A Shield and a Sword

 
by Douglas Wilson
 
     
 

One of the most obvious questions that Christians might ask about a curriculum like this one is, “Why study this stuff?” The question can be asked for different reasons. Perhaps a concerned parent is attracted to the rigor of a “classical and Christian approach,” and yet has thumbed through a couple of the texts and is taken aback by some of the material. “It was this kind of gunk,” he thinks, “that chased us out of the government school.” Or perhaps the question is asked by the student himself when he “hits the wall.” The rigor that is built into this course of study is significant, and about a third of the way through the year, a student might be asking all sorts of pointed questions. “Why are you making me do this?” is likely to be one of them. The student may be asking because of his workload, but if he points to the nature of the material, the question still needs a good answer. It is a good question, and everyone who is involved in teaching this course needs to have the answer mastered.

G.K. Chesterton said somewhere that if a book does not have a wicked character in it, then it is a wicked book. One of the most pernicious errors that has gotten abroad in the Christian community is the error of sentimentalism—the view that evil is to be evaded, rather than the more robust Christian view that evil is to be conquered. The Christian believes that evil is there to be fought, the dragon is there to be slain. The sentimentalist believes that evil is to be resented.

My wife and I did not enroll our children in a classical Christian school so that they would never come into contact with sin. Rather, we wanted them there because we wanted to unite with like-minded Christian parents who had covenanted together to deal with the (inevitable) sin in a consistent, biblical manner. We fully expected our children to encounter sin in the classroom, on the playground and in the curriculum. We also expected that when they encountered it, they would see it dealt with in the way the Bible says sin should be dealt with.

A classical Christian school or a home school following the classical Christian curriculum must never be thought of as an asylum. Rather, this is a time of basic training; it is boot camp. Students are being taught to handle their weapons, and they are being taught this under godly, patient supervision. But in order to learn this sort of response, it is important that students learn it well. That is, setting up a “straw man” paganism that is easily demolished equips no one. All that would do is impart a false sense of security to the students—until they get to a secular college campus to encounter the real thing. Or, worse yet, if they continue the path into a soft, asylum-style Christian college and then find themselves addressing the marketplace completely unprepared.

If this basic training is our goal, and it is, then we should make clear what one potential abuse of the Omnibus curriculum might be. This curriculum was written and edited with the assumption that godly oversight and protection would accompany the student through his course of work. It was written with the conviction that children need teachers, flesh and blood teachers, who will work together with them. It was also written with the assumption that many of these teachers need the help and the resources that a program like this can supply. But we also believe that, if a seventh-grader is simply given this material and told to work through it himself, the chances are good that the student will miss the benefit that is available for those who are taught.

The Scriptures do not allow us to believe that a record of sinful behavior, or of sinful corruption, is inherently corrupting. If it were, then there are many stories and accounts in the Bible itself that would have to be excluded. But if we ever begin to think our children need to be protected “from the Bible,” this should bring us up short. Perhaps we have picked up false notions of holiness somewhere. In short, there is no subject that this curriculum will raise in the minds of seventh-grade students that would not also be raised when that student reads through his Bible, cover to cover. It is true that this curriculum has accounts of various murders, or examples of prostitution, or of tyranny from powerful and cruel kings. But we can find all the same things in the book of Judges.

So the issue is not the presence of sin, but of the response to that sin. What we have sought to do throughout—in the introductory worldview essays, the questions and exercises, and in the teachers’ materials—is provide a guideline for responding to all the various worldviews that men outside of Christ come up with. This program, we believe, will equip the student to see through pretences and lies that other Christian children, who have perhaps been too sheltered, are not able to deal with.

Of course, there is a limit to this, as we have sought to recognize. There are certain forms of worldliness and corruption that would overwhelm a student’s ability to handle it, no matter how carefully a parent or teacher was instructing them. And while children differ in what they can handle, in our experience with many students of this age, we believe that the content of this curriculum is well within the capacity of Christian children of this age group. But again, this assumes godly oversight and instruction. The challenge here is two-fold. The rigor of the curriculum can seem daunting, but we have sought to provide direction and balance with regard to the demands of the material. The second concern is the question of false worldviews, paganism and just plain old-fashioned sin, which we have addressed above.

As our students work their way through this material, and in the years of the Omnibus program that will follow, we want them to walk away with a profound sense of the antithesis. What we mean by this is that right after Adam and Eve fell in the Garden, God gave His first messianic promise (Gen. 3:15). But along with this promise, He also said that there would be constant antipathy between the seed of the woman and the seed of the serpent. This is what we mean by the antithesis, and we want our students to come to share in that godly antipathy. The fear of the Lord is to hate evil (Ps. 97:10; Prov. 8:13). In every generation, in all movements (whether of armies or philosophies), in all schools of literature, the men and women involved are either obeying God or disobeying Him. They are either trusting Him or they are not trusting Him. All students are learning to love God, or they are not learning to love God.

But when they love and trust Him, they must do so in the face of conflict. Jesus was the ultimate Seed of the woman, and yet when He came down and lived among us, He faced constant opposition from “broods of vipers.” It is not possible to live in this world faithfully without coming into conflict with those who have no desire to live faithfully. The task of every Christian parent bringing children up to maturity in such a world is to do it in a way that equips. False protection, precisely because it does not equip, leaves a child defenseless when the inevitable day comes when that artificial shelter is removed. True protection equips. We do not want to build a fortress for our students to hide in; we want to give them a shield to carry—along with a sword.

Students who have faithfully worked through this course of study will not be suckers for a romanticized view of ancient paganism offered up by Hollywood. They have read Suetonius, and they have worked through a Christian response to true paganism. They are grateful that Christ came into this dark world, and they know why they are grateful.