A Tip For Your Next Small Group Study: Clement of Alexandria’s “Paedagogus”

Read time: 10 minutes

Small group studies in American Evangelicalism usually revolve around one or two things: either a particular book of the Bible, or a “fill-in-the-blank” big-letter workbook that reads at about the 5th-grade level and has an accompanying video production by the local pastor. The first is useful. The second, in my opinion, needs to die, and die last year. There are, however, other alternatives to good, old-fashioned Bible studies–which, of course, must continue. Here is one suggestion for your next small group study: Clement of Alexandria’s “Paedagogus” (The Instructor).

Stretching Our Limits

It may appear intimidating to suggest a book written by someone whose last name is that of an ancient city. It may be more intimidating to suggest a book with a title in Latin. But perhaps what today’s small groups need is a bit of intimidation. Perhaps it really is time to grow up and grow out of our mental and spiritual comfort zone. After all, isn’t this what we are often told at church on Sunday, to step out of our “comfort zones?”

But part of growing up and leaving our safety zone, is also growing up pedagogically, that is, in actually extending our mental capacities– pushing our minds to new limits. Just as so many of us enjoy pushing our bodies to the limit in the gym, why would we not do the same with our mind? Especially when it comes to spiritual things and living out the Christian life. Clement of Alexandria’s 2nd-century manual for Christian living is an instrument to stretch our limits as Christians. It is one way to strengthen our spiritual muscles.

7 Reasons to Study the Paedagogus

There are several reasons why we should use Clement’s handbook to train ourselves. Here are 7 I can think of:

1. First, it behooves our spiritual training to know someone from our spiritual past. In a culture that is ignorant of its own history, to include the history of God’s church, it is good to read something from someone who is already in heaven (or at least, is very likely in heaven). The only way to connect with one of our brothers or sisters in Christ who has gone before us, is through the writings they have left. To read Clement of Alexandria, or St. Augustine, is, therefore, to connect with the mind of a fellow brother in the body of Christ. To connect with the mind of a Christian from the past, enables us to learn about things and people we cannot possibly know otherwise. It is to glean from those who lived in cultures very different from our own, and who likely had many good things to say that no one is saying today, or may not even be capable of saying.
2. Second, in a culture where fewer Christians have a connection to their own biological families, and their family’s history, it is good to know something about the legacy of one’s spiritual family. The only way to do this is to read about them, or to read what they wrote. We all long for connection, and that includes connection to our past.
3. Third, the further back in history you go, the more detailed writing you find about the Christian life. Being unencumbered by technology had great advantages for our foremothers and forefathers. With far fewer distractions, those that had the means had a lot more time on their hands to think about things. We may have more access to data, but they had more access to their own thinking and to reality itself. The technology that distracts us today results in shallow thoughts. Profundity is increasingly becoming a feature of the past. This is evidenced by who we consider to be “wise” in our culture today. The Christian sages of today are yesterday’s acolytes.
4. Regarding this last point, earlier generations of Christians did not live and move and have their being in the entertainment-saturated society we do. They were not constantly bombarded with the false, distorted images of art, be it via film, radio, television or the internet. As such, they really were contemplating reality in ways we are quickly becoming incapable of doing. The distractions of our techno-driven world have made it increasingly difficult for us to make inferences about biblical principles that lead to actual application. We are fortunate to have access to people who have already done this work for us.
5. It is good for the Christian soul to do something that is hard. Bearing our cross, whatever form it may take in our daily lives, is not something we should expect to be easy, or convenient, or not challenging. Taking the time to engage with an ancient text, one that will likely make you bristle at its suggestions, is very good for the soul.
6. Further, it is a long task, one that will force small groups to start on a journey together that may take a while. This is a marathon run, not a sprint. It is a long-distance trek through the mountains, where many peaks and valleys, draws and spurs, will challenge the party that dares to undertake it.
7. Finally, and most importantly, the text of Paedagogus will force one to read Scripture through different cultural eyes. It will take groups to places in Scripture we often ignore in our modern context, compelling us to think not in new ways, but in different ways, about the Word of God.

What You Will Find Inside

The Paedagogus (The Instructor) is comprised of three books. Each book is roughly 25,000-35,000 words long. Of course, we have the English translations for most of the chapters, (but not for some of them, like Book II, Chapter X, which is on sex), so you need not worry about learning Latin. The model for Clement’s manual of Christian instruction is that of the stoic philosopher, Epictetus, whose Enchiridion, or handbook for practical living, was quite popular in Clement’s day.

The use of Epictetus’ format also has apologetic value for the Church today. It demonstrates another biblical principle, the “plundering of Egypt,” which the early Church understood as a metaphor for being able to take ideas, even of pagan thinkers, and synthesize them with the biblical revelation. Augustine summed this up with the phrase “all truth is God’s truth.” However, although some might debate this, Clement’s content is thoroughly biblical. His goal is not to advance a mere philosophy of man. It is to honor Christ through the training of every aspect of life in accordance with biblical principles.

The purpose of “The Instructor” is given in the very first line of Book I:

As there are these three things in the case of man, habits, actions, and passions; habits are the department appropriated by hortatory discourse the guide to piety, which, like the ship’s keel, is laid beneath for the building up of faith; in which, rejoicing exceedingly, and abjuring our old opinions, through salvation we renew our youth, singing with the hymning prophecy, “How good is God to Israel, to such as are upright in heart!” All actions, again, are the province of preceptive discourse; while persuasive discourse applies itself to heal the passions. It is, however, one and the self-same word which rescues man from the custom of this world in which he has been reared, and trains him up in the one salvation of faith in God.

The Paedagogus is not a book of abstract theology, or theory. It is addressing three things: habits, actions and passions–or desires. It is entirely practical, and its goal is to guide us out of the “customs of this world” into which we have been “reared.” It is important to note that these instructions are not necessary for salvation. They are the working out of the salvation already appropriated by faith in God’s grace through Christ. This is not legalism, therefore, as some might think at the outset. This spiritual instruction is the pursuit of sanctification, not an attempt to save ourselves through works.

However, because the rigors of pursuing holiness have been lost to us in our informal and decadent culture, one’s initial encounter with Clement may be the knee-jerk reaction of crying “legalism!” It may be necessary, therefore, as the group works through the material, to occasionally remind its members that these instructions for Christian behavior are not soteriological. Moreover, they must be pursued out of a genuine love for Christ. They cannot be imposed by the group or any external authority other than the Holy Spirit.

Clement continues in the opening section to lay out the telos of his manual:

The Instructor being practical, not theoretical, His aim is thus to improve the soul, not to teach, and to train it up to a virtuous, not to an intellectual life. Although this same word is didactic, but not in the present instance. For the word which, in matters of doctrine, explains and reveals, is that whose province it is to teach. But our Educators being practical, first exhorts to the attainment of right dispositions and character, and then persuades us to the energetic practice of our duties, enjoining on us pure commandments, and exhibiting to such as come after representations of those who formerly wandered in error.

Unlike abstract theorizing, which engages the intellect with data and propositional knowledge, practical theology is concerned with the virtue and piety of the soul. But the soul is formed through the body. As such, in the Paedagogus, every aspect of daily life is addressed, and biblical principals are applied to those domains of living. In Book II especially, we see entire chapters dedicated to things like: what types of food Christians should eat or not eat, how we should act at the dinner table, whether we should use perfumes or ointments on our bodies, what kind of clothing one should wear, or whether jewelry or other ornamentation is appropriate for Christians to adorn themselves. Clement even discusses how and when we should laugh. The point being that there is no aspect or feature of our behavior that should detract from or obscure our being a follower of Jesus Christ, who, as Book I argues, is The Instructor.

Translating The Paedagogus To The Contemporary Context

While some of Clement’s suggestions may no longer be applicable in our late, capitalistic and technologically advanced society, others clearly still apply. Some can be translated in a 1-to-1 fashion, others can be adapted to fit our present situation if we think carefully. For example, Clement’s injunction to avoid “pastries” that tempt us to eat when we actually are not hungry (something most cardiologists would likely appreciate) is easily applicable today. It may even motivate us to rethink the tradition of Sunday donuts at church, something which really does no body any good, and could distract from our feeding on the Word of God.

Also, his warnings against bad table manners, like grabbing for food, may seem silly in our present-day, fast-food culture. However, if we think about it, does anyone imagine Jesus as reaching across the table to get the mashed potatoes (or dates) before anyone else can? Can we think of Christ as being rude and grabby? Hardly. As such, most of Clement’s practical injunctions serve a higher purpose, like demonstrating modesty, patience, kindness and simplicity. All virtues we do recognize as worthy of pursuit.

This is not to say that everything in the Paedagogus can be translated into our modern context. But, even there, it is valuable to know how other cultures have thought about things, even if wrongly. Sometimes, albeit rarely, there may be genuine moral progress made in history. It can be illuminating and encouraging to see where we have actually taken steps forward as a society. It may also help us to realize that some advances have to be preserved, lest we fall back into more regressive patterns. Clement is not an infallible interpreter of the Bible either, so we need not take everything he says as Bible truth. However, while there may be some examples of error in the Paedagogus, they are likely quite few.

Perhaps the most important thing for us today may even be just to realize that ancient texts, ancient wisdom, can actually serve us today. Just that thought alone can be a revelation to many. We know this to be true of the Bible, due to its inspired nature. But we should also know that there are many uninspired texts, in the technical sense, that are, nevertheless, very inspirational. Inspirational texts, repositories of genuine wisdom, have been under attack in our American institutions for generations by radical iconoclasts. To read Clement of Alexandria is, therefore, to be subversive to the worldly powers of the age. As Clement said in his own day, to train in the way of Christ is to break out of the customs into which we have been reared. Reading The Instructor is not only a hard task, and an enlightening one, it is a dangerous one as well.

A Final Hymn to The Instructor

Ultimately, however, Paedagogus is a book of worship. It is an extended treatise on Christ, and Him crucified, Him risen and Him exalted into heaven. As such, Clement ends the series with a final word of praise:

A HYMN TO CHRIST THE SAVIOUR.

COMPOSED BY ST. CLEMENT.

I.

Bridle of colts untamed, Over our wills presiding; Wing of unwandering birds, Our flight securely guiding.

Rudder of youth unbending, Firm against adverse shock; Shepherd, with wisdom tending Lambs of the royal flock:

Thy simple children bring In one, that they may sing In solemn lays Their hymns of praise With guileless lips to Christ their King.

II.

King of saints, almighty Word Of the Father highest Lord; Wisdom’s head and chief; Assuagement of all grief; Lord of all time and space, Jesus, Saviour of our race; Shepherd, who dost us keep; Husbandman, who tillest, Bit to restrain us, Rudder To guide us as Thou wiliest; Of the all-holy flock celestial wing; Fisher of men, whom Thou to life dost bring; From evil sea of sin, And from the billowy strife, Gathering pure fishes in Caught with sweet bait of life:

Lead us, Shepherd of the sheep, Reason-gifted, holy One; King of youths, whom Thou dost keep, So that they pollution shun:

Steps of Christ, celestial Way; Word eternal, Age unending; Life that never can decay; Fount of mercy, virtue-sending; Life august of those who raise Unto God their hymn of praise, Jesus Christ!

III.

Nourished by the milk of heaven, To our tender palates given; Milk of wisdom from the breast Of that bride of grace exprest; By a dewy spirit filled From fair Reason’s breast distilled; Let us sucklings join to raise With pure lips our hymns of praise As our grateful offering, Clean and pure, to Christ our King.

Let us, with hearts undefiled, Celebrate the mighty Child.

We, Christ-born, the choir of peace; We, the people of His love, Let us sing, nor ever cease, To the God of peace above.

We subjoin the following literal translation of the foregoing hymn:- Bridle of untamed colts, Wing of unwandering birds, sure Helm of babes, Shepherd of royal lambs, assemble Thy simple children to praise holily, to hymn guilelessly with innocent mouths, Christ the guide of children. O King of saints, all-subduing Word of the most high Father, Ruler of wisdom, Support of sorrows, that rejoicest in the ages, Jesus, Saviour of the human race, Shepherd, Husbandman, Helm, Bridle, Heavenly Wing of the all-holy flock, Fisher of men who are saved, catching the chaste fishes with sweet life from the hateful wave of a sea of vices,–Guide, Shepherd of rational sheep; guide unharmed children, O holy King, O footsteps of Christ, O heavenly way, perennial Word, immeasurable Age, Eternal Light, Fount of mercy, performer of virtue; noble [is the] life of those who hymn God, O Christ Jesus, heavenly milk of the sweet breasts of the graces of the Bride, pressed out of Thy wisdom. Babes nourished with tender mouths, filled with the dewy spirit of the rational pap, let us sing together simple praises, true hymns to Christ [our] King, holy fee for the teaching of life; let us sing in simplicity the powerful Child. O choir of peace, the Christ-begotten, O chaste people, let us sing together the God of peace.