Learning

From BiblePortal Wikipedia

Hastings' Dictionary of the New Testament [1]

Learning —To what extent did learning prevail in Palestine in the time of Christ? and is it correct to say that He Himself and His Apostles and disciples were illiterate?

Higher education existed at least in the collegiate institutions of the capital. From the restoration following the epoch of the Exile there was a class of men who are known to us as ‘scribes’ ( s ôphěrîm). Their point of union was their knowledge of the Law, and Scriptures, and Traditions. So far they are parallel to the shastris , who are the authorities on Hindu literature. Ezra, the second founder of the theocracy and a man of priestly birth, is designated a scribe ( Ezra 7:6). From his date measures were taken, directed to the establishment and maintenance of the sacred authority of the Law. The scribe was an interpreter to the people. The period of higher inspiration was giving place to an age of didactic literature. And a succession of able scribes arose who expounded the sacred books, cherished and enlarged tradition, determined the details of religious observance, and wrote the Law in its exclusiveness on the minds of the people. They were at their best in the 4th or 3rd cent. b.c.; but they continued for many centuries. Pharisaism was a development of them, and they are also connected with the later books of Wisdom, while in the post-Christian period their chief men are the Rabbis. Part of their work consisted in the training of young scribes, and for this end schools or colleges were formed. In these the Scriptures formed a literary and theological basis, the Law, traditions, and national history were expounded, and judgment was given on the problems and practical questions of the time. This education was professional, and contained no secular culture; and it was intensely national or Jewish. Yet here as elsewhere there were varieties of opinion and diverging tendencies. The schools of Hillel and Shammai were rival institutions in the years preceding the birth of our Lord. A generation later Hillel was succeeded by his perhaps more liberal grandson, Gamaliel, to whose classroom St. Paul came from Asia Minor to be trained in the Law.

Other schools less exclusively religious, more akin to Greek institutions, are known to have existed in Jerusalem and other towns, where especially the sons of men not opposed to the Roman occupation might be trained for public life. Jews of the Dispersion were at home in the Greek language, and had more immediate access to Greek literature. About the time of Christ several of the later apocryphal books were written. Culture was widespread, and at least two Jews belong to general literature: Philo the philosopher of Alexandria, who endeavoured to reconcile Hellenism and Judaism; and Josephus the historian, who was brought up in Jerusalem.

But the work of the scribes was not confined to ‘higher education.’ In every village they had planted a synagogue, and in connexion with every synagogue an elementary school was ultimately opened. For many centuries the training of the young was a duty enjoined upon parents. About b.c. 75, Simon ben Shetach, a scribe and Pharisee, is said to have carried a law requiring boys to attend ‘the elementary school.’ Probably before that date a lower school system (such as was known to exist in the Greek world) was tentatively tried in all leading centres. Now education was made compulsory. The schoolroom, known as the ‘house of the book,’ was either part of the synagogue or of the teacher’s house. The teacher, or hazzan , belonged to a humble rank of the fraternity of scribes. Lk ( Luke 5:7) refers to a gathering of teachers of the law (νομοδιδάσκαλοι) from every city and village of the land. Whether or not school-masters are included, the reference implies a wide diffusion of education.

The instruction given in these schools is considered by Ramsay ( Education of Christ ) supérior to that of Greece or any other ancient land. The subjects of study and methods of teaching were calculated to call forth and develop the best mental faculties of the boys. In the choice of subjects the theoretical and practical were successfully combined; and pupils were taught both to think and to act, while maxims of duty were graven on their memories. The standard of average intelligence was therefore high. And while in most cases no regular secondary education followed, it is to be remembered that the synagogue remained a place of instruction rather than of formal worship, and also that talented young men could carry reading and study farther than public provision was made for. Whether any of the leading disciples were educated in Jerusalem cannot be definitely known. But they were not ignorant. On the contrary, they were men of keen intelligence and ardent spirit, who had been cherishing the Messianic hope and found in Jesus the realization of their dreams.

Ancient literature was mainly religious; and learning is founded on literature. But though the circle of learning had religion as its centre, it included some study of all the obvious phenomena of nature. Modern discovery is proving that not only famous countries such as Egypt or Babylonia, but also peoples whose very names were formerly unknown, had a developed civilization and system of thought. Amongst the Israelites Moses and Solomon are credited ( Acts 7:22,  1 Kings 4:29-34) with all the knowledge the world then possessed; and to the latter are attributed not only poetry and philosophy, but also an exhaustive knowledge of Natural History. The people were skilled in music and in works of architecture. But while Israel was producing its prophets, the imaginative genius of Greece was creating a secular literature and founding sciences. Gradually Greek influence extended to all lands. It was felt in Jerusalem even in the days of greatest exclusiveness. Greek was the language of the Hellenistic Jews, and the Septuagint was their Bible. Greek ideas were thus diffused over the surface of Hebraic religion, and helped to enrich the thought and life of the planters of Christianity. Of the NT writings it may confidently be said that they are not the work of unlearned men. St. Paul was probably much more learned than his letters show ( Acts 26:3;  Acts 26:24). The Johannine writings are artistically conceived, and studded with gems of thought and expression. The Epistles to the Hebrews and Ephesians show an imaginative scope and a rhetorical power scarcely surpassed. St. Luke had a literary faculty rare amongst physicians. It is true that Peter and John are styled ‘unlearned’ ( Acts 4:13); yet this is but the technical description (ἀγράμματοι καὶ ἰδιῶται) of men who had not graduated in the colleges of the scribes. If not many noble were called ( 1 Corinthians 1:26), there were at least some who combined spiritual insight with literary culture, and who were able to express the new ideas in forms whose beauty is partially hidden by their Divineness.

Of Jesus Himself His enemies asked ( John 7:15), ‘How knoweth this man letters (γράμματα), having never learned?’ No doubt it was true that He had never studied Jewish theology at any of the great Rabbinical schools. But not only did He have a thorough knowledge of the letter of the OT, as He repeatedly showed (see, e.g. ,  Matthew 5:21-43;  Matthew 12:3 ff.,  Matthew 12:40 ff.,  Matthew 13:14 f.,  Matthew 15:4;  Matthew 15:7 f.,  Matthew 19:4 ff.,  Matthew 19:17 ff.,  Matthew 21:13;  Matthew 21:16;  Matthew 21:42;  Matthew 22:32;  Matthew 22:37 ff.,  Matthew 22:43 ff.,  Matthew 24:15;  Matthew 24:37 ff.,  Matthew 26:54;  Matthew 27:46), but He revealed an insight into Scripture and an expository skill (and this was what the Jews specially meant by His ‘knowing letters’) at which they were compelled to marvel ( John 7:15 a). This ‘learning’ of Jesus, for γράμματα in Gr. (like Lat. literae , English ‘letters’) is synonymous with ‘learning,’ had its human side without doubt. His education in Scripture would begin in the family circle, and most probably be continued in a synagogue school. In early youth He showed His interest in the synagogal instruction ( Luke 2:46), and ever afterwards it was His ‘custom’ to frequent those services of the synagogue at which Moses and the Prophets were read and explained ( Luke 4:15). But His ‘learning’ and consequent ‘teaching,’ on the spiritual side, as He Himself declared, came from an inward and Divine spring ( John 7:16-17), a saying which helps to explain the statement of two of the Synoptists ( Matthew 7:29 ||  Mark 1:22), ‘He taught them as one having authority, and not as the scribes’ (γραμματεῖς). See also art. Education.

Literature.—Hasting's Dictionary of the Bible, art. ‘Education’; Schürer, HJP [Note: JP History of the Jewish People.] ii. i. 323–350, ii. 47–52; Edershelm, Life and Times , i. 228–234; Stalker, Imago Christi , pp. 147–164.

R. Scott.

Charles Buck Theological Dictionary [2]

Skill in any science, or that improvement of the mind which we gain by study, instruction, observation, &c. An attentive examination of ecclesiastical history will lead us to see how greatly learning is indebted to Christianity, and that Christianity, in its turn, has been much served by learning. "All the useful learning, " says Dr. Jortin, "which is now to be found in the world, is in a great measure owing to the Gospel. The Christians, who had a great veneration for the Old Testament, have contributed more than the Jews themselves to secure and explain those books. The Christians in ancient times collected and preserved the Greek versions of the Scriptures, particularly the Septuagint, and translated the originals into Latin. To Christians were due the old Hexapla; and in later times Christians have published the Polyglots and the Samaritan Pentateuch. It was the study of the Holy Scriptures which excited Christians from early times to study chronology, sacred and secular; and here much knowledge of history, and some skill in astronomy, were needful.

The New Testament, being written in Greek, caused Christians to apply themselves also to the study of that language. As the Christians were opposed by the Pagans and the Jews, they were excited to the study of Pagan and Jewish literature, in order to expose the absurdities of the Jewish traditions, the weakness of Paganism, and the imperfections and insufficiency of philosophy. The first fathers, till the third century, were generally Greek writers. In the third century the Latin language was much upon the decline, but the Christians preserved it from sinking into absolute barbarism. Monkery, indeed, produced many sad effects; but Providence here also brought good out of evil; for the monks were employed in the transcribing of books, and many valuable authors would have perished if it had not been for the monasteries. In the ninth century, the Saracens were very studious, and contributed much to the restoration of letters. But, whatever was good in the Mahometan religion, it is in no small measure indebted to Christianity for it, since Mahometanism is made up for the most part of Judaism and Christianity. If Christianity had been suppressed at its first appearance, it is extremely probable that the Latin and Greek tongues would have been lost in the revolution of empires, and the irruptions of barbarians in the east and in the west; for the old inhabitants would have had no conscientious and religious motives to keep up their language; and then, together with the Latin and Greek tongues, the knowledge of antiquities and the ancient writers would have been destroyed. To whom, then, are we indebted for the knowledge of antiquity, for everything that is called philosophy, or the literae humaniores?

to Christians. To whom for grammars and dictionaries of the learned languages?

to Christians. To whom for chronology, and the continuation of history through many centuries?

to Christians. To whom for rational systems of morality, and improvements in natural philosophy, and for the applications of these discoveries to religious purposes?

to Christians. To whom for metaphysical researches, carried as far as the subject will permit?

to Christians. To whom for the moral rules to be observed by nations in war and peace?

to Christians. To whom for jurisprudence, and for political knowledge, and for settling the rights of subjects, both civil and religious, upon a proper foundation?

to Christians. To whom for the reformation?

to Christians. "As religion hath been the chief preserver of erudition, so erudition hath not been ungrateful to her patroness, but hath contributed largely to the support of religion. The useful expositions of the Scriptures, the sober and sensible defences of revelation, the faithful representations of pure and undefiled Christianity; these have been the works of learned, judicious, and industrious men." Nothing, however, is more common than to hear the ignorant decry all human learning as entirely useless in religion; and what is still more remarkable, even some, who call themselves preachers, entertain the same sentiments. But to such we can only say what a judicious preacher observed upon a public occasion, that if all men had been as unlearned as themselves, they never would have had a text on which to have displayed their ignorance. Dr. Jortin's Sermons, vol. 7: charge 1; Mrs. H. More's Hints to a Young Princess, vol. 1: p. 64; Cook's Miss. Ser. on  Matthew 6:3; Dr. Stennett's Ser. on  Acts 26:24-25 .

King James Dictionary [3]

LEARNING, ppr. lern'ing. Gaining knowledge by instruction or reading, by study, by experience or observation acquiring skill by practice.

LEARNING, n. lern'ing.

1. The knowledge of principles or facts received by instruction or study acquired knowledge or ideas in any branch of science or literature erudition literature science. The Scaligers were men of great learning.

This is the proper sense of the word.

2. Knowledge acquired by experience, experiment or observation. 3. Skill in anything good or bad.

Webster's Dictionary [4]

(1): ( n.) The acquisition of knowledge or skill; as, the learning of languages; the learning of telegraphy.

(2): ( n.) The knowledge or skill received by instruction or study; acquired knowledge or ideas in any branch of science or literature; erudition; literature; science; as, he is a man of great learning.

(3): ( p. pr. & vb. n.) of Learn

Cyclopedia of Biblical, Theological and Ecclesiastical Literature [5]

skill in any science, or that improvement of the mind which were gain by study, instruction, observation, etc. An attentive examination of ecclesiastical history will lead us to see how greatly learning is indebted to Christianity, and that Christianity, in its turn, has been much served by learning. "All the useful learning which is now to be found in the world is in a great measure owing to the Gospel. The Christians, who had a great veneration for the Old Testament, have contributed more than the Jews themselves to secure and explain those books. The Christians, in ancient times, collected and preserved the Greek versions of the Scriptures, particularly the Septuagint, and translated the originals into Latin. To Christians were due the old Hexapla; and in later times Christians have published the Polyglots and the Samaritan Pentateuch. It was the study of the Holy Scriptures which excited Christians from early times to study chronology, sacred and secular; and here much knowledge of history, and some skill in astronomy, were needful. The New Testament, being written in Greek, caused Christians to apply themselves also to the study of that language. As the Christians were opposed by the pagans and the Jews, they were excited to the study of pagan and Jewish literature, in order to expose the absurdities of the Jewish traditions, the weakness of paganism, and the imperfections and insufficiency of philosophy.

The first fathers, till the 3d century, were generally Greek writers. In the 3d century the Latin language was much upon the decline, but the Christians preserved it from sinking into absolute barbarism. Monkery, indeed, produced many sad effects; but Providence here also brought good out of evil, for the monks were employed in the transcribing of books, and many valuable authors would have perished if it had not been for the monasteries. In the 9th century the Saracens were very studious, and contributed much to the restoration of letters. But, whatever was good in the Mohammedan religion, it is in no small measure indebted to Christianity for it, since Mohammedanism is made up for the most part of Judaism and Christianity. If Christianity had been suppressed at its first appearance, it is extremely probable that the Latin and Greek tongues would have been lost in the revolutions of empires, and the irruptions of babarians in the East and in the West, for the old inhabitants would have had no coiascientious and religious motives to keep up their language; and then, together with the Latin and Greek tongues, the knowledge of antiquities and the ancient writers would have been destroyed...As religion has been the chief preserver of erudition, so erudition has not been ungrateful to her patroness, but has contributed largely to the support of religion. The useful expositions of the Scriptures, the sober and sensible defenses of revelation, the faithful representations of pure and undefiled Christianity these have been the works of learned, judicious, and industrious men. Nothing, however, is more common than to hear the ignorant decry all human learning as entirely useless in religion; and, what is still more remarkable, even some, who call themselves preachers, entertain the same sentiments. But to such we can only say what a judicious preacher observed upon a public occasion, that if all men had been as unlearned as themselves, they never would ye have had a text on which to have displayed their ignorance" (Jortin's Sermons, vol. 7, Charge I). See More, Hints to a Young Princess, 1:64; Cook, Miss. Ser. on  Matthew 6:3; Stennett, Ser. On  Acts 26:24-25. (See Knowledge).

References