The Education of Jesus in The Infancy Gospel of Thomas

I was recently gifted Simon Gathercole's new translation of "The Apocryphal Gospels" published by Penguin Classics (2021). I have been very pleased with the book overall, the introduction was brief, but surprisingly informative, the same with the introductions for each gospel work. The translations by Gathercole are very readable and the presentation of the translation text is free from versification and other marginal or interlinear distractions common with translations, further encouraging the reader to take in large portions of the text. 

One apocryphal gospel grabbed my attention in particular as I had not paid it too much attention when I had first read it years before; The Infancy Gospel of Thomas. The (attempted) education of the boy Jesus is a central theme of the apocryphal text, with three separate education events depicted. Paul Foster provides an excellent analysis of these accounts in the J. K. Elliott feschrift, "The Education of Jesus in the Infancy Gospel of Thomas," (pg. 327-347). The three accounts are located in chapters 6-7, 13, and 14, of Gathercole's translation.

Zacchaeus is given as the names of Jesus's first teacher,

"Now a teacher named Zacchaeus was standing by and heard Jesus saying this to his father Joseph. Dumbfounded, he said to Joseph, 'Look here, brother--entrust him to me so he can be taught to read and write, and study all fields of knowledge" (Inf. Gos. Thom. 6) 

Later in the chapter, Jesus is forcibly taken to "school" by his father Joseph so that he can be taught how to read and write.

"Zaccheaus wrote down the alphabet for him and started him on his elementary education. He said the same letter a number of times, but Jesus would not give any response. The teacher was peeved and clipped him around the ear. The boy was irritated at this. 'I should be teaching you, rather than being taught by you! After all, I know the letters you're teaching much better than you do. What you are giving me is like sounding brass and a clanging cymbal, producing neither sound nor thought nor any possible understanding!' When the child's anger abated, he spoke by himself all the letters, from alpha to omega, perfectly." (Inf. Gos. Thom. 6)

Jesus is only five years old in this setting and the recitation of all of his letters would be considered miraculous considering his youthful age. Augustine (ca. 400 CE) gives a similar account of receiving physical punishment while attempting to learn Greek language and literature

"But what was the cause of my dislike of Greek literature, which I studied from my boyhood, I cannot even now understand. For the Latin I loved exceedingly — not what our first masters, but what the grammarians teach; for those primary lessons of reading, writing, and ciphering, I considered no less of a burden and a punishment than Greek. . . . The difficulty, in truth, the difficulty of learning a foreign language mingled as it were with gall all the sweetness of those fabulous Grecian stories. For not a single word of it did I understand, and to make me do so, they vehemently urged me with cruel threatenings and punishments." (Confessions 1:13-14)

Later, in this same first education account in the Infancy Gospel of Thomas 6, the boy Jesus addresses the teacher Zacchaeus.

"'If you don't know the essence of the alpha, Jesus said, 'how can you teach beta after it? You hypocrite! If you're so clever, first teach me alpha, and then I'll believe you when you talk about beta.' Then he started questioning his teacher about the letter alpha, but the man did not know what to say in reply. A number of people were there listening in. 'Pay attention, sir,' Jesus explained to the teacher, 'and understand the arrangement of the first letter. Notice here how it has diagonal lines and a stroke in the middle, and then you can see the alpha's lines pointing and straddling, joining together and parting, leading off and going up, circling and darting, tripartite and double-edged, of similar shape and thickness and kind, rectilinear, equilibrious, isometric and isomeric.'" (Inf. Gos. Thom. 6)

This account is interesting in that it is similar to comments made by Irenaeus (ca. 180 CE) the "apocryphal and spurious Scriptures of the Marcosians." This indicates that these stories in The Infancy Gospel of Thomas likely date into the second century.

"Besides the above [misrepresentations], they adduce an unspeakable number of apocryphal and spurious writings, which they themselves have forged, to bewilder the minds of foolish men, and of such as are ignorant of the Scriptures of truth. Among other things, they bring forward that false and wicked story which relates that our Lord, when He was a boy learning His letters, on the teacher saying to Him, as is usual, Pronounce Alpha, replied [as He was bid], Alpha. But when, again, the teacher bade Him say, Beta, the Lord replied, First tell me what Alpha is, and then I will tell you what Beta is. This they expound as meaning that He alone knew the Unknown, which He revealed under its type Alpha." (Haer. 1.20.1)

The second education account in The Infancy Gospel of Thomas is brief and repeats Jesus's words concerning the alpha and omega. The third account is more interesting in that it describes an eight year old Jesus interacting with a book in a classroom setting.

"When he came into the classroom, he found a scroll resting on the reading desk. He took it but did not read what was written in it because it was not from the Law of God. Instead, he opened his mouth and made such awe-inspiring statements that the teacher sitting opposite him listened to him with pure delight, and urged him on to say more, while the crowd standing by was staggered by the holy matters of which Jesus spoke." (Inf. Gos. Thom. 14)

The parallels with the account in Luke 4:16-22 where Jesus enters the synagogue at Nazareth and read from an Isaiah scroll, are obvious. Though the Infancy Gospel of Thomas makes a point to emphasize that it was not a book of the Law and that Jesus did not actually read it. Though it is implied that he could have if he wished to. 

Collectively these three instances of Jesus's education are a fascinating snapshot of Greco-Roman education at the time. It appears that the author of The Infancy Gospel of Thomas was writing in a context where tutors, schools, and educational resources were abundant and affordable (Foster, "The Education of Jesus," pg. 339). Though these educational settings are likely idealized and exaggerated to some degree, they likely reflected realistic expectations of the author(s)'s context. This indicates that education was abundantly available in the region where The Infancy Gospel of Thomas was initially written in the second century and reflects at least an expectation of widespread basic literacy in the region.

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Foster, Paul "The Education of Jesus in the Infancy Gospel of Thomas," pages 327–347 in P. Doble and J. Kloha (eds), Texts and Traditions. Essays in Honour of J. Keith Elliott.
Leiden and Boston: Brill ( 2014).

Greco-Roman Education and Textual Criticism

Raffaella Cribiore is Professor at New York University and specializes in ancient Greco-Roman education, papyrology, and Greek rhetoric among other specialties. She has written several books on these topics, several of which are "must-reads" for anyone interested in understanding the wider culture in which early Christian book culture arose, particularly her works related to Greco-Roman education more broadly. Two of these books are;

"Writing, Teachers, and Students in Graeco-Roman Egypt" (Atlanta: Scholar's Press, 1996).

"Gymnastics of the Mind: Greek Education in Hellenistic and Roman Egypt. Princeton" (NJ: Princeton University Press, 2005).

I have learned so much from Cribiore's work and was excited when I discovered that she had been interviewed on an episode of one of my favorite Podcasts, Ancient Greece Declassified. Here is the link to the interview.

Ancient Greece Declassified: 11 Caves and Classrooms w/ Raffaella Cribiore (libsyn.com)

There were many interesting insights that Cribiore gave, but one that really resonated with my own research was her emphasis on the broadly defined "universality" of Greco-Roman education across the Roman Empire. Along with this, I list out several other interesting insight from the interview below;

1) Education from Hellenistic to the late antique period was remarkably uniform. Someone from Syria, to Egypt, to Rome would have been educated in a similar manner and with a similar body of literature.

2) Much more people attended at least the first tier of education than is often realized by scholars more broadly. 

3) At least at the lowest levels, Education was available to girls as well as boys.

These details from the ancient world help to shine a light on early Christian reading and scribal culture. In an environment where a text was read out and copied within a social network, many Christians would be in a position to engage with these texts at various levels, and with some uniformity across the Empire. This would lead to a circumstance in which any "macrolevel" changes to a text in circulation would be noticed by the community engaging with these same texts. I make this argument in my JSNT article,

"Exposing Textual Corruption: Community as a Stabilizing Aspect in the Circulation of the New Testament writings during the Greco-Roman Era." JSNT 43.2 (December 2020): 266-298.

Lucian on Education: Illiteracy in the Roman World

A boy recites a lession to a tutor, 2nd cen. AD

A previous post brought attention to the low literacy levels of the Roman world and the effect this had on the reading practices of the early Christians. William Harris argued that literacy levels in the Roman world were somewhere around 15 to as high as 20% in some regions like Pompeii (p. 264). Overall, the literacy level in Rome likely would have never been above 15% (p. 267) and for any region to reach the levels of 20 to 30% literacy among males would have been remarkable (p. 141). When discussing precise percentages of literacy, it is important to remember William Harris's own caution,

"We shall obviously never know in a clear-cut numerical way how many people were literate, semi-literate, or illiterate in the Graeco-Roman world in general, or even in any particular milieu within it." (p. 7)

I thought about the levels of literacy in the Roman world and the education that may or may not have been available to the early Christians. A dialogue of Lucian of Samosata (125-180 CE) came to mind that illustrates well the path to education available in his day. In his satire Hermotimus, one character, Hermotimus, a philosopher steeped in study for the past 20 years, is engaged in dialogue (in the Socratic method) by Lycinus, an interlocutor who values the simple and average life. At one point Hermotimus described the path of education as climbing a steep mountain slope;

"Many would climb it, if it could. As it is, a fair number make a very strong beginning and travel part of the way, some very little, some more; but when they get half-way and meet plenty of difficulties and snags, they lose heart and turn back, gasping for breath and dripping with sweat; the hardships are too much for them. But all who endure to the end arrive at the top, from then on are happy having wonderful time for the rest of their life, from their heights seeing the rest of mankind as ants." (Hermot. 5)

Hermotimus described that there were many who began the path of education in philosophy, that is, education, but few completed the journey. This gives and excellent picture of education during the Roman empire. There was probably a large number of the population who began the journey of education and literacy, many who could scrawl their names on a document, scratch some crude graffiti onto an alley wall, or read signs and laundry lists. The reality was that few attained any reasonable level of education. Listen to Lycinus as he responded to Hermotimus's description of his path to educated enlightenment,

"Goodness, Hermotimus! How small you shall make us, not as big as pygmies! Utter groundlings crawling over the earth's surface. It's not surprising--your mind is already away up above; and we, the whole trashy lot of us ground-crawlers, will pray to you along with the gods, when you get above the clouds and reach the heights to which you have been hastening for so long." (Hermot. 5)

 Lycinus identified himself with the "whole trashy lot of us ground-crawlers," namely, the uneducated masses. When a person reached a high level of education, it was as if that person reached divine status.

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Bibliography.

Harris, William V. Ancient Literacy. Cambridge, MA: Harvard University Press, 1989.

Lucian,  Translated by K. Kilburn et al. 7 vols. Loeb Classical Library. Cambridge: Harvard University Press, 1913-1961.

Early Christian Readers

The ability to read and write are much more widespread and common place today than they were in antiquity. The population of Rome during the Imperial age enjoyed a much lower level of literacy. After extensive research of ancient sources, William Harris estimated "that the overall level of literacy [in Rome was] likely to have been below 15%" (267). Consequently, the early Church would have followed closely the literacy levels of the surrounding culture of Rome. Harry Gamble compared Christian literacy with these figures concluding

"that not only the writing of Christian literature, but also the ability to read, criticize, and interpret it belonged to a small number of Christians in the first several centuries, ordinarily not more than 10 percent in any given setting, and perhaps fewer in the many small and provincial congregations that were characteristic of early Christianity. (5)"

 This culture of illiteracy can be seen throughout the New Testament. The early Church accommodated for this lack of reading ability by publicly reading scripture during their worship gatherings. Paul alludes to this practice when he wrote to the Colossians;

"And when this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea. (emphasis mine, NAS, Col 4:16)"

 Paul writes a similar command to the Thessalonians;

"I adjure you by the Lord to have this letter read to all the brethren. (empahasis mine, NAS, 1 Thess 5:27)"

The apostle John assumes this type of reading practice when he penned Revelations;

"Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it. (emphasis mine, NAS, Rev 1:3)"

Notice that John mentions only one person reading and a plurality of people hearing the prophecy being read. John is obviously referring to a congregational or community setting in which Christians are gathered for a reading of the Apocalypse.

The earliest extra-biblical description of this Christian reading practice is given by Justin Martyr in the middle of the second century. Some time around 150 CE, Justin wrote an Apology of the Christian faith addressed to Emperor Antoninus Pius. In it Justin wrote a detailed description of their Sunday worship;

"And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability. (emphasis mine, Apology, 1.67; ANF 1:186)"

Here Justin refers to the Gospels as "the memoirs of the apostles" and "the writings of the prophets" are a reference to the Old Testament writings. Because literate Christians took the time to use their gifts to read the letters of Paul, the Revelation of John, and the memoirs of the apostles (the gospels) a largely illiterate population could enjoy hearing and learning from the scriptures when they would not be able to otherwise!
Harry Gamble concluded his discussion of early Christian literacy by writing;

"In sum, the extent of literacy in the ancient church was limited. Only a small minority of Christians were able to read, surely no more than an average of 10-15 percent of the larger society and probably fewer. Thus only a small segment of the church was able to read Christian texts for themselves or to write them. Still, every Christian had the opportunity to become acquainted with Christian literature, especially the scriptures, through catechetical instruction and homiletical exposition of texts in the context of worship. (10)"

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Bibliography

Alexander Roberts, James Donaldson and A. Cleveland Coxe. The Ante-Nicene Fathers, Volume I: The Apostolic Fathers. Buffalo, NY: Christian Literature Company, 1885.

Gamble, Harry Y. Books and Readers in the Early Church: A History of Early Christian Texts. New Haven: Yale University Press, 1995.

Harris, William V. Ancient Literacy. Cambridge, MA: Harvard University Press, 1989.