A Christian Perspective of a Liberal Arts Education - Book Review of Wisdom and Eloquence

Wisdom and Eloquence, by Robert Littlejohn and Charles T. Evans, describes a classical Christian education, which is to say a liberal arts education by a pre-twentieth century definition. The authors write of the importance of the trivium – grammar, dialectic, and rhetoric, with their emphasis on rhetoric, and the quadrivium – arithmetic, geometry, astronomy and music. The authors expand the quadrivium a little more widely than the classical definition, as they include geography and visual arts. They do not ignore math and science, and write of the Christian student’s need for these subjects. Science is not opposed to Christianity: “The overarching paradigm for a Christian education in the sciences is the understanding that our worldview embraces the reality that our study of the natural sciences is our window into God’s revelation of himself to his image-bearers through his creation” (124-25). The culmination of science is theology and philosophy, “toward which all our studies in the liberal arts has been building” (127).

While the book is largely the philosophy of education of the authors, they discuss practical methods of the classical education. These include:

1. In early and middle years reading should be a large portion of students’ studies, taught by three ways: students reading aloud, students reading silently, and teachers reading aloud from works that exceed the students’ reading level by at least two grades.
2. Schools should provide resources and opportunities for parents to teach their children ‘socializing subjects,’ like sex education.
3. Disciplines that rely on cumulative knowledge, like math or foreign languages, should be reviewed regularly, (weekly or monthly). Other subjects may be covered in a three-year cycle.
4. Every level of curricular planning should have objectives that are measureable, to which the school’s programs are answerable.

What are some the principles of the authors’ philosophy of education? They suggest the whole education of K-12 to have an objective, and with that end in mind to plan from the top – graduation – down. “We must look first to the desired end of the educational process, to the skills, knowledge, and virtues we want to be universally inherent in our graduates and determine how to get them there” (166). The Christian perspective must be kept in mind by educators: “We don’t produce these leaders (that is the work of the Holy Spirit), but we can encourage this potential by reminding ourselves and each other that all our students, whether they profess faith or not, are fashioned in God’s own image” (45). The authors go so far as to say the Christian school should have a Christian faculty:

A non-Christian teacher’s presuppositions, no matter how sympathetic toward or accepting he may be of Christian ethics, places him at odds with the Christian worldview, especially in metaphysics (one’s understanding of why and how things exist) and epistemology (one’s understanding of how we can know what we know). This is an unacceptable conflict that renders the Christian school’s mission ineffective and hypocritical. So, Christ must be the central reference point of the teacher’s life in a way that recognizes him as the active and irresistible Creator, Ruler, and Redeemer of the universe. The Christian teacher must also be committed to placing the welfare of others ahead of his own.  (157)

An Intimate Autobiography - Review of C. S. Lewis's A Grief Observed

C. S. Lewis’s A Grief Observed is the kind of book that some will value for the personal expression of grief, and relate to it, in the same way those in love appreciate expressions of love. Apart from that, I think the interest will be for those who study Lewis to know more about the author. While he observes his own grief with language that at times is detached [example], perhaps reflecting his consideration of God as one conducting experiments on humans [quote], the book is an intimate autobiography, albeit of a brief time.

The intimacy develops in several ways. The writing is not typical of Lewis, as it is about himself, about his feelings, at times unchecked by reason. For instance, in one journal entry Lewis writes, “Time after time, when He seemed most gracious, He was really preparing the next torture.” Lewis admits, in the next journal entry, “I wrote that last night. It was a yell rather than a thought.”

There is intimacy in the form of journal entries. Journaling was a form of writing Lewis had practiced many years before, at the behest of Mrs. Moore, and eventually quit for its self-indulgence. Lewis realizes this again when he writes in one entry late in this account, “The notes have been about myself, and about H. [Joy], and about God. In that order. The order and the proportions exactly what they ought not to have been.” Later entries show the proportions do not remain this way. It may be that with some resolution of the grief he quits the journal again, as it seems the resolution has only begun when the book ends.

  

The Christian Tradition of Art

Titus Burckhardt holds to a traditional approach to Christian art because Christian art requires it. "For this very reason traditional symbolism is never without beauty: according to the spiritual view of the world, the beauty of an object is nothing but the transparency of its existential envelopes; an art worthy of the name is beautiful because it is true." (Locations 136-138 Kindle version) Burckhardt expresses a premodern view of art (Medieval), as opposed to a modern view (Renaissance and after). In the former the truth of traditional symbolism is important; in the latter individual expression is important.
          One of the most tenacious of typically modern prejudices
     is the one that sets itself up against the impersonal and
     objective rules of an art, for fear that they should stifle
     creative genius. In reality no work exists that is traditional,
     and therefore 'bound' by changeless principles, which does
     not give sensible expression to a certain creative joy of the
     soul; whereas modern individualism has produced, apart
     from a few works of genius which are nevertheless
     spiritually barren, all the ugliness—the endless and
     despairing ugliness—of the forms which permeate the
     'ordinary life' of our times.  (Kindle Locations 146-150)
In the first essay, “Introduction to the Sacred Art of Christianity,” and the last essay, “The Decadence and the Renewal of Christian Art,” Burckhardt writes of the differing perspectives, and the loss of the sacred in the modern one.

The second essay, “The Role of Illuminated Manuscripts in Christian Art,” introduces the reader to several important manuscripts, such as the Book of Kells, the Book of Durrow, early Northumbrian manuscripts, early Syrian manuscripts, and the Ambrosian Illiad. The author writes of the style of illumination and the cultures these books came from.

The title essay, the longest, is more technical than the others. Burckhardt discusses the art of the icon, architecture, and what these represent; medieval philosophy, mainly from Aristotle, but also from Plato and Boethius; and art of Eastern Orthodoxy. In this essay the author includes specific examples of each art.

As these are essays, and the topics significant, the book is a rather broad overview, far from comprehensive. Aptly, the author’s writing is significant. In writing a review there are many quotations I would have liked to have included. Burckhardt’s words have the weight of someone who knows religion and art, both of which use the language of man’s nature and the timeless.

P.S. In the last essay, “The Decadence and the Renewal of Christian Art,” the author addresses the question of whether Christian art can be renewed or reborn. He makes two separate statements:
          But a renewal of Christian art is not conceivable without
     an awakening of the contemplative spirit at the heart of
     Christianity; in the absence of this foundation, every
     attempt to restore Christian art will fail; it can never be
     anything but a barren reconstruction.  (Kindle Locations
     1461-1462)
"Christian art will not be reborn unless it completely frees itself from individualistic relativism, and returns to the sources of its inspiration, which by definition are situated in the 'timeless.'" (Kindle Locations 1497-1498)

A Christian Approach to Literary Criticism

Leland Ryken’s book is the first I’ve read that prescribes a Christian approach to literature for critics and scholars to consider. I’ve read books on a Christian approach to aesthetics and the arts, and books that state the Christian perspective of certain works of literature, but this details what the Christian critic should consider specifically of literature, and all literature.

Leland Ryken has been writing on Christianity and literature for many years. This is an early book, published in 1979. Ryken has always looked at literature and theology side-by-side, as this book bears out. It is notable that this dual concern means Ryken’s is not solely the literary critic’s nor the theologian’s. The approach should not be assumed to reflect a moralistic, shallow reading of literature, as some may expect of an evangelical teacher. Nor is it such an aesthetic reading that the value of the art itself matters above the Scriptures and the Christian worldview. Ryken calls for reading of literature, even what may be called secular, and to evaluate it theologically as well as aesthetically.

Why should the Christian read literature, including secular? Ryken answers why anyone should read literature:

     1.      It presents human experience for our contemplation.
     2.      It offers itself as an object of beauty for our artistic contemplation.

The reasons, more specifically, to read of human experience:

     1.      It may express an experience the reader has had, in which case the author is our representative, expressing our feelings and values.
     2.      It may express an experience the reader has not had, in which case we may enlarge our being.
     3.      It provides material and occasion for recreation and enjoyment.
     4.      It leads to an understanding of human experience.
     5.      It confirms the uniqueness of man.

The Christian should read literature to learn worldviews, including those not his or her own. This is always a challenge. (I think the repeated topic of public discourse of late makes it a challenge to everyone, not just Christians.) One must be able to consider other worldviews, if only to relate to one’s own. Considering is not adopting.

          Literature presents a variety of world views for the
     reader’s analysis. Contemplating these serves the function
     of leading readers to evaluate, exercise and expand their
     own values and world view. Literature in this case is a
     catalyst for thought and a stimulus to the clarification of
     values. (102)

Why should the Christian critic know theology, more specifically, the Bible? Ryken advocates reading the Bible as literature, so to read it is to learn of literature. From the bible one learns about its genres – poetry, narrative, epistle, etc.; aspects of each genre in itself – form, rhythm, variety in unity, style in narratives; the use of archetypes; the source of allusions to the Bible.  Ryken suggests three uses of the Bible for the literary critic:

     1.      Using the Bible, rather than doctrine, to represent Christianity.
     2.      Using the biblical phrase or aphorism to help interpret literature.
     3.      Using the Bible to answer questions of literary theory.

This is not to say that every biblical approach to literature is a good one, in terms of topics. He writes of the ineffective effort by a critic to link Macbeth to the story of Cain and Abel, as the biblical story does not “help us to see meanings in the play that would otherwise remain obscure…” (214).

Why should the non-Christian read this book? Ryken clearly knows literature, and values it as such, not merely using it as a tool for teaching the Christian world view. In the chapter Literature and the Quest for Beauty, the author puts forward his structuralist approach, influenced by C.S. Lewis and Northrop Frye. He writes of the value of beauty in the Bible (as literature). He writes some literary critiques, mainly of form, of Psalm 1, Milton’s Sonnet 19, and e.e. cummings’s “In Just—“. Ryken writes of different levels of reading/enjoying a story: reading for plot, entering the imagined world, quality of experience, characterization, and archetypal pattern.

This book has become a personal favorite, particular to my interest in a Christian approach to literature. Chapter five, A Christian Approach to Literary Criticism, is, by itself, outstanding. I would use it for curriculum for any student of Christianity and literature, as it includes teaching on how to write on the subject.

Learning from Experience (The Book of Acts, not of Readings)

On February 21, 2016, I became a member of Green Bay First Assembly of God. I had started attending regularly seven months prior. Prior to that I attended sporadically for a year; prior to that maybe five times in eleven years. In that long time of little contact I continued in my faith, learning from books instead of pastors or others. I preferred this at the time because I had been a part of a church for many years, and saw the message from the pulpit always a letter to the unsaved or the laity. At some point I concluded I was not learning, so I turned to Christian books, not so much inspirational or motivational, as that was what sermons were, but informational books. I would read books used to educate the ministers.

Studying historical/cultural contexts of the books of the Bible, the Bible as literature, theology, apologetics, hermeneutics, etc. was beneficial and continues to be, but now in addition to church interaction and membership. (I write of both interaction and membership so the latter is not seen as simply being on the roll or being a financial supporter.) For the last couple of years, in reading Christian texts, I frequently came across statements of the importance of being a part of the community of the church, both the universal and the local. Authors who emphasized intellectual development – the sort of book I most often looked for – emphasized the need for the church too. The Christian intellectual, a term some will consider an oxymoron, either because they think Christians refuse to learn, or because they think the intellectual is necessarily proud, counters both expectations by valuing knowledge as a tool with which to serve and humility as a necessary check to what can become self-serving. I was lacking the humility to the extent that I did not participate in the local church.  

While I read Christian texts I also read the Bible. I was reading through the Bible in a year and experienced the timing of God (Christians will know what this means). After I regularly attended Green Bay First I read the book of Acts. At the same time I considered how I might participate in ministry at some small level. A class on church membership followed shortly after.

In the book of Acts we see the beginning of the Church. The followers of Christ are gathered in an upper room in Jerusalem, where Jesus had instructed them to wait for the gift his Father promised. They were together on the day of Pentecost when “the sound like a violent wind came from heaven and filled the whole house… they saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” Acts 2:2-4. With the Holy Spirit they declare the wonders of God, but in languages they did not know. It is others in Jerusalem, who spoke these languages, who testify this is what they spoke of. Others accuse them of being drunk. This miracle gets some attention, perhaps initially unwanted by those in the upper room since this is not long after Jesus is crucified. But the Holy Spirit gives them courage, and boldness. Peter steps up to address the crowd. In no uncertain terms he tells the audience they have crucified the Son of God, but also that God has raised Jesus rom the dead. When Peter is asked by members of the audience what they should do now, he replies, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off – for all whom the Lord our God will call” Acts 2:38-39. Many believe. After this event Luke writes that they – the believers, the church – devoted themselves to the apostles’ teaching, and to fellowship, to the breaking of bread and to prayer (Acts 2:42).  

I include this portion of Acts because this was what I read at just such a time that I saw growth in my relationship with God. I had to consider going beyond attending church services, with the rewards of fellowship, to church membership, with the rewards of commitment. Reading the book of Acts – the whole book – encouraged me to membership by showing me what the church should be. It is a place for learning from Scripture and teachers, for prayer and worship, for communion and meals together, for friendship and family, for encountering God. Read the book of Acts and you will get a sense of excitement about the Church, its vitality.

This is not to say it is perfect, or without challenges. Acts also shows how the Church experienced persecution from outside. Paul’s letters to local churches show how they experienced conflicts within. But in the early Church particulars, like style of worship, the comfort of the places they gathered, who was there or who was not, were not so important. Apart from some notable people, (who were notable for how God used them), these particulars are not given. We read “The believers were together and had everything in common. They sold property and possessions to give to anyone who had need” Acts 2:44-45. We do not read how impractical a tithe is or how talk of giving is tacky. We read that the believers came together for a meal and Paul talked until midnight, (Acts 20:7). We do not read how uncomfortable the chairs were.  

I originally found a substitute for church because I found a certain kind of learning in the conversation of books. I still find useful knowledge there. But I always knew I would return to the Church at some point, some point of contact. Acts gives an account of what was learned by experience in the Church, but why not experience it myself by being part of the Church?

How Reading the Bible Led to Reading Literature

After twenty-some years of studying literature it is only recently I started to study hermeneutics, which is the subject of interpreting texts, specifically the Bible. It is only in the last five years that I started to read Christian texts beside the Bible, (except C. S. Lewis’s writings for the love of the author, not for commentary on Scripture). I was content to read the Bible devotionally, that is, for personal edification and application. It was something to read, re-read, and meditate on. I still read it devotionally, as think it is fundamental to relationships with God, the Church, and the world. But I had not really studied Scripture; that is, looking at information about authorship, historical/cultural context, the English translations, etc. It is strange that I had done this kind of study of literature, but did not apply it to the Bible. What prompted the change was readings about integrating Christianity and non-ministerial professions, and books on Christian approaches to literature. These readings helped me to see the separation of the sacred and the secular interests was not so necessary nor so wise.

I graduated from college in 2004, a non-traditional graduate at age thirty-seven, (I’ve always been a little late to pick things up), with a Bachelor’s degree in English. I studied the subject for interest in it, for love of it. This actually stemmed with reading the Bible devotionally, starting at age nineteen. From reading the Bible devotionally I learned what could be learned from literature – wisdom. I did not treat all literature as a sacred text, but each text is someone’s knowledge, someone’s perspective, someone’s interpretation, and might be considered to represent the worldviews of others, views to which to relate Christ. Since wisdom does not refuse counsel, these other voices should be considered when making decisions, even if I disagree with the view.

My story is, in a way, the opposite of C. S. Lewis’s. Lewis was a student or teacher of literature, especially medieval literature, all his life. He was an atheist until age thirty-three. For some time he was well read in Christian texts, since the subject of medieval literature was commonly Christianity, and the perspective was that it was the truth. But Lewis did not see this truth himself. In his autobiography, Surprised by Joy, Lewis writes of how reading of Norse mythology had given him glimpses of what Christianity entailed. He came to realize Christianity was the myth that is true (p. 235, Houghton Mifflin Harcourt). For me, knowing how the text of the Bible could reveal much, not only about God, but about myself in relation to God, and what I consider to be God’s revelation of the desire to learn, I sought to read other works too. I believe this was God’s revelation – this desire to learn – because it was a turn-around. Through high school I read little; I could have been a good student but chose not to. Immediately after high school I certainly was not college bound. During the five years between high school and my eventual admission to college it was the study of the Bible that stirred the desire to read, to know more, to seek wisdom.