My father was a lifelong educator and one of the founding fathers of the International Baccalaureate. In the 1960s, at its inception, he brought the IB to Iranzamin Tehran International School in Tehran, Iran—one of the first seven schools around the world to implement it. My mother, too, was a teacher of music for decades. The result? I was raised in a household where talk about educational vision and practice happened almost every day.
Could there be a primary criterion used to best evaluate the educational vision, methods, and curricula for students? With so many choices currently available in such a variety of formats, how can we determine which we most want to embrace in our homes and in our schools? Surrounded as we are by a multitude of approaches, programs, and techniques – all clamoring for our time, attention, and purchasing power – we need to focus on one vital truth: People are the point.
We travel along old roads. They are pathways purposefully cut out and trodden down for us by those who came before. Just like us, these individuals had places to go, things to do, and people to see. Often, in the heat of our current activities we forget that for millennia our ancestors lived surprisingly similar lives to ours in terms of aspirations and desired destinations. They paved our ways before us.
In the beginning, we walked with God. We saw that God saw us, and we saw God face to face. Then we reached out, took, and ate of the Tree of Knowledge. We absorbed into ourselves a sudden onslaught of the discernment of divinity. We crumbled under the substance of it: we saw ourselves, and others, self-consciously. We hid from one another behind clumsily crafted coverings. We hid from God.
What is classical education? Who has the authority to define it and categorize it? What is its purpose and what should its outcomes look like?
The author of Hebrews writes, “the Lord disciplines the one He loves” (12:6). The word “discipline” in the Greek is paideuō, a verb whose primary meaning is to train up, or educate, a child. Its secondary meaning is to chastise or correct. Like a parent or a teacher, the Lord instructs and corrects the ones He loves.
Our world is caught in a surreal stasis. A pandemic flows over us, and while its consequences ripple around us daily, many of us are existing in suspended animation.
We’re living in a time when we’re asked to deny ourselves agency – to refrain from exercising control and influence.
We’ve stepped back from daily life as we’ve come to know it. Many of us have pulled our strength, our activities, our productivity, our ability, and in short, our power, inward; we’ve retreated into the interiors of our homes, our immediate families, and ourselves.
Our society puts a heavy emphasis on individuality (“no one should dictate who you are”) and independence (“no one should tell you how to be who you are”). It’s difficult to live like that, though. Even those who shout it from the rooftops either are subjected to constraints or put them on others. We nevertheless strive to define, understand, and live out our identities this way.
Advent is a time of awe, awaiting the celebration of Christ’s birth. Madeleine L’Engle, famous for her book A Wrinkle in Time, wrote in her poem “The Birth of Wonder”:
When I remember
An infant’s power
On a cold December.
What is this infant’s wondrous power? Nothing less than to reveal God and redeem the world.
St. Athanasius articulated it in On the Incarnation, composed in the fourth century:
Nautae caelum et terram vident is a humble Latin sentence. It means, “The sailors see the sky and the land.”
It’s simple, yet it involves interconnecting thoughts and the ability to organize them in a systematic, coherent manner.
This sentence is relatively complex in the knowledge and skills it requires. To translate it, you must identify the syntactical attributes of each word, define each accordingly, and assemble them in English.