Today I spoke with Laurie Detweiler, co-owner of Veritas Press and co-creator of the Veritas Academy in Lancaster, PA. The purpose of our conversation was for me to better understand how to place a child/adult into the classical curriculum. Because each person is going to be coming in from the side at different levels. Here, I have posted the notes from our conversation.
Once a child is accepted into the academy, the child needs to do their best to catch up (during the summer, etc...). There are a variety of assessment tests that the academy supplies.
They use an in-house reading/writing exam, based on Alice in Wonderland, and a Latin/Greek exam based on what their most recent assignment at their previous school. For math, they use the Saxon placment exam. They also give the student the Shurely grammar exam of their previous year.
Here's the curriculum guide used at the Veritias Academy in Lancaster, PA. They used to charge $150 for this guide. But they decided to give it away for free to share the curriculum to others who cannot/decide not to send their children to the academy.
For adults seeking remediation (myself included), she suggested that they start with the following curriculum:
Generally 7th grade level materials
Omnibus I: Biblical and Classical Civilizations
Wheelock's Latin
Shurley Seven Gramar
Introductory Logic
Basics of Biblical Greek
Saxon Math (depending on level of expertise)
Another resource that she pointed me to was the Association of Classical & Christian Schools. She suggested that we consider going to the conference this year in Memphis on June 23-25. I think we will probably go to the conference eventually, but probably not this year.
Monday, January 31, 2005
Adding Zest to Literature
What I am trying to do is exposit topics that many find boring and make them more interesting.
It is like trying to eat healthy but also with flavor and zest.
A pot of fresh, steamed asparagus is healthy, but by themselves are quite bland. Add little soy sauce and oil (the healthy kind) for a more interesting side dish.
So it is with trivia and history. Reading about dates and trivial facts can lead to ad nauseum, but to see the tapestry of human affiars woven by the authors of great books in times past can be quite rewarding.
It is like trying to eat healthy but also with flavor and zest.
A pot of fresh, steamed asparagus is healthy, but by themselves are quite bland. Add little soy sauce and oil (the healthy kind) for a more interesting side dish.
So it is with trivia and history. Reading about dates and trivial facts can lead to ad nauseum, but to see the tapestry of human affiars woven by the authors of great books in times past can be quite rewarding.
Sunday, January 30, 2005
The Martyrdom of Bishop John Fisher
John Fisher, bishop, martyr 22 June 1535.
John Fisher was born in 1469, enrolled at Cambridge University in 1483, ordained in 1491, and in 1502 became chaplain to Lady Margaret Beaufort, mother of King Henry VII. With her money and his ideas, they greatly altered Cambridge, restoring the teaching of Greek and Hebrew, bringing Erasmus over as a lecturer, and endowing many chairs and scholarships. In 1504 Fisher was made Chancellor of Cambridge and Bishop of Rochester. In 1527 he became chaplain to the new king, Henry VIII, and confessor to the queen, Catherin of Aragon. He stood high in the favor of Henry, who proclaimed that no other realm had any bishop as learned and devout.
John Fisher, Cardinal and Bishop, takes the first place among the martyrs of the sixteen the century in dignity, example, and the influence of his name. He as born in 1459, at Beverley, and studied when young with a priest of that collegiate church. Afterwards he spent many years at Cambridge with distinction, and was made Bishop of Rochester in 1504, being forty-five years of age. No one was more vigilant against the poison of Luther's doctrines creeping into England. The book which earned for Henry VIII from the Pope the title of Defender of the Faith was written by his advice, if not indeed by his hand. Fisher was considered the most learned, pious and inflexible of the English bishops, and Cardinal Pole regards him as the model of a perfect prelate.
This time, however, came when his virtue and adherence to the faith were imputed to him as crimes. The king, tired of his wife, and in love with Anne Boleyn, affected to have scruples about his marriage. Wolsey, from political motives, wished a divorce, and knew that if Fisher could be gained over, little opposition need be feared from the clergy. But the holy bishop, being sent for, at once advised his majesty with all speed to lay aside those thoughts: "and for any peril," he added, "that may happen to your soul thereby, let the guilt rest on mind." When after long delay, the cause of divorce was before the Papal Legates' Court as Queen Catherine's chief defender "there stood forth John Fisher, the light not only of England, but of Christendom, to demonstrate that for this opinion he was ready to lay down his life, adding that as John the Baptist, in olden times, regarded death glorious in a cause of matrimony, and it was not so holy then as it has now become by the shedding of Christ's blood, he could not encourage himself more, or face any peril with greater confidence than by taking the Baptist for his own example."
Fisher was brought before Cranmer, the Archbishop of Canterbury, who told him, "You must answer directly, whether you will, or will not subscribe" [to the supremacy of the Church of England being vested in the king of England, his heirs and successors].
Then said the Bishop of Rochester, "If you will needs have me answer directly, my answer is, that, forasmuch as my own conscience cannot be satisfied, I absolutely refuse the oath." Upon this he was immediately committed to the Tower, where he suffered many privations. Mr Richard Rich, the Solicitor-General, was the sole witness brought against the sick prelate. In front of a jury Mr. Rich retold a supposed conversation he had had with the venerable prisoner in the Tower, in which Bishop Fisher spoke his mind plainly abou the statue. A verdict of guilty was soon recorded, and the Lord Chancellor asked the bishop if he had any more to say for himself. The persecuted bishop replied, "Truly, my lord, if that which I have before spoken be not sufficient, I have no more to say, but only to desire Almighty God to forgive them that have thus condemned me, for I think they know not what they have done."
...
Water, Mark. The New Encyclopedia of Christian Martyrs. Grand Rapids: Baker Books, 2001. 655.
John Fisher was born in 1469, enrolled at Cambridge University in 1483, ordained in 1491, and in 1502 became chaplain to Lady Margaret Beaufort, mother of King Henry VII. With her money and his ideas, they greatly altered Cambridge, restoring the teaching of Greek and Hebrew, bringing Erasmus over as a lecturer, and endowing many chairs and scholarships. In 1504 Fisher was made Chancellor of Cambridge and Bishop of Rochester. In 1527 he became chaplain to the new king, Henry VIII, and confessor to the queen, Catherin of Aragon. He stood high in the favor of Henry, who proclaimed that no other realm had any bishop as learned and devout.
John Fisher, Cardinal and Bishop, takes the first place among the martyrs of the sixteen the century in dignity, example, and the influence of his name. He as born in 1459, at Beverley, and studied when young with a priest of that collegiate church. Afterwards he spent many years at Cambridge with distinction, and was made Bishop of Rochester in 1504, being forty-five years of age. No one was more vigilant against the poison of Luther's doctrines creeping into England. The book which earned for Henry VIII from the Pope the title of Defender of the Faith was written by his advice, if not indeed by his hand. Fisher was considered the most learned, pious and inflexible of the English bishops, and Cardinal Pole regards him as the model of a perfect prelate.
This time, however, came when his virtue and adherence to the faith were imputed to him as crimes. The king, tired of his wife, and in love with Anne Boleyn, affected to have scruples about his marriage. Wolsey, from political motives, wished a divorce, and knew that if Fisher could be gained over, little opposition need be feared from the clergy. But the holy bishop, being sent for, at once advised his majesty with all speed to lay aside those thoughts: "and for any peril," he added, "that may happen to your soul thereby, let the guilt rest on mind." When after long delay, the cause of divorce was before the Papal Legates' Court as Queen Catherine's chief defender "there stood forth John Fisher, the light not only of England, but of Christendom, to demonstrate that for this opinion he was ready to lay down his life, adding that as John the Baptist, in olden times, regarded death glorious in a cause of matrimony, and it was not so holy then as it has now become by the shedding of Christ's blood, he could not encourage himself more, or face any peril with greater confidence than by taking the Baptist for his own example."
Fisher was brought before Cranmer, the Archbishop of Canterbury, who told him, "You must answer directly, whether you will, or will not subscribe" [to the supremacy of the Church of England being vested in the king of England, his heirs and successors].
Then said the Bishop of Rochester, "If you will needs have me answer directly, my answer is, that, forasmuch as my own conscience cannot be satisfied, I absolutely refuse the oath." Upon this he was immediately committed to the Tower, where he suffered many privations. Mr Richard Rich, the Solicitor-General, was the sole witness brought against the sick prelate. In front of a jury Mr. Rich retold a supposed conversation he had had with the venerable prisoner in the Tower, in which Bishop Fisher spoke his mind plainly abou the statue. A verdict of guilty was soon recorded, and the Lord Chancellor asked the bishop if he had any more to say for himself. The persecuted bishop replied, "Truly, my lord, if that which I have before spoken be not sufficient, I have no more to say, but only to desire Almighty God to forgive them that have thus condemned me, for I think they know not what they have done."
...
Water, Mark. The New Encyclopedia of Christian Martyrs. Grand Rapids: Baker Books, 2001. 655.
Saturday, January 29, 2005
The Five Solas
The Five Solas summarize the core doctrines that were established during of the Protestant Reformation in the 16th century.
Sola scriptura (Scripture alone).
The Bible is the only authoritative Word of God, and is the only infallible voice of the Christian church. Alternatively, while Catholics affirm infallibility of the Bible, they also believe in the infallibility of the Pope and the Ecumenical Councils. Drawing from history, consider the Galileo affair in the 17th century. Today, grade school history books generally neither teach that Galileo respected the Bible, nor that the Catholic church got their ideas of geocentricism (idea that the earth is at the center of the Solar System, around which everything revolves) from the modern scientists of the day, who were merely drawing upon previous ideas originating from Aristotle. It was by pressure, from the modern scientists that did not want to lose their standing in the scientific community, that the Catholic church caved and demanded Galileo to rescind his position of heliocentricism (idea that the sun is at the center of the Solar System around which the earth revolves). The bottom line was that, Galileo was not blamed for criticizing the Bible but for disobeying papal orders. Hence, the lesson to be learned is that the only authority for ultimate truth is God's Word. We should lean not on our own understanding (Proverbs 3:5), but by every word that proceeds from the mouth of God (Matthew 4:4).
Solus Christus (Christ alone).
This represents the exclusivity of Christ. That is Jesus Christ is "the way, the truth, and the life (John 14:6), and there is no other name by which men can be saved (Acts 4:5-12). Salvation neither comes by Mary, the saints, false gods, nor the sinner himself.
Sola gratia (Grace alone).
Salvation is granted only by way of God's sovereign grace, not through any works or merit by the sinner (Ephesians 2:8-9). Eternal salvation is a gift that is not earned; it is granted. Throughout the scriptures and especially Paul's epistles, grace is presented as a gift bestowed on the elect for His sovereign purpose and glory. Nothing can resist the sovergeign will of God (Daniel 4:35, Psalm 115:3, Romans 9:14-18). Thus, there is no place for self-righteousness in the Christian faith. For more study on this topic of salvation coming by grace alone, refer to the article by R.C. Sproul, The Pelagian Captivity of the Church.
Sola fide (Faith alone).
Salvation comes through faith only, not by works. Faith is the medium through which God's grace is initially revealed. Faith does not come from ourselves, but is itself the result of grace (Ephesians 2:8-9). However, saving faith is authenticated by good works (James 2).
Soli Deo gloria (Glory to God only).
All the glory, praise, and honor goes to God and Him alone for our salvation (Romans 16:25-27). Not to saints, not to popes, not to Mary, etc... Glory to God is due not only for the power and atoning work of salvation, but even the very granting of that saving grace to the believer (John 6:44-45).
Sola scriptura (Scripture alone).
The Bible is the only authoritative Word of God, and is the only infallible voice of the Christian church. Alternatively, while Catholics affirm infallibility of the Bible, they also believe in the infallibility of the Pope and the Ecumenical Councils. Drawing from history, consider the Galileo affair in the 17th century. Today, grade school history books generally neither teach that Galileo respected the Bible, nor that the Catholic church got their ideas of geocentricism (idea that the earth is at the center of the Solar System, around which everything revolves) from the modern scientists of the day, who were merely drawing upon previous ideas originating from Aristotle. It was by pressure, from the modern scientists that did not want to lose their standing in the scientific community, that the Catholic church caved and demanded Galileo to rescind his position of heliocentricism (idea that the sun is at the center of the Solar System around which the earth revolves). The bottom line was that, Galileo was not blamed for criticizing the Bible but for disobeying papal orders. Hence, the lesson to be learned is that the only authority for ultimate truth is God's Word. We should lean not on our own understanding (Proverbs 3:5), but by every word that proceeds from the mouth of God (Matthew 4:4).
Solus Christus (Christ alone).
This represents the exclusivity of Christ. That is Jesus Christ is "the way, the truth, and the life (John 14:6), and there is no other name by which men can be saved (Acts 4:5-12). Salvation neither comes by Mary, the saints, false gods, nor the sinner himself.
Sola gratia (Grace alone).
Salvation is granted only by way of God's sovereign grace, not through any works or merit by the sinner (Ephesians 2:8-9). Eternal salvation is a gift that is not earned; it is granted. Throughout the scriptures and especially Paul's epistles, grace is presented as a gift bestowed on the elect for His sovereign purpose and glory. Nothing can resist the sovergeign will of God (Daniel 4:35, Psalm 115:3, Romans 9:14-18). Thus, there is no place for self-righteousness in the Christian faith. For more study on this topic of salvation coming by grace alone, refer to the article by R.C. Sproul, The Pelagian Captivity of the Church.
Sola fide (Faith alone).
Salvation comes through faith only, not by works. Faith is the medium through which God's grace is initially revealed. Faith does not come from ourselves, but is itself the result of grace (Ephesians 2:8-9). However, saving faith is authenticated by good works (James 2).
Soli Deo gloria (Glory to God only).
All the glory, praise, and honor goes to God and Him alone for our salvation (Romans 16:25-27). Not to saints, not to popes, not to Mary, etc... Glory to God is due not only for the power and atoning work of salvation, but even the very granting of that saving grace to the believer (John 6:44-45).
Friday, January 28, 2005
Finding Value in Healthy Foods
One component of healthy living is healthy eating. Unfortunately, the healthier foods are often more expensive to produce and distribute. But the best foods are the natural foods, presented as God has intended.
How can we strike that balance? One way is to visit the Whole Foods Market (WFM is available in most metropolitan areas). If one does not exist in your area, visit this link. It will tell you which locations are coming soon.
I probably know what you are already thinking. "The last time I went to WFM I had to take out a small loan." However, the principle of shopping smart applies evermore to healthy foods. Not everything at WFM asks for a premium price. The best example can be broadly found in the 365 brand of products. The 365 brand does not sacrifice in quality, yet is competitively priced.
For example, the 365 Cranberry juice is ~$4 per quart. However, this Cranberry juice is not your ordinary Cranberry juice. It only has 7 grams of sugar per serving. Try finding that at a leading grocery store! That's because the 365 juice only contains naturally occuring sugars. Granted, you may want to dilute the juice (making it last longer). It is quite tart and calls for an acquired taste. But we need to rid our diets of refined sugars anyway. After a period of having a low sugar diet it is striking to experience the amount of sugar is contained in the foods and beverages the average American eats.
So, wait a minute. I just said a $4 quart of Cranberry juice was competitively priced. That's right. Because comparison is not the same as ordinary Cranberry juices. The leading brands often 20+ grams of added sugar. Therefore, this is a different product with a different set of benefits. The more comparable Cranberry juice product is more along the lines of $6 per quart.
Another example, is the 365 peanut butter (my favorite). It comes at about $2 per container (I believe it is about 18 oz). Again, this is not your ordinary peanut butter. I will list the ingredients for you: peanuts and salt. And you can taste the difference. After a period of consuming these natural products, going back to the leading brands will make you realize how much sugar is in our American diet.
How can we strike that balance? One way is to visit the Whole Foods Market (WFM is available in most metropolitan areas). If one does not exist in your area, visit this link. It will tell you which locations are coming soon.
I probably know what you are already thinking. "The last time I went to WFM I had to take out a small loan." However, the principle of shopping smart applies evermore to healthy foods. Not everything at WFM asks for a premium price. The best example can be broadly found in the 365 brand of products. The 365 brand does not sacrifice in quality, yet is competitively priced.
For example, the 365 Cranberry juice is ~$4 per quart. However, this Cranberry juice is not your ordinary Cranberry juice. It only has 7 grams of sugar per serving. Try finding that at a leading grocery store! That's because the 365 juice only contains naturally occuring sugars. Granted, you may want to dilute the juice (making it last longer). It is quite tart and calls for an acquired taste. But we need to rid our diets of refined sugars anyway. After a period of having a low sugar diet it is striking to experience the amount of sugar is contained in the foods and beverages the average American eats.
So, wait a minute. I just said a $4 quart of Cranberry juice was competitively priced. That's right. Because comparison is not the same as ordinary Cranberry juices. The leading brands often 20+ grams of added sugar. Therefore, this is a different product with a different set of benefits. The more comparable Cranberry juice product is more along the lines of $6 per quart.
Another example, is the 365 peanut butter (my favorite). It comes at about $2 per container (I believe it is about 18 oz). Again, this is not your ordinary peanut butter. I will list the ingredients for you: peanuts and salt. And you can taste the difference. After a period of consuming these natural products, going back to the leading brands will make you realize how much sugar is in our American diet.
Thursday, January 20, 2005
Introducing the Westminster Catechism
According to the Wikipedia, "A catechism is a summary of Christian religious doctrine. Catechisms are doctrinal manuals often in the form of questions followed by answers to be memorized."
In particular, the Westminster Catechism is a great way to bring up our children in the training and admonition of the Lord (Eph 6:1-4). In addition, The Westminster Confession, upon which the Catechism is based, is said to be by some "the finest summary of The Holy Bible".
Generally speaking, I suggest the following schedule for teaching the Catechism to children:
However, the Catechism should not only be for todlers and grade school students but also adults who have a new found walk with the Lord. The Westminster Catechism provides a good foundation for sinking roots deep into the soil rich with nutrients needed for growth (see The Parable of the Sower). Do not be ashamed if the Larger Catechism is too much information; some don't find the Lord until the latter years. Others have known the Lord for some time, but never sought to dig deeper beneath the surface.
While the Catechism is not inspired, it is based on the reformed historic Christian faith. Also, don't be alarmed if you find disagreement with some of the concepts. Doing so, will provide the opportunity to seek out what you believe for working out your salvation in the vein of sanctification.
In particular, the Westminster Catechism is a great way to bring up our children in the training and admonition of the Lord (Eph 6:1-4). In addition, The Westminster Confession, upon which the Catechism is based, is said to be by some "the finest summary of The Holy Bible".
Generally speaking, I suggest the following schedule for teaching the Catechism to children:
| Catechism | Age |
| Westminster Catechism for Small Children | 2-5 years |
| Westminster Young Children's Catechism | 6-10 years |
| Westminster Shorter Catechism | 11-14 years |
| Westminster Larger Catechism | 15-18 years |
However, the Catechism should not only be for todlers and grade school students but also adults who have a new found walk with the Lord. The Westminster Catechism provides a good foundation for sinking roots deep into the soil rich with nutrients needed for growth (see The Parable of the Sower). Do not be ashamed if the Larger Catechism is too much information; some don't find the Lord until the latter years. Others have known the Lord for some time, but never sought to dig deeper beneath the surface.
While the Catechism is not inspired, it is based on the reformed historic Christian faith. Also, don't be alarmed if you find disagreement with some of the concepts. Doing so, will provide the opportunity to seek out what you believe for working out your salvation in the vein of sanctification.
Monday, January 17, 2005
Realizing the Vision for Self Education
Education should not merely be for the youth. Educating the mind should be a life-long exercise. In the same manner that we exercise the body to keep fit, so should we exercise the mind to keep our wit! I'm not one to muster rhyme, but it just popped into my head, so I could not resist.
As I have said before, The Well-Educated Mind (TWEM) is an uncanny piece of work. What I would like to do is take the concept of TWEM and expand that into a much grander scheme.
Mission Statement
To provide people with the option to expand their knowledge horizon to places they never thought possible and then for those people to pass that vision and experience on to others.
Objectives
The level should depend on the assessment. A typical adult may begin with similar materials found at the eighth grade reading level. At face value, this may seemingly be offensive to the adult, albeit unnecessarily. The curriculum for youth is quite aggressive.
Eight grade material includes a reading list such as: So to relieve the frustration and confusion, I believe it is best to separate the curriculum into two age categories (childhood and adult). Regardless, each age group should have the Trivium (grammar, logic, and rhetoric) applied as appropriate.
As I have said before, The Well-Educated Mind (TWEM) is an uncanny piece of work. What I would like to do is take the concept of TWEM and expand that into a much grander scheme.
Mission Statement
To provide people with the option to expand their knowledge horizon to places they never thought possible and then for those people to pass that vision and experience on to others.
Objectives
- Provide the means for people to evaluate their position in the educational process
Differing backgrounds coupled with variations in intellect produce the need for a more agile approach than one size fits all.
- Provide seminars and resources
This is created for the purpose of marketing the concepts and generating revenue to promote the cause.
- Provide financial assistance so that all walks of life may participate
This is not to be confused with the notion of a welfare community. Rather, the message is that the educated citizen is one of virtue and service. Those who benefit the most from the organization will likely become its greatest promoters.
The level should depend on the assessment. A typical adult may begin with similar materials found at the eighth grade reading level. At face value, this may seemingly be offensive to the adult, albeit unnecessarily. The curriculum for youth is quite aggressive.
Eight grade material includes a reading list such as: So to relieve the frustration and confusion, I believe it is best to separate the curriculum into two age categories (childhood and adult). Regardless, each age group should have the Trivium (grammar, logic, and rhetoric) applied as appropriate.
Thursday, January 13, 2005
Self Education
I believe this book, The Well-Educated Mind (TWEM) by Susan Bauer, is a great way to start off with the topic of Self Education.
For the purpose of working towards self education, a classical education is a great approach. The reason is that the classical approach gives the student the tools needed to facilitate self education. Unfortunately, many of us did not have the opportunity to pursue a classical curriculum. But here we are today, and the concepts are available to all. Going forward, it is a matter of the will.
TWEM takes the classical philosophy for the stages of learning (grammar, logic or dialectic, and rhetoric) and applies it to the exercise of reading literature. Children are typically not ready for logic concepts when they are 6 years old, so they are taught material that is equal to their ability at the time. However, as adults we hopefully have well formed minds capable of complex levels of reason.
Even still, learning beyond formal education is performed with the same approach. To be more clear, Bauer suggests to first understand the book's basic argument and structure, next evaluate the book's assertions, and finally form an opinion about the book's ideas.
This applies to the classical approach because:
The five types of literature described in the book are:
For the purpose of working towards self education, a classical education is a great approach. The reason is that the classical approach gives the student the tools needed to facilitate self education. Unfortunately, many of us did not have the opportunity to pursue a classical curriculum. But here we are today, and the concepts are available to all. Going forward, it is a matter of the will.
TWEM takes the classical philosophy for the stages of learning (grammar, logic or dialectic, and rhetoric) and applies it to the exercise of reading literature. Children are typically not ready for logic concepts when they are 6 years old, so they are taught material that is equal to their ability at the time. However, as adults we hopefully have well formed minds capable of complex levels of reason.
Even still, learning beyond formal education is performed with the same approach. To be more clear, Bauer suggests to first understand the book's basic argument and structure, next evaluate the book's assertions, and finally form an opinion about the book's ideas.
This applies to the classical approach because:
- Grammar is about understanding the basic fundamentals
- Logic (or dialectic) is about evaluating assertions
- Rhetoric is about forming and articulating opinions on ideas
The five types of literature described in the book are:
- Novel (Stories about Humanity)
- Autobiography (Stories of Me)
- History (Stories of the Past)
- Drama (Stories on Stage)
- Poetry (History Refracted)
Tuesday, January 11, 2005
The End of Education
Actually, I propose that the pursuit of one's education should never end. Does education end the moment we graduate from an institution with the degree of our heart's content?
So then, how should we engage the educational process?
Yes, we need to provide for ourselves and family. Education for career advancement is helpful to our welfare. However, even that is short lived, because what happens when we retire? Should we stop learning when winter arrives? Does the gray mean we have attained all their is to know?
Our modern concept of education has promulgated that people receive their education in grade school and university. Upon graduation, people typically begin their career, start their families and begin the cycle all over again.
However, I support the idea that education should not end upon graduation, but rather that education is a life-long voyage. This philosophy stems from the idea that we have been created for a purpose. Education, which should move towards self education with maturity, is the paddle through which we make our way through the river of life. Unfortunately, some people throw their paddles overboard, give up and just drift with the current. This attitude flies in the face of the created order and the purpose we have been created to accomplish.
What we need is a reason to pursue education and to do it with passion. There must be a reason. Passion without a reason is like exercising on a sugar high. The energy will be gone quickly, and the attitude towards life will be worse.
I leave with these questions, which I hope to address in forthcoming blog entries:
So then, how should we engage the educational process?
Yes, we need to provide for ourselves and family. Education for career advancement is helpful to our welfare. However, even that is short lived, because what happens when we retire? Should we stop learning when winter arrives? Does the gray mean we have attained all their is to know?
Our modern concept of education has promulgated that people receive their education in grade school and university. Upon graduation, people typically begin their career, start their families and begin the cycle all over again.
However, I support the idea that education should not end upon graduation, but rather that education is a life-long voyage. This philosophy stems from the idea that we have been created for a purpose. Education, which should move towards self education with maturity, is the paddle through which we make our way through the river of life. Unfortunately, some people throw their paddles overboard, give up and just drift with the current. This attitude flies in the face of the created order and the purpose we have been created to accomplish.
What we need is a reason to pursue education and to do it with passion. There must be a reason. Passion without a reason is like exercising on a sugar high. The energy will be gone quickly, and the attitude towards life will be worse.
I leave with these questions, which I hope to address in forthcoming blog entries:
- Why is it not cool to pursue learning with passion?
- Why do many not realize the importance of education until later in life?
- Why do many struggle with finding purpose?
Thursday, January 06, 2005
Staying Healthy
Most people eat food based on what tastes good to them. However, now more than ever, we are being made aware of the importance of having a healthy diet.
I do agree that eating healthy does involve an acquired sense of taste. But therein lies the challenge and the fun. That is, striking the balance of culinary creations that are convenient to make, economical, yet of course also healthy.
Here are some ways to get started.
1. Subscribe to some free online health based newsletters.
Some good ones to choose from are found at:
Whole Foods fl@vors
Epicurious
2. Take advantage of the free online recipes:
Whole Foods
Epicurious
Williams-Sonoma
AllRecipes.com
Cooking.com
3. Begin with healthy recipes that are easier to make.
Start out by making soups and salads. These are typically easier to make, convenient, and inexpensive.
I do agree that eating healthy does involve an acquired sense of taste. But therein lies the challenge and the fun. That is, striking the balance of culinary creations that are convenient to make, economical, yet of course also healthy.
Here are some ways to get started.
1. Subscribe to some free online health based newsletters.
Some good ones to choose from are found at:
Whole Foods fl@vors
Epicurious
2. Take advantage of the free online recipes:
Whole Foods
Epicurious
Williams-Sonoma
AllRecipes.com
Cooking.com
3. Begin with healthy recipes that are easier to make.
Start out by making soups and salads. These are typically easier to make, convenient, and inexpensive.
Sunday, January 02, 2005
Training Up Children
One of the gifts I got for Christmas was a CD series by Ligonier Ministries entitled Training up Children.
In a nutshell, the seminar taught parents to teach their children to know the three G's.
More on this later...
In a nutshell, the seminar taught parents to teach their children to know the three G's.
- Who God is
- What God did
- What God requires
More on this later...
A Vision for Ministry to Children and their Parents
The link below comes from John Piper's children's ministry. It is a set of theological distinctives to teach children by. There are others, but I thought this one was interesting. So I wanted to share it.
Theological Distinctives
Theological Distinctives
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