Classical Academic Press

An
Introduction
to Classical
Education
A
Guide for
Parents


Christopher A. Perrin
M.Div., Ph.D.
 Classical Academic Press

An Introduction to Classical Education:

A Guide for Parents
© Classical Academic Press, 2004
Version 2.5

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in a retrieval system or transmitted, in any form or by any means,
without the prior permission in writing of Classical Academic Press.

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ISBN: 9781600510205

Diagram on page 32 created by Nathan Gerard

Book design & cover by:
Rob Baddorf

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A
s the headmaster of a classical school, I often
speak with parents who are examining our school,
who are both interested in and puzzled about
classical education. “How does the classical approach differ from
what is offered in public schools?” “Are there any other schools
doing what you are doing?” “How do your students perform on
standardized tests?” After seven years, the questions are predictable,
but wholly justified. Unfortunately for me, even my answers are
now predictable, which is one reason I am writing you. If you will
read this before you talk to me (or someone like me) you can spare
both of us my stock replies. Secondly, if I put my answers down in
writing, I am bound to say something new.

If you are like most, you have probably heard about classical
education by means of a friend who either has a child enrolled in
a classical school, or who is home-schooling classically. You are
doing your research, and are interested enough to do some reading
about classical education. If you have visited a classical school or
co-op, you may have seen a few classes in operation which have
raised eyebrows, interest and many more questions. In any case,
you have questions—and a good many of you will have put those
questions down in writing.

I wish to commend you for your questions, for your

thinking. To come with hard-boiled questions is something, as
you shall see, that is quite classical. Classical education is a long
tradition of asking questions and digging up answers, consulting
others, then asking, seeking and finding once more. It is joining,
as one writer puts it, the “Great Conversation.” That means reading
great books (the classics), studying them, mining them, talking to
others about the influential ideas they contain. Whatever else
classical education is, it is an ongoing series of questions and
answers. So you see why I am glad you come asking all manner of
things besides the yearly tuition.

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Modern Confusion, Ancient Clarity

It is a tumultuous time to be living. Institutions,

information, customs, mores and standards are changing rapidly.
Choices and options have multiplied; our culture is becoming
increasingly kaleidoscopic. Such colorful and rapid change does
have its dramatic element and some find it quite entertaining.
However, constant change and novelty can themselves grow
old, becoming what Thomas Oden calls “the cheap promise of
radical newness” which is “the most boring and repetitious of all
modern ideas.”1 Many of us are ready to leave the party, go home
and have a cup of tea in a quiet chair. As we contemplate raising
and educating our children, many of us have been forced to ask
ourselves what we wish to pass on to our children. How do we
nurture them in the midst of all the confusion, doubt and conflict
of this modern world? Is there any place of rest and refuge—any
place of tranquility and strength?

Education is that vast undertaking of passing on the

wisdom and knowledge of one generation to another. It involves
discovery, but also instruction; it is cultural transmission. With our
present culture undergoing so much flux, it is no surprise to find
that education is in a state of tumult too. For the parent looking
for a school to aid in this task of cultural transmission, it is often a
bewildering affair.

Those of us in classical education are taking our cues from

a time before the party began. Our experiences are all similar: we
have not found the wholesome food we need in the present; we
have been entertained but not fed, amused but not instructed.

We have gone, therefore, to another place, not too far off,

but still forgotten by most. We have gone back to the well-walked

1
Thomas Oden, After Modernity…What? An Agenda for Theology (Grand Rapids,
Zondervan: 1990), 21.

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path of the tried and proven—the classical method of education. It

has never really disappeared, it just became quite fragmented and
diffused, with parts like ruins in modern schools and colleges. It
was eclipsed as the reigning model only about a hundred years ago
after reigning for over a thousand. Your grandparents are likely to
have received something of a classical education.

G. K. Chesterton said that every revolution is a

restoration—the recapturing and re-introduction of something that
once guided and inspired people in the past. The word revolution is
from the Latin word re-volvere—to re-roll or re-turn. A revolution
is that thing which going around, comes around—again. In a
similar vein, C.S. Lewis says that when we have lost our way, the
quickest way forward is usually to go home. So we are returning,
we are revolving. To put it strongly, we are revolting, and we are
doing it by going home.

A Brief History of Classical Education

Sketch and Overview

I hope you will find it refreshing to discover that the

method of classical education is simple yet profound, like so many
great ideas from the wheel to the umbrella. Its basic philosophy
is to teach children in the ways they naturally want to be taught,
despite not always knowing it. Put another way, classical educators
teach children what they want to know when they want to know
it. When children are astonished with the human tongue, we
teach them language and grammar. When children are ready to
challenge every assumption, we teach them logic. When students
are yearning to express themselves with passion, we teach them
rhetoric. To be sure, children did not discover this means of
education on their own; rather it appears that it was parents who
discovered it and the children merely ratified it.

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The phrase “classical” or “classical education” begs for some

definition. In history, the classical period refers to the civilizations
of the Greeks and the Romans (c. 600 B.C. to 476 A.D.), who
have bequeathed to us classical myths, art and architecture and the
classical languages of Greek and Latin. Certainly the education
practiced by the Greeks and Romans can be called classical
education. Classical education, therefore, can mean the educational
methods of the Greeks and Romans. However, the word classical
or classic cannot be restricted to the classical period, per se. We also
use the term to describe things that are authoritative, traditional
and enduring. Classic literature, for example, can be any work
(not just Greek or Roman literature) of enduring excellence.
Therefore, we can use the phrase classical education to refer not just
to the educational practices of the Greeks and Romans, but also
to authoritative, traditional, enduring and excellent education. I
use the phrase with both of these connotations in mind: Classical
education is the authoritative, traditional and enduring form of
education, begun by the Greeks and Romans, developed through history
and now being renewed and recovered in the 21st century.

With this general definition in mind, we can now sketch an

outline of the history of classical education. After this initial brief
sketch, we will come back again and paint in some additional detail.

Classical education is old, which is why it now appears so

new. It was new with the Greeks and Romans over 2000 years ago;
they are credited with constructing the rudiments of the classical
approach to education. We would be misled to think that the
Greeks and the Romans educated in simple and consistent ways,
for there is a good deal of variety in the curriculum and approach
of both the Greeks and the Romans. After all, nearly 1,000 years
encompass the period of these two civilizations! Still, there are
common themes that run through the educational practices of
both groups, including a generally sustained emphasis on the
study of grammar, literature, logic and rhetoric. It was later during

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the Middle Ages (c. 500-1460 A.D.) that the great variety of
subjects and approaches present in the Greeks and Romans was
analyzed and put into a systematic and more consistent form
and curriculum. The curriculum of the trivium (meaning “three
ways”), featuring the subjects of grammar, logic and rhetoric
was formally established during this time, as well as its counter-
part the quadrivium (“the four ways”) containing the subjects of
astronomy, arithmetic, music and geometry. The words, trivium
and quadrivium were coined in the middle ages, not during the
period of the Greeks and Romans. I find it helpful to refer to one
form of classical education as trivium-based education, the kind
of classical education being recovered in many K-12 schools and
home-schools in North America.

It is important to emphasize that classical education has

evolved. It has evolved with some sustained themes and patterns,
but not without significant variation. The Middle Ages cannot be
reduced to a simple educational cliché—it too was varied, despite
its penchant for classification and order. In the late middle ages,
learning began to ebb (the so called dark ages), setting up the need
for the Renaissance (c. 1350-1600 A.D.), which was among other
things a cry to return to the learning of the past—to go ad fontes,
back to the fountain. The Reformation (c. 1517-1700) was a
complex movement of spiritual re-awakening, but it also contained
this element of returning to the ancient fountains of wisdom, with
the special emphasis of returning to the authority and teaching of
Scripture. The reformers retained the interest in studying classical
languages and literature revived by the Renaissance; the great
reformers were themselves learned, classically-educated men.

The next major movement was the Enlightenment (c.1700-

1789), which marked a departure from the authority of Scripture
and the church to an allegiance instead to the power of man’s
native intellect. Science with its varied subjects came into its own,
and while most scientists were also Christians or theists, there

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was an increasing tendency to study and understand the world

without reference to biblical teaching or authority. Still, however,
most forms of education retained the rudiments of the trivium and
quadrivium. Our founding fathers, for example, were all reared in
the Enlightenment period, but bear the marks of classical training
in literature, classical languages (especially Latin), history and
rhetoric.

It really is not until the modern period, beginning in

early 1800s, that we begin to see the first signs of the erosion
of classical education, but even then we note that this erosion
was a slow, gradual process, and throughout the 1800s classical
education was still the dominant approach in the United States and
Europe. Through the early 1900s however, this erosion quickened
and by 1950 the educational landscape of the United States had
clearly shifted from a classical to a “progressive” model. It is this
progressive form of education that we have all received making our
knowledge and awareness of classical education limited. It is our
progressive educations that make us think of the classical approach
as foreign and novel—even though the classical model has reigned
for centuries and the progressive model is the novelty.

So there has been variation and change, and in the 1900s

notable atrophy. The subjects of grammar, logic and rhetoric do
continue as themes throughout the history of classical education,
even though they have ebbed and flowed and been taught in
different ways and sequences. Classical methods of education
have also continued, which we will consider later in this article.
Even after the ascendancy of progressive education, the fragments
of classical education persist, even in progressive schools. The
scattered stones of classical education are present in contemporary
schools and can still be seen by a trained eye. Recovering classical
education is a matter of gathering those stones and repairing the
ruins.

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Painting in the Sketch

Now that we have sketched the outline of classical

education, let’s retrace this outline and paint in some important
details. The Greeks did come first. Precisely because they did
come first, they are immortalized as important founders of western
culture and civilization. How it is that they emerged as a potent
culture and civilization is its own mysterious and fascinating
story, which we cannot explore here. The Greeks have given to us
the first enduring forms of democracy (embodied in the Greek
city-state or polis) and great treasuries of art and literature. Their
educational system did evolve and change, but did consistently
emphasize the importance of arête or individual excellence and
achievement. Physical excellence and ability was just as important
(if not more) than intellectual excellence. Greek children from age
7-14 attended both a palaestra where they learned to wrestle and
a “music school” where they learned reading, recitation, writing,
arithmetic as well as learning how to play the lyre and to sing
(“music” to the Greeks had a much wider meaning than “music” as
it is used today). From age 10-14 students would continue with
their physical training at a gymnasium where they studied wrestling,
boxing, running, the long jump, and throwing the discus and
javelin. These skills had an obvious connection to military training
and soldiery. From age 15-18 some privileged male students would
continue their education by observing and participating in Greek
cultural and civic life, being trained and mentored by adult Greek
citizens. Finally, some young men from age 18-20 would undergo
two years of military training that would prepare them to serve as
capable military officers and soldiers.

This general sequence and very basic curriculum was

enhanced and changed as the Greek civilization grew. Important
Greek educators (sophists and philosophers) emerged who argued
for various ways of educating Greek youth. Some advocated
training for political success and viewed man as the measure or

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standard of all things (Protagoras); some advocated a dedicated

study of rhetoric that would enable practical political success not
just for personal ambition but for the good of the Greek city-state
(Isocrates). Still others like Plato (following his mentor Socrates)
argued for the dedicated study of philosophy (instead of rhetoric)
which he believed would lead men to discover truth, goodness and
justice. Most of these educators valued the study of dialectic (or
logic) which enabled students to learn how to reason correctly and
detect and refute false reasoning. Aristotle (who succeeded Plato)
argued for the study of both dialectic and rhetoric. Ultimately the
Greeks passed down their concept of paideia, their view that man
is to be crafted like a work of art by a standard of excellence (arête).
As such, education is the making of a man, not the training of a
man to do things (vocational training). This conception persists
today in our idea of the “well-rounded, liberally-educated man.”

The Romans conquered the Greeks (in 143 B.C.) yet found
themselves conquered culturally by their Greek captives. The
Romans greatly admired and emulated Greek art, architecture,
literature and education. While the Romans did have some
of their own educational emphases (such as a commitment to
agricultural and military training) they imported the educational
subjects, goals and methods of the Greeks. Thus, while the subjects
of grammar, logic and rhetoric got their start with the Greeks,
they continued to thrive under the Romans. Like the Greeks,
the Romans started formal education at the age of 7. Students
began their studies with a litterator who taught them “letters” or
how to read. After learning how to read (in Greek, Latin or both),
the students moved up to a grammaticus, who in a school setting
taught them not just grammar (the structure, form and syntax)
of language but also literature, particularly poetry. Through the
study of literature students also learned history, ethics and politics;
they also did a number of writing exercises that prepared them for
rhetoric. Greek students studied Homer (The Iliad and The Odyssey)
who was the model for excellent language, virtue and wisdom. The

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Romans eventually studied the Latin writer Vergil (The Aeneid)

who was the Latin equivalent of Homer. Sometimes students did
not study with a dialectic teacher per se, and some students did not
study dialectic (or logic) at all. Often the grammaticus would teach
students some rhetoric near the end of their secondary study, and
usually this would end a student’s formal course of study. Dialectic
(logic) emerged as a field of study by the Greeks, who thought it
complemented a student’s rhetorical abilities. If a student wished
to pursue a political or legal career, he would certainly go on for
training in rhetoric, since rhetoric aimed to train students to speak
eloquently and persuasively—skills needed both in the assembly
and in the courts.

The trivium subjects of grammar, logic and rhetoric did

persist through both the Greek and Roman periods, but in various
sequences and patterns. These three subjects were very useful for
increasing skill in the use of language, and so are often called verbal
arts. With the advent of the Middle Ages, four quantitative arts
were ratified and added to the curriculum: geometry, astronomy,
music and arithmetic. Geometry includes some rudiments of
geography, astronomy included some physics, grammar included
literature, and rhetoric included history. These four quantitative
arts were known as the quadrivium (the four ways), and the seven
arts together became known as the artes liberales, or the seven
liberal arts. A “liberal arts” college, one might think, would
emphasize these seven subjects (don’t be so sure). These liberal arts
were thought to be the arts (or skills) of the free man or the arts
which would provide “freedom” to those who studied them. After
the formalization of these seven liberal arts in the Middle Ages, a
new sequence (though with some variety!) of study evolved. The
first three arts (the trivium) were studied first (though rhetoric
was often studied later and long) and generally followed by the
quadrivium. I hope the diagram on the next page is helpful:

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Geometry Astronomy Music Arithmetic

The Quadrivium: Quantitative Arts

Grammar Logic Rhetoric

The Trivium: Arts of Language/Verbal Arts

Greek and Roman elements of education, therefore, were

collected, categorized and formalized during the Middle Ages. Put
another way, the classical educational model inherited from the
Greeks and the Romans was modified and updated. It was during
this time that the terminology of the trivium and quadrivium2 was
coined, as well as the artes liberales. Almost universally, Christians
adopted the classical model and invested it with theological
assumptions and guidelines that were intended to serve the church.
The study of theology was added to the seven liberal arts as the
crowning discipline or “queen of the sciences.” Christians even
continued to study the non-Christian classical authors of the past
with reverence and respect even using authors like Aristotle to help
create systems of Christian theology (e.g., Thomas Aquinas). It
was also during the Middle Ages that a more straightforward and
discrete sequence of subjects evolved. Thus it is from the medieval
trivium (inherited and modified from the Romans) that we derive
much of our structure, inspiration and guidance in our present

2
It was the early medieval writer Martianus Capella who gave us the canon of the
seven liberal arts (composing the trivium and quadrivium) in his book, The Marriage of
Mercury and Philology. Capella lived from approximately 410-449, but his book peaked in
influence in the 9th and 10th centuries.

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efforts at recovery (and why I like the phrase trivium-based

education). It was during the Middle Ages that we witness the
rise of the university, where the quadrivium subjects really came
into their own in an institutional atmosphere, and where law
and medicine first became courses of study. The trivium subjects,
especially grammar, continued to be taught by private teachers
(tutors) and in cathedral schools and monasteries. Logic and
rhetoric were often taught at the university level along with the
quadrivium subjects. Cathedral schools were church schools that
were attached to cathedrals where students were often sent to
receive their education, usually for a fee. Monastic schools offered
education to boys who committed themselves to become monks,
but also to the poor of a community as the monastery was able.
Many of the great minds of the Middle Ages were monks who
were educated in monasteries (Dominic, Albert Magnus, Thomas
Aquinas).

As we saw in our initial sketch, classical education

continued to develop through the Renaissance and Reformation.
Both movements represented a return to the learning of the past,
particularly the study of the Greek and Roman authors in their
original languages of Greek and Latin. During these periods
scholars searched for and found many ancient manuscripts of
Greek and Roman authors. The study of Greek was revived (very
pertinent to the study of the New Testament) after having abated
during the Middle Ages. Latin study, which had never ceased,
increased. Not surprisingly, in their enthusiasm for these ancient
authors, many writers began to imitate the masters they had re-
discovered.

Reformers like Martin Luther and John Calvin started

schools that emphasized classical subjects and learning. Luther,
for example, doubted the value of certain pagan authors like
Aristotle (especially his works on ethics) but still urged students
to study Aristotle’s books on rhetoric and poetics. While stating

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his preference for school curriculum Luther says this about the
study of classical languages in 1520, “In addition…there are of
course the Latin, Greek and Hebrew languages, as well as the
mathematical disciplines and history.”3 Luther assumes as a matter
of course that students will be studying not only Latin and Greek,
but also Hebrew (the original language of the Old Testament).
The reformers emphasized the importance of creating a literate,
educated church which could read and study the Scriptures—in
the original languages. As inheritors of the classical tradition of
education they took it for granted that students should study an
ample amount of history and literature—even of the pagan variety.
We see as well the commitment to the quantitative arts (Luther
mentioned mathematics) that compose the liberally-educated man
or woman.

As we touch once more upon the Enlightenment period,

it will be sufficient to note that while the religious motive and
orientation of education did begin to shift to a naturalistic
viewpoint, it is still true that 1) a Christian orientation and motive
still continued and in some places increased 2) the classical subjects
and methodology continued and were adopted by non-Christian
theorists and educators. During the Enlightenment, for example,
universities came into their own and began to flourish and multiply
throughout Europe and then North America. The curricula
of these universities were clearly “classical” and linked to the
classical tradition which they inherited. Experiment, change and
modification to the classical tradition did begin (especially with
the advent of the scientific experimentation), but it was in no way
abandoned.

Up until the early 1900s, various forms of classical education

were the norm for the United States and Europe. The curriculum
at Harvard, for example, was non-elective (there were no majors),
required for all students until 1884. A record of Harvard’s
3
Martin Luther, Three Treatises (Philadelphia: Fortress Press, 1978), 94.

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curriculum in 1830 reveals it to be nothing but a classical

curriculum in clear connection with the trivium and quadrivium.4
Great minds and writers up to this time were all educated
classically, people like Abraham Lincoln, Oliver Wendell Holmes;
even early 20th century writers like William Jennings Bryant and G.
K. Chesterton were classically educated. People in the generation
of C. S. Lewis and J. R. R. Tolkien were some of the last to have
been educated classically among the British. Certainly the earlier
generations of the American Founders were classically educated:
their knowledge of classical language, literature and history is
widely acknowledged by historians and played a fundamental part
in shaping the American Constitution and political philosophy. A
cursory reading of the Federalist Papers proves this point; writers
like James Madison, John Jay, Alexander Hamilton and Thomas
Jefferson quote Latin phrases, refer to political precedents and
lessons from Greek, Roman and European history, and write with
an elegance and style that astonishes us today.

How, therefore, can such a long tradition of education seem

so novel today, at the beginning of the 21st century? Well, it only
takes one generation to stop the transmission of the past.

4
The late Harvard Latin scholar E. K. Rand sketches the former Harvard curriculum
for us: “I would here call the reader’s attention to a page of the Harvard Catalogue for
1830-1831. My copy is unbound, but even when bound, this volume of thirty-one
small pages would still be portable. It sets forth the course of instruction for Freshmen,
Sophomores, Junior Sophisters, and Senior Sophisters. The programme is founded on
the literatures of Greece and Rome, and many of the authors are listed. But there are
also mathematics through calculus, general history and ancient history, with “Greek
antiquities,” Grotius, De Veritate Religionis Christianae, English grammar, rhetoric and
composition, with themes, forensics, and oratory, modern languages, logic, philosophy and
theology, natural philosophy, including mechanics, chemistry, electricity and magnetism,
with “experimental” lectures—all this by the end of the Junior year. The great feature of
the Senior year is that no classical literature is prescribed; the ancient authors have been
transcended for the higher learning—natural philosophy, including astronomy, optics,
mineralogy and the philosophy of natural history, also intellectual and moral philosophy
and theology both natural and revealed. Modern languages are still pursued, themes and
forensics are still required. Finally, we note political economy, anatomy, and Rawle “On
the Constitution of the United States.” Rand E.K., Founders of the Middle Ages (New
York: Dover Publications, 1957), 231.
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And education is precisely a matter of passing along what was

given to us, or as Chesterton put it, “Education is simply the soul
of a society as it passes from one generation to another.”5 The
move away from classical education began in the mid 1800s with
thinking of men like Horace Mann (1796-1859) a Massachusetts
educator who worked tirelessly for modernized public education,
and was consolidated by later thinkers like John Dewey (1859-
1952) who advocated a kind of “progressive” education that
emphasized “learning by doing” and rejected many traditional
methods like memorization and classical language study. Dewey
and the progressive educators emphasized the need to train citizens
for the growing, industrialized American democracy. Throughout
the 1920s and 1930s, various forms of progressive education began
to take shape and gradually supplanted the classical model. It is
true that the classical model never completely disappeared, and
its remnants remain in many places (e.g., in the name “grammar”
school), but by the 1950s these progressive forms of education
became dominant. Most of us, therefore, grew up under the
teaching of progressive educators who believed they were ushering
in a superior method of teaching and preparing students for life
in the modern, quickly-changing post war world. A few examples
of the progressive approach should ring familiar: classical
languages were dropped altogether and relegated to shrinking
classics departments in colleges; basic instruction in phonics and
decoding was replaced with a “whole language” approach of reading
instruction; training in logic and dialectic was replaced with self-
expression without fault-finding; writing instruction guided by
imitating the masters and frequent practice was replaced with
more individualistic, creative approaches and less practice; math
instruction steeped in drill, practice and repetition was replaced
with curricula containing less drill and practice and more activities
and stories related to the subject; history instruction grounded in
5
G. K. Chesterton, What’s Wrong With the World (San Francisco: Ignatius Press, 1987),
112. In another place Chesterton writes, “Education is a word like ‘transmission’ or
‘inheritance:’ it is not an object but a method. It means the conveying of certain facts or
qualities, to the last baby born.” Ibid., 161.

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and celebrating the western tradition from which the U.S. emerged
was gradually replaced with a multi-cultural approach that
downplayed European and even American history and presented
instead a smattering of world history (your old social studies
classes). Furthermore, progressive educators often looked back
on the classical model as harsh, cold and unpleasant for students.
As a result progressive educators strove to be entertaining and
fun, and gradually began to expect less of students in terms of
work and achievements. Standards of student behavior began to
change too, and schools became more permissive and less willing to
discipline for misbehavior. Grading too, became more lenient in an
effort to boost student self-esteem.

In the last 20 years this progressive movement6 has

continued to play out, with some new twists. Philosophical
relativism (no universal truths or moral standards) now reigns
without rival in the popular culture and in education. Its close
cousin, philosophical skepticism (nothing can be known with
certainty) also maintains a strong presence. As a result, we have
seen increasing antagonism for any viewpoint that challenges
this modern orthodoxy by daring to declare that any one fact or
ethic is actually true or normative. Early programs like “Values
Clarification” have continued and multiplied, programs which
assume and teach moral relativism. The only real sin in many
modern schools is to disagree with the notion that everyone
determines his own “truth” and his own morality.7 As you can
6
C.S. Lewis questions the honesty of “progressive” and “neutral” education, pointing out
that even the relativists pursue their own values and dogma: “The important point is not
the precise nature of their end, but the fact that they have an end at all. They must have
or their…book is written to no purpose. And this end must have real value in their eyes.
To abstain from calling it “good” and to use, instead, such predicates as “necessary” or
“progressive” or “efficient” would be a subterfuge. They could be forced by argument to
answer the questions “necessary for what?”, “progressing towards what?”, “effecting what?”;
in the last resort they would have to admit that some state of affairs was in their opinion
good for its own sake.” The Abolition of Man: How Education Develops Man’s Sense of
Morality (New York, Macmillan: 1947), 40.
7
Chesterton writes, by contrast: “That is the one eternal education; to be sure enough that
something is true that you dare to tell it to a child.” Ibid., 167.
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imagine and probably know, Christians and their viewpoints

(creation, fall, redemption) are not generally appreciated (unless of
course, they keep silent and just follow along). This relativism has
given rise to egalitarianism—that doctrine that no one can really
be superior to anyone else (which makes sense when there are no
universal standards). Egalitarianism in turn has resulted in grade
inflation, the lowering of academic standards (so everyone can
get an A) and a hesitancy to recognize outstanding achievement.
Parental authority, too, has ebbed considerably. In many public
schools, parents are not welcome to observe classes under any
circumstances.

The effects of modern education will vary somewhat

from region to region and school to school. Nonetheless it is
still possible to generalize about the widespread effects that are
observed around the nation. It is also true that modern educational
research and methods sometimes make useful discoveries and
contributions. It is true as well that some educators are returning
to traditional methods after continued frustration with educational
innovation. Direct Instruction, the Core Curriculum of E. D.
Hirsch (author of Cultural Literacy); the traditional and virtual
charter school model of William Bennett; the Paideia Project of
Mortimer Adler, various independent learning centers, and the rise
of independent phonics programs and even a renewed interest in
Latin study are all evidence of a return to traditional models. Some
modern educators, therefore, are surprisingly open to classical
education, and some are stumbling upon it without really knowing
it, recalling these lines of T.S. Eliot:

We shall not cease from exploration

And the end of all our exploring
Will be to arrive where we started
And know the place for the first time

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The modern experiment in education, therefore, is about 100 years

old, and flagging. The classical experiment is about 1000 years old
and reviving.

Classical Education…Again.

Rather than merely citing the illustrious record of classical

education, I wish to cite more modern evidence. I wish to cite
the students in classical schools and home-schools. Their delight
and joy in their learning are usually the first things prospective
parents note. The grammar school students sing and clap out
history timelines, science facts, Latin vocabulary, Bible verses and
rules of grammar. They do this throughout the day, usually with
great verve and delight. They remember this knowledge-set-to-
music with alarming accuracy and permanence. Dialectic (or logic)
students, you will witness, spend much of their day arguing with
their teachers and peers. Perhaps to the surprise of some, they are
encouraged to do this by their teachers, who are charged with the
formidable task of teaching them not just to argue, but to argue
well. Most will observe that these adolescents seem to enjoy the
process. Parents often discover with some frustration that such
students grow increasingly better at pointing out the fallacies
committed in dinnertime conversation by everyone present,
including grandpa. Rhetoric students (high school students) have
already studied a good bit of grammar and logic; what they wish
to do is weave these disciplines into attractive speech and writing.
Having learned how to win arguments, they now learn how to win
people—for rhetoric is the art of persuasive speech and writing.
You will find these older students writing a good bit in many
genres; you will find them speaking before their peers as a regular
course, whether making a political or forensic speech, or presenting
a lab report.

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Grammar, logic and rhetoric are central disciplines in

classical schools. You might have noticed that these disciplines
also receive emphasis at various stages or periods in the school.
Grammar is emphasized during the elementary years (our grammar
school), logic during the junior high years and rhetoric during the
high school years (see diagram below). Therefore, grammar will
be taught in some form in all grades (K-12) but receives special
emphasis and attention in grades K-6. The same is true of logic
and rhetoric. The assumption here is that these subjects are always
operating in some form, but that they are suited to be explicitly
taught at certain stages in a child’s development. As such, each
trivium subject is seen as “paradigm” or master subject that colors
and guides the way the other subjects in the curriculum are
taught. For example, virtually every subject in the dialectic school
will be taught “dialectically”—students will be arguing, debating
and discussing in math, science, history and theology classes. In
the rhetoric school (our high school), students will be writing
persuasive essays and giving speeches in several classes outside
of their rhetoric class. Dorothy Sayers argues that the trivium
subjects are not really subjects at all but a means or method for
handling and learning subjects—a kind of master art (a tool) that
enables one to study any subject. She compares each trivium art
to a tool, like a chisel or plane, that once mastered can be applied
to fashion all varieties of wood (subjects). While we are used to
thinking of “grammar” as a subject (and it has been reduced to a
mere self-contained subject in modern schools), it has traditionally
been viewed as an all-encompassing discipline or “art.” The same is
true of logic and rhetoric.

This point cannot be emphasized enough. Our teachers

of the last generation have divided knowledge into relatively
isolated “subjects” without emphasizing the interconnection of all
knowledge. We have learned “subjects” without actually learning
how to tackle these subjects—we have not learned how to learn.
We might say that we have been set to work hammering, chiseling,

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planing and carving without ever being taught how to use the tools.
We have picked up what we could as we went along, incidentally.
The classical educators started from the other end and emphasized
the importance and use of those master tools that could be widely
applied. Of course in order to learn the use of these master tools
(grammar, logic and rhetoric), it is necessary to apply them to some
piece of wood, to some subject—and so actual subjects must be
studied (English, Latin, History, etc.). But note that the chief goal
was to master the tools—for in mastering the tools, the subject
(any subject) would soon be mastered as well. We encounter a
paradox: classical educators favor tool over content and therefore
help students to master more content than ever. They have taught
their students how to learn.

Emphasis of Trivium Arts: Paradigmatic or “Tool” Approach

Grades K-6 Grades 7-9 Grades 10-12

grammar stage Logic stage rhetoric stage

Grammar Grammar
Grammar: English
and Latin
Logic
Logic
Logic
Rhetoric
Rhetoric Rhetoric

The shaded and enlarged Grammar, Logic and Rhetoric boxes indicate that these subjects
are dominant and central (paradigm subjects) during the stages in which they occur.

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Curricular Subjects Taught from a Grammatical, Logical or

Rhetorical Perspective

K-6 7-9 10-12

Math Math Math

Science Science Science
Grammar

Rhetoric
History History History
Logic

Literature Literature Literature

Fine Arts Fine Arts Fine Arts
Bible/Theology Bible/Theology Bible/Theology
During each stage, the same subjects are taught but are informed by the unique perspec-
tives of either Grammar, Logic or Rhetoric.

Sayers also recognized that classical educators tended to

teach students these tools at certain developmental stages. As the
students age and mature, teachers adjust the manner and means
by which they teach. Factual information, grammar, vocabulary
and syntax are emphasized in the grammar school years (K-6),
frequently by means of singing and chanting as well as by direct
instruction, reading and discussion. Principles and relations are
emphasized in all subjects during the middle school years (our
dialectic school, 7-9) by means of reasoning, debate and discussion,
fueled by the dedicated study of logic. Effective and persuasive
speaking and writing are emphasized during the high school
years (10-12) by means of training in theory, imitation of great
writing and speech, and frequent practice. Sayers characterized
the “grammar” stage as the “poll-parrot” stage when students
love to memorize, sing and repeat whatever they encounter. She
characterized the “dialectic” stage as the “pert” stage when students
challenge authority, ask “how” and “why” and enjoy arguing and
debating. She characterized the “rhetoric” stage as the “poetic”

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stage when students are more interested in creative thinking and

expression.

The Trivium Arts as Stages in a Child’s Development

Grammar Logic Rhetoric

Age: 5-11 Age: 11-14 Age: 14-18

Poll-parrot Stage Pert Stage Poetic Stage
Language:
Language: Language:
Grammar,
reasoning, debate, Eloquence, beauty,
syntax,structure,
clarity persuasion
vocabulary
Philologists Philosophers Poets
Expressive
Basic Facts, communication,
Principles, relations
Fundamentals application;
synthesis
Method:
Method: Singing,
Method: Argument, Discussion,
Chanting,
discussion, debate speeches, imitation,
Repetition
practice
Writing:
Writing: clarity, Writing: persuasive,
compare/contrast;
narrative, legal, polemic,
praise/blame,
description poetic, creative
argumentative

To be clear then, the words grammar, logic and rhetoric have a range
of meaning. These words can refer to self-contained subjects or
they can refer to a method or art (“tools”) of learning all subjects.

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Finally, they can be used to describe three developmental stages

through which children progress.

Latin and Greek

Classical schools are also known for teaching classical

languages, usually Latin, but sometimes Latin and Greek. Latin
has been taught in classical schools for centuries, even after Latin
ceased to be a popular spoken language. There is good reason for
this, for the study of Latin rewards us richly in several ways.
Latin is a fundamental subject in classical schools and
home schools.  It is one of the “paradigm disciplines” of the
Grammar School, through which students learn the rudiments
and structure of language—the Latin language, the English
language, and through them the structure of all language.  Latin
is the mother tongue for over 50% of all English words, so the
study of Latin greatly enhances one’s English vocabulary.  Often,
just one Latin word is responsible for several English words. 
Take for example, the Latin word porto (I carry).  From this word
are derived port, portal, porter, porch, airport, import, important,
transport, export, report, and portable.  In this case one Latin word
helps yield ten English words—a pretty good investment.

Latin also helps students understand grammar.  As they

learn Latin grammar, they are also learning or reinforcing their
knowledge of English grammar. Our own way of labeling and
analyzing English grammar evolved from the study of Latin
grammar—all those “grammatical” words such as verb, noun,
adjective, adverb—are all Latin words developed to understand
Latin grammar!  The grammar of the Latin language is logical,
straightforward, and highly regular, making it an ideal language
to learn grammar that can be applied to many other languages,
including of course, English. 

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It has been shown repeatedly that the study of Latin

quickens and enables one’s mastery of English.  SAT and GRE
(Graduate Record Exam) scores rise. In fact, the students scoring
the highest on the verbal section of the GRE are not English
students—but Classics majors.  Anyone wanting to see the
hard, statistical facts demonstrating the value of Latin study is
encouraged to visit the website of the National Committee for the
Study of Latin and Greek (www.promotelatin.org).

Studying a foreign language early (we start in 3rd grade

with a formal course) has always been the classical way, and is
proven wise by experience, for students acquire language fast when
young.  Our students learn ten new Latin words a week—with far
greater ease than their parents.  Students at this age are eager to
learn language, and many of them profess Latin as their favorite
subject.

Finally, we should mention that Latin is also the mother

tongue of the so-called “Romance languages” of Spanish,
Portuguese, French, Italian, and Romanian.  They are called
“Romance languages” because they directly descended from the
language of the Romans—which was Latin.  If 50% of our words
in English come from Latin, up to 90% of the words in these
languages come from Latin.  Porta in Latin means door; puerta
in Spanish means door.  Amicus in Latin means friend; in Spanish
and Portuguese it is amigo, in Italian amico, in French ami, in
Romanian amic.  When a student learns Latin, he is also doing
advance work in these languages given birth by Latin.

If Latin is responsible for 50% of our English vocabulary,

Greek is responsible for an additional 30%. Greek is also the basis
for much medical and scientific vocabulary. Greek also has the
advantage of being the language of the New Testament, making
it very valuable for study in Christian schools. Those who study
Latin and Greek will achieve the utmost understanding of English
vocabulary and grammar, and will also find that Latin and Greek

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reinforce one another, since they are both inflected languages

(nouns and verbs have variable endings) with a very similar
structure.

Those who have studied multiple languages know that

after one language has been learned the second and third come
much faster and easier. Pilots, for example, after learning how to
fly one kind of plane, are quickly on their way to flying another.
Musicians who have learned one instrument can learn a second or
third with much greater facility than those who start for the first
time. Students, therefore, who study Latin and/or Greek, will find
they are on their way to learning additional languages (especially
Romance languages) with much less effort.

Integration of Learning

I have mentioned that classical educators do not see

subjects as self-contained and isolated. Knowledge is more like a
web than a chest of drawers; there are no subjects that are unrelated
to others. Literature, history and theology for example are quite
intertwined. Anything from the past (in any subject) can be
history; anything committed to creative or excellent writing can
be literature; and any subject considered in relation to God and
biblical teaching can be theology. Until the 19th century, educators
understood and taught knowledge as a web, rather than as separate
departments. Classical educators, therefore, while teaching classes
in “history” or “literature” keep the boundaries light and fluid and
emphasize the inter-relationship of all knowledge.

The teaching of Latin is an apt example of how classical

educators integrate knowledge. Latin really is not a simple, self-
contained subject. Latin is found virtually everywhere. It is
found in all English writing (since 50% of English words come
from Latin) and so teachers are constantly showing students
those Latin words that are everywhere in English, thus expanding

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their understanding and vocabulary of English. Latin is found in

science. I recall the day my daughter came home with a science
worksheet describing “carnivorous,” “herbivorous” and “omnivorous”
animals and delightfully showed me that one word was from caro,
carnis (flesh, meat), one from herba, herbae (grass, plant) and the
last from omnis, omne (all). Before her teacher told her, she knew
what kind of animals were “territorial,” “arboreal” and “aquatic”
(of the land, trees and water). Latin is found in literature. Much
of the best literature up to about 1950 (and some afterwards)
frequently contains Latin allusions or quotations. It is certainly
in history, since the Roman Empire dominated Europe for at
least a thousand years. Latin inscriptions abound not only in
Rome, but also in Washington, D.C. and in American historical
documents. Latin is in logic. All the fallacies of informal logic
have Latin names, like argumentum ad hominen (argument to the
man—abusing the person rather than addressing his argument)
and argumentum ad baculum (argument to the stick—appealing to
force or persuade someone to adopt your argument). As in logic,
Latin is also in rhetoric. All of the figures of speech have Latin
(and Greek) names, such as alliteration and assonance; the five basic
rules (canons) of rhetoric all have Latin names, as well as their sub-
categories. Perhaps you can imagine the integration opportunities
for other subjects like history, Bible, theology, literature and science.
They are legion.

Joining the Great Conversation Via the Great Books

Classical educators have always emphasized the importance

of mastering the masters. Believing that there are real standards
of beauty, goodness and truth, they dared to pronounce some
books good and some poor; they even went so far (over time) as to
conclude some books the very best. In the old sense of the word,
they were discriminating. Books that have been declared as great
books by a consensus of informed critics over long periods of time

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we dare to call classics.8 These books can also be judged by their

influence—they are great books because they contain great ideas
that have given birth to a great and ongoing conversation about
what is beautiful, good and true and 99 other great ideas if we take
Mortimer Adler at his word (he posits 102 great ideas).9

At this school, we seek to read the great books, the classics.

We know that there is some great contemporary literature being
published and we do read a sampling of the best we can find and
judge in our own culture. We lean heavily, however, to those books
which have proven themselves by their beauty, profundity and
shaping influence. Reading the classics also has the advantage of
challenging our modern perspective, as C. S. Lewis aptly points out:
It is a good rule, after reading a new book, never to allow yourself
a new one till you have read an old one in between. If that is too
much for you, you should at least read one old one for ever three
new ones. Every age has its own outlook. It is especially good at
seeing certain truths and especially liable to make certain mistakes.
We all, therefore, need the books that will correct the characteristic
mistakes of our period. And that means the old books.10

8
What makes a classic? The word classic is flexible and ambiguous. It derives from the
Latin word classis, which originally meant a “fleet of ships.” It came to refer to groups of
people—classes of people. In English it preserves this meaning as in a class of 1st graders. It
also has a connotation that means of the highest order—something classy is very good or
first class. The Latin word classicus referred to the highest class of Roman citizens. The word
classic preserves this meaning of being the very best. Thus scholars like Mortimer Adler
refer to classics as books of enduring value. Books that are called “great books” are usually
synonymous with “classics.” However books that are classics are enduring works, meaning
they are older works, proven by positive assessment over time. It is possible for a new book
to be a great book, but only after wide, critical acclaim and influence. It will take time,
however, for new great books to become classics, if indeed they pass the test. Charles Van
Doren referred to great books as “the books that never have to be written again.”
9
In two volumes which preface the Great Books of the Western World series, Adler and
William Gorman dedicate 10 page articles on each of 102 “great ideas” which they find
contained and discussed in the classic books of western civilization. The two volumes
are entitled, The Great Ideas: A Syntopicon, (Encyclopedia Britannica, Chicago: 1952, 31st
printing 1989).
10
C.S. Lewis, “On the Reading of Old Books,” God in the Dock: Essays on Theology and
Ethics (Grand Rapids, Eerdmanns: 1970), 202.
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Starting in the grammar school grades, we choose children’s literary

classics, from various times and genres. Examples include Aesop’s
Fables, fairy tales, and titles like, The Courage of Sarah Noble, Peter
Rabbit, The Boxcar Children, Little Women, The Door in Wall, The
Wind and the Willows, Johnny Tremain, King Arthur, Robin Hood,
The Lion, The Witch and The Wardrobe, The Hobbit, Where The Red
Fern Grows, Treasure Island, The Adventures of Tom Sawyer and The
Bronze Bow, to name just a few. As students rise into the Dialectic
School, they begin to read books suitable to their development and
burgeoning reasoning ability.

The Tools for a Life of Learning

We have all heard the proverb: give a man a fish and he

eats a meal; teach him how to fish and eats for a lifetime. By now
I trust the reader can guess the application to classical education.
We teach students how to fish, only they are fishing for knowledge
and feeding their minds. The pole, the line, the hook are grammar,
logic and rhetoric, always with them in their tackle box as they seek
for wisdom, and eventually teach others.

Put another way, classical educators seek to teach students

how to learn for themselves. If, for example, we compare logic to
a sharp knife, we seek to impart to our students a very sharp knife
indeed. There will always be wood enough to carve (other subjects
and fields of knowledge); if we can give students a sharp blade
they can carve whatever new wood they find. This insight inspired
Dorothy Sayers to refer to the Trivium subjects as “tools of learning”
a metaphor that has become prevalent among classical educators.
Students who have mastered language, that is, who have mastered
grammar and vocabulary, logical reasoning, and persuasive, eloquent
speaking and writing—these students have the requisite tools
necessary to study and master any subject they choose. We might
hope they will be ready for college and the rest of their life.

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We can imagine such a student in college tackling a new

subject. He has learned in the early “grammar” years to approach a
subject by breaking it down to its fundamental parts and mastering
them by memorizing them—using chants, songs and other
mnemonic devices. He has learned during their “logic” years to
study the ordered relationship among these parts, and to derive
the principles that govern them. Finally, he has learned during his
“rhetoric” years to discover how to take his acquired knowledge and
communicate it effectively and creatively, applying it to new and
varied situations and needs. Now he faces, say, anatomy for the
first time. He would know how to start: 1) Break it down to the
fundamentals (various parts of the human anatomy) and master
these, using songs, chants and such 2) study the relationships of
these fundamentals (e.g., the relationship between the skeletal and
muscular systems) 3) write and speak clearly on what has been
learned, applying and integrating this knowledge in new settings.
Anatomical vocabulary, strange to his peers, would be friendly to
him, all based in Latin and Greek which he has studied.

I have used anatomy as an example of how a classical

education should prepare students for life-long study. Some
think that a classical education may prepare students for further
studies in English, language or history, but not scientific subjects.
Historically, this has not been the case. The trivium arts lead to the
quadrivium arts; the mastery of language leads to the mastery of
science. The great scientists of the past were virtually all educated
classically. Mortimer Adler cites the education of the great
German scientists of the last century:

The connection of liberal education with scientific creativity is

not mere speculation. It is a matter of historical fact that the
great German scientists of the nineteenth century had a solid
background in the liberal arts. They all went through a liberal
education which embraced Greek, Latin, logic, philosophy, and
history, in addition to mathematics, physics and other sciences.
Actually this has been the educational preparation of European

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scientists down to the present time. Einstein, Bohr, Fermi, and

other great modern scientists were developed not by technical
schooling, but by liberal education.11

Douglas Wilson cites another famous German scientist

and chemistry professor, Bauer, who when asked if he preferred
new college students who had been “scientifically” or classically
educated, answered that he preferred the later. Bauer said that after
three months in college the classically educated students surpassed
the others who had taken more science courses. He believed that
classical students had the best-trained minds, which uniquely
prepared them for science study. “Give me a student who has
been taught his Latin grammar,” he said, “and I will answer for his
Chemistry.”12

Whether science or literature, history or philosophy, law

or medicine; whether business or art, politics or ministry—the
classically-educated student will be prepared for study, mastery and
achievement. He should fish well.

Classical education then is a life-long process of applying the

“tools of learning”—tools that are the skills entailed in grammar,
logic and rhetoric and that travel with the student through his
various stages of learning. The tools are sometimes called grammar,
logic or rhetoric as are the stages (called by Sayers the poll-parrot,
pert and poetic stages). The diagram below portrays a “wheel of
education” that integrates both the tools and stages of classical
education.

11
Mortimer Adler, Great Ideas from The Great Books (Washington Square Press, New York:
1961), 106.
Wilson cites this conversation between Francis Kelsey and Bauer in his book,
12

Recovering the Lost Tools of Learning (Crossway, Wheaton: 1991), 89.

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DUCATION
E
of L
earni
ng through t
he D
ls ev
oo elo
e T pm
h
t

en
of

tal
ce
cti

Sta
rro
Pra

ges
Pe
Pa

rt
Poll-

Grammar Logic

Rhetoric

Po e ti c

Students are classically educated as they travel forward through the three stages of Gram-
mar, Logic and Rhetoric and so acquire the tools of learning that each stage imparts.

Peace, Rigor and Delight

G. K. Chesterton pointed out that teaching a child involves

disruption and a kind of educational “violence.” Students are
compelled to lay aside their notions of free play and come to a
building where a score of adults insist they work hard at subjects
we thrust upon them. Chesterton writes, “Education is violent;
because it is creative. It is creative because it is human. It is as
reckless as playing on the fiddle; as dogmatic as drawing a picture;
as brutal as building a house. In short, it is what all human action
is; it is an interference with life and growth.”13 This is to say,
classical educators acknowledge that education is hard work—for
teacher and pupil.
13
Chesterton, Ibid., 166.

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I say this after declaring earlier that students generally

delight in a classical education, that we teach them the way they
want to be taught. I still hold this as true. But I also believe that
hard work and academic rigor do not exclude delight. Classical
educators hold to the paradox that joy and labor can live together.
Yes, something is being given up (play, TV, video games, etc.), but
something wonderful is being gained (another language, new and
thrilling books, the marvels of history, science and math). Neil
Postman has helped us see how TV has left us with the notion
that all education must be entertaining or amusing.14 This way
of thinking is persuasive, but erroneous. Children can find even
deeper pleasures than the TV and find them through rigorous work
toward high prizes.

Surely you remember working hard for something you

prized—perhaps even your beloved. The words student and
diligence retain this same ethos. Studere means to be eager for or
zealous. Diligere means to love or delight in. One can quickly see
the connection: we are diligent about those things we love whether
people, knowledge or skill. The diligent athlete loves to perform
well, to win. The diligent lover stops at nothing to win his lady.
The diligent musician practices for hours out of love for music and
thirst for virtuosity and the diligent student is captured by and
zealous for knowledge, skill and wisdom.15

So classical educators encourage students to live up to their

name. We try to foster zeal, eagerness and diligence; we try to hold

14
Postman’s book Amusing Ourselves to Death: Public Discourse in the Age of Show Business
(New York, Penguin: 1984) is a sustained exposition of the way TV has influenced and
shaped the way we now communicate and think. He devotes one chapter to the ways
in which TV has shaped education, arguing that “television’s principal contribution to
educational philosophy is the idea that teaching and entertainment are inseparable.”
Ibid., 147.

15
James Sire has highlighted the importance of these “intellectual virtues” in his book
Habits of the Mind: Intellectual Life as a Christian Calling (Downers Grove, InterVarsity
Press: 2000). This book is valuable reading for classical educators.

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before them the beauty and allure of language, history and math;
we make an appeal to their hearts as well as their minds and model
for them a passion for learning and study. We can do this best in a
peaceful environment, with clear rules of student behavior. It may
seem odd, but our children are generally happy and enthused (and
they run and yell on the playground!) but are peaceful and secure.
Enthusiasm and peace can also coexist.

Demonstrated Results

Any parent wants to know how classically-educated

students actually fare on standardized tests, in college and in the
workplace. They do so well that we must be careful how we view
them and ourselves—for we are tempted to arrogance. In our
belief, they do well not because we or they are so clever and smart.
They do well because the proven methods of classical education
enable them to. Students around the nation in classical schools
typically score in the top 10-15 percent on national tests like the
Stanford Achievement Test and Scholastic Aptitude Test (both
tests are abbreviated SAT). Established classical schools often
graduate a significant proportion of National Merit Scholars
(determined by PSAT scores) and students with extremely
competitive SAT scores (in the top 5 percent).16 Classically
educated seniors have no trouble getting into good colleges and
many qualify for highly selective colleges and universities and a
good number receive merit scholarships or other scholarships.
Colleges around the nation have shown an interest in these
students and have familiarized themselves with the classical
approach and curriculum being recovered in the United States.
Currently, classically-educated graduates are attending such
colleges as Johns Hopkins University, Grove City College,
16
Gene Veith and Andrew Kern have documented these results in their book, Classical
Education: Towards the Revival of American Schooling (Washington, D.C., Capital Research
Center: 1997), 24. The Association of Classical and Christian Schools publishes a yearly
directory that lists the standardized tests results of most schools in the association, and
which indicate that ACCS schools on average score in the top 15th percentile.

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Hillsdale College, Wheaton College, William and Mary, Wake

Forest as well as numerous state universities such as the University
of Virginia, Idaho, etc.

Classical schools are growing at a robust rate; it is not

unusual for new classical schools to grow by 25-30 students per
year until they reach a full K-12 program in 8-10 years with
approximately 200 students. There are currently about 150 schools
in the Association of Classical and Christian Schools with new
schools starting at a rate of about 10-20 per year. Classical home-
schools are growing at an even faster rate, and there are more
students receiving classical education at home than in traditional
school settings.17

Partnership with Parents

Classical schools work with and for parents. Since we

believe that it is the parent’s responsibility (not the state’s) to
educate their children, it cannot be otherwise. Our authority
over children is delegated to us from parents who have enlisted
us to help them in their educational task. We see ourselves as in
loco parentis—in the place of the parents. This does not mean
that parents dictate the curriculum or pedagogy; it does mean
that teachers serve the parents, listen carefully to their feedback
about child and curricula, and seek to forge true relationships with
parents in order to best understand and educate their children. It
usually means that parents are welcome in the classroom; it means
that parents take their responsibility seriously by reviewing and
helping with homework, encouraging their child to be disciplined
and diligent and generally supporting the teachers and staff of the
school.

17
While it is harder to measure the growth of home-schools, we do know that the
majority of classical texts and materials are purchased by home-schools, indicating home-
schooled students out-number those in traditional schools.

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When parents abdicate their responsibility to educate

their children, it is inevitable that some other institution will
step in to take over. T. S. Eliot warned that as parents become
passive, the schools would increasingly replace parental roles and
responsibilities:

Instead of congratulating ourselves on our progress, whenever

the school assumes another responsibility hitherto left to parents,
we might do better to admit that we have arrived at a stage of
civilization at which the family is irresponsible, or incompetent,
or helpless; at which parents cannot be expected to train their
children properly; at which many parents cannot afford to feed
them properly, and would not know how, even if they had the
means; and that Education must step in and make the best of a
bad job.18

Parents at classical schools do not assume that education

is the school’s responsibility. They understand that the school is
assisting them to fulfill their responsibility. Many parents choose
to classically educate their children at home; these parents are
certainly taking their education responsibility to heart. However,
most parents have themselves not been classically educated. We
are, after all, recovering something that has been neglected for at
least two generations. So parents are learning along with their
children. Many a parent at our school is studying Latin along
with his or her third grader; many parents are finally learning
English grammar, or studying logic. As you can imagine, this kind
of collaboration and commitment among parents, teachers and
students involves a good bit of hard work. Parents in our schools
think this labor is worth the prize, not only for their children but
for themselves. To varying degrees, we are all trying to get the
education we were not given.

On any given night, parents are encouraging children as

they do homework. They are checking homework, reading notes
from teachers, writing or calling teachers, helping students stay
18
T. S. Eliot, Christianity and Culture (Orlando, Harcourt Brace & Co.: 1939), 181.

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organized and ready for what lies ahead. Beyond this, they are
reading to their children, praying with them, instructing them in a
myriad of ways around the house and the dinner table, discussing
books, field trips and the experience of the day, counseling
and exhorting them regarding peer relationships, school work,
homework, chores and play. They are parenting. The school helps
them parent, but does not become the parent. Parents come
onto campus and into classes as they wish; they assist in classes,
substitute, come on field trips, help serve lunch, coach a team.
Many teachers are parents with their own children in the school;
board members are parents, administrators are parents. Parenting
and educating, in such a school, are not easily distinguished.

Christian and Classical Education

The school that I serve was started in order to recover

classical education, but the most important aspect of the school is
its Christian orientation. Classical education was inherited by the
church with some modifications and put into service for centuries.
We are continuing in a tradition, therefore, that is both classical
and Christian. The ancient Christians saw that Jesus Christ must
have preeminence in the academy as in all of life. In an age when
so many Christians have facilely neglected the life of the mind and
adopted the agenda and outlook from secular institutions, we are
seeking to recover an outlook that honors Christ as Lord of every
discipline, subject and institution. We see both the academic and
spiritual recovery as intertwined, and seek to repent for our neglect
of both. We have not loved God with all of our hearts or minds.

Many Christians find it challenging to unify the two halves

of their head that were once split into the sacred and secular, and to
begin thinking “Christianly” about all areas of life. But it is being
done. Our curriculum does not contain one lonely Bible course
as a means of making our education Christian; it seeks rather to

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integrate Christian teaching in every subject, including…math.

Even simple equations like 2 + 2 = 4 have a Christian dimension.19

Until a hundred years ago, Christians were in the forefront

of all cultural institutions shaping politics, business, philosophy,
science, literature, music and art. The reasons for the decline of
Christian influence are complex and varied, but the abdication of
Christians in the field of education is a major contribution. In
1961, Harry Blamires could write, “There is no longer a Christian
mind.” Since 1961, I am glad to say, there has been a good deal of
ground regained, but nothing approaching what was once held.20
Classical educators are seeking to help recover the Christian
mind and prepare extraordinarily-equipped leaders who “can take
every thought captive for Christ” and shape and lead the cultural
institutions of our society.

Shepherding Hearts/Intellectual Virtue

So you see that we are committed to the life of the mind.

But as Christian educators we know that a student is not a
disembodied mind, but a person with a soul and a heart. We can
never teach a mind only, or a heart; we are always teaching a person
19
Mathematician and Theologian Vern Poythress has shown that “2 + 2 = 4” is neither
religiously neutral or undisputed. He writes, “It may surprise the reader to learn that not
everyone agrees that “2 + 2 = 4.” If with Parmenides one thinks all is one, if with Vedantic
Hinduism he thinks that all plurality is illusion, “2 + 2 = 4” is an illusory statement. On
the most ultimate level of being, 1 + 1 = 1. What does this imply? Even the simplest
arithmetical truths can be sustained only in a world-view which acknowledges an ultimate
metaphysical plurality in the world—whether Trinitarian, polytheistic, or chance-
produced plurality.” Vern Poythress, “A Biblical View of Mathematics,” in Foundations
of Christian Scholarship (Philadelphia, P & R: 1975), 86. For Poythress it is the Christian
doctrine of the Trinity which preserves mathematical unity and plurality, thus sustaining
the real unity and plurality in equations like “2 + 2 = 4.” James Nickels has published
Mathematics: Is God Silent, which explores an explicitly Christian view of mathematics.
20
Thirty-three years later in 1994 Mark Noll could write in The Scandal of the Evangelical
Mind, (Grand Rapids, Eerdmans: 1994), 3, “The scandal of the evangelical mind is that
there is not much of an evangelical mind.” He quotes Blamires (The Christian Mind: How
Should a Christian Think?) and makes his assessment of a very partial recovery, and urges
Christians to complete the task.

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with both. Consequently, we cannot shirk our responsibility to

address and cultivate the spiritual and moral dimensions of our
students. Ancient educators like Plato and Quintillian argued
that students must be taught virtue, Quntillian going so far as to
say that only the good man could be a good orator. Character has
always been a chief goal of classical education. Christian educators
have historically emphasized that education and study is a part of
Christian discipleship—an expression of loving God with all our
heart, mind and strength. John Milton put it very well:

The end of learning is to repair the ruins of our first parents by

regaining to know God aright, and out of that knowledge to
love him, to imitate him, to be like him, as we may the nearest
by possessing our souls of true virtue, which being united to the
heavenly grace of faith makes up the highest perfection.21

Christians should see that all knowledge is in an ultimate

sense knowledge of God himself and an attempt to reverse the
curse and head back to Eden where we can be closer to God and
become more like him. That is, Christians face frankly the reality
of sin in education and see all knowledge as a means of knowing
God and in so doing attaining “true virtue.”

From this perspective, then, education entails ongoing

repentance and spiritual war. Since the fall of Adam this has been
the Christian task and no less so in education. Students, therefore,
need guidance, correction, training and rebuke, just as they need
encouragement, commendation and praise. They need academic
discipleship. To this end, classical Christian educators cannot
simply teach subjects, they must teach students made in the image
of God. As teachers, they are also shepherds.22

21
John Milton, “On Education” in The Harvard Classics, vol. 3 (New York, Collier and
Sons: 1910), 286.
22
Ted Tripp has written a comprehensive treatment of child-rearing entitled Shepherding

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Some Objections

Now some who hear of classical education, and even some

who experience it, will offer objections. To many it sounds old and
stuffy, and calls to mind images of crusty schoolmasters rapping
resentful students across the knuckles. Our talk of order and peace
is sometimes received as “strict, cold and constrained.” Some with
a nod and wink whisper words like “rote learning” and fancy they
have put all of classical pedagogy in its proper place. Classical
education, to these people, can only be imagined as dreary, rigid,
repetitious, dry, antiquarian and culturally out of step.

Because classical schools have raised the academic bar

and expect children to accomplish far more than they typically
have in the last 50 years, some charge us with harshness and an
undue emphasis on academics. Because classical students typically
perform in the top 15% of the nation on standardized tests, some
charge elitism and suspect that only gifted students are suited
for classical schools, or that these are the only students we really
welcome. Then comes the related charge of arrogance and pride,
for what else could compel us to announce that our students
regularly out-perform their peers in other schools?

Then there are objections to classical curricula generally.

Latin in 3rd grade? Logic for three years starting in 7th grade? To
some who have never studied a single foreign language, or can
barely remember a phrase after three years of high school Spanish
(most of us), the study of Latin in the 3rd grade seems preposterous.
Why study a “dead” language that is not only irrelevant but
difficult? And to many, logic is a college level course that seems dry
and obscure.

A Child’s Heart, in which he argues for leading children to an inward and enduring change
by appealing to their hearts and consciences through an application of the Christian
gospel. This book has guided many classical educators as they form and implement
discipline practices in schools and home-schools.

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Finally, classical schools often don’t offer as much in the

way of athletic programs and extra-curricular activities. This is
due in part because they are usually young schools that are still
developing with time and money in short supply. It is also due to
the priorities that govern classical schools, which rank academics
above other programs. This chief commitment to academics is
criticized by some as lopsided, unbalanced and stuffy.

I will respond to each of these criticisms. It does not follow

that an orderly, peaceful school must therefore be harsh and cold.
It is possible to have respectful, disciplined and diligent students in
a warm, enthusiastic setting. It is possible to be serious about one’s
work without being serious about oneself; it is possible to be both
industrious and joyful. We grant that it is rare, but we maintain
that it is being recovered.

The charge of elitism cannot be established simply on

the basis of strong student performance. Classical schools are
typically a cross-section of the community with common ratios
of average and gifted students. In my experience, the reason
that classical students score well on standardized tests is because
classical teaching methods really work and enable students to
acquire skill and knowledge. In addition, classical students often
acquire diligent and disciplined study habits, which can result
in superior performance by students of normal intelligence.
Whenever a student (or a school at large) excels academically, there
is a temptation to pride. This is a weakness in classical education,
and one for which we should repent whenever it appears. I would
point out, however, that academic failure (or mediocrity) brings
its own temptations—despair and apathy, and require their own
repentance.

The objections to classical curricula are usually the result of

our own ignorance—a form of xenophobia. We may criticize what
is foreign to us. This is compounded since the curricula appear to

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be “old things” (like Latin) in an age that loves the endlessly new.
Studying Latin, seems like going backwards to this mindset. It
is clear, though, that something is not bad for being old anymore
than it is good for being new. It must be judged on other merits
besides those of age, and the merits of Latin and logic study are
numerous.

It is true that newly established classical schools do not

have much to offer in the way of athletic and extra-curricular
programs. This is true of most new schools of any stripe. It is
also true that classical schools emphasize academics, precisely
because good academics are what American schools often lack.
This is not to say that classical schools don’t value athletics and
other activities—they do. However, they come second to a strong
academic program, and our limited resources must go to academics
first. In the early stages of the school we often look to volunteer
help in order to establish athletic and extra-curricular programs.

Heading Home

If we dare call the classical education movement a

movement, then it must be going somewhere. As I have said, we
think we are moving backwards and forwards at the same time. We
are going home in order to move out. And if we take the further
audacious step and call what we are doing a revolution, then we had
better be re-volving or turning back to our friends from the past
who were educated so much better than we. We should be resolved
to work hard; and we should expect opposition, for not everyone
will understand and appreciate this endeavor. Popular culture is set
against us; our own shabby educations are set against us. And we
should be patient, for this task will take time. What was lost in a
generation or two will likely take as long to fully recover.

We swim upstream, resolved not to be carried along with the

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current.23 We have tasted something old, becoming new again;

we have an inkling of a profoundly better mind and spirit, a
continuing conversation with great minds, with each other, with
God himself. Books, rather than the TV, have enchanted us once
again:

From the heart of this dark, evacuated campus

I can hear the library humming in the night,
A choir of authors murmuring inside their books
Along the unlit, alphabetical shelves,
Giovanni Pontano next to Pope, Dumas next to his son,
Each one stitched into his own private coat,
Together forming a low, gigantic chord of language.

I hear the voice of my mother reading to me

From a chair facing the bed, books about horses and dogs,
And inside her voice lie other distant sounds,
The horrors of a stable ablaze in the night,
A bark that is moving toward the brink of speech.24

Libraries fascinate and allure us. We hear these murmuring

authors and grow irritated at being outside of the conversation; we
force our way in, pulling Dumas and his son off the shelf, buzzing
in our briefcase all the way home. We spend more money than we
ought at bookstores and seek used books on the internet. Some
of us like Billy Collins (the poet quoted above), remember our
mothers reading to us; most of us read books we should have been
given to read long ago. We read to our children.

We think of our mothers, we read to our children; looking

to the past we set our gaze as well to the future. Classical
educators are hopeful and forward-looking; they seem to think the
excellencies of the past are the best preparation for what lies ahead.
They all concur that while times change, human nature does not,

23
Chesterton has also said somewhere, “Dead things flow with the current; only living
things swim upstream.”
24
Billy Collins, Sailing Around the Room (New York, Random House: 2001)

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making books and the voice of our mothers reading to us some of

the deepest things we know, and the most profound gifts we can
pass on. Classical education turns out to be, at bottom, the love of
our children to whom we give the best we have received.

I hope some of your questions have been answered; no doubt,

many more have been raised. But I also hope there has been
something like a ring of truth sounding through these pages, or
perhaps a sense of corresponding parts fitting together, a puzzle
being assembled. Of course there is more to learn; to this end I
have included a bibliography that can guide your query. If your
eyes have not seen what we say exists, visit a classical school,
co-op or home-school and arrange to see the evidence—the
children who embody the past and the future. We are confident
they will spark additional interest and further…questions.

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Bibliography
General Works Pertinent to Alan Bloom, The Closing of
Classical Education the American Mind
G.K. Chesterton, What’s Wrong with Stanley Bonner, Education in
the World Ancient Rome
T.S. Eliot, Christianity and Culture E. B. Castle, Education Ancient and Today
C.S. Lewis, God in the Dock H. I. Marrou, A History of Education
Mark Noll, The Scandal of the in Antiquity
Evangelical Mind John Milton, Of Education
Thomas Oden, After Modernity, Pierre Riche, Education and Culture in
Then What? the Barbarian West
Neil Postman, Amusing Ourselves to Dorothy Sayers, “The Tools of Learning”
Death: Public Discourse in the Age of Gene Edward Veith, Jr. and Andrew
Show Business Kern, Classical Education: Towards the
E.K. Rand, Founders of the Middle Ages Revival of American Schooling
James Sire, Habits of the Mind: Douglas Wilson, Recovering the Lost
Intellectual Life as a Christian Calling Tools of Learning
Paul Tripp, Age of Opportunity
Valuable Websites
Ted Tripp, Shepherding A Child’s Heart
The American Classical League: www.
Richard M. Weaver, Ideas
aclclassics.org
Have Consequences
The Association of Classical and
Christian Schools: www.accsedu.org
Works on Education
Classical Christian Homeschooling:
William Bennett, The Educated Child
www.classicalhomeschooling.org
E. D. Hirsch, Jr., The Schools We Need &
Classical Academic Press:
Why We Don’t Have Them
www.classicalacademicpress.com
C.S. Lewis, The Abolition of Man
The National Committee for the Study
John Newman, The Idea of a University of Latin and Greek:
www.promotelatin.org
Works on Classical Education The Well-Trained Mind:
Mortimer Adler, Reforming Education www.welltrainedmind.com
Augustine, On Christian Doctrine
Susan Wise Bauer, The Well-
Trained Mind

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 Classical Academic Press

Speaking and
Consulting
Dr. Christopher Perrin
Chris serves full-time as the publisher of Classical
Academic Press, and also speaks advocating for the
recovery of classical education.
Speaking Engagements
Chris speaks in a variety of settings ranging from schools, banquets,
home-schooling cooperatives and various conventions. He is passionate
about imparting the virtues of classical education to those just starting or
contemplating the classical approach. His background in academia, school
leadership and publishing make him an informed and inspiring speaker.
Chris frequently speaks on such topics as:
· What is Classical Education? · How to Teach the Logical Fallacies
· The Origin and Purpose of · How to Teach Latin to Children
Classical Education · How to Teach Greek to Children
· Classical Minds on Classical Education · Recovering Intellectual Virtue
· The History of Classical Curricula · G. K. Chesterton: The Man
· Rhetoric for The 21st Century Who Laughed

Consulting
Chris also consults with those starting or seeking to grow classical schools. He
served for ten years as the headmaster of a classical school from its founding
to the graduation of its first two classes of seniors. Chris is especially adept at
guiding new schools through the establishment of a K-12 program and consults
with administrators, boards and teachers on all aspects of developing a classical
school. Chris will also provide staff training on a variety of topics such as:
· Establishing a Positive Lower School · Enhancing Communication Among
and Upper School Culture Teachers, Parents and Students
· Integrating Logic Throughout · Building Partnerships Among
The Upper School Curriculum Teachers and Parents
· Integrating Rhetoric Throughout · Building and Keeping Staff
the Upper School Curriculum Camaraderie and Unity
· Informal Logic for Every Teacher · How to Mentor and Train
· Problem Solving with New Teachers
Frustrated Parents · Imparting Intellectual Virtue
to Classical Students
For more information about Chris’s speaking and consulting services (including
the fee structure), please inquire at info@classicalacademicpress.com.

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Latin for
Children
Primers A, B & C

L
atin for Children is an engaging,
incremental, & creative curriculum,
designed to introduce students as
young as third grade to Latin. The Primer
A text, and supplemental materials, make
up the first year of a three year series. Latin for Children
is a modular and flexible program, with elements to engage students of every
learning style. As a step beyond just an exposure to the language, it trains
students in grammar, vocabulary and English derivatives in a lively, interactive
way that is perfectly suited to students in the grammar stage. Even better, Latin
for Children is taught directly to the child, and is a perfect choice for teachers
and parent who will be learning along with their students.

The Art of
Argument
Informal Logic
J unior high aged students will argue (and
sometimes quarrel), but they won’t argue
well without good training. The Art of
Argument is designed to teach the argumentative
adolescent how to reason with clarity, relevance and purpose at a time when he
has a penchant for the “why” and “how.” It will equip and sharpen young minds
as they live, play, and grow in this highly commercial culture. This course teaches
students to recognize and identify twenty-eight informal fallacies, and now this
eye-catching text includes over sixty slick and clever, “phony advertisements” for
items from blue jeans to pick-up trucks, which apply the fallacies to a myriad of
real life situations.
Find samples and more at
www.ClassicalAcademicPress.com
 Classical Academic Press

free
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Articles on Classical Education
Our website contains a section of resource articles touching on the classical
tradition in education and how to teach classical subjects such as Latin, logic
and rhetoric.
Go to www.ClassicalAcademicPress.com/articles