The Christian family education according to the holy Chrysostom

1. Entity type Lemma
2. Original titleἩ χριστιανική οἰκογενειακή ἀγωγή κατά τόν ἱερό Χρυσόστομο
3. Language term Greek, Modern (1453-)
4. lemma author Koutalis, Vangelis
5. lemma category Ecumenism and dialogue > Education - Complementarity
6. Publication date 11-5-2017
7. lemma work Perseles, Emmanouel Th. [Author]. The Christian family education according to the holy Chrysostom
8. lemma manifestations Η οδός
9. Keywords monasticism - Ascesis - Monastic Communities (Undefined type of organization) - John Chrysostom - John Chrysostom [Author]. On vainglory and the right way for parents to bring up their children
10. Url Η οδός, φύλλο 8
11. Citations
    1. <p>Perseles E. Th. [Περσελής Ε. Θ.] (2007). Ἡ χριστιανική οίκογενειακή ἀγωγή κατά τόν ἱερό Χρυσόστομο. <em>Ἡ ὁδός</em>, <em>8</em>, 12-13</p>
12. Lemma body

    1. In this short article, the views of John Chrysostom on family education, as presented in his treatise Περὶ κενοδοξίας καὶ ὅπως δεῖ τοὺς γονέας ἀνατρέφειν τὰ τέκνα (On vainglory and the right way for parents to bring up their children), are briefly examined.

       According to the author, for Chrysostom, the ascetical ideal of his own era, as it was substantiated by the actual experience of the monastic communities, is the single yardstick by which the content of the Christian education of children should be evaluated. Parents should systematically familiarize their children with the virtues pertaining to the Christian spiritual ascesis, and conversely, they should instruct their children to abhor vainglory, egoism, and secular vanity, more generally.

       Educators should act upon children in similar ways as artisans overmaster, manipulate and give shape to, their prime matter in order to create a useful object, with the difference, of course, that the prime matter of artisanal production is lifeless, contrary to children which are living organisms bestowed with free agency.

       The significance of Chrysostom’s teachings on education lies in the recognition of the everlasting actuality of the Christian values. Hence, their validity is not restricted to Chrysostom’s own historical context, even though some of his views, when judged in the light of scientific research, as well as in the light of the accumulated human experience, would seem to be particularly controversial.