A recent Breitbart news article continues to propagate exaggerated claims of homeschooling academic superiority. Quoting an older article that summarized various unsubstantiated claims about homeschoolers in general, the Breitbart article garnered over 2000 comments.
The article slowly spread across cyberspace, propagated through local facebook postings, and was picked up by a Colorado news source. Although some of the readers noted in the comment section the unsubstantiated nature of the news-report, one respondent replied: "So what, who cares? The article is interesting and I happen to know that universities love home schooled students."
(continued here)
Showing posts with label Education. Show all posts
Showing posts with label Education. Show all posts
Thursday, June 20, 2013
Monday, June 18, 2012
Thursday, June 14, 2012
Thursday, June 07, 2012
Friday, June 01, 2012
Colorado homeschool summer conference
"...This yearly conference focuses on the family, discipleship, parenting and worldview thinking. In fact, CHEC has morphed beyond simple basic information and support for homeschoolers..."
continued here.
continued here.
Tuesday, May 29, 2012
Family Integrated Church interview series at Thatmom.com
Here is the beginning of a series of interviews I gave Mrs. Campbell at thatmom.com.
Monday, April 23, 2012
Homeschooling organization misquotes history
"In connection with the Family in Crisis symposium in Denver, an article was posted claiming historical precedence for rejecting Sunday school.
The article, "R.L. Dabney on Sunday Schools Superseding God’s Means of Grace," was posted from a Colorado based homeschooling organization, Generations with Vision. The purpose of the article is to demonstrate that at least one significant leader in early American Protestantism stood soundly against the newly formed Sunday schools of the early 1800s."
Continued here.)
Wednesday, April 18, 2012
Denver pastors discuss family integrated churches and like matters
"At a symposium in Denver, a panel of three pastors discussed why Christian families are losing their children to the world and how this can be prevented. Local homeschooling advocate and internet talk show host, Rev. Swanson, was on the panel presenting his vision of family restoration. The event was hosted at Park Hill Presbyterian Church on Monday night, April 2."
Continued here.
Continued here.
Tuesday, February 07, 2012
A sketch of the history of Christian age-segregation
The following is a sketch of the facts I have uncovered in my research over the last few years in response to claims from many homeschoolers and/or family-integrated proponents. It is a slightly modified reprint (spelling and format) from the original posting at puritanboard.com:
Hello Boliver,
If you are referring to Divided, please see the comments at the puritan forum here. And my review here.
It is important to know that the organization behind the movie actually has two problems with the modern "youth programs": separation from parents and age-segregation. Thus the history of Christian schooling as well as catechizing are both relevant in showing the gross inaccuracies of this movement.
[To fully understand the NCFIC and her leaders please read my article, What is a Family Integrated Church? (According to a current church member of Mr. Brown's church and one-time intern for Mr. Brown and currently employed with the NCFIC, Mr. Glick, my article was accurate).]
Here is a sample of the history of catechizing (and school class divisions).
Jewish Church: "In this period a synagogue presupposed a school, as with us a church implies a Sunday school. Hence the church and Sunday school, not the church and the district school, is a parallel to the Jewish system. The methods in these schools were not unlike those of the modern Sunday school. Questions were freely asked and answered, and opinions stated and discussed: any one entering them might ask or answer questions. Such a Jewish Bible school, no doubt, Jesus entered in the temple when twelve years old...in the apostolic period teachers were a recognized body of workers quite distinct from pastors, prophets, and evangelists (see 1 Cor. xii. 28, 29; Eph. iv. 11; Heb. v. 12, etc.). The best commentators hold that the peculiar work of teachers in the primitive church was to instruct the young and ignorant in religious truth, which is precisely the object of the Sunday school." (A Religious Encyclopedia, Schaff, 2262)
Ancient Church: “These catechetical classes and schools were intended to prepare neophytes, or new converts, for church-membership, and were also used to instruct the young and the ignorant in the knowledge of God and salvation. They were effective, aggressive missionary agencies in the early Christian churches, and have aptly been termed the 'Sunday schools of the first ages of Christianity.' The pupils were divided into two or three (some say four) classes, according to their proficiency. They memorized passages of Scripture, learned the doctrines of God, creation, providence, sacred history, the fall, the incarnation, resurrection, and future awards and punishments..." (Schaff, ibid)
Reformation & Post-Reformation:
The Geneva Academy had two divisions: schola privata and schola publica (the Academy proper). The schola privata (the lower school) was divided into seven grades, admitting children as young as age six. Most boys stayed in each grade a year, but could advance earlier. School began at six in the summer and seven in the winter and lasted until four in the afternoon. Children went home under escort from nine to eleven in the morning. Classes were on Saturday as well and included an afternoon recess. The children sung Psalms one hour a day as well. Catechism classes were held Sunday afternoons. (The History and Character of Calvinism, John T. McNeil (New York: Oxford University Press, 1967), 194ff. cp. Calvin and the Biblical Languages, John Currid (Christian Focus Publications) 2007).
Article 21 of the Dutch Church Order of Dordt (1618) orders that “consistories everywhere shall see to it that there are good school teachers not only to teach the children reading, writing, languages, and the liberal arts, but also to instruct them in godliness and in the Catechism.” (cf. the full Dordt instruction for catechetical teaching here).
"John Knox devised a system of Sunday schools, at the very beginning of the Reformation in Scotland, which system has been in operation in that country more or less extensively ever since. So that the Sunday schools which now exist in Scotland are derived, not from the system of Raikes in England, but are only a revival of the old system of the Reformer. These schools are frequently referred to in the records of that Church, and in the biographies of good men connected with it. In 1647, the General Assembly recommended to all universities to take account of their scholars on the Sabbath day of the sermons, and of their lessons in the catechism [students at "universities" could be as young as twelve]. John Brown, the godly carrier, had in his day a Sabbath school at Priesthill. It is stated, on the authority of Rev. John Brown, D. D., of Langton, Berwickshire, that Sunday schools were in existence in Glasgow, and other places, in 1707. They were in operation in Glasgow, and other places, in 1759, and also in many places in 1782." (The Congregational Quarterly, 1865, p.20)
The pastors and elders of the Bohemian Unity of Brethren church would assemble the older children of the church after the worship services to examine how well they retained the sermon; “hence our ancestors held separate addresses to the different classes, the beginners, the proficients, the perfect; also to the single, and again to the married by themselves: which practice it is evident was not without its advantage.” "At the conclusion of the noon and afternoon service, the elder youths and girls remain, and are examined by the preacher (one of the elders assisting him with the former, and one of the matrons with the latter) to ascertain what attention they have paid that day in hearing the word of God, and how much each has retained. Moreover, during the Lent season, on Wednesday and Friday evening, meetings are held, termed salva (from the hymn..."Save us, Jesus, heavenly King,") in which the mystery of redemption is diligently inculcated, especially upon the young." (Church Constitution of the Bohemian, 136ff.)
Early America:
The church in Norwich, Connecticut, in the Spring of 1675 covenanted together to instruct their children in the fear and admonition of the Lord: “We do therefore this Day Solemnly Covenant to Endeavour uprightly by dependence upon the Grace of God in Christ Jesus our only Saviour. First, That our Children shall be brought up in the Admonition of the Lord, as in our Families, so in publick; that all the Males who are eight or nine years of age, shall be presented before the Lord in his congregation every Lord’s Day to be Catechised, until they be about thirteen years in age. Second. Those about thirteen years of age, both male and female, shall frequent the meetings appointed in private for their instruction, while they continue under family government, or until they are received to full communion in the church.” (110ff. The Ecclesiastical History of New England, p.665 )
"It is well known that every respectable family had a regular weekly exercise in the catechism [in early New England]; and also that once a week in some towns, or once a month in others, the minister gather the children and youth of his parish, at two o’clock, on Saturday afternoon to catechize them." (The Congregational Quarterly, 1865, 21)
As late as 1808 (before Sunday Schools reached critical mass), the General Association of the Congregationalists in Connecticut, “That they [parents] require them to attend public catechisings till they are fourteen years of age, and thenceforward, during their minority, to attend seasons, that may be appointed by their pastor, for the religious instruction of youth.” The Panoplist, 1808, p.159
"My first acquaintance with Mr. Donnelly [early 1800s] was when I became a pupil in his school in my father's neighbourhood, in Chester District, S. C. I entered his school at an early age; and as he was my first teacher, (my parents excepted,) so he was also among the last. Under his tuition I studied the elementary branches, such as reading, spelling, etc., and recited to him the Larger Catechism. The Bible was not then excluded from the school, on the ground of its being a sectarian book…the afternoon of every alternate Saturday was spent in reciting Catechisms and portions of Scripture, which had been previously committed to memory- He was a rigid disciplinarian of the Old School…” Letter, 1862, Rev. McMillan to William Sprague, Annals of the American Pulpit, vol. 9, p. 26
If you have any more questions please ask.
If interested in more of how Christians educated over the centuries, please see my blog, ChristianNurture.blogspot.com
Additional (2.7.12): I have combed some of the sessional minutes of Scottish churches in the 1600s: they had age-segregated Sunday school between services. I'll gather that info soon Lord willing.
Hello Boliver,
If you are referring to Divided, please see the comments at the puritan forum here. And my review here.
It is important to know that the organization behind the movie actually has two problems with the modern "youth programs": separation from parents and age-segregation. Thus the history of Christian schooling as well as catechizing are both relevant in showing the gross inaccuracies of this movement.
[To fully understand the NCFIC and her leaders please read my article, What is a Family Integrated Church? (According to a current church member of Mr. Brown's church and one-time intern for Mr. Brown and currently employed with the NCFIC, Mr. Glick, my article was accurate).]
Here is a sample of the history of catechizing (and school class divisions).
Jewish Church: "In this period a synagogue presupposed a school, as with us a church implies a Sunday school. Hence the church and Sunday school, not the church and the district school, is a parallel to the Jewish system. The methods in these schools were not unlike those of the modern Sunday school. Questions were freely asked and answered, and opinions stated and discussed: any one entering them might ask or answer questions. Such a Jewish Bible school, no doubt, Jesus entered in the temple when twelve years old...in the apostolic period teachers were a recognized body of workers quite distinct from pastors, prophets, and evangelists (see 1 Cor. xii. 28, 29; Eph. iv. 11; Heb. v. 12, etc.). The best commentators hold that the peculiar work of teachers in the primitive church was to instruct the young and ignorant in religious truth, which is precisely the object of the Sunday school." (A Religious Encyclopedia, Schaff, 2262)
Ancient Church: “These catechetical classes and schools were intended to prepare neophytes, or new converts, for church-membership, and were also used to instruct the young and the ignorant in the knowledge of God and salvation. They were effective, aggressive missionary agencies in the early Christian churches, and have aptly been termed the 'Sunday schools of the first ages of Christianity.' The pupils were divided into two or three (some say four) classes, according to their proficiency. They memorized passages of Scripture, learned the doctrines of God, creation, providence, sacred history, the fall, the incarnation, resurrection, and future awards and punishments..." (Schaff, ibid)
Reformation & Post-Reformation:
The Geneva Academy had two divisions: schola privata and schola publica (the Academy proper). The schola privata (the lower school) was divided into seven grades, admitting children as young as age six. Most boys stayed in each grade a year, but could advance earlier. School began at six in the summer and seven in the winter and lasted until four in the afternoon. Children went home under escort from nine to eleven in the morning. Classes were on Saturday as well and included an afternoon recess. The children sung Psalms one hour a day as well. Catechism classes were held Sunday afternoons. (The History and Character of Calvinism, John T. McNeil (New York: Oxford University Press, 1967), 194ff. cp. Calvin and the Biblical Languages, John Currid (Christian Focus Publications) 2007).
Article 21 of the Dutch Church Order of Dordt (1618) orders that “consistories everywhere shall see to it that there are good school teachers not only to teach the children reading, writing, languages, and the liberal arts, but also to instruct them in godliness and in the Catechism.” (cf. the full Dordt instruction for catechetical teaching here).
"John Knox devised a system of Sunday schools, at the very beginning of the Reformation in Scotland, which system has been in operation in that country more or less extensively ever since. So that the Sunday schools which now exist in Scotland are derived, not from the system of Raikes in England, but are only a revival of the old system of the Reformer. These schools are frequently referred to in the records of that Church, and in the biographies of good men connected with it. In 1647, the General Assembly recommended to all universities to take account of their scholars on the Sabbath day of the sermons, and of their lessons in the catechism [students at "universities" could be as young as twelve]. John Brown, the godly carrier, had in his day a Sabbath school at Priesthill. It is stated, on the authority of Rev. John Brown, D. D., of Langton, Berwickshire, that Sunday schools were in existence in Glasgow, and other places, in 1707. They were in operation in Glasgow, and other places, in 1759, and also in many places in 1782." (The Congregational Quarterly, 1865, p.20)
The pastors and elders of the Bohemian Unity of Brethren church would assemble the older children of the church after the worship services to examine how well they retained the sermon; “hence our ancestors held separate addresses to the different classes, the beginners, the proficients, the perfect; also to the single, and again to the married by themselves: which practice it is evident was not without its advantage.” "At the conclusion of the noon and afternoon service, the elder youths and girls remain, and are examined by the preacher (one of the elders assisting him with the former, and one of the matrons with the latter) to ascertain what attention they have paid that day in hearing the word of God, and how much each has retained. Moreover, during the Lent season, on Wednesday and Friday evening, meetings are held, termed salva (from the hymn..."Save us, Jesus, heavenly King,") in which the mystery of redemption is diligently inculcated, especially upon the young." (Church Constitution of the Bohemian, 136ff.)
Early America:
The church in Norwich, Connecticut, in the Spring of 1675 covenanted together to instruct their children in the fear and admonition of the Lord: “We do therefore this Day Solemnly Covenant to Endeavour uprightly by dependence upon the Grace of God in Christ Jesus our only Saviour. First, That our Children shall be brought up in the Admonition of the Lord, as in our Families, so in publick; that all the Males who are eight or nine years of age, shall be presented before the Lord in his congregation every Lord’s Day to be Catechised, until they be about thirteen years in age. Second. Those about thirteen years of age, both male and female, shall frequent the meetings appointed in private for their instruction, while they continue under family government, or until they are received to full communion in the church.” (110ff. The Ecclesiastical History of New England, p.665 )
"It is well known that every respectable family had a regular weekly exercise in the catechism [in early New England]; and also that once a week in some towns, or once a month in others, the minister gather the children and youth of his parish, at two o’clock, on Saturday afternoon to catechize them." (The Congregational Quarterly, 1865, 21)
As late as 1808 (before Sunday Schools reached critical mass), the General Association of the Congregationalists in Connecticut, “That they [parents] require them to attend public catechisings till they are fourteen years of age, and thenceforward, during their minority, to attend seasons, that may be appointed by their pastor, for the religious instruction of youth.” The Panoplist, 1808, p.159
"My first acquaintance with Mr. Donnelly [early 1800s] was when I became a pupil in his school in my father's neighbourhood, in Chester District, S. C. I entered his school at an early age; and as he was my first teacher, (my parents excepted,) so he was also among the last. Under his tuition I studied the elementary branches, such as reading, spelling, etc., and recited to him the Larger Catechism. The Bible was not then excluded from the school, on the ground of its being a sectarian book…the afternoon of every alternate Saturday was spent in reciting Catechisms and portions of Scripture, which had been previously committed to memory- He was a rigid disciplinarian of the Old School…” Letter, 1862, Rev. McMillan to William Sprague, Annals of the American Pulpit, vol. 9, p. 26
If you have any more questions please ask.
If interested in more of how Christians educated over the centuries, please see my blog, ChristianNurture.blogspot.com
Additional (2.7.12): I have combed some of the sessional minutes of Scottish churches in the 1600s: they had age-segregated Sunday school between services. I'll gather that info soon Lord willing.
Tuesday, November 15, 2011
FIC pastor talks with Reformed Pastor
Here is the exchange between myself and a family-integrated church pastor who sought me out to have friendly chat.
Monday, August 08, 2011
Dialogue with family integrated church proponent Mr. Wolfe
It is between myself and Mr. Wolfe of Wolfe ministries. Here.
Tuesday, August 02, 2011
Summary of age-segregated catechizing practices of the church fathers
I was asked at puritanboard.com about the history of catechizing. Although I have focused on the broader question of how Christians educated their children over the centuries, I still have much information on this narrow question.
Below was my very short answer:
If you are referring to Divided, please see the comments at the puritan forum here. And my review here.
It is important to know that the organization behind the movie actually has two problems with the modern "youth programs": separation from parents and age-segregation. Thus the history of Christian schooling as well as catechizing are both relevant in showing the gross inaccuracies of this movement.
[To fully understand the NCFIC and her leaders please read my article, What is a Family Integrated Church? (According to a current church member of Mr. Brown's church and one-time intern for Mr. Brown and currently employed with the NCFIC, Mr. Glick, my article was accurate).]
Here is a sample of the history of catechizing (and school class divisions).
Jewish Church:
"In this period a synagogue presupposed a school, as with us a church implies a Sunday school. Hence the church and Sunday school, not the church and the district school, is a parallel to the Jewish system. The methods in these schools were not unlike those of the modern Sunday school. Questions were freely asked and answered, and opinions stated and discussed: any one entering them might ask or answer questions. Such a Jewish Bible school, no doubt, Jesus entered in the temple when twelve years old...in the apostolic period teachers were a recognized body of workers quite distinct from pastors, prophets, and evangelists (see 1 Cor. xii. 28, 29; Eph. iv. 11; Heb. v. 12, etc.). The best commentators hold that the peculiar work of teachers in the primitive church was to instruct the young and ignorant in religious truth, which is precisely the object of the Sunday school." (A Religious encyclopaedia, Schaff, 2262)
Ancient Church:
“These catechetical classes and schools were intended to prepare neophytes, or new converts, for church-membership, and were also used to instruct the young and the ignorant in the knowledge of God and salvation. They were effective, aggressive missionary agencies in the early Christian churches, and have aptly been termed the 'Sunday schools of the first ages of Christianity.' The pupils were divided into two or three (some say four) classes, according to their proficiency. They memorized passages of Scripture, learned the doctrines of God, creation, providence, sacred history, the fall, the incarnation, resurrection, and future awards and punishments..." (Schaff, ibid)
Reformation and Post-Reformation:
The Geneva Academy had two divisions: schola privata and schola publica (the Academy proper). The schola privata (the lower school) was divided into seven grades, admitting children as young as age six. Most boys stayed in each grade a year, but could advance earlier. School began at six in the summer and seven in the winter and lasted until four in the afternoon. Children went home under escort from nine to eleven in the morning. Classes were on Saturday as well and included an afternoon recess. The children sung Psalms one hour a day as well. Catechism classes were held Sunday afternoons. (The History and Character of Calvinism, John T. McNeil (New York: Oxford University Press, 1967), 194ff. cp. Calvin and the Biblical Languages, John Currid (Christian Focus Publications) 2007).
Article 21 of the Dutch Church Order of Dordt (1618) orders that:
"In order that the Christian youth may be diligently instructed in the principles of religion and be trained in piety three modes of catechizing should be employed I. In the houses by the parents II. In the schools by school masters III. In the churches by ministers elders and catechizers those specially appointed for the purpose." (Full quote here).
It also stated:
"That these may diligently discharge their trust the Christian magistrates shall be requested to promote by their authority so sacred and necessary a work and all who have the oversight and visitation of the churches and schools shall be required to pay special attention to this matter."
[This civil enforcement was also enacted in New England and similar oversight in Geneva. Pastor oversight was neigh universally encouraged.]
Now, for the parts more germane to the movie:
"The schoolmasters shall instruct their scholars according to their age and capacity at least two days in the week not only by causing them to commit to memory but by instilling into their minds an acquaintance with the truths of the Catechism. For this end three forms of the Catechism adapted to the three fold circumstances and ages of the young shall be used. The first shall be for the young children comprising the Articles of Faith or Creed, the Ten Commandments, the Lord's Prayer, the Institution of the Sacraments and Church Discipline with some short prayers and plain questions adapted to the three parts of the Catechism. The second shall be a short compendium of the Catechism of the Palatinate or Heidelberg used in our churches in which those who are somewhat more advanced than the former shall be instructed. The third shall be the Catechism of the Palatinate or Heidelberg adopted by our churches for the youth still more advanced in years and knowledge."
[Radical nuts following evolutionary though? I think not. But godly men using the light of nature to differentiate between babes, children, youths and adults--broad categories followed by many cultures.]
"John Knox devised a system of Sunday schools, at the very beginning of the Reformation in Scotland, which system has been in operation in that country more or less extensively ever since. So that the Sunday schools which now exist in Scotland are derived, not from the system of Raikes in England, but are only a revival of the old system of the Reformer. These schools are frequently referred to in the records of that Church, and in the biographies of good men connected with it. In 1647, the General Assembly recommended to all universities to take account of their scholars on the Sabbath dny of the sermons, and of their lessons in the catechism [students at "universities" could be as young as twelve]. John Brown, the godly carrier, had in his day a Sabbath school at Priesthill. It is stated, on the authority of Rev. John Brown, D. D., of Langton, Berwickshire, that Sunday schools were in existence in Glasgow, and other places, in 1707. Ihey were in operation in Glasgow, and other places, in 1759, and also in many places in 1782." (The Congregational Quarterly, 1865, p.20)
The pastors and elders of the Bohemian Unity of Brethren church would assemble the older children of the church after the worship services to examine how well they retained the sermon; “hence our ancestors held separate addresses to the different classes, the beginners, the proficients, the perfect; also to the single, and again to the married by themselves: which practice it is evident was not without its advantage.” "At the conclusion of the noon and afternoon service, the elder youths and girls remain, and are examined by the preacher (one of the elders assisting him with the former, and one of the matrons with the latter) to ascertain what attention they have paid that day in hearing the word of God, and how much each has retained. Moreover, during the Lent season, on Wednesday and Friday evening, meetings are held, termed salva (from the hymn Salva nos Jesu, rex cmli, "Save us, Jesus, heavenly King,") in which the mystery of redemption is diligently inculcated, especially upon the young." (Church Constitution of the Bohemian, 136ff.)
Early America:
The church in Norwich, Connecticut, in the Spring of 1675 covenanted together to instruct their children in the fear and admonition of the Lord: “We do therefore this Day Solemnly Covenant to Endeavour uprightly by dependence upon the Grace of God in Christ Jesus our only Saviour. First, That our Children shall be brought up in the Admonition of the Lord, as in our Families, so in publick; that all the Males who are eight or nine years of age, shall be presented before the Lord in his congregation every Lord’s Day to be Catechised, until they be about thirteen years in age. Second. Those about thirteen years of age, both male and female, shall frequent the meetings appointed in private for their instruction, while they continue under family government, or until they are received to full communion in the church.” (The Ecclesiastical History of New England, p.665 )
"It is well known that every respectable family had a regular weekly exercise in the catechism [in early New England]; and also that once a week in some towns, or once a month in others, the minister gather the children and youth of his parish, at two o’clock, on Saturday afternoon to catechize them." (The Congregational Quarterly, 1865, 21)
As late as 1808 (before Sunday Schools reached critical mass), the General Association of the Congregationalists in Connecticut, “That they [parents] require them to attend public catechisings till they are fourteen years of age, and thenceforward, during their minority, to attend seasons, that may be appointed by their pastor, for the religious instruction of youth.” (Panoplist, 1808, p.159.)
"My first acquaintance with Mr. Donnelly [early 1800s] was when I became a pupil in his school in my father's neighbourhood, in Chester District, S. C. I entered his school at an early age; and as he was my first teacher, (my parents excepted,) so he was also among the last. Under his tuition I studied the elementary branches, such as reading, spelling, etc., and recited to him the Larger Catechism. The Bible was not then excluded from the school, on the ground of its being a sectarian book…the afternoon of every alternate Saturday was spent in reciting Catechisms and portions of Scripture, which had been previously committed to memory- IIe was a rigid disciplinarian of the Old School…” (Letter, 1862, Rev. McMillan to William Sprague, Annals of the American Pulpit, vol. 9, p. 26.)"
If you have any more questions please ask.
Below was my very short answer:
If you are referring to Divided, please see the comments at the puritan forum here. And my review here.
It is important to know that the organization behind the movie actually has two problems with the modern "youth programs": separation from parents and age-segregation. Thus the history of Christian schooling as well as catechizing are both relevant in showing the gross inaccuracies of this movement.
[To fully understand the NCFIC and her leaders please read my article, What is a Family Integrated Church? (According to a current church member of Mr. Brown's church and one-time intern for Mr. Brown and currently employed with the NCFIC, Mr. Glick, my article was accurate).]
Here is a sample of the history of catechizing (and school class divisions).
Jewish Church:
"In this period a synagogue presupposed a school, as with us a church implies a Sunday school. Hence the church and Sunday school, not the church and the district school, is a parallel to the Jewish system. The methods in these schools were not unlike those of the modern Sunday school. Questions were freely asked and answered, and opinions stated and discussed: any one entering them might ask or answer questions. Such a Jewish Bible school, no doubt, Jesus entered in the temple when twelve years old...in the apostolic period teachers were a recognized body of workers quite distinct from pastors, prophets, and evangelists (see 1 Cor. xii. 28, 29; Eph. iv. 11; Heb. v. 12, etc.). The best commentators hold that the peculiar work of teachers in the primitive church was to instruct the young and ignorant in religious truth, which is precisely the object of the Sunday school." (A Religious encyclopaedia, Schaff, 2262)
Ancient Church:
“These catechetical classes and schools were intended to prepare neophytes, or new converts, for church-membership, and were also used to instruct the young and the ignorant in the knowledge of God and salvation. They were effective, aggressive missionary agencies in the early Christian churches, and have aptly been termed the 'Sunday schools of the first ages of Christianity.' The pupils were divided into two or three (some say four) classes, according to their proficiency. They memorized passages of Scripture, learned the doctrines of God, creation, providence, sacred history, the fall, the incarnation, resurrection, and future awards and punishments..." (Schaff, ibid)
Reformation and Post-Reformation:
The Geneva Academy had two divisions: schola privata and schola publica (the Academy proper). The schola privata (the lower school) was divided into seven grades, admitting children as young as age six. Most boys stayed in each grade a year, but could advance earlier. School began at six in the summer and seven in the winter and lasted until four in the afternoon. Children went home under escort from nine to eleven in the morning. Classes were on Saturday as well and included an afternoon recess. The children sung Psalms one hour a day as well. Catechism classes were held Sunday afternoons. (The History and Character of Calvinism, John T. McNeil (New York: Oxford University Press, 1967), 194ff. cp. Calvin and the Biblical Languages, John Currid (Christian Focus Publications) 2007).
Article 21 of the Dutch Church Order of Dordt (1618) orders that:
"In order that the Christian youth may be diligently instructed in the principles of religion and be trained in piety three modes of catechizing should be employed I. In the houses by the parents II. In the schools by school masters III. In the churches by ministers elders and catechizers those specially appointed for the purpose." (Full quote here).
It also stated:
"That these may diligently discharge their trust the Christian magistrates shall be requested to promote by their authority so sacred and necessary a work and all who have the oversight and visitation of the churches and schools shall be required to pay special attention to this matter."
[This civil enforcement was also enacted in New England and similar oversight in Geneva. Pastor oversight was neigh universally encouraged.]
Now, for the parts more germane to the movie:
"The schoolmasters shall instruct their scholars according to their age and capacity at least two days in the week not only by causing them to commit to memory but by instilling into their minds an acquaintance with the truths of the Catechism. For this end three forms of the Catechism adapted to the three fold circumstances and ages of the young shall be used. The first shall be for the young children comprising the Articles of Faith or Creed, the Ten Commandments, the Lord's Prayer, the Institution of the Sacraments and Church Discipline with some short prayers and plain questions adapted to the three parts of the Catechism. The second shall be a short compendium of the Catechism of the Palatinate or Heidelberg used in our churches in which those who are somewhat more advanced than the former shall be instructed. The third shall be the Catechism of the Palatinate or Heidelberg adopted by our churches for the youth still more advanced in years and knowledge."
[Radical nuts following evolutionary though? I think not. But godly men using the light of nature to differentiate between babes, children, youths and adults--broad categories followed by many cultures.]
"John Knox devised a system of Sunday schools, at the very beginning of the Reformation in Scotland, which system has been in operation in that country more or less extensively ever since. So that the Sunday schools which now exist in Scotland are derived, not from the system of Raikes in England, but are only a revival of the old system of the Reformer. These schools are frequently referred to in the records of that Church, and in the biographies of good men connected with it. In 1647, the General Assembly recommended to all universities to take account of their scholars on the Sabbath dny of the sermons, and of their lessons in the catechism [students at "universities" could be as young as twelve]. John Brown, the godly carrier, had in his day a Sabbath school at Priesthill. It is stated, on the authority of Rev. John Brown, D. D., of Langton, Berwickshire, that Sunday schools were in existence in Glasgow, and other places, in 1707. Ihey were in operation in Glasgow, and other places, in 1759, and also in many places in 1782." (The Congregational Quarterly, 1865, p.20)
The pastors and elders of the Bohemian Unity of Brethren church would assemble the older children of the church after the worship services to examine how well they retained the sermon; “hence our ancestors held separate addresses to the different classes, the beginners, the proficients, the perfect; also to the single, and again to the married by themselves: which practice it is evident was not without its advantage.” "At the conclusion of the noon and afternoon service, the elder youths and girls remain, and are examined by the preacher (one of the elders assisting him with the former, and one of the matrons with the latter) to ascertain what attention they have paid that day in hearing the word of God, and how much each has retained. Moreover, during the Lent season, on Wednesday and Friday evening, meetings are held, termed salva (from the hymn Salva nos Jesu, rex cmli, "Save us, Jesus, heavenly King,") in which the mystery of redemption is diligently inculcated, especially upon the young." (Church Constitution of the Bohemian, 136ff.)
Early America:
The church in Norwich, Connecticut, in the Spring of 1675 covenanted together to instruct their children in the fear and admonition of the Lord: “We do therefore this Day Solemnly Covenant to Endeavour uprightly by dependence upon the Grace of God in Christ Jesus our only Saviour. First, That our Children shall be brought up in the Admonition of the Lord, as in our Families, so in publick; that all the Males who are eight or nine years of age, shall be presented before the Lord in his congregation every Lord’s Day to be Catechised, until they be about thirteen years in age. Second. Those about thirteen years of age, both male and female, shall frequent the meetings appointed in private for their instruction, while they continue under family government, or until they are received to full communion in the church.” (The Ecclesiastical History of New England, p.665 )
"It is well known that every respectable family had a regular weekly exercise in the catechism [in early New England]; and also that once a week in some towns, or once a month in others, the minister gather the children and youth of his parish, at two o’clock, on Saturday afternoon to catechize them." (The Congregational Quarterly, 1865, 21)
As late as 1808 (before Sunday Schools reached critical mass), the General Association of the Congregationalists in Connecticut, “That they [parents] require them to attend public catechisings till they are fourteen years of age, and thenceforward, during their minority, to attend seasons, that may be appointed by their pastor, for the religious instruction of youth.” (Panoplist, 1808, p.159.)
"My first acquaintance with Mr. Donnelly [early 1800s] was when I became a pupil in his school in my father's neighbourhood, in Chester District, S. C. I entered his school at an early age; and as he was my first teacher, (my parents excepted,) so he was also among the last. Under his tuition I studied the elementary branches, such as reading, spelling, etc., and recited to him the Larger Catechism. The Bible was not then excluded from the school, on the ground of its being a sectarian book…the afternoon of every alternate Saturday was spent in reciting Catechisms and portions of Scripture, which had been previously committed to memory- IIe was a rigid disciplinarian of the Old School…” (Letter, 1862, Rev. McMillan to William Sprague, Annals of the American Pulpit, vol. 9, p. 26.)"
If you have any more questions please ask.
Friday, June 17, 2011
This week's family-integrated church articles
This week was full of family-integrated church articles.
For those interested in intelligent interactions on this issue I offer the following. The first is an article I hope many proponents of FICs can agree upon.
1. Uniting Church and Family The proper relation requires the Gospel.
2. A Weed in the Church: A Review. I may expand on this in detail.
4. Christian homeschooling conference: who is Doug Phillips? There is a lively exchange in the comment section. Unfortunately, it is not as productive as the discussion with Mr. Glick here. Many ardent supporters of this movement tend to jump the gun and assume that if you critique them then you are against parents having the primary responsibility of instructing their children.
Thursday, April 28, 2011
The Family Integrated Church
"Is your Christian education based upon evolutionary and secular thinking? It is if your church practices the usual age-segregated Sunday school according to a new church movement...."
continued here.
Monday, April 11, 2011
A Review of Peter Enns’ Bible Curriculum [Wes White]
"...Further concern was raised over the fact that the publisher, Olive Branch Books, is part of Peace Hill Press which is directed by Susan Wise Bauer and Jessie Wise. Susan Wise Bauer is well-known and well-respected within the homeschooling community for her history series, The Story of the World, and book, The Well-Trained Mind. Olive Branch Books has released a statement in which it begs parents to read the curriculum for themselves instead of relying on secondhand accounts.
So, that is what I’ve done. I received my copy of the parents’ guide to Telling God’s Story, and I have now finished reading it. I also read Dr. Enns’ book, Inspiration and Incarnation, to help me understand his views..." [continued here]
Thursday, January 06, 2011
Revival of Rousseau [repost]
"But when mothers deign to nurse their own children, then morals will reform themselves, natural feeling will revive in every heart, the state will be repopulated"
"It is only in our father's home that we learn to love our own, and a woman whose mother did not educate her herself will not be willing to educate her own children."
"There is no more charming picture than that of family life..."
What do homeschooling and Rousseau have in common?
Much in many ways.
Rousseau endorsed homeschooling as the ideal system of education.
(continued here)
"It is only in our father's home that we learn to love our own, and a woman whose mother did not educate her herself will not be willing to educate her own children."
"There is no more charming picture than that of family life..."
What do homeschooling and Rousseau have in common?
Much in many ways.
Rousseau endorsed homeschooling as the ideal system of education.
(continued here)
Thursday, November 04, 2010
Saturday, February 13, 2010
Selling Webster's Speller
Noah Webster's American Spelling Book (aka, Blue-back Speller) is currently being republished. As the product description from one site declares:
"His goal was to provide a uniquely American, Christ-centered approach to training children. Little did he know that this remarkable gem would become the staple for parents and educators for more than a century and would help to build the most literate nation in the history of the West. Many of the Founding Fathers used this book to home school their children, including Benjamin Franklin who taught his granddaughter..."
What are Christians to make of these assertions? Is this book even worth buying?
Let us peal back the claims in reverse order.
First of all, the claim that many of the Founding Fathers used this to homeschool their children is dubious. In my experience, many historical claims have been circulated that have no foundation in fact (e.g. Jefferson, Witherspoon and John Jay were homeschooled, more here). The book was published in 1783. A little late for mass circulation for some Founder's children. Yet it could be the case that many of the Founders used Webster's book for their children. Not having easy access to the facts, I can only hold this assertion in abeyance.
Second, the book appears to have been a staple for education and helped raise literacy. This claim is true as far as it goes. It must be remembered, however, that this does not mean that literacy was not already being propagated by other means. The blue-book was popular but did not singlehandedly create a literate society. In fact, in 1765 John Adams noted:
"A native of America who cannot read and write is as rare an appearance as a Jacobite or a Roman Catholic, that is, as rare as a comet or an earthquake." (here)
Third, the book was written for schools. Webster notes in the preface,
"THE design of this Grammatical institute is to furnish schools in this country with an easy, accurate and comprehensive system of rules and lessons for teaching the English language."
Of course, it can be used for homeschooling. The irony is simply that the publisher and catalog are part of an organization that pushes, promotes and proposes homeschooling as the Biblical approach (here).
Fourth, the claims of a "Christ-centered approach" is dubious at best. Using an online transcript of the 1800 text, I searched for common words a presumed "Christ-centered approach" text would use. Here are some results:
Searching for sin and its cognates yielded a total of seven times in one section (lessons of easy words and moral duty). The word is mentioned eight more times in a similar fashion, most notably:
"He that covereth his sins shall not pros-per; but he that confesseth and forsaketh them shall find mercy."
Next, I searched for cognates of 'Christ'. It is used about ten times and once for pronunciation. Another few times it refers to what Christ said. The bulk was in the Moral Catechism section, making no mention of the Gospel.
The word 'Gospel' does not exist. 'Repent' and its cognates occurs once. 'Faith' occurs once as an example of a monosyllabic word. 'Believe' is never used with respect to God or Christ. 'Cross' is found in a list of words and part of a proverb.
Thus far the evidence is a far cry from a "Christ-centered approach." In fact,there is evidence to the contrary: in the appendix is a Moral Catechism. A Catechism without reference to the Gospel of Jesus Christ. Although the Catechism does not mention the Gospel, it does mention the pure in heart:
Q. What reward is promised to the pure in heart?
A. Christ has declared "they shall see God." A pure heart is like God, and those who possess it shall dwell in his presence, and enjoy his favour forever.
Furthermore, in the section describing a "Good Boy" and a "Bad Boy" any reference to God, church and Christ are missing.
In contrast, Christ-centered instruction would point out that Christians (and "good boys") can only see God through the merits of Christ.
Lastly, the biography of Webster explains why this Speller--although useful--was not Christ-centered: he was not converted until 1808. He admits that before that time he preferred the more "rational" religion of doing good to one's neighbor over the more "emotional" doctrines of grace. But God's omnipotent love moved his heart to eschew moralism and accept a Christ-centered education in his life.
The conclusion of the matter is that this book is a mixed bag. It is heavy on the Law with no corresponding Gospel message. With today's weak Christian culture, this book can easily turn into simple moralism.
That does not mean that one cannot use it. It means that a father or mother must use it in an environment that has a clear presentation of the Gospel of Christ's righteousness. Hopefully, with these facts at hand parents will be better able to evaluate the selling and buying of Webster's Blue-back Speller.
"His goal was to provide a uniquely American, Christ-centered approach to training children. Little did he know that this remarkable gem would become the staple for parents and educators for more than a century and would help to build the most literate nation in the history of the West. Many of the Founding Fathers used this book to home school their children, including Benjamin Franklin who taught his granddaughter..."
What are Christians to make of these assertions? Is this book even worth buying?
Let us peal back the claims in reverse order.
First of all, the claim that many of the Founding Fathers used this to homeschool their children is dubious. In my experience, many historical claims have been circulated that have no foundation in fact (e.g. Jefferson, Witherspoon and John Jay were homeschooled, more here). The book was published in 1783. A little late for mass circulation for some Founder's children. Yet it could be the case that many of the Founders used Webster's book for their children. Not having easy access to the facts, I can only hold this assertion in abeyance.
Second, the book appears to have been a staple for education and helped raise literacy. This claim is true as far as it goes. It must be remembered, however, that this does not mean that literacy was not already being propagated by other means. The blue-book was popular but did not singlehandedly create a literate society. In fact, in 1765 John Adams noted:
"A native of America who cannot read and write is as rare an appearance as a Jacobite or a Roman Catholic, that is, as rare as a comet or an earthquake." (here)
Third, the book was written for schools. Webster notes in the preface,
"THE design of this Grammatical institute is to furnish schools in this country with an easy, accurate and comprehensive system of rules and lessons for teaching the English language."
Of course, it can be used for homeschooling. The irony is simply that the publisher and catalog are part of an organization that pushes, promotes and proposes homeschooling as the Biblical approach (here).
Fourth, the claims of a "Christ-centered approach" is dubious at best. Using an online transcript of the 1800 text, I searched for common words a presumed "Christ-centered approach" text would use. Here are some results:
Searching for sin and its cognates yielded a total of seven times in one section (lessons of easy words and moral duty). The word is mentioned eight more times in a similar fashion, most notably:
"He that covereth his sins shall not pros-per; but he that confesseth and forsaketh them shall find mercy."
Next, I searched for cognates of 'Christ'. It is used about ten times and once for pronunciation. Another few times it refers to what Christ said. The bulk was in the Moral Catechism section, making no mention of the Gospel.
The word 'Gospel' does not exist. 'Repent' and its cognates occurs once. 'Faith' occurs once as an example of a monosyllabic word. 'Believe' is never used with respect to God or Christ. 'Cross' is found in a list of words and part of a proverb.
Thus far the evidence is a far cry from a "Christ-centered approach." In fact,there is evidence to the contrary: in the appendix is a Moral Catechism. A Catechism without reference to the Gospel of Jesus Christ. Although the Catechism does not mention the Gospel, it does mention the pure in heart:
Q. What reward is promised to the pure in heart?
A. Christ has declared "they shall see God." A pure heart is like God, and those who possess it shall dwell in his presence, and enjoy his favour forever.
Furthermore, in the section describing a "Good Boy" and a "Bad Boy" any reference to God, church and Christ are missing.
In contrast, Christ-centered instruction would point out that Christians (and "good boys") can only see God through the merits of Christ.
Lastly, the biography of Webster explains why this Speller--although useful--was not Christ-centered: he was not converted until 1808. He admits that before that time he preferred the more "rational" religion of doing good to one's neighbor over the more "emotional" doctrines of grace. But God's omnipotent love moved his heart to eschew moralism and accept a Christ-centered education in his life.
The conclusion of the matter is that this book is a mixed bag. It is heavy on the Law with no corresponding Gospel message. With today's weak Christian culture, this book can easily turn into simple moralism.
That does not mean that one cannot use it. It means that a father or mother must use it in an environment that has a clear presentation of the Gospel of Christ's righteousness. Hopefully, with these facts at hand parents will be better able to evaluate the selling and buying of Webster's Blue-back Speller.
Thursday, December 31, 2009
Puritan Classical Education Besmirched
Recently a Reformed magazine re-published Gary North's innocently titled "Classical Education." But the subtitle gives it away: Classical Christian Education is Like Marxist Christian Education, But a Lot More Subtle.
In his typical shocking manner, he contends that "at least a third" of Christian mothers have adopted a curriculum based on the worldview that endorsed homosexuality, polytheism, slavery, and female infanticide--pagan humanism.
Of course, being a short article steeped with unfounded generalizations and assumptions, it is not exactly clear what the author is condemning when he attacks 'Classical Education.' Such an education is a three-step process of grammar, dialectic and rhetoric. And it teaches Latin. But it is the Latin that appears to be the focus of this diatribe:
"To force a child to learn Latin is to encourage him to accept the premises either of medieval Catholicism or the Renaissance"
The unspoken assumption is that learning a little Latin with edited sources will lead the child to read the entire Latin source--the sources being either the original Greeks and Romans or the medieval or Renaissance variations. Then the poisoning of the mind will be complete and humanistic elements will converge into a full-blown pagan worldview (or at least a severely retarded Christian world-view). As though that has not already happened before the popularity of Latin!
Assuming that the typical Christian has a weak grasp on the Biblical antithesis, this is a serious concern. And assuming that Latin is or can only be taught with the classics, this could be a concern as well.
Not only that, the poor near-sided Puritans imbibed the same sewage. North admits that the Puritans used the classical curriculum from the grammar schools to the universities (but fails to mention that Luther, Calvin, Knox, et. al. used it as well). More importantly, he fails to explain the cultural milieu in which the Latin (and the rest of the subjects) were taught.
The English society was homogeneous on a level modern Americans little comprehend. Even when the Puritans were outnumbered (most of the time), many of the laws and social expectations were strongly influenced by the Bible. The same schools that taught Latin, instructed in Bible reading, rehearsed the catechisms and reviewed the Sunday sermon. This religious instruction, integrated with the Protestant Gospel, included the work of the ministers (sermons, catechizing, weekly lectures and home visitations) and especially the household instruction, catechizing and devotions by the parents.
When the young are encircled by such a spiritual phalanx, learning Latin with edited texts was not a means to "separate Christian children from their parents." Not by a long shot.
On the other hand, such a culture no longer exists. And many self-proclaimed Christians are biblically ignorant on a scale that makes the Statute of Liberty appear like a toy doll. So, learning Latin (even without reference to the pagan sources at all) will do little and may even be harmful.
It is claimed that using such a method (or rather learning Latin?) for over 1800 years is a surrendering of education because it violates the Christian antithesis--isn't that what Van Til taught? Using the classical educational approach apparently imported "alien philosophical categories into the Church." Yet these 'categories' are never listed. And the historical "evidence" is vague at best. Many things are linked to unfaithfulness in the rise and fall of churches.
In fact, it is not exactly clear why using some useful tools of unbelievers (like learning a foreign language) is necessarily wrong or will necessarily lead to humanistic compromise. Much of the article is based upon a slippery slope assumption--a logical fallacy taught by unbelieving logicians everywhere. In fact, Aristotle first systematized logic--does that make it suspect? Perhaps the children learning logic may be tempted to read Aristotle?
Such an amazing effort to run Latin into the ground by asserting its negative affects in history leads to a curious logic: the last 150 years has seen the disappearance of Latin with a corresponding increase in secularism and decrease in confessional Protestantism. If this is the fruit of no Latin, give me Latin schools any day!
I do agree with him that a good dose of Calvin's Institutes is more needful than Latin. But then, do I have to have one without the other? Or cannot families and schools teach Latin and Greek (as they used to)?
More significantly, with all this hammering going on North has certainly hit upon something here. It is Calvinism that is needed now, not Latin. It is a renewed knowledge of the Law & Gospel thundered from the pulpit that is the crying need of the hour. To return to the good ol' days of educational superiority, families and churches need to ignore all the educational hype and turn to the good ol' confessions of yesteryear. Rather than hyping up the power of this or that curriculum or method, we ought to return our children to the lost tool of learning that should structure any legitimate method, the Puritan ABCs: Alphabet, Bible & the Catechism.
In his typical shocking manner, he contends that "at least a third" of Christian mothers have adopted a curriculum based on the worldview that endorsed homosexuality, polytheism, slavery, and female infanticide--pagan humanism.
Of course, being a short article steeped with unfounded generalizations and assumptions, it is not exactly clear what the author is condemning when he attacks 'Classical Education.' Such an education is a three-step process of grammar, dialectic and rhetoric. And it teaches Latin. But it is the Latin that appears to be the focus of this diatribe:
"To force a child to learn Latin is to encourage him to accept the premises either of medieval Catholicism or the Renaissance"
The unspoken assumption is that learning a little Latin with edited sources will lead the child to read the entire Latin source--the sources being either the original Greeks and Romans or the medieval or Renaissance variations. Then the poisoning of the mind will be complete and humanistic elements will converge into a full-blown pagan worldview (or at least a severely retarded Christian world-view). As though that has not already happened before the popularity of Latin!
Assuming that the typical Christian has a weak grasp on the Biblical antithesis, this is a serious concern. And assuming that Latin is or can only be taught with the classics, this could be a concern as well.
Not only that, the poor near-sided Puritans imbibed the same sewage. North admits that the Puritans used the classical curriculum from the grammar schools to the universities (but fails to mention that Luther, Calvin, Knox, et. al. used it as well). More importantly, he fails to explain the cultural milieu in which the Latin (and the rest of the subjects) were taught.
The English society was homogeneous on a level modern Americans little comprehend. Even when the Puritans were outnumbered (most of the time), many of the laws and social expectations were strongly influenced by the Bible. The same schools that taught Latin, instructed in Bible reading, rehearsed the catechisms and reviewed the Sunday sermon. This religious instruction, integrated with the Protestant Gospel, included the work of the ministers (sermons, catechizing, weekly lectures and home visitations) and especially the household instruction, catechizing and devotions by the parents.
When the young are encircled by such a spiritual phalanx, learning Latin with edited texts was not a means to "separate Christian children from their parents." Not by a long shot.
On the other hand, such a culture no longer exists. And many self-proclaimed Christians are biblically ignorant on a scale that makes the Statute of Liberty appear like a toy doll. So, learning Latin (even without reference to the pagan sources at all) will do little and may even be harmful.
It is claimed that using such a method (or rather learning Latin?) for over 1800 years is a surrendering of education because it violates the Christian antithesis--isn't that what Van Til taught? Using the classical educational approach apparently imported "alien philosophical categories into the Church." Yet these 'categories' are never listed. And the historical "evidence" is vague at best. Many things are linked to unfaithfulness in the rise and fall of churches.
In fact, it is not exactly clear why using some useful tools of unbelievers (like learning a foreign language) is necessarily wrong or will necessarily lead to humanistic compromise. Much of the article is based upon a slippery slope assumption--a logical fallacy taught by unbelieving logicians everywhere. In fact, Aristotle first systematized logic--does that make it suspect? Perhaps the children learning logic may be tempted to read Aristotle?
Such an amazing effort to run Latin into the ground by asserting its negative affects in history leads to a curious logic: the last 150 years has seen the disappearance of Latin with a corresponding increase in secularism and decrease in confessional Protestantism. If this is the fruit of no Latin, give me Latin schools any day!
I do agree with him that a good dose of Calvin's Institutes is more needful than Latin. But then, do I have to have one without the other? Or cannot families and schools teach Latin and Greek (as they used to)?
More significantly, with all this hammering going on North has certainly hit upon something here. It is Calvinism that is needed now, not Latin. It is a renewed knowledge of the Law & Gospel thundered from the pulpit that is the crying need of the hour. To return to the good ol' days of educational superiority, families and churches need to ignore all the educational hype and turn to the good ol' confessions of yesteryear. Rather than hyping up the power of this or that curriculum or method, we ought to return our children to the lost tool of learning that should structure any legitimate method, the Puritan ABCs: Alphabet, Bible & the Catechism.
Thursday, October 22, 2009
A Very Short History of Christian Education, 5/5
“Lord, for schools everywhere among us! That our schools may flourish!”
John Eliot, New England Indian missionary
John Eliot, New England Indian missionary
Early America:
Colonial Americans were British. As such, they continued the British ideal of education: both homeschooling and local schooling were liberally practiced. Group readings and individual catechizing helped literacy. As during the Reformation, public and family worship was encouraged, yet catechizing through the family, church and school was the mainstay of religious instruction. At times, such catechizing was furthered through assemblies of the children, not unlike Sunday school.
The Massachusetts' Old Deluder Satan Act of 1647 required the creation of elementary and grammar schools. Other New England colonies quickly followed Massachusetts’ lead. Eleven of the twelve Dutch colonies in the New York (New Amsterdam) area had schools before 1664, and still the Dutch settlers complained that there were not enough schools. Although in the southern colonies tutors and homeschooling were more prevalent, private and public schools were initiated in several villages and towns as early as 1621 in Virginia.
The typical New England child would begin instruction before age six, attending a local Dame school wherein an older woman (usually widowed) would teach the rudiments. After mastering reading through the hornbook or the New England Primer, he would advance to a writing school. If he were proficient he would attend a grammar school, learning the classics.
From Adams to Washington, the leaders of America went to school. Washington apparently attended the least amount while many others attended school for most of their education and/or learned from tutors at home. Southern schools were usually found on plantations--private tutors-turned-public-teachers for the neighboring families.
Leaders, such as John Eliot and Cotton Mather, promoted parental nurture as well as Christian day schools. Likewise, Noah Webster, Adams and Jefferson encouraged the creation of schools. Some election-day sermons exhorted the listeners to support local schooling. The Presbyterian Synod of New York and Philadelphia publicly called for more schools.
Many pre-1800 state constitutions included provisions for public education: Massachusetts, New Hampshire, Vermont, Pennsylvania, Delaware and Georgia. New York state provided for schools, with over half of her children in school by 1800. According to professor Samuel Miller, the proliferation of primary schools was great in the late 1700s. In 1812, Pierre Samuel Du Pont de Nemours, after touring America at Jefferson's behest, observed that in contrast to Europe, Americans "have a great number of primary schools…So then, nearly all young Americans learn to read, write and cipher" (trans. Dr. Coppes). De Tocqueville in 1830 made similar observations, lauding the reading culture of the families and communities. By 1840 59% of American children attended schools.
The lesson to be found here is that our spiritual and political fathers and mothers exercised their God-given freedom to educate their children as they saw fit. Such education under-girded the founding of this nation without much spiritual or political harm. The emphasis was on religious and vocational training, not upon how such training was accomplished. Whether at home or abroad, the cultures in Europe and America were homogeneous enough that a three-fold instructional approach--family, church and school--was exercised without much concern. No family was an island.
Today's call back to the educational good-ol' days is well and fine if the call is rooted in the factual history of America. Anything less is at best uninformed zeal and at worst a sectarian commercialism of history.
Summary of References & Suggested Readings:
American Education: The Colonial Experience, 1607-1783, Cremin
History of Education, Cubberley
The Puritan Family, Morgan
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