Yet, as not all children meet the expectations of their parents, a natural question arises: how are good and blessed children conceived? It is clear that virtuous children can emerge from both righteous and unrighteous parents; conversely, even from virtuous parents, there can arise children who are far from good. Some superficial thinkers may simply state, "it happens." But I ask such individuals to clarify what they mean by this enigmatic phrase. When crops grow in a field where they have been sown, one does not say "it happens," but upon observing a stalk of wheat sprouting in an unplanted meadow, one attributes this to chance. Surely, one is not suggesting that the stalk sprouted without a seed, nor that the seed suddenly appeared; rather, the seed may have arrived by wind or another means. Thus, the phrase "it happens" serves merely as an evasion of a profound inquiry, reflecting an unwillingness to confront the complexities of existence.
The belief that good or bad children are born to parents by mere happenstance—a notion that could lead virtuous parents to despair and perceive a cosmic injustice—is regrettably baseless and insignificant, serving only to convey a lack of insightful thought on the matter. How then are righteous children born? It is not difficult to discover a principle here: good children often arise from parents who are wise and concerned about their upbringing. This issue resolves itself as naturally as one presumes wheat will sprout in a sown field, rather than thorns.
Can doctors not affirm that certain ailments are passed from parents to offspring? Moreover, the health of parents undeniably influences their children unless specific circumstances disrupt this natural legacy. Similarly, when observing the countenance of children, we instinctively seek parental resemblance. If we attribute some physical traits of children to their parents, why should we dismiss the possibility of ancestral influences also manifesting in the spiritual realm, particularly regarding innate talents and inclinations? One might question the communication of spiritual traits between parents and children, considering that the soul is a simple entity and thus incapable of dividing itself to impart to another. My response is twofold: first, the transference of moral tendencies and virtues from parents to children results not merely through birth, but is also reliant on diligent instruction; second, I inquire, how can any tangible aspect from parents manifest in children if the body is entirely formed anew, derived from the parents’ physical substance, governed by its own soul, and subject to constant change through nourishment and decay? While the mechanisms may bewilder, they do not undermine the reality of such inherited traits. I would contend it is even more logical to conceive of spiritual heritability than physical, as the soul, being a unified entity, expresses its innate capacities more directly than the corporeal body, which is heavily influenced by external factors.
To establish a clear understanding, let us refer to what Scripture states regarding the divine blessing: ‘Grow and multiply’ (Genesis 1:28). Is this blessing conferred to man's body, which lacks the cognition to comprehend or fulfill it, or is it bestowed upon man in his entirety, especially concerning his soul? Is it not evident that the biblical observation, ‘God created man, in the image of God created he him’ (Genesis 1:27), addresses the soul, for God is incorporeal? Following this, we must ask about the significance of the verse concerning Adam: ‘begat a son after his kind and after his image’ (Genesis 5:3). Does this not imply a resemblance beyond mere physical characteristics? Such a seemingly trivial statement would seem out of place in such a significant text unless it conveyed a deeper spiritual and moral truth. The creative command to ‘grow and multiply’ endowed Adam with the potential to bear blessed children, enabling him to transmit the divine image according to which he was made. Yet when sin marred that image within him, while he could still become a father, he could only impart what remained—a child born not in the full and perfect likeness of God, but ‘after his kind and after his image,’ reflecting remnants of God's image mingled with Adam's sinfulness.
This reveals the foundational divine and natural law governing human birth. Established in the Book of Genesis during Seth’s birth, this law remains intact. It follows that parents typically generate children ‘after their kind and after their image,’ so that from the sinful, the sinful arise; yet from those who, by sincere repentance, prayer, and good deeds, align with God’s grace, children emerge predisposed toward goodness, resisting sin, while always exercising their freedom and empowered by grace. Sacred Scripture provides a poignant illustration of this law through the tale of Manoah's wife. An angel foretells her that, despite her barrenness, she will conceive a son, declaring that ‘this child of the womb shall be a child of God unto Nazareth’ (Judges 13:3-5). Furthermore, the angel instructs her to adopt a lifestyle of abstinence characteristic of the Nazarenes: ‘of all that comes from the vine let her not eat, and let her not drink wine or syrup’ (Judges 13:14). It is almost as if he directed her, saying, ‘Your son shall be a Nazarene; thus, you must begin preparing his disposition for the Nazorean way of life even before he is born.’
To reconcile the overall law of birth with exceptional cases, where good parents have unworthy children, or conversely, good children arise from unworthy parents, one must recall that God is the omnipotent and consistent Lawgiver of the universe, the all-wise and all-free Sovereign, and the just Judge who examines not only visible acts but also the innermost attitudes of the heart. Instead of lengthy analysis, I shall provide examples. Consider Adam, who fathered Cain, Abel, and Seth—where is the singular law of birth to be found? Notice carefully; Adam, burdened by the stain of his recent sin yet hopeful due to the promise of redemption, begets Cain, the brazen transgressor. In contrast, amidst Cain’s grim fate, Adam, persevering through trial and finding deeper humility, generates Abel, gentle yet vulnerable. Ultimately, fortified by tribulation and hopeful patience, Adam births Seth, a sure foundation for his lineage. From Abraham also come Ishmael, the prophetic ‘wild ass,’ and Isaac, the promise to countless nations. What accounts for this disparity? It arises from the rebellious servant Hagar’s interference with Ishmael’s blessing, while the virtuous Sarah, united with Abraham’s blessing, bears Isaac in purity, fulfilling the promise given to her.
Yet, it may seem particularly puzzling that from Isaac and Rebekah, two sons remarkably distinct, Esau and Jacob, were born. How does one explain this anomaly? God Himself revealed to Rebekah, ‘Two nations are in your womb’ (Genesis 25:23). Two opposing natures struggled within her—Adam's inherent sin and God's blessing; the former strengthened Esau, while the latter flourished in Jacob. Consider another example from the regal lineage of the Jewish people. Ahaz's son, an idolater, bore Hezekiah, who exemplified piety, while Hezekiah's son, Manasseh, also succumbed to idolatry, yet not without ultimately seeking repentance. This complexity in outcomes may be illuminated through the upbringing these kings received, for in the lives of prominent figures, the fate of children often hinges upon their mentors, with the virtuous serving as guiding lights while the flawed may sow the seeds of the parents' failings and neglect.
Additionally, one must acknowledge that divine blessings and penalties manifest in childbirth—these do not always align straightforwardly with individual virtues or vices within a family. Sometimes, they accelerate good and limit evil within humanity, or they may be delayed to cultivate patience or ensure goodness is preserved for times of greatest need. ‘The Lord, the Lord God, is merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and fourth generation’ (Ex. 34:6-7). Those who might lament the gravity of ‘bringing the sins of the fathers upon the children’ should remember that our all-good God justifies His judgments through mercy extended not just to four generations but to thousands.
These reflections and examples demonstrate that marriage and parenthood cannot be treated as mere instruments of longing without consequences. Those who wish to raise virtuous children would be wise to first become worthy parents themselves. Amen. In accordance with the principles observed in Hebrew wisdom, a ruler does well for the kingdom when subjects emulate the royal example. A kingdom comprises families, and families are connected through the sacred bonds of matrimony, along with the natural ties between parents and children, reinforced by moral integrity. For the whole to thrive, it is essential that these foundational ties remain strong and virtuous. Amen. Hence, anyone desiring to be a parent or already embracing that role naturally anticipates the blessing of good, righteous children.
THEOSIS