被奴役的孩子被召唤来见耶稣吗?约翰·克里索斯托姆《虚荣论》中的自由出生和奴役儿童

John W. Martens
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摘要

约翰·克里索斯托姆(John Chrysostom),约公元349年至407年,写了《论虚荣,或养育孩子的正确方式》(On Vainglory,或The Right Way to raising Children),声称要养育所有基督徒的孩子。事实上,在90章中,只有一章是关于女孩的。更重要的是,文本中有许多被忽视的儿童,他们在场,但他们的基督教教育从未被讨论过,因为他们被奴役了。本文运用儿童主义的批评手法,将这些被奴役的儿童从隐蔽状态拉到了明眼人的视野中。这篇论文是在耶稣关于儿童的教学背景下发表的,因为克里索斯托姆认为,养育孩子的最佳方式是教他们《圣经》中的故事,首先是《希伯来圣经》,然后是《新约》,但他讨论的不是对所有儿童开放,而是自由出生的精英男孩。Chrysostom的论文揭示了古代晚期很少有儿童能被针对所有儿童的圣经解释所塑造的背景。(147字)
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Are Enslaved Children Called to Come to Jesus? Freeborn and Enslaved Children in John Chrysostom’s On Vainglory
John Chrysostom, circa 349–407 ce, wrote “On Vainglory, or The Right Way to Raise Children,” which purports to be about raising all Christian children. In fact, out of ninety chapters, only one deals with girls. Even more significant are the numerous overlooked children in the text, who are present but whose Christian education is never discussed because they are enslaved. This paper utilizes childist criticism to draw these enslaved children from hiddenness into plain sight. The paper is situated in the context of Jesus’ teaching about children because Chrysostom believes that the best way to raise children is by teaching them stories from the Bible, Hebrew Bible first, then New Testament, but instead of an openness to all children he discusses only freeborn, elite boys. Chrysostom’s treatise exposes the context of how few children in late antiquity could be shaped by biblical interpretation intended for all children. (147 words)
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来源期刊
CiteScore
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期刊介绍: This innovative and highly acclaimed journal publishes articles on various aspects of critical biblical scholarship in a complex global context. The journal provides a medium for the development and exercise of a whole range of current interpretive trajectories, as well as deliberation and appraisal of methodological foci and resources. Alongside individual essays on various subjects submitted by authors, the journal welcomes proposals for special issues that focus on particular emergent themes and analytical trends. Over the past two decades, Biblical Interpretation has provided a professional forum for pushing the disciplinary boundaries of biblical studies: not only in terms of what biblical texts mean, but also what questions to ask of biblical texts, as well as what resources to use in reading biblical literature. The journal has thus the distinction of serving as a site for theoretical reflection and methodological experimentation.
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