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Christian education

What about a Christian university? My experience at Dordt University

I love learning. Whether that love is innate or whether it was instilled in me as I grew up, I don’t know. I’ve always loved learning about pretty much anything. The biological intricacies of life, the vastness of space, the stories of history, the nuances of political philosophy, or the mysteries of the end times have all taken their turns at seizing my imagination.

And that learning didn’t stop at head knowledge. I remember a specific story from Ralph Moody’s Little Britches, a novel that my dad once read aloud to me and my younger siblings. I’ve forgotten most of the plotline, aside from the fact that the homesteading setting reminded me of the Ingalls in The Little House on the Prairie, but I remember the analogy that the father  relayed to his younger sons. “Your character is like a house,” Pa said, “You can either add boards to build it up, or you can tear boards off.” Ever since, that idea that your character requires constant building and maintenance has been etched into my mind.

And so, when I was in my final year of high school, I naturally looked for places to pursue this love of knowledge and continue to build my character as a young Christian man.

I didn’t even bother applying to secular institutions. I knew that I might glean some knowledge there, but that they certainly wouldn’t form me into a godlier Christian. To borrow from some of the parables of Jesus and the analogies of James, why would I expect a bad tree to produce good fruit or a salty spring fresh water? No, if I truly wanted to mature in my faith, I felt that an education in an institution that is antithetical to God simply wasn’t a wise option. I had spent twelve years being homeschooled, studying at a Christian school, and attending a Reformed church. My parents, my teachers, and my pastors all emphasized the importance of Christian education. Why would I forsake that lynch pin in my Christian formation after graduating high school?

And so I applied to the Christian institution I was most familiar with: Dordt University. My parents had both attended the rural university in northwest Iowa. I had just stayed on campus for a week during a family reunion the previous summer. I had extended family in the area. I got a decent scholarship and was lured by the opportunity to play on a university hockey team. And so, two months after graduating from high school, I packed my bags and made the twenty-five-hour road trip stateside.

Now, I have no idea what God has in store for me over the remaining years of my life, but my four years at Dordt have been the best four of my life. And I count myself a wiser, godlier, and more successful person for them.

The benefits

The formal academics were part of it. Dordt is a liberal arts university, meaning that every student has to take a wide range of courses in addition to required courses in their field to graduate. All of these courses were based in a Reformed Christian worldview, focusing on the religious orientation, creational structure, and creational development of all the subject matter and contemporary responses of Christians in these fields. In my experience, this Reformed worldview was applied just as consistently – if not more consistently – than the Reformed high school that I had attended.

The relationships that I formed, though, were even more impactful. In university, you might be shaped by professors in the classroom 15-20 hours a week, but I interacted with other students almost every waking hour. Over 90% of Dordt’s student body lives on campus in dormitories or apartment buildings, so you are with fellow Christian students virtually all of the time. Because of this continual contact, I formed more and deeper friendships with fellow students at Dordt than at any other time of my life. I developed deep friendships with roommates, hockey teammates, and members of my “Dordt family.” These friendships even extended to the professors. I visited the homes of three or four professors over the years, attended church with some of them, and even exchanged Christmas cards with one over the years. Some of the godliest role models that I have met were fellow students from Dordt’s hockey team and from student Bible studies.

Dordt is also where I met my wife, Jillian. Now, both Jillian and I very intentionally went to Dordt not to find a future spouse. We were there to study and learn, particularly in our first couple years of study. But God, in His providence, had other plans for us. He brought us together in our first year of university. We dated and were engaged most of our university life and got married a few months after we graduated. One of the most important decisions of your life is finding a spouse. I’d hazard a guess that most members of the Reformed community have found a godly spouse from their local church or local Christian high school, though some may have gone further afield to a regional youth retreat in search of marriage partners. One of the advantages of a Christian post-secondary institution is that it brings young Christian men and women from across the country – and, in my case, across the world – to the same spot.

And while I firmly believe that the primary reason for education is for personal formation – formation of character as well as knowledge and skills – getting a post-secondary degree is certainly an ancillary bonus. With so many professional jobs today requiring or giving preference to applicants with a post-secondary degree, getting a degree opened up a whole new world of employment opportunities and has made me better at the job that I have now. There would be no way that I could write in this magazine as well, or analyze policies for ARPA as astutely, without having attended a Christian post-secondary institution.

And finally, attending a Christian post-secondary institution was just plain fun. I stayed up well past midnight almost every night for four years laughing with friends and engaging in deep conversations with roommates. I hit the ice four times a week for hockey practice and traveled the central states playing back-to-back hockey games Friday and Saturday evenings. I started a Sunday afternoon board games club to challenge friends to friendly games of Settlers of Catan, Seven Wonders, or Tammany Hall. I traveled to Washington, DC, to attend a national conservative political action conference and volunteered at a presidential debate with the College Republican Club. I volunteered to visit a fundamentalist Mormon community in Arizona, a Navajo reserve in New Mexico, and hurricane-battered New Orleans for short-term missions trips on three of my spring breaks. I won a campus air band competition, participated in the campus choir, and jammed with talented student vocalists and musicians.

A growing number of people point out that a university education might not have a positive return on investment. In other words, it might end up costing more to attend in tuition payments and lost years of income than would be made up in higher salaries over the rest of your working life. And, depending on your field of study, that can be true. But, in my opinion, that is a pretty bare, narrow calculation. If it is just about the money and just about the degree, don’t bother with Christian post-secondary. You can definitely find cheaper alternatives to get a university degree. But Christian post-secondary is more than just about dollars and cents. If you prioritize deepening your spiritual walk with the LORD, developing a godlier character, making lifelong friends, and cultivating a more consistent Reformed Christian worldview, then Christian post-secondary, especially when it has a solid Reformed base, has a lot more plusses in its column.

The dangers

Of course, that doesn’t mean that there are no minuses to Christian post-secondary. No institution this side of glory is perfect. Even the best Christian post-secondary institution has its faults. The temptations common to young people in every other sphere of life don’t simply disappear because they are on a Christian campus. Discerning parents and prospective students should certainly be aware of the imperfections of Christian post-secondary institutions.

I saw students kicked out because of substance abuse and disciplined because of sexual sins. Some students seemed to be more interested in partying and troublemaking than studying. A saddeningly high number of students didn’t attend church on a regular basis, much less twice a Sunday. Most students thought that it was perfectly acceptable to study on Sundays. Some professors were fired for bad theology or inappropriate conduct.

And some unorthodox views will certainly be present on any Christian post-secondary campus, either among the student body or among the faculty. I encountered a belief in theistic evolution, the embrace of LGBTQ identities, and an egalitarian view of gender. Many Christian universities certainly leave something to be desired on these topics.

The bottom line

In my experience, the perceived and real dangers and costs of Christian post-secondary have led many in the North American Presbyterian and Reformed churches (NAPARC) orbit not to even seriously consider a Christian post-secondary education, much less actually pursue one.

At the end of the day, I’m sharing my positive experience with a Christian university. And I’m not necessarily arguing for a specific Christian institution. There are lots of Christian universities, colleges, institutes, and Bible colleges in North America that are faithful to God’s Word to varying degrees, and I think that there is a strong case to be made that new orthodox institutions need to spring up to train the next generation to participate in all areas of society with a Christian worldview. But I certainly am arguing for the concept of Christian post-secondary education.

I’ll wrap up with an application of the familiar parable of the talents. In this parable, a master gives each of his servants different amounts of money to steward while he is away. When he returns, he rewards the fruitful servants who grew that money and rebukes the fearful servant who simply hid his talent in the ground. Sandwiched as it is between other accounts of the final judgement in Matthew 25, the central message of this parable is clear. God expects us to develop the gifts that He has given us to their fullest extent. Burying those gifts is not only a waste. It is condemned.

Not every high school graduate has the academic aptitude, moral character, or the financial means to attend a Christian university. But to those who do, I encourage you to at least seriously consider one Christian post-secondary institution. It can be an excellent way to cultivate the gifts that God has given you and to grow in your development as a follower of Christ.

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Christian education, News

How’s this for a graduate profile?

Marcus Schroeder had 4 minutes to call his city to repentance. The 19-year-old was ready. **** As parents, teachers, and students, we put a lot of energy, prayer, money, and time into our Christian schools. So, after it’s all done – after the 12 years are completed – what are we hoping our graduates will be equipped to do? What’s our measure of success? Some schools have a “graduate profile” that highlights certain skills or attitudes it expects every student to leave with. It's great to have that written down, but it’s even better when those expectations are being modeled. And this past summer a 19-year-old down south offered up this different sort of graduate profile. Over the course of just a few days, Marcus Schroeder modeled what a young Christian can do when he’s both well-educated and eager to take on whatever challenges come at him.  As Christian activist Jason Storms recounted the story on the Apologia Radio podcast, this teen was one of a couple hundred Christians who demonstrated against the Watertown, Wisconsin’s second annual “Pride in the Park” festival. The July 29 event was billed as: “loads of family entertainment, including a Children’s Dance Party, Drag Story Hour, 2 Drag shows.” A typical drag show will have a guy in a campy dress and perhaps lingerie, gyrating on stage, pretending to be some bimbo-esque sort of woman. This one promised to be family-friendly, so perhaps the gyrating was kept to a minimum. Now we’ve gotten so used to our upside-down world, we might not even be shocked that the gyraters got protected and the protesters got arrested. We should be shocked. As God tells us, our rulers are supposed to pursue righteousness and punish evil (Prov. 16:10-12, Ps. 72). Instead, police moved in on Schroeder as he was standing on the sidewalk outside the event. They arrested him after he used a microphone and speaker to start reading Galatians 5 out loud. As Storms recounts it, the teen was charged with “unlawful use of amplification and resisting arrest.” I don’t know what the city’s noise bylaws allow or ban, but as a viral video of the arrest shows, Schroeder’s resistance amounted to tensing his arms for the first 10-20 seconds of the confrontation as the first officer tried to grab the mike from him. In arresting him, the authorities made a big deal out of what was at worst a minor infraction. Their heavy hand didn’t intimidate the young man. Just days later, Schroeder took the opportunity to address his city council. He didn’t take a long time. What he said was remarkable: “I just wanted to ask a simple question. A Nazi group showed up at the event Saturday, and people were talking about that, and I just wanted for all of us to really think about this: what's wrong with Nazism? Seriously, what's wrong with Nazism? “Because imagine for a moment, that there is no God above us, no hell below us, no heaven to live for, as John Lennon wanted to imagine. If we are truly the result of evolved stardust, and our ancestors were fish, and we're the descendants of monkeys, then where do we find our value as human beings?  “What's wrong with Nazism, unless you understand that the God of Scripture says that we are made in His Image, and so to murder innocent people is a violation to God's commands? As a Christian I can say that what the Nazis did in Nazi Germany was completely horrific and that they should have been resisted. In fact, the number one people group that resisted the Nazis were Christians. And the reason why was because they had a worldview that says that people are made in God's Image and that they have worth and value. That's why Nazism is wrong. “But if we're going to reject the Christian worldview then we can't hold on to the fruit that comes from the Christian worldview, while denying the actual foundation. “Intolerance is an interesting word – tolerance/intolerance, hatred/love, bigotry, things like that – because really every culture has something that it's intolerant towards and something that it's tolerant of. I mean there are things like murder and rape and stealing that we are intolerant towards as a society. And so, every society has something that it’s intolerant towards. The question is just what is our object of intolerance, and what is our object of tolerance? “When I showed up Saturday all I did was read from Scripture on the sidewalk. I read from the Bible, Galatians. And, by the way, I wasn't reading Romans 1. I wasn't reading any passage that spoke against homosexuality or anything like that. I was reading a passage from the Bible about love and I was arrested. No reason. Not given any warning. Not told anything about my amplification needing to be turning down. I was arrested and taken into custody simply for reading the Bible on the sidewalk. “You see, as we become more and more tolerant of sexual immorality in our culture, we've become more and more intolerant towards Christian morality. And the more we become intolerant towards Christian morality the more we're going to see lawlessness in our streets. The more we become intolerant of Christian morality, the more we're going to see Nazis, the more we're going to see people who don't hold to a Christian worldview, who think that everybody is a result of animals, and therefore if we are animals then why can't we just act like animals? “We were called a hate group. We were told that we don't want to understand the other side. I just want to set the record straight. I am more than happy to have that conversation with the other side. I did speech and debate throughout high school and one of the things that we were taught in debate is that you can't make an argument for your side until you're able to make the argument for the other side. I've sat down and had hours of discussions with LGBTQ activists. I completely understand the other side; I want to understand the other side.  “But drag queens twerking on kids in lingerie is unacceptable and that's something that we have to notice as a culture. We can have our disagreements but there comes a time when we have to understand that we are all going to stand before God one day and we're going to have to give an account for what we have done with the children in our society, the innocent minds and the children who deserve to be protected. Thank you.” Isn’t this… glorious? Marcus Schroeder has been gifted by God with some exceptional talents. It’s just as clear that he’s been gifted with an exceptional education. That’s, then, the goal for our own graduate profile. We can pray that God will so equip us, that we can gift our own children with an education that’ll allow them to take on the world with confidence. Picture above is a screenshot from the Apologia Radio podcast with Marcus Schroeder. ...

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Christian education

Math: why are we learning this anyway?

Back in 2021, math teacher David Shuster gave this presentation to the parents of his students at Trinity Classical School in Bellingham, WA. **** How can you and I best work together to help your children learn mathematics? Actually, I don’t really want to talk about that. I think, in pursuit of the “how,” we sometimes lose sight of the “why,” which is something often especially elusive in mathematics. As I’m teaching my students in their proofs for geometry, we need to always work with the goal in mind. If you don’t know where you’re headed, how are you going to get there? My hope is that talking about the “why” of math will naturally illuminate the “how” of math. So that will be the main part of my talk, and then maybe we’ll briefly revisit the “how” towards the end. So, why should we, as Christians, learn math? If there is no good answer to this question, then the student who says “Uggh, I’m never going to use this anyway” is making a good point. Life is short; memento mori!1 Don’t waste your life staring at numbers. Now of course the why of everything is to become more Christ-like. Yet if we look at Christ’s life, it doesn’t seem like there’s that much math in it. “If you have 5 loaves of bread and 2 pieces of fish, and divide that among 5000 people, then the remainder is 12 basketfuls...” The Bible is full of theology and history and philosophy and language and even music. But it seems like the most math you get is those seemingly skim-worthy census counts or tabernacle dimensions in Exodus, etc. It is in there, for eternity Raise your hand if you know what the Ten Commandments are. If you know who Moses is. If you know what the Tabernacle is. If you know who Bezalel is. Well, God was telling Moses about Bezalel and God said, “I have filled him with the Spirit of God, with ability and intelligence, with knowledge, etc.” Now go read Exodus and notice that much of that Spirit-filled ability, intelligence, and knowledge was very mathematical and quantitative. Bezalel spearheaded the building of the Tabernacle which serves, inscribed in the everlasting Word of God, as a reminder that God dwells among His people. Bezalel used math to eternally preach the beauty of the Incarnation of Christ. We may use buzzwords like “financial stewardship,” but we forget the potential significance of practicality. We often forget that the real core of the Christian battle is fought on the ground in the most mundane moments of life. And, as with the behind-the-scenes character who helped build the Tabernacle, those mundane material moments are etched into eternity. Math fosters logic Ok, but what if I don’t want to be a Tabernacle-designer? Ah, ya got me. Let me tell you about the second reason we should study math. It develops principled thinking. Are you glad you can figure out what 2+5 is? What’s the use of learning it? You can just use a calculator. But the language of math forms our ability to think abstractly and recognize patterns. In fact, let’s look at what happens when the mathematical way of thinking is missing. Among the majors in college some odd ones tend to score very low in tests of mathematical and statistical skill: public administration and journalism. Now look where that got us. I’m not insulting anyone. I am saying that we desperately need godly journalists and public administrators who can logically pursue objective truth. In fact, whoever you are, you need quantitative discernment now to even read the news with wisdom. Studying math builds a deep intuition for the objectivity of truth. Math echoes our faithful God I sometimes like to watch grappling matches. And now and then I’ll see a wrestler who is about to get choked, and he just looks so incredibly calm. Calm wrestling. That’s what we do in math class. Uh, except no chokeholds. So often, that calmness allows us to notice openings and turn the tables instead of struggling in a futile and unproductive way. We learn to wrestle calmly even when uncertainty hangs over our heads. Because we know that our reality is upheld by a firm foundation, we know we can learn to love the pursuit of pure truth without fearing that our ground will give way. These characteristics of math are largely due to the structure deeply built into the content of math, which is reflected in its highly structured language. In philosophy, literature, and theology, the grammatical/ linguistic/literary structures, and the argument constructions, rely on consistent ways of moving symbols around to create meaning and to move from truth to truth. And math does a particularly good job of honing in on that skillset because the rigid language develops a keenly patterned way of thinking. Studying mathematics trains a principled pursuit of truth. But does the structure of mathematics become a circular cage? G. K. Chesterton said that: “Imagination does not breed insanity. Exactly what does breed insanity is reason. Poets do not go mad; but chess-players do. Mathematicians go mad, and cashiers; but creative artists very seldom.... Poetry is sane because it floats easily in an infinite sea; reason seeks to cross the infinite sea, and so make it finite....” What Chesterton just described as math and reason is its form in the fallen world divorced from its Creator. But when math and reason are contextualized by the liberal arts and, most importantly, grounded in a relationship with Christ, they take on a different tone. To return to Chesterton again, children have a natural sense of wonder when they see patterns in nature. Why does the sun always rise? Why do apples not cease to fall from trees? There is something miraculous about regularity, even in mathematics. We often take “1+1=2” for granted. Yet the patterns and consistencies of reality do not exist fully ex-nihilo. Rather, each of these consistencies reflects the faithfulness of God. The order and the logic behind the universe must be understood as a creative act of God, as a constant outpouring of His nature. And when we see reason as a creative outpouring of God’s nature, math’s true beauty becomes visible. Rather than having an either/or relationship with imagination, reason joins forces with imagination. And so, because math is God’s creative act, poetry is built into the language of mathematics. Out of His nature, God spoke nature into order, and mathematics is the patterned language that we speak back to Him to echo His faithfulness. Math points to the magic undergirding it all Thus in a fundamental way, math is myth. I don’t mean that it’s false, but I mean that it orients us around the regularities that we can behold but cannot grasp. Therefore we must strive to see poetry in the logical, and logic in the poetical. As we draw connections between different areas of mathematics, we see how the fabric of mathematics is skillfully woven by God to help us behold what is beyond us. For the Christian, reason is that fragile little vessel which allows us to chase the horizon on the infinite sea of poetry. The structure, pattern, the consistency of the mathematical language, this is the rigidity of that little wooden boat we’re in. And this little wooden boat is the interface of the infinite. And as we learn to see God’s order and infinitude reflected in every horizon, mathematics is transformed. For the Christian, math is patterned praise, a cosmic liturgy. And so when all this comes back around to the practical, we can find reason to praise God when calculating our taxes. No, I’m serious: in an ashy wasteland, even the littlest green sprout of God’s truth can be greeted with thanksgiving. So, to reiterate: Math is practical – it has eternal implications. Math is principled – it trains a drive for truth. And math is poetic – it is our way of cherishing and proclaiming the creative consistency that God perpetually speaks into reality. Conclusion Therefore, and this is the part to take notes, please make sure your kids get enough sleep. Make sure they have a quiet space because math is a little bit meditative. Whenever possible, ask them to help compute budgets or sketch out geometry behind fencing projects. Play games, think about riddles. Do regular things with math eyes on. Also consider your own attitude, as a parent, about math. If you’ve had a bad experience with math in school, try to take on the Christian vision of mathematics as something beautiful. Many things in life, attitudes included, can be inherited. Endnotes 1 “Remember death”...

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Christian education

Christian education as violation of children’s “human rights”

Two topics that are commonly discussed in Reformed Perspective are Christian education and the modern notion of “human rights.” Christian education is a good thing, of course, and its supporters need to be encouraged. On the other hand, the phrase “human rights” is too frequently used as a cover for anti-Christian positions on abortion and homosexuality. Now what happens when Christian education and “human rights” are thrown together? An outcome that is bad for Christians, that’s what. Christian education and the modern notion of “human rights” don’t fit well together. Diminishing parents The clash of so-called “human rights” and Christian education is discussed by American law professor Martha Albertson Fineman in an article entitled “Taking Children’s Interests Seriously.” She is a “children’s rights” proponent. But children are too immature to exercise their rights, so “children’s rights” are commonly used to empower government officials at the expense of parental rights. From a Christian perspective, we know parental rights should be paramount in education. But Fineman certainly doesn’t think so. She says that an emphasis on parental rights in education can be an obstacle to children’s best interests. For example, it is assumed by many that parents are in the best position to determine which school subjects and methods of preparation are most likely to prepare their children for the future. But that assumption is flawed, according to Fineman. As she sees it, that “type of expertise is almost certainly within the province of certified teachers and school boards, not parents." In fact, having parents making decisions is seen as a problem: “Certain parental decisions can create handicaps and inhibit a child’s entry into the secular and complex world in which she or he must live and function as an adult.” In her view, it makes much more sense for educational decisions to be made by public education professionals. Parents don’t really know very much, after all. Why allow them to make the important decisions? Besides, the parents are clearly up to no good, at least those who send their children to Christian schools: "Parents in these contexts are often part of a larger religious or ideological community, a community with an independent interest in and intent to indoctrinate children. Such communities conspire with member parents to separate their children from diverse secular, and therefore competing and dangerous, alternatives." So, those of you reading this who send your children to a Christian school are, in her view, conspiring with church leaders against secular society. Mandatory public education? To fix this situation, Fineman thinks that “human rights” rather than parental rights should be the paramount consideration in educational decision-making. Her perspective reflects that of the European Court of Human Rights (ECHR) which, in a 2006 ruling, upheld a decision by authorities in Germany to prevent a Christian couple from home schooling their children. The ECHR said that home schooling would violate the children’s right to education. Fineman warmly welcomed this decision, noting that the "approach of the ECHR provides a competing framework for making decisions regarding the educational and social welfare of the child: that of the best interests of the child, as evaluated through the paradigm of human rights." In this view, educational decisions must be made in light of “the child’s interest in the diversity and independence-conferring potential of a secular and public education.” By allowing parents the option of selecting private Christian education for their children, the children’s interests are being neglected, according to Fineman: “Indeed, the long-term consequences for the child of being home schooled or sent to a private school cannot be overstated.” Think of the specific consequences for female students, for example. Fineman cites one notable study which: "has exposed the ways in which private Christian schools instill sexist beliefs into children and pressure young girls into traditional patriarchal roles rather than professional careers." That’s right. Girls in Christian schools are taught that being wives and mothers is a worthy and meaningful role in life. They are encouraged in this direction rather than being steered towards rewarding professional or business careers. But what about their “human rights”? Who’s watching out for the interests of these girls? Clearly it’s not their parents, who are allowing them to be guided towards the demeaning and worthless roles of wives and mothers. What should be done about this? Well, the choice is obvious for Fineman. In her view, the solution “for our current educational dilemma is that public education should be mandatory and universal.” What she is demanding comes down to this: secular humanism is the truth, with its various permutations of feminism and “diversity” (read: homosexuality) therefore all children should go to schools where the truth is taught, namely, public schools. In this way the children’s interests and “human rights” will be protected. When two worldviews collide Of course, what she calls “human rights” sounds more like “might makes right” to a Christian. A secular humanist government should (in Fineman’s view) force all children to learn secular humanism in its schools. This is not really a case of “human rights” versus oppression, but an issue of one worldview versus another. From a Christian perspective, using the power of the state to force all children to attend secular humanist public schools does not advance “human rights” one bit; quite the contrary, in fact. Fineman opposes the Christian worldview and wants to ensure that children from Christian homes are taught her worldview instead. This is what’s really involved in her proposal. She would not see it this way because for her, secular humanism is the one true religion and she wants everyone to believe it. I don’t say that to demean her — everyone has a religious perspective they consider to be true. But she doesn’t seem to be self-conscious of this or the implications. Conclusion Originally, human rights involved protecting people from the state. In recent decades a new perspective of “human rights” has arisen that involves using the power of the state for social engineering. This is Fineman’s conception of human rights. So when the issues of Christian education and “human rights” are mixed together, the outcome is bad for Christians. For those with a social-engineering view of “human rights,” Christianity is oppressive and Christian children need the “independence-conferring potential of a secular and public education” as Fineman puts it. If academics like Fineman continue to promote this agenda, it may be that Christians will need to defend their schools from accusations of “human rights” violations. This first appeared in the November 2012 issue under the title "For the sake of the children?"...

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Christian education

Calvin Hutchinson: from chemical engineering to high school teacher

There are all sorts of paths to teaching and reasons to teach, and in this interview, conducted with Mark Penninga (and lightly edited), Calvin Hutchinson offers up his own. ***** My pathway into teaching is a fairly bizarre one. I went to university at McMaster in Hamilton, graduating with a chemical engineering degree. With this degree, I was able to get hired by a consulting firm, and for the next little while I worked with a number of different companies doing IT management, project management, and general business analyst work. After spending some time working in New Brunswick, I came back to Ontario and was asked to fill in at Emmanuel Christian High School (ECHS) for a teacher who had to take emergency medical leave. I finished one semester and, while I had fun helping out, I made the decision to go back to consulting as I felt that I was too close in age to the students at the time. God wasn’t letting me leave education completely though. Shortly afterward I was asked to help out with coaching the boys’ basketball teams. And then I joined the board of directors for ECHS. It was through this experience that I received the “management” view of the school, and realized there was a huge need for effective educators. A major part of the board’s early spring meetings, and a huge source of stress, was making sure that we had enough staff in place to even run the school for the following school year. This still happens every single year in many of the Reformed Christian schools. The private Christian education I had taken for granted my entire life seemed to actually be struggling to continue. The story of how I decided to become a teacher again is a fairly personal one, but to sum it up, I needed a change, I saw the different talents and paths God made available to me, and saw the need for Christian educators, I listened to some advice from those much wiser than me, and decided to give teaching another chance. It was the best decision of my life to date. It doesn’t matter how grumpy I am in the morning, how little coffee I have had, or even if my car gets a flat tire on my way into work and everything goes wrong, whenever the students come into the class, I start to smile. Each student is completely unique, and has their own personalities and quirks that are fun to get to know and interact with. This makes teaching the same subject year after year seem completely new, as each group of students will respond to a different teaching method and delivery. And when you are willing to create an environment where having fun while learning is the norm, then there is no end to the uniqueness that students are willing to bring to the class. I remember teaching a class on microbiology where I made an analogy comparing enzymes to turbochargers. I was told I was wrong, and received a 30-minute lecture from my students telling me why I was wrong, and on the difference between superchargers and turbochargers. A little off of the government curriculum maybe, but I guarantee that the students remember what an enzyme does. Interactions like that happen on a daily basis, and it is amazing to experience. I have so much fun doing my job every single day, and am so grateful that God led me down the pathway to being a teacher....

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Christian education

KINGDOM WORKERS WANTED... for frontline role

THE APPEAL IS REAL: This ad may not be genuine, but it's still been ranked among the best ads of all time. In 1900, British explorer Ernest Shackleton was said to have posted this in London’s The Times newspaper to recruit crew for his 1901 expedition to the Antarctic. The appeal is certainly real: it recognizes that there are things more important than money and a comfortable life. (It misunderstands that the “more important” isn’t fame or honor.) Extensive training required, lower pay, high expectations, few advancement possibilities. Opportunity for eternal impact. ****   When I started my undergraduate studies at university, I was on track to become a history teacher. It didn’t take long before I fell off that track. I’m not alone. The feature article in the Nov/Dec 2022 issue includes an encouraging statistic: based on surveys of grade 11 and 12 students that were done in 2019 and 2021 in Reformed Christian schools, about 40 percent of students considered teaching as a career. Yet good intentions don’t necessarily translate into reality. Reformed schools are reporting that the number of qualified applicants that they are receiving dropped from an already-poor 1.2 applications per opening in 2020 to a dismal 0.76 in 2021. Ouch. Canadian businesses are feeling the pinch of a worker shortage this year. But this is nothing new for Reformed schools, which have struggled with a lack of teachers for years now. With many different school communities all operating independently across a huge country, it seemed to the editorial team at Reformed Perspective that the issue of teaching and teacher shortages would benefit from some investigative research and extensive coverage. A common theme Listening to the thirteen individuals who graciously shared their insights with me as I worked on the feature article, I began to see a theme arise: A carpenter shared that he decided to teach and exit his former profession after being told by a client “I don’t really care what it costs, I just want my neighbour to be impressed.” He didn’t want to build structures that are just for showing off. He wanted to do something “with permanent value.” Convicted by a sermon about seeking God’s kingdom rather than his own, his journey led him to serving as a high school shop teacher. Read his full story in the Nov/Dec issue. A successful consultant with a degree in chemical engineering shared “I saw the need for Christian educators, listened to some advice of those much wiser than me, and decided to give teaching another chance. It was the best decision of my life to date.” You can find his testimonial in the Nov/Dec issue as well. Six high school teachers shared their thoughts about the pros and cons of their profession. At the top of the list was “Can feel a lot of satisfaction helping covenant kids grow in the Lord and helping parents fulfil their baptism promises.” While interviewing John Wynia and Kent Dykstra – two of the leaders behind “Teach With Us Canada,” a relatively new effort to address the teacher shortage – I pressed them on the question of the salary discrepancy between teachers and many other professions. They politely pushed back, reminding me that their surveys showed that those who pursue teaching are motivated less by financial gain and more for advancing God's kingdom. A school administrator who devoted many years to serving in Reformed schools before working in an interdenominational school, said he was struck by, and impressed with, how the interdenominational school spoke of teaching as a ministry. This wasn’t something he heard in the Reformed teaching context. What is “kingdom work”? These perspectives challenged me to consider some terms that get thrown around but are rarely defined. Is teaching a calling? A ministry? Kingdom work? Which careers do these terms apply to? Only pastors? The mission statements of Reformed schools make it clear that a teacher’s role is deeply spiritual in nature. But isn’t it dualism to elevate spiritual missions over physical or practical ones? Our Reformed heritage is hesitant to distinguish some professions as “callings” when we know that every task and job can be a means through which we honour God and further His kingdom. I have seen first hand how Christians can faithfully serve in God’s kingdom in many different realms and careers. My dad was a plumber all his life who has blessed countless families (including my own) with his skills and services. A school can’t stay open without plumbing! The same is true of my mom, who cared for our family of ten her whole adult life, never making a penny from her hard work. Likewise, I have seen very honourable people who were motivated to expand their business for financial gain. But their motivation was not selfish. It was for God’s kingdom. Because of their kingdom hearts, I can get paid a salary to work for Reformed Perspective, and many other worthy causes are given the means to exist. Does teaching belong in a special category when it comes to importance in the Christian community? We need more, but not just any Well, next to parents, teachers often have the most influence on our lives. Pastors have commented that they notice the difference of serving in a congregation where the youth attend a Reformed school or not. Where they don’t, the students are further behind when it comes to their understanding of biblical truths. Because of this great responsibility, it is appropriate that the apostle James reminds us that “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness” (James 3:1). Yet alongside this warning, the entire Old and New Testaments include a consistent and frequent calling to teach. But simply being a teacher (or a pastor, or a stay-at-home mom) doesn’t make someone a kingdom worker either. The role has to be filled with someone who actually uses it to further God’s kingdom and glory. We have likely all seen examples of where a pastor, teacher, or stay-at-home mom can cause great harm to God’s kingdom and glory. However honourable the intentions are with starting a Reformed Christian school, that doesn’t mean that what happens inside is going to be kingdom work. Who we serve, not just where The key, then, to whether we are doing kingdom work, is that wherever we serve, we do so “seeking first His kingdom and His righteousness” (Matthew 6:33). Each of us has to make decisions every day again to put God and His kingdom first. That applies to deciding which career to pursue, as well as how to actually fulfill the vocation we have been given. We can move forward with confidence, trusting that God will take care of us. In regard to the current teacher shortage, the feature article makes the problem and some potential solutions clear. What we now need is a willingness from some of God’s children to step up for service: For some, it could be a courageous transition from a career where they aren’t doing much to advance God’s kingdom, even if it translates into less pay or more instability. For current teachers, it may mean choosing to endure some trials (like large classrooms filled with ungrateful children) with joy (James 1:2). For those who need to choose a career soon, it can be a decision to not waste years trying out a variety of studies and careers to see which feels the most meaningful. We won’t find heaven on earth. It may also mean intentionally forgoing opportunities that offer treasure on earth “where rust and moth destroy, and where thieves break in and steal” (Matthew 6:19-20). For many of us, it may mean cheerfully giving more for school tuition, or as donations to schools, so that they can help cover some of the debt that new teachers incur, and ensure salaries allow a teacher to provide for his or her family. It’ll take courage… and trust When it comes to our choices for careers and how we spend our finances, Reformed Christians have to be mindful of the temptation to be too careful, looking out for ourselves rather than trusting God to provide. As Kevin DeYoung says so well in his book Just Do Something: “We should stop looking for God to reveal the future to us and remove all risk from our lives. We should start looking to God – His character and His promises – and thereby have confidence to take risks for His name’s sake.” He later adds: “We walk into the future in God-glorifying confidence, not because the future is known to us but because it is known to God. And that’s all we need to know.” Speaking for myself, if some of the strategies that are being pursued by the Teach With Us Canada team (see the feature article in the Nov/Dec issue) were in place twenty years ago, I may well have stayed on track and been serving as a teacher today. Yet I’m grateful that the LORD has many places for us to serve, as long as we do so for His kingdom and glory. “To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life.” – Romans 2:7 Mark Penninga is the Executive Director of Reformed Perspective. This first appeared in the Nov/Dec 2022 issue....

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Christian education, Theology

Why biblical poetry matters

Skim through any modern Bible and you will notice something peculiar: many pages are laid out as poetry, with appropriate spacing and indents. But have you ever wondered what makes these verses poetic? For most people, this subject remains an enigma, and some will wonder why they should even care. Poetry seems like the wrapping around a present, or the envelope for a card — superfluous and largely decorative. It is the message that is important, and paying attention to the form may be a distraction. Of course, for a believer that should be a flimsy argument. Surely God loves beauty and complexity (Gen 1:31, Psalm 139:14), and although beauty is fleeting (Prov. 31:30), that is no excuse to ignore it.1 It does not make sense when Christians stand in awe of a gorgeous sunset, or we all hang the same poem about footprints on our walls, but we cannot be bothered to learn how the Psalms were composed. Beautiful in any language The astonishing thing about biblical poetry is that it generally translates into any language. The principal technique is not a matter of meter or rhyme: it has to do with the structure of the lines. In most cases, two or more lines run parallel to each other. Consider Psalm 122:7: May there be peace within your walls and security within your citadels. You can see that the terms run parallel. Peace and security mirror each other, as do the walls and citadels. The name for this type of poetry is Hebrew Parallelism. In what follows, we’ll explore how this poetic technique works and why it matters. Robert Lowth’s rediscovery of Parallelism It was the Anglican Bishop Robert Lowth who in the 18th century rediscovered Hebrew Parallelism. For centuries, Christians had been confused about how best to describe biblical poetics. According to Lowth, Hebrew parallelism typically follows one of three patterns: Synonymous Antithetic Synthetic2 Let’s take a closer look at each of these. The example we just looked at is a form of synonymous parallelism. In such cases, the same idea is repeated in similar language. One of the more famous examples of consistent synonymous parallelism is Psalm 114: 1 When Israel came out of Egypt, Jacob from a people of foreign tongue, 2 Judah became God’s sanctuary, Israel his dominion. 3 The sea looked and fled, the Jordan turned back; 4 the mountains leaped like rams, the hills like lambs. 5 Why was it, sea, that you fled? Why, Jordan, did you turn back? 6 Why, mountains, did you leap like rams, you hills, like lambs? 7 Tremble, earth, at the presence of the Lord, at the presence of the God of Jacob, 8 who turned the rock into a pool, the hard rock into springs of water. In this psalm, every verse consists of a mirroring of terms. Lowth felt that parallelism might be compared to the way two choirs can sing back and forth — a type of chant known as antiphony. Lowth speculated that the Jews might have incorporated something similar in their worship. Think of Psalm 136, where the refrain “His love endures forever” is a repeated response. Lowth’s second type, antithetic parallelism, involves a sharp contrast. It is particularly common in the book of Proverbs: A cheerful heart is good medicine, but a crushed spirit dries up the bones. (Prov. 17:22) The poor plead for mercy, but the rich answer harshly. (Prov. 18:23) The idea is that when we reflect on such contrasts, we can grow in wisdom. Finally, Lowth used synthetic parallelism as a catch-all category for anything that is not synonymous or antithetic. Synthetic parallelism typically involves a progression of ideas, so that one thing follows another. Take this passage from Psalm 84: 5 Blessed are those whose strength is in you, whose hearts are set on pilgrimage. 6 As they pass through the Valley of Baka, they make it a place of springs; the autumn rains also cover it with pools. 7 They go from strength to strength, till each appears before God in Zion. While the end of verse 6 may contain an element of synonymous parallelism, these verses are more about developing an idea. In keeping with the focus on pilgrimage, the emphasis is on movement. Two of Lowth’s examples of synthetic parallelism eventually came to have their own names. The first is now usually called staircase or climactic parallelism. Psalm 93:3-4 provides a dramatic example: 3 The seas have lifted up, Lord, the seas have lifted up their voice; the seas have lifted up their pounding waves. 4 Mightier than the thunder of the great waters, mightier than the breakers of the sea— the Lord on high is mighty. The repetition of phrases (like a staircase) creates a crescendo that builds to a climax. In this passage, we can imagine the waves growing in size! Another type of synthetic parallelism is commonly called numerical parallelism. This is a poetic use of counting, something that is used to great effect in Amos 1: 3 For three sins of Damascus, even for four, I will not relent. The same device occurs four more times in the rest of the chapter. The Sharpening Theory Robert Lowth established the basics of Hebrew Parallelism, yet his simple categories were not beyond criticism. Scholars objected that the synthetic category was ill-defined, that the term parallelism may imply too much similarity between the lines, and that parallel structures are not exclusive to poetry, but can be found elsewhere in the Bible as well. The most forceful critique came in 1981 from James Kugel, the author of The Idea of Biblical Poetry: Parallelism and Its History.3 Kugel developed what we might call the “Sharpening Theory” of Hebrew Parallelism. To understand what he meant, it is good to reflect on the nature of proverbs. Proverbs are a bit like riddles. When someone says, “the apple does not fall far from the tree,” it takes us a moment to figure out what that really means. A proverb makes us stop and think. James Kugel points out that in the Bible this quality is sometimes described as a certain sharpness. A proverb pricks our conscience and makes us reflect on the proper way to act. Unfortunately, the fool feels the prick, but does not benefit from it: Like a thornbush in a drunkard’s hand is a proverb in the mouth of a fool. (Proverbs 26:9) If we take these observations about proverbs and apply them to Hebrew Parallelism, then we see that the parallel lines also force us to slow down and consider their relationship. At first, we might observe mostly repetition, but a closer look reveals that there is more to the picture. The unique features of each line stand out in sharp relief. This makes reading the Bible exciting. The following verse provides a good example: Through love and faithfulness sin is atoned for; through the fear of the Lord evil is avoided. (Proverbs 16:6) Is the same thought expressed twice? Not really. Not only do the lines mention different, yet related actions (love and faithfulness; the fear of the Lord), but the verse makes us contemplate the connection between atonement and avoidance of sin. Atonement might make up for past transgressions, whereas avoidance is about future temptations. In this way, the proverb creates a complex picture that encourages the righteous to live wisely. Midrash James Kugel further pointed out that Jewish rabbis who interpreted the Bible preferred to focus on the differences between parallel lines. In the Jewish tradition, the word Talmud refers to a variety of rabbinic texts that came to supplement the Old Testament books. After the return from exile in Babylon (6th century BC), the Jews increasingly developed an oral tradition that interpreted the Torah (the five books of Moses) and added further regulations and customs. Written compilations of the Talmud stem from as early as the third century AD. The act of interpreting the Talmud and the Bible came to be known as Midrash. This word refers to both rabbinic interpretation and an actual written collection of such interpretations. Rabbis who practiced Midrash (especially during medieval times) often came up with ingenious ways to contrast poetic lines that seemed to say the same thing. Let’s look at a couple of examples that Kugel provides. First, we read in Genesis 21:1: Now the Lord was gracious to Sarah as he had said, and the Lord did for Sarah what he had promised . Sounds the same. But at least one commentator suggested that the last “he” might refer to Abraham. A couple of verses earlier (Gen. 20:17), Abraham had prayed on behalf of Abimelek: Then Abraham prayed to God, and God healed Abimelek, his wife and his female slaves so they could have children again. Taking this line into consideration, Gen. 21:1 might be interpreted to mean: Now the Lord was gracious to Sarah as he had said, and the Lord did for Sarah what he, Abraham, had spoken to God about in his prayer, namely to provide fertility. Suddenly the two lines become quite different in meaning. The second pronoun he now refers to Abraham. Here is another example, from the instructions for Passover celebrations: Do not eat it with bread made with yeast, but for seven days eat unleavened bread. (Deuteronomy 16:3) A midrashic reading might note that these are two different commandments—a negative and a positive one. Not only must bread with yeast not be eaten, but unleavened bread must be eaten. It is in part because medieval rabbis were so focused on the differences that a full understanding of Hebrew Parallelism was lost during this time and had to be recovered by scholars such as Robert Lowth. At the same time, the Midrash does remind us not to assume that parallelism is always about exact similarity. The differences are important! A dynamic movement Kugel’s Sharpening Theory has us examine each set of parallel lines on its own terms. Instead of reducing parallelism to a few main types, we look for a wide variety of features. For each verse, the question is, how does the second line (B) extend the first (A)? To use Kugel’s wording, it’s not “A=B” but “A, and what’s more, B.” Instead of Lowth’s three main categories, we can now have any number of relationships between A and B. It is up to each reader to meditate carefully on the subtle similarities and differences between the lines. The scholar Robert Alter, expanding on the work of James Kugel, provides a great description of this relationship between A and B. He talks about a “dynamic movement.”4 The second line should never seem predictable or merely repetitive. There’s something captivating about the way the thought is extended. For Alter, the second line often includes an intensification or focusing of the first thought. You can compare it to seeing something and then getting out the binoculars or microscope to take a closer look. The tricolon (a triple parallelism) in Psalm 100:3 provides a great example: Know that the Lord is God. It is he who made us, and we are his; we are his people, the sheep of his pasture. Each line zooms in a little. Each line makes the thought more specific. This dynamic movement between the lines requires our participation. As readers, we are drawn into the text. If that sounds like a lot of work, then recall that Hebrew Parallelism is also quite slow-moving and unhurried. Each idea is expressed in multiple ways. The effect is somewhat like hearing a choir sing in a cathedral, repeating phrases and letting their voices echo through the cavernous space. This is not to say that an Old Testament psalm is like a Bach aria, but that in both cases the speed and cadence is measured and controlled. Important phrases and ideas come back in new form, so that we do not only listen for individual lines, but we also gradually gain a sense of the whole piece. The big picture Speaking of the composition as a whole, the final step is to put it all together. It is one thing to spot parallel structures, but it requires more practice to discern how the lines work together. For example, Psalm 133 has quite a neat and tidy structure, with two similes (verses 2 and 3a) framed by an opening statement (1) and a conclusion (3b): 1 How good and pleasant it is when brothers live together in unity! 2 It is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down on the collar of his robe. 3 It is as if the dew of Hermon were falling on Mount Zion. For there the LORD bestows his blessing, even life forevermore. Verse 2 is a great example of what Robert Lowth called staircase parallelism. This technique is all about movement and intensification. Just as the oil runs down the high-priest’s beard, so the lines flow on and on. The liquid imagery is extended in the comparison to dew. Clearly, the author of Psalm 133 thought carefully about best to match the form of the poem to the content. The poetry helps to express the message. In other words, not only should brothers live in harmony, but the psalm itself has to have a sense of “unity.” Conclusion In addition to Hebrew Parallelism (the main feature of biblical poetry), God’s Word displays many other poetic techniques (personification, chiasmus, etc.). For a long time, Christians have been content to ignore these features, whereas in reality the beauty of the Bible provides an incredible appeal. Why is a passage such as Isaiah 53 so moving? Why do we memorize Psalm 23 or 103? The poetry in these passages does not detract from the truth of scripture, but makes it resonate in our hearts. I imagine many conversion stories also include an element of awe at the sublimity of Holy Scripture. Mission work is enhanced by bringing out those qualities that make the Bible the Great Book. I would therefore encourage Christian parents and educators to know the basics of biblical poetry, not only for their own appreciation, but also so they can teach children to marvel at the beauty of the Bible. Psalm 19 describes how the heavens “pour forth speech” (verse 3), before adding, paradoxically, “They have no speech, they use no words; / no sound is heard from them.” Creation can speak of the glory of God, without using actual words. Indeed, we teach children that Nature displays God’s goodness and faithfulness. But Psalm 19 points out that God’s Word (the “law”) is likewise worth meditating on, and it does contain words and speech. The “precepts of the Lord” are “sweeter than honey” and give “light to the eyes.” The fact that the Psalmist used paradoxes, metaphors, and parallelism to describe his delight in the Word can only mean that biblical poetry is an equally nourishing and eye-opening experience. So, take the time to study and appreciate the poetry of the Bible, not just to know why some lines are indented on the page, but to truly savour the divine artistry of the Word. Dr. Conrad van Dyk is Professor of English at Concordia University of Edmonton, where he teaches everything from medieval literature to children’s classics. Recently he has started creating online literary courses from a Christian perspective (and for a reasonable price). The very first course is a detailed introduction to biblical poetry which you can find at LitCompanion.com. Portions of this course have been used in this article. He attends Immanuel Canadian Reformed Church in Edmonton. Endnotes 1) Quotations from the Bible are from the NIV, with one exception. For Psalm 133, I have reintroduced the word “brothers.” 2) I have used G. Gregory’s English translation (1753) of Robert Lowth’s On the Sacred Poetry of the Hebrews, which is freely available online. 3) See James Kugel, The Idea of Biblical Poetry: Parallelism and Its History (Yale UP, 1981). The examples of Midrash are taken from Kugel, pp. 98-106; the discussion of how A and B relate can be found on p. 8. Kugel’s ideas were developed by S. E. Gilllingham, The Poems and Psalms of the Hebrew Bible (Oxford UP, 1994), who suggests that we tend to see three patterns of parallelism, i.e., A=B (comparison and contrast), A>B (the second line is subordinated to the first), and A<B (where the second line develops the first, for example through intensification or comparison). A summary of Gillingham’s approach can be found in William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Jr., Introduction to Biblical Interpretation (Thomas Nelson, 2004), p. 289ff. Personally, I prefer Kugel’s less formulaic approach, where each set of lines is treated on its own terms. 4) Robert Alter, The Art of Biblical Poetry (Basic Books, 1985), p. 10....

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Christian education, Documentary, Movie Reviews

Truth & Lies in American Education

Documentary 2022 / 69 minutes Rating: 7/10 " is the battle that is going to affect all the other battles. We're all involved in different things: protecting gun rights, lower taxes, saving babies from abortion, all these things, and they're all very worthy battles, they need to be fought. But the thread that runs through them all is education, because if we lose on the education front, we're going to lose on every front." – Alex Newman, author of Crimes of the Educators: How Utopians are Using Government Schools to Destroy America's Children Truth & Lies tackles how bad it is getting in America's public schooling system, and what we as parents can do about it. To begin it lays out an eye-opening collection of complaints, each interviewee offering up a different critique of what's going wrong: The teaching of Critical Race Theory Socialist indoctrination Pornographic sex-ed, introduced as young as kindergarten Hijacked curriculum (Common Core, comprehensive sexuality education, school-to-work) Teachers doing what they will, no matter the curriculum, and behind parents' backs A lowering of standards and expectations for students A loss of any Judeo-Christian underpinnings So what, then, is the solution? The film offers a couple of answers. Take over the public schools? Early on we see parents protesting to their local school boards about the objectionable content being fed to their kids in class. One of the experts consulted, a Dr. Duke Pesta, suggests that "if those same moms who are so eloquently lecturing the school board were the school board, things would change pretty quick." Indeed, we learn that in one community in Texas a small group of parents did manage to take over their local public school board. But how effective could such a takeover be? As this same Dr. Pesta explains later on, it isn't as simple as getting the right curriculum in place. Pesta noted, you could eliminate the whole of the curriculum leaving only the Bible and the constitution, and progressive teachers could still use those two texts to move their agenda forward. He offered up this mock lesson: "What does it suggest to you that Jesus had 12 male apostles? Let's do a queer theory reading of the Gospel of John. Jesus associated almost primarily with men, they were his inner circles, so it stands to reason, right, that Jesus was not heteronormative..." So is taking over the local school board akin to trying to bail out a sinking Titanic? Sure, if you have enough involvement, parents might be able to slow the descent but can they reverse course? Government will still be doing what it has no business doing, taking over the educational role God gives to parents. The problem remains that public schools are governmental, not parental schools. Getting out of public schools The other answer the documentary offers is to get our children out of the system and either start educating them ourselves or get them into a good private school (as not all are). That's going to come with expenses, in time and money, but, as interviewee after interviewee assures us, it isn't as hard as we might imagine. Parents have been teaching their children since the day they were born; we are, after all, their very first English teachers, giving them one lesson after another in how to talk! Conclusion So who should watch this film? The target audience is parents with children in the public system, trying to shock them into reconsidering, and encourage them about the homeschooling possibilities that exist. It'll also be a good reminder to parents who are homeschooling or sending their kids to a private Christian school, about why they are doing so. While this is an American film, Canadians will also benefit – the particulars might differ from one country the other, but the same educational philosophies are at play on both sides of the border. There is some PG material here, particularly when they talk about sex-ed curriculum, but older home-school or privately schooled teens might be a good audience too, as it'll show them the value of the gift their parents are giving them. Find out how to buy or rent Truth & Lies at Truthandliesfilm.us. To get a feel for what you'll learn, you can watch this 4-minute clip below (like the film itself, this clip discusses material that is not appropriate for children). ...

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Christian education

On public schools: evangelism is not discipleship

A few years ago, at a Ligonier Conference, Pastor Voddie Baucham was asked what he would say to parents who were weighing the option of homeschooling or Christian schooling over against using the public schools. The hope was, in using the public system, that their children’s Christian faith would be a “witness and influence” in this unbelieving culture. Baucham’s response was profound. "I think they're making a categorical error….All of a sudden we went from a discussion about education, which is discipleship, to a discussion about evangelism in spite of negative discipleship. And so, we've got two completely separate categories there…. So what we’ve got do is, we’ve got to talk about those things properly.” He went on to explain: “When somebody asks me that question that way, they're telling me that they don't want to answer the most important question. And they've created a false argument between two separate categories that are being held up in competition against one another when they are absolutely not. Because, if they ask me, ‘Should I give my child a Christ-honoring education’ or ‘Should I have my child be an influence on people who are unbelievers” - Yes! Why do we assume that the only way a child can have an impact and influence on unbelievers is if they give up on a Christ-honoring, Christ-centered education? So, I think there's a categorical error in the question.” The impact starts so young As a public school substitute teacher in the Detroit, Michigan area, I have worked in more than 30 schools. While I have been impressed with the teachers’ and staff’s dedication, I find constant reminders that the children are in no way learning about God or Jesus Christ. He has been replaced by Nature in Science class, ignored in Mathematics, barely noticed in History and Literature, and severely criticized in Psychology and Sociology. Recently I was teaching a lovable group of Kindergarteners about the symbols of the USA: the flag, the eagle, and the Statue of Liberty. I defined freedom for them, mentioning that in our country everyone can pray to God the way that we want to, get the type of job we prefer, and travel where we want to without the government telling us that we cannot. A sweet, smiling, dark-haired girl raised her little hand, eager to add info to my list. She said, “And in the United States, when you grow up, if you’re a boy, you can marry a girl or a boy, and if you’re a girl, you can marry a boy or a girl! In some places you can’t do that, but in the United States we can marry who we want to.” She was quite excited. I was stunned. Factually, she was correct, so there was nothing I could say in that setting. I changed the subject and moved on. But I shouldn’t have been shocked. The public schools, colleges, and universities follow the current cultural norm wherever it leads, and that, without question, includes teaching kids that 2 Moms or 2 Dads is entirely normal, even desirable. By the time this 5-year-old is 18, she won’t have any room left in her “open” mind to think anything else. Conclusion At the same Ligonier Conference, R.C. Sproul added his own thoughts to Voddie Baucham’s, speaking to the economic cost of Christian school tuition: “The biggest illusion is that sending your kids to the government school is free. It's the most costly thing you could ever do.” While we are still free to do so, we need to renew our dedication to Christ-centered, Christ-honoring education, whether inside a brick and mortar building or as a consortium of homeschoolers who aid one another. How might we all sacrifice more to ensure that all of our children will learn His truth? “And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.” – Deut. 6:6-7 https://youtu.be/5pMJJRqLA90?t=42m28s...

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Christian education

A Christian perspective on 2+2

What does math have to do with God? Many people see no connection. Aren't logic, numbers and geometry the same for Christians and atheists? Math is thought to be the hardest subject to integrate with Christianity. Yet, there are very close links between math and God. Mathematical realism The key question concerns truth. Most mathematicians believe that mathematical truths such as "6+1=7" are universally and eternally true, independent of human minds. They believed that they are discovering properties of, say, numbers, rather than merely inventing them. This view of math dates back to Pythagoras (582-507 BC) and Plato (427-347 BC). They held that mathematical concepts apply best to ideal objects. For example, geometry deals with exact circles, but no physical object is exactly circular – perfect circles don’t actually exist. Furthermore, such things as the number "7" seem to exist at all times or, even, beyond time. This led to the notion that math exists in an ideal world of eternal truth. This is called mathematical realism. Where do such eternal mathematical truths exist? Augustine (354-430) placed the ideal world of eternal truths in the mind of God. He argued that eternal truths could not arise from material things or finite human minds. Rather, mathematical truths must depend on a universal and unchanging Mind that embraces all truth. Only God can have such a mind. Thus math was held to be true because of its supposed divine origin. It was held, moreover, that God created the universe according to a rational plan that used math. Since man's was created in the image of God, it was thought that man should be able to discern the mathematical structure of creation. Indeed, since man was God's steward over creation, man had the duty to study nature and to apply the results towards the glory of God and the benefit of man. Such theological considerations were key factors motivating the scientific revolution. Most founders of modern science, such Kepler, Galileo and Newton, were all driven by their Biblical worldview. Naturalist math Ironically, the very success of mathematical science led to the demise of the Christian view. The universe seemed to be so well controlled by mathematically formulated laws that God was no longer deemed necessary. Such over-confidence in scientific laws led to a denial of biblical miracles. This undermined biblical authority. Consequently, many scientists banished God and embraced naturalism, the notion that nothing exists beyond nature. THE LOSS OF CERTAINTY With the rejection of a divine Mind, there was no longer any place for eternal truth. This, in turn, led to the collapse of mathematical realism. Naturalists came to consider math as just a human invention. But if math is just a human invention, why should it be true? Mathematicians tried to prove the truth of math using the axiomatic method. Math was to be grounded on a set of undoubtedly true, self-evident principles, called axioms, from which everything else could be derived. The axiomatic method had been used with great success by the Greek mathematician Euclid (circa 300 BC). He derived all the truths about normal (or Euclidean) geometry from only 10 axioms. This became the model for the rest of math. Towards the end of the 19th century the search was on for a set of self-evident axioms upon which all of math could be based. Any system that yields a contradiction is, of course, false. A system of axioms that will never yield a contradiction is said to be consistent. A system is said to be complete if all true theorems (and no false ones) can be derived from the axioms. The goal, then, was to find a set of axioms that could be proven to be consistent and complete for all of math. Initially, there was some success. Simple logic and Euclidean geometry were proven to be both consistent and complete. Unfortunately, in 1931 the Austrian logician Kurt Gödel proved that the program was doomed. He proved that any large system of axioms (i.e., large enough for arithmetic with addition and multiplication) will always be incomplete.  There will always be theorems that can be neither proven nor disproven by the system. Thus all of math can never be based on a finite set of axioms. Math will always be larger than our human attempts to capture it within a system of axioms. Moreover, Gödel proved also that we can never mathematically prove the consistency of any system large enough for arithmetic. Hence we cannot be sure of the validity of arithmetic, even though we use it all the time! The soundness of math now had to be accepted largely on faith. THE LIMITS OF INVENTION Rejecting theism affected not only the soundness of math but also its content. Classical math was based on the concept of an all-knowing, all-powerful, and infinite Ideal Mathematician. The operations and proofs allowed in classical math were those that could in principle be done by God. It was thought that, if math is just a human invention, its methods should be adjusted accordingly. Only those mathematical concepts and proofs were to be considered valid that could be mentally constructed in a finite number of explicit steps. The "there exists" of classical math was to be replaced by "we can construct." This came to be known as constructive math. It entailed a new approach to both logic and proofs. Classical math is based on what is called two-valued logic. Any mathematical proposition is either true or false. Take, for example, Goldbach's Conjecture concerning primes. A prime is a number that is divisible only by itself and 1 (e.g., 2,3,5,7 & 11 are the first five primes). Goldbach's Conjecture asserts that any even number can be written as the sum of two primes (e.g., 10=3+7; 20=13+7). No one has ever found a number for which it did not hold. But no one has as yet been able to prove it. Classically, this conjecture is either true or false, even though we do not yet know which it is. Constructionists, however insist that there is a third possibility: a proposition is neither true nor false until we can construct an actual, finite proof. The rejection of two-valued logic restricts one's ability to prove theorems. Classical math often uses an indirect method of proof called Proof by Contradiction. To proof a theorem, one first assumes the theorem to be false and shows that this leads to a contradiction; hence the initial assumption is false, which means that the theorem is true. Since such proofs rely on two-valued logic, constructionists reject them. They accept only those theorems that can be directly derived from the axioms. Unhappily, this means rejecting so many results of classical math that one lacks the sophisticated math needed in modern physics. EVOLUTIONARY CONJECTURES If math is just a human invention how did it ever get started? Naturalists propose that evolution has hard-wired our brains to contain small numbers (e.g., 1,2,3…) as well as a basic ability to add and subtract. They conjecture that all our mathematical thoughts come from purely physical connections between neurons. Even if an evolutionary struggle for survival could account for an innate ability for simple arithmetic, it is hard to see where more advanced math comes from. Our ability for advanced math is well in advance of mere survival skills. The evolutionary approach fails to explain also the amazing mathematical intuition of leading mathematicians. Further, if our mathematical ideas are just the result of the physics of neural connections, why should they be true? Such accounts of math cannot distinguish true results from false ones. Indeed, if all knowledge is based on neural connections, so is the idea that all knowledge is based on neural connections. Hence, if true, we have no basis for believing it to be true. In spite of naturalist objections, most mathematicians remain realists. They view new theorems as discoveries rather than inventions. The excitement of exploring an objective mathematical universe is a powerful incentive for research. Realism explains why mathematicians widely separated in space, time, and culture end up with the same mathematical results. Moreover, if math is just a human invention, why is it so applicable to the physical world? Math is indispensable for science. Further, if math is a human invention, one might ask: how did math exist before Adam? Are we to believe that "2+2=4" did not hold, so that two pairs of apples did not add up to four? Christianity and math How does math fits within a Christian worldview? The Bible tells us that man was created in the image of God (Gen. 1:26-30). The divine image included not only righteousness but also rationality and creativity. This involves the capacity for abstract thought, as well as the ability to reason, to discern and to symbolize. Man was created with the innate potential to do math, to help fulfill his role as God's steward (Gen. 1:28). Adam could have confidence in his mental abilities because God created these to function properly. He was the result of God's purposeful plan rather than an evolutionary accident. With Adam's fall into sin, man lost much of his original image. Yet, man's mathematical ability is still largely functional. It seems that we are born with various basic, innate mathematical abilities such as those of logic, counting and distinguishing shapes. JUSTIFYING MATH How can we justify human math from this basis? One could try to ground the soundness of math on the Bible. After all, the Bible frequently uses logical arguments (e.g., I Cor. 15:12-50 or Matt. 12:25-29) and arithmetic operations (e.g., Luke 12:52). Gordon Clark claimed that all the laws of logic could be deduced from the Bible. Similarly, J.C. Keister asserted that all the axioms of arithmetic are illustrated in Scripture. Although such biblical examples may confirm our rules of arithmetic and logic, they fall short of rigorous proof. One must be careful in drawing general conclusions from a limited number of specific cases. Moreover, this method gives no basis for the vast bulk of math that extends beyond basic arithmetic and logic. A better approach might be to ground the truth of math on the attributes of the biblical God. For example, God's character has a logical aspect. God's word is truth (John 17:17); God never lies (Titus 1:2) and is always faithful (Ps. 117:2). God means what he says, not the opposite; hence the law of non-contradiction holds. God's identity is eternally the same; hence the logical law of identity must be eternally valid. Thus the very nature of God implies the eternal and universal validity of the laws of logic. Logic is not above God, but derives from God's constant and non-contradictory nature. God's character also has a numerical aspect: the Biblical God is tri-une, consisting of three distinct persons. Since the three persons of the Godhead – Father, Son, and Holy Spirit – are eternal, so are numbers. Consider further God's infinite power and knowledge. God knows all things. This includes not just all facts about the physical world but also all necessary truths and even all possibilities. As such, God's knowledge surely embraces all possible mathematical truths. Thus math exists independent of human minds. God surely knows whether any proposition is true or false. Hence the usage of two-valued logic in math is justified. God is the source of all being, upholding everything. He even establishes necessary truths and contingent possibilities. God upholds all truths, including truths about math. God surely knows whether any mathematical proposition is true or false. God's knowledge includes that of the actual infinite. The concept of infinity is crucial to the philosophy of math. We can distinguish between potential infinity and actual infinity. Potential infinity is the notion of endlessness that arises from counting. Given any large number, we can always obtain a yet larger one by adding 1 to it. There seems to be no largest number. Potentially we could go on forever. Actual infinity, on the other hand, is the notion that the set of numbers exists as a completed set. Augustine, however, considered actual infinity to be one of the mathematical entities that existed in God's mind. He wrote, "Every number is known to him 'whose understanding cannot be numbered' (Ps. 147:5)." Since God knows all things possible, this must surely encompass also the totality of all possible numbers. A BASIS FOR MATH Modern math is based on set theory. A set is a collection of objects. We can consider the set of all dogs, or the set of all even numbers, and so on. We use brackets {} to denote a set. Thus, for example, the set of even numbers is written {2,4,6...}. Treating each set as an entity in its own right, we can then do various operations on these sets, such as adding sets, comparing their sizes, etc. Remarkably, almost all advanced math can be derived from the nine axioms of modern set theory. Not all math, since Gödel proved that all of math can never be derived from a limited number of axioms. Yet, it does cover all of the math that most mathematicians ever use in practice. So far no contradictions have been found. Can we be sure, however, that no contradictions will ever be found in this system? Gödel, you will recall, proved that it cannot be proven mathematically that the system is consistent. The best we can do is to appeal to the plausibility of the individual axioms. Everyone agrees that the axioms all seem to be self-evidently true when applied to finite sets. Several of these axioms, however, deal with infinite sets. They postulate that certain operations on finite sets apply also to infinite sets. Infinite sets are needed to get beyond number theory (which just concerns whole numbers) to real numbers (such as √2 = 1.414213..., which requires an infinite number of decimals to write out fully). Real numbers are needed for calculus, upon which physics heavily relies. The axioms concerning infinite sets are rejected by constructionists since infinite sets cannot be humanly constructed in a finite number of steps. However, these axioms are very plausible given an infinite, omniscient and omnipotent being. Georg Cantor (1845-1918), the founder of modern set theory, justified his belief in infinite sets by his belief in an infinite God. He thought of sets in terms of what God could do with them. Cantor believed that God's infinite knowledge implies an actual infinity of thoughts. It included, at the very least, the infinite set of natural numbers {1,2,3...}. Actual infinity could thus be considered to exist objectively as an actual, complete set in God's mind. Cantor believed that even larger infinite numbers existed in God's mind. Even today, almost every attempt to justify the principles of set theory relies on some notion of idealized abilities of the Omnipotent Mathematician. The existence of sets depends upon a certain sort of intellectual activity - a collecting or "thinking together." According to Alvin Plantinga, "If the collecting or thinking together had to be done by human thinkers there wouldn't be nearly enough sets - not nearly as many as we think in fact there are. From a theistic point of view, sets owe their existence to God's thinking things together." Plantinga grounds set theory on God's infinite power and knowledge. He concludes that theists thus have a distinct advantage in justifying set theory. A detailed theistic justification of modern set theory has been developed by Christopher Menzel (2001). Ultimately, the consistency and certainty of math can be grounded upon the multi-faceted nature of God Himself. Trust in God generates confidence in math. Bibliography John Byl’s The Divine Challenge: On Matter, Mind, Math & Meaning (2004) Christopher Menzel’s "God and Mathematical Objects" in Mathematics in a Postmodern Age: A Christian Perspective (2001) edited by Russell W. Howell & W. James Bradley Nickel, James Nickel’s Mathematics: Is God Silent? (2001) Alvin Plantinga’s "Prologue: Advice to Christian Philosophers" in Christian Theism and the Problems of Philosophy (1990) edited by Michael D. Beaty Vern Poythress’ "A Biblical View of Mathematics" in Foundations of Christian Scholarship (1976) edited by Gary North This article first appeared in the February 2008 issue of Reformed Perspective under the title, "A Christian perspective on math." Dr. John Byl is the author of "God and Cosmos: A Christian View of Time, Space, and the Universe" and "The Divine Challenge: On Matter, Mind, Math & Meaning." He blogs at Bylogos.blogspot.com Some guidelines in teaching math  The goal of Reformed education is to prepare students to serve the Lord (I Cor. 10:3). This entails teaching them to think and function within a Christian worldview. In any discipline one must teach not only the subject matter but how this coheres with other disciplines and finds meaning within the Christian worldview. God's truth functions as a comprehensive unity. Math should thus be taught in terms of various contexts. 1. Mathematical Context In addition to mathematical knowledge we should instill insight into why math works, an appreciation of its beauty and a love for math. 2. Theological Context Math must be connected to the Christian worldview. We should show how Christianity explains mathematical truth, the rational structure of the universe, and our ability to do math. Studying math should be motivated by the love of God and directed to His glory. Studying math tells us something about God (e.g., His wisdom, coherence, boundlessness, consistency, dependability, righteousness). 3. Applied Context We should illustrate how math is an important tool for other disciplines, such as science. Math helps us to fulfill the cultural mandate and to more deeply appreciate God’s wonderful world. We should stress both the strengths and limits of mathematical models: these have to be applied and interpreted in ways that are consistent with Scripture. More generally, math helps to develop logical thinking and analytical problem-solving abilities, skills that are useful in all facets of life. 4. Social context Math teaching can be enriched by linking topics to their historical-cultural context. One could tell interesting anecdotes about pertinent mathematicians, touching also upon their religious motivation. This will bolster also the theological context since Christianity played a large role in the scientific revolution and since most leading mathematicians  (e.g., Descartes, Pascal, Newton, Euler, Cantor, Gödel) were theists....

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Christian education

Learning like an adult

When school is done your education isn't ***** Students sometimes talk of graduation as being set free. We might be able to empathize, even as this prison-break analogy isn’t that complimentary to the “prison guards” who have been teaching you these last 12 years. But let’s run with that idea for a moment. If graduation means freedom, what will you now be free to do? You’ll be free to never open a book again – you won’t have to read again if you don’t want to. But we all should want to. The freedom a graduate has is not a freedom to avoid, but a freedom to take on. It is a freedom to be able to direct your ongoing education wherever you want it to go. So, instead of a prison-break analogy, it’d be better to compare your education up to this point as being like a car ride. Early on, you were in a booster seat in the back, a little kid along for the ride, going wherever others decided to take you. God gifted you with some great guides so you’ve been taken to some fantastic destinations. But in these early years where you were going was decided mostly for you. As you got older, you started switching seats in the vehicle, moving up towards that front row. More recently, you’ve gotten to practice steering and choosing your own roads, though still with some adult supervision. Finally, when you graduate you’re going to be able to slip into the driver’s seat where you will have the freedom to go where you want to go. And along with that freedom will come the responsibility to make good decisions, make good time, and make sure you actually get where you want to go. To push the analogy, when you graduate and slip into that driver’s seat you will also be free to pull over, shut off the car, and put the whole thing up on blocks. You can make the decision to never learn again. But why would you? There’s a world out there to explore, contend with, and conquer, all to the glory of God. It is our calling and our privilege to go out and investigate sunrises, caterpillars, hummingbirds, craft beers, and whether there really is a better ice cream flavor than peanut butter chocolate. Out in the world some might think that once they’ve graduated they can sit back, relax, take a long snooze, and be done with learning forever. But not God’s people. We know this is only the beginning and we can’t wait to get out there. So what we want to look at is how to learn like an adult; we want to look at what it takes to be a life long learner. And we’ll do so by hitting three points: 1) Why we should be life-long learners 2) The qualities of a life-long learner 3) How to learn on your own WHY WE SHOULD ALL BE LIFE LONG LEARNERS When we’re setting out to do something, it’s always helpful to know the why behind the what. So why exactly should we all be life long learners? 1. Because God calls us to it As David Mathis notes, “Teaching and learning are at the very heart of our faith. To be a ‘disciple’ means to be a ‘learner.’” We serve an infinite God who invites us to know Him better (2 Peter 3:18) through His Creation and through His Word. Because He is infinite, we’re never going run out of glories to uncover, and depths to dig into. But not all of us enjoyed the classroom setting so do we have to be bookworms and academic sorts to learn more about God? Well, reading one book is an absolute must. God has revealed Himself in His Word, and if we refuse to open the Bible, then we’re showing we’re really not that interested in Him. But that doesn’t mean to be Christian you have to have been the sort who got straight A’s in all your. God promises to reveal Himself to any and all who seek Him (Deut. 4:29, Jer. 29:13, Is 55:6). In Psalm 32:8 the Lord promises: “I will instruct you and teach you in the way which you should go; I will counsel you with My eye upon you.” God is for everyone, no matter our grades. 2. To prep ourselves for the challenges ahead In Proverbs God tells us that instruction is more valuable than silver, knowledge better than choice gold, wisdom better than jewels (8:10-11). And in contrast he tells us that those who “despise wisdom and instruction” are fools (1:7). One reason we want to be life-long learners is because we’re going to be faced with a lifetime of challenges. We can take them on all on our own, or if we’re smart, we can ask for help. God gave us His Word, and He gave us brothers and sisters – both those alive today, and others who have long since passed on, but who can be consulted via the books they wrote – who we can ask for guidance. The devil has a lot of tricks, but he always recycling old ones, so when we “talk” with folks who have gone before, we can learn from them how they took on challenges an increasingly hostile government, or what advice they gave on leading your family in devotions, or what passages of the Bible they most often turned to for encouragement. If you’re looking to learn then you can benefit from the lifetime of experience your parents, uncles, aunts, grandparents, older siblings, elders and godly neighbors have lived and are ready to offer. You can learn from them, imitating them in their godliness, and also save yourself some pain by learning from their mistakes…instead of having to make all the same ones yourself. 3. To help and instruct others Do you feel ready to teach your children how to pray? Do you know how to share with others the hope that is in? Are you ready to be an elder and go on home visits counseling younger couples on marital difficulties? Can you advise your congregation’s younger women how they can better love their husbands? If you’re asked, “Why should I be a Christians?” or “Why do you believe the Bible” or “Why do Christians hate homosexuals?” do you have a ready answer? Do you know how often and for what you should spank an errant child? Have you figured out how much to save for retirement? There’s a lot to know so what a wonderful blessing it is when you’re younger that you have an older generation you can turn to for advice and instruction. But not too long from now, and maybe its already happening now, you’ll have people looking to you for advice. Maybe right now you can still rely on the older generation to do some heavy lifting, leading the fight, and all that. But at some point you are going to have to replace your parents. At some point you’re going to be the older generation. And wisdom doesn’t just come with grey hair. If you’re going to be a help to anyone, if you’re going to be a leader for your family, and in your church, you need to be learning how to do so now. QUALITIES OF A LIFE LONG LEARNER As we set out to become life-long learners, what sort of qualities should we be encouraging and developing in ourselves? 1. Go to the ant One quality to start with is to ant-like. In the book of Proverbs two bad guys pop up repeatedly: the fool and the sluggard. The difference between the two comes down to how active they are: the fool mocks and scoffs God’s law; if God says to do one thing, then the fool does the very opposite. Sometimes we can be troublemakers like this, but the more probable temptation for us is probably the sluggardly tendency. The sluggard doesn’t cause much trouble because he doesn’t do much of anything at all. His days are filled with Netflix binges, and long hours with his phone, whether that’s on Instagram or Snapchat, or endlessly checking the latest sports scores. In Proverbs 6 Solomon tells this sluggard sort to “go to the ant” for inspiration and see how “it has no commander, no overseer or ruler” and yet there it is working hard. Nobody is telling it what to do. It’s just going out and doing it all on its own initiative. This same advice is repeated other ways in Proverbs – in 3:3 we’re told to actively tie mercy and truth around our necks and write them on a tablet in our heart. Being ant-like means being self-directed and actively choosing to do what’s right.A life-long learner won’t drift, won’t make dents in the couch. He’ll decide what destination he’s heading for, and then plot out the steps it will take to get there from here. 2. Humble enough to seek correction A life long learner also needs to be humble. In Proverbs, Solomon makes this point repeatedly: the wise love correction, and the fool hates it. Whoever loves discipline loves knowledge, but he hates reproof is stupid – 12:1 Whoever ignores instruction despises himself, but he who listens to reproof gains intelligence – 15:32 Reprove a wise man and he will love you. Give instruction to a wise man, and he will be still wiser; Teach a righteous man, and he will increase in learning 9:9 The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction – 1:7 Again and again, we’re told, wise/righteous sorts love correct and fools hate it. So which are you? Well, seeing as we’re still this side of heaven, all of us are a mix, maybe really good at taking feedback in one area, and in another, we just don’t want to hear what others have to say. But if you look at something you’re really good at, it’s like this is an area where you welcomed feedback. I just found out that one of my uncles who has been playing organ all his life just signed up for organ lessons again. He’s still looking for correction and instruction because he wants to get better. I make my living as a writer, and I think my English teachers must have still gets the giggles every time they get another issue of the magazine – in high school I didn’t have obvious natural talents in wordsmithery. But I’ve gotten good at what I do precisely because this is an area I have frequently sought, and most often gratefully received correction. If you want to get good at something, you need to be humble. It gets harder to take correction when we tie our own personal worth into something. I’ve coached kids at basketball, and if a kid really identified as being a basketball player, that sometimes made it harder for them to take feedback from their coach – correction was taken as an attack on their self-worth. I know how that feels. Parenting is one of the bigger challenges I face, and when one of my kids publicly misbehaves, that is humbling, because then everyone can see I’m not doing the greatest job here – I want them to believe I’m a good parent, and I feel embarrassed when I get revealed as having some troubles. But I’m not going to get better if I don’t go looking for help. I am not a perfect parent, but I can be a godly one, trying, failing, repenting, and then assured of forgiveness, trying again. A life long learner needs to be humble enough to seek and appreciate correction. 3. The “Wow!” factor A life long learner will also foster their sense of awe. As kids, we’d see a dandelion and in delight pluck it, blow, and watch all the white parachutes float up and away. As adults we see a dandelion and we just wonder where we’ve put the weed-killer. For many adults, the only time that child-like sense of wonder kicks back in is when a baby is born: all those tiny toes and fingers wriggling gets our jaw to drop. But isn’t an adult every bit as miraculous as a baby? And yet, somehow we’ve become blind to walking in amongst all these miracles. In Notes from the Tilt-A-WhirlNate Wilson reminds us of what we’re overlooking. Our world, he writes, is the kind of place “…where water in the sky turns into beautifully symmetrical crystal flakes sculpted by artists unable to stop themselves (in both design and quantity). The kind of place with tiny, powerfully jawed mites assigned to the carpets to eat my dead skin as it flakes off. The kind with sharks, and nose leeches, and slithery parasitic things (with barbs) that will swim up you like a urinary catheter if only you oblige by peeing in a South American river. The kind with people who kill and people who love and people who do both. The kind with people who think water from the Ganges is good for them and people who think eating the heart of their enemy will ward off death, and others who think they can cure their own failing brains if only they harvest enough uncommitted cells from human young. This work is beautiful but badly broken. St. Paul said that it groans, but I love it even as its groaning….I love the world as it is because I love what it will be.” If we’re not amazed, it’s only because we’re not paying attention. So let’s start. LEARNING ON OUR OWN So a life-long learner will appreciate wonder, appreciate correction, and appreciate ants too. That’s why we should be life long learners, and what a life long learner should look like. But how do we actually go about learning on our own? Here are three suggestions. 1. Pick good teachers A life long learner has to pick good teachers. I remember reading, some years back, about a pastor’s wife who wanted to find out what the Bible said about homosexuality. She began her study by reading everything she could by “Christian” homosexuals – for two years she read only what they wrote on the topic, and it was only afterward that she started reading anything by orthodox Christians. B y then it was too late; she wasn’t willing to hear what the Bible really said. As Solomon explains in Proverbs “Whoever walks with the wise becomes wise, but the companion of fools will suffer harm” (13:20) and “Leave the presence of a fool, for there you do not meet words of knowledge” (14:7). Or to put it more colloquially, “You are what you eat.” After that steady diet of trash, she’d made herself incapable of appreciating solid food. When you’re at a Christian school your teachers have largely been chosen for you, but even then, with all the information coming at you from your phone, you make some choices about what sort of teachers you’ll have. So what kind of a diet are you ingesting? Do you have good godly men and women providing insight? Or are you getting a steady diet of whatever it is the world is churning out? If you want to find some good authors and bloggers and pastors to read and listen to, then the best place to start your search is by asking the good teachers you already have – your parents and relatives, your elders and pastor, Christian school teachers – who they would recommend. I’ve included my own list at the end and one key point to remember is that, even with good teachers, they all have their own shortcomings and blind spots. We celebrate the wisdom of Luther every year again on October 31, but we don’t appreciate all he said, especially about the Jews. John Piper is a great resource, but we differ with him on baptism. C.S. Lewis had a real way with words, but he also believed in purgatory. So you, as a learner, still have to assess and weigh what your teachers say – even your good and godly teachers – up against God’s Word. You have to use discernment even with them. 2. Ask good questions And that brings us to point two. To be a good life-long learner you have to ask good questions. Proverbs 18:17 says: “The one who states his case first seems right, until another comes and examines him.” To be able to discern fact from fiction, the opportunity for a good cross-examination can be key – we want to hear from both sides. The questions I ask most often are some version of these two: how can God be glorified in this area? how is the devil active in this area? In whatever we do, we want to learn how it can give glory to God. Whether that’s our recreational soccer team, or a philosophy class at university, or our part-time fast food restaurant job, the more time and energy we’re devoting to an activity, the more thought and effort we should give to learning how we can, here too, worship God with our efforts. The follow-up question is, how is the devil is active in this area too? If we’re heavily involved in our church it might not even seem like we’re in the middle of a spiritual war. But God tells us different. He says the devil is prowling “around like a roaring lion, looking for someone to devour” (1 Peter 5:8). So part of being a life-long learner is learning to see through the devil’s attacks. What temptation are you being confronted with here, what ideas are being pushed at you? It could be as simple as the temptation to laze off when the boss’s back is turned, but whatever it is, it’s important to remember that all of life is filled with opportunities for worship. And we need to remember, too, that the devil is trying to distract and intimidate us from doing so. 3. Read, read, read the Bible! Finally, the most important part of being a life-long learner is diving deeply and regularly into God’s Word. In preparing for this talk I was struck by how much the Bible had to say on the topic and I was only scratching at the surface. The Bible tells us about God, about the purpose behind His creation, and about our own purpose too. If we were to return to our driving analogy one last time, we could compare the Bible to our GPS system. This is our map, and if we’re going to be setting out on our journey as life-long learners, then the smartest thing we can do is look to it for guidance. QUESTIONS FOR DISCUSSION 1. What are some other tips and strategies to help us learn on our own? 2. What other qualities should life-long learners foster in themselves? 3. In Ecclesiastes 12:12b we read the warning: “Of making many books there is no end, and much study wearies the body” and in 2 Tim 3:7 we’re told that it is possible to be “always learning but never able to come to a knowledge of the truth.” Is there a case to be made then, that we should not be life long learners? Why not? Recommended resources In keeping with the theme of threes, three of each…. Podcasts Albert Mohler’s The Briefing The World And Everything In It CrossPolitic                                         Websites ReformedPerspective.ca/resources World.wnd.org Creation.com Authors RC Sproul Edward T. Welch Nancy Pearcey Specific books (for more recommendations see ReallyGoodReads.com) Notes From the Tilt-A-Whirl by N.D. Wilson Can I smoke pot? by Tom Breeden and Mark L. Ward Jr. The Hiding Place by Corrie Ten Boom This article appeared in the January/February 2020 issue under the title "Moving into the Driver's Seat."...

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Christian education, Parenting

Martin Luther on the vital, foundational, educational calling of parents

Martin Luther loved God’s Church so much he risked his freedom and life for it. He boldly took on princes, bishops, emperors, and popes, all in an effort to bring reformation to the Church he so loved. But did you know there was something he thought even more foundational to society than the Church? Luther recognized that society has three basic structures – the family, the Church, and the State – and of these three, he argued that it is the family that is the foundation for the other two. Why? Because of the great responsibility parents have to educate their children. It is in this role that the family unit will, for good or ill, greatly impact both the Church and State. In his “Letter to the Councils of German Cities” Luther expresses how educating children: “is the command of God. Its importance is seen in how He so frequently, through Moses, urges and enjoins parents to instruct their children such that it is said in Psalm 78:5-6, ‘how strictly he commanded our fathers that they should give knowledge to their children and instruct their children’s children.’” In his exposition on the fifth commandment, Luther stresses the need for children’s obedience towards their parents. Where that is absent, “…there can be neither good morals nor good government. For where obedience is lacking in the family, no city or principality or kingdom can be well governed. Family government is the basis of all other government; and where the root is bad, the trunk and fruit can not be good… where the father and mother rule badly, and let the children have their own way, there neither city, town, village, district, principality, kingdom, nor empire, can be well governed.” Luther on the basics But Luther doesn’t just tell parents that they had better do a good job because a lot is riding on their success. He also provides guidance for instruction. He prepared The Small Catechism in which he provided “the simple way a father should present to his household.” Luther believed everyone in the home needs to be instructed in the fundamentals of the faith, daily. In his short preface to his The Larger Catechism he lays out his expectation that fathers would examine their children (and servants) “at least once a week to ascertain what they know of it, or are learning and, if they do not know it, to keep them faithfully at it.” Parents have a high calling that aligns with their high position. The Lord commands all of us to love one another, but: “the parental estate God has especially honored above all estates that are beneath Him, so that He not only commands us to love our parents, but also to honor them… for to honor is far higher than to love, inasmuch as it comprehends not only love, but also modesty, humility, and deference as though to a majesty there hidden… that both in heart and with body we so act so to show that we esteem them very highly, and that, next to God, we regard them the very highest” Parents must be teachers This view of the relationship between parents and their children has many implications. First of all, when parents send their children to Christian day-schools (Luther wouldn’t imagine sending children to secular schools but would call them “nests of Satan”) or even to catechism classes in the church, they are sharing the responsibility for teaching their children with the school and Church. They are not permitted to abdicate it. Parents cannot hire out the task of teaching their children, but they can share it with others they know and trust to be godly in their teaching. Luther’s views would also have an impact on family worship and devotions as parents, especially fathers, intentionally teach their children, explaining to them the glorious deeds of the Lord. If we are convicted as Luther was, of parents’ important educational role, then perhaps recitation of the Ten Commandments, the Apostle’s Creed, and the Lord’s prayer every day would become a new norm. Opening the Heidelberg Catechism to teach our own children the fundamental doctrines of God’s Word could become a part of family devotions. Perhaps we could sit beside our children while they do their assignments from school, not only when they need help, but also to demonstrate interest in their work, and in showing a unity of purpose with the school to the children. The Lord has given children to parents and in so doing, has given parents the major responsibility and privilege of training up their children in the fear of the Lord for the benefit of family, Church, and State. May the Lord grant His blessing on all parents who seek to fulfill the high calling given to them by God. Chris deBoer is the Executive Director of the Reformed Perspective Foundation and the host of the Focal Point podcast....

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Christian education

Church, Home, and School – A Two-Legged Stool?

A popular metaphor for education in the Reformed community is the image of a triangle, a tripod, or a three-legged stool. The legs of the stool are named church, home, and school. If one of them is missing, the entire chair comes crashing down. By keeping this model in mind, we can keep three key institutions functioning properly in the community. The tripod model of education has a long history in our Reformed circles. Its proponents have used it to defend a number of principles related to Reformed education. According to the model, the institution of the Christian school is a responsibility of all members of the church, and therefore should be financed by all. Also, the model assumes that children belong in the school rather than in the home. Families that homeschool their children are not only depriving them of the school’s influence, they are also not supporting their brothers and sisters by sharing the burden of operating the Christian school. The view of education as a three-legged stool has its strengths. Communal support of Reformed education is certainly a positive thing. Also, the model does a good job describing the influences on a child’s education – children are indeed influenced by church, home, and school. (I shall leave it to other writers to debate the impact of the world in this equation.) Tripod limitations However, in my view, the triangle or tripod model of education also has its limitations. If we attempt to use the model to describe the responsibilities of various parties in a child’s education, the model breaks down. It ascribes too much importance to one leg – the school. When schools give themselves too much importance, they can be seen as institutions that have a life of their own. Educational experts, called teachers, gather the children of the congregation together. They assume responsibility for the educational wellbeing of the children in their charge. Parental involvement in education is limited to providing physical nourishment, while the school provides mental nourishment. At best, spiritual nourishment is shared between home and school; at worst, the responsibility for spiritual wellbeing shifts more and more to the school. The school board provides financial resources and takes care of the school building without getting too involved in educational matters. Attempts to involve parents in educational decision-making are easily dismissed. After all, what do parents know about education, anyway? This picture of education is far from what Scripture teaches. The famous passage in Deuteronomy 6:4-9, which has been used to open many school society meetings, is directed squarely at the parents: “Impress them on your children....” In Psalm 78, we again see the picture of fathers telling their children the great deeds of the Lord. While we find ample mention in Scripture of the role of the church and of the home, we do not find a mention of the institution of the school. Scripture teaches that education is a parental responsibility. And with responsibility, God also gives the means to fulfill that responsibility. In Hebrews 13:21, God promises to equip us with everything that we need to do his will, which certainly includes the education of our children. This means that every parent is, in some way, an educational expert. To be sure, not all parents are equipped to the same degree for specific educational tasks. Part of being responsible is to recognize one’s own weaknesses. Because of this, parents can, and often should, use schools to help in fulfilling their task. But this does not take away from the fact that the responsibility for this education lies at the feet of each parent, not at the feet of the school – and certainly not at the feet of government. Parents come first In view of this, perhaps a bipod model would be more appropriate. The school should not be viewed as a separate entity with its own responsibilities to the children of the congregation, but as an extension of the home. In one sense, we are all homeschoolers. However, the demands of education in modern society are beyond the capabilities, energy, or time of many (if not most) parents. As a result, we bond together as a group of like-minded parents and form a society. We build a building. We hire professional teachers and administrators. We pool our financial resources. We ask for assistance from other members of the congregation who do not have school-age children. We form a school, a Christian school. This view of schooling is in direct opposition to the secular view of schools, which sees schools as agents of socialization. In public schools, children are caught in the tension of the question – to whom do the children belong: the parents or the state? Our schools recognize the fact that the answer to this question is clear – the parents! For example, the parent handbook at William of Orange School states: According to Deuteronomy 6 and Psalm 78, parents have the task of raising their children in the fear of the Lord … The same values that are treasured by the parents need a resounding echo in ... class (From the Garden to the City, p 26 and 27). The idea that the school is an extension of the home has implications for our schools, a few of which I want to highlight here. 1. Parental involvement is a must First, it means that parental involvement is not only desired, it is a necessity! We cannot leave the education of our children to “the experts” behind their closed classroom doors. We need to be involved in making ourselves aware of what our children are learning, both by asking our children, but also in perhaps paying a visit to their classroom. Being involved also means giving input on what curricular direction the school must take, and helping to keep the school running smoothly by sharing our talents and time. This parental involvement also takes the form of volunteer work in the trenches – in the classrooms! A strong volunteer culture in a school is a huge blessing to the students. Teachers need to welcome and embrace such a culture. Not only can volunteers make their work easier and more effective, but they are living proof that the parents of the school take their roles seriously. In addition, volunteers have a positive effect on the students, as they see that their education is important enough for their parents to spend time at school. 2. Parent-teacher communication is a must Second, this view of the school highlights the importance of good communication between the school and the home. This communication needs to happen in both directions. Schools have an obligation to keep parents informed of what is happening in the classrooms and around the school. Parents also need to keep the communication channels open. They need to provide information about their children that will help the school make the best educational decisions for them. They need to be proactive in dealing with problems and challenges at school. They need to make their views on curricular direction known so that what is taught in the school can be a reflection of what is taught in the home. Parental schools ≠ parent-run schools However, this model does not imply that each parent has the authority to make educational decisions for the school. Our schools are parental schools, to be sure: but they are not parent-run schools. Instead, they are board-run schools. The difference is a fine one, but it means that parents delegate some of their authority to the board that they elect. As a board (not individual parents), they make decisions for the school that they believe are in the best interests of the community. Although we may not agree with every decision, there comes a time where we submit to the best judgment of our elected board. In addition, this model does not imply that homeschooling is necessarily better than community schools. Our schools allow us to pool our resources and our strengths. Especially at a high school level, few parents can match the breadth of knowledge or experience that is represented by a staff. Our schools provide opportunities for our students that they would not receive at home, such as instrumental music groups, sports teams, and volunteer opportunities. Our schools are a good way for parents to fulfill their responsibility to educate their children. A stool with two legs does not stand very easily. And it is true that if we stood on our own, as parents and church, all of our efforts would come crashing down in short order. But fortunately we do not stand on our own. It is the Lord who holds up our efforts to educate our children in his ways in an atmosphere in which they can be surrounded by his covenant people. Kent Dykstra is principal at Credo Christian High School in Langley, BC. His article, originally titled "Church, Home, and School – A Three-Legged Stool?" first appeared in Clarion (Vol 59, No 21) and then in the January, 2014 issue of Reformed Perspective. It is reprinted here with permission. A Portuguese version is available here. ...

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