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Paul as a child: Children and childhood in the letters of the Apostle
Reidar
Aasgaard, “Paul as a child: Children and childhood in the letters of the
Apostle”. Journal of Biblical Literature126,
No.1 (2007):129-159.
In this article, Reidar Aasgaard, from the University of Oslo, aims to present a systematic account of Paul’s language concerning children and childhood and to show the nuances and distinctive features of such usage. Paul’s childhood terminology can be classified by distinguishing between concrete and metaphorical, relational and life stage, and according to semantic field. The latter is more significant with respect to this article, which can further be classified, according to Peter Muller, into four fields: kinship, social position, formation, and belonging.
Kinship: This group reflects a concern in antiquity, i.e., producing children for succession and transferring property. The elements of this group are as follows:
- Firstly, the succession category can be divided into four groups:
(a) Jesus as Son of God,
(b) Believers as children of God,
(c) Believers as descendants of Israel generally, of Abraham, Sarah, and Hagar, and
(d) Christians as children of Paul. - Secondly, Paul uses the group of texts on transferring property metaphorically, i.e., with reference to his Jewish-Christian heritage. He also uses this group to share the notion of heritage and transfer, exploiting them in the Christian domain. Galatians 4:1–7 is characteristic, where Paul speaks about a child in a household and the concept of adoption. The picture here indicates that childhood is a period of dependency and inferiority. However, he considers Christians as adult children and heirs of God who have received adoption. Further, he hints at illegitimate inheritance in Galatians 4:30. Moreover, in II Corinthians 12:14–15, he talks about his obligation as a spiritual father. Finally, he addresses children and divorce in I Corinthians 7:12–16.
- Firstly, the succession category can be divided into four groups:
Social Position: This group of texts refers to children proper as a feature of their position in society and family life. These texts reflect the following elements:
- (a) Premature child: Paul uses the image of a premature child in Galatians 1:15 and I Corinthians 15:8, indicating the Jewish notion of a fetus and contrasting his humility with the greatness of his message.
- (b) Orphan children: Paul describes his separation from the Thessalonians as being "orphaned" in I Thessalonians 2:17. The metaphor conveys the helplessness and marginalization of an orphan child.
- (c) Children as immature: In antiquity, children were understood as immature and unfinished. In I Corinthians 2:6–3:4, I Corinthians 14:20, and Romans 2:20, Paul uses infancy as an illustration of religious immaturity. Additionally, in I Corinthians 13, he employs childhood and adulthood metaphors to express the transition from spiritual immaturity to maturity.
- (d) Children as beloved: In Paul, we observe the antiquity’s idea of children as objects of care and affection. The parent-child relationship is reflected in I Corinthians 4:14–16 and Romans 16:13. In I Thessalonians 2:7, considering the textual problem, the parent-child metaphor may imply that Paul depicts himself as either a mother or a helpless baby. The author opts for the latter interpretation, suggesting Paul renounces hierarchical authority over them.
- (e) Children as obedient: Obedience was a central virtue at all stages of life in antiquity, particularly in children’s relationships with parents (I Corinthians 4:17, Romans 1:30, Galatians 4:2).
- (f) Children as innocent: Children were considered pure and innocent in antiquity, an idea reflected in Philippians 2:14–15.
Formation: Paul often uses the idea of a child’s formation, expressed through verbs and nouns containing the root paid-. Antiquity emphasized cultivating personality, training, and progress, often producing pedagogical manuals for this purpose. Such ideas are reflected in I Corinthians 3:1–2, Philippians 1:25, Galatians 1:14, and Romans 16:17. Professional formation, often undertaken by teachers, is reflected in I Corinthians 4:15, Galatians 4:24–25, and Romans 2:10. Strict disciplinary measures were often employed for children’s formation, as seen in Galatians 3:23–26 and I Corinthians 4:21. Additionally, in antiquity, individuals under formation often strove to conform to contemporary ideals to attain maturity. Similarly, Paul presents himself and Christ as models for achieving maturity.
Belonging: This group reflects elements such as religious affiliation, loyalty, and identification. Examples of this in Paul’s writings include children of God and descendants of Abraham. Moreover, Muller includes in this category belonging to the community, i.e., children in the local church.
Childhood terminology is omnipresent in Paul’s writings, indicating the noticeable role such metaphors play in his thinking. However, there might be incongruity in Paul’s use of this terminology, as he speaks so little of actual children. Moreover, Paul's usage reveals that he conforms in many respects to contemporary ideas about childhood, using them for theological articulation. He employs childhood metaphors as theological and rhetorical tools to regulate his relationship with co-Christians. The tension here is that, on one hand, Paul conforms to patriarchal patterns, while on the other, he portrays himself as an understanding and supportive father. Additionally, Paul uses mother/child metaphors and metaphors relating to childhood as a life phase. This creates a tension: while Paul considers children as innocent, he also assesses their intellectual capacity positively. Other notable texts depict Paul himself as a child, which can be understood in light of the rhetorical situation of each letter and as part of Paul’s general strategy. Scholars, particularly those examining Paul through the lens of power and gender, view these metaphors as enhancing Paul’s authority. Though the author agrees with this perspective, they emphasize considering Paul’s socio-cultural context and suggest he uses these metaphors to render himself vulnerable and subject to his audience’s mercy. Thus, Paul’s use of these metaphors is distinctive and aligns closely with contemporary attitudes on parenting, children, and childhood, albeit with alternative perspectives.
The author systematically presents their thesis, deriving conclusions from a detailed framework analyzing the child/parent motif in antiquity and its reflection in Pauline writings. This indicates the author’s serious consideration of the socio-cultural setting to understand Paul’s childhood metaphors. The main appreciable contributions of this article include providing a new interpretation of these metaphors and confirming certain elements of antiquity in Pauline writings. However, the author tends to generalize the meaning of childhood metaphors—suggesting Paul uses these metaphors to make himself vulnerable and subject to his audience’s mercy. Such generalization, particularly derived from Paul’s "child metaphor," warrants critical evaluation in light of other aspects of these metaphors.