Hikmat yang mendidik: Dimensi trinitaris hokmah dan pedagogi formasi karakter dalam kitab Amsal
DOI:
https://doi.org/10.30995/kur.v11i3.1289Keywords:
character education; hokmah; Proverbs; sapiential Christology; spiritual formation; trinity; Amsal; formasi spiritual; kristologi sapiensial; pendidikan karakter; trinitasAbstract
This article explores the theological dimension of Christian edu-cation through an analysis of the personification of Ḥokmah (Wisdom) in the Book of Proverbs, particularly Proverbs 1-9. Employing a hermeneutical-theological approach, this study investigates how the Israelite sapien-tial tradition understood Wisdom not merely as a divine attribute, but as a persona actively involved in creation and human formation. An intertex-tual reading of Proverbs 8:22-31 alongside Colossians 1:15-17, John 1:1-3, and 1 Corinthians 1:24 demonstrates that the Old Testament personifi-cation of Wisdom exhibits christological continuity in the New Testament, in which Christ is identified as the Wisdom of God. Furthermore, this article argues that a Trinitarian understanding of Wisdom—as the activity of the Father through the Son in the Spirit—provides an ontological and teleological foundation for children's character formation. The concepts of mûsār (discipline) and yir'at YHWH (fear of the LORD) in Proverbs are understood not merely as pedagogical techniques, but as participation in the Trinitarian relation in which divine Wisdom forms humanity toward ḥayyîm (life). The practical implications of this study include a reorienta-tion of Christian educational philosophy from a knowledge-transmission paradigm to a relational-formation paradigm rooted in communion with the Triune God.
Abstrak
Artikel ini mengeksplorasi dimensi teologis pendidikan Kristiani melalui analisis terhadap personifikasi hokmah (Hikmat) dalam Kitab Amsal, khususnya Amsal 1-9. Dengan menggunakan pendekatan hermeneutis-teologis, penelitian ini menyelidiki bagaimana tradisi sapiensial Israel memahami Hikmat bukan sekadar sebagai atribut ilahi, melainkan sebagai persona yang aktif dalam penciptaan dan formasi manusia. Pembacaan intertekstual terhadap Amsal 8:22-31 bersama dengan Kolose 1:15-17; Yohanes 1:1-3; dan 1 Korintus 1:24, menunjukkan bahwa personifikasi Hikmat dalam Perjanjian Lama memiliki kontinuitas kristologis dalam Perjanjian Baru, di mana Kristus diidentifikasi sebagai Hikmat Allah. Lebih jauh, artikel ini berargumen bahwa pemahaman Trinitaris tentang Hikmat—sebagai aktivitas Bapa melalui Anak dalam Roh—menyediakan fondasi ontologis dan teleologis bagi pendidikan karakter anak. Konsep mûsār (disiplin) dan yir'at YHWH (takut akan TUHAN) dalam Amsal tidak dipahami sebagai teknik pedagogis semata, melainkan sebagai partisipasi dalam relasi Trinitaris di mana Hikmat Ilahi membentuk manusia menuju ḥayyîm (kehidupan). Implikasi praktis dari kajian ini mencakup reorientasi filosofi pendidikan Kristiani dari paradigma transmisi pengetahuan ke paradigma formasi relasional yang berakar pada communion dengan Allah Tritunggal.
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