“He has children, he is not dead”
This is a guest post by Ville Vuolanto, author of Children and Asceticism in Late Antiquity. Continuity, Family Dynamics and the Rise of Christianity
In Late Antiquity, asceticism challenged the traditional norms and practices of family life. The resulting discussions of the right way to live a Christian life provide us with a variety of texts with information on both ideological statements and living experiences of Late Roman childhood and children. Children and Asceticism in Late Antiquity. Continuity, Family Dynamics and the Rise of Christianity is the first major book-length study of the interplay between children, family and asceticism in Christian ideology; it is also the first to scrutinise in depth the roles of children in family dynamics for any area of the Roman World.
“Better than to have children is childlessness with virtue, for in the memory of virtue is immortality” (Wisdom of Salomo, 4.1)
Why did parents want their children to become ascetics instead of contributing to their family lineage and, thus, their own continuity? By taking this question as its starting point, the study contributes to the discussions on family ideology, role of children and family dynamics in Late Roman world; to the study of Christian asceticism in Late Antiquity; and to modern theories on family strategies and continuity. Christian authors of the late fourth and early fifth centuries challenged the traditional Greco-Roman view that family was the central means by which the immortality in the continuity of the name, lineage and memory was assured, pointing to the superiority of asceticism in safeguarding meaningful life. “‘I will give you an eternal name’ … what more do you seek?” (Augustine, On Holy Virginity 25).
In the book, childhood and children are approached both from the ideological and social historical perspectives: first, what was the place reserved for children in the emerging Christian family ideology; second, what was the place for children in the actual family dynamics and life course; third, what were the limits of children’s own action? In analyzing the ideological side, the stress is on Christian family rhetoric: evading death and striving for continuity through family life is shown to have been conceived as a basic component for good life in the Late Roman world. “Each day we die, each day we change, and yet we are convinced that we are eternal” (Jerome, Letters 60.19)
Indeed, old ways of life were deeply embedded in the culture. It is shown in the book how asceticism fitted into the upper class culture and mentality, and how it was put into practice on the family level and in the lives of children, with some promised to God at their birth, some others driven to conflicts with their parents. These processes are informative in showing how the late Roman elite families worked, and what was the role of children in the contemporary culture.
“Thus, happy are those who leave behind children to succeed them and take over their possessions. He has children, he is not dead” (Augustine, Expos. on the Psalm 48, 1.14)
Ville Vuolanto is Research Fellow at the University of Oslo, Norway and Adjunct Professor of History at the University of Tampere, Finland. He has published a number of articles and book chapters on the history of family and childhood in Roman, late antique and early medieval contexts. He also maintains an extensive online bibliography Children in the Ancient World and the Early Middle Ages.
More information about Children and Asceticism in Late Antiquity.