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 pictu...
Report from the front lines: pros and cons of teaching in a Reformed high school
Church, Home, and School – A Two-Legged Stool?
A popular metaphor for education in the Reformed community is the image of a triangle, a tripod, or a three-legged stool. The legs of the stool are named church, home, and school. If one of them is missing, the entire chair comes crashing down. By keeping this model in mind, we can keep three key institutions functioning properly in the community. The tripod model of education has a long history in our Reformed circles. Its proponents have used it to defend a number of principles related to Reformed education. According to the model, the institution of the Christian school is a responsibility of all members of the church, and therefore should be financed by all. Also, the model assumes that children belong in the school rather than in the home. Families that homeschool their children are not only depriving them of the school’s influence, they are also not supporting their brothers and sisters by sharing the burden of operating the Christian school. The view of education as a three-legged stool has its strengths. Communal support of Reformed education is certainly a positive thing. Also, the model does a good job describing the influences on a child’s education – children are indeed influenced by church, home, and school. (I shall leave it to other writers to debate the impact of the world in this equation.) Tripod limitations However, in my view, the triangle or tripod model of education also has its limitations. If we attempt to use the model to describe the responsibilities of various parties in a child’s education, the model breaks down. It ascribes too much importance to one leg – the school. When schools give themselves too much importance, they can be seen as institutions that have a life of their own. Educational experts, called teachers, gather the children of the congregation together. They assume responsibility for the educational wellbeing of the children in their charge. Parental involvement in education is limited to providing physical nourishment, while the school provides mental nourishment. At best, spiritual nourishment is shared between home and school; at worst, the responsibility for spiritual wellbeing shifts more and more to the school. The school board provides financial resources and takes care of the school building without getting too involved in educational matters. Attempts to involve parents in educational decision-making are easily dismissed. After all, what do parents know about education, anyway? This picture of education is far from what Scripture teaches. The famous passage in Deuteronomy 6:4-9, which has been used to open many school society meetings, is directed squarely at the parents: “Impress them on your children....” In Psalm 78, we again see the picture of fathers telling their children the great deeds of the Lord. While we find ample mention in Scripture of the role of the church and of the home, we do not find a mention of the institution of the school. Scripture teaches that education is a parental responsibility. And with responsibility, God also gives the means to fulfill that responsibility. In Hebrews 13:21, God promises to equip us with everything that we need to do his will, which certainly includes the education of our children. This means that every parent is, in some way, an educational expert. To be sure, not all parents are equipped to the same degree for specific educational tasks. Part of being responsible is to recognize one’s own weaknesses. Because of this, parents can, and often should, use schools to help in fulfilling their task. But this does not take away from the fact that the responsibility for this education lies at the feet of each parent, not at the feet of the school – and certainly not at the feet of government. Parents come first In view of this, perhaps a bipod model would be more appropriate. The school should not be viewed as a separate entity with its own responsibilities to the children of the congregation, but as an extension of the home. In one sense, we are all homeschoolers. However, the demands of education in modern society are beyond the capabilities, energy, or time of many (if not most) parents. As a result, we bond together as a group of like-minded parents and form a society. We build a building. We hire professional teachers and administrators. We pool our financial resources. We ask for assistance from other members of the congregation who do not have school-age children. We form a school, a Christian school. This view of schooling is in direct opposition to the secular view of schools, which sees schools as agents of socialization. In public schools, children are caught in the tension of the question – to whom do the children belong: the parents or the state? Our schools recognize the fact that the answer to this question is clear – the parents! For example, the parent handbook at William of Orange School states: According to Deuteronomy 6 and Psalm 78, parents have the task of raising their children in the fear of the Lord … The same values that are treasured by the parents need a resounding echo in ... class (From the Garden to the City, p 26 and 27). The idea that the school is an extension of the home has implications for our schools, a few of which I want to highlight here. 1. Parental involvement is a must First, it means that parental involvement is not only desired, it is a necessity! We cannot leave the education of our children to “the experts” behind their closed classroom doors. We need to be involved in making ourselves aware of what our children are learning, both by asking our children, but also in perhaps paying a visit to their classroom. Being involved also means giving input on what curricular direction the school must take, and helping to keep the school running smoothly by sharing our talents and time. This parental involvement also takes the form of volunteer work in the trenches – in the classrooms! A strong volunteer culture in a school is a huge blessing to the students. Teachers need to welcome and embrace such a culture. Not only can volunteers make their work easier and more effective, but they are living proof that the parents of the school take their roles seriously. In addition, volunteers have a positive effect on the students, as they see that their education is important enough for their parents to spend time at school. 2. Parent-teacher communication is a must Second, this view of the school highlights the importance of good communication between the school and the home. This communication needs to happen in both directions. Schools have an obligation to keep parents informed of what is happening in the classrooms and around the school. Parents also need to keep the communication channels open. They need to provide information about their children that will help the school make the best educational decisions for them. They need to be proactive in dealing with problems and challenges at school. They need to make their views on curricular direction known so that what is taught in the school can be a reflection of what is taught in the home. Parental schools ≠ parent-run schools However, this model does not imply that each parent has the authority to make educational decisions for the school. Our schools are parental schools, to be sure: but they are not parent-run schools. Instead, they are board-run schools. The difference is a fine one, but it means that parents delegate some of their authority to the board that they elect. As a board (not individual parents), they make decisions for the school that they believe are in the best interests of the community. Although we may not agree with every decision, there comes a time where we submit to the best judgment of our elected board. In addition, this model does not imply that homeschooling is necessarily better than community schools. Our schools allow us to pool our resources and our strengths. Especially at a high school level, few parents can match the breadth of knowledge or experience that is represented by a staff. Our schools provide opportunities for our students that they would not receive at home, such as instrumental music groups, sports teams, and volunteer opportunities. Our schools are a good way for parents to fulfill their responsibility to educate their children. A stool with two legs does not stand very easily. And it is true that if we stood on our own, as parents and church, all of our efforts would come crashing down in short order. But fortunately we do not stand on our own. It is the Lord who holds up our efforts to educate our children in his ways in an atmosphere in which they can be surrounded by his covenant people. Kent Dykstra is principal at Credo Christian High School in Langley, BC. His article, originally titled "Church, Home, and School – A Three-Legged Stool?" first appeared in Clarion (Vol 59, No 21) and then in the January, 2014 issue of Reformed Perspective. It is reprinted here with permission. A Portuguese version is available here. ...
We must teach our children to be Kingdom heirs—not just laborers in the marketplace **** “Who are you?” a university student once asked me. Odd question, I thought. I’d handled countless student questions, but this one caught me unprepared. “Uh . . . I’m a professor,” I answered weakly. “No!” he shot back. “I don’t mean what do you do, but who are you?” His question unsettled me. Like most North Americans, I’d been carefully, though not intentionally, catechized since a lad at my parents’ side that the first and most important question we ask adults at first meeting (after getting their name) is, “What do you do?” I’d learned that catechism lesson well, repeating it literally hundreds of times in all kinds of social settings over the years. But that catechism had left me quite unprepared to answer this more fundamental question about my personal identity separate from my place in the market. That grieved me because, as a Christian, I had been better versed in the catechism of secular pragmatism than in Lord’s Days 12 and 13 or the Scriptures. And I knew I wasn’t the only one. The answer that changes everything The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ.... – Romans 8:16-17a As I have reflected on that encounter over the years, I’ve realized that the biblical and covenantal answer to the question, “Who are you?” is a glorious one that stands in stark contrast to the secular myth that our employment or “career” defines us. Of course, our work and callings as Christians in the marketplace are important. Providing for our families is a great privilege and responsibility. But the priority of work in both our lives and the education of our children is almost certainly misplaced and overemphasized today in Reformed circles. Our Calvinistic work ethic and sense of vocation – serving the Lord in all things – are a glorious heritage, but in our 21st century context, they have become largely indistinguishable from the middle class idolatry common among our unbelieving neighbors (i.e., having “another object in which men place their trust” ). In fact, over 30+ years of university teaching, evenly divided between secular universities and Christian colleges, I can testify that the one question all parents – Christian and non-Christian alike – ask about higher education is, “What kind of job can my kid get when he/she graduates?” Intended or not, that question reveals deep worldview priorities. And such a question is certainly not the fruit of careful, prayerful parental reflection on what it means to educate covenant children as heirs of Christ who will seek first the kingdom. By contrast, the Scriptures never identify God’s covenant children as people with jobs who happen to hold to a particular religious tradition. Instead, the Bible repeatedly calls us heirs of a kingdom, the adopted sons and daughters of the King of the universe. We are not just Christians who happen to have various jobs or work to do. We are royalty (Rom. 8:14-17, Eph. 1:3-6, I Pet. 2:9). We will reign over all creatures with Christ eternally (Heid. Cat., Q. 32). We are the adopted children of God and fellow heirs with Jesus, with all the privileges of the sons of God (Luke 2:11, Acts 10:36, I Tim. 6:15, Rev. 19:16; Heid. Cat., Q. 34). We are princes and princesses of the King of kings! We are royal heirs! And that answer to the question, “Who are you?” changes everything! Like young Prince George, the baby heir to the throne of England and the United Kingdom, a day mustn’t pass that we wonder who we are, why we are being educated, and what we are being prepared to be and to do. We are heirs to a throne and a Kingdom far greater and more glorious than the one in England. The House of Windsor pales in comparison to Jesus’s realm and our divine inheritance! How much more, then, should we, who are heirs of the King of kings and Lord of lords, prepare ourselves and our children to be thoroughly and faithfully educated in everything it means to be a son and daughter of the Creator, Redeemer, and Lord of the Universe. Thoroughly and faithfully educated in everything it means to be royalty. What does that look like? If we understand we are educating royalty, how should that impact how we teach, and what we expect? Then we will understand there is no time for the wicked nonsense about “sowing wild oats” or setting a low bar of expectations for our children. That is the rebellious spirit of prodigals who forget who they (and their children) really are. Those who are in line to take their places in Christ’s kingdom as princes and princesses must expect more of themselves and of their children. “To whom much is given, much is required” (Luke 12:48). Because we are royalty in Christ, God has king-sized expectations and blessings in store for us and our children – if we have eyes to see and ears to hear. The entire book of Proverbs is Solomon’s instruction to his royal heirs to know wisdom and instruction, to understand words of insight, to receive instruction in wise dealing, in righteousness, justice, and equity; to give prudence to the simple, knowledge and discretion to the youth – let the wise hear and increase in learning, and the one who understands obtain guidance, to understand a proverb and a saying, the words of the wise and their riddles (Prov. 1:2-6). Such an education must provide much more than an awareness of fragmented facts or specialized work skills for a place in the job market. Again, that’s not to say that facts and skills are not important. Nor is it to say that we should suddenly trade pragmatic, nose-to-the-grindstone sweat of our brows for pious sounding spiritual platitudes. The issues are where does the education of Christ’s royal heirs fit in our list of priorities and what should that education look like. Priorities: We are royalty. So start acting like it. Have you forgotten the exhortation that addresses you as sons? "My son, do not regard lightly the instruction of the Lord, nor be weary when corrected by him. For the Lord instructs the one he loves, and corrects every son whom he receives." It is for instruction that you have to endure. God is treating you as sons. – Hebrews 12:5-7 Those who are fellow heirs in Christ know that His regal ways are not the power-grabbing, lording-it-over-others, self-seeking ways of the ungodly. Far from it. Christ ascended to His Father’s throne only after sacrificing everything for His people and His creation. He gave himself away. His royal way is the way of selfless love and sacrifice. He died that we might die to sin and death. He lives that we might live in glory forever. Sacrificial service for the sake of the kingdom is the mark of true kingship, true royalty. It characterizes our Lord Christ. And it must characterize our Lord’s true heirs in their lives and in their education. As Christ’s royal heirs, we dare not be content to prepare ourselves or our children merely to be cogs in the economic machinery of our secular consumer culture. Even the ancients understood that slaves are only trained to perform tasks. They have no rights of inheritance, no deeper identity. A slave’s identity is his work. But free citizens and royalty, who will dedicate themselves to the advance of the kingdom, must be educated deeply for the day when their royal leadership and service is expected. Similarly, we are called to a higher purpose and bear greater responsibility for how we live and prepare our children for their royal callings. Unfortunately, we have, as the author of Hebrews suggests, forgotten the divine exhortation to educate our children in the nurture and instruction of the Lord (Eph. 6:4, Heb. 12:5ff). We have forgotten in part because we have forgotten who we are. A Royal education: Recovering the Lost Tools of Learning This memory lapse is most evident in how we educate our children today. Education, even that which purports to be Christian, is now often devoted primarily to the goal of producing good little workers for the secular labor force, efficient widgets for our economy’s production line, and little more. That falls far short of the biblical expectation that Christian children be saturated in the instruction of the Lord and grow up knowing what it means to be royal heirs of Christ the King. An education bearing the name of the King ought, at the least, to offer His royal heirs... 1. A comprehensive and integrative understanding of God’s world and of how all things cohere in the Lord Jesus Christ (Eph. 1:4-11). Such an education will give children the “big picture” of how all things, all spheres of creation, are interrelated in the glory of their Creator. The university itself was a Christian invention in the Middle Ages (the earliest established between A.D. 1100 and 1200), designed to give students an integrated Christian vision and foundation for all future learning. That was the original purpose of the classical liberal arts (meaning, the arts of a free citizen). For almost a millennium, Christian universities taught the classical liberal arts or the so-called Trivium and Quadrivium: The Trivium, or the Three Ways, stressed the good structure of language (Grammar), the way to discern truth (Logic), and how to express truth beautifully (Rhetoric)—all to encourage a student’s life-long love of goodness, truth, and beauty in words and language, as typified by the Word Himself in John 1:1-14. The Quadrivium, or the Four Ways, encouraged a life-long love of goodness, truth, and beauty in the use of numbers (Arithmetic), numbers in space (Geometry), numbers in time (Music or Harmony), and numbers in space and time (Astronomy), revealing the unity and diversity of creation and of our Triune Creator Himself (Deut. 6:4, “Hear, O Israel: The LORD our God, the LORD is one,” and Matt. 28:19, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”). Together, the Trivium and Quadrivium, the original seven liberal arts, offered students essential insights into the harmony and wholeness of God’s diverse world and into the interrelated truth, goodness and beauty of its Triune Creator. They didn’t give students just the facts or skills for a job, but the tools of lifelong learning from a Christian perspective. Unfortunately, today’s arbitrarily selected smorgasbord of academic subjects and randomly structured university curricula, following the modern analytic, scientific tradition, tend to do the opposite: they offer fragmented bits of information with no principle of coherence or relationship. But in God’s economy, the whole is always more than the sum of its parts. An education that does not teach us how to see the wholeness of God’s creation, and to equip us to understand how all things cohere in Christ, inevitably misses the big picture about creation and creation’s God. It is a partial, incomplete, distorted education. Curiously, specialization at the undergraduate level was virtually unknown in North America prior to the late 19th century. University students did not “major” in a narrow academic disciplines or vocational specializations prior to 1879. They couldn’t. “Majors” simply didn’t exist before then. Instead, all undergraduates received a classical, integrated liberal arts foundation. The universities gave them essential tools for learning that applied to all their various callings as sons and daughters, spouses, parents, neighbors, citizens, providers, voters, buyers and sellers in the marketplace, and parishioners. Their work skills and the job training needed to provide for their families were developed outside the classroom in on-site training or apprenticeships done in the context where the work was actually being done. Augustine, Luther, Calvin, Kuyper, C.S. Lewis – all the greatest leaders in our Christian tradition – were so classically educated in the traditional, integrative liberal arts of the Trivium and Quadrivium and practically trained. But pragmatists of the late 19th and early 20th century sold their Christian academic birthright for a mess of modernist career pottage. They turned schools into egalitarian job training camps for the workers of the world and abandoned the Christian pursuit of wisdom and knowledge in the Lord. The schools dumbed down and the church has grown steadily weaker ever since. Reversing that trend will require that the King’s royal heirs expect... 2. Truly godly and wise teacher-mentors (Luke 6:40). According to Jesus, the teacher – not the curriculum, not the lesson plan, not the technology, not the facilities, not the accreditation, not the tuition rate – is the single most important factor in a child’s education. “A student, when mature, will be like his teacher,” Jesus said. All the other bells and whistles may be nice (though they can often be more of a distraction than a help), but the teacher is key. Yet, in my experience, Christian parents often know more about a school’s university admission rates, or a college’s career placement rates, or tuition rates, or financial aid plans, or sports programs than they do about the character and spiritual health of the men and women who will actually be shaping the minds and lives of their children in and out of the classroom. Sadly, many Christian school administrators and boards aren’t much better, giving higher priority to paper credentials and standardized test scores and bricks and mortar than to the character and spiritual integrity of their teachers. Of course, academic expertise and standardized testing have their place. But parents, administrators and school promotional literature often stress most what actually counts least from a Kingdom perspective. And such misguided emphases have the potential to catechize generations of parents and children in what is least in the Kingdom. The teacher is so crucial, as Jesus says, because all education is fundamentally personal. That’s because truth itself is personal. Truth is a person. Jesus said, “I am the way, the truth and the life” (John 14:6). Truth is not some collection of brute facts or scientifically verifiable propositions. It is a living person. Teachers either faithfully represent or embody that Truth before their students or they don’t. Parents or educators who misunderstand this crucial biblical principle put their children and students at grave risk of misunderstanding the Truth and being catechized in lies and ungodliness. No matter how much parents think their child can be a “good witness” in a secular education environment, that child is not the teacher, but the one being taught. And no matter how mature we imagine our children to be (often overestimating), their “cement is still wet.” They are still students seeking to be taught and led into maturity, readily influenced by others older and more experienced. The question is, who will teach them and lead them into what kind of maturity? Moreover, those who think that new distance learning technologies will provide a quality education without putting their children at risk under ungodly teachers make a similar mistake. Learning godly knowledge and wisdom is not a data download. A student will be shaped by his or her teacher, no matter who that teacher is, no matter how the instruction is delivered. Finally, the education of the King’s royal heirs ought also to include... 3. The shaping of our desires for the things of the Kingdom Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? ... For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you. – Matthew 6:25, 32-33 Jesus did not say, “Seek first vocational-technical training, and all that kingdom of God and righteousness stuff will be added later.” Yet to hear parents of university-bound students talk today about their educational goals for their children, you’d think he had. The dominant secular vocational paradigm for higher education has influenced us more on these issues than our Christian schools, our catechism classes, and even our churches. For that, we must repent. Our heavenly Father knows everything we need to live and to thrive, and He will provide them for us by His perfect means according to His perfect timing. He tells us explicitly not to stress over the little stuff. Grasping at college majors and career preparation will not add one penny to our bank accounts, put one more meal on the table, or add one more second to our lives that He has not already ordained. So stop majoring in the minors. Instead, major in God’s priorities: Christ’s kingdom and His righteousness. What our schools and universities must encourage in our covenant children is a deeply held heart-desire for the things of God and of His Kingdom. Conclusion As Calvinists who take the sovereignty of God – the crown rights of Christ – seriously, we cannot, must not, train our children merely to be good little widgets in the secular marketplace who also happen to go to church each Lord’s Day. We vowed to raise them for much greater things at their baptisms. So, “Who are you?” You are the royal heirs of the King of kings; start acting like it. Your children are royalty; start treating them like it. Your children are inheriting a Kingdom; so start educating them for it. A Chinese translation of this article can be found here....
Christian education - Sports
A Good Coach is Crucial: the potential and danger of school sport teams
“They’re nice, but not a priority.” Ask Reformed parents about our school’s sports teams and that’s a response you’re likely to hear. It's an understandable answer. With all the effort that has to go into finding and hiring good teachers, and developing curriculum, and fundraising school building projects, there may not be much energy left to think through how our sports teams can best be put to use. However, sometimes that means that the coaches are simply whoever is willing. And being willing is a good attribute; that's a virtue, certainly. But what other qualifications should we be looking for? If we're going to have sports teams in our schools they need to be a priority. And that's because these teams can be a potent force for good in our schools, or just as potent a force for evil. Without proper guidance, school sports teams may do more harm than good to our sons and daughters. Sports are good Sports can do harm? That may strike you as a bit over the top. After all, one of the arguments frequently used in favor of having these teams is that sports are said to build character. There’s a lot of history to this argument. 2400 years ago Plato insisted that physical activity made a man both physically and mentally tough. A little more than 400 years later the apostle Paul linked perseverance (Heb. 12:1), and self-control (2 Cor. 9:25) with athletics. In the 1800’s the Muscular Christianity movement promoted physical activity across North America believing that good Christians could be created by developing good athletes – the Young Men’s Christian Association (YMCA) was started by those that believed sport developed character. These last two groups thought that sport was intrinsically moral. They believed that just by playing a sport you would pick up character traits like teamwork, daring, discipline, cooperation, courage, perseverance, loyalty, and self-restraint. Sports are bad The biggest problem with this approach is that these character traits don’t make you moral. Sure, many of them would be useful to a Christian, but how many of them would also be equally useful to a mafia bodyguard or mob hitman? Teamwork, daring, discipline and cooperation? Those look good on anyone’s resume. These traits themselves could be seen as morally neutral. It’s what you do with them that counts. The fact is, rather than being intrinsically good, sport has a tendency to reinforce negative behavior. Without guidance, sports can teach kids that winning is all that matters. Athletes may learn that cheating or cheap play is only wrong if you get caught – kids will even learn how to retaliate without getting caught. They'll start dehumanizing their opponents by viewing them primarily as enemies to be conquered. And left on their own, kids will learn they can get away with griping about the refs too. After all, authority figures only deserve respect when they get the calls right! Sport’s potential This dark side to sport is why it needs a higher priority in our schools. Sport is a moral quagmire for even the most upright players. There are moral challenges every time a student steps out onto the court, field, or ice. Yes, students will be confronted with moral challenges in other areas of school life, but many will be of a more black and white variety. In any of their classes they will have to decide if they are going to do their own work, and their own test…or whether they'll cheat. It’s black and white. Even the students that do cheat know what they’re doing is wrong. They might still succumb to sin, but they don’t have to figure out whether they’re sinning. But in sport there are vast areas of gray. Kids have to contrast caring for their opponent with figuring out how to get past him to score the winning goal. Jostling is involved in most team sports, but how much physical contact is too much? Or for that matter, too little? Just how far do you go to win the game? It is this grayness that makes the playing field either one of the most potentially useful environments for character development, or one of the most harmful ones. An attentive and intelligent coach will force his players to work through these challenges, and will guide them back when they make the wrong decisions. He will bench his best player even if the ref didn’t notice the player’s cheap conduct. He’ll allow players to respectfully query the ref, but nothing more. He’ll explain that without opponents there is no game and won’t tolerate any bad sportsmanship. He’ll sit his team down to discuss the gray moral areas and the challenges present on the playing field. He'll encourage them to fail boldly, to get back up after messing up, and to stop caring how they look. He'll teach them that it really is how you play, and not whether you win or lose that gives God the glory. He'll talk about what it means to be a supportive teammate, and be others-focussed. He’ll teach them to turn the other cheek even when the opposition is playing cheaply or the refs are missing calls. A good coach will brag about how many good sportsmanship awards his team has won. He won’t leave them on their own, and he won’t let them learn the bad lessons of sport. But a bad coach…he'll just let the kids play. Conclusion Sports teams are a lower priority in most Reformed schools and that has to change. It isn’t so much that every school should have countless sports teams but if we are going to have them, then we need to be mindful as to how we are going to run them. It's important enough that if we can't find enough quality coaches, we should consider having fewer teams. Left to its own devices sport can be pretty bad…but in a Christian school, with an attentive Christian coach, it can also be an awesome means for young men and women to develop and grow athletically and spiritually....
Christian education - Sports
Sports teams are important for our Christian schools
Sports teams in a Christian school are sometimes seen as an expendable extra that requires a lot of time and effort. Some may even argue that the energy spent on these extracurricular programs detracts from the Biblical instruction that is our focus. However, team sports can be a very important part of a Christian school and their benefits should not be underestimated. For example, they provide an excellent means to teach Christian living and build Christian characteristics in the personalities of the students. Through these activities, athletic talents and abilities can be developed and recognized publicly. Sports teams can also be an effective way to build a sense of community by enhancing relationships between students, students and teachers, and the school and supporting families. The larger community can also be enhanced through school sports teams as athletics can serve as a method of witnessing. Implementing Christian principles Interactions on a playing field can be a great place to put Biblical principles into practice. The different scenarios that arise supply ample opportunity for teaching moments, especially lessons aimed at attitudes pertaining to a Christian lifestyle. During the sports action, attitudes such as caring for the opponent, playing honestly, and smiling under pressure can all be encouraged. Coaches can instruct their players to keep unwholesome talk from their mouths, to speak truthfully, and to say only things that are up-building to others (Eph 4:25-29). It is one thing to teach these in a Bible class and another to put them into practice in a pressure situation. Sport teams provide a controlled, supervised environment in which to monitor and encourage these proper Christian attitudes. Being a part of a sports team enables students to learn the art of losing gracefully (not trying to place blame on others, not making excuses) as well as winning gracefully (congratulating the other team, giving praise to God, not boasting). Overall, the athletes can be encouraged to conduct themselves in a manner worthy of the gospel of Christ (Phil 1:27) and make their faith evident to all. The teaching of respect for sport authorities is especially relevant for young Christians who are in the process of understanding the act of submitting to the authority of God. They can practice this attitude through interactions with coaches, referees and others in such positions. Respect in the sport domain includes following the command to do "all things without arguing and complaining" (Phil 2:4). What a teaching opportunity to put this into practice when the referee makes a call we do not agree with! Being on a Christian team will also help keep the stress of competition in perspective. Students will be taught that winning is not the most important aspect in athletics and definitely not a goal to obtain using means such as cheating or dirty play. Here also, students may enjoy the fact that sports teams in a Christian school will not pressure their athletes to play and practice on Sunday. This is an obstacle that young people face when they participate in community teams which frequently incorporate Sundays into their playing schedule, especially at the higher levels. Nurturing athletic talent Another benefit of the inclusion of sports teams in Christian schools is the development of athletic talent. We believe that we are all given gifts and abilities by God. For some, their strongest talents lie in athletics. When we instruct students to develop their gifts to the fullest, we should strive to provide a means and support for doing so. Sports teams are one way to grant such an opportunity. Public recognition of these athletes is a way to praise God for His wide diversity in granting abilities. This recognition is especially important for students that may excel in the sports arena, but struggle in other areas of school, such as academics. Celebrating athletic talents is also an important lesson for spectators to learn. Sports is a venue where students can be taught to compliment each other and look for the abilities, not the disabilities in their classmates. We must all learn to speak positively about each other and put our emphasis on building others up. Building relationships The third thing that school sports teams do is build a sense of community. This is evident primarily between the students themselves. Sports teams boost peer interaction by providing an avenue for fun. As opposed to class-time, which is primarily for working and being attentive, sports allow for a time of release and downtime. During this less-structured time at school, friendships can be fostered and peer pressure can be motivated towards a positive, wholesome goal. Sports teams also allow for unique interaction between teachers and students that may not arise in the classroom setting. Rules in the extracurricular arena are not as strictly defined, and the teachers and students have an opportunity to get to know each other on a more personal level. These friendships can build mutual respect that then transfers back into the classroom, promoting a very positive learning environment. A third area of the community that is strengthened by sports teams is that of parents and school. In our parental schools, this bond is an especially important one to foster. By being involved and supporting the school teams, the parents can stay in touch with activities at the school. Parental involvement also sends a supportive message to the teachers who often dedicate a lot of extra time to these activities. Parental support of the sports teams is also an excellent way for parents to strengthen the bond between themselves and their child. Supporting your child's team shows interest in his or her life. Watching your child play opens many doors for communication. For instance, you can discuss different plays, acknowledge accomplishments and analyze upcoming games. Increased communication, such as this, can only serve to strengthen the parent-child relationship and form a bond between the generations. Witnessing through sport Besides building up our own Christian community, school sports teams can serve as a way to reach out to our neighbors. For some people in our larger community, interacting with the athletes from Christian schools is as close to church as they will ever come. These people see the name "Christian" on our jerseys and scrutinize closely to see if our athletes, coaches and fans behave differently from them. What an opportunity to let our light shine! Our athletes must be taught to put Christian principles into practice and show exemplary sportsmanship. Coaches should discipline themselves to be even-tempered, positive and respectful. The coach can often set the tone for the team and proper Christian leaders should be encouraged to become involved to do this mentoring. A final aspect of our witnessing through sports involves the spectators. The command to say "only what is helpful for building others up" (Eph 4:29) applies especially to this group. Things such as coarse language, constant criticism and disrespect for referees are unacceptable for a Christian spectator. We should be careful to send the right message and let God's love shine through us! There are so many ways to praise God, and opportunities to focus on Him in the realm of sport. School sports teams should be supported by the community so that Christian teaching does take place and proper Christian leadership does occur. It is very important for Christian teachers and parents to become involved. In this way we can instruct and encourage our youth in ways that are pleasing to God. There are many benefits to the physical training that accompanies sports teams and if we maintain the proper focus in our Christian schools, then we can use these means to also promote godly training (1 Timothy 4:7b,8). Let's take the challenge and strive to run the race, not only physically, but also spiritually, so that we may win the prize of the imperishable "crown that will last forever" (1 Corinthians 9:24,25). This article first appeared in the May 2000 issue of Reformed Perspective....
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 good book to use to illustrate how a volume, which has its definite downside, can still remain on the shelves and, hopefully, teach young readers in the process. The story Ly Lorn, brought up in Cambodia, was a teenager when the Kmer Rouge took over. Dispossessed of her city home she was forced to flee, together with her large family, into the Cambodian countryside. Living in a one-room hut, and compelled to work brutally long hours at hard labor, she watched all her siblings and parents die, with the exception of an older sister. Lorn had the advantage of having worked for World Vision at which place workers had introduced her to the Gospel of Jesus Christ. Brought to a baby faith in Christ, she, from time to time throughout the book, confesses trust in Him. It is rather confusing, however, to read Lorn's separate accountings of her family member's deaths. They are Buddhist but she does not seem unduly concerned about their afterlife. On the contrary, death is depicted as peaceful and as a place away from the atrocities of the present. The historic pages of Cambodia's holocaust are graphically and realistically portrayed as man's inhumanity to man. Lorn's story, and the story of her fellow Cambodians, is one of much weeping but also one of hope. In the end, she and her sister safely arrive in the US and are helped by a host of loving people. Given shelter they now have the option to worship freely the God Who has delivered them from bondage. There is no clear, happily ever after in the Lord, however. Lorn submits to and desires a traditional marriage. She lets others (an uncle and an aunt) choose her spouse. Nothing is mentioned about whether or not the man is a Christian and his attributes are mainly that he is a hard worker and, later, a good father. Lorn also, again in the last chapter, inflates the work ethic, the importance of education and the possibility of her children attaining well-paying jobs. She even goes so far as to say that it is too much for her to attend church regularly - a depressing statement in view of the turn her life has been given. The paste-up With regard to these rather negative overtones creeping throughout the pages, a short write-up has been pasted into the book. This write-up will be pointed out to the older children checking it out of the library. It is a wise parent who monitors his or her child(ren)'s books. This particular book, for example, can lead to fruitful discussions and much introspection as to whether or not we appreciate our religious freedom enough. Who knows what tomorrow will bring to Canada? The write-up pasted into Escape from the Killing Fields reads as follows: There are a number of things to keep in mind as you read this book. Learn that the history of Cambodia's last few decades is very sad and horrifying. Note that Lorn's story illustrates God's grace. She is shown that salvation is only in Jesus and her life is spared. Remember that Lorn is a very young Christian who (as yet) has very little knowledge of what God teaches in His Word. You see this in the way she speaks of her family's death. You also see it in the way she marries (not using Biblical guidelines for choosing a Christian husband.) You continue to see it in the way she seems to count (in the last chapter), possessions, education and job security as very important. Church attendance, on the other hand, as well as Bible study, appear to be secondary. Do speak with your Mom and Dad about what you've read....
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? ...
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....