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Christian education, Parenting

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

Martin Luther loved God’s Church so much he risked his freedom and life for it. He boldly took on princes, bishops, emperors, and popes, all in an effort to bring reformation to the Church he so loved. But did you know there was something he thought even more foundational to society than the Church? Luther recognized that society has three basic structures – the family, the Church, and the State – and of these three, he argued that it is the family that is the foundation for the other two.

Why?

Because of the great responsibility parents have to educate their children. It is in this role that the family unit will, for good or ill, greatly impact both the Church and State. In his “Letter to the Councils of German Cities” Luther expresses how educating children:

“is the command of God. Its importance is seen in how He so frequently, through Moses, urges and enjoins parents to instruct their children such that it is said in Psalm 78:5-6, ‘how strictly he commanded our fathers that they should give knowledge to their children and instruct their children’s children.’”

In his exposition on the fifth commandment, Luther stresses the need for children’s obedience towards their parents. Where that is absent,

“…there can be neither good morals nor good government. For where obedience is lacking in the family, no city or principality or kingdom can be well governed. Family government is the basis of all other government; and where the root is bad, the trunk and fruit can not be good… where the father and mother rule badly, and let the children have their own way, there neither city, town, village, district, principality, kingdom, nor empire, can be well governed.”

Luther on the basics

But Luther doesn’t just tell parents that they had better do a good job because a lot is riding on their success. He also provides guidance for instruction.

He prepared The Small Catechism in which he provided “the simple way a father should present to his household.” Luther believed everyone in the home needs to be instructed in the fundamentals of the faith, daily.

In his short preface to his The Larger Catechism he lays out his expectation that fathers would examine their children (and servants) “at least once a week to ascertain what they know of it, or are learning and, if they do not know it, to keep them faithfully at it.” Parents have a high calling that aligns with their high position. The Lord commands all of us to love one another, but:

“the parental estate God has especially honored above all estates that are beneath Him, so that He not only commands us to love our parents, but also to honor them… for to honor is far higher than to love, inasmuch as it comprehends not only love, but also modesty, humility, and deference as though to a majesty there hidden… that both in heart and with body we so act so to show that we esteem them very highly, and that, next to God, we regard them the very highest”

Parents must be teachers

This view of the relationship between parents and their children has many implications. First of all, when parents send their children to Christian day-schools (Luther wouldn’t imagine sending children to secular schools but would call them “nests of Satan”) or even to catechism classes in the church, they are sharing the responsibility for teaching their children with the school and Church. They are not permitted to abdicate it. Parents cannot hire out the task of teaching their children, but they can share it with others they know and trust to be godly in their teaching.

Luther’s views would also have an impact on family worship and devotions as parents, especially fathers, intentionally teach their children, explaining to them the glorious deeds of the Lord. If we are convicted as Luther was, of parents’ important educational role, then perhaps recitation of the Ten Commandments, the Apostle’s Creed, and the Lord’s prayer every day would become a new norm. Opening the Heidelberg Catechism to teach our own children the fundamental doctrines of God’s Word could become a part of family devotions. Perhaps we could sit beside our children while they do their assignments from school, not only when they need help, but also to demonstrate interest in their work, and in showing a unity of purpose with the school to the children.

The Lord has given children to parents and in so doing, has given parents the major responsibility and privilege of training up their children in the fear of the Lord for the benefit of family, Church, and State. May the Lord grant His blessing on all parents who seek to fulfill the high calling given to them by God.

Chris deBoer is the Executive Director of the Reformed Perspective Foundation and the host of the Focal Point podcast.

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Christian education

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

A popular metaphor for education in the Reformed community is the image of a triangle, a tripod, or a three-legged stool. The legs of the stool are na...
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Christian education

Do what the guru says? Public schools are spiritual too.
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Christian education

Educating Royalty

 We must teach our children to be Kingdom heirs—not just laborers in the marketplace **** “Who are you?” a university student once asked me. ...
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Christian education

Rating books for the school library

Having just reviewed Escape From the Killing Fields (by Nancy Moyer) for the senior section of our Christian School Library, I thought it would be a g...
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Christian education

School: who should rule?

A few years back I was privileged to join my colleague André Schutten in making presentations to Reformed churches and schools across Canada. We were talking about the political and legal challenges we are seeing against parental authority in education, and in preparing for these presentations I did some research into what Reformed Christians believe about who is primarily responsible for the education of children. I had assumed that there was a common perspective about parental authority, in light of covenant theology. I was wrong. Who calls the shots - the Church or parents? The church orders of the Reformed denominations in Canada can be traced back to the Synod of Dort Church Order drafted in 1618-1619. Article 21 of this document stated that: The consistories everywhere shall see to it that there are good schoolteachers, not only to teach the children reading, writing, languages, and the liberal arts, but also to instruct them in godliness and in the catechism. Article 44 adds, The classis shall authorize a number of its ministers… to visit all the churches once a year, in cities as well as in rural districts, and to take heed whether the ministers, consistories, and school teachers faithfully perform the duties of their offices, adhere to sound doctrine… What this means is that churches are assumed to have authority over schools, at least when it comes to deciding who teaches and what is taught. CHURCH In my research I discovered that the Netherlands Reformed Congregations (NRC) in Canada uphold this 1619 Church Order, and as such, have officially church-run schools. But they are a rarity. PARENTS So what do the church orders of the other Reformed denominations say? The Canadian Reformed Churches (CanRC) have Article 58, which states: The consistory shall ensure that the parents, to the best of their ability, have their children attend a school where the instruction given is in harmony with the Word of God as the church has summarized it in her confessions. Parents are entrusted with the authority to have their children attend a faithful school, though churches are to encourage them in this. The United Reformed Church’s (URC) version of the Church Order, in Article 14, notes that elders “are to maintain the purity of the Word and Sacraments, assist in catechizing the youth, promote God-centered schooling…” As such, it is similar to the CanRC Church Order but it does not insist that schooling is in accordance with the Reformed confessions. The 2012 Proposed Joint Church Order of the CanRC and URC churches does a great job combining these by calling on the consistory to “promote schooling at all levels that is in harmony with the Word of God as summarized the Three Forms of Unity.” This creates space for home schooling and also requires conformity to the Reformed confessions. The Free Reformed Churches have a common theological heritage as the NRCs, but their Church Order has changed on this matter. Article 54 states: The Consistories shall see to it that the parents, in harmony with the promises made at the baptism of their children, have them taught at schools where the instruction is in accordance with the Word of God and the Three Forms of Unity. Like the CanRC Church Order, there is explicit mention made that the schooling must be in accordance with the Reformed Confessions. Are the church orders true to life? These various church orders do seem to reflect the type of education that we commonly see occurring among families in these denominations. NRC congregations have set up their own church-directed schools. Apart from the Roman Catholic schools, this model is very rare in Canada today. Members of CanRC churches have started schools where the majority of the students are also CanRC. However, more recently the direction has shifted to working with parents of other orthodox Reformed churches in starting and maintaining schools. URC churches recently came out of the CRC and as a result many of the children still attend non-denominational Christian schools, though a more recent move is towards explicitly Reformed schools like Heritage Christian School in Jordan, Ontario. FRC parents don’t have as many options as they have fewer churches. But they work together with NRC, Heritage Reformed, and parents of other church backgrounds to maintain confessional Reformed schools. All of these Reformed denominations recognize a responsibility for churches when it comes to promoting solid education, but most have moved far away from the 1619 model in which the churches had direct authority and responsibility over schools. Schooling according to the Bible One big reason for the difference of perspective on the role of the church in education is because the Bible has very little to say about schooling. There is no mention of schools in Scriptures. The same is true of education in an institutional sense for children in general. Does this mean that the Bible has nothing to say about education? No. But it does mean that our modern understanding of education is foreign to Bible times. Through the lens of the Bible, life itself is education. In other words, education is not limited to a specific setting or a time in our life. It starts when we are born and never ends. This is important because institutional education has become an industry in the Western world. We associate it with certificates, diplomas, and degrees. But as valuable as these may be, if we think they are necessary for education then the Bible says we are missing the mark. Making the tough choices At the baptismal font, parents promise to raise their children in the fear of the Lord as soon as these children are able to understand. The schooling they choose for their child should be consistent with this promise and with the preaching they get from the pulpit. This raises the question of how far a church can go when there is disagreement between elders and parents of what constitutes “godly schooling.” It is not uncommon for parents in a church to send their children to different schools. And when the consistory addresses the parent’s choice, it can quickly become a sensitive and difficult conversation. In our postmodern world, we don’t like being told that the choice we make is right or wrong. In fact, even being questioned about our choices in education can get our hackles up. This is a sensitive issue. For example, after one of the ARPA presentations about legal challenges in education I was quite surprised when one homeschooling mom told me that this was the very first time she heard some of our points – about the centrality of parental authority in education and the dangers of teaching within the state-directed education system – being made within the walls of the particular church we were presenting in and which she was a member of. She explained that they had tried to raise related issues for years but most people would refuse to consider it. Although homeschooling seems to have strong biblical support, apparently discussing it at her Reformed church was not welcomed. All of the church orders mentioned previously are consistent in ascribing elders with the responsibility of holding parents to account about their decision for how they educate their children. The reality is that in this part of life, as everywhere else, there can be many temptations to pursue what we want rather than what is best. The desire to attend a school that has better facilities, teachers, academic standards, sports programs, shop classes, etc. can lead us to compromise how these things are taught. On the flip side, we are wrong if we think our only educational option is a school that has the name “Reformed” on it or that, in its constitution, says it is based on the Reformed confessions. There is much more to education than a name or a constitution. And from another angle, just because education is being done in the home does not make it godly or quality. The Bible does not insist that schooling has to be institutional (ie within the walls of a school). But it does make it clear that all education has to be in harmony with God’s Word, and our Church Orders make it clear that the consistory has a responsibility in this regard. Questions for the readers In an effort to spark some public discussion about this, I would like to submit the following questions with the hope that some of Reformed Perspective’s readers will respond via letters to the editor or article submissions: While homeschooling isn't specifically mentioned in most Reformed church orders, should we assume it to be implicitly included (as just another type of school)? Or should it be included explicitly? Why or why not? How should consistories go about ensuring that education being done in a homeschool is godly and in line with the Reformed confessions Some Reformed families send their children to public schools (also in places where Reformed and Christian schools do exist). From the context of what is outlined in the church orders, can this be defended? Some Reformed families send their children to non-denominational Christian schools, also in places where an orthodox Reformed school is present. Should the church speak to this through preaching, prayers, and visits? If so, how? Some Reformed families send their children to Reformed schools and believe this completes their parental educational responsibilities. What more is required of them? How can the consistory and Church best go about explaining that to them? Some schools are structured as parental schools but go by the name of a church federation (ex. the Hope Canadian Reformed School). What happens when the direction of the parents/board of the school conflicts with the direction of the church that these parents have implicitly or explicitly tied themselves to (ex. in choice of Bible translations)? What are the blessings and dangers of a parental school going by the name of a church federation? ...

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Christian education, Indigenous peoples

No other gods

The Truth & Reconciliation Commission’s Call to Action #64 is a challenge to Christian churches and schools… and the First Commandment **** Last year Canada’s Truth and Reconciliation Commission (TRC) published its final report as well an accompanying document with 94 “calls to action.” The TRC report resulted from over seven years of hearing abuse allegations from aboriginal Canadians who had been students in the country’s Indian residential schools (which operated from the 1870s until the last school closed in 1996). The exact extent of the abuse that took place may never be known because the Commission heard complaints but had no power to compel testimony. That meant abuse claims could be heard, but not fully investigated – the accused individuals were never brought forward to either answer for or defend their actions. When the TRC released their 94 calls to action the Liberal Party quickly promised to implement every one of them, and reaffirmed this promise after forming the government of Canada. Promoting truth and reconciliation sounds noble, but the conclusions of this report are radical, promoting one culture and religion over all others. This article will limit its focus to a key recommendation that pertain directly to Christian churches and schools. Requiring native spirituality at school Because some of the abuse occurred at Christian residential schools, some of the report’s calls to action were directed towards Christian schools and the churches associated with them today. Call to action #64 states: "We call upon all levels of government that provide public funds to denominational schools to require such schools to provide an education on comparative religious studies which must include a segment on Aboriginal spiritual beliefs and practices developed in collaboration with Aboriginal elders." By “denominational” schools, the report is likely targeting all religious schools, regardless of their formal connection to specific church denominations. Forcing religious schools to promote aboriginal spirituality, even if such spirituality violates the Christian faith, flows from a consistent message in the TRC report that requires churches and religious institutions to “affirm Indigenous spirituality in its own right.” These institutions are being called on to “formally recognize Indigenous spirituality as a valid form of worship that is equal to their own.” Freedom of religion should mean being free from State coercion If someone were to ask me, or the Christian school I’m a member of, to teach that aboriginal spiritual beliefs are equal to my own Reformed Christian faith, I would respectfully point out to them that they are wrong and there is no way I will comply. Doing so violates the first commandment – it is idolatry. Pagan aboriginal spirituality has little in common with the gospel of Jesus Christ and I’m not going to confuse my children by claiming that the competing faith claims are the same. But Natives are free to try to convince me otherwise, just as I will encourage my neighbors to consider the good news of salvation through Jesus Christ. But it is a different matter altogether when the TRC demand that the State compels its citizens to undermine their beliefs by forcing the indoctrination of pagan spirituality. And when the Liberal government promises to follow through, then our fundamental freedoms are at risk. Section 2 of the Charter of Rights and Freedoms lists the fundamental freedoms that all Canadian possess and that must be protected from any actions by the State. They include freedom of conscience, religion, and association. All three are involved here - when Christians come together to form churches and schools, they do so protected by the freedom to associate, and the freedom to live according to their religion. When the State forces these churches and schools to promote a religion that undermines their own, these constitutional rights are violated. Natives don’t want to be treated this way Even aboriginal Canadians should speak up against this assault on freedom. In fact, the very same TRC calls to action includes the demand that all faith groups commit to: "...respecting Indigenous people’s right to self-determination in spiritual matters, including the right to practice, develop, and teach their own spiritual traditions, customs, and ceremonies…" So all faith groups may not interfere in indigenous spirituality, but the TRC report, supported by Canada’s government, demands that interference into the religious teachings of all other faith groups. It is a one-way street. This is the very reason why we have a Charter of Rights and Freedoms – to protect citizens from the State including when the State thinks it can tell people what to believe! Conclusion The politicization of the residential schools has made it difficult to get a firm handle of what really happened in these schools. It is indisputable and unjustifiable that abuse occurred. It is also completely inappropriate for the State to require the removal of children from their homes to be placed in institutional care, except in extreme circumstances. Where wrong was done, justice must be served, also when churches or governments are responsible. But we also know that the residential schools were well-intentioned and went a long way towards helping disadvantaged people with education, nutrition, skills, and medical care. When good was done, that too must be acknowledged. Canada’s federal government is not helping anybody, especially Canada’s aboriginal peoples, by endorsing all of the demands from the TRC....

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Christian education

Peter and PICS: Inclusive Education

Why, and how, Edmonton’s Parkland Immanuel Christian School (PICS) won a national award for inclusive education Last year our local Canadian Reformed school received an award – the National Inclusive Education Award – for the way they fully included our son Peter in school life. My husband and I wanted to share some of the highlights of what Parkland Immanuel Christian School (PICS) did through the years, as a way of encouraging our Reformed schools across Canada to continue to aspire to include students with special needs in all facets of the school experience. A little about Peter To begin it is probably helpful to know a bit about our son, Peter, and the nature of his disabilities. Peter was born prematurely, at 25 weeks gestation, and weighed just over 2 pounds. Thirty-six hours after being born he experienced a severe brain hemorrhage, which resulted in mild to moderate cerebral palsy (spastic triplegia). He began walking at age 4, and today he walks community distances using ankle-foot orthotics on both legs, wears a hand splint on his left hand, and has full use of his right hand. He also has a ventricular-peritoneal shunt which drains his cerebral spinal fluid from a ventricle in his brain into his abdominal area. He is legally blind and therefore uses a white cane, and requires assistive technology and large print for reading. He has a developmental disability and throughout his school career has been blessed with exceptional educational assistants that have helped to modify the curriculum so that he can readily understand and engage with it, and have supported him in the classroom so that he is a fully contributing member of the class. Peter is also an avid conversationalist, full of questions and personality! He is currently taking Profession of Faith class at Providence Canadian Reformed Church here in Edmonton, he loves attending church, and he is serious about his personal devotions. He has many interests including camping and travelling as a family with his younger brother and 2 younger sisters, golfing, sit-skiing, watching sports, attending social events at church and school with family and friends, and is an avid Oilers fan. Starting school Pete’s inclusive journey at PICS began in kindergarten, in September of 2001. Prior to this the kindergarten teacher met us in our home, and learned all she could about Pete. This was such an important first step, and we appreciated it so much! On the kindergarten orientation day we were so blessed by the number of staff and students that went out of their way to say hello to Pete and make him feel at home. Pete had a wonderful first year at school, where he enjoyed participating in all of the classroom activities as well as the many fieldtrips. In 2002 Pete entered grade 1 as a full-time student. Pete was a “pioneer” at PICS, in that he was the first PICS student to have severe special needs. His grade 1 teacher and educational assistant (EA) took on this new role with incredible enthusiasm. After school hours and in the evenings (without pay) they attended workshops by the Edmonton Regional Coalition for Inclusive Education, to learn all they could about quality inclusion. This teacher-EA team went on to be Pete’s teacher and EA in grade 2 and grade 3 as well, providing a wonderful level of consistency. Pete’s IPP (Individual Program Plan) goals were always carefully tracked and recorded, and our meetings were positive and productive. As parents we always felt that our ideas were supported, and that we and the school were on this new journey together. Pete’s elementary teachers in grade 4, 5, and 6 continued the trend of quality inclusion, dedication and care. Pete’s EA spent countless hours of her own time taking Braille courses, so that she could use these skills with Pete, as he learned Braille in the school setting. His EAs helped him be an integral part of School Spirit Days and Sports Days by becoming completely involved in the events themselves and encouraging Pete to do the same. On to Junior High When it came time for Pete to transition to Junior High, the learning assistance coordinator and a member of the school board attended (along with us, as parents) a 5-evening workshop series offered by a public association in Edmonton for students with special needs transitioning from grade 6 to grade 7. This unity between the school and the home made our experience a truly positive one, in which we felt inclusion was always the focus. In Grade 7 the teachers continued to strive to include Pete in all class activities. Despite Pete’s cerebral palsy and visual impairment, his teacher ensured that he went skiing for the day with his class, using modified techniques. He went on the annual Grade 7 three-night camping trip, near Hinton, Alberta, and went orienteering and canoeing, with the help of staff, parents and peers. These amazing memories will stay with him forever! With Junior High came Pete’s introduction to extra-curricular school activities. When all the boys in his class joined the volleyball and basketball teams, Pete was encouraged to join as well. He became an assistant coach, attending all the games, tracking stats and cheering on his classmates. He consistently coached every season, both volleyball and basketball, for 6 years (grade 7-12). With the support of staff, fellow coaches, parents and peers, he also went with the team on overnight trips to various tournaments, including 6 three-day trips to the Provincial Championships in various schools across Alberta. Pete loved being part of the team photos, player parades, banquets, and hotel stays. At his grade 12 Graduation this June he was awarded a scholarship for his commitment to coaching, from the Alberta Schools Athletic Association. A special moment indeed! Senior High and more In Grade 10, 11 and 12, Pete continued to be involved in the same courses and activities as his peers. Many of the students in Senior High joined the school Drama Club, and Pete did the same. He enjoyed helping out with ticket sales and behind-the-scenes support with lighting and props, and the staff even created scenes with Pete in mind, so that Pete could have an acting role tailored to his comfort level and ability. He loved the rehearsals and the adrenaline rush that accompanied his performances, and thoroughly enjoyed the social inclusion that the teachers and peers in the club provided. Besides being on honorary assistant coach on the Senior Volleyball and Basketball teams in Senior High, Pete also became involved in Intramurals. PICS has a Senior Ball Hockey League at noon hour for grades 9 – 12, and teachers play as well! Due to his vision and mobility challenges, to have Pete play on this high-speed, intensive court safely is quite a feat, but with the principal as a teammate, padded protective gear, a helmet to protect his head and shunt and a bright jersey to help the other players look out for him, this venture was a solid success. In Senior High, PICS continued to provide a high level of inclusion within the Senior High level courses. Due to Peter’s developmental disability, the regular curriculum was modified where necessary, and a full-time EA was always present and supportive, but every effort was made to use the materials the whole class was using. Pete’s EAs always ensured that Pete has access to large print materials, and with the invention of the iPad, Pete’s textbooks, assignments and powerpoints were all downloaded and ready at Pete’s fingertips. The learning coordinators at PICS were always professional and ready to help. Every year a variety of consultant visits were scheduled (vision consultant, occupational therapist, adapted education consultant, assistive technology consultant) and meetings were carried out consistently and efficiently. He also took part in Physical Education class. Although full court team sports are challenging, he still learned the same drills and techniques during skill development time, as well as participated as a referee and scorekeeper, with peer support. Extracurriculars Peter was also provided with many unique course opportunities in Senior High. His course load included core subjects such as Math, English, Social Studies, Religious Studies and CALM, as well as a number of options. He was completely included in Band class, and performed consistently well on percussion, including the bass drum, as a one-handed drummer. He performed in all of the Band concerts and assemblies, and attended a Mass Band Concert with 4 other Canadian Reformed schools, via a 6-day road trip, in Winnipeg, in April. The band teacher was so helpful by communicating with us about Pete’s needs on this big trip well ahead of time. He took Construction class for 3 years, and the teacher did a super job of involving Pete in the process of using saws and machines to create tables, a clock and other projects. This can be challenging, especially due to Pete’s vision, but the staff found ways to accommodate this and keep Pete safe! His EA also took a construction course, after hours, in order to support him in this class. He also enjoyed a grade 12 level Wildlife course, and was part of a 2 night hike in Jasper, Alberta in June with his classmates, over difficult terrain, using a trail-rider (best described as a back country aide for wheelchair users that is a cross between a wheelbarrow and a rickshaw!) and “sherpas” (to power the trail-rider; this included his dad, grandpa and two of his uncles) to help him with this challenging feat. What a blessing that this was possible. The staff at PICS this past 13 years – its teachers, its educational assistants, its principals, its secretaries, its learning assistance coordinators, its drama directors, its athletic directors and coaches – have truly proven that they welcome students with special needs, and strive to include them in the most meaningful ways possible. The school community as a whole has also been such a blessing, through individuals and parents who look out for Pete at sports events and fieldtrips, and who stop to chat at church and school events. The School Board has fully supported the creation of a Learning Assistance and Special Needs policy, and has helped to develop the job description of the learning assistance coordinator position, which is crucial to quality inclusion. The Board has supported the hiring of EAs that have training in the area of inclusion, so that this goal can be attained. Peter’s peers Not only were the staff, board and parents very supportive, but Pete’s peers have been a tremendous blessing in our lives as well. His peers knew him well and loved to see him do well. They hung out by their lockers together, and helped him find his role during group projects. They visited him when he was in the hospital for shunt surgery, and they texted and facebooked about their latest basketball game. They attended birthday parties together, went to sports tournaments together, learned and laughed together. Today they golf together, watch hockey together and go to Boston Pizza together. We are so thankful for the bond which continues to exist between them. Pete has graduated from PICS, and he is starting a whole new chapter of his life. This past Spring he applied to Grant MacEwan University here in Edmonton, and in May we heard the exciting news that he was accepted into the Travel Diploma Program with support from a facilitator from the inclusive program there. Out of 20 applicants only 2 were selected, so we are so thankful that God has granted Pete this opportunity. We truly feel that the inclusive education that Pete received at PICS contributed greatly to the inclusive life that Pete continues to lead, and we thank the Lord for this. Conclusion It is our hope and prayer that inclusive education continues to grow and flourish in our schools, our churches and our communities. We have told this story of Pete’s journey, in order to demonstrate how a church and school community can work together to support persons with disabilities. Our journey has had its challenges and there have been times when not all went as smoothly as hoped. But even during challenging times, lessons were learned, new commitments were made, and by God’s grace and through Christian love for one another, the bar for measuring inclusive education was raised. PICS continues to live out a vision of inclusion that knows no bounds. We pray that many others will embrace this vision and make it their own, and under God’s blessing, help all students with disabilities to be vital, visible and living members of God’s Kingdom. Today Peter is busy attending Grant MacEwan University, while also holding down a part-time job as a print assistant at NexGenGraphix. He also volunteers one morning at PICS, helping out students in the library and in Band class, and can often be found chatting with his former teachers in the staff room...

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Christian education

Teaching English from a Christian perspective, as brought to you by the Letter C

As Christians, we are rightly thankful for what has been brought to us by the letters A, B, and C, and the letters D through Z, through which we may read the word of God. Our culture, too, so highly values the ability to read and write that it supports the public school teaching of those skills, as well as the related skills of listening, speaking, viewing (the "reading" of visual images), and representing (communicating through visual images). But Christians have even stronger reasons for valuing language and communication, since we know a personal God, who communicates his love and glory to us. So how does a Reformed teacher live out his faith, and enable his students to live out their faith, in the Language Arts classroom? Well, unsurprisingly, given the title, there are (at least) six different things that make the Reformed language arts classroom distinct, all beginning with the letter C. Christ-Centered First of all, Reformed language arts teaching must be truly Christian, or to put it even more strongly, Christ-centered. Obviously this is true of all Reformed education, but what does it actually mean in the Language Arts classroom? For one thing it means Christ's birth, death, resurrection, ascension, and rule should be at the center of our discussions of literature and life. In Schindler's List, for example, Oskar Schindler is frequently spoken of as a kind of savior, since his factories kept many Jews out of the concentration camps. A Christian discussion of the film (or of the novel upon which it is based) will ask how Schindler fails as a "savior," and deal with whether Schindler himself recognized, directly or indirectly, his own need for the Savior. Other kinds of literature either exclude the possibility of salvation, or the need for it (since man is "naturally" good), or show it less directly as being accomplished by some character's heroic acts (or his or her "decision" for Christ). A Reformed teacher will discuss with his students how to react to the false gospels of our culture, and will demonstrate how even these false gospels show the need for the true Savior. Finally, Reformed Language Arts teachers will show and kindle passionate love for literature that fully acknowledges our need for salvation through God's grace alone, and demonstrates that Christ is both Savior and Lord. Covenantal Reformed Language Arts instruction is also covenantal. How? I am not referring simply to the fact a Reformed teacher teaches covenant children (although this is true). My point is that our communication must be a response of thankfulness (our obligation) to His love (according to His promise). This doesn't mean that we can't write for personal reflection or entertainment. It does mean, however, that our more personal writing will reflect on more than just whether we are meeting our own "personal goals" – something that government curricula take for granted as a primary focus of personal reflection. Rather, students should learn to make explicit their understanding of their relationships with God – to "meditate on your precepts and consider your ways" (Psalm 119:15) – and with others through Him. As far as our communication with others is concerned, our basic goal should be "speaking the truth in love" (Ephesians 4:15) and communicating "what is helpful for building others up according to their needs, that it may benefit those who listen" (Ephesians 4:29). For instance, the novels Peace Shall Destroy Many and The Chosen both deal with isolated religious communities' attempt to deal with the increasing secularism of the society in which they exist. Their response is to withdraw from that culture – an idea that is clearly less than fully faithful. A Reformed language arts teacher will encourage class discussion, journal writing, presentations, and essays about how and whether we fall prey to the temptation to withdraw, and what we might do about that situation of failing to be light and salt in the world. Cultural Education in a Reformed language arts classroom is also cultural. I have already mentioned that as Jesus commands in Matthew 5: 13 - 16, we are to be involved in the world around us. To do that, we need to know the culture in which we live – its idols, and how we may well be rather impressed by those idols ourselves. To gain that knowledge, we study literature - both contemporary literature for a glimpse of our own culture, and the "classics" for a glimpse of the roots of current ideas and attitudes. One other reason to study the classics has been given by C. S. Lewis, who recommended that we read at least two old books for every current one we read. Why? Because like a fish in an aquarium, we are living in our culture, so we may not even see its errors clearly. Lewis said that reading the books of the past is like putting on a new pair of glasses, because while old writers also made errors, they were different errors – ones that we have often learned to see through. At the same time, the old writers saw things about purity, love, and godliness that our own culture may have blinded us to. Counter-Cultural Although Reformed language arts education is cultural, it is also counter-cultural. For example, I use Frank Peretti's Prophet in my Grade Eleven media studies unit on journalism and news coverage. The novel rewards study in two ways. First, it sheds an interesting light on the way the news can be packaged to promote various agendas. Secondly, the novel has its own weaknesses, coming from a somewhat Pentecostal, and arguably Arminian, point of view, which can promote discussions about exactly how the Spirit does do His work among His people, and how God exercises His sovereignty in man's salvation. After we analyze both of these issues from a Biblical perspective, I challenge students to respond concretely to the errors of our culture by writing a letter to the editor and/or a critical or persuasive essay. Creativity The challenge of responding concretely, to both Christ and culture, brings us to the fifth element of Reformed language arts education: creativity. Though we must test (and challenge) the spirits of our age, we cannot stop with a purely negative and critical approach. We must also be positive, using our talents in communication to glorify God and build up the neighbor. This is why the students in each grade of my English classes must submit a piece of work to be published, or at least considered for publication, by someone outside the school. There are plenty of places to seek publication: the annual Remembrance Day Contest and various poetry contests, magazines like Reader's Digest and Reformed Perspective, and books like Chicken Soup for the Soul. Whether or not a student gets published, he or she must write a process paper dealing with the issues faced in crafting his or her work. Cooperation The aspect of Reformed language arts education that I find hardest to carry out is its communal/cooperative nature. When a baby is baptized, God’s covenant promises to him or her are witnessed by the whole congregation, the body of Christ. Two chapters in the Bible deal extensively with how the members of the body are necessary for each other's welfare: Romans 12 and 1 Corinthians 12. Covenant youth should be trained to seek the good of the whole congregation, to work together, to build each other up. Unfortunately, the students' all-too-human nature often makes this difficult, since group projects – setting up an assembly together, putting on a drama skit, or presenting a dramatic reading of a poem – often mean that some try to ride on the coat-tails of others. This can be avoided by giving each group member a distinct role and responsibility (as in the body of Christ), by cementing the cohesion of the groups with various team-building activities, by assigning groups smaller tasks with more supervision at first, and by assigning "group" work outside the school walls. For example, students can be assigned to write up the memories of older members of the congregation, for an anthology of anecdotes about various moments in history, thus requiring them to work with people they might rarely, if ever, talk to otherwise. The most challenging part of bringing out the communal aspect of communication, however, lies in encouraging more gifted students to support their fellow learners without short-circuiting their learning. The best way to meet this challenge is to ensure that the tasks a teacher gives his or her students are meaningful and thoughtful enough to require everyone's participation. However, equally important is the kind of examples students have seen of Christian cooperation within their school, churches, and families. How well do we, as adults, model a patient attitude toward those weaker than ourselves - neither ignoring them, as our competitive and individualistic society tempts us to do, nor taking their independence from them? Conclusion As you can see, Reformed language arts education is a colossal challenge, requiring caring, commitment, compassion, and consistency. A Reformed teacher must not only teach effectively, but also model the values he or she teaches. This can only be done, with many shortcomings (with which I am all too familiar), through the work of the Spirit, by the Word and prayer, and within the communion of the saints. I would love to hear from any of my fellow saints out there whether these thoughts have struck a chord. (There, I ended with a c-word.)...

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