Monthly Archives: August 2021

Gabriel Haley

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Dr. Gabriel Haley
(2021-Present, Term Director, Current Term Expires in 2024)

Where do you live? Seward, Nebraska  I am an Associate Professor of English at Concordia University, Nebraska, where I teach courses on classical world literature, poetry, Christian humanism, and Latin. I have a B.A. in English and Classics from Hillsdale College. I have an M.A. and a Ph.D. in English from the University of Virginia.

How did you become involved with CCLE? I have been interested in classical education since at least college. I learned about the CCLE in 2016 when looking for resources online. Recognizing that this was a group I wanted to be involved in, I quickly registered as a member. It was a delight to be elected to the Board of Directors at the CCLE conference in 2021.

How would you describe Classical education to someone who is unfamiliar with it? My snappy, two-part introduction is that classical education: (1) teaches specific content, namely foundational sources, and (2) employs a particular approach, one that searches for the good, the true, and the beautiful. In doing these things, classical education aims to convey knowledge, self-discipline, and virtue.

What would you say to encourage others to become involved with CCLE?  All Christian education will have some commonality with classical education, whether this is acknowledged or not: namely, the belief in transcendent truth and goodness. But Classical Christian education is a fully worked out model, such that all content and methods are attuned to liturgical life. Learning classically involves a concrete history and philosophy that avoids the segmenting the life of faith apart from other, “real world” considerations. It doesn’t want to create mere “workers,” but to cultivate human beings.

What else would you like to share? As I see it, a Classical Christian institution can forward a more convincing defense of education than any other model now available. As many scholars have noted, during the second half of the twentieth century, higher education widely altered its motivation. The idea that literary or other works ought to be studied because they were “great” gave way to a more Foucauldian attention to power politics. That is (in brief), professors began teaching that certain texts were worth studying, not for the way they aspired to excellence or suggested virtue, but rather inasmuch as they resisted an oppressive hegemony. Marginalized texts were recuperated. The texts traditionally studied received new “lenses.”

At times this value system sounds a lot like Christian charity, and it has brought academic
attention to some forgotten works and histories certainly deserving the attention. Yet it
cannot supply a rigorous defense of its own principles—at least not beyond vaguely
utilitarian notions of human rights. As a result, the activist beginnings of this takeover of the
liberal arts rationale gave way to a more eclectic and arbitrary selection of texts.
Without faithful adherents, the archeological method tended to be replaced by a
singular emphasis on hermeneutical skills. The choice of texts itself did not matter. What
came to be valued was not any particular knowledge or wisdom, but rather the ability to interpret (as creatively as possible). Without the emancipatory ends once thought to be so crucial, the emphasis on skills privileged critical thinking for its own sake. It is, I think, the emphasis on skills divorced from any idea of the intrinsic worth of cultural works that has elevated the popular suspicion of education. Hence, more recently we’ve seen a countertrend, where ideology is once again ascendant. But what are the grounds for these new moral assertions?

As Alasdair MacIntyre argued in After Virtue, without recourse to a common ground
of truth, a widespread emphasis on subjective, individual values threatens to undermine even
the virtues necessary for civil governance, such as true social justice. In order for any work to be
studied for its own sake, it must be identified with some virtue or excellence that cannot be
overturned by anyone’s revaluation of values. In other words, in order for an
interdisciplinary education to thrive within our ever-increasingly utilitarian environment,
education must be grounded in spiritual truths, or what the belletrist Russell Kirk liked to
call the Permanent Things. And while I applaud the efforts of figures like MacIntyre or Kirk—indeed, their works are framed to seek a larger audience than the specific one I mean to address here—the Aristotelian and idealist leanings of their works cannot be as convincing as an explicitly Christ-centered approach. No current creed that I know of devotes itself to the teachings of Aristotle. And the triune and personal God attracts awe unlike any Permanent
Thing.

Clearly, I am speaking of matters of faith—and that’s my point. A Classical Christian school
provides the best rationale for education because it proclaims the faith that is ultimately necessary. One may certainly find points of dialogue with those who disagree, but we must not hide the fact that we witness of the unchanging Truth that is, indeed, liberating. Such an emphasis need not appear as naïve idealism or a neglect of the pragmatic needs of students. Martin Luther’s concept of vocation, for instance, reveals how a real-world attention to career and family does not dismiss one’s sense of greater calling and purpose. Organized within this Christian perspective, our institutions of education can provide a model of human flourishing, at once pragmatic and inspiring. The lofty goal of becoming an educated people—ultimately a very pragmatic goal, to be sure—is most convincing when one recognizes with wonder that human beings are made in the image of an awe-inspiring God.

Anna Martin

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Anna Martin
Executive Director

Anna Martin lives in the Dallas, Texas area with her husband and their three daughters. She is originally from East Sussex, England. Prior to moving to Texas a year and a half ago, she and her family lived in the Washington, DC area for 18 years, the last seven of which she homeschooled their three children and also served as the founder/executive director of The Orchard Classical Community, a large homeschool campus in Purcellville, VA. She has a master’s degree in modern history and a joint-honors bachelor’s degree in English literature and history from Leeds University, United Kingdom. She also has a master’s degree in government administration from the University of Pennsylvania, Philadelphia, Pennsylvania.

Prior to having children, she worked as an administrator in both federal government and nonprofit contexts including several years working for the Foundation for Individual Rights in Education (FIRE) defending constitutional rights at America’s colleges and universities.

In addition to her current role as executive director of the Consortium for Classical Lutheran Education, she also serves on the Board of Christian Education and as director of recruitment and admissions at Faith Lutheran School-Plano, Texas. She is passionate about classical Lutheran education, which she believes embodies both the sound doctrine and the educational model that are essential to training up young students in the faith and fostering in them wisdom and virtue, a love of learning, sound reasoning, and the ability to confess and defend the Gospel of Jesus Christ.

2021-2022 Adult Greek and Latin Online Classes

Discamus ut doceamus: Let us learn so that we may teach.

Would you like to be able to read the New Testament in the Greek language in which it was written? Would you like to be able to read Latin, the language of Western Civilization? You can learn Greek or Latin through courses offered online by the Consortium for Classical Lutheran Education, CCLE.org. The Rev. Charles Henrickson will be the instructor for these courses, Greek I and Greek II, Latin I and Latin II, and Greek Readings and Latin Readings.

Registration

Register online at: https://form.jotform.com/212348609488971

Schedule

The plan is to alternate the classes, Greek one week, Latin the next, starting in mid-September. In the basic language courses, we will cover half the textbook, 21 sessions of Greek and 20 sessions of Latin, finishing up in June. For those who have already had basic New Testament Greek, in Greek Readings we will translate upcoming Gospel and Epistle readings. For those who have had basic Latin, in Latin Readings we will translate the Loci Antiqui and Loci Immutati readings in the back of Wheelock. The hour-long weekly live sessions will be at a day and time that works best for the most people. Registrants and instructor will work out the schedule beforehand. Some weeks we may have to move classes, due to schedules, holidays, etc.

Recordings

If you miss a live session, don’t worry. All the sessions will be recorded and archived for later viewing.

Interaction

During the live sessions, you will be able to ask questions by webcam, microphone, or sidebar chat. And between sessions, you can contact the instructor anytime.

Textbooks

  • GREEK I and GREEK II: Fundamental Greek Grammar, Fourth Edition or Fourth Revised Edition, by James W. Voelz. Also, students will eventually need a Greek New Testament.
  • GREEK READINGS: Greek New Testament
  • LATIN I and LATIN II and LATIN READINGS: Wheelock’s Latin, Seventh Edition

Cost

$250 per course (If there are not enough registrants for a class, your fee will be refunded.
Otherwise, there will be no refunds once the class begins in September.)

Instructor’s Contact Information

Charles Henrickson
henricksonc@yahoo.com
facebook.com/charles.henrickson.35
(314) 779-8108 (phone or text)

If you know others who might be interested in taking Greek or Latin, please spread the word! And if you have any questions, please feel free to contact the instructor.