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παιδεύω,
παιδεία, παιδευτής, παίδευτος, παιδαγωγός
The Paideia Concept in
the New Testament:
-
1. Greek and Jewish
Culture in the
NT;
-
2. The Law as
Taskmaster;
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3. Education by God;
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4. Christian
Discipline in the
NT.
παιδεία, παιδεύειν,
denotes the upbringing and handling of the child which is
growing up to maturity and which thus needs direction, teaching,
instruction and a certain measure of compulsion in the form of
discipline or even chastisement. παιδεία is both the way of
education and cultivation which has to be traversed and also the
goal which is to be attained.
The Paideia
Concept in the New Testament.
1. Greek and
Jewish Culture in the NT
Controlled merely by history, and without
theological significance, are the two verses Ac. 7:22 and 22:3,
where one finds the usage which Hellenistic biography developed
and which Hellenistic Judaism correspondingly used in
biographical observations concerning its great men.
Ac.
7:22:
ἐπαιδεύθη Μωυσῆς πάσῃ
σοφίᾳ Αἰγυπτίων.
It is part of the Moses story that Moses was nurtured in all the
wisdom of Egypt, as in
Luc.
Philops., 34140
the same is reported of a
ἱερογραμματεύς
from Memphis, of whom he says:
θαυμάσιος τὴν σοφίαν καὶ
τὴν παιδείαν πᾶσαν εἰδὼς τῶν Αἰγυπτίων.
Similarly, the tragic writer Ezekiel says of Moses (37 f.):
τροφαῖσι
βασιλικαῖσι καὶ παιδεύμασιν ἅπανθ᾽ ὑπισχνεῖθ᾽ ὡς ἀπὸ σπλάγχνων
ἑῶν.141
Thus the position of Moses is secured on the secular side. In
Joseph.,
however, there is at the decisive pt. (Ant.,
2, 238) no
παιδευθείς with
the γεννηθείς τε
καὶ τραφείς,
though these normally constitute almost a formula.142
His ἀρετή
here is not based on his Egyptian education. Philo expressly
emphasises in
Vit.
Mos., I, 32
that, though the Moses of the story had prospects of the
Egyptian throne:
τὴν συγγενικὴν καὶ προγονικὴν ἑζήλωσε παιδείαν.
The teacher of Moses was God Himself:
ὑπὸ μόνου μόνος
ἐπαιδεύετο (ibid.,
I, 80). This refers in the first instance to instruction in the
miraculous acts, but it also has typical significance, for when
Moses received the Ten Commandments during the 40 days on the
mount. ἑμυσταγωγεῖτο παιδευόμενος τὰ κατὰ
τὴν ἱερωσύνην πάντα (II, 71). If in
the common formula we read of the
γένεσις, τροφή and
παιδεία of Moses (II,
1), Egyptian culture played no part in the
παιδεία. Education for
the office of lawgiver was a matter of tradition (I, 32). But
the simpler opinion that Moses was initiated into the famous
ancient culture of the Egyptians is also found alongside this
critical theological position, and it finds uninhibited
expression in
Ac.
7:22.143
In Paul’s account of himself as reported by
the author of Ac. in 22:3, we find the three customary
biographical elements concerning his youth:
γεγεννημένος ἐν Ταρσῷ
…, ἁνατεθραμμένος
(brought up) ἐν τῇ πόλει ταύτῃ, παρὰ τοὺς
πόδας Γαμαλιὴλ πεπαιδευμένος (taught,
or, according to D, παιδευόμενος144
cultivating myself) κατὰ ἁκρίβειαν τοῦ
πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ
(vl.
τοῦ νόμου).145
Paul devoted himself to the study of the Law of the fathers
according to the precise method of Rabbinic and Pharisaic
exegesis. Hence he was zealous for God and the Law. From his
youth up he was educated in the Law. He could thus understand
the importance of such education for the pagan world. As a
Christian and an apostle, however, he had to dispute the claim
of the Jews to be παιδευτὴς ἀφρόνων.
As it is the very life and essence of the Jew to ground himself
in the Law, so there arises for him the never forgotten
obligation to come forward as διδάσκαλος,
R. 2:19f.146
He has knowledge and truth in the palpable form of the Law. The
expressions quoted do not refer, at least in the first instance,
to an intellectual understanding or the consequent transmission
of a doctrine. The reference is to the practical influencing of
life and moral conduct which was necessarily and not at all
arbitrarily bound to shine forth from the strictness and
consistency of the Jewish mode of life into the morally insecure
and religiously questing world around.147
Example is decisive, and along with the more theoretical task of
the διδάσκαλος
the word παιδευτής,
like παιδαγωγός
elsewhere, suggests practical guidance and direction.148
In this case → νήπιος
is used for the one who is capable of culture, and
ἅφρων (→
σώφρων) for the man
who, having no sure or clear judgment, needs direction.
2. The Law as
Taskmaster.
Jesus rejected the claim of the Jew to be a
teacher of the Law and an educator for the world (Mt. 23:15),
and Paul followed Him in this, quoting Is. 52:5; Ez: 36:20 (R.
2:24).149
For Paul the Law itself had lost its comprehensive and
unconditional significance. It had come between (R. 5:20;
Gl.3:19), and thus had limited validity up to Christ (Gl. 3:24).
From the standpoint of salvation history, the age of the Law
ended with Christ.150
The historical significance of the Law lies in the fact that it
was a pedagogue. Materially it is of less significance what
particular nuance the idea of παιδεία
through the Law has in the relevant passage. There is certainly
nothing derogatory in the term pedagogue. Paul might equally
well have used νόμος παιδευτής
or διδάσκαλος151
or ὑφηγητής
(cf. PhiloSpec. Leg., III, 182) or
ἐπίτροπος which occurs with
παιδαγωγός and
διδάσκαλος in PhiloLeg.
Gaj., 27 with reference to the νήπιος-heir,
or finally even παιδεία νόμου.
Education through the Law ends with man’s coming of age. Up to
this time the minor needs pedagogues, teachers and supervisors.
Though a son of the house, he is no different from the slaves.
Indeed, he is under them, for the pedagogues, teachers and
supervisors, including the stewards mentioned in Gl. 4:2, were
normally domestic slaves. The supervision, confinement and
servitude (Gl. 3:22, 23; 4:3) imply that those dominated by sin,
the Law and the rudiments of the world are still children.152
Only faith alters this situation. God makes us adults, causes us
to come of age (πλήρωμα τοῦ χρόνου
might mean this for mankind), by sending His Son. Sonship as
immediacy to the Father is rather different from dependence on
even the best pedagogue. That the pedagogue is inferior to the
father is the decisive thing, not his special quality. In the
world around the NT the unpleasant reality of a pedagogue who
might only do harm was accompanied by the ideal picture of the
teacher of youth.153
When Paul speaks of the pedagogue, he is not referring to the
nature of the pedagogue,154
but to being shut up under sin and the Law, to the bondage of
man to the Law and the elements. Though Paul associates the Law
with sin and the rudiments, and though he limits the Law by
Christ, he is not against the Law. In his discussions of
congregational questions he constantly appeals to it.155
In Marcion’s Gl. text156
3:15–25 is omitted, so that κατάρα τοῦ
νόμου and
στοιχεῖα τοῦ κόσμου are almost
directly associated. The saying that the Law is a taskmaster,
which softens and even overrides this purely negative attitude
to the Law, is left out by Marcion. But Paul, and with him and
after him the Church, adopt the concept of education157
as a means of interpreting the OT in the light of Christ. They
thus use it continally for all its relativity and incipient
riskiness.
3. Education by
God.
In the story of the passion (Lk. 23:16, 22)
παιδεύειν is
twice used with reference to Christ in the sense of
castigate. The
meaning is “to chastise.” The words λύπη158
and δουλεία159
had long since been used alongside
παιδεία. Outside the Bible there is no
instance of the concrete sense “to strike” or “to scourge.” But
in the Gk. world dealing with a child—and
παιδεύειν means “to
treat as a child”—included not only instruction but whipping
too, as frequently attested (→ 600, 16). Hence this is not a
special biblical usage. It is simply a popular expression which
was kept out of the language of letters, so that instances are
not to be found. At Lk. 23:16, 22 the word refers to the
independent punishment of scourging, which Pilate wished to
inflict on Jesus so that he could then let Him go, but which was
not carried out according to the Synoptic records.160
Hb. 12 speaks of the discipleship of
suffering. It is seeking to explain the experience of suffering
from the OT standpoint of the παιδεία
κυρίυ, which is
παιδεία πατρός. ἔμαθεν ἀφ᾽ ὧν ἔπαθεν
is true in spite of sonship (5:8), or, as it is now said, just
because of it. The relation between father and son is shown to
be a moral one by the education, discipline and correction which
the father accords to the son in responsible love. Since the
reference in Hb. 12 is to sinful men, who are not willing to
recognise their sin, παιδεία
is accompanied by the more judicial function of conviction and
punishment (→ ἐλέγχω,
II, 474, 30 ff.). For the Jewish world the father-son relation
is in the first instance only a comparison, and in the LXX it is
even less significant.161
The LXX develops the idea of education by suffering in Gk.
categories (→ 608, 8 ff.), and it thus influences the vocabulary
of passion theology, with which παιδεία
is connected. The NT relates the sufferings of the Christian to
those of Christ. Hb. is not offering a theodicy such as that of
Prv. 3:11, 12. There is no question of trying to overcome the
power of suffering to disturb faith or to sow despair or
uncertainty. The reference is to chastisement as a guarantee of
sonship, and consequently of God’s grace and forgiveness.162
Hence it is not enough to say that
παιδεία is a training which makes the
athlete strong and unconquerable for the contests.163
The experience of suffering at the Pather’s hand sets the
Christian alongside Christ. It thus shows him plainly that he is
the Father’s child, loved by Him, received by Him as a son, Hb.
12:7 f.164
The εἰς παιδείαν ὑπομένετε
Of 12:7 seems to suggest that the goal of the correction is
Christian “culture,”165
the state o[ purified Christian personality. But it is hard to
think that NT παιδεία
signifies a state in this way. There is no completed Christian
“culture” in the earthly sphere, cf. Phil. 3:12 →
πληρόω, τελειόω.
Christian perfection is a gift of the last time to which
education by God is leading. Hence
παιδεία can never be the goal, only
the way. It is what God does to us166
if we submit to Him. At Hb. 12:7 εἰ
should be read for εἰς,
as in many
mss..167
Submission sets us alongside Christ, 12:2, 3. This is really
fatherly correction, not → κόλασις
(→ III, 816, 15 ff.) and τιμωρία.168
Thus even the reading εἰς
can yield a good sense: Endure for the purpose of education.169
What is already valid in the human sphere according to God’s
will (the fifth commandment and household tables) becomes in
man’s relation to God a glad message of education by God,
εὐαγγελικὴ παίδευσις
as Cyril170
puts it, an education which is better and stronger than the
παιδεία νόμου
in the OT.171
Finally man comes to realise that his earthly father is an
educator. But whereas human ideals are at issue in the father’s
earthly education, eternal life is at stake in obedience to the
Father of spirits, 12:9.172
God, however, exercises discipline to our advantage, i.e., in
such a way that we may partake of His holiness, Hb. 12:10; Mt.
5:48; Lv. 19:2. Certainly παιδεία
and λύπη go
together in Christianity too; παιδεία
does not in the first instance bring joy, but strenuous
exercise. The fruit of all effort, however, is righteousness in
peace, Hb. 12:11.
The view of education which derives from OT
proverbial wisdom, and which is further developed by the
practical piety of Judaism, fits smoothly into the context of
eschatologically determined Christology. The son is educated for
eternity; the Christian is to share in the eternal worship of
God in heaven.173
In particular the admonitory letters of Rev. serve this goal. In
Rev. 3:19 the basic principle of παιδεία
κυρίου is adopted:
ὅσους ἐὰν φιλῶ, ἐλέγχω καὶ παιδεύω,
God Himself intervenes with educative punishments in the life of
men because He loves them and can in this way kindle zeal for
repentance. Since the verbs ἐλέγχειν
and παιδεύειν
have so many meanings, and as translations of
יבח take over much of the content of
this many-sided term, various renderings are possible. The
context suggests that here the main emphasis should be on the
use of the term for rousing or stirring. For all the
sharpness—we do not find the father-son comparison—it is meant
as the word of a friend (Jn. 15:14) full of admonitory
earnestness. Testing and punishing, censuring and smiting,
chastising and educating, all are expressed in the two words,
which refer to God’s dealings with man in contrast to all the
moralising of legalistic religions or average middle-class
ethics.174
As in Hb. and Rev. God’s loving will as
Father stands behind this use of paideia along the lines of OT
proverbial wisdom, so the subject of the saying in Tt. 2:12
points in the same direction. This is the grace of God, which
has shown itself to be to man’s salvation and which subjects the
Christian community to its education and discipline. There is no
further reference to the means used in this. But in the
Pastorals it is undoubtedly the
ὑγιαίνουσα διδασκαλία,175
the Word of God, which does its educative work by admonition,
warning, correction and instruction. The goal is twofold,
renunciation of ungodliness and the confident hope and
expectation of the appearing of the glory of our great God and
Saviour Jesus Christ; παιδεία κυρίου
aims at both.
In connection with self-examination at the
Lord’s Supper Paul takes up the idea of Jewish passion theology
that the judgment of the Lord is for Christians chastisement,
but not condemnation, as for the world, 1 C. 11:32.176
Illnesses and other divine punishments warn Christians of their
sins.177
They are παιδεία κυρίου,
the outflowing of His fatherly love. Paul made the same point in
relation to his personal experience in the list of peristases in
2 C. 6:9. He sees a tension between the outward experiences of
his life, which to himself and others necessarily have the
appearance of dying, chastisement and sorrow, and the inner
assurance of life, the victory over death and the joy. The
second set of contrasting terms here (παιδευόμενοι
καὶ μὴ θανατούμενοι)178
is influenced by Ps. 118:18. He has obviously experienced
παιδευόμενοι, 2 C.
11:23: ἐν πληγαῖς ὑπερβαλλόντως.
But the point is, not what blows men or nature dealt to the
apostle, but that this is the παιδεία
κυρίου. Satan himself with the thorn
in the flesh179
must play his part in seeing that the apostle does not become
proud. This, too, is a revelation of the grace which chastens
us, 2 C. 12:9; Tt. 2:12.
4. Christian
Discipline in the NT.
In the household table in Eph. 6:4 we find
the formulation (not in the par. Col. 3:21):
οἱ πατέρες …
ἐκτρέφετε αὐτὰ (τὰ τέκνα ὑμῶν) ἐν παιδείᾳ καὶ
νουθεσίᾳ κυρίου.180
Here the basic rule of all Christian education is stated. The
gen. κυρίου is
a subj. gen.;
this is the education which the Lord gives through the father.
To this end He uses all the means available for education in the
secular realm too: exemplo, beneficiis,
admonitionibus, verberibus denique.181
There is, then, a hendiadys. Only if a gen. limitationis or
qualitatis182
were presupposed could one differentiate Christian discipline
and admonition from one another. In this case the former would
be education by act, the latter education by word.183
In the Pastorals Paul’s basic principle of evangelical paideia
in the family is applied to the community. The significance of
revealed Scripture is sketched along these lines; it serves the
purpose of teaching, correction, conversion and instruction in
righteousness, 2 Tm. 3:16. The reference is to the understanding
and use of the OT in the Christian community. It might almost
seem that here, in contrast to Gl. 3:24, there is set up again a
παιδεία νόμου
even after Christ. But the author does not see, and certainly
does not intend, any contradiction of Gl. 3:24 or of Paul
generally. He has in view the Christian and his nurture.184
Those in the congregation who have gone beyond the first
instruction can progress on the right way only under the
influence of the Holy Scriptures.185
“Education in uprightness is designed to produce conduct whereby
δικαιοσύνη is
actualised as a sphere of life.186
The concrete task of evangelical education is in the hands of
the leaders of the community.187
But neither in the NT age nor in that of the Apologists is the
vocabulary of παιδεία
developed further, e.g., under the influence of Paul in 1 C.
1:15, nor indeed put to more common use.188
According to 2 Tm. 2:25 Timothy is meekly to discharge the task
of education in relation to opponents. The reference here is to
a specific error, but no material debate is to be sought. The
error is to be set aside and repudiated from the very first as →
μωρός and
ἀπαίδευτος,
i.e., not adapted to promote spiritual development, 2:23. Thus
all discussion is ruled out. The reference, then, is not to
penal correction with words—this would be
ἐλέγχειν—but to
παιδεύειν, the
exercising of an educative influence, which, if God permits,
will bring about conversion to knowledge of the truth and
therewith deliverance from the snares of the devil.
Finally παιδεύειν
has no human subject in 1 Tm. 1:20. Delivering up to Satan (→ n.
179) implies chastisement, not definitive destruction. It may
consist in sickness or misfortune. It is designed to prevent
blasphemy and to lead back to faith, cf. 1 C. 5:5; 2 C. 12:7.
παιδεύειν has
here more the sense of punishment than education, and only
inasmuch as this promotes amendment can one speak of
παιδεία in the
Christian sense. But the authority of discipline (Church
discipline) is given to the Christian community for the purpose
of its edification, Ac. 5:1–11; 13:6–12.
Bertram
140
Cf. Zn. Ag.3,
252, n. 58.
141
Quoted by Grotius,
ad loc.
Transl. Riessler, 338.
142
The ref. in Ant., 2, 232, 236, 237 is
again simply to care or support or upbringing, not to
education.
143
H. Gressmann,
Most u. seine Zeit
(1913), 6–16; Schürer, II, 405; Bousset-Gressm., 74, n. 4.
144
A. C. Clark,
The Acts of the Apostles, a Critical
Edition (1933),
ad loc.,
does not take note of this reading. Zn. Ag.3,
751: “The third statement does not refer to what we
usually call education, but to the student days of a young
man destined to be a future rabbi.”
145
Acc. to Zn. Ag.3,
752, n. 31 Jerome gave authority to a most incredible
formulation in the West when he wrote:
natritus autem in ista civitate secus
pedes Gamaliel eruditus iuxta veritatem paternae legis,
aemulator legis.
146
Cf. Bousset-Gressm., 74 f.
147
Cf. Sib., III, 195:
οἵ πάντεσσι βροτοῖσι βίου καθοδηγοὶ
ἔσονται. Cf. I, 384 f.
148
Str.-B., I, 924 ff.; III, 105 ff.
149
Str.-B., III, 118; Rosen-Bertram,
op. cit.,
62–68, 132 f.
150
Cf. Jentsch, 175, 179.
151
Acc. to Chrysostom (Cramer Cat. on Gl.
3:24) pedagogues and teachers are not rivals, but work
together; cf. 4 Macc. 5:34 and on this → 612, 12 ff.
152
In this case “up to Christ” is an
indication of time; otherwise “with a view to Christ”
denotes the goal.
153
→ 599, 15 ff. and n. 21, 22, 139,
154.
154
Oe. Gl. on 3:24 gives conflicting
testimonies about the pedagogue of antiquity. Jentsch,
174–179 inclines to a negative estimation of the pedagogue
of Gl. 3:24.
155
→ νόμος
IV, 1077, 15 f.
156
A. v. Harnack,
Marcion
(1921), Beilage
III, 70 f.
157
Cordier, 115–370. German Idealism esp.
developed a philosophy of history out of the concept of
education. Thus G. E. Lessing in his
Education of the Human Race
(1780) coins the statement: “What education is to the
individual man, revelation is to the whole human race.
Education is revelation coming to the individual man; and
revelation is education which has come, and is still
coming, to the human race” (§ § 1 and 2, ET,
Lessing’s Theological Writings,
London, 1956, p. 82 f.).
158
→ 598, 1 f.; 598, 9 f.; n. 6, 23,
51, 77.
159
→ 599, 17 ff.: Plat.Lys., 208b. Ps.-Plat.Ax.,
366d, 367.
160
G. Bertram, “Die
Leidensgeschichte Jesu u. der Christuskult,”
FRL, NF, 15 (1922), 69. The scourging prior to crucifixion
is denoted by φραγελλοῦν
(and μαστιγοῦν),
→ IV, 517, 1 ff. In Jn. 19:1 the scourging seems not to be
a preliminary punishment but the independent one of
μαστιγοῦν, and
thus an execution of the plan indicated in Lk. 23:16. 22.
It is carried out by the soldiers with mockery →
ἐμπαίζειν, and
is meant by Pilate to evoke pity. The
μαστιγοῦν of Jn.
thus corresponds to the παιδεύειν
of Lk. Since Lk. 18:33 also has
μαστιγοῦν in the prediction of
the passion, the scourging is thought to have been carried
out here too. It is certainly part of the oldest
confession of the community, and is a primary part of the
way of suffering for the disciples too, Mt. 10:17; 23:34.
Cf. Jentsch, 143 f. Acc. to Hck. Lk.,
ad loc.>
Lk. avoids the Latinism (flagrare
“burn,” flagrum, flagellum
“scourge,” flagrio
“slave”).
161
On Prv. 3:11 f. → 605, 34 ff., 608, 38
ff.
162
Mi. Hb.8,
299, cf. Hb.7,
201.
164
Ideo ecclesia tempore martyrum erat
florentissima, quia dilectissima, hoc est disciplinis
Domini exercitatissima,
Luther’s Lectures on Hb. acc. to the Vatican MS, ed. E.
Hirsch and H. Rückert (1929), gloss on Hb. 12:6 (p. 84).
165
παιδεία is in Hb.
12:7 “both chastisement … and also the goal of education
attained by chastisement. In what follows Hb. expounds
this twofold sense to show that God’s chastisement is both
intentional and necessary,” Mi. Hb.7,
197.
166
The ref. is thus to an event, as
Grotius says ad loc.:
quo verbo significari solet
institutio, quae factis fit, puta vinculis, legibus,
poenis.
167
Mi. Hb.,
ad loc. keeps to the
traditional reading and regards the vl. as a softening in
assimilation to the constr. which follows. On the other
hand Jentsch, 163; Rgg. Hb.3,
395 find in the traditional text an ancient scribal error.
168
So the catenae tradition,
ad loc.
Cf. also Grotius, ad loc.:
Nato si vere suni Christiant,
adversa talia illis non eventent, nisi ex decreto quodam
Dei, et quidem in ipsos benevoli, nempe ut si quid sordis
adhaeret, excoquatur, aut ut ipsi per patientiae exercitia
reddantur meliores.
169
The community itseli would almost have
to ask for this παιδεία,
Mi. Hb., ad loc.
170
Cf. Cramer Cat. on Hb. 2:4.
171
God gave the Law as a help, but it
meets only childish needs. The
mysterium Christi does the
rest, Glaphyron, Cramer Cat.,
ad loc.
172
Cf. Wettstein on 12:10:
Partes castigant, donec puer ex ephebis
excesserit; Deus per totam vitam. At tempus castigationum
Dei, ad vitam aeternam collatum, multo brevius est tempore
castigationum paternarum cum vita hominis comparato.
Cf. also Oecumenius of Tricca in K. Staab,
Pauluskommentare aus der griech. Kirche
(1933), 468: οὔτε γὰρ ἰχύουσι δι᾽
ὅλου παιδεύειν ἡμᾶς, ἵνα τελείους ἐργάσωνται, ὁ δὲ θεὸς
ἀεὶ παιδεύων τελείους ποιεῖ.
173
T. Arvedson,
Das Mysterium Christi
(1937), 150. Mi. Hb.8
on 12:11.
174
Cf. Had. Apk.,
ad loc..
On the concept of God’s educative righteousness, which was
widespread in later Judaism, cf. Bousset-Gressm., 384.
175
Cf. Plut.Lib. Educ., 7 (II, 5b).
176
Grotius,
op. cit., ad loc.:
κρίνεσθαι
dixit de malis huius vitae et morte
immatura;
κατακρίνεσθαι
de poenis aeternis. Omnia mala,
quae in hac vita eveniunt, fiunt
νουθεσιαι
sive
παιδεύσεις,
מוסרים
si sequatur seria poenitentia et emendatio.
177
Calvin on v. 30:
significat, morbis et reliquis Dei
flagellis nos admoneri, ut de peccatis nostris cogitemus.
Neque enim nos fustra affligit Deus, quia malis nostris
non delectatur.
178
The paired expressions indicate the
contrast between what Paul is thought and appears to be to
men and what he is in truth, what constitutes his
life-orientation in the higher sense, what fills his life
with its supreme content, Bchm. K., 281. Cf. also Grotius,
ad loc.:
viri summe pii, qui per ista
testamenta semper meliores fiunt.
The vl. πειραζόμενοι
represented by the Western tradition cannot be considered
seriously. It simply points to the relationship between
πειρασμός
and παιδεία
in Jewish passion theology, → n. 64.
179
Jentsch, 179 calls Satan a functionary
of God, on 1 Tm. 1:20.
183
Haupt Gefbr.,
ad loc.
184
In 2 Tm. 3:16
παιδεία is the educative
activity which promotes healthy development. The term
really denotes education (rather than discipline), which
is active in the sphere of the normal disposition
well-pleasing to God, B. Weiss,
ad loc.,
Die Briefe Pauli an Tm. u. Tt.7
(1902). The anthropological concept of personality, which
is commonly misunderstood idealistically, was fashioned by
Tertullian and Boethius into a theological concept in the
framework of the doctrine of the Trinity.
187
In the NT communities we find at least
the function, though not the office, of the pedagogue.
Even παιδευτής
in the NT denotes the function rather than an
office-bearer. It is committed to apostles, bishops,
presbyters etc., → Jentsch. 223, n. 3.
188
In the age of the NT apocr. and post-apost,
fathers the word group plays only a very minor role,
though Pol., 4, 2 refers to women educating children in
the fear of God. Nevertheless, it is in this period that
the seeds of evangelical paideia begin to unfold with the
practice of Christian education at home and in the
community. When Cl. Al. wrote his Paidagogos, the conflict
with ancient and Jewish Hell. ideas of education had been
fully joined, and an individual Christian culture was
arising and coming to its first flower, Jentsch, 265–285.
As in the centuries before Christ “Greek-educated Jews
presented the religion of Yahweh to the Greeks in much
abbreviated and spiritualised form,” so the Chr.
Apologists, following Philo of Alex. in particular,
offered Christianity as the supreme and absolute
philosophy, Harnack Dg., I, 502. On the basis of Calvin’s
use of paideia in Institutes, II, 11, 2, Kraus seeks to
understand the unity of the OT and NT along these lines.
But παιδεία
in the sense of education is not a concept with genuine OT
roots, → 603, 32 f., and Gl. 4:1–7 specifically contrasts
the rudiments (or the Law, 3:24), as supervisors
(pedagogues), with God, the Father. Hence the Testaments
are united, not by a pedagogic view of history, but
inwardly by unconditional theonomy, G. Bertram, “Die
Aufgaben einer Biblischen Thegiggie beider Testamente,”
Kirche im Angriff,
12 (1936), 425.
Bertram
Georg Bertram, Giessen (Vol. 1–5, 7–8).
Theological dictionary of
the New Testament. 1964-c1976. Vols. 5-9 edited by
Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G.
Kittel, G. W. Bromiley & G. Friedrich, Ed.) (Vol. 5, Page
596-597). Grand Rapids, MI: Eerdmans.
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