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We have forgotten just how deep a cultural revolution Christianity wrought.
In fact, we forget about it precisely because of how deep it was: There are many ideas that we simply take for granted as natural and obvious, when in fact they didn’t exist until the arrival of Christianity changed things completely.
Take, for instance, the idea of children.
Today, it is simply taken for granted that the innocence and vulnerability of children makes them beings of particular value, and entitled to particular care.
We also romanticize children — their beauty, their joy, their liveliness. Our culture encourages us to let ourselves fall prey to our gooey feelings whenever we look at baby pictures. What could be more natural?
In fact, this view of children is a historical oddity. If you disagree, just go back to the view of children that prevailed in Europe’s ancient pagan world.
As the historian O.M. Bakke points out in his invaluable book When Children Became People, in ancient Greece and Rome, children were considered nonpersons.
Back then, the entire social worldview was undergirded by a universally-held, if implicit, view: Society was organized in concentric circles, with the circle at the center containing the highest value people, and the people in the outside circles having little-to-no value.
At the center was the freeborn, adult male, and other persons were valued depending on how similar they were to the freeborn, adult male. Such was the lot of foreigners, slaves, women…and children.
High infant mortality rates created a cultural pressure to not develop emotional attachments to children.
This cultural pressure was exacerbated by the fact that women were more likely to develop emotional attachments to children — which, according to the worldview of the day, meant it had to be a sign of weakness and vulgarity.
Various pagan authors describe children as being more like plants than human beings. And this had concrete consequences. Continue reading
- Pascal-Emmanuel Gobry in The Week
Pascal-Emmanuel Gobry is a writer and fellow at the Ethics and Public Policy Center. He lives in Paris.
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