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Christian education

Where has all the creativity gone?

Education needs to be about great books and great ideas...

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"Is This the Worst-Ever Era of American Pop Culture?" That was the question asked by a recent Atlantic article about the sheer number of prequels, sequels, remakes, and expanding “cinematic universes.” Among the most notable recent examples in the world of film is Wicked, which reimagined the world of Oz.

The same creative stagnation can be seen in music. While earlier generations could produce distinct kinds of music, it’s increasingly difficult to find meaningful stylistic differences today. Some of the most popular songs aren’t even composed by humans but generated by AI. Where has all the creativity gone?

Many explanations could be offered, but one deserves particular attention. There’s been a precipitous decline of the kind of education in America that awakens the moral imagination, enabling students to think creatively and innovatively within a framework of what is enduring and true. In its place is an education oriented around expressive individualism, where children are encouraged to “follow their hearts” and “look inside,” rather than first know the true, good, and beautiful.

Classic stories develop a life-long love of learning

Classical Christian education is uniquely positioned to fill this void. At its best, the modern classical education movement seeks to recover what Dorothy Sayers described as "the lost tools of learning.” Such an education – centered on great books, great ideas, and classical languages – aims not merely at information transfer but at the formation of a virtuous life. Students are trained in virtue, encouraged to emulate heroes, and invited to explore and embrace visions of greatness. In the process, many develop a lifelong love of learning.

Vigen Guroian offers a compelling account of this formative process in his book Tending the Heart of Virtue: How Classical Stories Awaken a Child’s Moral Imagination. He explains how classic children’s stories like PinocchioThe Velveteen Rabbit, and The Lion, the Witch, and the Wardrobe can shape a child’s moral imagination. Young readers are transported into worlds filled with wonder, surprise, and danger. As they imagine themselves alongside heroes and heroines, the images and metaphors of the stories linger and shape how they experience the real world. Children internalize concrete pictures of good, evil, love, and sacrifice by which they can interpret their own lives. When the moral imagination is awakened, Guroian concludes, the virtues come alive with personal, existential, and social significance.

C.S. Lewis made a similar point in The Abolition of Man. After criticizing the dominant educational models that fail to form human beings, he described how education should cultivate students “with chests.” The “chest” mediates between reason and appetite, enabling students to not only recognize what is noble and what is base, and discern between that which deserves love and that which does not, but to also choose rightly between them. This moral formation reflects what makes us truly human.

Creativity has to be grounded in Truth

If popular culture is to experience a renewal of genuine creativity and innovation, classical Christian education may well be the taproot. Ironically, the renewal of innovation doesn’t begin by encouraging innovation for its own sake, or from an obsession with what is trendy or new. Rather, it will begin with an immersion in what is permanent and true. It will begin with curious hearts and minds that are trained to think imaginatively within a meaningful moral framework. As Russell Kirk once observed, the works that endure are not those rooted in nihilism, but those that appeal to enduring truths and therefore to posterity.

If classical education is to be Christian, it must be tied to the grand biblical story of Creation, Fall, Redemption, and Restoration. Learning that is interpreted through a Christian worldview will affirm the dignity of human nature and will also acknowledge its limits, clearly distinguishing between Creator and creation. Within this rich moral universe, students are inspired to imagine and create in ways that honor what is true, just, pure, lovely, virtuous, and praiseworthy.

Classical Christian education offers a compelling model for education in an age of cultural decadence. It is anchored in Christ, “in whom are hidden all the treasures of wisdom and knowledge.” By forming the moral imagination, Christians are equipped to not only resist cultural stagnation but to create culture anew, as co-laborers with the One who even now is “making all things new.”

This Breakpoint was co-authored by Andrew Carico. For more resources to live like a Christian in this cultural moment, go to Breakpoint.org. This is reprinted with permission from the Colson Center.

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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

Gillespie Academy: a one-year Reformed bootcamp

Whether you’re graduating high school, college, or trade school, the most common question is “What’s next?” For those who are uncertain, let me recommend Gillespie Academy, a one-year, two-semester program in Woodstock, Ontario, as an option to consider. Founded in 2010 by Rev. Brian Murray, Gillespie Academy is named after Presbyterian theologian George Gillespie. It aims to prepare young Christians for future careers, further education, and building homes grounded in God’s Word. While many Christian students have experienced 12 years of biblically-sound schooling, Gillespie builds on these previous teachings and also challenges young Christians to really explore the implications of their faith. Danae Gritter, an alumna from the 2024-2025 class, shares, “Gillespie wasn’t just something I did for a year and moved on; it was a foundation for the way that I think about what I’m learning now in my further post-secondary education.” Running from September to April, the Academy is housed within Grace Presbyterian Church (a congregation of the Associate Reformed Presbyterian Church in Canada) in Woodstock, Ontario. Gillespie students attend a four-day week of classes, Tuesday to Friday. Some subjects are in place to help build a strong theological foundation like: ● Old and New Testament Studies ● Introduction to Systematic Theology I & II ● History of Western Thought I & II ● Apologetics ● Christianity in the Modern World Courses in Practical Ethics, Academic Strategies, Oral Communication, and Logic help refine communication skills – essential tools for both professional success and navigating complex worldviews. Students typically handle around 15 hours of homework weekly, balancing rigorous study with practical application. While the program is demanding, it is rewarding. And while Gillespie does not formally organize social activities, it fosters a close-knit student community, with friendships that often extend beyond the classroom. Students are also encouraged to participate in the life of Grace Church, with various opportunities to join church-led activities. The Academy’s success rests on two key pillars. As Rev. Murray emphasizes, the first is "the Lord's blessing," and the second is Gillespie’s commitment to rigorous classroom learning, where students build a strong theological understanding and develop critical thinking skills. With tuition around $4,000 per year, Gillespie offers an affordable Christian education compared to many other institutions, though costs may rise depending on the housing options offered by the Academy. Gillespie decided not to be accredited in order to maintain its commitment to Reformed Christian principles and create its curriculum independently of the government. Traditional accredited schools often focus on preparation for the workforce, but Gillespie stresses a greater goal: knowledge of God. It sees education as an instrument for students to understand God's creation, preparing them to meet the philosophical and practical problems of life, and shaping how they view their responsibility as young Christians. With more than 100 students from three different countries – ranging from ages 17 to 24 – having successfully completed the program, Gillespie’s impact is felt far beyond its doors. Rev. Murray sums up the Academy’s mission: "If we believe that there is a God who made everything and hasn’t left us on our own, but has revealed Himself in His Word and through His Son, the Lord Jesus, then that truth impacts every area of life." To learn more about Gillespie Academy, go to GillespieAcademy.ca. The author is a graduate of the Gillespie Academy....

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Christian education, News

“Early Years” mornings help preschoolers, and their parents, build connections

The gym at Smithville’s John Calvin Christian School (JCCS) is almost always filled with the delightful sounds of kids having fun. Once a month, however, the voices heard come from a particularly younger set. Through the initiative of the JCCS promotions committee, an Early Years morning for moms of preschool-age children has been running for over a year now. The idea was that often in the preschool years, parents and children never have the opportunity to actually visit the school. This means that when their children eventually do start kindergarten, it can be quite overwhelming and unfamiliar for them. The preschool years are also a time when parents might feel disconnected from the larger community and the school and when it comes time to be making decisions about pre-tuition etc., they have no feelings of personal connection to the school. In an effort to close that gap, the Early Years morning initiative was born, and it has turned out to provide so much more than an introduction to the school. Once a month (on random days of the week so that the same class does not miss Phys Ed) the gym is set up into stations. Gym mats are laid out and at each station are different types of toys, like Thomas the Train sets, Paw Patrol figurines and trucks, a kitchen with dress-up clothes, and a craft and coloring table. All moms, dads and grandparents with preschool-age children are invited to attend, including those who already have older children in school. For the first hour and a half the children play at all the different stations, meeting their future peers and burning off some energy. The parents or grandparents stay close by and chat with others while enjoying the coffee and baking provided. A toonie donation per child covers the cost of some of the expenses that occur (new toys, snacks and craft items). When playtime is finished the toys are put back in buckets and set against the stage wall for Grade 6 to come and clean up later (thanks Grade 6!). The children enjoy a snack while all the mats are pulled together. Then it's time for circle time and boy, is that energetic! The children have a fun story read to them and sing songs – the animal freeze dance song is a crowd favorite. If the weather allows, everyone heads outside to the playground after circle time to enjoy the sunshine; and if the weather is cold or rainy, parents are invited to bring a clean bike or trike and the kids have some fun riding around in the gym. The morning has been well received by all and is such a blessing for the community. Parents have reported that they love seeing their children interact with other kids. Kindergarten students have told their teacher with confidence that they know exactly where the gym is, as well as all the toys (and that very loud recess bell is not quite as scary anymore!). Relationships have been made as moms from different churches (we have five feeder churches at JCCS) enjoy conversation and fellowship. The Early Years mornings have created an opportunity to bring together the communion of saints and develop a love for our school, and what a blessing that is!...

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Christian education

What the Charter says about private schooling

This first appeared in the September 2014 issue. **** Parents who don’t want to send their children to public schools can be thankful for the Canadian Charter of Rights and Freedoms. Although there are aspects of the Charter that have clearly worked against the influence of Christianity in Canada, it does contain provisions that protect the rights of private Christian schools. These provisions may very well be put to the test over the next few years as the media and political elite increasingly see conservative Christianity as a negative influence. Near miss in Alberta In 2012, Alberta adopted a new Education Act. The first version of the Act debated in March of that year contained controversial provisions that appeared to make curriculum in home schools and private schools subject to Alberta’s human rights legislation. This was a problem because most homeschoolers and private school supporters are Christians whose morality conflicts with modern notions of “human rights,” notably the so-called “human right” to homosexual activity. Many Christians choose private alternatives to public education so that their children can avoid being taught the religious distinctives of secular humanism, including the supposed virtues of homosexuality. So, if the government required even homeschoolers and private schools to teach such anti-Christian beliefs, it would clearly defeat the purpose of choosing distinctively Christian education. Thankfully, substantial grassroots activism by homeschoolers and other Christians convinced the government to drop the harmful sections. The new Act was therefore not problematic after all.  A privilege granted by the government? Nevertheless, during the debate over the Act, there was extensive discussion about parental rights in education, especially regarding homeschooling and private schooling. Some supporters of private education asserted that parents have a constitutional right to choose homeschooling or private schooling. However, one of the Liberal Members of the Legislative Assembly (MLA) objected strongly to that idea. She was adamant that there was no such right. As the Alberta Hansard records, she claimed to have read the Constitution and then said: "Nowhere in the Constitution or the Charter is there a right to distance learning or to homeschooling or to private schools. Those are accommodations that the province has seen in its authority to be able to say: 'We will allow this. We will offer it.'” According to her, the ability of parents to homeschool or send their children to a private school was simply a “privilege” that the government allows from the goodness of its heart. And she also thought that this privilege should be revoked. This MLA asserted that Alberta’s public education system is wonderful, and argued that people should not be allowed to choose to opt out of that system for private alternatives. Haranguing her fellow legislators she asked, “Why? Why are they allowed to be getting out? Why are we allowing them choice? What’s wrong with the system we have?” She then went on to demand that the government “quit allowing this very good public system to be opted out of by anyone who wants to get out. Defend the system that we have and insist that people adhere to it.” In her view, the government should “insist” that all children attend public schools. She couldn’t understand why the Alberta government would allow parents the “privilege” to choose private alternatives to the public schools. Clearly, there are still politicians in Canada today who think the government has ultimate authority over the education of all children. That’s scary.  The truth about parental rights in the Constitution Thankfully, we are not at the mercy of power-hungry politicians. In 2009, retired law professor Dale Gibson presented a paper entitled “Towers, Bridges and Basements: The Constitutional and Legal Architecture of Independent Schooling” at the twentieth annual conference of the Canadian Association for the Practical Study of Law in Education. His paper was subsequently published along with other conference proceedings in a volume entitled The Law in Education: A Tower or Bridge? Gibson was a professor of law at the University of Manitoba from 1959-1991, and a professor of law at the University of Alberta from 1991-2001. During his long academic career, he won numerous awards and wrote a multitude of articles, including articles about Canada’s Constitution. In other words, he is an expert on Canadian constitutional law. In Gibson’s learned view, Canadian parents “have the constitutional right to determine the shape of their children’s education." According to him, there are three distinct provisions of the Charter of Rights establishing that parental right. Parental rights provisions First of all, section 2(a) of the Charter guarantees every Canadian the “freedom of conscience and religion.” Parents have the right to teach their own children in accordance with their religious beliefs. This has already been recognized in Canadian jurisprudence. Gibson quotes a 1986 Supreme Court ruling as stating: "Those who administer province's educational requirements may not do so in a manner that unreasonably infringes the right of parents to teach their children in accordance with their religious convictions." Secondly, section 2(b) of the Charter guarantees every Canadian the “freedom of thought, belief, opinion and expression.” This section also supports parental rights in education. Although it has not been used to defend educational rights, Gibson states, "I believe the general principles underlying freedom of expression, as explained by the courts in other contexts, are capable of supporting the parental right to educate children in independent schools." Thirdly, section 7 of the Charter guarantees every Canadian “the right to life, liberty and security of the person and the right not to be deprived thereof except in accordance with the principles of fundamental justice.” Gibson argues that Canadian jurisprudence supports the notion that the right to liberty includes the right of parents to educate their own children. In particular, one Supreme Court judge has actually written that, “the liberty interest under s. 7 includes the right of a parent to bring up and educate one’s children.”  Conclusion In sum, then, contrary to the view of the Liberal MLA mentioned above, Canadian parents do have a constitutional right to choose to send their children to a private school or to homeschool them. This right is rooted in three sections of the Charter of Rights: freedom of religion, freedom of expression, and the right to liberty. It is generally recognized that the government has an interest in the education of children, so there are some limits to parental rights in this context. But Christians need not fear that the government could compel all children into the public schools. Such a move should be decisively thwarted by the Charter of Rights. This first appeared in the September 2014 issue under the title "Educational rights in Canada: What the Charter says about private schooling."...

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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, Sexuality

The Sexual Revolution: a glaring gap in our kids’ education?

There is no series of historical events that have impacted every human being living in the West – and beyond – more than the Sexual Revolution. And yet, while many of us may be familiar with the term, few can explain what the Sexual Revolution really is and was. Legal abortion; digital pornography everywhere; the LGBT movement; hookup culture; gender ideology; threats to religious freedom – all are either an aspect or a direct result of the Sexual Revolution. It has also shaped virtually everything that emanates from our screens, from popular TV sitcoms (which had a hand in mainstreaming revolutionary ideas) to mainstream Hollywood films, produced and directed by the revolution’s most powerful storytellers. A sexualized West We live, in short, in a culture that has been effectively conquered by a revolution we know very little about – because unlike the American or French Revolutions, our society was overthrown from within. As the Danish philosopher Søren Kierkegaard noted: “A passionate tumultuous age will overthrow everything, pull everything down; but a revolutionary age which is, at the same time, reflective and passionless leaves everything standing but cunningly empties it of significance." Those who brought about the Sexual Revolution did not attack government buildings – they initiated the “long march through the institutions,” eventually occupying powerful places of influence virtually everywhere. When I arrived at university and lived on campus, I left a church community for what was, at first, a fundamentally foreign culture. For the most part, my peers had not consciously rejected the tenets of Christianity. Aside from traditional mentions of God at certain solemn occasions like Remembrance Day ceremonies, they had grown up in a world that was shaped, not by Christianity, but by the Sexual Revolution. So hookup culture was not simply uncontroversial, but standard. The idea that someone could actually oppose extramarital sex, or homosexuality, or pornography was for most of them simply weird. I had grown up shaped by the Christian community I was a part of; most of them had grown up in communities in which Christianity was a part of family history, a generation or two in the past. Not treated like the pivotal event it was At the Christian school I attended, I learned the history of the Bible; church history, and the great stories of the Reformation; the bloody history of the twentieth century, and of Canada’s great explorers and leaders of the past. Despite much insistence from some quarters that students do not learn about the injustice of the residential schools, I learned about those, too, as well as the history of a local Indigenous group (the Sto:lo). But while we learned a little about the consequences of the Sexual Revolution – evils like abortion were covered in Bible class – we learned nothing about the Sexual Revolution as a historical event that had transformed and shaped the society we lived in, and that would impact nearly every aspect of our lives not only on campus, but beyond. For many people, the study of history can seem tedious or useless. But if we wish to understand the cultural moment we find pressing in all around us, an understanding of the history of the Sexual Revolution is absolutely essential. The ideologies of the Sexual Revolution now form the basis of nearly every field of study in academia, and Christian university students often have no idea that what they are learning in education, law, psychology, or anthropology is actually based on the work of ideologues such as Margaret Mead or Dr. Alfred Kinsey. They will almost certainly hear arguments made against Christianity based on revolutionary research and junk science. To know the history of the Sexual Revolution is to have an invaluable context for what is taught in secular universities, and to possess a greater confidence in the Christian worldview. Then the lightbulbs go off Each summer at the Canadian Centre for Bio-Ethical Reform, I teach a course on the culture wars to dozens of university students and high schoolers. Every time, as I’m speaking, I see shock and realization spread across their faces as many of the things they have been taught click into place. “That makes so much sense!” they tell me. And when the summer ends and they head back to their places of learning, I get messages throughout the year: “One of my fellow students is citing the Kinsey Reports to attack the Christian view of sexuality. Can you email me the titles of some of your sources?” “Thank you so much for your course this summer. It helped me understand everything my prof was saying in my mandatory sexuality course!” These students, armed with the historical and cultural context necessary to understand what they were being taught, were thus prepared to defend their own worldview. In academic institutions often openly hostile to Christian belief, this context provides an invaluable confidence. 3 resources to help us understand As revolutionary ideas spread even into many religious institutions, this history becomes even more essential to understand. As George Orwell once noted: “The most effective way to destroy people is to deny and obliterate their own understanding of their history.” Unfortunately, the Sexual Revolution is as much a part of American or Canadian history as World War II or the Cold War – and its daily, real-world impact is more keenly seen and felt. I believe that for students to be forewarned and forearmed, they should be taught this history before they enter university. There are an increasing number of valuable resources available. For higher grades, Carl Trueman’s Strange New World: How Thinkers and Activists Redefined Identity and Sparked the Sexual Revolution is a valuable analysis of the intellectual forces that brought this revolution about; Gabriele Kuby’s The Global Sexual Revolution is an important worldwide view; I attempt to explain how our current society came about in my own 2016 book, The Culture War. The material is, of course, difficult – but considering the state of our culture, I do not think age 16 is too young to begin preparing. Increasingly, people are not rejecting Christianity because they do not believe in the historicity of the Resurrection or because they find theism intellectually challenging. They are rejecting Christianity because they believe that biblical standards are cruel and that God is loveless. To understand that, we must understand the history of the Sexual Revolution. Jonathon Van Maren blogs at TheBridgehead.ca....

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Christian education

Paul Bartels: from carpenter to high school shop teacher

There are all sorts of reasons to consider teaching and in this interview, conducted with Mark Penninga (and lightly edited), Paul Bartels offers up his own. ***** My story starts in 1998. I was working as a carpenter with my own company. I replied to an ad in a bulletin to go on a Faithworks team and ended up going to the Dominican Republic. While I was there, I met a missionary and thought “I could do this job.” He was a former police officer from the Netherlands and he had made the switch. That is what I ended up doing; for four years my family and I moved down to the Dominican Republic and we ended up building Christian schools with Worldwide Christian Schools (now EduDeo). After four years we knew it was time to come back. Whose kingdom? However, I wasn’t exactly happy about being back. I enjoyed what I did in the Dominican. And for nine or ten years afterward I was really angry with God about being here. At the end of that time, my wife asked me to listen to a sermon from Pastor Hilmer Jagersma, on the petition “your kingdom come” from the Lord’s Prayer. The gist of the sermon was “what are we praying for? Are we praying for our own kingdoms or are we praying for God’s kingdom? What is more important in our lives?”  I decided for a month I was going to pray, but I wasn’t going to pray for anything in my kingdom. It was all going to be about God’s kingdom. At that time, I was subbing for a landscaping company and we were building some pretty high-end backyard structures. I had one customer say to me “I don’t really care what it costs, I just want my neighbor to be impressed.” That morning I decided, That’s it, I’m out of this industry. I don’t want to be involved in that. I didn’t think that was good for anyone – I’m building structures that are just to show off. It just played against everything I ever really felt about Christianity. More important than the material I quit and over the next year did some interviews. Then a friend of mine, who was actually the board chairman at asked me if I would consider being the high school shop teacher since I was a carpenter. I said “Nah, I’m looking for a missional job.” He said “well, pray about it.” I went home and talked to my wife and we prayed. A week later I was at a breakfast meeting with one of our pastors and he was standing in line waiting for his food, talking to someone else, and he was saying that if he hadn’t become a pastor, he would be a high school teacher since it was so missional. It’s funny how God works in those situations. I immediately clued in, so I applied, got the job and that’s the reality of it. I think what I was searching for in life was something that had permanent value. I can’t think of anything more permanent than salvation and eternal life and being a catalyst to bring that into people’s life. When I went in for the interview they asked me why I wanted to this. I said “to be honest, I don’t really care about teaching woodworking to kids. That is not my goal. My goal is to teach them about God.” They said “perfect,” so that’s how I got hired. One of the issues that I feel is affecting the draw of teachers – more so for males than females – is “whose kingdom are you working for?” I think that if people would take real stock of what they are working for, they might find that material goods are high up on their list, whereas God’s kingdom is not. That’s really what I’m hearing, and what I experienced in my life. I was a Christian but never really took the time to take stock or just pray about God’s kingdom. I think that is one of the biggest pulls that can influence people to go into a career as a teacher, (or even a pastors) – asking, what are we doing for God’s kingdom, and, is it permanent? Great conversations Hands-on tech students will often have certain characteristics. Some like to be busy, can’t sit in a desk long, and they can’t focus on reading. So, it takes a different style to teach them. By adapting my way of teaching to their style, it gives me a level of creditability. They think “finally, someone who understands us.” That then opens up the possibilities for better discussions. I get to develop a personal relationship with these students. It has been an awesome opportunity. I have had students who have contacted me with some of their problems and we have taken time to pray about it and try to develop their prayer life as well. However, Covid did put a big stomp on that. We often talk about the providence of God and how He looks after us. I think a lot of times we forget about His providence when we go to work on Monday. We need to develop a holistic view of our lives. We’re not just people who go to church twice on Sunday and wear the appropriate clothes. We need to be asking, "What are we really doing with our lives for God’s kingdom?" That is what I’m preaching to people struggling with their careers, and not happy with what they are doing. Maybe there is no enjoyment because you are not doing what God wants you to be doing....

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A call to teach

“Inviting applications!” the ad calls out. It goes on to list four teaching positions that need to be filled, and tries to paint an inviting picture of the location and supporting community. The problem is, it is drowned out by many others exactly like it. Look in any Reformed church magazine and you will likely find the majority of the advertising space devoted to one thing: job postings for teachers. What has been an occasional challenge for some schools has broadened to become one of the most pressing challenges for almost every Reformed school in the country, with little hope on the horizon for change. Since each school is independently run, it has been a challenge to get a clear picture of what is causing the teacher shortages and whether there is potential for collaboration by the Reformed community to address and reverse this trajectory. Thankfully, work is already being done behind-the-scenes to change this. Going beyond anecdotal stories LCRSS League Coordinator John Wynia If there is one man who has a finger on the pulse of Reformed education in Canada, it is John Wynia. Wynia’s own education began with homeschooling in his elementary years, a Reformed Christian high school, and an Education degree at Redeemer University. He then served as a teacher at Reformed schools in southern Alberta and southern Ontario, before taking on the full-time position of League Coordinator for the League of Canadian Reformed School Societies (LCRSS) in 2018 where he is still serving today. There is no other position like it in the country, dedicated entirely to coordinating and blessing Reformed school societies in Ontario. I met with Wynia to learn more about the teacher shortage and what‘s already being done. Wynia shared that when he started his role as League Coordinator in 2018, his very first “League Learning Day” with schools in Ontario was devoted to this problem because it had been a huge challenge for a few years already. “Anecdotally it is a problem. You can see it in the advertisements in the various periodicals, the Clarion or Christian Renewal or whatever it may be,” Wynia shared. And it isn’t limited to a particular denomination. “Rehoboth Christian School, the Free Reformed schools, Heritage Christian School, they all reported similar challenges.” Wynia added that even in the case of the schools that are reporting they are fully staffed, it is often because they asked a mom, or a retired teacher, to come back to teach part-time. “They are making do.” The 2018 meeting highlighted the need for better data, to go beyond anecdotal information. And it sparked an initiative called “Teach With Us Ontario” (TWUO). The TWUO team started gathering information from schools about enrollment, the number of teachers, attrition rates (the number of teachers that leave each year), reasons for teachers leaving, and more. They also developed a teacher appreciation program, found a teacher champion for each school, and made a webpage – LCRSS.ca/teachwithus – that featured videos and stories about the blessing of serving as teachers. It didn’t take long before schools from western Canada expressed the same need and TWUO morphed into TWUC  – “Teach With Us Canada.” Kent Dykstra, Principal of Credo Christian High School in Langley, BC, served as the primary contact point for gathering data from Reformed schools in Western Canada. Although the data doesn’t account for all Reformed schools, it is likely representative. They found: Enrolment is increasing steadily, from 4,593 students in 2014-2015 to 5,252 this past year in the schools counted. Generally speaking, more students require more teachers. Maintaining the teacher numbers won’t be sufficient long-term if the trajectory of increasing student population continues; There was a slight decrease in the number of teaching staff from 2020 to 2021, and incomplete data prior. The total Full-Time Equivalent Teaching staff was 355.4 in 2021 and 367 in 2020. The attrition rate (percent of teachers leaving the profession in a given year), not including to other Reformed schools, increased from 9.5% to 10.3% in 2021. Wynia explained that these attrition rates are somewhat higher than other professions, and higher than for teachers in the public schools, where it is about 6-7%. Of the reasons for leaving, 4-5% of the total number of teachers leave annually for reasons other than health, retirement, maternity, or going to another Reformed school. A dearth of applications One side of the challenge is making it possible for teachers to stay in the profession long-term. A goal every bit as important is recruiting more people to join the profession, either transferring over from other professions or as their first career. The TWUC team sent out a survey in 2019 and 2021 to grade 11 and 12 students in Reformed high schools, exploring why these students would or would not consider teaching as a career. It found: 37%-42% of students considered a teaching career Far more female students (48%) than male (27%) consider teaching The most important factors cited by students to consider teaching were: “Using my God-given gifts and abilities,” “Desire to pass on a Reformed worldview” and “Desire to make a difference” As for reasons to not consider teaching, the top factors were: “Passion for another profession/career,” “Feeling called to another profession/career” and “Limited opportunities for professional advancement” Although a substantial percent of students consider teaching, these ambitions are not culminating in an abundance of qualified men and women for the job openings for teachers. The opposite is true. From the “Applications per position” chart, courtesy of TWUC, we see that the 37-42% of students with ambitions to teach doesn’t materialize into teachers. Only 4.1-6.3% are graduating from a teacher education program. (The drop off from 2020 to 2021 is likely attributed to Covid restrictions). Another helpful statistic from TWUC’s research is the number of qualified applications that schools are receiving for each position they have open. In 2021, it wasn’t even one application for each opening.  Kent Dykstra clarified that a “qualified” applicant doesn’t necessarily mean they even have a Bachelor of Education degree or equivalent. In provinces that allow people to teach without this, these applicants are also deemed to be qualified. When we factor in the reality that new graduates who are looking for a position likely send their application to multiple schools, that leaves most schools high and dry. Adam Kloostra, Principal of Rehoboth Christian School in Copetown, Ontario – which has members from Free Reformed, Netherlands Reformed, and Heritage Reformed churches – shared with me that their school community has very similar challenges. “I've just begun my fourth year as principal, and I can confirm that each time we post a job opening we're only receiving 1-2 applicants on average per posting. We've been seeing this trend for a number of years now and have instituted a "teacher attraction and retention committee." The same is true for Heritage Christian School, which is one of the largest Reformed school in the country, based in the Niagara peninsula of Ontario. Their principal, Brian Kemper, shared with me that “in past years, there were often plentiful teacher applicants. Now, some years pass by and we don't even get one applicant for a teaching position.” Woke universities The huge gap between interest in the teaching profession from Grade 11 and 12 students and the number of applications being received points to some significant challenges. What is happening? As helpful as data is, to get to the heart of this issue it often helps to talk to the people on the ground. An accompanying article “Report from the Front Lines” was graciously compiled by six current high school teachers, in an effort to give their honest reflections on the blessings and challenges of serving in this vocation. The benefit of frank and anonymous data is that it is more likely to cut to the heart of the issue. At the top of the list of “cons” is: “Need to jump through a lot of hoops to get trained. Lots of unnecessary/politicized courses and topics to cover, which can get tiring and demoralizing.” I asked one of these teachers to speak to this further. He shared that when he went through university in the 90’s, although it was no small feat to go through six years of study on his own dime, at least he received a quality education from professors who wanted to teach their disciplines well. The same can’t be said anymore. We won’t even factor in the disruptions caused by the vaccine mandates and other Covid restrictions over the past two years. For the past couple of decades, Canadian universities have become bastions of political correctness. It is one thing to jump through a six-year hoop and get a decent education. It is another to withstand six years of sensitivity training and woke indoctrination. A recent study by the MacDonald Laurier Institute, published this September, bears this out. It found that a staggering 88% of professors on Canadian university campuses identify as left-leaning, compared with only 9% who are conservative. And that tiny minority who are conservative are censoring their own thoughts, out of fear of negative consequences. Reformed Christians have very few options for a quality degree in education that is accredited. One noteworthy institution, which has been making an effort to uphold its Reformed roots, is Redeemer University in Hamilton, Ontario. Reformed Perspective’s “Real Talk” podcast recently interviewed the university’s new president Dr. David Zietsma, in which he detailed, in-depth, his desire to lead the institution faithfully and with a Reformed confessional basis.  However, for most Canadians, attending Redeemer would mean moving to southern Ontario and paying substantially more than secular schools (though Redeemer has cut tuition significantly in recent years). Covenant Canadian Reformed Teacher’s College (CCRTC) is another solid option for teacher training. It is also based in Hamilton and has been providing teacher’s training since 1976. They now provide a Diploma in Education and a Diploma of Teaching, and have graduated many students who have gone on to teach in Reformed schools throughout Canada. However, their lack of government recognition – formal accreditation – for their diplomas has meant that graduates have primarily served Ontario schools, one of the few provinces that doesn’t require teachers to have accredited degrees. In recent years, the CCRTC has been going through a rigorous process to achieve accreditation, which would go a long way to attracting students from across the country who desire a solid Reformed teacher’s education. The increasing cost of living Another “con” listed by teachers in the “Report from the Front Lines” article is: “Pay not that good for that much university training – many trades pay better, RN nurses start at around $90k, RCMP make $106,576 after three years, etc., while most teachers start at $50k and max out at $80k.” Although salary was ranked as the least important factor for Grade 11 and 12 students, it doesn’t take long until young adults realize they have massive bills to pay for tuition, living, and potentially also raising a family. These costs have escalated significantly with inflation and a housing market that has more than doubled in price. It is one thing for established teachers in rural communities to continue to get by with salaries of $50,000-$80,000. But it is another thing for those who recently finished six years of post-secondary education with student loans and face a housing market that starts in the neighborhood of $800,000 to purchase a modest family home. As much as someone may want to teach, they have to pay their bills and support their families. At the same time, wages for trades have increased substantially in recent decades. As the teachers shared “5-6 years of university – expensive, especially if you have to move out of town. Lost wages for 5-6 years, and lost years of experience, seniority, working your way up in other careers. Takes decades to catch up to peers (if ever).” Brian Kemper from Heritage Christian School concurs. “Teaching is a demanding calling and wages are not very high. Often, there are teachers who supplement their income with other work/investment opportunities. The high cost of living in the Niagara area is also a significant factor. More people are leaving for other opportunities or to move to other areas.” Reformed schools are supported by families, and in Ontario the entire budget for private schools comes from donations and tuition, as there is no government support. Increasing salaries generally means increasing tuition fees, which are being paid for by families who are also facing the pressures of rising costs and limited finances. “I think there is a desire to find ways to support teachers,” Wynia offered. “The scholarship idea is a start.” However, “the money has to come from somewhere. We are venturing into this territory for the first time. The desire would be there to provide more support. Especially in supporting their education.” “I can speak from experience of living on a teacher’s salary, paying off student loans, trying to buy a house, though prices aren’t where they are now. We have a good life. We don’t get to do all the things that others do. But that doesn’t bother us.” Wynia added that in the church, where there is a lot of affluence, we have to be careful to not lose sight of what the most important things are. Seeking His kingdom first Kent Dykstra, principal at Credo Christian High School, is curious whether increasing the pool from which schools could recruit teachers would really address the teacher shortage: “It probably would attract some teachers. But if we open up the hiring policy, would it not be consistent to open up the admissions policy? And if we open up the admissions policy you might cancel it out because you need more teachers.” At root, it is evident that teaching won’t stand out from other professions because of the ease of getting into the profession or the salary and benefits. Although all professions can be understood as “callings” when we recognize that all the earth is God’s, the calling for men and women to raise covenant children in the fear of the LORD requires the support of an entire church community and won’t happen unless it is prioritized. “We want people to understand the joy of being a teacher and the calling of it” shared Wynia. “We need to have our current teachers and parents and community pass on the beauty and joy of Reformed education and the blessing to be a part of it. We have work to do on that front.” Adam Kloostra, from Rehoboth Christian School, agrees. “They're in it because they love it and they want to be used by God to serve others - so it's far more a calling than a job. We've started to take this approach in our community and amongst our students – we want our students to consider teaching in Christian education as a calling that the Lord may be leading them towards – so we do what we can to show forth positive attitudes towards our positions here. Our behaviour in relation to our calling definitely impacts our student's perception of the calling.” Brian Kemper reminded me that when a school is up front about its identity it will be attractive to those who want to pursue a meaningful career. Heritage Christian, where he serves, is “a Reformed, parental, covenantal school that equips young people with the knowledge, skills, and attitudes for a life of service to Christ and their community. Teacher applicants know who we are, and when they apply for a position here, they get excited about the Heritage that they are joining.” As discussed further in the editorial for this issue, whether it is teaching or a different profession, the key ingredient is a heart that is seeking first God’s kingdom (Matthew 6:25-34). In the broader Christian community there is often a lack of volunteers to serve in positions of church or school leadership. This points to an underlying spiritual problem that can’t be resolved through practical strategies. There won’t be enough kingdom workers if there aren’t enough people seeking His kingdom first.  Thankfully, there seems to still be plenty of people willing to serve as volunteers in Reformed schools, which suggests that the problem likely has more to do with the challenge of entering and staying in the teaching profession rather than a lack of heart for Christian schooling. A coordinated strategy Recognizing that practical steps can go a long way, some schools are looking at ways to increase their pay scales or offering scholarships to students pursuing a teaching career. As helpful as these efforts are, it was clear to the leadership of TWUC that a larger-scale and more coordinated effort was needed. Covid delayed the progress of this new national effort till the spring of 2022, when an ambitious strategic plan was developed. The plan settled on five strategies and immediately got to work in making all five a reality: Student scholarships/bursaries: Implement a program providing scholarships/bursaries to eligible students. All school boards would have an opportunity to contribute to fund the program. The hope would be that the fund is self-perpetuating once it is set up. Ads would then be put in Christian publications, to make students aware of the opportunity. Surveys could be done to better determine how important a bursary would be for pursuing teacher training. Mature students’ education: Survey Reformed school societies for individuals who are already in a vocation but may consider becoming a teacher, through a mature student education program. This also involves working with the Covenant Teacher’s College to determine the feasibility of a program for mature students. Local awareness program: Come up with local awareness initiatives, such as developing an outline of talents that a prospective teacher should or could possess, survey Grade 11 and 12 teachers for potential teacher candidates among their students, promote teaching as a second career, establish contact with recent grads from any vocations to promote teaching, and more. Teacher in-training registry: Create and maintain a registry of teachers, including students pursuing a teaching career, to ensure good communication and awareness between schools and potential teachers. Professional development: Design and implement programs to strengthen teaching abilities, including mentorship programs and opportunities for specialization. TWUC hopes to develop these five prongs concurrently and begin implementing them next spring. If anyone is interested in helping, they are encouraged to reach out directly to John Wynia at [email protected]. Other schools have also been working on a coordinated strategy. Daniel VanBrugge, a teacher at Timothy Christian School, a large school with students from local Netherlands Reformed and Heritage Reformed congregations, shared that “in our own NRC schools the vast majority of up-and-coming teachers are ladies. Very few men have made the decision to study for teacher right out of high-school.” In response “at least two communities have hosted an "Own-the-Issue" evening that brings together teachers, school leaders, church leaders, parents, and grandparents to raise awareness that the teacher supply is a community problem that will be best solved by the community coming together (as opposed to just the school board trying to brainstorm and address the issue).” And since Netherlands Reformed congregations have direct oversight over schools, their church leadership has also taken action. “Our educational committee at the NRC Synod level has done a denominational-wide study on the numbers high school students considering, or planning to study for teacher. The issue looks like it will remain. It's an important topic.” Broadening the field In Canada, the provincial government sets expectations for who may teach in schools. Most provinces require a Bachelor of Education degree, in addition to a standard undergrad degree. Ontario is an exception, allowing schools to set their own criteria. Ontario schools are increasingly making use of this freedom. Kloostra shared that “Ideally, when an applicant does come along, they have their B.Ed. - but we have found that this is no longer a pillar we can bank on each time a position opens up. So we have several staff members who don't have their B.Ed. and despite not having it, they're doing great things – right on par with teachers who have spent the 5-6 years accomplishing a B.Ed. Other provinces allow exceptions. For example, in BC a school can hire a teacher who doesn’t have an education degree if they can prove that they advertised the position and didn’t find someone more qualified to fill it. The schools have to repeat the process annually but are generally not met with resistance by the government. This allows schools to broaden the range of who can fill positions, but the lack of stability means that not many people would consider it to be a long-term career. Another option to expand the pool of teachers is to broaden the criteria of which churches or denominations a prospective applicant can come from. For example, instead of restricting applications to a particular denomination, a school could welcome teachers who are members of a NAPARC-affiliated church, or some other criteria that maintains a confessional and orthodox Reformed basis. (NAPARC stands for “North American Presbyterian and Reformed Council” which includes the CanRC, URC, OPC, PCA, and RCUS among its member denominations.) When I asked Kent Dykstra about this possibility, he observed that parents and school members are rightly concerned about the worldview of those teaching their students. “There is some flexibility, and some boards and some communities are using that flexibility that is written in their founding documents. Others are changing their documents to reflect that reality, but there is also some sensitivity.” That said, it may not even help. “I’m curious whether opening up the hiring policy would address the problem. It probably would attract some teachers. But if we open up the hiring policy, would it not be consistent to open up the admissions policy? And if we open up the admissions policy you might cancel it out because you need more teachers.”  Financial solutions School societies are understandably very hesitant to increase salaries and benefits because the cost is felt directly by families who are paying tuition, many of whom struggle with paying their own bills. Yet what isn’t often publicly acknowledged is the massive increase in wealth that many Reformed families have experience in recent decades. In the past six years alone, the average Reformed family in Canada has received an extra $1,000-$2,000 in tax-free income every month from the federal government in the name of child care benefits (up to a maximum of $6,639 per child under 6 and $5,602 for ages 6-17 each year, adjusted for income). Others have seen their property values climb into the millions. Lifestyles so easily adjust accordingly. The percentage of a family budget that goes to tuition decreases, especially when compared with what our grandparents and parents contributed. As one very elderly and wise lady shared with my wife when reflecting on raising a family with limited means “after paying for church and school, there just wasn’t much money left for things like shoes.” To be clear, there are many Reformed schools that pay fair, and even generous, wages to their teachers and employees. The fact that other professions have seen massive pay increases does not need to translate into pressure to go beyond what is already fair. A different but related issue that has been raised already in this piece is the “hoop” that teachers have to jump through to become certified – five or six years at secular universities that are offering sub-par educations. There are very few solid Christian institutions, and the two that come to mind require a student to move to Ontario, or pay higher tuition. Some schools have come up with creative efforts, such as providing a slightly higher wage for the first year of teaching, or offering a scholarship to students who are becoming teachers. But as helpful as these are, it is hard to see them actually resulting in more people pursuing teaching. For example, a $5,000 scholarship sounds generous, but it can’t be depended on and doesn’t actually go that far when you consider the cost of six years of full-time studies (including tuition, living expenses, and not being able to work full-time). It would help alleviate the expense, but likely wouldn’t sway someone to proceed if the education requirements are a barrier. One idea that I haven’t heard discussed by schools or TWUC is to offer students who are pursuing teaching a loan (for example, up to $15,000 per year for five years), contingent on them studying at a solid Reformed institution like Covenant Teacher’s College or Redeemer University and maintaining a full course load and good grades. Then, when they take up a teaching position, a portion of the loan can be forgiven for each year of teaching (e.g. a $15,000 signing bonus, with $10,000 being forgiven each year for the next five years). The original pool can be contributed by investors who have the means and want to see more teachers. But the pool can be maintained by school societies who cover the loan repayment. That way, if a school really wants a teacher, they can pay to make it happen. If a school doesn’t struggle with finding teachers, they don’t have to offer to repay any loans. Your ideas welcome What ideas do you have? This article was written to start a discussion in homes and communities across the country. We invite you to share your ideas and insights by sending them to the editor....

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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, News

US homeschooling grows by a million

In 1973, there were as few as 13,000 children being homeschooled across the United States. From those small beginnings, the movement has grown over the last 50 years, until there were an estimated 2.6 million homeschoolers as of March of 2020. This stay-at-home educational option got even more popular after public schools closed due to COVID lockdowns. But that growing popularity wasn't just due to public school closures. Otherwise, there would have been only a temporary boost in homeschooling, for only as long as the lockdowns lasted. But now, with public schools largely back in session, the number of homeschooling students has risen by a million, to 3.7 million (with some estimates putting it as high as 5 million). Saw how their children were being catechized This homeschooling surge may have been motivated by what parents saw when they were able to watch their children's online Zoom classes. Parents could see for themselves how their children were being catechized about race, sexuality, environmentalism, equality, privilege, and, most recently, gender fluidity. Public school attacks on God have, in the past, been somewhat subtle, in that they opposed God largely by ignoring Him. The public school curriculum taught by omission that the Lord of All wasn't important at all to anything and everything students were learning. The system's ungodliness has been more overt in recent years, with maybe the most noticeable being how confused boys are now embraced as girls, allowed on girls' sports teams, given access to female washrooms, and addressed with feminine pronouns. And vice versa for confused girls. While God made us male and female (Gen. 1:27), that's not what little Timmy is being taught by his government-approved curriculum. And long-distance, in-home Zoom learning allowed parents to see this curriculum close up. Parents taking charge While COVID hasn't had many silver linings, parents taking back their God-given educational role (Deut. 6:6-7, Prov. 1:8-9, 22:6, Eph 6:1-4) from the State is a big one. There are also at least 5.7 million children being educated in private schools. So, in round figures, that is almost 10 million students out of the public system, compared with approximately 50 million being educated in public schools. There's more progress to be made, as not all these homeschooled students are being educated to know and love the Lord – even atheists are jumping on the homeschooling bandwagon. But with minimal State support for homeschooling, it means that for these students at least, our tax dollars aren't being used to catechize them against God's Truth. A ready alternative to the public system Those of us who support Christian schooling of various sorts, haven't always felt very invested in debates about the public system. We're aware of the dangers, but we haven't known what to do about them. Should we call for the shutdown of the public system? But if so, what alternative can we offer? Our own Christian schools are confessional, allowing in only families that hold to the same creeds and confessions we do. Thus they aren't an option we can present to the general public. So if we're going to oppose a godless public system using our tax dollars to teach the children of our friends and neighbors that God is irrelevant, what can we offer as an alternative? We could push for a voucher system, where the government's educational dollars is directed by parents, rather than given to schools. Parents could then send their "voucher" to the school of their choice, and by that means, create more responsive, and, in some instances, more godly, schools. Of course, so long as the government controls the purse strings, they might also try to dictate the curriculum. Another problem is that this is a long-term goal – we aren't going to get a voucher system overnight. This highlights a strength of the homeschooling movement: it is an educational alternative that parents can turn to right now... as many more hundreds of thousands did just this last year. Celebrating what we once opposed Historically, our Reformed churches haven't celebrated homeschooling. The perception has been that any church families that chose to homeschool were diverting their support away from the local Christian school, which was usually in need of every dime it could get. Thus homeschooling was seen as competition that undercut the financial security of our Christian schools. But where two legitimate educational options exist – both fulfilling parents' baptismal vows to raise our children in the doctrine of the Lord – how can we say which is undercutting the other? It would make as much sense to say that Christian schools undercut homeschool cooperatives, which might otherwise be larger and more effective but for the energy and money devoted to our Christian schools. Of course, no one is making that argument, because we all know there is no Scriptural command requiring us to homeschool. Thus no fault can be found with those who choose not to (even if their involvement in homeschooling might have been a great help to other parents doing so). The same is true the other way around: no fault should be leveled at those who choose not to use our Christian schools but instead fulfill their baptismal vows by homeschooling instead. Instead of antipathy towards homeschooling, we should thank God for the possibility it presents to our neighbors that our own Christian schools cannot. By growing more than 40% in a single year, homeschooling has shown itself to be an at-the-ready, instantly-expandable alternative to the increasingly ungodly public system....

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Christian education

Reformed teachers are different... right?

Bobby Knight had a rather unique teaching philosophy: he’d do whatever it took to get through to his young charges, up to and including yelling at them, swearing at them and even kicking the occasional pupil or two. And for the most part, the infamous NCAA basketball coach got away with it. The tirades and physical abuse that would get other coaches and teachers fired were an accepted part of his routine. It would be going a bit far to say no one minded his bombastic approach, but he got away with it because it was expected from him. Everyone entering his program knew what was coming – his teaching philosophy was obvious to anyone who’d met him. Reformed teachers have a teaching philosophy too. It is assuredly a deeper and more civil one...but is it as transparent? Do we as a parents know the teaching philosophy and overall worldview of our children's teachers? Why care? If you’re sending your kids to a private Christian school then you already recognize the way a teacher thinks and what they believe is important. You’re spending thousands of dollars a year to send your children to a Christian school, and it’s not just because they have morning devotions and lunchtime prayers. The daily Bible class is an important element, but if that was all there was to it we could save a lot of money by just sending our kids to a Saturday morning Bible study. So why do we spend the money? Because our children spend half the time they’re awake in the care of teachers. They’re supposed to listen to these same teachers and even jot notes down to help them remember what the teachers have said. The other half of their waking day might be spent with their parents, but children certainly won’t be taking notes, and they often won’t remember what you say from one minute to the next (especially if you ask them to clean up their rooms). Obviously teachers have an enormous influence over the intellectual and spiritual development of our children. Through the twelve years they have our children under their charge they may even have more influence in these areas than parents. In a secular setting that influence is going to be used to teach students one sort of lesson. Children will be taught that when it comes to every one of their school subjects, God isn't all that relevant; He doesn't even need to be mentioned! And if God isn't relevant in Math and Chemistry and Physics and English and History and Biology, then how can a child help but wonder if God is relevant in Work and Dating and Sports and Politics....and Life? That why we have Christian schools; devotions and Bible classes are important, but teachers exert a powerful influence on our kids in every class they teach. They are an example to the kids all day long about how God is relevant to all the big and little things they do. So we spend the money because we know our Reformed teachers' beliefs impact everything they say and do. We may not know exactly how they make a Math class Christian but we know they must, because that’s why we’re paying all that money. Why pay for a Reformed Chemistry teacher if he says and does everything exactly the same as his secular counterpart? Assumptions are not enough But do we really know the worldview of our children's teachers? Or are we simply making assumptions? Because sometimes assumptions can be wrong. In Edmonton, Alberta, parents found that out when a local Christian high school considered joining the public system. Parents were paying thousands of dollars a year to send their children to the Edmonton Christian High School, but would only have to spend hundreds if it became public. That was a powerful enticement, but before they approved the merger parents wanted to know what else would change if the school went public. They were assured nothing significant would happen; the same teachers would teach the same children in the same way they always had. Except the children’s teachers would now have to join a secular union. Many of the parents thought this would be a problem, but the teachers didn’t. They overwhelmingly approved a move to join the Alberta Teacher’s Association, although they did promise everyone they would try to make the union more Christian by working from within it. That surprised a lot of parents. They had assumed the teachers shared their own opposition to secular unions. Both the teachers and parents were Christian, and in many cases they were Reformed but they still held to very different worldviews. And most parents didn’t even know that. Maybe you don’t think a teacher’s stand on unions is significant, but really, that’s not the point. The point is that these parents did think it was important, and assumed the teachers agreed with them. This aspect of the teacher’s worldview, the same worldview parents are paying extra for, wasn’t what the parents thought it was. Find out Do you know the worldview of your children's teachers? Parents shouldn’t have to make assumptions. A Reformed teacher’s philosophy is their greatest selling feature, and it should be in plain view for all to see. If it isn’t, parents will quite rightly start questioning the importance of Reformed education. Parents have to know what they’re paying extra for or they won’t be motivated to pay. What makes our schools valuable is the teachers in them. And what makes those teachers different, distinct, and superior, is their worldview, and the wisdom they've acquired. So are we giving this the attention it is due? When we realize it is the teachers and their worldview that make the school, then we're going to set the very highest standards for hiring. We can't – as happened in the Edmonton Christian High School – end up with teachers who don't share the same worldview as the parents. For us, in our churches, the divide probably won't happen over union membership, but what about creation and evolution? Do your children's teachers believe the same as you do about how we are to understand the opening chapters of the Bible? Do you think it is important they do? There's a diversity of views in our church circles on some pretty fundamental issues like these, so parents should not assume that teachers believe as they do. We need to ask. After we put the needed care and attention into hiring wise teachers, then it is just as important to showcase their wisdom. That's how we can get the next generation excited about Christian education. We can promote our schools by explaining how our Chemistry class is better because it is taught by a Reformed instructor. We'll share why it is so very important that the teacher instructing our son or daughter in English is a good and godly man or woman. When we have wise teachers, we'll be able to point to our Math class and make it plain to parents how a biblical worldview is coming out even in the midst of numbers, formulas and quadratic equations. We started our schools to help pass along our Reformed worldview to our children. If our schools are going to continue it will be not only because we've made the right hires, but because all the parents have been shown why our teachers' worldview is worth more than gold, and is, in fact, quite the bargain at only thousands a year. A Portuguese translation of this article can be found here....

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Christian education

Why study History?

Things that we have heard and known, that our fathers have told us. We will not hide them from their children, but tell to the coming generation the glorious deeds of the Lord, and his might, and the wonders that he has done. – Psalm 78:3-4 ***** History is important for day-to-day life in ways that most of us don’t know. A shared history unifies communities, and knowing history can inspire individuals to be better people because they can learn from previous generations what to do and what to watch out for. Recently history professor John Fea of Messiah College in Pennsylvania wrote a book about the importance of history called Why Study History? Reflecting on the Importance of the Past. While an aim of the book was to encourage college students to major in history, what he shares would be beneficial to all Christians. Shared history binds us together Fea points out that historical accounts are important to the identity of communities: “We need the stories of our past to sustain us as a people. History is the glue that holds communities and nations together.” The history of our community (whether as a church, ethnic group, or political unit) creates a perception of shared experience with other members of our community. This helps to bind us to one another. The kind of experience we share with other community members will be influenced by how its history is presented. In a national context, competing groups may emphasize different aspects of the past and thus offer different versions of history. In the United States, disputes of this nature have arisen in public schools. Fea writes, “The battle over what American schoolchildren learn about the nation’s past has been a significant part of the ongoing culture wars in this country.” “Past” versus “history” Fea makes an distinction between what he calls “the past” and “history.” The past consists of all the events that have occurred before the present time. This includes the dates and facts about what happened. History, on the other hand, involves the creation of a narrative using information about the past. History is always written by a person, and each historian has to determine which information from the past is important and how it fits together. In this sense, history always involves an interpretive framework provided by the historian – all history is written from a particular perspective or worldview. The right worldview is key That being the case, it is very important to determine whether or not a particular historian works within a good worldview. For example, when a Marxist writes a history of the sixteenth century, he sees economic forces as the primary factors leading to the origin and success of the Reformation. He will discount the specifically “religious” aspects of the Reformation as window dressing for the real action which he believes is in the economic sphere. The Marxist does not even believe in God, so how could he attribute any facet of the Reformation to spiritual activity? It’s completely outside the realm of possibility in his worldview. Thus a Marxist interpretation of the sixteenth century will inevitably miss the most important aspect of the Reformation, namely, the work of God in restoring His truth to the church. A Reformed historian will look at exactly the same information as the Marxist and see an entirely different picture. The Reformed historian will focus on the religious and spiritual nature of the Reformation. Economic forces do matter at various points throughout history but they cannot account for genuine spiritual occurrences and the work of the Holy Spirit in the hearts of people. While there are many learned and thoughtful historians of various persuasions who have written important books, if they didn’t approach history from a Biblical Christian perspective it is possible that they missed important features of their subject. Like a Reformed historian, a Roman Catholic historian may also see the Reformation within a spiritual context. However, his analysis would likely be the opposite of the Reformed view. To him or her, the Reformation involved a schism from the true church. Clearly, the perspective held by any historian will provide the interpretive framework through which he or she evaluates the past. All historians operate within a particular worldview that determines what they will consider to be worthy of including in their account. Leftwing history Leftwing historians, often known as “progressive historians,” understand the importance of history in the life of a community. They also understand the power of historical interpretation as a method of promoting political change. Particular historical accounts can be used as the justification for political action. As a result, they interpret history through an especially leftwing framework as a means to advocate for socialist solutions. Fea explains: As these historians began to speak out against the injustices that they saw in society, they began to articulate a method of approaching the past that was concerned less with objectivity and more with activism. They looked to the past for antecedents to contemporary social problems that might help point the world in the right direction. Their accounts of American history, therefore, focus on the negative aspects and largely ignore the positive aspects. Fea notes, “They wrote books calling attention to the nation’s long history of injustice. Such works were largely one-sided, but that was the point.” If the United States is historically based on racist oppression and capitalist exploitation of the poor, then the way to improve it is through socialism. Government planners can enforce “social justice” through state coercion. This is the leftwing ideal, and it appears more plausible when backed by historical arguments about pervasive evil in the nation’s past. If individual freedom has led to oppression and exploitation, then it must be sacrificed to government control in order to achieve justice. History motivating politics In other words, a particular historical perspective becomes the underlying basis for an associated political agenda. History conducted in this way provides the driving force for a program of political change. The example of the “progressive historians” demonstrates the use of history in a powerful and negative way. But history can also be used to undergird a positive agenda. Fea points out that some American Christians have written history books to boost the case for Christian political activism. For example, if Christianity held a privileged position in earlier periods of American political life (and it did), then Christianity should not be expelled from American political life today. However, Fea also notes that some of these efforts by Christians have been so lopsided as to turn history into political propaganda, much like the progressive historians have done. This is certainly an error to avoid, but it does not discount the possibility of the proper use of history to buttress Christian activism in the culture wars. Sanctification Besides the political role of history mentioned above, history can also motivate us to improve ourselves as individuals. As Fea explains it, The past has the power to stimulate us, fill us with emotion, and arouse our deepest convictions about what is good and right. When we study inspirational figures of the past, we often connect with them through time and leave the encounter wanting to be better people or perhaps even continue their legacy of reform, justice, patriotism, or heroism. Used in this way, history can actually be an aid in sanctification. Conclusion History is important for the role it plays in binding communities together and in motivating political action. It can also help to encourage individuals to improve themselves or inspire them to become involved in a cause. The value of particular historical accounts will be heavily influenced by the perspective of the writer of the account. Only a Christian historian can truly appreciate the role of God in history. It’s hard to love something you know little about. Learning the history of your country can help you to love your country. Learning the history of your church may help you to appreciate your church more too. Whatever the case, it is certain that studying history is a valuable activity. This article first appeared in the November 2015 edition....

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