Classical Lutheran Education Journal, Volume VIII, 2014 www.ccle.org Page 1 Classical Lutheran Education Journal A JOURNAL OF THE CONSORTIUM FOR CLASSICAL AND LUTHERAN EDUCATION www.ccle.org VOL. VIII, 2014 The CLASSICAL LUTHERAN EDUCATION JOURNAL is dedicated to providing helpful resources for Lutheran educators and parents who labor in the noble endeavor of nurturing and educating God's children. Contents In This Issue ............................................. 2 The Humanists as Forerunners: The Reformation of Education by Dr. Thomas Korcok .......................... 3 What is “Lutheran” About Lutheran Education? by Rev. James Woelmer ..................... 11 Reclaiming the Education of Our Lutheran Heritage by James M. Tallmon, Ph.D. .............. 19 Teaching the Lutheran Faith through Lutheran Hymnody by Rev. Mark Preus.............................. 26 +++
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appreciation for the studia humanitatiswhile in Italy where he spent over 20
years studying in centers such as Rome,
Venice, andPadua. With Luder’s arrival,
thestudiahumanitatisbecameanitemforvigourous debate within academic
circles.3OnJuly15,1456,Ludergavean
oration to students at the university
which laid out a system of education,
culture, and principles that German
humanismwouldfollowfortherestofthe
century. He called for a recovery of
rhetoric, poetry and history. In Luder’s
view,theUniversityofHeidelbergwasin
need of Latin restoration, having been
“completely twisted and turned into
barbarism.”4 Thisrestorationcouldonly
be accomplished if the students were
taught using the illustrious examples of
Latin eloquence found in the ancient
authors. As radical as Luder’s
suggestions were, he did not call for a
revision of what formed the heart and
coreofscholasticeducationandtheology
– dialectics. Believing that scholastic
dialecticsandhumanisticprinciplescould
coexist, he praised the use of dialectics
and took care not to discard the time‐
honouredmethodsofthescholastics.5
Luder’s efforts to alter the university’s
curriculum according to humanistic
principleswerecontinuedbyhisstudent,
Stephan Hoest, who would, in turn,
3 Schwiebert, E. G. (1996). The Reformation. Minneapolis, Fortress Press. 4 Quoted by Overfield, J. (1984). Humanism and Scholasticism in Late Medieval Germany. Princeton, Princeton University Press. 5 Ibid.
influence a whole new generation of
humanists through his disciples Jacob
Wimpfeling, Agricola, Erasmus, Reuchlin,
and Philip Melanchthon.6 According to
Hoest, a student properly trained in the
liberalartswouldnotonlyhavemastered
rhetoric, poetry and history, but would
also be eloquent. To achieve this, the
liberal arts student should be taught the
LatinandGreekmasters,theteachingsof
St. Jerome and Holy Scriptures, and
Aristotle in that order. Aristotle, whom
the scholastics held to be of primary
importance, was viewed only as one of
manysourcesofequalimportance.7
LuderandHoestarerepresentativeofthe
15th century German humanists who
sought a new approach to the Trivium
whichrecognizedtheneedforareturnto
eloquence. Eloquence demanded a
mastery of rhetoric. If, however, one
were to master the art of rhetoric, one
would first have to master the art of
grammar. As a result, the humanists
desired,firstandforemost,toreplacethe
speculative,philosophicalgrammarofthe
late scholastic teachers with a purified,
pedagogical approach to the teaching of
languageandliterature.8Referringtothe
scholastic conception of grammar,
Westphalianhumanist,AlexanderHegius,
wrote, “Noone is tobedenied thename
grammarianbecauseheisignorantofthe
essential and accidental, material and
6 Schwiebert, E. G. (1996). The Reformation. Minneapolis, Fortress Press. 7 Ibid. 8 Overfield, J. (1984). Humanism and Scholasticism in Late Medieval Germany. Princeton, Princeton University Press.
(1444 – 1485). In his influential Deinventione dialectica libri tres, he
discusses dialectics at length; however,
instead of the traditional scholastic
definitionofdialectics,itisa“rhetorized”
dialectics which is defined according to
the traditional rhetorical terms of
“teaching”, “delighting” and “awakening
beliefbymeansofspeech”. Accordingto
Agricolathegoalof thegrammarian isto
“explicate the story of a poet, review
historyorinterpretwords”whilethegoal
of thedialectic is to“speak inaplausible
manneraboutthesubjectproposed.”10
The scholastics had tied the liberal arts
almost exclusively to theology; the
German humanists searched for a new
goal. Conrad Celtis (1459‐1508),sometimes called the “German arch‐
humanist”, believed that a humanistic
training in the seven liberal arts could
revitalize the German nation and build a
9 Invectiva 306 quoted by Ibid. 10 Agricola, R. (2000). De inventione dialectica libri tres. Renaissance Debates on Rhetoric. W. Rebhorn. London, Cornell University Press: 42-56.
new sense of national identity. In his
Inaugural Oration (1492) at the
University of Ingolstadt, he made an
impassioned plea to his audience
remindingthemthattherewasnosubject
of greater worth than “the study of the
liberal arts”. If these artswere studied
purely, the “unconquerable strength of
Germany” would be brought to light .11
Celtis had amuchbroader application of
the arts in mind than what the earlier
humanists had envisioned. The
grammatical instruction of Latin and
Greek formed the heart and core of
educationandstudentswereexposedtoa
broadspectrumofancientliterature.But
Celtis’s understanding of the arts also
included topics of nationalistic interest
such as German history, poetry and
music. Responding to a rising sense of
nationalism,Celtis envisioned thearts as
a tool to build a noble German nation
basedontheidealsofancientRome.
Within Celtis’s oration, there is hardly a
word about theology. This was not
unusualbecausethe15thcenturyGerman
humanistsdevotedtheirenergies toward
advancingthegrammaticalandrhetorical
artsforthepurposeofbuildingasenseof
nationalism.Dialecticsandtheologywere
the realm of the scholastics and the
humanistsshowedlittleinterestintrying
tochangethat.Exceptforabriefpassage
by Rudolph Agricola about the
detrimental effects of scholastic logic on
theology, humanists preferred to refrain
11 Inaugural Oration reproduced in Spitz, L. W. (1957). Conrad Celtis: The German Arch-Humanist. Cambridge, Harvard University Press.
12 Overfield, J. (1984). Humanism and Scholasticism in Late Medieval Germany. Princeton, Princeton University Press.
‘scholastic’ elicited a response of ‘no
comment’fromthehumanists.”13
An illustration contained in Gregory de
Reisch’sMargaritaPhilosophica of 1508provides an interesting example of the
evolvingnatureof the liberal artsduring
this period.14 The illustration depicts a
young child who, after first learning the
basics of spelling and reading, enters a
six‐story‐high towerof learning inwhich
he would progress through the various
arts as he moves up the tower. On the
first and second levels, he would
encounter Donatus and Prisan teaching
grammar. On the third floor, Aristotle
teaches logic, Tully teaches poetry and
rhetoric,andBoethiusteachesarithmetic.
Moving up to the fourth floor, he would
learn music from Pythagoras, geometry
from Euclid, and astronomy from
Ptolemy. On the fifth level, he would
learnphysicsfromPlatoandmoralsfrom
Seneca. At the very top of the tower, he
would arrive at theology, the “queen of
sciences”. Up to this point, the
illustration represents a thoroughly
humanistic curriculum; but for the
pinnacle of all learning, theology, de
ReischshowsPeterLombardteachinghis
Book of Sentences – the scholastics’favoured commentary on theology. The
illustration reveals the humanists’
understanding that their “new”approach
to the seven liberal arts could co‐exist
13 Ibid. 14 Reproduced in Cubberly, E. P. (1920). The History of Education: Educational Practice and Progress Considered as a Phase of the Development and Spread of Western Civilization. Boston, Houghton, Mifflin.
15 Overfield, J. (1984). Humanism and Scholasticism in Late Medieval Germany. Princeton, Princeton University Press. 16 Ibid.
new humanists saw the liberal arts,
specifically grammarand rhetoric, as the
means of achieving this ethical reform.
Rather than get bogged down in what
they believed to be arcane scholastic
disputes of metaphysics, epistemology
and Aristotelian logic, these humanists
sought rhetoric – replacing scholastic
debates with humanistic eloquence – as
themeansbywhichmen’sheartscouldbe
moved to a morally higher life. But, as
already stated, in order to achieve this
eloquence, they first had to master
grammar.
Thevaluewhichthe15thand16thcentury
humanists placed on the teaching of
grammar and the written and spoken
word cannot be overstated. The ancient
languages were rigorously studied with
the rhetorical goal of eloquence inmind,
notforthemereintellectualexerciseofit.
In fact, one of the humanists’ greatest
criticisms of the scholastics was that
much of their study and debate was
nothing more than pointless intellectual
gymnastics. According to thehumanists,
grammarwasthemeansofbringingmen
into contact with the ethical writings of
the ancient authors who were the
greatestteachersofalltime.Thevalueof
the masterpieces of ancient literature
were apparent to the humanists; they
possessed the ability to speak to the
timeless issueswhichconfrontedmen.17
When one was able to understand the
17 Gray, H. H. (1992). Renaissance Humanism: The Pursuit of Eloquence. Renaissance essays. From the Journal of the History of Ideas. P. O. Kristeller, and Philip P. Wiener. Rochester, University of Rochester Press. IX: p. 381 ; 321 cm.
(Christus renascens) through faith, andrecapturing thevitalityof theexperience
oftheearlychurch.Theslogan,adfontes,wasmore than simply a call to return to
ancientsources–itwasacalltoreturnto
theessentialrealitiesofhumanexistence
asreportedintheseliterarysources.18
For moral and ethical reform to be
achieved in the church, it was essential
that the theologians of the church be
trained in the humanistic approach to
grammar. According to Pirckheimer, a
theologian should master the three
ancient languages: Latin, so he did not
sound barbaric in his speech; Greek, so
that he might properly understand
Aristotle; and Hebrew, so that he could
18 McGrath, A. E. (1987). The intellectual origins of the European Reformation. Oxford, Basil Blackwell.
understand themysteries of theOld and
NewTestaments.19
Whereas many of the earlier German
humanists believed that their curricular
reforms could be instituted without
altering scholastic theology, it became
apparenttomanybytheearly1500’sthat
thiswasanimpossibility.Some,however,
would never concede that. Erasmus, for
example, continued to believe that
humanism and scholastic theology were
not mutually exclusive. In 1529 he was
still willing to say, “As far as scholastic
theology, it has not been my wish to
abolish it, but that it may be more
authenticandmoreserious;inthisunless
I am mistaken, I am promoting and not
hurting it.”20 Hewas in theminorityby
that time. Scholastic theology was
intimately bound together with the
scholasticeducationwhich,inturn,rested
uponthecomplicatedsystemofscholastic
logic. If students were to learn that
system of logic, they first had to be
trainedinthephilosophicalgrammarthat
wasapartofthatlogic.But,accordingto
thehumanists, thestudents’ firstpriority
was to learn literary, not philosophical,
grammar and to master the ancient
languages with a view to eloquence.21
Suchaliberalartseducationwouldmake
19 Overfield, J. (1984). Humanism and Scholasticism in Late Medieval Germany. Princeton, Princeton University Press. 20 Letter to Louis Ber March 20, 1529 quoted by Ozement, S. (1979). The Intellectual Origins of the Reformation. Continuity and discontinuity in church history : essays presented to. F. F. Church, H. Williams George and T. George. Leiden, Brill. 21 For a discussion of “literary grammar” and “philosophical grammar” see page 17.
22 Overfield, J. (1984). Humanism and Scholasticism in Late Medieval Germany. Princeton, Princeton University Press.
Dr. Korcok is associate professor oftheology at Concordia UniversityChicago. He teaches the spiritualnurturecoursesfortheLutheranTeacherStudents.He is the author of Lutheran Education:From Wittenberg to Future, ConcordiaPublishingHouse.
Does theology matter when it comes toeducation?Theologydoesmatter,andweshould do everything to preserve andextendourconfessionofthefaithinhomeand school. Children who are wellcatechized by Scripture and by Luther’sSmallCatechismcanpreserveandextendsoundteachinginthefuture.
Theology was first called “The Queen ofthe Sciences” in the thirteen century.During this time, the sciences wereconsidered natural, moral, andtheological. Themost importantof thesethreewastheology,anditwasconsideredthecapstonetoeducation.
In his book Lutheran Education: FromWittenberg to the Future,23 ThomasKorcokmakesastrongcasethattheologyandeducationgotogether.HestatedthatLuther, Melanchthon, and Bugenhagenadvanced the Reformation by startingschools. Similarly, Walther and others inthenineteenthcenturyopenedschoolsasa way to advance the Gospel and topreserveourconfessionofthefaith.
An education that cultivates themind tothink will help the student understandScripture. Scripture then shapes what islearnedineducation.Thetwogohandinhand.Eachoneassiststheother.Theologyis the most important content ofeducationbecauseithelpsusviewhistory
23 Korcok, T. Lutheran education: From
Wittenberg to the future. Concordia Publishing
House, St. Louis, 2011.
and literature through the lens of God’sWord. It reveals our salvation in Christandguidesusonhowtoloveoneanother.
In 1520 Martin Luther wrote a treatise,The Freedom of a Christian. Hesummarizeditbysayingthis:
We conclude therefore that aChristian man does not live inhimself, but in Christ and in hisneighbor. Otherwise he is not aChristian. He lives in Christ byfaith, and in his neighbor by love.By faith he is carried upwardsabove himself to God. By love hedescends beneath himself into hisneighbor.”24
NoticethattheChristiancallingistwofold–itisacallingoffaithtowardGodand,atthe same time, a life of love that flowsfrom faith.Faith receives thegiftsofGodthrough the Gospel, and it moves us toloveourneighbor.
Five areasof Lutheran theology assist usin our faith toward God and in our lovetoward one another. With Scripture andtheAugsburgConfession25asthebasis,letusexamine these fiveessentialelements:Christology,Justification,LawandGospel,GoodWorks (i.e. vocation), and the TwoKingdoms.
Who is Jesus? The Augsburg ConfessionteachesthattheSonofGodexistedbeforethe foundation of the world and frometernity. The second person of the HolyTrinity,alongwiththeFatherandtheHolySpirit, is one God and one Lord (Jn 1:1).HeassumedahumannatureinthewomboftheVirginMary.BoththedivineandthehumannaturesareunitedinChrist.Jesusis both trueGod and trueman. They areunited in suchaway that theycannotbeseparated or divided. The divine and thehumannaturesconstituteasingleperson,theGod‐Man,JesusChrist.
Jesus himself said, “The Scriptures …testify aboutme” (Jn 5:39). Both theOldTestament and the New Testament bearwitnessaboutJesus.Jesusistheheartandthe center of Scripture and therefore thekey to its true meaning. Especiallythroughout Scripture,God clearly revealshimselfandHisgiftofsalvationinChrist.
WhiletheresurrectedChristwaswalkingon the road to Emmaus, he spoke to thetwo disciples on how the writings ofMoses and all the Prophets were aboutHimself –Hisdeath andHis resurrection(Lk 24:27). At the end of the Gospel ofJohn it reads, “These arewritten so thatyou may believe that Jesus is the Christ,theSonofGod,andthatbybelievingyoumayhavelifeinhisname”(Jn20:31).Themessage of Scripture is the Good Newsthat God was in Christ reconciling theworlduntoHimselfthroughthelife,deathandresurrectionofJesus.
Scripture teaches that Christ sufferedgreat agony of body and soul underPontius Pilate (Isaiah 53:3). It alsoteachesthatHediedinexcruciatingagony
The Augsburg Confession says that JesusvoluntarilyhumbledHimselfbymeansofdeath upon the cross “in order to be asacrificeforallsin”and“toappeaseGod’swrath”(ACIII,3).Inotherwords,Hewasthe sin bearer for the whole world, thetruePassoverLamb,andtheOnetowhomall the bloody sacrifices of the OldTestamentpointed.Hediedasapaymentfor the sins of the whole world and Hediedintheplaceofsinfulman.Hisdeathpurchased our release from sin, death,andthepowerofthedevil.
On the third day Christ victoriously rosefrom thegraveandshowedHimself alivetoHisdisciples.Christrosefromthedead“in order to justify believers” (Ap III, 1).Theresurrectiondeclares that thesinneris not guilty, but righteous for Christ’ssake.TheresurrectionprovesthatChrist’sdeathuponthecrosspaidthepriceforsin(Rom4:25).
Unfortunately some parts of Christianitymisunderstand the person and work ofChrist. They see himmerely as amoralexample or as a coach; that he died forsome and not others. The death andresurrectionof Jesus for the forgivenessofsins is not important or central to theirteaching. However, a Lutheran educationwill center on Jesus andwill focus on thecross as a payment of sin for the wholeworld.
Justification
The Apology says that the article onjustification is “themost important topicof Christian teaching” (Ap IV, 2). MartinLutherevencalls it the“chiefarticle”(SAII,ii,25;SAII,iii,2).Whenjustificationismisunderstood, the entire body of
The term “justify” means that Goddeclares the sinner “not guilty.” It is averdict in which the sinner is“pronounced or regarded as righteous”(Ap IV, 72). Therefore, justification is thesame thingas the forgivenessofsins (ApIV,76)andasbeingreconciledtoGod(ApIV, 158, 252; FC Ep III, 7). God hasdeclaredthewholeworldtoberighteousfor Christ’s sake prior to and in no waydependentuponman’sresponsetoit(ApIV,40‐41).
Justification does not mean “to makeright” as if the sinner makes himselfrighteous before God. The sinner is notable to bring about his own justification.Justification is not an internaltransformation of the believer or a“process” whereby the soul isprogressively transformed and mademoreandmorerighteous.
Howdoweobtaintheforgivenessofsins?WeobtainforgivenessofsinsandbecomerighteousbeforeGodbygrace,forChrist’ssake,throughfaith(ACIV,1‐2).Wecannotobtain forgiveness of sins andrighteousness before God through ourmerit,work,orsatisfactions(ACIV,1‐2).
What is the basis of the sinner’sjustification before God? The sinner isdeclared righteous by God’s grace alone(ACIV,2).GraceisalovingattitudeofGodtoward us sinners even though we don’tdeserveit.Thesinnercontributesnothingatalltowardhissalvation.Therefore,Godgetsallthecreditandglory.
Grace is not something that we gain byourgoodworksnorisitgivenonaccountof what we do. Grace is not a substancewhichispouredor“infused”intothesoul
that enables one to love God and meritsalvation. Grace is not something goodthatGodseesinusnorisitaqualityoravirtueinoursoul.
Grace and works are clearly mutuallyexclusive.Justificationisbygrace.Wearenotsavedonthebasisofourownefforts(Rom11:6;Eph1:7,2:8‐9;Rom3:22‐24).
What is the cause of the sinner’sjustification before God? The sinner isdeclaredrighteousbecauseofwhatChristdidupon the cross.Godhasdeclared thewholeworld tobe righteous “on accountof Christ, who by his death madesatisfaction for our sins” (AC IV 2, Latinversion). God forgives sin because of therighteousandperfectobedienceof Jesus.ThisiswhyGodcanjustifytheungodly.
God does not forgive sin because webecomemoreandmoresinless.Goddoesnot forgive sin because we complete thesalvation which He began in us. If oursalvation was based on our ownrighteousness,thenwewouldneverknowwhetherwehavedoneenough.
Nothing inside of us and nothing we docanmerit the verdict of justification. ButChrist most certainly does merit thatverdict.WearejustifiedbecauseofChristalone. Therefore, our salvation is certain,solid, and complete (Rom 4:25; 5;19; 2Cor5:19).
How is this justification applied to thesinner? The sinner receives theforgiveness of sins through faith alone.Thesinnerisjustifiedthroughfaith,apartfromanymeritorworksofthelaw.Faithis the instrumentor themeansbywhichjustification comes to the sinner. Faithembraces what Christ has done for thesinner. Faith rests secure in the truth ofthe gospel. Faith has as its object Christalone.
Christ paid for the sins of the wholeworld, but this does not mean thateveryonewillbenefit from it.The lackoffaith causes damnation. Only those whobelievereceivetheforgivenessofsins.ForGod will regard and reckon this faith asrighteousinhissight(ACIV,3).
Faithisnotmerelyanemotionalfeeling.ItisnotmerelyhavingaknowledgeofGod(ApIV,48).Itisnotareligiousvirtuethathelps people gain eternal life. Faith doesnot contribute anything toward oursalvation, but it simply receives it (Rom4:3;5:1;John3:16).
UnfortunatelysomepartsofChristianitydonotplaceahighemphasisonthearticleofjustification. According to themjustification merely becomes one topicamong others. However, a Lutheraneducation will center on the sinner’sjustificationthroughfaithinChrist.
LawandGospel
TheApologysaysthatallScriptureshouldbe divided into the Law and the Gospel(Ap IV, 5). In order to understand theBible and especially the article ofjustification,wemustdistinguishbetweentheLawandtheGospel(Jn1:7;2Cor3:6).
When the law isdiscussed in thisarticle,itreferstotheTenCommandments(ApIV6,8). IntheSmallCatechismLutherdoesa beautiful job of listing thecommandments and their meanings.Every Lutheran education should teachLuther’s Small Catechism and have thestudentsmemorizeit.
Does God want us to keep Hiscommandments perfectly? Yes; we oughttokeepthelaw(ApIV,124,136).Thelawteaches uswhatwe are to do andnot todo.Thelawrequiresgoodworksandourown perfection (Ap IV, 44). However,
TheApologymentionstwowaysinwhichGod uses the Law. First, the law is like acurb which restrains evil (Ap IV, 22). Inordertopreservecivildiscipline,God“hasgiven laws, learning, teaching,governments, and penalties” (Ap IV, 22‐23). St. Paul calls the law “our guardian”(Gal3:24).
Second,thelawaccusesusofoursin.“Thelaw always accuses and terrifiesconsciences. It always shows that God isangry” (Ap IV,38,128).The law is like amirror that shows us our sin and thewrath of God. “Through the law sin isrecognized” (Ap IV, 103). St. Paul says,“throughthelawcomesknowledgeofsin”(Rom3:20).
Cananyonebesavedby the law?Noonecanbesavedbythelaw.Noonecanmerittheforgivenessofsinsbythelaw,becausethe lawcondemnseveryone(Ap IV,179).ManyopponentstoLutheranismsupposethattheycansatisfythelawofGod.
What is the Gospel? The Gospel is thesavingmessageof the forgivenessof sinsbecause of the death and resurrection ofJesusChrist(Jn3:16,6:63‐68;Rom1:16).The Gospel is the “good news” of whatGodhasdone forusand isstilldoing forour salvation, primarily throughpreaching, Baptism, and the Lord’sSupper (Ap IV, 73). God offers theforgiveness of sins, justification, andeternal life only in the Gospel (Ap IV, 5,43).
The Gospel does not include laws ordemands. The Gospel does not merelyinform people of blessings that God hasdone for them, but it actually impartsforgiveness and salvation. The Gospel isnot proclaimed if there is nomention of
Christ’s work of redemption. The Gospelhas nothing to do with physical healing,materialprosperity,orpoliticalfreedom.
Sinnerswhoaretroubledbecauseoftheirsinshouldnotbefurtherafflictedwiththelaw, but should be comforted by theGospel. In other words, those who areoppressedbysinandterrifiedbythelawshould be consoled with the Gospel (ApIV,43,62).Ontheotherhand,thepersonwhoisnotsorryforhissinneedsthelawinorder tobringhim to repentance.TheGospelshouldbepreachedtoall.But theimpenitent should not be falselycomforted with the Gospel (Matt 19:16‐22;andLCII,38).
UnfortunatelysomepartsofChristianitydonot see in Scripture the teaching of Lawand Gospel, and therefore, theymisinterpret Scripture. However, aLutheraneducationwillteachthatweareall sinners saved by God’s grace in ChristJesus.
GoodWorks
Thenatural result of saving faith is goodworks.TheAugsburgConfessionarticleVsays, “such faith should yield good fruitand good works” (AC VI, 1). The Latinversionsays thatsuch faith is “bound” toyieldgoodfruits.AstheHolySpiritworksthrough the gospel and the sacraments,fruits of faith will naturally follow. Goodworksaretheresultoffaith.
TheHoly Spiritworks in and through ustoproducegoodworks.TheLawdoesnotprovide the means to love God and theneighbor. Rather, the gospel and thesacraments are the only means to loveGod and perform good works (Matt25:34‐40; Lk 19:1‐9; Jn 15:5; Gal 5:22‐23).
The Augsburg Confession says that “apersonmustdo such goodworks asGodhascommandedforGod’ssake”(ACVI,1).God’s will is clearly stated in the TenCommandments. The Christian is to loveGod and the neighbor. This articleemphasizes that we must do the goodworks that are only in accordance withGod’s Word (i.e. “commanded by God”)andnotfromman‐maderules.
GoodworksarenotdoneforGod,butforthebenefitofotherpeople.Goddoesnotneed the Christian’s good works; ratherGod needs the Christian to serve theneighbor(Matt5:16;22:37;Jn14:15;Eph2:10).
Arewetoplaceourtrust ingoodworks?This article says that a person is not to“placetrustingoodworksasiftherebytoearn grace before God. For we receiveforgiveness of sin and righteousnessthrough faith in Christ” (AC VI, 2). Goodworks are important, for the sake of theneighbor, but they do not merit theforgivenessofsins.
What is your vocation in life? Is it ahusbandorwife,fatherormother,sonordaughter? Are you an employer or anemployee? We freely serve and love theneighbor by taking care of their needsthrough the giftswhich God gave us.Weliveoutourvocation in lifeby loving theneighbor.
Unfortunately some parts of Christianitymisunderstand good works and one’svocation toward the neighbor. They seegoodworksasdonetoearnfavorwithGod.However, a Lutheran educationwill focusonaperson’svocationasthewaytoserveandlovetheneighbor.
TheAugsburgConfessionarticleXVIsaysthatitisimportanttodistinguishbetweenChrist’skingdom(i.e.thechurch)andthecivil realm (i.e. the state). What are thedifferencesbetweenthesetworealms?
Thechurchisspiritual,whereasthestateis civil. The church is of grace, whereasthe state is of power and reason. Thechurch is holy whereas the state ispolitical. The church aims at faith, loveandeternalpeace,whereasthestateaimsatoutwardobedienceandworldlypeace.
WhyhasGodestablishedthechurch?Godhas established His church on earth inorder to bring salvation to all theworld,tocreateandpreservefaithintheGospel,and to dispense the forgiveness of sins.God uses the holy Gospel and thesacramentstobringthegiftandblessingsofthecrosstosinners.
The Apology says that the church isspiritual, that is, “it is the heart’sknowledge of God, fear of God, faith inGod, and the beginning of eternalrighteousness and eternal life” (Ap XVI,2).
The church is not a power structure torule theworld. The task of the church isnot to bring order to the world. “TheGospeldoesnotoverthrowcivilauthority,thestate,andmarriage”(ACXVI,5).“TheGospel does not legislate for the civilestatenordoesit introducenewlawsforthecivilrealm(APXVI,6,3). Rather, theGospel is the forgiveness of sins and thebeginningofeternallife.
Why has God established governmentsand rulers? God has establishedgovernments and rulers in order topreserve and protectman’s life on earthand society. They are to defend andcommendthosewhodowhatisrightand
punish criminals. The state is simply thearmofthelawandisnotconcernedabouttheGospel.
This article says that “all politicalauthority, orderly government, laws, andgood order in theworld are created andinstituted by God” (AC XVI, 1). TheApology says that “legitimate civilordinancesaregoodcreationsofGod(ApXVI, 1). Therefore, the government is adivineinstitution(Rom13:1‐4;1Tim2:1‐2;1Peter2:13‐14).
This article says that “Christians areobligedtobesubjecttocivilauthorityandobey its commands and laws in all thatcan be done without sin. But whencommandsofthecivilauthoritycannotbeobeyed without sin, we must obey Godratherthanmen”(ACXVI,6‐7).Jesussaidto Pilate, “You would have no authorityovermeatallunlessithadbeengivenyoufromabove”(Jn19:11).
Unfortunately, some parts of Christianityenvision a kingdom ofGod here on earth.Specifically, some think that the church’srole is to Christianize America. They areprimarily concerned about the moralimprovement of society. However, aLutheran education will understand theproperroleofthestateandthechurch.
II.Distinctions
Classicalvs.Progressive
There is a difference between classicaleducation and progressive education.Classical education isbasedon grammar,logic, rhetoric, arithmetic, geometry,music, and astronomy. It emphasizes theimportance of memory, facts, and
objectivetruth.Progressiveeducation,ontheotherhand, isbasedon thestudent’sexperience. The studentmust find his orherownknowledge.
Christian Classical vs. Non‐ChristianClassical
There is also a difference betweenclassicalChristianeducationandclassicalnon‐Christian education. They bothsubscribe to the method of classicaleducation. They study the ancient Greekand Roman languages and sources, andtheyteachthesevenliberalarts.However,a classical Christian education believesthat God is the source of all truth asrevealed inScripture,whereasa classicalnon‐Christian education searches fortruthapartfromScripture.
Many parents subscribe to the classicaleducation model yet reject Christianity’steaching. For example, a mother writesonaclassicaleducationforum,“Hello,I'mplanningonhomeschoolingmydaughter.Arethereanyresourcesouttherefornon‐Christianparentswhointendtofollowtheclassicalmodel? I'mveryattracted to themethodandtheideaofthetrivium.Ilovethe idea of immersion in world historyand thought... but not so much to theprimarilyChristianunderpinningofmostreading lists,etc. Iseenoneedforhertobecome intimate with Augustine andcompany.”26 Another parent replies, “Ourfamily is somewhere between Pagan andBuddhist, and we have loved ‘The WellTrained Mind.’ I've added a fairly heavy
26 http://www.mothering.com/forum/50‐
learning‐home‐beyond/41060‐classical‐
education‐non‐christians.html
dose of Waldorf and a bit of Amblesidealso.”27
Classical Lutheran vs. ClassicalReformed
There is also a difference betweenclassicalLutheraneducationandclassicalReformed education. While bothsubscribe to a classical approach toeducation, there are differences intheology. Martin Luther was primarilyconcerned about the justification of thesinner through faith in Christ, whereasJohn Calvin was primarily concernedabout the moral improvement of theChristian and of society. This differenceinfluences curriculum development andbookselection.
Much of classical education today isReformed.DouglasWilson,forexample,isthe author of “Recovering the Lost Toolsof Learning” and “The Case for ClassicalChristian Education.” A conservativeReformed theologian and pastor, heserves on the governing boards of LogosSchool and the Association of ClassicalandChristianSchools.Wilsonandothershave donemuch to advance the cause ofclassical education. However, asLutherans we are concerned about theproper confession of the truth in boththeologyandineducationalmaterials.
ExaminingWorldview
If there isnotaclassicalLutheranschoolin the areadowe sendour children to aclassical Reformed school or to a non‐Lutheranschool?Whatcurriculumdoweuse for school or for home education?Who do we want teaching our children?
Every teacher and method of educationhas a worldview. It might be a paganworldview or a Christian worldview. Itmight be a classical Reformed view or aclassicalLutheranview.AReformedandaLutheran will read the same literatureand yet come away with differentconclusions. Why? Because they seeScripture and its message differently.Theology does matter when it comes toeducation.
Conclusion
God has richly blessed our Lutheranheritage. The LutheranConfessions are acorrect interpretation of Scripture, asthese five elements make a classicaleducationuniquelyLutheran:Christology,Justification,LawandGospel,GoodWorks(i.e. vocation), and the Two Kingdoms..The pure Gospel gives us comfort andpeaceinChrist.
Faith looks at Christ alone for theforgiveness of sins, life and salvation.From these gifts flow love toward oneanother. This proper understanding ofScripture, therefore, shapes ourunderstanding of history, literature,music,andofeducationingeneral.Itwillalso help us to discernwhat is right andwrong,whatisgoodandbad,andwhatistrueandfalse.
May God give us the ability to faithfullyteach our children. May Scripture, theSmallCatechism,hymns,and liturgybearegularpartofour life.Mayeducationatour schools and in our homes preserveand support the faith confessed inScripture and in our LutheranConfessions. Theology matters when it
comes to education. May God bless uswithafaithful“Lutheran”education.
Rev James Woelmer is senior pastor atFaithLutheranChurchandSchoolinPlano,Texas.He teachesOldandNewTestamentat Faith Lutheran High School. Rev.Woelmer is married to Rachel, and theyhavefivechildren.
Dr. JimTallmon isHeadmasterTeacheratTrinity Lutheran School in Cheyenne,Wyoming.Prior to servingatTLS,hewasProfessor of Rhetoric and Director ofDebate at Patrick Henry College,Purcellville, VA. Dr. Tallmon'swww.RhetoricRing.com is a good place tolearnhowtoteachdialecticandrhetoricintandem, for thecultivationofwisdomandeloquence.
“Next to the word of God, musicdeservesthehighestpraise.”
Where does music deserve the highest
praise?NexttotheWordofGod.28More
correctlyonecouldsay“aftertheWordof
God.” This means that wherever God’s
Word is, there music should be. Music
follows God’s Word. This is simply a
confessionthatGod’sWordbringsheaven
toearth,aswesing,“Inyonderhomeshall
never be silent music’s voice” (LSB 514,
verse4).Neithershouldmusic’svoicebe
28 The Latin says, “Post verbum Dei merito
celebrari debeat.” The German says, “Nach
dem heiligen Wort Gottes nicht to billig und so
hoch zu rühmen und zu loben, als eben die
Musica.“ WA 50, p. 370‐371.
silent in your home here on earth. This
meansinyourhousehold.
Luther’s Small Catechism says, “As the
headofthehouseholdshouldteachitina
simple way to his household.” If you
bring the word of God into your home,
you should necessarily also bring music
to attend it. When you remove God’s
word from your home, you remove
heaven. When you remove music from
God’sWord,youarestrippingthisheaven
of some of its beauty. After God’sWord
comesmusic.
It is an action not to bring the Church’s
musicintoyourhome.Iwon’tcallitasin
ofomission,butitisreallyathwartingof
what the Bible describes man doing.
When a Christian blesses the Lord he
sings. The Psalms, which describe the
church’s life, aremeant to be sung. The
Church’s life cannot be without music.
YouaremembersofthisChristianchurch.
Your life isbound inseparably to it. God
alsomade it so that the best description
of a Christian’s life – the Psalter – was
meanttobesung.29
You actively let secular music into your
life through radio, iPods, movies, shows,
your children’s music lessons, etc. You
choosetolettheworldexciteyou,soothe
you, move you, and even annoy you. 29 “In a word, if you would see the holy Christian Church painted in living color and shape, comprehended in one little picture, then take up the Psalter. There you have a fine, bright, pure mirror that will show you what Christendom is. Indeed you will find in it also yourself and the true gnothi seauton (know thyself), as well as God himself and all creatures.” Martin Luther, Preface to the Psalter, AE 35, 256-57
singing Luther’s hymn Aus tiefer Notschreiichzudir:
“Andthoughittarrytillthenight
Andtillthemorningwaken,
My heart shall never doubt His
might,
Norcountitselfforsaken.
“Hearingthewordsofthesong,the
woman took heart, and giving
thanks to God for sending ‘his
baptizedschoolboytoremindusof
David’s comforting words,’ she
gavebirthtoahealthyson.”31
This woman heard the singing of the
schoolboybecauseitwasacustomforthe
schoolboystosing in frontof thehouses,
as it was in Luther’s day. The children
weregivengoodmusictosingthatwould
edifytheirneighbor. ThisiswhatLuther
himself desired for music, as he says in
his preface to theWittenberg Hymnal of
1524,
And these songs were arranged in four
parts to give the young –who should at
any rate be trained in music and other
finearts–somethingtoweanthemaway
fromloveballadsandcarnalsongsandto
teach them something of value in their
place, thus combining the goodwith the
pleasing,asisproperforyouth.32
31 Brown, Christopher Boyd, Singing the Gospel: Lutheran Hymns and the Success of the Reformation (Harvard: 2005), 72-73. 32 Luther, Martin, Preface to the Wittenberg Hymnal, AE 53 (Concordia: 1965), 316.
Thepowerofmusicovertheemotions is
something that we embrace not for the
sake of simply inciting emotions, as love
ballads and carnal songs do. This is a
magisterial use of music. I have felt
emotionsinsingingthewordsofRedHot
ChiliPeppersSongsandLedZeppelinand
Pink Floyd. Is there a single thing
salutary that these bands have given to
mysoul?
Ilearnedthefaithbysingingthefaith.My
dadrecountsthestoryofmewhenIwas
four yearsoldwalking around thehouse
singing, Salvation unto Us Has Come. Iremembermyemotionsbeingaffectedby
33 AP III. 33, “The woman came with the opinion concerning Christ that with Him the remission of sins should be sought. This worship is the highest worship of Christ. Nothing greater could she ascribe to Christ.” AP III. 189, “…[T]he chief worship of the Gospel is to wish to receive remission of sins, grace, and righteousness.”
family joined together for dinner, singinghymns,hearingGod'sWord,anddiscussingthe day's questions. From childhood, helearned the joy and comfort of Christiandoctrinenotasastaletextbook,butaslifeitself. With an M.Div. from ConcordiaTheological Seminary, Rev. Mark Preusalso holds degrees in Latin and Classics.Today he and his wife Becky share the
LutheranfaiththroughLutheranhymnodywith their own six children,with anotheron the way! He serves as pastor of St.Andrew's Lutheran Church and CampusCenterinLaramie,Wyoming.