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A Student’s Take on Classical Education

By Jayna Hoover, WCA High School Student

In a world where memorization is considered to be education and academic reward is solely performance based, the heart of schooling and scholarship has been lost in the pressures of test scores, GPAs, and having enough extracurriculars. Students are taught that the purpose of their education, their hard work, is to get into a “good college” and later have a high-paying job. But if administrations are focused only on creating people that can contribute to society, how does that affect the quality of the people whose minds they are shaping, and how does that teach them to think about who they are and about their purpose in life?

Because of my classical education, I am being given an advantage over my fellow peers. While I am memorizing a lot of information, earning good test scores, and am involved in many extracurriculars, I am being taught something of much greater value, something that can’t be measured with numbers: I am being taught how to think for myself. I am being taught formal logic, where I learn how to ask good questions, how to construct strong arguments, and how to identify weak ones in others. I am being taught the Great Books, about the cultures and times they were written in, how they impacted the people they were written for, and why they are still relevant today. I am being taught Latin, which I use in everyday life, despite it being considered a “dead language.” I am being taught rhetoric, where I learn how to improve my thinking, what makes a great speaker, and how to effectively and persuasively communicate my beliefs and convictions to others.

Most importantly, however, I have been taught to examine the world from a Christian worldview. I have been taught the Scriptures, and am writing them on my heart as I memorize them every week. I am reading large portions of the Bible, discussing its power, implications, and even its difficulties. I am being taught to view the world, view others, and view myself the way God does. What Classical Education means practically is that I get to learn the way countless generations before me have, and I get to learn how to reason, think, and write well in order to be taken seriously so I can impact the world for my Creator and Savior, Jesus Christ.

In a world where test scores and GPAs are teaching young minds that their purpose is to add to society, I am being taught how to think not only well, but for myself—that my purpose is to glorify God and enjoy Him forever.

What My Classical Education Means to Me

By: Mr. Sasser, WCA Upper School Instructor
G.K. Chesterton once said that “Education is not a subject, and it does not deal in subjects. It is instead the transfer of a way of life.”

Classical education is not a new phenomenon. It is not some new idea that a few privileged modern literati have cooked up ex nihilo. Classical education is simply education, done right. The practice of education has undergone a series of experiments in the last 100 years or so. These experiments are collectively called Progressive Education. People like John Dewey, Johann Basedow, and Maria Montessori experimented with education. People have always sought to tweak and improve education, but Progressives sought to change education while operating off of false philosophical assumptions. Because of a mechanistic view of man they thought of education as the transfer of information, not as the transfer of a way of life or the transformation of a soul.

Classical education is simply the realization that these most recent experiments have not worked and that we need to return to the way education was done before. Classical education is simply education, done right. Education which does not deal in subject or facts, so much as in soul and humanity. Education deals not in transfer, but transformation. In the shaping of hearts rather than the stuffing of minds.

Classical teachers do not teach subjects; they teach students. Yes, we want our students to understand math, Latin, and Plato, but more than that we want to model for our students a love of learning, a love of God, and a love of others. We want to impart to our students a way of living that is true, good, and beautiful. We want to produce students who are good at algebra, but we are more concerned with nurturing students who understand and seek after virtue.

I have the privilege of having received a classical education. That means that I received an excellent education in facts. My thought processes have been shaped by the order, structure, and supreme logic of the Latin language. I am familiar and comfortable with the great works of our civilization. I know the stories that have made our culture what it is today. I have been trained in logic, geometry, linguistics, the scientific method, historical analysis, and many, many other subjects. The primary purpose and the best result of my education, however, has not been learning these subjects, but the way of life that was imparted to me.

I have been given a love of truth. Classical education teaches students not what, but how to think. The end of our thinking is to find truth. Christ and the Word of God are the ultimate source of truth. God has also revealed truth through His creation. The job of a thinking Christian is to seek out truth. To understand and interact with complicated and sophisticated arguments about the nature of the world. To discern truth from fiction. To love the truth, even when it is uncomfortable.

I have been given a love of beauty. God in His mercy has filled this world with beauty. The beautiful parts of the world transcend the pretty, the trite, and the pleasurable. Natural, unredeemed man, does not like being shown God. Beauty shows too clear a picture of who God is for natural man to love it. The goal of an education should be, as mine was, to teach children to love that which is more beautiful than they are: to love beauty.

I have been given a love of goodness. God is ultimately the source of goodness. All good things come down from the Father of Lights. It is not easy to love goodness. Man naturally loves the comfortable, the normal, the familiar, and the easy. God, however, desires goodness and confidently proclaims about every aspect of His great creative work that, “It is good.” My teachers gave me a desire to seek out the good, pursue excellence, and love righteousness.

My classical education taught me to love truth, beauty, and goodness. It was the people who taught me before they taught the material that made me into the person I am today.

Math, Science & Christ: How do they Mesh?

By Jason Hindall

How do we approach math and science from a Christian worldview? There are two primary reasons to explore the disciplines of mathematics and physical sciences from a Christian worldview, and those are: the fulfillment of the Creation Mandate found in Genesis 1 and as justification of our faith.

After God created humankind, he set them above all other beings to care for and protect His creation. Genesis 1:28 says “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.’” He has placed us in a representative authority role for his creation; we are stewards of that which He has made. In order to act in authority requires wisdom and understanding of the needs and relationships between the environment and its inhabitants. Science is the most appropriate tool to this end. The discovery of cause and effect in the world allows us to draw patterns of relationships and uncover the needs and interactions of each part of the system. We are to bring glory to God through the exploration of that understanding and then act upon it to improve the condition for humanity first and then for animal and plant prosperity. We have done this time and again through medicine, agriculture, invention and innovation.

Secondly, the pursuit of mathematics and science allows us to establish in our minds the certainty of God’s existence. The underlying motivation for the scientific revolution of the pre-enlightenment period occurred because men of faith sought to find the evidence of God’s order in his creation. The entire concept–that the universe is ultimately understandable–follows only if the universe flows from an ordered mind. And if this is the case, the evidence of that mind will be present in the laws and inner workings of that creation. We can know that God created the universe because mathematics works. In an uncaused universe, we have no right or claim as to why complex numerical relationships should be able to explain motion or predict events. However, the fact that we can very accurately model reality with numerical representations is because, I would argue, God created with intent for the physical to be clearly understood and trusted so that the claims he would make about the less observable aspects of spiritual realities could likewise be trusted. Romans 1:20 says, “For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.”

The deeper we peer into the complexities of the physical universe, the more the secular scientists fall into despair, recognizing as they face the necessity of choosing between the two options:  that either there is a God and we are supremely loved or the universe is meaningless and science can do nothing about that. Thankfully, we know that it is our loving God who orders it all.

 

Humanities: The Equipping of Hearts

Humanities: The Equipping of Hearts
By Kristen Zuccola

I would like to offer you a peek into the Humanities classroom. The detective in Umberto Eco’s mystery novel, The Name of the Rose, William, considers the entire crime scene, a monastery in 14th century Europe, to be a speculum mundi–a microcosm of the world. It features the largest library of books in the known world guarded by two monks, a head librarian and his assistant. In it there are texts from antiquity including, but not limited to Arabic texts, manuscripts on divination, books on theology, history, and philosophy, and one specific text–a one-of-a-kind by Aristotle–that perpetuates the deaths of multiple monks, all of which appear to align with the seven trumpets of Revelation chapters 8, 9, and 10 cuing apocalyptic events.

The library is structured as a labyrinth into which books are systematically shelved, but the system of organizing the texts remains a mystery to all but the precious few who guard them. I would argue that Classical Christian education has a wonderful response to the microcosm of protected and censored knowledge. During one questioning activity, a Humanities student asked, “What should we seek to know, and to what extent should we seek to know it?” First, we know that Deuteronomy 29:29 tells us that “The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law.” The Lord has revealed much to us, and we are to use that knowledge to better understand Him. The world in which we live systematically assigns value to knowledge, yet we, like William, must navigate the contents with caution and purpose, to best seek the Truth. Second, we must discern how to navigate a world that preaches access to all knowledge–no matter how distracting, how dark, or how mindless. As we have read The Name of the Rose, we have begun to examine the concept of knowledge, how we are to acquire it, and to what ends we should use it.

In Humanities, students most certainly learn the plot development of novels and consider the implications of historical events, but most importantly, they THINK. They think about God, His Kingdom, His Word, His Purpose, and His Will. Through the vehicle of primary texts, Humanities students delve into the marketplace of ideas–exploring them, examining them from various angles, looking at their origins and consequences, and most importantly checking to see how they line up with God’s Truth. Colossians 2:8 says, “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.” Our Humanities curriculum seeks to provide the knowledge of the philosophies of man so that our students will not be duped by them when they are wrapped up pretty packages or sung to delightful melodies.

Upper school Humanities not only educates the students’ ability to recall facts, but more importantly it tends to their hearts. You see, we may send our sons and daughters to Westside Christian Academy thinking that it is a great place to shelter from the political and moral storm raging in the public sector, that reading the Bible is a nice thing to be able to do, or that the way the teachers love the kids is really important, and those are all great reasons to attend this school; however, I would challenge any parent consider the most important reason we send our kids to WCA–that they may stand one day as men and women who have not fallen prey to the lies that this world tells them, that they would not be devoured by the enemy. I would imagine that we send our children here because we want them to know the Truth of God’s holy, infallible word, stand on it, and measure everything else up against it. Humanities combines history, literature, and Bible, through the use of primary texts instruct our Upper School students to that end:  equipping them to measure all that the world has to say–even 14th century monks–and navigate the labyrinth of ideas of this world.

The Perils of the Man Made in The Two Towers

The Perils of the Man Made in The Two Towers
By Beatrice Shackelford (8th grade)

In the novel The Two Towers by J.R.R. Tolkien, Treebeard claims that “Saruman has a mind of metal and wheels, and he does not care for growing things.” Saruman is intent on acquiring complete power, and he is using man-made creations such as orcs to gain it. In the process, he is destroying Treebeard’s forest for fuel and is corrupting the creatures in his influence such as Wormtongue. Through the forces of nature and those intent on protecting it like the Ents and Elves who fight to bring Saruman’s destruction, Tolkien displays his disdain for technology when it comes at too high a price for the created world.

Saruman gains power through deception and man-made creations, but in the end, he is destroyed by the misled faith in his creations. Treebeard comes to the realization that Saruman is doing something unnatural to the orcs: he is changing them for his own selfish purposes. One sees this when Treebeard proclaims, “Brm,hoom! Worse than that he has been doing something to them; something dangerous” (462).  With this revelation, Treebeard begins to plan to fight Saruman and his creations. Saruman has dangerously created orcs for his own purposes and is using them to destroy. Treebeard reacts by choosing to fight even though he previously claims to have no side. This is proof that Saruman has been horribly corrupted and doing things seen as pure evil in Middle Earth. Saruman’s downfall comes when he puts his faith in his creations such as orcs and fortresses as can be seen when Gandalf begs him to come from his tower. This misled faith is highlighted when Gandalf points out Saruman’s fears saying, “Isengard has proved less strong than your hope and fancy would have made it. So many other things in which you’ve put your hope and trust” (568). Because of Saruman’s haughty beliefs that he alone can control all using his own creations, he is brought horribly low when he is trapped in his own tower because he proudly overlooks the possibility of failure.

Middle Earth loses its white wizard when Saruman is denied the rights of a wizard as his staff is snapped by Gandalf. This is brought upon him when he turns away from the protection of the wizard law and is corrupted by his search for his power through that which is man-made. Saruman’s fall actually happens when he leaves behind Saruman the White and replaces him with his schemes of power through technology.  He ignores the dangers of technology, and in the end, they turn out to be pillars of sand. Gandalf reminds Saruman that he still has a chance to turn away when Saruman refuses and Gandalf warns him that he is “choosing to stay and gnaw on old plots” (568). Saruman is left unstable, grasping at impossible plans after being stripped of a power he never really controlled. In this way his own plots destroy Saruman.

The Lord of the Rings is filled with dangerous creations besides the orcs. Two major ones are the One Ring created by Sauron and the Palantír. Gandalf repeatedly states that the Palantír is dangerous. All through pages 580-581, it calls to Pippin and causes him to look into it enabling Sauron to questions him without actually being physically present. Afterward, Gandalf says that pulling away from the power would have been difficult for him if he had looked in. All through The Two Towers the dangers of technology that tempt and corrupt which which heroes desperately fight against.

Throughout The Two Towers, Tolkien displays his distaste for the creations of man, especially when it becomes a device for gaining power over the natural world which was created by God. In a way, the entire Lord of the Rings saga points to this. It is seen in the temptations through the Ring and in the pure evil of the Orcs. Treebeard, in Tolkien’s words, calls man’s inventions “black evil” (462) and proclaims that when combining man’s creation and twisting God’s it is then black evil. Tolkien does not directly put the almighty God in his books, but he treats humans with the respect that comes from being made in the image of God; furthermore, he shows the evil in the corruption of God’s creation.  The Lord of the Rings points to the temptation of corrupted power through the One Ring. Sauron’s ring is built to corrupt, tempt, and give corrupted power; Tolkien shows the weight of temptation that comes when people try to rule their own world through the Ring.  This is seen as a physical weight as Sam puts the ring around his neck and “his head was bowed to the ground” (716). When man attempts to make himself king instead of God, the world collapses. This is seen in Sauroman’s fall and in Tolkien’s worldview.