Showing posts with label pedagogy. Show all posts
Showing posts with label pedagogy. Show all posts

Thursday, September 23, 2021

What Would Abbot Suger Say Today?


"The dull mind rises to truth through that which is material. And, in seeing this light, is resurrected from its former submersion." ~Abbot Suger

I'd like to thank you for meeting with me Mr. Warbucks, and I'm glad to hear that Peter, Edmund, and Lucy are all enjoying the school year so far. I enjoyed watching you quaff a pint of fresh brewed root beer with Peter at our Medieval Feast earlier this year--it is one of my favorite events of the year. 

As you know, our school hopes to renovate our downtown property, including a 120-year-old Gothic-style church honored with a state historical marker. There are many practical benefits the school hopes to achieve with this renovation, such as bringing our entire student body together in one building, reducing the burden on our local Church ministry partner, and returning a historic landmark back to its former glory in our city. But I want you to see the grander vision behind and beyond these modest aims, because I'd like you to be a cornerstone donor of this restoration project, contributing the first 15% to the $1.5 million budget; $225,000. I know that's a lot to ask, but let me put it into perspective.

Perhaps you've seen the Abbey of St. Denis in France, renovated by Abbot Suger in the 12th century? Suger raised an enormous amount of wealth to build the basilica of the Abbey--money that could have been allocated toward the feeding of the poor or the relief of widows or a host of other humanitarian needs surrounding him. Why did he build a basilica? He wanted there to be a place where Divine truth could be discovered and contemplated for generations--a symbol of Christ's glory and His glorification of His Bride. 

You and I both believe that the Classical Christian Education Veritas provides your grandchildren is the richest inheritance they could receive, and it is no less true for the other members of Christ's body and our neighbors in this county. Like the Abbey of St. Denis, the church we want to restore will serve as a symbol for our current families, and for their children and their children's children for generations to come--a symbol of the wisdom and virtue of men passed down through the ages and brought under the banner of aegis of Christ and His Church. The vision of Classical Christian Education will become more visible, more tangible, more glorious to those who are looking for something better for their own children, and I hope you can see the value of it too. Are you willing to set this first cornerstone of the vision into the earth?

Wednesday, September 22, 2021

My Attempt at Branding



In preparation for answering a hypothetical scenario, I wrote the following "sales pitch" to parents in the Bible Belt who might inquire about Classical Christian Education. Despite being a student of rhetoric for half of my life, I don't think persuasion is in my blood. 

Why Classical Christian Education?

 

Why do we educate our children? What do we hope it will make of them? If our education is for acquiring college scholarships, job placements, career paths, and stability for the future, what makes us different from the atheist who denies God, the soul, and life after death? If we make no distinction, our children won’t either, and when they enter a world where remaining faithful to Christ threatens the things we’ve taught them to seek they will jettison Christ for earthly success. Our children will gain the whole world and lose their souls.

 

Paul put it this way to the Corinthians, who were also tempted to seek the wrong things:

 

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written:

 

“I will destroy the wisdom of the wise,

And bring to nothing the understanding of the prudent.”

 

20 Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? 21 For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. 22 For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

 

Paul’s words in 1 Corinthians 1:18-25 answer the question, Why Classical Christian Education?

 

Wisdom shows us how to live well in the world. Education offers wisdom to its students. At least that’s what education should do. Acquiring wisdom requires more than being around kind people who will keep us safe and provide us with facts and skills. Paul says the message of the cross is the power of God, power that “will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent.” In other words, those who don’t learn according to the message of the cross will find their “wisdom” brought to nothing. To learn Christ’s message of the cross requires more than learning its truth. It includes learning how to abide in the truth. What is the message of the cross? In 1 Corinthians it is chiefly acknowledging that human weakness—a humble, poor spirit we might say—is God’s chosen vessel of demonstrating His wisdom and power. In one sense education according to the cross is a revelation of man to himself to humble him—I am a mortal, full of vice and corruption. We approach learning in the double darkness of sin and ignorance. In another sense education according to the cross is a revelation of God to man to glorify him—God became man to transform my mortality into immortality, my vice and corruption into incorruptible virtue. We approach learning in the hope of becoming divine.

 

Jews request a sign and Greeks seek after wisdom, but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness. The Jews are the people of God who have rejected the message of the cross in hopes of earthly gain, though they possess the oracles of God. Greeks are those who long for knowledge and experience of the divine, but cannot submit their “wisdom” to the “foolishness” of God’s revelation in Christ, the God-man. Classical education, in its most basic form, is remembering; guarding the memory of man’s best efforts—honoring our forefathers that we may inherit God’s promise. We guard the people of God’s best efforts to preserve the Way of Christ against the temptations of the world. We guard the City of Man’s best efforts to “seek the Lord, in the hope that they might grope for Him and find Him” against the despair of pride. If we want to go further up and further into the wisdom and power of God, we must stand upon their shoulders. And isn’t this what we should want education to make of our children?

Saturday, June 19, 2021

On the Use of Fairy Stories in Communal Education

Education in a diverse community introduces difficulties that don't exist (or exist less characteristically) within an individual family. Parents have particular convictions and affections, which they pass on to their children directly and indirectly. When parents collaborate with one another to educate their children, whether in a co-op or in a school, they bring not only the convictions and affections they share, but also those that differ. An important conversation involves discovering what differences are irresolvable, but that's a conversation for another time. Assuming that differences do not pose irresolvable difficulties:

What can families do to help one another stay united in the education of their children?

Sharing common stories offers a means for navigating differences, because shared stories can help people identify wise, virtuous principles and choices in the midst of their differences. In lived reality wise, virtuous principles and choices become confused by the naturally limited perspective of humans and by selfish desires that oppose wisdom and virtue. Fairy stories provide the kind of story well-suited to discover wisdom and virtue since they involve normal characters in abnormal adventures that put vices and virtues on display clearly and distinctly. Fairy stories do not involve ambiguity about what is right or wrong, virtuous or vicious, good or evil; and so the reader or listener knows which characters, motives, and behaviors are worthy of emulation, and why; and which characters, motives, and behaviors are worthy of renunciation, and why. Fairy stories inhabit an imaginative moral reality that provides a clear lens through which one may look at his own moral reality, which is harder to evaluate, but made easier with a "fabulous lens".

The Lord of the Rings may not be the greatest story ever told, but because it is a fairy tale accessible to people of all levels of maturity it serves as a clear lens through which to evaluate lived reality. For the sake of the following imaginative experiment, suppose the co-op or school requires all members of every family to read (or be read to) The Lord of the Rings each year as part of their enrollment and re-enrollment. Now suppose two parents differ on the amount of rigor a teacher requires of the students. Suppose as well that the rigor-loving parent and teacher have a wiser perspective than the rigor-doubtful parent. Further suppose the differences between the parents include expectations from within their families and churches, but the educational standards of the co-op or school favors the rigorous position. One could (and should) appeal to theological principles, and to hoped-for family outcomes, but since these are not closely shared, the appeal to a commonly shared story might serve better for understanding and agreement.

How might The Lord of the Rings provide a clear lens in this hypothetical situation?

The rigor-loving parent (or teacher) could remind the rigor-doubtful parent of the Scouring of the Shire. Gandalf, the wise and powerful wizard, leaves the younger, less experienced, and less powerful hobbits (Frodo, Sam, Merry, and Pippin) alone to defeat the numerous enemies who have taken over their homeland. The parent could recall that the hobbits make short work of their enemies--an impossible victory but for the fruit produced in them by the year-long journey to destroy the Ring of Power. One could ask, "What made the hobbits brave enough, temperate enough, wise enough, strong enough, and just enough to defeat their enemies without becoming evil themselves?" Of course it was the much greater trials they suffered together on the quest under the tutelage of more mature souls. If the purpose of education is to grow wise,  virtuous, and strong, then teachers should strive to provide to children with opportunities to do things that are beyond their powers to perform easily, perfectly, without the possibility for failure, or without the need to rely upon more mature souls to guide them.

It is not certain that such appeals would be successful, but where shared stories persist, and especially where they are loved and admired, fodder for such encouragement remains available in ways that transcend the differences within the community.

Saturday, November 16, 2019

How Do I Get My Student to Study Scripture and Practice Spiritual Disciplines? An Example Exercise

I started teaching a new class this year. I originally designed it for 7th graders, but I ended up needing to make it work for a combined class of 11th and 12th graders as well. Like almost all new courses, there are things that are going really well, and things that will need tweaking, or scrapping altogether.

One of the assignments I've been happiest with in theory, but which has proved a challenge to get students complete with consistency, is the weekly "theological meditations and digests." The idea is to have students begin forming regular habits of reading their Bible, using spiritual authorities to help them understand and gain insights from the passage, and practice a spiritual discipline. The students have a journal in which they copy the Scripture and a brief comment from two Church Fathers or theologians. In class we'll recite our daily prayers, I'll read the passage and comments, and then they'll spend a few minutes completing the "digest," which is their participation in, or a reflection upon their participation in, the spiritual discipline for the week. Part of the difficulty is that each class only meets twice a week, so consistency in practice is hard to achieve. Here's an example of the meditation and digest:


Week 8 Meditations

The Epistle of James

Days Fifteen and Sixteen
James 3:13-18 Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom. 14 But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. 15 This wisdom does not descend from above, but is earthly, sensual, demonic. 16 For where envy and selfseeking exist, confusion and every evil thing are there. 17 But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. 18 Now the fruit of righteousness is sown in peace by those who make peace.

Chrysostom comments:
Let us cleanse the eyes of our souls of all filth. For just as filth and mud blind the eyes of the flesh, so too worldly concerns and discussions about moneymaking can dull the hearing of our minds more effectively than any filth, and not only corrupt them but do wicked things as well.
(Catena)

Desiderius Erasmus comments:
Human
-made philosophy produces professors who are captious, obstinate, and ferocious. But the more sincere, the more effective evangelical philosophy becomes, the less it is marked by arrogance. Its special force is located not in syllogistic subtleties or rhetorical trappings, but in sincerity of life and gentleness of character, which gives way to the contentious, attracts the docile, and has no other object than the salvation of its hearers. It is a heavenly wisdom. (Paraphrase on James 3:13-18)

Digest: The Discipline of Gratitude
Reflect on the areas of your life where you complain the most. How can you be thankful for these circumstances rather than complaining? Ask God to help you discover gratitude in these areas where you tend to complain.


I've had a few diligent students in the 7th grade who've kept up with their journals each week, but a number of them aren't careful enough to remember to take their journal home consistently and complete the copy work required. Part of the problem there, I suspect, is that some parents expect their student to be an independent worker, but haven't anticipated (or prepared their child for) the necessities of that responsibility. In my own home, I have a 7th grader, and while we've preached organization and discipline, he still forgets and is controlled more by his immediate appetites than the impetus of responsibilities. However, knowing this, I've made it a point to provide a routine he must follow so that he doesn't have the option to forget (as long as he doesn't leave his journal in his locker!). The older students have proven much more consistent in their diligence, but I haven't discovered whether the assignment is bearing the kind of fruit I'm hoping for--am I adding on to Bible reading/study that they already do? Do they recognize the value of consistently being in God's Word and in spiritual disciplines, or is it just busy work to their thinking?

One thing I can say, in preparing the weekly meditations and digests I've had to complete them myself, which has been good for me. In order to gather comments I've been using the Ancient Christian Commentary on Scripture and the Reformation Commentary on Scripture, which has been really enlightening, both in terms of illuminating the Scriptures and illuminating the sometimes similar, sometimes different concerns of the Church Fathers and Reformation theologians.

If any of you out there who happen to read this use something similar, or adopt what I've done and have your own reflections to offer, please share them in the comments.

Monday, November 11, 2019

An Example of a Deliberative Exercise


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The Assignment:

It is the Fourth Age of Men and King Eldarion, heir of Aragorn and bearer of Andúril, has been dead for many years, and, having left no heir, his sword was placed in a holy shrine dedicated to Eru Ilúvatar in the citadel of the kings located in the city of Gondor. A sacred law was established saying that none could take and wield the sword until he showed great valor in saving the city. During the Great Battle of the 4th age, orcs of Mardurgil attacked Gondor, breeching its walls and raiding its citadel. As the raid was taking place, Barahir, the grandson of Faramir, sought to defend the citadel. During his defense his sword was broken and he fled into the shrine where Andúril was kept. He took the sword and rallied the men, slaying Mardurgil and pushing the orcs out of the city. Once peace was secured the elders called Barahir before the council to decide whether he should keep the sword because he used it to save the city, or whether he is unworthy to keep the sword because he took it before achieving any great valor.

Instructions: Write an essay in favor of or against the claim of Barahir to the sword Andúril using the six-part essay format (introduction, statement of facts, division, confirmation, refutation, conclusion) and any available strategies from Hermogenes. Your statement of facts should arrange the details of the event so as to highlight your definition (Barahir’s actions meet the standard of “great valor”) or counter-definition (Barahir’s actions do not meet the standard of “great valor”). Feel free to ask questions.








The Example:


You wisest men of Gondor, best fathers of us all, I bid you welcome to this assembly. Before you stands Barahir, our timely hero, whose deeds of late are well known to you. I need not remind you how he singlehandedly delivered our city from destruction. You, yourselves know of his desperate charge from the citadel, with Andúril, Flame of the West held aloft in his bloody hand, calling down the fiery dawn’s first rays upon the foul orc horde. You have heard sung the testimony of his beloved soldiers, how he reigned down Eru Illuvatar’s sacred fire upon Mardurgil’s helm, cleaving it asunder as he cut a path down through the city to her gates, rallying our men and casting out every last remnant of defiling orc scum. I would that such words today commemorated the high honors already bestowed upon Barahir by this great council. Instead, I am compelled to defend his honor, besmirched by jealous accusers. Men who, instead of showering just honors upon Barahir, have called him sacrilegious blasphemer, warmonger, and vainglorious usurper. I come to answer these charges on behalf of Barahir and to prove not only that he is no usurper, no warmonger, no blasphemer; but also to show why he is worthy to possess Andúril and lead our city into its former glory as in the days of Aragorn himself.
You have heard the words of his accusers, to which I will turn to in a moment. But before I address their blasphemies, I wish to remind you of Barahir’s valorous blood; to bring before your eyes the image of Faramir, his grandfather, in the very man you see before you. I will then recount the deeds of Barahir in the battle for Gondor’s Citadel, resting place of our kings, who from their sepulchers witnessed valor not seen since the siege of Gondor at the end of the Third Age. I must then say a word about the sacred law concerning Andúril, and what its framers meant by enshrining it in sacred holiness. Then, if words remain necessary, I will turn at last to the accusers claims.
Nobility, like the finest vintage, does not emerge from tender shoots of newborn vines, but stretches forth from generations in which deep roots have delved into the earth, both to draw strength from the soil and to hold fast against the fiercest elements. My fathers, Barahir’s valor draws its strength from well-anchored roots as you well know. His blood flows from Boromir son of Denethor, his great uncle, whose valor no man questions. This alone should quell all doubts! Yet it is not Boromir’s blood that runs thickest through Barahir’s veins, but his grandfather Faramir’s! It was not Boromir who resisted the corruption of the Ring of Power, though he paid for his sin with a sacrifice of blood. It was Faramir whose quality shown the brightest when tempted by Sauron’s ring. Moreover, it was Faramir who counted not the scorn of his father so great as to prevent him defending the last stronghold protecting Gondor from Sauron’s army, led by the Witch King of Angmar! Steward of stewards, was this Faramir—greatest servant of Aragorn Elf-Stone—and it is his grandson Barahir who carries his noble blood into our presence today and stewards our people through his shining quality.
Did not Barahir lead our men in sorties against the hordes of Mardurgil when they besieged the city before breeching our walls? Who was it that led the defense of the gates until they broke before the enemy’s iron fist? Barahir bears the scars on his right arm from where the shards of that gate embedded in his flesh as he cast his last spear and swung his blade in mighty arcs when the battering ram shattered our doors to pieces. It was Barahir who rallied the men into ranks, some to defend the women and children and some to retreat with him to the Citadel, where a last defense would be made. No man slew more orcs in that endeavor than Barahir, though his arm gushed out his strength as a river. When his sword shattered from hewing so much orc armor, he found himself at the mouth of the sacred shrine of Eru Ilúvatar. Barahir, who had barely time to take breath under the onslaught, breathed a prayer to Eru as he sped into the shrine for Andúril. With a shout of defiance and hope he sprang from the sacred room with all the might of our fallen kings clenched in his bloody fist, and what a mighty blow did it wield, my fathers! I ask you, would such a sacred sword as Andúril sing so lustily and so clearly for a valorless man? Would not the sword have resisted under an unworthy hand? Could Eru Ilúvatar grant victory—not just victory but victory of such glory and splendor that songs of it will stretch into the Fifth age of men—would Eur give such to one whose valor and nobility was dubious?
Our forefathers who crafted the sacred law could not foresee the day or hour when Andúril would be needed again. Instead they entrusted it to Eru Himself, with the explicit acknowledgment that only the most valorous would be worth of Eru’s blessing to take the sword up for having delivered Gondor from peril. Had they but known that Gondor’s peril would be such as Barahir faced, they would have named him destined heir to Andúril in their law! As it was, by enshrining the sword under the sacred watch of the fallen Kings, before the face of Eru Ilúvatar, no mere man, and certainly no base one, would have been granted the victory that Barahir won by Andúril’s edge and Eru’s might. Did not the sword sense its rightful place in the hand of Barahir? When his bloody fist gripped its hilt, could not the sword feel the spirit of Faramir rushing into it from the pounding of Barahir’s heart, burning with the mighty zeal of that Steward of old?
And yet we hear base men of little worth and excelling ambition hurl slanders at our True and Faithful Steward. They say Barahir committed sacrilege and blasphemy by taking the sword from its shrine without the blessing of this council. I ask you now, my wise fathers, which of you, if you were standing with Barahir at the mouth of the shrine would not have bid him take up the sword? Which of you, having witnessed with your own eyes all that I have recounted, would not have thrown yourselves upon Barahir’s knees and begged him to take up the mantle of the Steward, fix Andúril in his fist, and mow down the enemies of Gondor like so much dry stubble? Do you deem him unworthy of the sword as he stands before you now, savior of the city? Then how could his acts of valor with Andúril disqualify him from possessing the instrument of our salvation?
These treacherous men say that Barahir is a warmonger and usurper of Gondor’s throne. They accuse him of inciting Mardurgil’s wrath so that he could steal Andúril and take the throne. What madness! No man, no council of men, could orchestrate so elaborate and spectacular a ruse. Barahir did not send the men of Gondor to the East to scout the whereabouts of Mardurgil’s horde. Barahir did not put into that black orc heart the lust for all mankind’s destruction. What fool could believe that a man so given over to selfish lust would abandon his body to the perils at the gate, as Barahir did? Who, but a self-righteous and envious dog could believe that any man would carve up his body on the blades of his enemies, break his own sword, and save but a remnant band of weary men to make a last charge against the wrath of evil orcs—even with such a blade as Andúril—by design to usurp the throne of a city already in flames?!
I will waste no more words; indeed one word at all is a waste for such slanders, yet in such dark times as these even basest slanders gain a hearing, seeing that our eyes lack the light of former glory. And yet, and yet, O my fathers, here before you stands a ray of that light from our glorious past shining anew! See him stand meek and strong to receive your judgment! He does not plead, or beg—his face is all of peace. For he knows that his cause is just, and that no city is worth his honor if it condemn the valor it has witnessed in him. Will you not honor him? Will you go against the will of Eru Ilúvatar Himself, who gave Barahir the victory and delivered Gondor from destruction? If you refuse him Andúril, you cannot rob him of the valor he has already achieved, but you can rob yourselves of the honor of your office. Add your voice to what the silent cries of our fallen kings shout from the Citadel—the Citadel that still stands because of Barahir—Andúril is yours, True Steward of Gondor! Andúril is yours, True Steward of Gondor! Andúril is yours, True Steward of Gondor!