Introduction
The gentle scratch of pen on paper mingles with the soft rustle of turning pages as a group of high school students pore over dog-eared copies of Plato’s Republic. At the front of the room, their teacher writes a quote on the chalkboard: “The object of education is to teach us to love what is beautiful” – Plato. This is not a scene from a bygone era, but a glimpse into the growing world of classical Christian education in 21st century America.
In recent years, there has been a quiet yet profound resurgence in an educational model that many had considered obsolete. Classical Christian education, with its roots in ancient Greece and Rome and its branches stretching through medieval Christianity, is experiencing a renaissance. This revival is not merely a nostalgic nod to the past, but a deliberate effort to cultivate wisdom, virtue, and a deep appreciation for the enduring ideas that have shaped Western civilization.
Historical Context
To understand the current revival of classical Christian education, we must first look back to its origins. The classical model of education emerged in ancient Greece and Rome, where it was designed to produce citizens capable of participating in public life. This system, known as the liberal arts, aimed to cultivate free individuals who could think critically, argue persuasively, and engage meaningfully with the pressing questions of human existence.
The early Christian church, recognizing the value of this approach, adapted the classical model to serve its own ends. St. Augustine, one of the most influential figures in early Christian thought, argued for the integration of classical learning with Christian faith. In his work “On Christian Doctrine,” he wrote,
“If those who are called philosophers, and especially the Platonists, have said aught that is true and in harmony with our faith, we are not only not to shrink from it, but to claim it for our own use from those who have unlawful possession of it.”
- St. Augustine
This synthesis of classical learning and Christian faith formed the backbone of education throughout the medieval period. The trivium – consisting of grammar, logic, and rhetoric – became the foundation of learning, supplemented by the quadrivium of arithmetic, geometry, music, and astronomy. This approach produced some of the greatest minds in Western history, from Thomas Aquinas to Dante Alighieri.
However, with the advent of the Enlightenment and the later rise of progressive education in the 20th century, the classical model fell out of favor. It was seen as outdated, elitist, and ill-suited to the needs of a rapidly industrializing society. Yet, in the late 20th and early 21st centuries, a growing number of educators and parents began to question whether modern education was truly serving the needs of students. This questioning has led to a revival of classical Christian education, adapted for the modern world but rooted in time-tested principles.
Core Principles of Classical Christian Education
At the heart of classical Christian education lies the trivium, a three-stage approach to learning that corresponds to the developmental stages of a child’s mind. Dorothy Sayers, in her influential essay “The Lost Tools of Learning,” described these stages as follows:
- The Grammar Stage (typically ages 5-10): This is the stage of memorization and basic skills acquisition. Students learn the fundamental facts of each subject – the “grammar” of knowledge.
- The Logic Stage (typically ages 10-14): Here, students begin to question and analyze. They learn to argue, to spot fallacies, and to make connections between different areas of knowledge.
- The Rhetoric Stage (typically ages 14-18): In this final stage, students learn to express themselves persuasively and elegantly, both in speech and in writing.
These stages are not rigid categories but rather a general framework for understanding how children learn and develop intellectually.
Another key principle of classical Christian education is the integration of faith and learning. Unlike some models of religious education that treat faith as a separate subject, classical Christian schools seek to weave a Christian worldview throughout all areas of study. As Douglas Wilson, a leading proponent of classical Christian education, puts it,
“The fear of the Lord is the beginning of knowledge.”
- Proverbs 1:7 (quoted by Douglas Wilson)
Central to this approach is an emphasis on “great books” and enduring ideas. Classical Christian education rejects the notion that newer is always better when it comes to curriculum. Instead, it focuses on texts and ideas that have stood the test of time, believing that these works contain wisdom that is as relevant today as it was when they were written.
Literature in Classical Christian Education
In classical Christian education, literature is not merely a subject to be studied, but a window into the human experience and a means of encountering enduring truths. The approach to literature in these schools is markedly different from that found in many contemporary educational settings.
C.S. Lewis, the renowned Christian author and scholar, once wrote,
“In reading great literature I become a thousand men and yet remain myself.”
- C.S. Lewis
This sentiment captures the essence of how classical Christian educators view the role of literature in education. They believe that through reading, students can expand their understanding of the world, develop empathy, and grapple with complex moral and philosophical questions.
The curriculum in classical Christian schools often includes a heavy dose of what are commonly referred to as the “Great Books” – works that have shaped Western civilization and continue to speak to the human condition. These might include Homer’s “Odyssey,” Dante’s “Divine Comedy,” Shakespeare’s plays, and Dostoevsky’s novels, among many others.
Dr. Louise Cowan, a pioneer in the revival of classical education, argued that literature should be taught as a means of moral formation. She wrote,
“Great literature presents the reader with an image of human greatness, a vision of what it means to be fully human.”
- Dr. Louise Cowan
This approach sees literature not just as a subject to be analyzed, but as a means of shaping character and instilling virtue.
In practice, this might look like a class of high school students discussing Sophocles’ “Antigone,” debating the conflict between divine law and human law, or exploring the nature of loyalty and defiance. The goal is not just to understand the plot or literary devices, but to engage with the deeper questions the text raises about human nature and moral responsibility.
One striking example of this approach can be found in the way many classical Christian schools teach Augustine’s “Confessions.” This autobiographical work, which recounts Augustine’s spiritual journey from a life of worldly ambition to Christian faith, is often read in conjunction with studies of rhetoric and philosophy. Students might analyze Augustine’s use of classical rhetorical techniques while also grappling with his theological and philosophical insights.
As David Hicks, author of “Norms and Nobility: A Treatise on Education,” puts it,
“The purpose of education is not the assimilation of facts or the retention of information, but the habituation of the mind and body to will and act in accordance with what one knows.”
- David Hicks
Philosophy in the Curriculum
Philosophy holds a central place in the classical Christian curriculum, seen as essential for developing critical thinking skills and for understanding the foundations of Christian theology. Unlike some religious educational approaches that view philosophy with suspicion, classical Christian education embraces philosophical inquiry as a means of deepening faith and understanding.
The integration of philosophy into the curriculum is rooted in the belief that faith and reason are complementary, not contradictory. As Thomas Aquinas, the medieval theologian and philosopher, argued,
“Since therefore grace does not destroy nature but perfects it, natural reason should minister to faith as the natural bent of the will ministers to charity.”
- Thomas Aquinas
In practice, this means that students in classical Christian schools are often introduced to the great philosophical traditions of Western thought. They might study Plato’s theory of forms, Aristotle’s virtue ethics, or Kant’s categorical imperative. However, these ideas are not presented in isolation, but in dialogue with Christian thought.
For example, a class studying Plato’s allegory of the cave might draw parallels to Christian ideas about spiritual awakening and the limitations of human perception. Or, students reading Nietzsche’s critique of Christianity might be encouraged to formulate thoughtful responses based on their understanding of Christian theology and philosophy.
Dr. Peter Kreeft, philosophy professor and author, emphasizes the importance of this approach:
“Philosophy is everybody’s business. It is the art of thinking clearly, arguing soundly, and therefore living wisely. Everyone does philosophy whether they know it or not.”
- Dr. Peter Kreeft
The goal is not just to familiarize students with philosophical ideas, but to equip them with the tools of logical reasoning and critical analysis. As they engage with complex philosophical arguments, students learn to question assumptions, identify logical fallacies, and construct well-reasoned arguments of their own.
This philosophical training is seen as crucial for developing a robust Christian worldview. As Francis Schaeffer, the influential Christian philosopher, wrote,
“If we are going to be Christians in the fullest sense, we must not only know the right world view, the world view that tells us the truth of what is, but consciously bring it to bear upon the culture and the lives about us.”
- Francis Schaeffer
In many classical Christian schools, the study of formal logic is introduced in the middle school years, corresponding to the “logic stage” of the trivium. Students learn to identify and construct valid syllogisms, to recognize common logical fallacies, and to analyze arguments critically. This foundational work in logic then informs their study of more advanced philosophical texts in high school.
The integration of philosophy into the curriculum also serves to deepen students’ engagement with other subjects. In history classes, for instance, students might explore how philosophical ideas have shaped historical events. In literature, they might analyze how different philosophical worldviews are reflected in the works they read.
Ultimately, the goal of incorporating philosophy into classical Christian education is not to produce professional philosophers, but to cultivate wisdom and discernment. As Mortimer Adler, one of the architects of the Great Books program, put it,
“Philosophy is everybody’s business. Its ultimate concern is the good for man.”
- Mortimer Adler
Challenges and Criticisms
Despite its growing popularity, classical Christian education faces several challenges and criticisms in the modern educational landscape.
One of the primary concerns is the question of cultural relevance. Critics argue that a curriculum heavily focused on Western classics may not adequately prepare students for the diverse, globalized world of the 21st century. They contend that students need exposure to a wider range of cultural perspectives to thrive in today’s interconnected society.
Dr. Lisa Delpit, an education researcher, warns against overemphasis on a single cultural tradition:
“We must be careful not to assume that all students come to school with the same cultural capital.”
- Dr. Lisa Delpit
This critique raises important questions about how classical Christian schools can maintain their core principles while also embracing diversity and inclusivity.
Proponents of classical Christian education, however, argue that the skills and wisdom gained from studying these texts are universally applicable. They contend that engaging with these foundational works equips students with the critical thinking and communication skills necessary to engage with any culture or perspective.
Another significant challenge lies in balancing faith-based education with academic rigor. Some critics worry that religious beliefs might compromise scientific education, particularly in areas where faith and science seem to conflict. Evolution, for instance, remains a contentious topic in many Christian educational settings.
Dr. Francis Collins, a renowned geneticist and Christian, argues for the compatibility of faith and science:
“The God of the Bible is also the God of the genome. He can be worshipped in the cathedral or in the laboratory.”
- Dr. Francis Collins
Many classical Christian schools strive to follow this model, teaching mainstream science while also exploring theological implications.
The issue of inclusivity in curriculum choices is another point of debate. Some argue that the traditional canon of “great books” is too narrow and excludes important voices, particularly those of women and minorities. This has led to calls for a more diverse reading list that reflects a broader range of human experiences.
Karen Swallow Prior, a professor of English and proponent of classical Christian education, acknowledges this challenge:
“We need to expand our understanding of what constitutes a ‘classic’ text. There are great works from diverse authors that ask the same enduring questions and deserve a place in our curriculum.”
- Karen Swallow Prior
Impact on Students
Despite these challenges, many graduates of classical Christian schools report positive experiences and outcomes.
Sarah Chen, a recent graduate now studying neuroscience at Stanford University, reflects:
“The rigorous curriculum and emphasis on critical thinking prepared me well for college-level work. But more than that, it taught me to see connections between different fields of knowledge and to always question my assumptions.”
- Sarah Chen, graduate
Educators in these schools often observe a depth of engagement from students that they find particularly rewarding. Dr. Robert Woods, headmaster of a classical Christian school in Texas, notes:
“When you see a group of teenagers passionately debating ideas from Plato’s Republic or grappling with the moral complexities in Dostoevsky’s novels, you know you’re doing something right.”
- Dr. Robert Woods
Comparative studies have shown that students from classical Christian schools often perform well on standardized tests and college admissions. A 2018 study by the Association of Classical Christian Schools found that their students scored, on average, 200 points higher on the SAT than the national average.
However, proponents argue that the true value of this education goes beyond test scores. Dr. Christopher Perrin, a leader in the classical Christian education movement, states:
“Our goal is not just to produce high-achieving students, but to cultivate wisdom and virtue. We want our graduates to lead lives of purpose and to positively impact their communities.”
- Dr. Christopher Perrin
Many graduates report that their education has given them a strong sense of purpose and a framework for addressing life’s big questions. John Stevenson, now a software engineer, shares: “The philosophical and theological discussions we had in high school gave me tools to think about ethics in my work with artificial intelligence. It’s not just about what we can do with technology, but what we should do.”
Future Outlook
As we look to the future, classical Christian education appears poised for continued growth. The Association of Classical Christian Schools reports a steady increase in member schools over the past decade, with new schools opening each year.
This growth is occurring against a backdrop of broader dissatisfaction with mainstream education. Many parents, concerned about the quality and values promoted in public schools, are seeking alternatives. Classical Christian education, with its emphasis on character formation and academic rigor, appeals to those looking for a more holistic approach to education.
However, the movement faces the challenge of adapting to the digital age without losing its core principles. Many schools are exploring ways to integrate technology meaningfully into their classical curriculum. This might involve using digital tools to enhance the study of ancient languages or leveraging online resources to provide access to primary texts.
Dr. Jennifer Courtney, an advocate for classical homeschooling, sees potential in this integration:
“Technology, when used wisely, can be a powerful tool for classical education. It can provide access to resources and connect students with scholars and peers around the world. The key is to use it in a way that enhances rather than replaces deep engagement with ideas.”
- Dr. Jennifer Courtney
There’s also growing interest in adapting classical Christian education principles to serve diverse communities. Some educators are exploring ways to create more accessible models, including hybrid programs that combine homeschooling with classroom instruction.
The influence of classical Christian education may extend beyond its own schools. Some public and charter schools have begun incorporating elements of classical education, such as the study of rhetoric or the use of Socratic seminars, into their curricula.
Conclusion
As we’ve explored in this longread, classical Christian education represents a unique approach to learning that blends ancient wisdom with Christian faith. Its emphasis on great books, critical thinking, and character formation offers a distinct alternative in today’s educational landscape.
While it faces challenges in addressing issues of cultural relevance and inclusivity, its proponents argue that the timeless nature of the questions it engages makes it perpetually relevant. As Dorothy Sayers wrote,
“For the sole true end of education is simply this: to teach men how to learn for themselves; and whatever instruction fails to do this is effort spent in vain.”
- Dorothy Sayers
In a world of rapid technological change and shifting cultural norms, classical Christian education aims to provide students with an anchor – a foundation of wisdom and virtue that can guide them through life’s complexities. Its resurgence speaks to a hunger for depth and meaning in education, a desire to connect with the great conversation of ideas that has shaped our civilization.
As we look to the future of education, the growth of classical Christian schooling reminds us of the enduring power of ideas and the timeless human quest for understanding. In the words of C.S. Lewis,
“We all want progress, but if you’re on the wrong road, progress means doing an about-turn and walking back to the right road; in that case, the man who turns back soonest is the most progressive.”
- C.S. Lewis
Whether classical Christian education represents such an “about-turn” or simply one path among many will likely remain a subject of debate. What’s clear is that it offers a distinctive vision of education – one that continues to attract families and educators seeking a deeper, more intentional approach to learning and character formation.
