Paideia and the “Monkhood of All Believers”

Intro: Recovering Paideia

2 Timothy 3:14–17 (ESV) — 14 But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it 15 and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work.

Today is reformation Sunday, and at first I was not intending to deviate from 2 Samuel. But alas, in my preparation for this morning’s sermon on *The Place of Children in God’s plan of redemption,* I had much more I wanted to tease out around the topic of nurture. But I want to broaden that out, not just the nurture of our covenant children, but our own nurture in the faith. I want to do this in tandem with John Calvin’s (and the reformations) recovery of a concept I mentioned briefly this morning that the Apostle Paul raised when in Eph. 6:3 he exhorted fathers to bring up the children in the discipline and instruction of the Lord. That word translated as discipline is the Greek word Paideia, which is more of a concept for a formative education.

The reformers had sought to obliterate the sacred/secular distinction that had crept up over the medieval church, that basically excused nominal Christians from zealously pursuing a rigorous discipleship by defining that as a spiritual vocation only for monks in the cloister. Calvin, instead, sought a “monkhood of all believers.”

"Reformers argued, in effect, that ordinary disciples, too, could become 'learned' men and women—if not in the academic arts and sciences, then certainly in the art of knowing God. They too could gain, demonstrate, and convey religious knowledge. They too could live in and with God, day in and day out.” (Boulton, Life in God, 4).

Calvin saw it was essential for growth and maturity towards Christlikeness, what he called Pietas (Piety), that discipleship must be a lifelong process of spiritual formation and training, a Paideia. So briefly I want to explore this concept of Paideia starting from 2 Timothy 3:14-16, and then Calvin’s development, before very briefly stating five disciplines that were key to Calvin’s conception of Paideia: a formative education that would lead to piety.

Paideia: A "Monkhood" for All Believers

Paul exhorts Timothy to remember what from childhood he had learned through a disciplined form of instruction—a paideia in righteousness (16). Which has made him wise for salvation through faith, since he has been acquainted with the sacred writings from his childhood, in the paideia of his mother and grandmothers faithful covenant-nurture. It is the scriptures Paul is teaching Timothy that are sufficient for developing formative practices that will train (Paideia) disciples in righteousness, so they will be equipped for every good work (piety). That word training is paideia.

Early monastic movements applied the concept of "paideia" to Christianity, employing a distinct program of disciplines within a structured community to "raise" Christian disciples. Calvin's approach to "paideia," while resembling monastic practices, drew from what he considered the church's ancient disciplinary treasury found in Scripture and other early Christian texts. Both Calvin and the monastics agreed that Christian life involved "paideia" and "askesis" (exercise or athletic training), incorporating formative education, practical training, and spiritual disciplines. Their disagreement lay in how and by whom this "paideia" should be lived out.

In the New Testament, the term paideia is typically translated as “training,” “discipline,” or “instruction,”15 and in the Greek-speaking ancient world, paideia referred to a formative program by which a person was educated and acculturated into a particular kind of human being and human life. (Boulton, Life in God, 23)

Calvin sought to expand the scope of "paideia" beyond monastic or clerical circles, arguing that formative disciplines were divine gifts meant for the entire church. He believed that all disciples, regardless of their social standing, were capable of being formed in and through the Holy Spirit's guidance, using Scripture as a curriculum. Calvin advocated for a "monkhood of all believers," suggesting that the vocational goal of union with God was not exclusive to monks but applicable to all Christians.

For Calvin, "paideia" was not a one-time event but rather a lifelong journey of transformation. He emphasized the need for regular, embodied practice to form disciples toward genuine "piety." Calvin in book 1 of his institutes defines piety this way:

I call “piety” that reverence joined with love of God which the knowledge of his benefits induces. (Institutes, I.ii.I)

Calvin believed that through ongoing engagement in the disciplines of "paideia," individuals could progressively experience a deeper, more intimate relationship with God, leading to a life of true piety. Therefore, "paideia" in Calvin's theology represents a holistic and ongoing process of formation, grounded in spiritual disciplines and aimed at fostering a life of piety and union with God, accessible to all believers.

Practices of Paideia:

What are the practices of paideia, that Calvin sought to implement in Geneva?

Scriptural Study:

John Calvin considered Scriptural study to be foundational for Christian life, viewing the Bible as a divine gift that clarifies our understanding of God and guides us toward a life of "pietas". He encouraged Genevans to engage with Scripture in various practical ways, fostering a culture where God's Word was deeply integrated into their lives. Calvin believed that regular preaching and exposition of Scripture were essential for shaping the understanding and faith of the community. Calvin, while recognizing the limitations of literacy in his time, still encouraged personal engagement with the biblical text. He advised reading, listening to others read, and reflecting on the teachings from the sermons of the church. He also encouraged daily family worship, which included the reading of scripture with a short exposition by the head of the house.

Prayer

John Calvin considered prayer to be essential for cultivating a vibrant relationship with God, emphasizing its role in experiencing God's grace, expressing gratitude, and deepening intimacy with the divine. His writings and his work in Geneva reveal a multifaceted approach to prayer, promoting its integration into both communal and personal aspects of Christian life. Calvin describes prayer as "the chief exercise of faith," recognizing its power to connect us to God and strengthen our trust in His promises. He argues that prayer is not meant to inform God, who is already fully aware of our needs, but to transform us. By engaging in prayer, we acknowledge our dependence on God, experience His faithfulness, and are drawn into deeper communion with Him. Calvin proposed a structured approach to prayer that would become ingrained in the daily lives of Genevans. He advocated a daily prayer cycle, essentially a simplified version of the monastic office, with dedicated times for prayer upon waking, before work, at meals, and before retiring (Institutes 3.20.50). These regular intervals served as reminders to orient oneself towards God throughout the day, integrating prayer into the fabric of everyday life.

Psalm Singing

John Calvin saw psalm singing as crucial for spiritual growth and Reformed worship. He believed it fostered piety, shaped emotions, and united congregations in praising God. To promote this, Calvin developed the Genevan Psalter, a collection of psalms and other texts set to new tunes for congregational singing. He viewed this as enhancing worship's spiritual vitality and lifting hearts to God.

Calvin recognized music's power to influence emotions and behavior, advocating for its careful use in worship. Unlike other reformers who used popular tunes, Calvin insisted on new compositions for psalms to ensure spiritual and theological integrity. He encouraged psalm singing beyond church, in homes and workplaces, aiming to integrate worship into all aspects of life. The Genevan Psalter's popularity in domestic worship fostered a culture of continuous praise in Reformed households.

The Lord’s Supper

Calvin viewed the Lord's Supper as a vital practice for Christian life, emphasizing its spiritual nourishment and power to strengthen believers' union with Christ. He sought to reform its practice in Geneva, aiming for more frequent celebrations and deeper laity engagement. Calvin saw it as a "spiritual banquet" offering Christ himself as sustenance, insisting on His real presence but emphasizing spiritual partaking through faith and the Holy Spirit.

Advocating for weekly celebrations, Calvin grounded his argument in Scripture and emphasized the sacrament's role in fostering "mystical union" with Christ. While he achieved an increase to four times a year, this push illustrates his conviction that regular participation was crucial for spiritual growth.

For Calvin, the Lord's Supper was a powerful tool for spiritual formation (paideia), deepening believers' relationship with Christ. The tangible act served as a concrete reminder of their intimate union with Christ, helping them "feel" His presence and grace. It also functioned as a practice of remembrance, internalizing Christ's sacrifice.

Calvin sought to involve the laity more directly in the Lord's Supper, having lay elders distribute elements and serve wine. This increased participation aimed to foster communal ownership and emphasize the priesthood of all believers.

Moral Accountability

Calvin sought to foster moral accountability in Geneva through institutional structures and theological teachings. He established the Consistory, a body of pastors and elders overseeing the moral and religious life of citizens. This institution ensured accountability by:

Monitoring Religious Practices: Overseeing sermon attendance and doctrinal instruction.

Regulating Conduct: Addressing moral transgressions and resolving disputes.

Maintaining Orthodoxy: Ensuring adherence to reformed teachings.

This system aimed to create a community adhering to shared moral and religious standards.

Moral Legislation and the Reformation of Manners

Beyond the Consistory, the Geneva city council, influenced by Calvin's ideas, implemented a wide range of moral legislation aimed at promoting a “reformation of manners". This involved enacting laws that regulated various aspects of social behavior, including:

Public conduct and decorum

Dress codes and entertainment

Business practices and financial dealings

These measures, combined with the Consistory's oversight, sought to instill a culture of accountability and discipline within the Genevan community, ensuring that citizens adhered to a code of conduct consistent with reformed principles.

In Calvin's theological framework, moral accountability served as a foundation for cultivating pietas, which he defines as "that reverence joined with love of God which the knowledge of his benefits induces". By holding individuals accountable for their actions and beliefs, Calvin aimed to create a community where:

Citizens would recognize their dependence on God and strive to live in accordance with his will.

The practice of moral accountability served as a constant reminder of God's presence and grace, fostering gratitude and a desire to please him.

This, in turn, would lead to lives characterized by piety, humility, and love for both God and neighbor.

In essence, moral accountability was not simply about enforcing rules but about creating a culture that nurtured spiritual growth and fostered a genuine desire to live uprightly, reflecting the transformative power of God's grace.

The Fruits of Paideia

John Calvin's understanding of Christian life is characterized by two primary practical gestures: seeking every good from God and crediting God with every good. These gestures are intertwined and mutually reinforcing. Seeking every good from God fosters dependence and receptivity, while crediting God with every good cultivates gratitude and praise. Together, they create a dynamic interplay that shapes a Christian disciple's entire life. Calvin views these two gestures as the core expressions of "piety"—the grateful love and reverence for God that stems from recognizing His benefits. This "piety" isn't a static state but a lived reality, formed and sustained through ongoing participation in the church's program of paideia. This paideia encompasses disciplines such as scriptural study, prayer, and the Lord's Supper, which train disciples to seek God in all things and attribute all good to Him.

"For Calvin, discipleship is paideia, 'formative education', a sanctifying, disciplinary, recuperative path, and in that sense a humble and humbling return, little by little, to full humanity in Christ's image. " (Boulton, Life in God, 4).

So, this reformation day, as we have considered the importance of the covenant nurture of our children, we end the day by considering the covenant nurture of our community, and some practical ways we can recover and develop paideia with thick practices that will form us for piety, all to the glory of God alone. Amen.