FW: Steadfast in Education: Why Lutheran Schools and Why Lutheran Teachers?

Pr. Hinton…

 

Feed: Steadfast Lutherans
Posted on: Saturday, March 09, 2013 7:36 AM
Author: Pastor Daniel Hinton
Subject: Steadfast in Education: Why Lutheran Schools and Why Lutheran Teachers?

 

Why do we need Lutheran schools? Why do Lutheran schools need Lutheran teachers? Though these are simple questions, their answers get at the whole reason that the extensive system of Lutheran schools exists in the first place. Lutherans in North America have been school-builders from the beginning. In fact, the opportunity to establish schools apart from the purview of the State was at least as enticing to these first Lutheran immigrants from Europe as freedom from a state religion. But why? After all, schools are a lot of work. All the planning, budgeting, instruction, assessment, recordkeeping — operating a school requires immense sacrifice of time and money on the part of the congregation. Yet in spite of all that, Lutherans (especially those most interested in a confessional identity) have insisted upon operating schools all across the country. So what drove them to establish all these and work tirelessly to keep them open? Put simply, it's all about the gospel. Lots of other sorts of schools can teach lots of different things. Any school can teach children to behave and to be good boys and girls. Any school can dig deep into the wisdom of the ancient Greeks — in fact, there is much we all could learn from the founders of Western civilization. Any school can teach citizenship and character and morality. But all of that is of the Law, and we Lutherans know better than anyone that while the Law is good and wise, it lacks the power to save. It is wise for us to ask the question "What problem is the school designed to solve?" Naturalists like John Dewey would say that the primary problem that a school is designed to solve is that of ignorance of the world. We Christians, in contrast, might concede that a child ought to know something of the world, but that knowledge is of secondary importance when compared to the gospel, which alone can save us from death. In fact, ignorance is not the greatest problem facing man — death is. All worldly knowledge cannot fix death. Only the gospel of Jesus Christ saves sinful man from sin and death. Lutheran schools do teach math, grammar, and history — and many of them do so quite well. But above all, Lutheran schools proclaim this gospel — that Jesus Christ has taken away death and sin and hell by His atoning death. Many students in Lutheran schools don't get to hear that on Sunday morning. Many of the children in Lutheran schools are members of the congregation who attend the Divine Service faithfully — but they still need to hear what God has done for them in Christ. Lutheran schools are in the business of preparing young people for the Last Day when the dead are raised and the saints in Christ stand with Him in eternal peace and bliss. The writer of the Epistle to the Hebrews asks, "How shall we escape if we neglect such a great salvation?" Christians must contend with fallen flesh, the world, and the devil — all of whom would snatch the precious gift of eternal life from us were it not for the Spirit's work through this gospel to keep us firm in the faith until that Day. But why Lutheran? After all, there are lots of other Christian schools and Christian teachers. Why does Lutheran identity matter? Simply put, it is when Lutheran schools are staffed with Lutheran teachers that the gospel has the best chance of being proclaimed in its purity. (For the record, the word "Lutheran" here refers more to one's actual confession than simply on which roster one's name appears.) To be sure, there are lots of Christian schools and Christian teachers and they are dedicated and sincere. But any adulteration of the gospel runs the risk of the Christian doubting — or worse, in causing him to trust someone or something other than Christ for his eternal salvation. The world thinks this is unloving, but it's why Lutheran schools ought to be for Lutheran teachers. No one else confesses justification the same as the Fourth Article of the Augsburg Confession. No one else's theology is designed to reflect salvation by grace alone through faith alone in all its articles. No other theology ought to be taught in our schools, and the way to ensure this is twofold: First, the pastor ought to oversee the theological curriculum and instruction of the school (if not outright do all the instruction himself). Second, teachers ought to hold to the confession of the Evangelical Lutheran churches (and remain diligent in the study of that confession) so that any time theological matters are discussed in class, students can be directed to the saving gospel of Jesus Christ. They seem like simple questions, and they are. But like so many simple questions, they matter a lot. Lutheran schools, at their best, deliver the gospel to students and strengthen them for the Last Day when the dead are raised and the saints stand with the Lord. And it's precisely for that reason that Lutheran schools ought to care about an unapologetically Lutheran identity.

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The Consortium for Classical and Lutheran Education :: XIII

Register and pay online for CCLE XIII

FW: [ClassicalLutheranHomeschoolers] Issues, Etc

 

Tomorrow, Feb. 15, Issues, Etc. will feature Rev. Dr. Steven Hein on classical Lutheran education @ 4pm CST.

 

Consortium for Classical and Lutheran Education

www.ccle.org

 

 

FW: Dare to Be Wise: The Early Reformation and Education

From Dr. Phillips and Steadfast Lutherans…

 

Feed: Steadfast Lutherans
Posted on: Monday, February 04, 2013 7:15 AM
Author: Dr. Matthew Phillips
Subject: Dare to Be Wise: The Early Reformation and Education

 

"When schools flourish, things go well and the church is secure. Let us make more doctors and masters.  The youth is the church's nursery and fountainhead.  When we are dead, where are others [to take our place] if there are no schools? God has preserved the church through the schools.  They are the preservers of the church."[1] In this quote we hear an older Luther (1542-43) commenting on the importance of schools for preserving the Christian faith and the church.  Here we will examine the relationship between the early Reformation and educational reform.  While most Lutherans are familiar with Luther's 95 Theses, we sometimes fail to understand that the Reformation of the Western Christian Church began as a reform of the University of Wittenberg's curriculum, particularly, its theological curriculum.  In fact, Luther initially published the 95 Theses to call for an academic debate concerning indulgences and grace.  As Alister McGrath has noted, "Lutheranism originated within, and initially developed within, the theological faculty of an obscure German university."[2] Renaissance humanists' emphasis on a return to the original sources of Greco-Roman civilization resulted in the expansion of the study of the sacred languages in the fifteenth and sixteenth centuries.  The theologians at Wittenberg, led by Martin Luther, sought to harness this learning for the specific purpose of discovering theological truth.  This meant the close study of Latin, Greek, and Hebrew.  In fact, Luther's diligent examination of the Bible in its original languages and the writings of Augustine of Hippo (influential theologian from late antiquity) led to his understanding of salvation as justification by faith alone though grace on the account of Christ.   By 1517 Luther had written that this new focus on the Bible in its original languages and St Augustine's writings was replacing the late medieval scholastics' emphasis in their numerous commentaries on the integration of Aristotle's ethical and metaphysical writings with the Bible and other theological writings.[3] In 1518 these curricular reforms gained an important proponent in the person of Philip Melanchthon.  At the age of twenty one Melanchthon became professor of Greek at the University of Wittenberg.  He quickly became an immensely popular teacher who eventually gave lectures on classical Greek and biblical texts.  A genius devoted to Greek and Latin literature, Philip signaled his desire for educational reform in his inaugural lecture to the faculty and students of Wittenberg in 1518.  He encouraged all students to learn Greek as thoroughly as Latin.  In this manner the students could read theology, history, orations, and poetry in their original languages.  Melanchthon asserted that the Christian church had become corrupt because it lacked the proper study of these subjects.  Finally, he exhorted the students at Wittenberg to "dare to be wise" through the intense and thorough study of ancient Latin and Greek authors.[4] The publication of the 95 Theses caused a much greater debate in sixteenth-century European society than Luther had anticipated.  Indeed, from 1518 to 1521 Luther's 95 Theses and subsequent theological writings engendered a debate that led to a theological and ecclesiastical division in Western Christendom.  By 1520 Luther focused explicitly on the doctrine of justification by faith in Christ alone and the interpretation of the Bible as God's law and gospel.  During this same period, Luther and his colleagues implemented a series of curricular reforms that linked a strong focus on Greek and Latin classical texts with theological renewal.[5] In 1520 Luther included a section on the reform of the universities in his famous treatise, To the Christian Nobility of the German Nation Concerning the Reform of the Christian Estate.  In this work Luther petitioned the newly-elected Holy Roman Emperor, Charles V, and the German nobility to implement a reform program.  While Luther discussed the possibility of a church council and emphasized the spiritual equality of lay people and clergy, he also addressed such issues as poverty relief and the reform of schools and universities.  Luther plainly stated, "the universities, too, need a good, thorough reformation."[6] In Luther's explanation of this reformation of the universities we may observe his desire to spread the curricular reforms which the Wittenberg faculty members had already initiated at their own university.  He proposed that Aristotle's works on nature, spiritual matters, the soul, and ethics should be removed.  These works contradicted the Bible's teachings on these matters.  What should be taught?  Luther agreed to keep Aristotle's works on logic, rhetoric, and poetry, and Cicero's work on rhetoric.  These works would teach the student to speak and preach properly.  In addition to these writings, the Reformer recommended the study of the sacred languages, mathematics, and history.  Luther believed that the reform of universities would help form the future pastors and political leaders in the Holy Roman Empire.  He concluded simply, "nothing could be more devilish or disastrous than unreformed universities."[7] Dr. Luther exhorted theologians to focus on the Bible as their main text and reject the overabundance of late medieval commentaries that contained many erroneous opinions.  While this did not mean all other theological books should be rejected, Luther did intend for the Holy Scriptures to be the main text in universities and in other schools.  Following this section, Luther called for the establishment of elementary schools for boys and girls in every town throughout Germany.  Returning to his discussion of the theological curriculum at universities, Luther famously proclaimed, "I would advise no one to send his child where the Holy Scriptures are not supreme.  Every institution that does not unceasingly pursue the study of God's word becomes corrupt…..I greatly fear that the universities, unless they teach the Holy Scriptures diligently and impress them on the young students, are wide gates of hell."[8] [1] Martin Luther, "Table Talk no. 5557," trans. Theodore G. Tappert, Luther's Works, volume 54 (Philadelphia 1967),  452. [Hereafter LW with volume and page number.] [2] Alister McGrath, The Intellectual Origins of the European Reformation (Oxford 1987), 59. [3] Ibid., 32-68.  See also Idem, Luther's Theology of the Cross (Oxford 1985), 40-53. [4] Carter Lindberg, The European Reformation, 2nd Ed. (Oxford 2010), 88-89; Idem, The European Reformations: Sourcebook (Oxford 2000), 51; Marilyn J. Haran, Martin Luther: Learning for Life (St Louis 1997), 157-158; 172-176; Martin Brecht, Martin Luther: His Road to Reformation, vol. 1, trans. James L. Schaaf (Minneapolis 1985), 279; Jon Steffen Bruss, "Melanchthon and the Wittenberg Reception of Hellenism, 1518-1526: Bonae Literae et Renascentes Musae," Logia  17 (2008): 7-12. [5] Harran, Luther: Learning for Life, 158-164; Brecht, Luther, 229, 275-282.  [6] LW 44: 200; Brecht, Luther, 369-379. [7] LW 44: 200-202. (quote on p. 202.); Harran, Luther: Learning for Life, 167-172. [8] LW 44: 204-207.

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FW: News from Memorial Lutheran School

(Excerpted and Reproduced with Permission)

 

On Technology…

 

From: LouAnn Webber
Sent: Friday, January 18, 2013 2:31 PM
Subject: News from Memorial Lutheran School

 

Memorial Lutheran School Building a Strong Foundation News and Updates January 18, 2013 Headmaster's Greeting    Technology and Classical Education   Technology is a beneficial part of our world. I am not a gadget geek, but I greatly appreciate the techno-tools that make my life and work easier. For example, writing on a computer is far easier for me than writing with pen and paper. Oh, I still do my research on paper, and I still craft my basic theme and rough outline on paper, but I do the actual writing on the computer. The reason being, since I can easily correct, add, or rearrange things, the computer allows me to concentrate on what I am saying without worrying about the mechanics of how I am saying it until the second draft.   In the mid-nineties, Neil Postman wrote of the threat of technopoly. When technology goes beyond its utilitarian function and begins to shape and even monopolize our thinking, he says, we are witnessing the advent of technopoly. Two decades after Postman's warnings, I see no evidence that that he was right; we are no closer to technology controlling us or taking over our minds. However, future generations will and do have a different relationship with electronic technology than does my generation. They have grown up with it, whereas I had to learn to use it as an adult.   This became apparent to me when I recently visited my granddaughters in New York. The three-year-old is all girl and loves changing into her prettiest outfits ... several times a day. No surprise there, but the second of my granddaughters did surprise me. Though she is only eighteen months old and speaks only in grunts, her skill at using an IPad is amazing and certainly surpasses my own. Watching her, it occurred to me that Postman might have it backward-rather than humans being changed by technology, technology is being adapted to fit human thinking and behavior; that is, it is becoming more intuitive.   So, what is the point of this discourse? Simply this: When it comes to education, we hardly need to teach students how to use computers any more-just how to use them safely and responsibly. Instead, we must teach them how to read, how to write, how to cipher, and how to think, so they in turn can use the techno-tools they have grown up with to accomplish their tasks. Technology is a great tool, but it cannot and will not ever replace the need to read, to write, and to think well. Viva la Classical Education!   Pastor Heine    Memorial Lutheran Church and School 5800 Westheimer Road Houston, TX 77057-5617 School phone: 713-782-4022  ext. 317 bheine@mlchouston.org            .       In This Issue MLK Day Holiday Basketball Auction Sponsor Thanks WHAM Thank You Academic Quest at LHN Students of the Week Calendar of Events

 

.Memorial Lutheran Church and School | 5800 Westheimer Rd. | Houston | TX | 77057

 

FW: Schools, Pastors, and Preachers

Luther…

 

Feed: Historia et Memoria
Posted on: Thursday, December 06, 2012 7:26 PM
Author: Matthew Phillips
Subject: Schools, Pastors, and Preachers

 

"Now I have preached and written a great deal urging that good schools should be established in the cities in order that we might produce educated men and women, whence good Christian pastors and preachers might come forth so that the word of God might continue to flourish richly.  But people take such an indifferent attitude toward the matter, pretending that it might cost them their whole livelihood and temporal possessions, that I fear the time will come when schoolmasters, pastors, and preachers alike will have to quit, let the word go, and turn to a trade or some other means of stilling the pangs of hunger; just as the Levites had to abandon the worship of God to till the fields, as Nehemiah writes [Neh. 13:10]."  Martin Luther, "Exposition of Psalm 127, for the Christians at Riga in Livonia," Luther's Works, vol. 45, p. 318.

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FW: Grammar rules

Consider…

 

Feed: respublica
Posted on: Monday, September 24, 2012 11:38 AM
Author: Diane Meyer
Subject: Grammar rules

 

If you get the jokes, you do know your grammar click to enlarge

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