An Analysis of Chrysostom’s On Vainglory and the Right Way for Parents to Bring Up Their Children

In Chrysostom’s sermon, An Address on Vainglory and the Right Way for Parents to Bring Up Their Children, he connects two seemingly unrelated topics—the sin of vainglory and the practice of childrearing in a Christian home. According to Chrysostom, Christian parents must protect their young from the vain and selfish practices of pagan life. In order to accomplish this, parents must be willing to place their children under a strict regiment of moral rules and regulations. It is only through this rigid life of discipline that a child’s potential to be an “athlete for Christ” can be realized.

Chrysostom’s Argument

The Pervasive Madness of Vainglory

Chrysostom spends the first 1/6^th of his sermon lamenting the excessive decadence of his surrounding culture, manifested ultimately in the sin of vainglory. This sin has influenced the church, “bringing ruin… tearing the single body asunder… and disrupting love” (Ch. 1). Vainglory easily entices through its many pleasurable attractions (Ch. 2), yet in the end, vainglory is destructive, empty and vain (Ch. 3, 4). Although people expend great effort in extravagant pursuits for the sake of gaining social approval, when their resources are finally exhausted, they are quickly abandoned and forgotten (Ch. 5, 6, 7, 8). This proves that the “madness” of vainglory is self-destructive and fleeting (Ch. 9, 10).

Some foolish people flirt with vainglory by spending money “in moderation” on worldly amusements (Ch. 11). Sadly, this frivolous spending leads to the neglect of the poor (Ch. 12).

Ultimately, vainglory is destructive to godliness, for it delights in external possessions at the expense of internal holiness. The only reason one expends great efforts on lavish living is to impress others. This impact is bought at a price -- increasing one’s anxiety over provoking envy in others while simultaneously taking one captive to the fear of losing one’s possessions (Ch. 13). This mad enslavement to possessions leads to desperate ends, including the safeguarding of one’s lavish lifestyle at the expense of necessary things -- the most necessary thing being a life of virtue and good works (Ch. 14). Thus, vainglory saps the life out of one’s profession, for a Christian’s reputation should not stem from extravagant possessions but from godly virtues.

Training the Child in Virtue

Chapter 15 marks the transition of Chrysostom’s message. According to Chrysostom, it is parental failure to train the future generation in virtue that leads to the deep root of corruption manifested most fully in the madness of vainglory (Ch. 15). When parents are more concerned about the outer appearance of their children than their inner virtue, they exhibit their surrender to vainglory (Ch. 16). Although Chrysostom is aware that many people may find his teaching trifling, he remains convinced that the reason vainglory remains unchecked is “that no one takes thought for his children, no one discourses to them about virginity and sobriety or about contempt of wealth and fame, or of the precepts laid down in the Scriptures” (Ch. 17).

The Child is Moldable

In light of this, Chrysostom urges parents to view the moral education of their children as a holy task. The goal is to provide children with the true and lasting riches of the soul rather than with the vain and passing wealth of the world. This does not mean that every child must become a monastic, but it does imply that parents will teach their children “to be reverent from [their] earliest youth” (Ch. 19). This responsibility stems from the precious potential God has placed in each child. In God’s gift of a child, God has entrusted each parent with a “philosopher” in formation, an “athlete” in training, and a “citizen” being shaped for his eternal dwelling in the heavens (Ch. 38, 39). Good stewardship of the child demands effort in disciplining and drawing out these latent possibilities. Even more importantly, this responsibility stems from the parents’ ultimate desire to honor and please God -- for Christian parents should not raise their children to please themselves, but to please God (Ch. 90).

Chrysostom begs his parishioners to begin disciplining their children as early as possible. Early training takes advantage of the child’s natural receptivity (Ch. 20). If one waits too long to begin training, the child’s character will harden into place, making it difficult to change for the better (Ch. 21). Therefore, like diligent painters and sculptors, parents should expend great time and effort in molding their children according to Christian virtues (Ch. 22).

The Child is a City With Many Gates

Chrysostom uses the analogy of a city for a large portion of his sermon. The child’s soul, like a city, is full of good magistrates and irreverent evildoers. The child thus needs proper laws to expel the wicked and promote the virtuous. In light of this, parents must draw up strict laws and enforce them when transgressed. Laxity in enforcement makes the laws superfluous, leading to the eventual destruction of the city (Ch. 23, 24, 25, 26).

Continuing with this metaphor, Chrysostom gives practical advice in relation to guarding each “main gate” of the city -- sight, sound, speech, smell and touch (Ch. 27).

He begins with the tongue. The tongue should be bolted by the Cross, becoming a gate that speaks only “grave and reverent words” and shuns “insolent and slanderous, foolish, shameful, common, and worldly” words. The tongue should constantly be occupied with thanksgiving and “discourse about God [and] heavenly philosophy” (Ch. 28). The child must not speak evil of others or swear (Ch. 30). He should be fair and courteous in his dealings with others (Ch. 31). Elders, including his mother, his tutor, and servant, should be good models of speech, positively reinforcing good communication habits (Ch. 32). After a couple of months of strict attention to this, the habit of good speech should be “firmly established as his second nature” (Ch. 33).

Chrysostom moves on to the ear (Ch. 36). Again, the positive example of elder influences should protect the child from hearing harmful things (Ch. 37). Parents should be careful concerning who they allow to influence their child. The child should “not hear frivolous and old wives’ tales” (Ch. 38). Instead, much effort should be expended in relating biblical stories to the child in an exciting and accessible fashion. In each story, special attention should be focused on relating “the punishment [of God] with much intensity.” Chrysostom gives an example of how to make this truth accessible to a child by comparing Cain’s punishment to a perpetual paddling (Ch. 39). The mother should reinforce the father’s teaching by praising and participating in repeated tellings of the story. The story should be told repeatedly until the child can rehearse all the elements himself (Ch. 40). Once a story has been taken to heart, then the parents can move onto another story (Ch. 43).[1] As the child grows older, “more fearful tales” should be told. By age ten, he is ready for stories “full of divine punishment.” When he is fifteen, he is ready to hear of Hell (Ch. 52).

Chrysostom has little to say concerning the sense of smell. Sweet odors stemming from fragrant scents, herbs, and perfumes should be avoided, for they excessively relax the body. The purpose of the nose is to breathe air, not receive sweet odors. Though some may find this trivial, Chrysostom argues that it is not (Ch. 54).

The strictest of commands must be applied to the difficult gate of the eyes (Ch. 55). The child should be protected from the harmful influence of the theater and of back-alley corruption (Ch. 56). As added protection, the child’s hair should be clipped in order to take away from his charming appearance (Ch. 57). The child should learn to please his eyes through the beauty of creation and good books -- harmless pleasures to be sure (Ch. 59). The child should not bathe in company with women (Ch. 60). Indeed, the child should be protected from the negative influence of women altogether. The only woman he should have intimate access to is his mother (Ch. 61).

In regard to touch, a child must not be pampered with soft clothing. Athletes are not made through soft pampering but through austere training, and a child’s clothing should reflect this (Ch. 63).

Chrysostom ends this lengthy section by affirming the need to have strictly enforced laws in the city (Ch. 64).

Purity of Heart

Next, Chrysostom considers the passions that lie within the child. The goal of discipline is purity of heart in the soul (Ch. 65) evidenced by a rational calmness that is not ruled by one’s passions (Ch. 75). Children should learn virtue in relationships, first among servants (Ch. 66, 67, 68, 69) and younger brothers (Ch. 74). A focus on patience and self-control in overcoming hatred and anger are Chrysostom’s chief themes. Over time, a gentle spirit will be produced, as the child learns to treat his servants like brothers (Ch. 72).

Purity in Budding Sexual Desires

In regard to desires for the opposite sex, it is commonly understood that the male child’s sexual attraction to females “attacks with violence” around age 15. The only possible deterrent from this burning desire is a restraint that comes from considering hell-fire (Ch. 76). In order to protect the child, the parent should refrain from theater -- going (Ch. 77), and involve his child in harmless recreations (Ch. 78). All the while, the parent should shower the child with tangible expressions of affection (Ch. 78). Fasting on Wednesdays and Fridays can help drive out these desires. Also, mocking young people flamed with desire through the influence of the theaters can be instructive to the child (Ch. 79). Even though the child’s initial sexual urges seem overwhelmingly strong, the Christian parent should not lose hope, especially in light of successful examples such as Daniel, Joseph, and Samuel (Ch. 80).

If the child is going to marry, then his bride should be introduced to him at an early age (Ch. 81), in order that he may have this additional pressure to purity (Ch. 82), helping him to strive to show himself a good man, worthy of his maiden’s hand in marriage. The bishop’s words of praise (Ch. 83) and possible positions gained in the army and in political life may also restrain his desires (Ch. 84).

The Primacy of Wisdom

Ultimately, it is wisdom that will aid the child in self-control (Ch. 85).  Wisdom will allow the child to rightly understand wealth, reputation, and power, for it will implant the fear of God into the heart of the child (Ch. 86). When the child finally does marry, his marriage ceremony should be plain and simple, in order to perpetuate godliness and strike a deathblow against vainglory (Ch. 88). As a noble citizen, the child should attend to political affairs that are free from sin (Ch. 89).

Chrysostom concludes with a short word on raising daughters. Daughters should be kept from love of extravagance, finery, and excitement (Ch. 90).

Examining Chrysostom’s Arguments

Chrysostom’s concern for the training of children resonates with the scriptural command to educate children in the beliefs and practices of the faith. As Chrysostom teaches, this responsibility must be top priority in a Christian home. This is important because the Christian’s goal is, above all, to please God. If this demands that fewer luxuries and pleasures are available in the home, so be it. This theme is prominent in Proverbs (e.g. Prov. 15:16, 17; 17:1). Remembering this high privilege and responsibility is vital in light of the vast amount of energy that is expended in childrearing.

Chrysostom has a high and noble view of children. He views them as philosophers in formation, athletes in training, and citizens being shaped for their eternal dwelling in the heavens (Ch. 38, 39). Far from taking children lightly, Chrysostom pays them the highest respect in light of their great potential -- a potential that can only be realized through strict training. When one recalls the value and potential of one’s children, it is even greater motivation to proceed with care, caution, and conviction.

Some of Chrysostom’s most helpful and insightful material is found in his numerous asides spotted throughout the sermon. These insights include the following:

• Rules without enforcement are empty (Ch. 26), as are threats without punishment (Ch. 30). One must be ready to back up his or her rules with action in order to sustain the discipline process.
• The wise parent should refrain from the constant use of only physical punishment (“the rod”). Constantly using the rod to discipline will lead the child to despise the rod rather than desire virtue, effectively negating the very purpose of discipline. The goal should be that the child has a constant fear of punishment, not that the child is constantly being punished: “Let him rather at all times fear blows but not receive them” (Ch. 30).
• Children should be taught in light of their capacities. Chrysostom is careful that a child is not overwhelmed in teaching (Ch. 52). He does not want a child to be “dismayed” through teaching that is excessive. This concurs with the biblical admonition to fathers to abstain from exasperating their children (Eph. 6:4; Col. 3:21).

There are several weaknesses in Chrysostom’s sermon. For example, throughout the entire sermon Chrysostom gives only limited attention to daughters, spending most of his time on the training of a son. Obviously, many of his statements could be transferred to female children, but his failure to go into detail concerning specific rules for females seems to be biased and shortsighted. Do only male children have the potential to become philosophers, athletes, and citizens?

Furthermore, some of Chrysostom’s commands seem to border on the trivial. When trivial commands are given equal weight with critically significant commands, then one or the other will suffer -- either the important commands will be trivialized, or the trivial commands will be inflated in importance.

Finally, Chrysostom’s continued emphasis on God’s punishment to sinners seems to detract from a balanced view of God’s great love to sinners. “Even so God rules the world with the fear of Hell and the promise of His Kingdom. So must we too rule our children” (Ch. 67). Chrysostom fails to mention that God also rules His children with great care, nurture, compassion, gentleness, and patient forbearance. It appears that Chrysostom’s strict moralism could easily descend to legalism, or worse, to a child’s rejection of the Christian faith in light of an undue and excessive preoccupation with behavior.

Learning from Chrysostom

Chrysostom hits upon many themes that are universal in their import. Since children largely learn by imitation, the need for parents to model their faith will always be one of the best teaching methods available. Even though parents are conscious of their shortcomings, Chrysostom’s clear call is to do whatever it takes to “devise some compensation for your vices” in light of the weighty responsibility before the parent (Ch. 19). Not only must the parents model the faith, but they must also, as good providers, protect their children from harmful situations and bad influences.

Although aspects of Chrysostom’s teaching could be criticized, the simple fact that he has a well-thought out plan for purposefully raising children in light of the Christian faith is commendable. The importance of strict discipline coupled with careful sensitivity to the uniqueness of a child is absolutely necessary in order to attain the goal of raising one’s child in the faith.

Furthermore, Chrysostom highly ennobles children through considering them as philosophers, athletes, and citizens of heaven. Children are not a necessary evil, nor a secondary irritation, but rather hold the possibility of curbing future excessive vainglorious behavior through proper training and discipline. This view also elevates the model the parents should portray, in that they must be philosophers, athletes, and citizens of heaven in order to model these things to their children.

In spite of his excessive commands, Chrysostom’s goal is wisdom in the child’s heart -- not mere rule-keeping. True biblical wisdom entails a relationship with the living God that is rooted in reverent fear and godly discernment. When Chrysostom makes this his goal, he elevates all his commands -- even the petty ones -- to a higher plane in that they all are meant to lead to a character that is shaped and formed through a vibrant and dynamic relationship with God.

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© Richard J. Vincent, May 1, 2002