We should read broadly. People love diversity, and that's good--so I suggest getting books from a wide diversity of authors. Often when people say, “I read diverse authors,” they meet sometimes mean “I read multi-colored authors.” That's not what I mean. I mean that you should read ideologically diverse authors. For example, take Voddie Baucham. He requires his children to read Mein Kampf, Origin of Species, Malcolm X, Langston Hughes, The Chronicles of Narnia, The Lord of the Rings, and Greek mythology. He's not afraid to do that. He himself spends nearly as much time reading books with which he disagrees as those which affirm his positions, and he is able to identify with and profit from both.
One hundred twenty-seven years ago, the United States Congress officially recognized the social and economic impact of American workers by, ironically, giving them a day off. Since that time, the first Monday in September has been a federal holiday often celebrated with parades, fireworks, and backyard barbecues. Acting as the unofficial end of summer, Labor Day might also represent the end of lazy summer living and the start of the demands of a new school year. Yet for the thoughtful Christian, even a secular holiday such as Labor Day should be cause for contemplation.
Last week I set out to produce a series of articles reminding readers what classical Christian education is by describing what its goals are, why those goals should be valued, and what pursuit of those goals looks like at Trinitas Christian School. I used the metaphor of questions one might ask oneself when embarking on a journey. Last week the question I attempted to answer was where are we going? This week the question is why are we going there? My aim is to illustrate why the goals of classical Christian education are good ones for the people of God to pursue.
In my years associated with classical Christian education—as a parent, donor, school board member, teacher, and headmaster—I have had my share of conversations with folks who want to know why the standards for Christian character and academic diligence are so high, why our students read theology and philosophy and history and literature authored by people who have been dead for 1,000 years or more, and why we focus so intently on writing and speaking and debating. One good answer to such questions is that we do these things in classical Christian education in order to prepare students for just such a time as this.
With increasing frequency I find myself consoling acquaintances whom I find shaking their heads and muttering about the world “going to hell in a handbasket.” In many ways I sympathize with these frustrated folk—look at politics, the media, the government, our Darwinian capitalist machine. One can hardly help wringing one’s hands over the state of the country, even the state of the world. But Christians have been given some instructions about the world, instructions along the lines of taking dominion and baptizing the nations and teaching them to obey Jesus. So let’s dispense with the handwringing, shall we, and get on with the business at hand.
I am often asked to describe the difference between classical education and what we might call a progressive or modern education. Elements of classical education can come across as impractical while modern education sometimes seems more, well, practical. Perhaps a story best explains the importance of the impractical. This story is based on one told at this year’s Trinitas Convocation ceremony.
This is the story of a fantastical social experiment. It all began with two young men, Johann and Ned. Johann was brought up in a royal palace and Ned in a lawless slum. Johann was cared for from his birth by a loving family. He was taught from an early age that he would someday rule the kingdom. In preparation for his rule, Johann was given an education that went beyond training for an occupation. He learned to paint, to sing, to play the violin. He read the Greek philosophers and studied geometry and calculus. He learned to speak and write well and to debate important issues. Johann learned etiquette, that is, he learned how to treat other people in a way that dignified their humanity and made them feel loved and respected. He was held to a high standard of character and integrity. His conduct was expected to be honorable, a model for others to aspire to, and it was.
As quarantine restrictions begin to ease all over the world, we should be able to start making some observations about how our weeks of sequestering have affected us. Oh, I don’t mean to enter the conversation about whether quarantining has worked to “flatten the curve” or whether it was the right or wrong action to take or what it has done to the “Economy.” I mean only to make a prediction about how staying locked in our houses and away from the world has affected our humanity.
An early look in Newsweek at a report that is to be published in full this June shows that Christians are the most persecuted group of people in all the world. The report, compiled by the Bishop of Truro, claims that the persecution of Christians in many areas is very close to meeting the United Nations’ definition for genocide. Why do we hear so little about this persecution in US media outlets? One reason may be that Christians in the US have largely escaped the kind of violent persecution upon which the report focused. In this country Christians have worshiped in relative comfort—even luxury at times—for more than two centuries. Make no mistake, though, Christianity is under attack here too.