the virtue of imitation. In fact, this concept is viewed from quite a different perspective: as ancient nomads, the Hebrews preferred the theme of the way, the road. Man must walk in Yahweh’s footsteps.

This reminds us that our culture greatly influences how we look at life and does influence even spirituality.  The theme of imitation is found in Pauline thought, but it seems to have been developed there mainly as an ethical ramification of a much more     fundamental principle, namely, the union of the believer with Christ, which is expressed especially by the formula in Christ (used approximately 165 times by Paul in his letters). Let us truly attempt to lead our lives in Christ.