"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.
Wednesday, April 18, 2012
Tuesday, February 7, 2012
A sketch of the history of age-segregation among Christians
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 post 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.
Monday, October 31, 2011
Saturday, October 29, 2011
October 31: transformation of the West
Americans will celebrate Halloween in ignorance this Monday. They will blissfully party not knowing that their right to party is historically based upon Protestant theology.
Learn why in this series of articles celebrating Martin Luther's nailing of the 95 Theses:
Learn why in this series of articles celebrating Martin Luther's nailing of the 95 Theses:
Saturday, October 1, 2011
Homeschool Blindspots
I cannot give a true evaluation of homeschooling as a movement since I have only recently begun my journey.
However, after over a decade of watching and interacting with homeschooling families, I have had my private concerns. Now, some of these concerns have been voiced by a leader of this movement.
Exposing Major Blind Spots of Homeschoolers by Reb Bradley is a hard-hitting article that attracted scathing comments. It received greater exposure since it was republished at Joshua Harris' blog.
He recounts his own personal troubles with idealized homeschooling. And he explains how wide-spread the problems are before listing nine particular traps homeschooling families can fall into.
It is somewhat long as articles go but if you homeschool or wish to understand this culture then this is a must read.
I pray it will bring many to the crying need of homeschoolers and non-homeschoolers alike: repentance from sin and faith in Christ.
Read it now.
However, after over a decade of watching and interacting with homeschooling families, I have had my private concerns. Now, some of these concerns have been voiced by a leader of this movement.
Exposing Major Blind Spots of Homeschoolers by Reb Bradley is a hard-hitting article that attracted scathing comments. It received greater exposure since it was republished at Joshua Harris' blog.
He recounts his own personal troubles with idealized homeschooling. And he explains how wide-spread the problems are before listing nine particular traps homeschooling families can fall into.
It is somewhat long as articles go but if you homeschool or wish to understand this culture then this is a must read.
I pray it will bring many to the crying need of homeschoolers and non-homeschoolers alike: repentance from sin and faith in Christ.
Read it now.
Thursday, September 29, 2011
Wednesday, September 14, 2011
Review of Mr. Baucham on youth ministries, Part 1
I was recently asked my opinion on the uncut interview with Mr. Bauchman (here). This interview was reduced and integrated with the movie Divided. Since many topics were covered in this interview, I will examine some more than others, basically following my notes in order.
Mr. Bauchman first sets up the problem in the church: the "institutionalization of the youth." In other words, age-segregated churches are considered the "norm" and Christians cannot think of anything else. In fact, when radical change is presented "institutional inertia" resists the change and people will not change.
I think there is much truth here. The phrase "institutionalization of the youth" is a good description of my own experience growing up in a typical Evangelical church. "Inertia" is another choice word that aptly describes the inherent conservational attitude of most humans to the institutions and methods with which they are comfortable. The churches need to reject youth-centric cultures.
There is a problem with youth-worship in the church. The cottage industry graphically illustrates this sin. And much money is to be had. And that can be a large temptation to maintain the status-quo. But we should not paint such a broad brush that those against change are necessarily in it for the money or to hold their positions of power.
The history of Sunday school was presented next. Its origins are in late 18th century England for the stated purpose of helping illiterate children, to "teach them generally." Or put another way by Mr. Bauchman, it was "outreach from the church" to the community but was not intended "to be the discipling arm of the church" (5"). Even so, this teaching tool did not "catch on" until the mid- to late 1800s.
As has been demonstrated repeatedly, history is not the forte of this movement. If Sunday school is conceived of as simply instructional time in the bible that occurs on Sunday, then Sunday school is an old practice (historian Schaff is one example of this thinking). On the other hand, if Sunday school is conceived of as something radically different than the catechism classes of yesteryear, then it is a new tool. But newness is not inherently wrong.
Many churches embraced Sunday school early on. In fact, the Presbyterian church early on adopted Sunday schools (and the "bible class") as useful tools for instruction of the young. Sunday school was already lauded by the General Assembly as early as 1816. And by 1830 the Presbyterian General Assembly listed Sabbath schools, along side bible classes and catechizing, as a means of covenant child nurture. In fact, Boylan's scholarly book about Sunday schools concludes that Sunday school was fast becoming integrated into Protestant nurturing methods after 1830 (p.20).
He presented two major arguments used at that time against this "youth ministry" as it began to grow in the 1800s: 1. It will be applied to Christian children 2. Parents will stop catechizing their own children (6"). He ominously concludes that both have now occurred. What is more interesting is the argument not presented: that which cannot be found in the bible should not be practiced; Sunday school cannot be found in the bible, therefore it should not be practiced. This is the implied argument in this interview as well as the movie. Was it used at the beginning of the Sunday school movement?
However, neither "argument" is sufficient. 1. The fact that Christian children may use an outreach tool for their own spiritual nurture is not inherently wrong. Churches could use catechisms as an educational outreach for the lost and have done so (like the New England Puritans) as well as use it for their own children. 2. That lazy parents exist and will always exist is no argument against the use of something that could be beneficial. Titus 2:3 tells the older women to instruct the younger women. Does this negate the responsibility of the mothers to instruct their own daughters?
Mr. Baucham asks: "Where do you go in the Scriptures to justify this ministry? The answer is: you don't" (9"). This new insight occurred to him while at seminary. There he asked: "To reform something is to return something to its original biblically intended purpose. Youth ministry does not have one. Therefore, we do not need to reform it but we need to abolish it" (9.30"). It was a crazy idea to them.
Again, we find the leaders of this movement begging the question in debate. The question is whether or not the church must have explicit positive warrant for non-public worship educational events. They assert yes without reason. If readers do not get this, they will find themselves implicitly accepting the answer given without examining the question carefully.
Again, the question is whether youth ministries can be used without having explicit biblical warrant. Does the church have to find some bible verse to justify the existence of Sunday schools? If so, what is acceptable reasoning and what is not? These are the real questions that should be debated. Readers should not assume that the questions offered are the correct questions. Merely asserting that Sunday school must be found in the bible easily becomes a rhetorical device to bludgeon listeners.
But behind these questions (answered by Mr. Bauchman but never explicated to the audience) is the more basic question: what is a "youth ministry"? If it is anything like the movie, it is apparently any and all bad things rolled up into one. But put that way, who would be for such ministries? Mr. Phillips, in his lecture "A History of Sunday School," defined Sunday school in such a precise and negative light that his argument was won before the debate ensued. Even I could cheer for him!
But as all newcomers to this issue know instinctively: it is not bad youth groups and Sunday schools that the NCFIC is against, it is youth ministries as youth ministries that are rejected. Mr. Bauchman asserts later that the "entire structure" must go (12").
Apparently, after challenging the existence of youth ministries, responses included any and all types of arguments but "never" a biblical argument. There was never a text or biblical principle employed "that this is something we ought to be doing as a church" (11"). The strongest argument he encountered was, "well, there is nothing that says we can't..." He countered: "that's unacceptable."
So far, no actual argument has been presented in the interview. Asserting that youth ministries must have biblical warrant such "that this is something we ought to be doing as a church" is not an argument but an assertion. Why should the churches accept this standard? Upon what biblical doctrine or text does this reasoning rest?
If Mr. Bauchman quoted relevant verses (or even a confession of faith), maybe threw in a syllogism or two, then an argument would have been presented. Until, perhaps, recently, a lack of a clear argument has been the pattern through much of the literature and lectures of this movement.
Mr. Baucham continues this line of undeveloped argument noting that most of the age-segregated requirements cannot be found in the bible (again, so what?). In fact, most of the categories come from "space requirements" (12"). It is "completely arbitrary" with no more "merit" than picking people randomly as couples.
Of note is that this observation about space requirements does not match the NCFIC's confession (article 19) which seems to tie age-segregation to "evolutionary and secular" thinking. Space requirements, I believe, is likely the culprit for many small churches, for instance. Again, so what? Only if I take on faith that I have to find a passage or doctrine that can link "space requirements" with the bible in some way can one follow this line of reasoning.
But there is a biblical doctrine: Christian liberty.
However, such an argument seems not to meet muster: "Philosophically there is no argument. Theologically there is no argument for any of it" (12.40"). It is unfortunate that Mr. Baucham does not present the best argument, Christian liberty, and demonstrate why it is irrelevant to the case at hand. Instead, the audience is suppose to take his word that no real argument has been presented.
"But we do it religiously," Mr. Baucham complains. It is as though age-segregation is the the only thing we know (12.40").
Now, I think I can agree with that. However, that observation is different than some small church with genuine space requirements concerns. Perhaps they separate the children but not "religiously" knowing that the parents are given the final say of which class they think is best. That approach is certainly not an air-tight 23-35.5 year-old age-group that Mr. Baucham ridiculed earlier. In fact, churches have the biblical freedom to reduce their Sunday school to two groups or just one.
Next, he rightly debunks the pragmatic assertion that if something worked for me it should work for everyone (14"). He also shows the unbiblical nature of operating two different worship services serving two classes of people (15"). He laments that youth are no longer part of the church.
I agree. I was unaware that some of these terrible things were happening. I only wish he would clearly separate the worship issue from non-worship issues (many Sunday schools do not overlap worship). And that he would distinguish messed-up youth ministries from well-grounded ones (Mr. Brown in his new book does exactly that). This helps the listener carefully evaluate the assertions offered.
[For numbers on young people leaving the church, see Barna, here.]
Over half-way through the interview, Mr. Baucham decries youth ministers evaluating the problems within youth ministries. Why? Because it is like the fox guarding the hen house (19")! The youth ministers are going to try to "eat less chickens" to preserve their jobs (19.20")! Naturally, he does not want to smear their motives but they would not be youth ministers if they did not believe they were "the answer" or "essential."
Using such language (ad hominems) and such a nefarious illustration betrays more of his own uncharitable mindset than he may realize. Perhaps Mr. Baucham should stop evaluating churches in general since he is a pastor of a church and would naturally wish to maintain his job by denigrating other churches? Or perhaps I should wonder why the NCFIC ignores my articles. Could it be that they wish to preserve their public image. After all they would not keep propogating their views (and errors) if they did not think they were "the answer" or "essential." But I will refrain myself from any such speculations. I believe better things of Mr. Baucham and the NCFIC.
(continued in part 2)
Subscribe to:
Posts (Atom)