Spiritual Journey Press
P.O Box 3041, Mercerville, NJ 08619 USA
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P.O Box 3041, Mercerville, NJ 08619 USA
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The Spiritual Journeys of Children in the Old and New Testaments by Rev. Dr. Lee B. Spitzer
The Importance of Childhood and Adolescent Journeys Though they are few in number, the importance of the Bible’s descriptions of childhood and adolescent journeys should not be underestimated. Joseph, Samuel, David, Mary, John the Baptist and Jesus are towering figures in the Biblical world, and the Biblical chroniclers of their childhood journeys consider their pre-adult experiences to be significant and instructive for future generations. These and other childhood and adolescent journey accounts (such as the stories of Isaac and Moses) remind us that God seeks to be active in the lives of young people. Youthful journeys prepare us for the even greater challenges and responsibilities we face in adulthood. Furthermore, adults have a responsibility to nurture and direct the journeys of our youth, so that they can please God through the progress they make in responding to God’s call. The journeys of children and adolescents do not take place divorced from the world of adults, but rather in connection to it. Adults and youth journey not in isolation from one another, but in partnership, so that wisdom may flow in both directions across the generational divide. The Childhood Journeys of Samuel, John and Jesus In the Biblical milieu, children not only observe the spiritual journeys of their elders, but are privileged to be actors in the covenantal relationship between God and humanity. The childhood spiritual journeys of Samuel in the Old Testament and Jesus in the New Testament affirm that youth are called to experience and respond to the divine presence as it is revealed in and through their formative years: “And the boy Samuel continued to grow in stature and in favor with the LORD and with men.” (1 Samuel 2:26)
“And Jesus grew in wisdom and stature, and in favor with God and men.” (Luke 2:52) The childhood journeys of Samuel (1 Samuel 1-3) and Jesus (Matthew 1-2; Luke 1-2) illustrate important principles of Judeo-Christian spirituality. Both sets of stories depict their respective preparation for prophetic ministry in their adult years. Childhood spirituality is not seen as an end it itself, but rather as a significant stage of one’s journey into adulthood and full participation in the community of faith and society. The same is true of John the Baptist’s childhood journey, which Luke summarizes thusly: “And the child grew and became strong in spirit; and he lived in the desert until he appeared publicly to Israel” (Luke 1:80). The preceding quote repeats the formulation found in Samuel’s and Jesus’ journey descriptions: childhood spiritual experience is characterized as growth. It is educational in content, dynamic in nature and transformational in purpose. Samuel grows in stature – not only physically but also in the admiration his spiritual development evokes in others. Jesus grows in wisdom (a key Jewish goal in life, as Proverbs 1-8 illustrates). John grows in strength, which refers to spiritual maturity, discipline and fortitude rather than to muscular power. In these journeys, parents and other adults play a key role in recognizing and intentionally nurturing the spiritual journeys of youth. Hannah, Elkanah and Eli superintend young Samuel’s journey. In like manner, Mary and Joseph, along with a cast of prophets and teachers, play a role in setting the stage for Jesus’ emergence as an adult servant of God. Elizabeth and Zechariah launch John into his intense relationship with God, and later on, John’s spirituality may have been nurtured and encouraged by the strict Essene movement of the Judean desert. The accounts of Samuel’s and Jesus’ childhood journeys are hardly identical in structure or nature, and thus can be combed for more specific principles of childhood spirituality. Samuel’s youth is spent in the Temple, where he serves as an apprentice to Eli the high priest (1 Samuel 1:18). In both Jewish and Christian traditions, children are to be encouraged to participate in religious observances and worship services. The practical experience gained enables the testing and development of the child’s gifts and skills. Accordingly, Samuel is permitted to serve as a “boy wearing a linen ephod” even before he personally experiences the prophetic voice of God in his life. In Samuel’s famous milestone experience of hearing God’s call (1 Samuel 3:1-18), the chronicler indicates that “Samuel did not yet know the LORD: the word of the LORD had not yet been revealed to him” (1 Samuel 3:7). Formative religious observance and activity can set the stage for the youth’s ability to receive divine revelation, guidance and direction. Mystical experience is not the sole province of the adult world, but can be experienced in a meaningful and authentic way by youth as well. To his credit, Eli (acting as a spiritual director for Samuel), recognizes this and counsels Samuel on how to respond to God’s initiative. The Biblical account of Samuel’s childhood also confirms the Jewish and Christian conviction that God seeks to bless the journeys of children who dedicate their lives to fulfilling the divine purpose. 1 Samuel’s depiction of Samuel’s journey concludes thusly, “The LORD was with Samuel as he grew up, and he let none of his words fall to the ground” (1 Samuel 3:19). The New Testament’s accounts of Jesus’ journey illustrate additional principles of childhood spirituality. The gospel of Matthew, in seeking to promote the Christian claim that Jesus is the fulfillment of Jewish Messianic expectations and hopes (Matthew 1:22-23; 2:5-23), locates Jesus’ childhood journey within the larger journey of Israel as the people of God. Jesus recapitulates Israel’s formative Genesis and Exodus journey experience in his birth and subsequent journey to and from Egypt in reaction to Herod’s murderous rampage against the youth of Bethlehem (Matthew 2:13-23). No child’s journey takes place in isolation from the journey of his or her people. The journey themes of parents, extended family, ancestors and culture or nation (note in this regard Matthew’s use of Jesus’ genealogy) are bequeathed to children, who are then provided the possibility of living them out in new and creative ways. Luke’s account of Jesus’ childhood journey focuses on two experiences at the Jerusalem Temple – the epicenter for Israel’s spirituality. In the first episode (Luke 2:21-40), Jesus undergoes ritualistic purification according to his religious tradition to identify with his people and in preparation for a lifetime of consecrated service. The roles of two prophets, Simeon and Anna, are highlighted. Even though Jesus is a mere infant (eight days old, in accordance with Jewish tradition), his future spiritual potential is recognized and affirmed by these elders of the community. For example, Simeon prophesies that “this child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed” (Luke 2:34-35). Zechariah prophesies in a similar vein regarding the future journey of his son, John (Luke 1:67-79). In the second Temple episode, twelve years later, Jesus is no longer a passive character; after years of basic study in his faith, he is now ready and able to actively participate in the rigorous give and take typical of rabbinic study of Scripture. According to Luke, the childhood journey of Jesus was deeply educational in nature. The “boy Jesus” (Luke 2:43) remains behind in Jerusalem and is later found by his parents “in the temple courts, sitting among the teachers, listening to them and asking them questions” (Luke 2:46). Although as an adult, Jesus will be at odds with most of his fellow Jewish teachers and leaders, as a child he submits to their authority quite willingly. They mentor him by answering his questions (which in Jewish tradition is the pathway toward wisdom) and critiquing his grasp of the faith in a positive way (Luke 2:47). This key milestone in Jesus’ childhood journey exemplifies the need for youth to have mentors who can appreciate childhood spirituality and encourage its growth. Jesus’ childhood journey had a profound impact on the journeys of his parents. Luke indicates that Mary and Joseph “were astonished” by Jesus’ actions at the Temple and that they did not understand his reply to their questions (Luke 2:49-50). Although adults may have greater life experience than children, they must not presume that they can comprehend fully how God is working in their lives. There is a mystery at the center of each person’s journey which calls for a sense of abiding humility and wonderment on the part of adults who interact with youth. This appreciative response is modeled by Mary, who “treasured all these things in her heart” (Luke 2:51). An additional journey principle is alluded to in the second Temple story. Lest we think that Jesus’ staying behind in Jerusalem was an act of intentional disobedience or defiance, the account states that Jesus returned to Nazareth with his parents and “was obedient to them” (Luke 2:51). Obedience as a precondition for faithful journeying is a dictum found throughout the Old and New Testaments (see Hebrews 4:6, for example). Through the practice of the spiritual discipline of obedience, both adults and youth manifest humility and indicate a desire to learn from the wisdom of others who are further along the path toward maturity. Accordingly, Jesus’ willingness to obey his parents indicates his acceptance of personal responsibility for the journey. Later on, as an adult, it would contribute to the successful completion of his journey: “And being found in appearance as a man, he humbled himself and became obedient to death - even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:8-11)
During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him.” (Hebrews 5:7-9)
Adolescent Journeys: Lessons from the Tales of Joseph, David and Mary Adolescence as a discreet stage of a person’s life in which young people engage in formal education and seek to define who they are in relation to others (in Ericksonian terms, identity versus identity diffusion) is largely a construct of modern derivation. However, three journeys of adolescents are recounted in the Bible – two in the Old Testament (Joseph and David) and one in the New Testament (Mary). As in the cases of Samuel and Jesus, these stories embody principles inherent in the Jewish and Christian understanding of the spirituality of youth. The Genesis account of Joseph’s journey commences with the observation that he is a “young man of seventeen” (Genesis 37:2). Being the favorite of his father provokes jealousy from his other siblings, which is exacerbated by Joseph’s sharing of his dreams (Genesis 37:3-11). Three observations regarding adolescent journeying can be gleaned from the story. First, the fact that Joseph received dreams from God is very significant. In ancient Israel, dreams were one of the ways that God spoke to people; others included visions and the hearing of the divine voice (God’s words to the prophet). Speaking through a dream to an adolescent about a future journey reinforces the contention that God may relate to youth on a journey level in the same way God relates to adults. Second, the forces that propel Joseph’s journey, including familial relationships, are often beyond the adolescent’s control. Joseph’s faith in God enables him to negotiate the twists and turns of the journey which commences with his brothers’ betrayal, but he will not understand these dynamics until he is much older (see Genesis 45:5-8; 50:19-21). Third, the intriguing interplay between Joseph’s naiveté and his spiritual experience deserves special attention. What if Joseph had been more reticent about sharing his dreams? Did he wish to provoke his siblings? What if he had only shared it with his father, whom the story indicates was more open to considering his experience in a positive light? According to Biblical tradition, David was thirty years old when he assumed the throne of Israel (2 Samuel 5:4), but years before his ascension he faced the awesome challenge of standing up to the Philistine warrior, Goliath. David’s exact age at that time is unknown, but it is likely that he was in his late teens – old enough so that sometime after he could assume some authority over others in military service (1 Samuel 18:5) but still youthful enough to be considered “only a boy” by both Saul (1 Samuel 17:35) and Goliath (1 Samuel 17:42). Furthermore, although he is old enough to oversee his father’s flocks, he is the youngest of eight sons, with only the first three apparently old enough to officially join the Israelite army (1 Samuel 17:12-14). Unlike Joseph’s journey, there is no indication of God communicating directly to David before adulthood. Although he experiences God’s anointing through Samuel while still very young (1 Samuel 16:13), he does not appeal to this or to any other mystical experience when faced with Saul’s skepticism that he can face Goliath in combat. Instead, David appeals to past exploits in which he believes God empowered him to succeed. “The LORD who delivered me from the paw of the lion and the paw of the bear will deliver me from the hand of this Philistine,” he says, and Saul responds, “Go, and the LORD be with you” (1 Samuel 17:37). David draws courage and faith by applying the lessons of prior experiences to his present circumstances. In preparation for facing Goliath, David is outfitted with military garb designed for adult warriors. Unaccustomed to such armor, David shuns their use and relies on clothing and weapons more appropriate to his age and experience (1 Samuel 17:38-40). How often adults are tempted to impose conditions for the younger generation’s journey that only serve to hinder rather than promote their progress! Most New Testament scholars consider it likely that Mary was a teenager when she became pregnant with Jesus. Her youthfulness stands in contrast to Elizabeth’s being past the normal age for childbearing (Luke 1:7). If we assume this to be the case, then her journey is the most prominent New Testament account of adolescent spirituality, with the exception of Jesus’ Temple experience as a twelve year old. In Christian spirituality, Mary has long been acknowledged as a profoundly positive role model for those who wish to be faithful to God’s call. Two journey lessons from the account of her encounter with Gabriel bear special attention. First, in spite of her natural fear, Mary’s willingness to process Gabriel’s revelation is encouraging to all who recognize that mystical encounters are not always easy to embrace and accept. She did not ask for this intense mystical encounter, and there is no indication she ever expected it to occur. Nevertheless, she demonstrates incredible poise and a maturity far beyond her years as she questions the angel (Luke 1:26-37). Second, she is clearly to be praised for humbly submitting to God’s will for her life, even though the revelation of her impending supernatural pregnancy was beyond her comprehension. Her response to the call – “I am the Lord’s servant. May it be as you have said” (Luke 1:38) – is the epitome of humility and submission. Without these qualities, no journey, whether in adulthood or childhood, can prosper. Letting our Children Embrace Their Journeys My hope is that this survey of the Biblical accounts of children's spiritual journeys will encourage all of us to recognize, respect and encourage the spiritual growth of our youth. We, as adults, have been given the awesome responsibility of superintending and facilitating their journeys. For good reason Jesus said to his disciples, "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these" (Matthew 19:14).
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