Living Books on Meteorology

Dear Reader,

I let my high school senior pick his science this year and he chose meteorology. I structured his course around two video series from The Great Courses, An Introduction to the Wonders of Weather and The Science of Extreme Weather. The edginess of the latter balnaces out the more dry factualness of the former. He also read a number of living books. If you are looking for books for younger kids, we also did a year on geology and weather when my kids were in elementary and middle school; you can find that booklist here. You can find all my lists of living books here.

Living Books on Meteorology

What if the Moon Didn’t Exist by Neil F. Comins — All the ways our world wouldn’t exist if conditions weren’t just right.

Why the Sky is Blue by Gotz Hoeppe — Did you know that it’s not blue for the same reason during the day and at the end of the day?

Storm by George R. Stewart — The story of a violent storm which sweeps in from California. Originally published 1941.

Tornado Alley by Howard Bluestein — A professor and storm-chaser tells what he has learned about tornados.

The Children’s Blizzzard by David Laskin — True story of a blizzard in 1888. The kids that tried to get home, those that hid at school.

Divine Wind by Kerry Emanuel –The subtitle says it all: “The History and Science of Hurricanes.”

Isaac’s Storm by Erik Larson — It came up  a lot in the news this year too: the Galveston hurricane of 1900.

Visualizing Weather and Climate by Anderson and Strahler — A more textbook-y book to make sure we covered all the bases.

Weather Analysis and Forecasting Handbook by Tim Vasquez — Again, a bit more textbook-y and also seemed rather math-oriented so maybe not for all kids.

Happy forecasting!

Nebby

 

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Church, State . . . and School?

Dear Reader,

This post is part of an ongoing series in search of a reformed Christian theology of education. Find the intro posts here and here.

Is there such a thing as a Christian school? Well, of course there are Christian schools. The question I want to explore today is what if any the place of the Christian school is vis-à-vis the Church and state.

If you have been reading here a while, you know that I have been going through a number of books on education. In doing so I was struck by the fact that both Cornelius Van Til and Rousas Rushdoony (see my reviews of their books here and here respectively) speak of the Christian school as an almost divinely-inspired body complementary to the Church:

“Oh, yes, the church and home may speak of this Christ. But neither the church nor the home can deal at all adequately with the length and breadth of Christ as the Savior and Transformer of human culture . . . only in the school, in which professional people engage in setting forth the whole history and meaning of human culture, can Christ and his work be portrayed in full detail . . .” [Cornelius Van Til, Essays on Christian Education (Presbyterian and Reformed Publishing, 1974) p. 23-24]

“However, where the state seeks to license, accredit, control, or in any way govern the Christian school as a school, it is then another question. It is usurpation of power by the state, and it involves the control of one religion, Christianity, by another, humanism . . . The school, moreover, is a separate sphere under God from church and state, and it thrives most when free from both.” [Rousas Rushdoony, Philosophy of Christian Curriculum (Vallecito, CA: Chalcedon/Ross House Books, 2001) Kindle loc. 1609]

“It should be stressed that discipline requires the cooperation of church, school, and family. Each has its own distinctive task and cannot infringe on the other.” (Rushdoony, Kindle loc. 1819)

There are a number of ideas embedded in even these brief quotes. While they all may work together, I don’t think one need take them as an all-or-nothing proposition:

  • School is a divinely-ordained institution on par with Church and State.
  • School is complementary to Church and State, fulfilling a unique place which may have some overlap with but does not duplicate their roles.
  • The responsibility of educating children belongs to the school.
  • The state and the church should not interfere with the work of the (Christian) school.
  • Family is also a distinct entity with its own role.

The Scriptures address both secular governments and the Church explicitly. Both are given specific authority and specific tasks and have divinely-ordained leaders (on government: Rom. 13:1-7; 1 Pet. 2:13-17; on the Church: Matt. 16:18; 28:18-20; Acts 20:28; Col. 1:18). The same cannot be said of school.

The main reason schools are not mentioned in the Bible (it seems silly even to have to say it) is that they simply were not a feature of the time, at least not in the way we now know them. Of course there was education in some form (see this post on teaching in the Old Testament and this one on the New), but I cannot think of a single reference to organized group education of children.

[There is evidence that adults were educated in “classes” by teachers. Jesus was the “Rabbi” of His disciples (Jn. 3:2, among many others) and Paul learned from Gamaliel (Acts 22:3). The boy Jesus learned from the teachers in the temple (Lk. 2:42ff), but this does not seem to have been the norm; the shocking part of this story is that at 12 He was discussing theology like an adult.]

What we do see is that parents are charged with teaching their children about the things of God (Gen. 18:19; Deut. 4:9; 6:7; Ps. 78:4-6; Prov. 1:8; 4:1; 6:20). There is some evidence that others, notably grandparents, might help in this (Gen. 48; 2 Tim. 1:5).

Neither the Church nor State is charged with providing schools. This does not necessarily mean that they should not do so, however. With regard to the Church, they are of course charged with the education of all members, including children, in the things of God. Does this mean the Church shouldn’t provide other forms of education? Not necessarily, but we should balance any such endeavor with a caution against allowing the Church to distracted from its main mission, namely the preaching of the gospel (cf. Acts 6:2).

Among the functions of civil government mentioned in the Bible are: collecting taxes (Matt. 22:17-21; Rom. 13:6-7), punishing wrong-doers (Rom. 13:4), administering justice and settling disputes (Exod. 18:13ff), and waging war (1 Pet. 2:14). There is one more function of government: the care of the helpless, among whom the Scriptures name widows, the fatherless, the poor and needy, and foreigners (Ps. 82:1-4; Jer. 22:3). If we are going to find a Scriptural justification for state education, it is here. One might argue that in our society the way to help the poor, to help them get ahead, is to provide education.

In our church, there are a number of African refugees. As pro-homeschooling as I am, it is hard for me to imagine how these parents — who are often traumatized, don’t speak English, and are frequently illiterate in their native languages (this is true of the mothers especially)  — would ever be able to educate their own children. It would be wonderful if there were good Christian schools for these children to go to but the fact is that there are not. So we are back again to whose responsibility it is to care for them in ways their parents are unable to.

I don’t think there are hard and fast answers here; there is a lot of room for debate and it may be, given the state of affairs on the ground, that what is the right answer in one location is just not feasible in another. But here is what I think:

  • There is no biblical justification for the School (big “S”) on par with the Church and State.
  • If there were any institution on such a level, it would be the family, not the school (though Church trumps family; Matt. 12:50; 19:29; Lk. 14:26).
  • It is the parents who are charged with educating their own children and who must bear primary responsibility.
  • This is not to say that the parents cannot or should not have help.
  • The Church should certainly educate all its members, of all ages, in the things of God.
  • While there is nothing inherently wrong with a Church providing education in other areas, we must be very careful that any such ministry does not distract from the main work of the Church.
  • A better case can be made for the State to take a role in education, especially as it concerns the most needy members of society. However, there are many ways that this could happen . . .
  • Which brings us back to: education is ultimately the responsibility of the parents and Christian parents need to ensure that, above all, their children receive a God-centered education.

Nebby

 

 

 

John Milton in Education

Dear Reader,

This post is part of my ongoing series on reformed education. Find them all here.

I recently ran across an article by John Milton, author of Paradise Lost, on education.  It is a fairly brief piece and doesn’t have a lot to contribute to our discussion, but given the stature of its author I thought it was well worth reading and reviewing.

In “Of Education” Milton writes to a friend, Master Samuel Hartlib, and proposes a particular approach to education. After a long introductory paragraph explaining his reasons for writing, Milton jumps right into the goal of education:

“The end then of Learning is to repair the ruines of our first Parents by regaining to know God aright, and out of that knowledge to love him, to imitate him, to be like him, as we may the nearest by possessing our souls of true vertue, which being united to the heavenly grace of faith makes up the highest perfection.”

The language, as I am sure you have noticed, is dated, but Milton’s point is clear: the goal of education is to undo the effects of the Fall. I tend to shy away from those who make virtue the highest end of education so I like that Milton unites virtue to faith.

Milton does not spend long on theory but turns quickly to practical matters. He argues against a tedious and repetitive approach to education and particularly to the learning of (classical) languages. He does believe that one should learn Greek and Latin but makes clear that knowing the languages is not the end in itself but that the goal is to be able to delve into the real heart of the material, the content of the classical writings themselves. Knowledge should not be an “exaction” but “worthy and delightful.”

Milton’s overall plan is for an education that is “compleat and generous” so that a man may “justly, skillfully and magnanimously” perform “all the offices both private and publick of Peace and War.” Study does not begin till age 12 but continues in one institution which serves as both middle/high school and college till age 21.

After a foundation in pronunciation and grammar, the student is to begin with Plutarch to learn virtue, diligence and courage. To this is added some arithmetic and geometry. Religion and Scripture are taught in the evenings. Subjects are introduced in sequence including practical ones such as agriculture, astronomy and geography. Latin is learned first, then Greek, Italian and Hebrew and possibly even Babylonian and Syriac (having taken these languages myself in grad school, I can say this is not small enterprise). There seems to be a kind of apprenticeship involved as well in which the students learn from hunters, architects, anatomists and more. The study of history seems to come rather late in the plan as do poetry and drama. Milton also makes provision for physical and musical training.

Milton’s approach seems to be a modified version of the classical. He relies heavily on Latin and Greek authors and subjects and the overall program of intellectual, musical and physical training is in the classical (read: Greek) mode. I like the practical bent he gives to it all and the emphasis on true learning rather than rote learning and profitless exercises. This is not a must-read article but it is am amusing and short read.

Nebby

Education and the Covenant Child

Dear Reader,

This post is part of an ongoing series in search of a reformed Christian philosophy theology of education. Find all the posts here.

In recent weeks, we have been discussing common grace as affects our understanding of education (see this post and this one). Specifically, I have spent some time trying to answer the question: How shall we educate non-believing children? Are they capable of true education, of receiving that which is good and true and beautiful?

But I do not want to neglect the children of believers. Most of the children in our homeschools and Christian schools are going to come from professing families. As such, they are what we call covenant children. That is, they are considered from birth (and before) to be part of God’s covenant community.

When speaking of those who are clearly unregenerate, of whom we have no evidence of salvation (yet), I argued that education forms part of the call that goes out to all humanity (Matt. 22:14) and presents to them God’s general revelation by which He may be known (Rom. 1:19-20). But what of believers then, those who already have received the call? How does education benefit them?

This is my thesis: Education is a piece of sanctification.

In previous posts, I hope I have shown that children are not a separate category. They are fully persons. Education does not prepare them for a life which they will have later nor does God wait to work in them. Conversely, education is not confined to childhood,  though I do believe children are especially adapted to learn (read all these arguments here.)

We have also discussed what kind of goal we should have for education and argued that we need long-term goals which look not merely to the next stage of life but even beyond this life, goals which serve God’s greater plan.  These goals should focus first and foremost on the individual, not the society (while acknowledging that in God’s economy there is no conflict between the two; see this post and this one).

To these ideas, let me add one more: Man is fallen in all his faculties (WCF IV:II) and needs to be regenerated in all his faculties (WCF XIII:II). We could give various lists of what constitutes the “faculties,” but I like this one: “You shall love the Lord your God with all your heart and with all your soul and with all your might” (Deut. 6:5; all biblical quotes are from the ESV unless otherwise noted) or the New Testament version: “And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength” (Mk. 12:30). The biblical view is not one which chops man up into pieces. The body is not divorced from the spirit nor the mind from the heart such that one can think one thing and do another or keep one’s soul pristine while sullying one’s body. Still, there is some idea here that we do have different aspects. As reformed people, we believe all the parts of the person are fallen and in need of redemption.

Education is a term that has been used in many ways and our tendency these days is  to think of it broadly. Even secular teachers are expected to shape not just the intellect but the character. For Christian parents as well discipline and education are closely entwined. These are not bad tendencies but what I want to address today particularly is the mind, while acknowledging that it does not function apart from the emotions or the body.

I’d like to get at this topic by looking at the word “mind” as it is used in the New Testament. We have already seen that both Old and New Testaments command us to love God with our minds. Our minds can be either for God or against Him (Matt. 16:23; Rom. 8:5-7). There is ample evidence that they are often against (Matt. 16:23= Mk. 8:33; Tit. 1:15). A fallen mind, one in opposition to its Creator, is a curse and the result of sin (Rom. 1:28). But there is hope — when Jesus comes healing people, it is not just bodies that are restored but minds (Lk. 8:35). It is He who opens men’s minds to receive wisdom (Lk. 24:45; cf. Hebr. 8:10; 10:16) or who hardens them (2 Cor. 3:14;  4:4). There is evidence of some level of restoration in this life as Christians we are called to have changed minds, not minds of futility and sin (Eph. 2:3; 4:17; cf. Col. 1:21). Mind is a characteristic of God Himself (Rom. 11:34) and we are to share His mind and to be of one mind (1 Cor. 1:10; 2:16; Phil. 1:27; 2:2,5).  And above all there is this:

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.  Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” (Rom. 12:1-2)

The pattern here should be familiar: We are called to a high standard. Sin corrupts our minds so that we cannot meet the standard set in God’s law. But God Himself restores the minds of His people. As Christians we are called to use these restored minds for the good of the Church (1 Cor. 1:10; 2:16; Phil. 1:27; 2:2,5) and for the furtherance of the things of God (Rom. 12:2) and for worship (1 Cor. 14:15). In other words, the same process of fall and redemption applies to our minds as it does to the rest of our persons.

This then is the goal of education in the life of the believer: the renewal, through the power of the Holy Spirit, of the mind to the end that the Church may be built up and God glorified. That renewal is what we call sanctification. It will not be complete in this life, but, through the power of Christ, it is possible to make real progress.

Nebby

 

 

Book Review: The Tech-Wise Family

Dear Reader,

This book is a bit of a departure for me but believe it or not I am going to manage to make this be about education too. First a mild disclaimer: I have met the author and his wife though they would not remember, I was a grad student at Harvard when they worked with the undergrad Christian fellowship so our paths did cross.

So it is with pleasure that I recommend The Tech-Wise Family: Everyday Steps for Putting Technology in Its Proper Place by Andy Crouch (Grand Rapids, MI: Baker Books, 2017). Crouch takes what I found to be a very balanced approach to how to manage technology in your home. There are strict limits but technology is not the enemy and he is honest about where his own family fell short. This is definitely a good book to read as early in your parenting career as you can, but even if your kids are older it is worth a read, though it may be harder to implement.

I am not going to give you a lot of the meat of the book; you can read it for that. I would like to focus in on just a couple of ideas that really struck me.

First a Charlotte Mason connection:

“An increasing body of psychological research suggests that our supply of willpower – the ability to make hard decisions that go against our instincts or preferences- is limited. Nudges help us make some of those right decisions without having to use up that precious limited supply of willpower, leaving it available for the moments when we really need it.” (Kindle loc. 268)

This is exactly Charlotte Mason’s idea of the Way of the Will and Habit Training. We use the term will in some very contradictory ways today but Charlotte spoke of it as exactly this– the ability to make ourselves do what we don’t want to do. Habit training forms in us good habits, like rutted roads in the soul, that keep us in good paths without too much thought. These “nudges,” as Crouch tells us (Kindle loc. 289), are not in themselves good character but to the extent that they keep is from having to think about every little decision, they aid us in doing the right thing. (Of course, bad habits to just the opposite.)

Misunderstanding the relationship between the body and soul has led to a host of heresies. Crouch rightly tells us that there was no real division in Hebrew thought. What was interesting to me in light of our present discussion is how he ties this idea to education:

“But the further we explore into the astonishingly complex nature of human beings, especially the mysterious organ called the ‘brain’ and the even more mysterious reality of personhood called the ‘mind,’ the more the Hebrew perspective seems fundamentally sound. And nowhere is it more evident that we are body and soul together than in studies of how we learn.

“The best and richest experiences of learning, it turns out, are embodied ones.” (Kindle loc. 1157)

Crouch goes on to talk about how we learn language by physically speaking it – by moving our tongues – and how we learn more when we read physical books and when we use a pencil to take notes. I know I always found this to be true — I remembered what I took notes on in class without needing to ever look back at those notes; the process of writing the information incised it in my brain (oh, that I had that young brain now!).

“We can have a faint idea or hunch in our mind, but it is only when we speak or write it that it becomes clear, not just to others but to ourselves as well.” (Kindle loc. 1179)

This is why Charlotte Mason, in her approach to education, had students narrate everything they read, first orally and then as they were able in writing. Narration is not for the teacher to evaluate but enables the student to cement what they have read in their brains.

And one last thought on education:

“The last thing you need when you are learning, at any age but especially in childhood, is to have things made too easy. Difficulty and resistance as long as they are age appropriate and not too discouraging, are actually what press our brains and bodies to adapt and learn.” (Kindle loc. 1189)

As out muscles are not built with physical resistance, without ever pushing them slightly beyond what they have done before, so our intellect is not built without some struggle.

In all honesty, I feel like there are a lot of books on Christian parenting and technology and I was not expecting too much of this one. I was pleasantly surprised. Though not all of Crouch’s suggestions are unique, he doe shave some good insights and writes in a very enjoyable way. The true treasure in my eyes is the nuggets of thought in there on other topics (like education). But either way The Tech-Wise Family is a book well worth reading.

Nebby

 

 

Common Grace, Part 2

Dear Reader,

This post is part of an ongoing series in search of a reformed Christian philosophy theology of education. Find them all here.

In part 1 of this post, we began to look at the idea of “common grace” as it relates to education. The questions before us are:

  1. Can non-Christians be educated? Are they capable of receiving what is good and true?
  2. Can we learn from non-Christians? How are we to view the seemingly good and true things which they communicate to us?

In part 1, I looked at Cornelius Van Til’s definition of common grace in Essays on Christian Education (Presbyterian and  Reformed Publishing, 1974). I didn’t want to rely on Van Til alone, however, so I sought out other sources on the topic of common grace. The goal for today is to see if Van Til’s depiction (or perhaps just my understanding of it) is in line with general reformed thought and if there are any further conclusions we can draw with regard to education.

The primary source I am relying on for this post is Louis Berkhof’s Systematic Theology (The Ephesians Four Group, 2017; originally pub. 1932). While Van Til’s work was on education and common grace came into it incidentally, Berkhof’s is from the start a systematic theology. He is a well-known and, as far as I know, a well-respected name. Plus he gives a good introduction to the subject including background material and some discussion of the different views and thoughts.  I will summarize what he has to say and then return at the end to a few of my own thoughts.

Common Grace, a la Berkhof

The doctrine of common grace is one of those which does not arise by name in the Scriptures (a fact which we can not necessarily hold against it as even the Trinity is not named as such). Rather it arises as the solution to a seeming inconsistency:

“The question arose, How can we explain the comparatively orderly life in the world, seeing that the whole world lies under the curse of sin? . . . How can we account for it that sinful man still ‘retains some knowledge of God, of natural things, and of the difference between good and evil, and shows some regard for virtue and for good outward behavior’? . . . How can the unregenerate still speak the truth, do good to others, and lead outwardly virtuous lives?” (Berkhof, Kindle loc. 10291)

Augustine did not teach common grace. His concern was to show that the “so-called virtues [of heathens] were sins, because they did not spring from faith . . . He denies that such deeds are the fruit of any natural goodness in man” (Berkhof, loc. 10300; cf. Heb. 11:6).

Luther made a distinction between the earthly and heavenly spheres, arguing that unregenerate man can do good in the former but not the latter (loc. 10320).

Calvin, though he does not use the term in the sense we now do (loc. 10340), is the first formulator of the doctrine of common grace as we know it. With Augustine, and against Luther, Calvin “firmly maintained that the natural man can of himself do no good work whatsoever” (loc. 10331). But he did argue for a grace which “curbs the destructive power of sin, maintains in a measure the moral order of the universe, thus making an orderly life possible, distributes in varying degrees gifts and talents among men, promotes the development of science and art, and showers untold blessings upon the children of men”(loc. 10331).

As we understand it today, common grace is not a separate act of God (loc. 10362) but refers to “(a) those general operations of the Holy Spirit whereby He, without renewing the heart, exercises such a moral influence on man through His general or special revelation, that sin is restrained, order is maintained in social life, and civil righteousness is promoted; or (b) those general blessings, such as rain and sunshine, food and drink, clothing and shelter, which God imparts to all men indiscriminately where and in what measure it seems good to Him” (loc. 10382).  Berkhof later goes on to list specific outworkings of common grace (loc. 10517) which are:

  • The full brunt of the punishment for sin is delayed.
  • Man’s sinful nature is restrained. At times, we see that God gives the unregenerate over to their evil desires (Rom. 1:24ff) so that we may conclude that other times He does not do so but restrains sin from its full range. 
  • Man retains some sense of the good, true and beautiful. Included in this is man’s natural inclination towards some form of religion.
  • Man performs what is called “civil good.” These are not actual good works as they do not stem from right motives and therefore cannot please God. Nonetheless they are in harmony with the law of God. Common grace does not produce any good in the unbeliever (cf. loc. 10401) but merely restrains evil so that we can agree with Augustine that they are incapable of true good. 
  • Man receives natural “blessings.” This is where the sun and the rain come in (cf. Matt. 5:45). I put “blessings” in quotes, because, though Berkhof uses the word, he is careful to note that God does not bless the unrighteous as such.

Common grace does not change the hearts of men and is not saving. Berkhof ties it to God’s creative work, as opposed to His redemptive work (loc. 10275), while yet arguing that common grace would not be possible without the redemptive work of Christ (loc. 10436). Common grace is “subservient to the execution of the plan of God in the life of the elect and in the development of the Church. But in addition to that it also serves an independent purpose, namely, to bring to light and to harness for the service of man the hidden forces of nature, and to develop the powers and talents that are latent in the human race, in order that man may ever-increasingly exercise dominion over the lower creation, to the glory of God the Creator” (loc. 10466).

Berkhof goes further and gives us some specifics regarding the means of common grace (loc. 10496). They are:

  • God’s general revelation. He includes under this heading man’s conscience.
  • Civil governments which maintain order, promote good and discourage evil.
  • Public opinion. Which is to say that men care what other men think and will alter their behavior to seek approval or avoid disapproval.
  • Just consequences. Actions often have natural consequences. The child who returns a lost item is rewarded. The teen who engages in bad behavior gets a nasty disease.

Common Grace and Education

When we looked at Van Til on common grace, I drew two  (provisional) conclusions:

  • That one aspect of common grace is the call which goes out, through general revelation, to all mankind and that education functions within this call.
  • That the unregenerate, while not able to do good in the sense of pleasing God, do nonetheless make real contributions to the cause of truth and beauty. God uses what they do, often in spite of themselves, to further His ultimate end.

Neither of these is at odds with Berkhof’s conception of common grace as well. Berkhof’s common grace may be more than this, but it is not less. He speaks both of the call of general revelation (loc. 10485, 10600) and of the role of common grace in working out God’s greater plan (loc. 10466). Berkhof does not refer to education as such. My inclination is to place education under “general revelation” in his list of the means of common grace [1]. Education is largely how we know about general revelation.

I began with two questions. I feel that we have gone a long way towards answering the second — there is real truth and beauty that can come to us through non-Christians sources because God uses them as a part of His larger plan. This is not inherent goodness on their part as without faith they are unable to please God. They may often be unaware or unwitting cogs in His plan. I think we will need to talk more about when and how and if to use non-Christian resources when we get to some of the more practical details of education. For now I am willing to say that we should not reject outright all things that come to us through non-believers but that we must approach them with caution, testing them as we would any new teacher (1 John 4:1-6; for a little introduction to this topic, check out this sermon).

The other question was about our students — Can we present what is good and true to them if they are unregenerate? Are they able to receive what we present and to be educated in any way? We have part of the answer to this — education is subsumed under the call that goes out to all the earth and as such we can and should present it, without prejudice, to all children (indeed, all people), not just to those we know to be saved.

But that it only half an answer; it does not tell us if they are able to receive any of what we present. Of course, we do not know who is among the elect. That is why I say we present education without prejudice — we must not assume this child is saved and that one is not.  That is up to God and does not rely on us or our efforts.

But does education have a beneficial effect, does it make any headway, even among the non-elect? The doctrine of common grace, as Berkhof presents it, would seem to tell us it does. Not that it can produce true goodness but that it can be one of the means God uses to restrain evil.

I have some level of discomfort in saying this. I don’t want us to think that we can educate anyone into being virtuous. If we make virtue our goal — and it is the goal of classical education —  we will go astray. To the extent that education may restrain evil in the non-elect it is not producing real good. That is impossible without saving grace and that it not something we can educate into children.  We desire far more than the appearance of goodness. Ultimately, we desire their salvation and their sanctification. In education, we present God’s general revelation (which is not to say that we don’t also teach the Scriptures of course). There may be some good than comes from this even without saving grace as evil is restrained, but whether that call is effective is beyond us; it is the work of the Holy Spirit to make it take root or not.

Nebby

[1]  Education, especially the education of children, is closely linked with discipline which may in turn be tied to that means which I have called “just consequences.” Parental justice — i.e. discipline — is often the immediate means of divine justice.

 

Book Review: The Christian Home School

Dear Reader,

Thank you all for continuing to give book suggestions. My latest read has been Gregg Harris’ The Christian Home School (Gresham, OR: Noble Publishing Associates, 1995; originally published 1988).

Harris’ book is a bit dated (can one still realistically homeschool for $100-200 per child per year??) and I found its scope too narrow, particularly in talking about how to homeschool, but there enough good material here to make it worth perusing.  As my source indicated, there is one stellar chapter here, chapter 5: “The Biblical Basis of Education.” If you are new to homeschooling and need encouragement and the very basics of how to begin, you might appreciate the rest of the book; otherwise you can probably just skim large chunks (as I confess I did).

The Christian Home School begins with a lot of the usual scary stories about public schools. I don’t doubt the truth of these stories; there no doubt is something indeed to be afraid of. But I’m not a big fan of this approach. Harris also includes a brief history of public schooling in the United States and shows why reforming the current system is not an option.

Harris then turns his attention to Christian schools. For me as a homeschooler, this was refreshing; all the other books I have read thus far have been pro-Christina school and not even mentioned homeschooling as an option so it was nice to hear arguments for homeschooling in particular. Nevertheless, while I agree with a lot of what Harris says, both anti-Christian school and pro-homeschooling, I don’t think he is as fair and well-rounded as he could be. Let’s just say there are pros and cons in any option.

Having established the case for homeschooling, Harris then gets to the meat: the role of the Bible. Though he appears to be a fairly conservative writer, Harris’ stance is not overly fundamentalist. The Bible, he says, “isn’t intended to be a textbook for teachers and school administrators . . .But it does tell us everything we need to know to evaluate education – to tell the basic difference between good education and bad” (p. 66).

Parents are the primary educators (p. 66). This point is easily established. Harris makes the case that as our parenting is compared to God’s that we will be better parents the more we emulate God and adopt His style. While the Bible may not give us many specific instructions in how to parent, there is much we can learn from examining how God parents and educates us (p. 67). [1]

Harris finds the purpose of education in the purpose of man (p. 70). He goes on to say: “It only stands to reason, then, that one of the primary purposes of education is to prepare people to be born again and then to worship and fellowship with God” (p. 70) and again: “Thus, education is to benefit our society and the Church by equipping us to fulfill our part and take our place in the community of faith” (pp. 70-1). I agree with him in much of this — the purpose of education is found in God’s overall plan for man; and the primary purpose is for the individual but the larger society also benefits. I have a slight quibble with his phraseology, however. Harris speaks of “preparing” and “equipping” as if children are not yet a full part of the Church. I have argued here that there is no real divide between children and adults in the covenant community. Children are fully part of that community, are able to contribute to it, and are already interwoven into God’s plan (see this post, this one, and this one).

When it comes to the how of education, Harris tries to keep an open mind, allowing for various methods of education [though not unschooling (p. 88), a conclusion I agree with], but he clearly has a favorite. His own preference is for what he calls “Delight-Directed Study” which he equates with Unit Studies. Very briefly when we began homeschooling, we tried unit studies. I have some problems with the idea of unit studies (see this post or this one) though Harris’ arguments make me more amenable to his approach that I would have thought I would be. Part of the issue is that Harris shows no awareness of a living books approach to homeschooling such as Charlotte Mason advocates. I suspect this is because his book is older and the Charlotte Mason resurgence in homeschooling circles had not occurred, or at least not developed so much steam.  [More than any other approach we have followed the Charlotte Mason method in our homeschool. While I have become less enamored of her philosophy in recent years (and this series is the result of that disillusionment), hers is still the best single approach I have found.]

In reality there is much that Harris says that would fit well with Charlotte Mason’s philosophy. He argues that children have an innate, God-ordained appetite for knowledge (p. 69) and advocates a broad liberal arts education (p. 71). In fact, his language is very much like Miss Mason’s when he argues for a balanced intellectual meal that will bring pleasure to the child (pp. 101-02). They also both say that education cannot and should not be accomplished through force or discipline and that the role of the parent/teacher is largely to prepare the feast (Charlotte’s image) and to wait for the child to respond, as flower bud opens (Harris’ image, p. 111). 

Harris is a bit more in the classical mode in that he sees stages on education, those his are not strictly defined (pp. 112-17). This should not surprise us given the emphasis he places on education as preparation (as I argued in this post).

Delight-directed studies, as Harris defines them, teach multiple subjects through whatever topic the child is interested in. That is, if a child has a particular interest in cats, he might do language arts by reading and writing about cats and learn math by starting a cat sitting business. This were he is most like Unit Studies and least like Charlotte Mason. Though I think in the end, there is more similarity here than I thought; Charlotte’s approach also teaches some subjects, like grammar and writing, indirectly through readings and narrations done on history or other topics.

Harris advocates delight-directed study not just because it works but because, he says, it is biblical. This is perhaps his best and most unique argument — that God intended us to have pleasure even in the things we need, from food to procreation, and that we should also find delight as we satisfy our intellectual appetites (pp. 96ff). For evidence of this he points to the Psalmist’s pleasure in his study of the law of God (Ps. 1:2 among others).

One final quibble — I am once again (as I was with Rushdoony) uncomfortable when Harris talks about education for boys versus that of girls (pp. 119-20). He argues that high school age boys should be educated for a specific career but that girls should be given a broad education so that they will be prepared to help their husbands in whatever their calling might be.  My problem with this kind of thinking is two-fold: It ignores the very real possibility that not every Christian will get married. In fact, the Scriptures tell us that it is better not to be married (1 Cor. 7:32ff) and  perhaps we would take this injunction more seriously if we didn’t start our kids off with marriage as the be-all and end-all of Christian life. Secondly, it tends to undervalue knowledge for its own sake. Harris does not go as far as Rushdoony in this but perhaps just teeters in the edge of the idea.

The bottom line is that Gregg Harris’ The Christian Home School is not a book you necessarily need to run out and get right away but there is one solid good idea in here which I think we need to add to our discussion of a reformed Christian approach to education.

Nebby

[1] As a side note, I don’t agree with Harris’ definition of “to train up” in Proverbs 22:6 as “to touch the palate” (p. 68).  I have no idea where he got this. You can see my own interpretation of that verse here.

 

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