Two Christmas Trees
At Christmas, we get down to one of the roots of Christianity. God, greater than Zeus, Odin, Vishnu, Allah, or any of the other impersonal constructs of our superstitious imaginations, came off his throne of glory, into a bed of straw, and onto a cross to rescue us from death. Immortal, invisible, God only-wise became mortal and visible so that he could be a legitimate hero in our Story, so that he could shed human blood for human sins, and so that he could die a real death to save us from real damnation. At Christmas, this all started. At Christmas, our hero-knight entered the story.
I recently told this another way to our students in Assembly. In the Garden of Eden, Adam sinned at a tree. At Calvary, Christ (the "second Adam") saved us on a tree (the cross). At the Garden of Eden, Adam ate the forbidden fruit and received the cup of God's wrath. In the Garden of Gethsemane, Jesus accepted the cup of God's wrath on our behalf.
So as we gear up for Christmas and enjoy our decorated trees, let's think about the two historical Trees they point to -- Adam's sinful tree and Christ's redemptive "tree." And as we look at Baby Jesus underneath the tree, let's remember (in songwriter Andrew Peterson's words) this baby's past resume: Maker of the Moon, Author of the Faith. And now, lying in the feeding trough, his next job is to slay the Dragon.
And all of it is for us.
Grace and Peace, Nate Ahern
Seconds on Mashed Potatoes
One of the reasons Thanksgiving is such a great holiday is its role as a gospel metaphor. Year after year, we sit down at sagging tables and eat turkeys that somehow have gone from small egg to large, soporific bird. We eat breads, fruits, and vegetables that have magically come out of the dirt. And then we mix flour and fat (think I am the bread of life and the fat belongs to the Lord) and drizzle it over the top of our meal. Then we eat.
This is the gospel, and this is grace. Gifts from God's hand, received by God's people. Unmerited blessings, accepted with gratitude. We were broken, now we are healed. We were condemned, now we are forgiven. We were empty, now we are filled.
But this grace/thanksgiving/gospel has two sides. A gift is given . . . but that gift must also be received. Jesus said, "it is more blessed to give than to receive" (true), but for some of us, it can be harder to receive than to give. Yet this is exactly what God calls us to. Acceptance. Gratitude. Guiltless consumption. God gives to us lavishly, and it's our job to grin big and have seconds on mashed potatoes.
Can we tie this in to education? Of course. As parents and teachers, let's view education as a gift, and each day of classes as another rich Thanksgiving table. We're here to serve our children a joyous academic feast, and like mothers who work hard to make their tables beautiful, we want our students to work hard devouring the meals placed on them. Just like David says: "Taste and see that the Lord is good!" (Ps. 34:8)
Grace and Peace, Nate Ahern
Kill the Dragon, Get the Girl
In ACA assemblies and chapels, I have often reminded students that the whole point of the Bible is to "kill the dragon, get the girl." This perspective of the Story of Scripture stems from Christ Church and minister Doug Wilson's teaching of his own family, and while this certainly isn't the only way to state the Bible's purpose, I think it has valuable lessons for us, particularly for our kids. Boiling down the Bible into sound bytes can be problematic (just like mixing metaphors), but this one is a winner. Here's why.
The Bible is a fairy tale. It is the first and greatest of fairy tales, and it's the Story that Grimm, Anderson, Asbjørnsen and Moe, and Perrault were reflecting, whether they knew it or not. If you know anything about a good fairy tale, you know that it almost always needs two essentials: a dragon (that gets killed by a brave knight) and a girl (that gets saved by a brave knight). And that's exactly what the Bible delivers.
This is the Gospel in a nutshell: the Dragon ("that old serpent," Rev. 20:2) is hunted down and killed by Christ (the knight on a white horse, Rev. 19:11), and he saves us from our sins to be his bride (Rev. 19:7). Christ kills the dragon and gets the girl. Christ defeats Satan and saves his people. Christ throws down death, then throws a huge marriage feast.
This is how we must speak of the Bible to our children, as a story, and not as moral platitudes. The great men and women of Scripture understood the Story they were in, and they acted with faith. The Scribes and Pharisees read only the law, and they were condemned (Gal. 3:10). The Scribes and Pharisees went to theology conferences and didn't read fun books with their kids.
So how do we apply this fairy-tale truth with our families? Read the Bible (in big chunks, with all the knobby parts) to your kids. Ask them how it's pointing toward Christ's conquest of sin. Ask them which characters are like Christ. Ask them which characters are like Satan. Dragon-killing and bride-saving themes are all through every chapter of every book, some of them explicit, some implied. To prime the pump with a few of the explicit stories-within-the-Story-of-the-Bible, think about these tales and why they've got a spot in Holy Writ:
God promises Adam that he will crush the Snake's head (Satan, via second-Adam Christ) (Gen. 3:15).
Pharaoh tries to "crush" Moses' head (Exod. 1:16), but Moses ends up sending the Red Sea waters over Pharaoh's head (Exod. 14:28).
Joshua "crushes" the unrighteous heads of the Canaanites, cursed descendants of Noah's son Ham (Gen. 9:25).
Jael (a woman) hammers a tent peg into the Canaanite Sisera's head (Judges 4:21).
Abimelech (wicked son of Gideon) is crushed to death when a woman drops a stone on his head from a tower (Judges 9:53).
Saul defeats Nahash the Ammonite (1 Sam. 11:1, 11), whose name literally means "serpent."
David crushes Goliath's head with a smooth stone -- Goliath, who wore "an armor of scales" (lit., 1 Sam. 17:5), just like a serpent.
But those are only a few crumbs from the cake. Let's dish up thick slabs for our kids -- that Christ is in the business of saving us from wickedness and sorrow, crushing serpent-heads, and bringing us joy. Christ goes to Hades so that we don't have to. For Christ, the way to life is through death, just like it is for us. The path to glory is through the grave. It wasn't coincidence that Tolkien took Aragorn through the Paths of the Dead on the eve of his final triumph and entry into Gondor as king. Fallen man likes to think that life is followed by death, but it is really life that swallows up death. It's impossible to get away from this truth. First is death, then life. First is sin, then salvation. First is sorrow, then gladness. First is pain, then joy. We can't have the second without the first, because this is God’s way. God loves to redeem us, and he cannot redeem us without us being lost.
Showing Kids How to See
As we seek to educate our children well under the classical Christian model, we can eventually come to the general sense that we're doing something different and good but be unable to say exactly how it is different. And while "being different" should never be the basis of an educational model, we must always be able to articulate the basis of our children's education as in Christ -- and Christ is gloriously different from our fallen world.
Classical Christian education is different as it very simply teaches Christ as the foundation of all subjects -- not just an add-on -- and this means that we are able to take meaningful joy in all things. All things are his gifts to us. The result is a rich joy that goes all the way down, does not ring hollow, and allows us to truly see.
Seeing, particularly with wide-eyed wonder, is so important for children. This is one of the main things we're after at ACA as a classical Christian school: to show our children how to see. Show them how to name things (as Adam did). Show them how to enjoy things (as God does). Show them how to love.
Man by nature tends to criticize and dislike because of our sin; God always loves. Think of it this way: in the Garden of Eden, there was a single tree of "No", and thousands of trees of "Yes". In other words, God loves to say Yes to us, and that is how we should be toward our students. We give them learning as gifts. We teach them the quadratic formula as information, but we teach it more importantly as beauty that reflects God's orderly character. We teach them the anatomy of insects as information that reflects God's love of artistry. In short, we teach our students to notice, to see, to laugh, and to give thanks.
As we walk through our children's lives together as both educators and parents, let's help them to love God's world by showing them how. Let's practice seeing God's love of beauty in all life's details so that they will look outward with thanks, not inward with selfishness. Above all, let's thank him for the profound gift of kids who will, if we are faithful, rise up and call us blessed (Prov. 31:28).
Grace and Peace, Nate Ahern
The Arbitrary Nature of School Uniform
School uniforms.
Hassle. Uncomfortable. Controversial. Unimaginative. Robotic. Problematic.
But do they have to be? School uniforms are nothing new in the educational tradition, but they are recently misunderstood. For a rich, rigorous school, however, a dress code is usually essential, typically via school uniforms. This is rooted in the fundamental purpose of a school—to educate well. For a Christian school, it’s to educate well by scriptural standards. This purpose drives everything else, from vision to curriculum to discipline policy to dress code. What students wear is directly linked to what students learn.
The basic purpose of school uniforms is to promote good, honest learning without distractions. Uniforms support the primacy of excellence in academics without compromising beauty. They promote focus, reduce sidelong glances, and foster unity. Learning class material well is arduous, and uniforms show respect for that task.
But this might not be immediately clear without understanding that everything in God’s world speaks (Rom. 1:20, Ps. 19:1). Nothing is neutral, which means there is no part of life that can claim exemption from the way God made things, and there is nothing—plant, animal, or mineral—that can opt out of speaking. As Bonhoeffer once said of Christians, “Not to speak is to speak.” So just as the heavens declare the glory of God, the clothes we wear also declare something. They either speak well or badly.
Not only does everything speak, but everything has its place. A great question to ask of pretty much everything is, “What is it for?” Baseball caps are for the outdoors, not the dinner table. Bluegrass is for barbeques, not church. A man who interviews for a respectable job wearing a Pink Floyd t-shirt won’t get the job—and not because the shirt is evil. The problem is the place, not the thing.
Still, uniforms tend to give the impression of robots, not students. Why dress all students the same when no other area of society does that? The answer is that every area of society does that. Businessmen must wear suits. NFL athletes must wear helmets and tights. Swimmers must wear swimsuits. And every public school student must wear whatever is considered most cool. All areas of life have dress codes and uniform policies. So when a classical school student who wears a uniform envies his public school counterpart who does not, he is simply envying a different kind of uniform (and one usually much less classy). He is not envying that student’s freedom, which does not fully exist.
A uniform policy could also be seen as an arbitrary set of rules. Why blue Polo shirts and not green? Why a zippered sweatshirt and not a hoodie? Who’s to say? The answer is that a uniform policy by definition is arbitrary, and that is a good thing. A school could have chosen green shirts, but they didn’t. They could have allowed hoodies, but they didn’t. Sometimes these decisions are based on good solid morals (miniskirts probably belong in the trash, not in school), and other times it could go either way and isn’t a moral issue at all.
The issue here is the difference between principles and methods. The principle should be the same for every Christian school—dress in such a way that God is honored and academics are the focus—but the methods can be different. One school allows navy blue pants, the other only allows khaki. Both methods are perfectly fine. One is a pear, the other is a banana, but both are fruit. And God likes fruit.
So students and parents should clearly understand the standard and know that their school’s uniform policy is simply one way of upholding that standard. But even though it’s only one of many ways, it is the established way for that school and should be honored as such. When this harmony between principles and methods is clearly understood, and everyone knows that it’s not a moral issue (button-downs are “better” than Polo), a uniform policy becomes a freedom, not a restriction, and everyone is able to lighten up a bit.
And what about beauty? A uniform policy is meant to reduce distractions for the sake of academic excellence, but it should never sacrifice beauty. Schools should choose styles and items that are classy, sharp, and lovely—even if simple by other standards.
Last, enforcing a dress code policy necessarily involves a bit of grit and discomfort. Any kind of law creates resentment and sin (Rom. 7:7), and so complaints about uniforms, and violations of the code, are no surprise. Students test boundaries as a matter of course. But any discipline must be driven primarily by joy, or else it will be ineffective. Violations should have consistent consequences, but those consequences must be administered with mercy and joy, not finger-wagging and condemnation. The consequences must be real, but they must almost be light-hearted—the entire purpose of school uniforms will fall flat otherwise. Any school can get students to obey the standard if their stick is big enough (and busy enough). Not every school can get students to love the standard. And unless students love a school’s standard—whether the uniform policy or something else—they will simply grind their teeth, say the right words, do the right things, and count down the days till they can get the heck out of there.
Grace and Peace, Nate Ahern
Science: Carrying the Torch
An increasing number of Americans are aware of classical education, but with a few misconceptions. "Brand recognition" is increasing, but an understanding of its basic ideas still has a ways to go. In an average conversation about classical education, most people want to know what careers are available to classically educated students, or whether science is taught effectively (or at all). Common assumptions are that classical education does not teach science effectively, or that classically educated students rarely become scientists. These assumptions are unfortunate, because largely false, but we do need to understand that they are held for a reason. And the question is legitimate: “Where are our Christian scientists?”
Augustine Classical Academy heartily embraces the sciences as a crucial part of classical education, beginning in the Grammar School and continuing through our nascent Upper School. In teaching science, ACA is committed to the interconnectedness of knowledge and to the truth that all knowledge is God’s knowledge. Science, like Latin, is part of God’s truth. Science, like history, reflects God’s character -- and like all other subjects, it is necessary to know God as fully as we can. Simply put, science education at ACA matures students into whole human beings who see a complete and beautiful picture of God’s reality.
At ACA, we believe that science classes are important – not just a necessary evil. God has given us two primary forms of revelation: specific revelation through the scriptures and general revelation through creation. General revelation is the physical world, and therefore general revelation involves the sciences. Can we know God fully by minimizing an aspect of his revelation? Can we expect to impact our culture for Christ and yet be ignorant of a large part of his character? Knowing God means becoming experts on the created order.
Second, we think science is beautiful. Students – especially young students – are good at seeing amazing and beautiful things. As they get older, they copy us and stop looking. We want to keep the glories of creation alive in science classes. As we move through the Grammar School and into the Upper School in 7th grade, students will begin studying basic aspects of astronomy, meteorology, geology, oceanography, biology, zoology, botany, physics, and chemistry. These are all worlds to explore, and everything to be seen is beautiful. Our goal is to cultivate a true appreciation of beauty that does not fade, but grows with age.
Third, we believe science requires hard work. The beginning elementary grades are no exception, so students may find themselves making an adjustment they’re not too fond of. There is lots of memorization and lots of detail. But we’re with them to show the way. The survey of science subjects is beautiful and rich, but it is difficult. Yet this prepares them for the rigors of biology, chemistry, and physics in high school and holds them to the high standard God has set for all of us in life.
Finally, ACA seeks to raise up godly scientists to live for the glory of God and the good of all people. We realize that science is not the most important subject by any means, and we realize that not all students are called to careers as scientists. This is good. But regardless of calling, we want to raise up students who know their science well, even if they are writers, attorneys, or pastors vocationally. Whether a student becomes a musician, a teacher, or a biochemist, we want them to be able to speak the language of science. Science is relevant. Who will carry the torch into the fray of stem-cell research, for example? Of drug development? Of human cloning? Of eugenics, euthanasia, and abortion? Of Darwinian Evolution and its consequences? Who will defend a creation account persuasively? Who will defend it on a legitimate scientific basis? And on a different note, who will continue to make brilliant practical advances like the light bulb, the vaccine, and the iPhone? Are we content to leave it to others?
And who will claim the beauty of things through all this? The matchless, unjaded wonder of things? If we are to truly influence our culture for Christ, we must know what God is saying about what he made, and we must love it. We must be as nimble navigating the sciences as we are Latin and Logic. In short, we must be creators, like God.
Grace and Peace, Nate Ahern
Getting Our Hands Dirty
When things go wrong in life, a natural reaction is to blame the system. The cookies turn out lousy: "Last time I'm using this recipe." But the recipe only might be the problem. Sometimes, you've just got a distracted cook.
The classical Christian educational system is wonderful, currently going great guns. But it is not a Salvation Machine, and there are plenty of reasons why it might actually be turning out occasional rebellious graduates who really know their logic (bad combination), and who embrace postmodern secularism full-stride the first week of college. What happened? So much for classical Christian education.
But often the problem is not the system, or the set of standards, but rather the way that system is being carried out. Chesterton once said that "Christianity has not been tried and found wanting; it has been found difficult and left untried." The same could sometimes be said of classical education -- a top-notch system, but occasionally pursued in the wrong way. Then when things go wrong, the classical model is blamed, not its sub-par execution.
So how do we nurture students to have a deep love of learning and a deep love of God? How do we get classical Christian education right?
By showing them how. It's the classic "Go Fish" card-game rubric: you can't ask someone for a Queen unless you've already got one. And we can't expect our kids to love the classics (or the Bible) when we don't. We can't tell them to hammer their homework while we watch the game, surf Facebook, or never appear from behind our careers. Our children will love what we love, they will hate what we hate, and ultimately, they will act how we act. What we dictate to them from our impervious parental thrones will have little effect unless we come down to earth, put on some flesh, and get in the trenches with them.
True classical Christian education isn't for kids. It's for families. Want your kids to be good readers? Read to them aloud (regardless of age) -- then become a systematic reader yourself. Want them to memorize lots of Scripture? Join them in it. Want them to be joyful Christians, resisting peer pressure to be sullen, self-absorbed beauty-haters? Sing with them, do yard-work with them, play in the sandbox with them, and (above all) laugh a lot with them (hint: difficult).
The Pharisees didn't get this part, and that was their problem. Law and no love. Rules and no joy. Christ came into the world and showed his disciples the joy of the law -- but he got his hands really dirty doing it. This is classical Christian education (and parenting) in a nutshell: do what Christ did. Be the gospel for them, and show them day-to-day how Christ died. In other words, show them life.
Grace and Peace, Nate Ahern
Plug-and-Play Education
It's old news that classical Christian education in the US is rolling, but it's still welcome news, and relevant. Over the past 35 years, significant momentum has developed, with solid national test results, low school crime rates, interested students, rigorous classes, and wide-ranging subjects. And it's all time-tested.
At ACA, our students study hard. They memorize, lots. They recite Scripture, Church creeds, and the anatomy of insects. They study Latin, logic, phonics, mathematics, history, theology, and the rich stories of traditional children's literature. They chant about respecting authority, respecting class time, and obeying teachers "right away without delay." And they walk in lines.
Classical Christian education: saving our children's souls one day at a time.
Or does it? One of the trickiest aspects of our sin nature to understand is the simple fact of our sin. It exists, and it gets into everything, including our educational ideas. We see evil in the world, and we try to fix it -- autonomously. We want to comfort, love, eliminate poverty, and create holy-and-Ivy-league-ready students, somehow thinking that if only we implement the right systems or run enough clinical trials, we'll eventually solve problems for good. But that's exactly where our human problem lies: we try to fix things with things, not with Christ. We claim Christ, and then we put our trust in stuff, or systems, or school philosophies. The problem is not our love and compassion for our children or our neighbor, which Christ inevitably uses for his glory; the problem is our compassion apart from Christ. We want the efforts of our love to fix it, and for the problem to be done.
This is a trap all too easy to fall into with classical Christian education. A neat-and-tidy education formula. "The way to raise godly children is to find a godly school. A classical school, ideally." Plug-and-play education. Problem solved.
True. Maybe.
But Christ wants our hearts, not our systems. The whole-truth way to raise and educate godly children is to know nothing but Christ and him crucified (1 Cor. 2:2) and to model that for our kids. ACA won't do that. Other classical Christian schools can't do that. Only Christ can. The beautiful and outrageously simple key to a rigorous Christian education is submission to Christ. Only then does a classical Christian school come into the picture for Christ's glory -- and Christ will make it glorious. Without him, all the chants in the world won't make our children see Christ's beauty. Classical Christian education is a method -- and a very good method at that -- but Christ is the way.
Onward for excellence and the glory of God!
Grace and Peace, Nate Ahern
Primary Grades at ACA: Kindergarten through 2nd Grade
Did you know that the grade levels at ACA are divided into distinctive groups? If you are well-versed in classical education or just learning about it, you learn from the beginning that classical education is divided into three distinct stages: grammar, logic, and rhetoric. These stages drive the curriculum and instruction for the teachers and shape how they approach teaching. At ACA, we follow these divisions, but we add in another division in the grammar stage. ACA places kindergarten through second grade into what is called the primary grades. Some classical schools refer to this stage as the pre-grammar or pre-polly stage. Why is this division made within the grammar stage? Think about the differences between a kindergartener and a second grader, or a five and eight year old. Pretty different, right? Recognizing this difference is at the root of dividing grammar into two stages. The primary stage at ACA focuses on primary skills, such as reading, writing, ciphering, and math. Once a student enters the second grade, that student is expected to be able to read in order to learn. In other words, students are expected to start getting information from reading. However, before students can read-to-learn, they must know how to read very well. At ACA, our goal is for our k-2 students not merely to pass a reading test, but to have mastery of reading before being expected to read-to-learn. This standard is higher than what would be found at a non-classical schools and public schools.
The same applies to the other primary subjects. Students need a solid foundation in these basic subjects in order to be built upon in the later grades. How can students be expected to learn critical thinking skills if their reservoir of knowledge is shallow? Or what if they lack basic reading, writing, and ciphering skills? They must have a solid foundation to draw from and from which to build. Recognizing the unique growing stage of a 5-7 year old makes this possible. There is a tendency to rush kids along in their education. If this foundational stage is skipped or shortened, the foundation will crack further down the road.
A few months ago, Alex Parker (kindergarten teacher) passed along a 2-part essay from Classis, the newsletter published by the Association of Classical and Christian Schools, and is posted on the Parents' Page of our website. I'm attaching both articles here again. Please take about 15 minutes to read these. Here, the primary stage is referred to pre-polly. If you have a 5-7 year old, please read this as it explains the importance of this stage before moving on to the grammar stage.
As parents, we are the primary educators of our children. We can't pass the torch completely to ACA once our little ones are enrolled in school! It's crucial to understand what ACA is doing and why, so we can further their education at home and, in turn, support our teachers.
“The Particular Prospects of the Pre-Polly Stage, Part I” by Tom Garfield, Classis.
“The Particular Prospects of the Pre-Polly Stage, Part II” by Tom Garfield, Classis.
Learn, Read, Question, Think: The Value of a Liberal Arts Education
Want to know what Edgar Bronfman, the former CEO of the Seagram Corporation, thinks about a liberal arts education? In his article published earlier this month at InsideHigherEd.com, he gives his answer: “My advice . . . Get a liberal arts degree. In my experience, a liberal arts degree is the most important factor in forming individuals into interesting and interested people who can determine their own paths through the future.”
What is a liberal arts education? It is considered education in all academic subjects, such as literature, mathematics, philosophy, and all sciences. It is very distinct and separate from professional, vocational, and technical education. In classical antiquity, a liberal arts education was considered what a person (citizen) needed to have in order to fully participate in and contribute to civic life.
In the article, the author argues (and I agree) that since technology and “cutting-edge practical knowledge” change so quickly, it is not beneficial to be vocationally educated exclusively in these areas. Instead, students need to develop an adaptable and critical mind, which is best done through a liberal arts education. The one thing, the author states, that cannot be replicated by technology is human creativity and imagination. Students with a liberal arts education can see the larger picture behind the data and think and write clearly and critically. In making his point, the author quotes Steve Jobs, when referring to Apple’s success, said it was a place where “technology married with liberal arts, married with the humanities … yields us the results that makes our heart sing.”
Often in articles like this one about education, the emphasis is mainly on what the end result should be but lacks a new or practical insight on how to get there. In this article, the desired end result is more students pursuing a liberal arts undergraduate degree regardless of their desired post-college career path. The author inserts one or two throwaway sentences regarding the means to the end. Here, the author says, “We must push ourselves as a society to make math and science education innovative and engaging, and to value teachers and education.” Sure, it sounds nice. Everyone wants to be on the side of valuing teachers and education. A high level of commitment to and value placed in something doesn’t amount to much if you are committed to and value the wrong thing, in this case our country’s current approach to education. I think the author would have been well served to offer a different insight here – that maybe our approach to pre-collegiate education should change in order to produce kids who are capable of pursuing and earning a liberal arts degree in college. And, what does that look like? A classical education! By working through all the stages of a classical education, from grammar to logic to rhetoric, students are not merely filled with information, but taught how to think, read, and write - all from a critical and analytical perspective. Students are not only expected to regurgitate information, but to take in information, analyze it, and critique it. When coupled with a Christian worldview, students are encouraged to seek truth, beauty, and virtue; and to realize that these values are not subjective but can be known.
The author includes at the end of his article that studying Judaism has added to the fullness of his life. If we don’t understand our proper position in the world, why value education? Why understand the world? Being able to integrate a Christian worldview with education, like our students receive at ACA, is another key element to a fully rounded liberal arts education.
“Learn, read, question, think. In developing the ability to exercise those traits, you will not only be successful in business, but in the business of life.”
Read the article here: http://www.insidehighered.com/views/2013/10/17/liberal-arts-are-best-preparation-even-business-career-essay
What do you think? Do you agree or disagree? Leave a comment below!