Subscribe now

[Auto-Generated Transcript of the Podcast Audio with Edits]

Welcome to the Faithful and Flourishing Christian School podcast. Today we’re gonna talk about origin stories. Every superhero has an origin story, a moment or a series of events that reveal where they come from, who they are, why they exist, what they’re all about, and from that, they often begin to discover what they’re called to do.

Batman’s purpose is rooted in tragedy, a vow made in the wake of losing his parents, driving him to protect others from suffering as he did. Superman’s mission emerges from his extraplanetary identity, sent from a dying planet to protect his adopted home, using his powers for the good of humanity. Or how about Spider-Man’s purpose, which was forged from loss and guilt, learning that with great power comes great responsibility?

I actually misapplied that to Superman in a conversation with someone recently, and I’m not sure they’ll ever forgive me, but regardless, Spider-Man: with great power comes great responsibility, and this comes after failing to save his uncle. Or we could go to Wonder Woman, who was raised as a warrior in a sheltered paradise, and she steps into the world of humanity to fight for justice and peace.

Each and every one of these stories offers some kind of defining moment or a series of moments that give purpose to the hero’s life and shape their future decisions. Just as origin stories reveal the core identity of their heroes, so too does the origin story of a school help clarify its mission, that foundational reason for its existence, maybe even the unique difference that it’s positioned to make in its community or even beyond.

So my question is this: Do you know your school’s origin story? Schools often draft mission statements that explore values and goals, and as I’ve found in my own research, mission statements can be very powerful and very useful, but they’re not actually essential to being a faithful and flourishing school.

Now, I’ve never seen a faithful and flourishing school without a mission, but they don’t always necessarily have a carefully crafted 15 to 20 word mission statement with an action verb at the beginning. That could be useful, but I’m just saying it’s not necessarily essential. But a mission and a reason for existence and clarity about that reason, that is important, and that’s what I’m trying to get at in this episode talking about the origin story.

I’ve mentioned this before. A mission statement, while valuable, is not the mission itself. The true mission, the foundational purpose of the school, that exists long before the first sentence of a mission statement is ever written down, and clues to that mission often reside in the story of why the school was founded, who it was meant to serve, and the challenges that it sought to address, and oftentimes the difficulties that it had to overcome to persist in pursuing that early mission. So by returning to the origin story, a school can start to reconnect with its actual mission, grounding itself in the reason that it was established in the first place.

Every school’s origin story is distinct, if not unique in many cases. There’s a mix of vision, there’s some passion involved, there’s a response to one or more specific needs. There’s the result of some kind of coalition of the willing who came together with a shared goal. Consider a Christian school that was started by a small group of families who wanted a place where their children could receive a truly Christ-centered education, one where the school honored and supplemented and built upon the legacy of faith formation that started in the church and home.

They wanted a place that would reinforce and not undermine their shared convictions, their core beliefs. Their origin story might involve the struggles and the sacrifices and the dreams, the difficulties of those families as they pooled resources, they prayed together, they worked tirelessly to make the vision a reality, and they saw it come into life and had to adapt along the way, too.

This story is not just some kind of history of your school. It’s more than that, and that’s where I think we lose sight of it, and we just stick it away in some binder to be shared maybe at an accreditation visit or for a special occasion. This is a collection of stories that together begin to reveal this compelling reason for existence, this purpose that goes way beyond the formal words in a mission statement.

You see, the problem with a mission statement is that we oftentimes have a small group of people who work on a mission statement. They are workshopping the words. They pay attention to every single word in the statement until it’s something that they think is beautiful. And the people who are in that room, they know all of the ingredients.

They know all of the hard work, the difficult debates and discussions. They know all that stuff that came into the shaping of that sentence. So when they see that statement, they think of all that was contributing to its formation. And I’m sure that’s really meaningful for the people who are part of writing that mission statement.

The problem is that’s not everyone. Not everyone was in the room. Others only got to see the end result or a partially drafted version. They gave a little feedback. It went back into a room behind closed doors, then it came back to them. But what I’m talking about here with an origin story is it’s actually not an origin story.

It’s a collection of stories that all point in the same direction, that all point to the purpose and the reason for existence. It’s a tapestry of stories, and that can be far more powerful in advancing the actual mission than just a mission statement. Again, I’m not anti-mission statement here at all.

Mission statements can be valuable. They can be wonderful and succinct and compelling statements reminding people of why they exist. But you gotta have the stories behind them. And that’s where I find a lot of value in this concept of an origin story and a tapestry of origin stories. It speaks to what we might think of as maybe more akin to a calling.

And while the Scriptures typically refer to callings or vocations for individuals, I think we can also recognize that God gathers people and calls them to do something together, to do various things together, something that often can’t be accomplished alone. And that has the promise to be a great blessing to others.

And so in this sense, I contend that it’s perfectly appropriate to think of schools as having callings similar to how individuals do. Looking at the school’s origin story provides more than just some kind of historical insight. It offers inspiration for the present and for the future.

And as schools grow, and they change, and they adapt to new needs, they sometimes start to drift from their original mission, hence the concept of mission drift. They’re pulled by the pressures of competition, the tyranny of the urgent, regulatory landscape changes, the changing educational trends, the changing demographics in their community, concerns and troubles with finances, turnover in leadership and staff with some of the stories leaving with them.

But by revisiting the origin story, a school can start to evaluate whether it’s still aligned with its foundational purpose or whether adjustments are needed, too. I’m not saying that in telling the origin story, we have to do everything possible to mimic the exact appearance and activities of the first generation version of the school.

The reality is that missions do develop, and they expand. Missions are these kinds of wild things, and if we follow them where they lead, they’re gonna lead us to new and sometimes uncomfortable opportunities. So a school might have started with a goal of serving a specific target audience, and maybe over time, it adapted to serve a different audience but still with that same level of Christ-centered excellence that was part of the original origin story.

So I’m not arguing that we’re tying ourselves to something that doesn’t change at all, but reminding ourselves of the things we were committed to never changing, the things that are non-negotiables for us. And, you know, we can ask, are the programs, are the initiatives, the policies today, are they consistent with the spirit of what the founders really intended?

Or has the school started to drift into some kind of generic path or just a generic private school, losing sight of what once made it distinct and vital, maybe even unique sometimes, and valuable in the community? This doesn’t mean that a school has to remain stuck in a narrow view of the past, ignoring new possibilities or opportunities, as I just said.

You can consider, for example, how the writers of the U.S. Constitution included an inspiring vision for a nation. Yet even the writers failed to achieve all that they wrote, and they didn’t even understand perhaps the implications of everything they wrote at the time, with moments in our history where we fell incredibly short of these ideals, demonizing and dehumanizing others rather than embracing the vision and the virtues articulated in the founding document.

In that way, an origin story does not limit, but it does inspire, and it inspires us toward continuous growth and discovery and striving to become the best version of that original reason for existence in light of the challenges and the opportunities of a given age. Understanding a school’s mission through the lens of its origin story, it also shapes its values.

Rather than imposing abstract values on top of a mission, the values often emerge naturally from the stories themselves. For instance, a school founded by families with limited resources but a deep commitment to the Christian faith may naturally value family, deep and meaningful relationships. Maybe even a place where every person is loved and valued and seen as a sinner in need of a Savior and as a unique child of God full of potential.

And a shared commitment to maybe some sort of counter-cultural approach to education that tests everything with the Word of God. These are qualities that were essential to its founding, and they have life for the present moment, too. By recognizing and honoring these kinds of values and surfacing them and talking about them and telling their stories, the school not only stays true to its mission, but also creates a really authentic and deeply connected Christian culture and ethos in the school.

This approach can be incredibly transformative. It breathes new life into the institution’s mission and purpose. And we can see this all over the place. For example, teachers, staff, and students, they can benefit from knowing the school’s origin story, maybe even creating rituals and days when the origin is retold and celebrated.

And when they understand the challenges and the vision that sparked the school’s creation, they may just feel a greater sense of belonging and pride in what they’re a part of, a sense of this quest that they’re on together. And with it, a sense of responsibility to build upon what came before them. It’s no longer just an organization where they work or learn.

It becomes a place with a legacy, a legacy they belong to and a purpose that they can help advance, a mission they can help advance. This connection to a shared story strengthens the school community. It creates unity around that common mission. I think it also fosters a culture where people want to live out the mission.

There’s an excitement, an energy, a joy, even a passion about it. Additionally, sharing a school’s origin story with families and alumni and supporters can absolutely strengthen relationships and inspire deeper support and engagement. When people know that their contributions support a living mission tied to a rich history, they are far more likely to invest their time and their resources and their energy and their prayers in keeping that mission alive.

The origin story provides context. It provides meaning. It makes the mission feel real and relevant today. So the mission of a school is not just about what it does, though. It’s about why it does it, why it exists. By rediscovering and honoring the origin story, a school starts to connect with its true purpose, and it helps it avoid chasing after shiny objects that might mislead and unintentionally lead away from that core purpose.

It helps them align their actions with that foundational calling. Like the best superhero stories, this origin story and collection of origin stories does not just define the past. It shapes the present, and it helps give clarity about where to go in the future, offering a sort of guiding light that keeps the school, I don’t know, let’s say faithful and flourishing and focused on its founding reason for being there.

So if you’re part of a school community, I’d like to challenge you today to take some time to rediscover your school’s origin story. Talk to people who are a part of it. Reach out to them. Maybe if they’re retired and they’re still living in the area, or they’re far away, reach out and learn and listen.

Hear what’s in the substance of those stories. Dig into the history. Talk to those who were there at the beginning or their children or their grandchildren, or read the accounts if they’ve been written down, the ones that tell the stories of the founding vision. Practice sharing these stories with others in your community, with teachers and students and parents and alumni and supporters, donors, and let it come alive in your conversations.

And then play the role of adding new aligned stories to it, like adding a new layer to a beautiful piece of music, a new instrumental layer. Consider creating special moments or rituals today to celebrate and remember the stories of the past, keeping it present in the school’s culture. And as you revisit the origin, consider reflecting on how it can guide the school’s current practices and again inspire future directions.

Because by actively connecting with and celebrating your school’s origin story, you keep its mission dynamic. You help ensure that it stays powerful and a living influence that shapes and sustains a faithful and flourishing community. So that’s my challenge for you today. Learn and deepen your understanding of your school’s origin story and then add to it and take on the joyful responsibility of building upon that legacy for the next generation.

Subscribe now

Share

Some of the most high-impact Christian schools prioritize mission alignment, which requires vetting candidates for their commitment to school’s reason for existence well before considering their qualifications. This approach to building and recruiting a team relies on identifying those who not only bring talent, but who understand their work as a calling to love God and neighbor, to advance the stated mission, and to speak and act in ways that reflect the shared confession of the school.

The first step in building a mission-aligned team is to be crystal clear about the shared confession…the core convictions. From that comes equal clarity about the competencies and character traits essential to serving in any role at your school. While specific expertise is usually required, what really sets a school apart is its culture…one that embodies its reason for existence and core beliefs. Perhaps this is why faithful and flourishing schools consistently develop a list of essential qualifications for any team member…a set of truly non-negotiable qualities for anyone who leads or serves at the school.

Leaders at high-impact Christian schools are unwavering about these essentials. It can be tempting to compromise when it is two weeks before the start of the semester and we are trying to fill a critical vacancy, but how we act and think in those moments also reveals how committed we are to the mission and shared confession. In my years of research, I found that leaders of faithful and flourishing Christian schools embrace a “tough” mindset when it comes to these moments and the non-negotiables of those who serve at the school. They refuse to compromise on the fundamental qualities they believe are needed to advance the school’s mission.

A mission-minded hiring process is important if you want to ensure that candidates understand and connect with the school’s reason for existence. Crafting job descriptions that clearly communicate the school’s mission and shared confession sets the tone for applicants. It also attracts those candidate who resonate with the mission. As such, the interview process must go beyond a simple qualifications check, focusing instead on discovering if candidates really want to be part of your school’s quest. Some candidates may be an ideal fit, but they have never had the opportunity to fully express their Christian convictions in previous roles, so the focus should be on their personal commitment to the mission rather than simply their past work environments.

Yet, this is a very different type of interview process. I often say that, as a school leader, my approach is akin to a first date where you skip the first five to ten dates and dive into the heavy stuff right away. It might seem a bit awkward at first, but in less that an hour both you and the person being interviewed will usually be certain of whether this is a good fit, and I contend that it is far better for all parties to figure that out now rather than later.

After recruitment, then comes the hard and intentional work of establishing a strong, cohesive team culture, one that sifts everything through the mission, keeping it the centerpiece of daily life together in the school. One thing that often inspires me about faithful and flourishing schools is the level of attention that they invest in onboarding, teaching new team members about the origin story of the school, helping them develop a clear and deep understanding of how their role advances the mission, introducing them to key traditions and practices that reflect the mission, clarifying expectations and resources, and inviting them to fully embrace the “all in” approach to shared life and work together.

Connecting new team members with the school’s origin story and distinctives is also a wonderful way to deepen their sense of belonging and purpose, allowing them to see and believe they are part of something important. Of course, onboarding is just the beginning. Regular mission-centered discussions and gatherings reinforce the shared purpose. With these and related practices, every member, from the newest hire to the most veteran staff member, develops an increasingly clear understanding of each person’s role.

Subscribe now

Despite our best efforts, there are times when someone on the team may not fully align with the school’s mission and shared confession. When this happens, it’s important to approach the situation with “gentleness and respect,” but also without compromising on your school’s mission and shared confession. I know it can feel hard, even harsh, to part ways, but keep in mind the reason that your school exists.

Imagine a surgeon in an operating room tolerating an assistant who doesn’t care about the well-being of the patient or is not capable or willing to do what is needed to achieve a successful surgery. Would a quality surgeon let them stay because they didn’t want to hurt their feelings, or with the thought that maybe they will become qualified over time? Similarly, why would we tolerate a situation where someone is not fully on board with the mission and confession, perhaps even undermining what the school is striving to accomplish?

High-impact schools have learned that hoping for a change of heart rarely leads to a long-term mission fit. And as you are trying to make this happen, you are building tension and uncertainty within the team, and you are likely communicating mixed messages to the students and families that you are called to serve. In these situations, it is time for candid but caring conversations about the mission, inviting the individual to reflect on whether they want to be part of advancing it. Sometimes, even most of the time, parting ways respectfully and supportively is the best choice for all parties. Come to think of it, I’ve never seen a high-impact school that doesn’t include stories of navigating these difficult situations, but ultimately turning them into reminders that everyone at the school exists to serve the mission.

A mission-minded team brings a school to life in ways that no qualifications alone can achieve. When the team sees their work as a calling to love God and neighbor, it is noticeable…even undeniable and inspiring. This dedication to building and sustaining a mission-focused team goes a long way toward serving the students with Christ-centered excellence. Even after decades of studying such schools, I continue to be inspired every time that I see a team like this in action.

Share

I just returned from the Lutheran Church—Missouri Synod (LCMS) National Convention. It was a wonderful experience, a great time of fellowship, connecting with brothers and sisters in Christ from around the country…and even around the world. One of the topics that was relevant to my role as an LCMS university president was a resolution related to the LIMOS (Lutheran Identity Mission Outcome Standards).

I know that there is some measure of anxiety or concern about the LIMOS. Some are even concerned with the phrase “Lutheran identity.” Yet, I wanted to take some time in this podcast to offer a different perspective on the LIMOS, and to make a case for why I believe that the LIMOS are a beautiful gift, not only to Lutheran universities, but to Lutheran education as a whole.

So in this podcast, I go through standard by standard…each of the seven, and I explain how they draw us back to God’s Word. Because at the heart of a faithful and flourishing Lutheran school are the Holy Scriptures, which point us to Christ and all of God’s good gifts.

Subscribe now

Share

When the Israelites left Egypt, they carried out Egyptian gold. Bezalel used it to build a dwelling place for the Lord. Aaron melted it into a calf. Same metal, two destinations. That image has intrigued me for more than thirty years.

What does a Christian do with knowledge that comes from outside the faith? I trace how the church has answered this question, from Augustine to C.F.W.

I look at Walther’s call to sanctify the sciences under the authority of God’s Word.

I challenge the idea that knowledge is a neutral tool.

Some of what we receive is gold that can serve God or an idol.

Some is closer to lead, handled by people who insist it’s safe.

From there I make a case that the Christian school teacher and the public school teacher are both noble but they do not have the same vocation.

The work of using God’s Word in every subject belongs to the Christian school in a way that is limited in the public school classroom.

Mentioned in this episode

Exodus 12 and the Israelites leaving Egypt; Bezalel and Aaron

Augustine, On Christian Doctrine and The City of God

C.F.W. Walther on sanctifying the sciences

Daniel in Babylon; Paul at the Areopagus (Acts 17)

Luther’s use of Aesop’s Fables

Melanchthon on education

Stultitia Dei: A Journal of Lutheran Education, a new peer-reviewed, open-access journal

The first edition of Stultitia Dei will focus on this theme, secular knowledge in Christian schools. The call is open now at researchinlutheraneducation.com, submissions due July 31, with a release within a couple months of that date.

Subscribe now

I know it is hard to find teachers these days, and many Christian schools find themselves expanding the pool from which they look to secure new and talented teachers. They hire recent graduates from state universities, Christians who previously taught in public schools, along with Christians with workplace skills that could transfer to the school and classroom. They do this in addition to searching for those who attended colleges the specialized in training for Christian school teachers.

Yet, it is incredibly important to note that the calling of public school teacher and Christian school teacher are very different. They have overlap, but they are not the same thing…in the same way that a public school and a Christian school are very different. That is what I venture into in this recent video on the Faithful and Flourishing Christian School YouTube channel. I hope you find it helpful.

Subscribe now

For many Christian schools, policies are often shaped by external factors state laws, secular best practices, accreditation standards, the latest trends in education, or maybe even just a template borrowed from another school. Yet, leaning solely on these sources risks overlooking a critical aspect of what makes a school distinctively Christian…God’s Word. In fact, I contend that a Christian school cannot fully honor its calling without doing the hard and ongoing work of aligning its policies with Scripture…as a lamp unto our feet and a light unto our paths…even our policy paths.

Recognizing the Two Kingdoms

God’s Word teaches that God rules over all creation through two distinct kingdoms: the kingdom of the left and the kingdom of the right. Both are under His authority and serve His purposes, but they operate in different ways.

In the kingdom of the left, God works through earthly means. This might be laws and institutions to maintain order in the world, but it also includes structures like policies and rules in schools.

In the kingdom of the right, God works through the Gospel to bring forgiveness, salvation, and ultimately eternal life in Christ. This kingdom is focused on the redemptive work of Christ and the proclamation of the Gospel.

In a Christian school, these two kingdoms intersect. Policies must uphold the order and structure of the kingdom of the left while the school should also be a place where the entirely of God’s Word is taught and God’s love in Christ is proclaimed.

Policies like student handbooks, dress codes, technology use policies, and discipline procedures exist to provide order. However, I contend that they can also point to the redemptive purpose of the Gospel.

Law and Gospel in Policies

Central to unerstanding and applying the Bible is this distinction between Law and Gospel. The Law, revealed in God’s Word, teaches what is right and wrong, holding us accountable for sin and showing our need for a Savior. The Gospel, on the other hand, proclaims the good news that, “we are saved by grace through faith in Christ, not by works os that no one may boast.”

Policies naturally lean on the Law, and that is okay. After all, as the Psalmist reminds us, “the law of the Lord is good/perfect, reiviving the soul (Psalm 19:17). It points us to the very character an nature of God, even as it reminds us how we fall short of that standard. Alas, there are rules, processes, expectations, and consequences in policies. While these are necessary, a Christian school has the distinct opportunity to think about policies in a very different way.

Consider some examples…

Discipline Policies - Beyond correction, policies can include a process for restoration and reconciliation, reflecting Christ’s forgiveness. This does not mean that we dismiss or downplay sin and wrongdoing, or that we cannot and do not sometimes need to remove people from the community in unfortunate situations. However, it does mean that we also consider biblical wisdom related to repentance and forgiveness, reconciliation, and a reminder that our worth does not ultimately depend upon our accomplishments, but upon God’s character, His promises, and His love in Christ.

Admissions Policies - Instead of solely focusing on academic qualifications, policies can reflect a desire to serve families seeking a Christ-centered education that point all to the love of God in Christ. They can be a reminder of the schools reason for existence. This does not mean lowering academic standards, but it does mean putting them in biblical and even an eternal perspective.

Technology Use Policies - These not only address misuse, but also encourage students to use technology in ways that glorify God and point others to God’s love in Christ. Even more, technology use policies can include reminders of God’s promises, His good gifts of deep and meaningful relationships (and that “it is not good for man to be alone”), our identity in Christ, and so much more.

Subscribe now

Student Handbooks - Instead of just listing rules, we can include portions of Scripture that reflect the school’s mission and purpose. We can use the handbook to teach students and families how the school’s policies align with its Christ-centered mission. This is an often-overlooked but powerful way to illustrate the significance of God’s Word and its relevance to all aspects of life, even the seemingly mundane.

Dress Codes - Of course, we want these to teach and encourage modesty and respect for oneself and others. Alongside them, once more we have a chance to center this on what God’s Word teaches about Him, us, His love and promises, and His will for us. What a beautiful opportunity to also remind students that we are “covered in a robe of righteousness”, and the “arbor of God”!

A Missed Opportunity

When we rely solely or predominantly on secular laws or educational trends for our policies, we miss a powerful opportunity to illustrate part of what is distinct about Christian education. By grounding policies in God’s Word, we turn everything from from discipline to dress codes into something that points students to their Creator and Redeemer. This approach not only sets a Christian school apart. It also ultimately proclaims the hope and redemption found in Christ, offering greater clarity about what it means to walk the light of God’s Word.

Disclaimer: Did you use AI to write this article. Since AI is so widespread today, I like to be direct about the question. The answer is no. I wrote this article myself, typos and all. I did use an AI-generated image.

Share

Christian education is first and foremost about pointing students to the Lamb of God who takes away the sin of the world. It’s about inviting them into deep, meaningful learning in a community where God’s Word is present and prevalent. Yet even within Christian schools, we can and do drift from this mission.

Sometimes, we’re so close to familiar practices that we fail to see their flaws. They’re comfortable and they’ve become part of “how we do things.” When someone challenges these practices, they may be accused of “rocking the boat” or being unrealistic. Yet, as history reminds us, even entire communities can develop theological and moral blind spots.

Recognizing Blind Spots

A few years ago, walking through a school hallway, I heard a student praising a teacher. “It’s great,” the student said, “because all he does each day is tell us exactly what’s going to be on the test. I don’t have to worry about all the other stuff. I can just get my ‘A’ and move on.”

It was sad to hear. Is this what Christian education has become? Have we reduced the richness of learning to preparing for a test and playing the game of school? Have we come to see the wonder, curiosity, and deeper questions of faith and life as “other stuff”?

If education only focuses on rating and ranking, testing and grading, we risk losing sight of what actually matters. Christian education is about so much more than meeting academic standards. It is certainly about more than earning grades and passing classes.

A Higher Calling

The heart of Christian education is not found in exams, quizzes, grades, report cards, grade point averages, or making the honor roll. It comes in the daily invitation for students to explore and discover the Truth of God’s Word…across the curriculum, in the hallways, before and after school, in extracurriculars. It is about showing studentx (and sometimes through the students, their families) how all of life has spiritual implications: science, literature, history, English, foreign language study, physical education…everything.

Christian schools, at their best, are places where students are challenged to think deeply, ask hard questions, wrestle with the truths of God’s Word, sharpen and be sharpened by others, and to grow. They are communities where students are encouraged to explore the wonder at God’s Word and God’s world (making sense of that world in light of God’s revealed truth in the Holy Scriptures).

When education becomes too focused on tests, grades, rating, ranking, and sorting we risk missing the meat for the potatoes. Yet, in Christian schools, we are wonderfully and uniquely positioned to resist this temptation. We can remind students and ourselves that our goal is growth in mind, body, and spirit for service to Christ in the church and world.

Doing the Hard Work

Surfacing worldview blindspot can be hard work. Those who resist it might be labeled unrealistic, idealistic, disruptive, a troublemaker, or maybe not a good fit for the community. Yet, as Christian educators, we are not called to conform to the patters of this world, as we are reminded in Romans 12:2. Rather, be “transformed by the renewing of your minds.”

When we prioritize God’s Word and a commitment to deep, meaningful learning, we remind ourselves and those around us of a better way. This is sometimes an uphill battle, but the view from atop that hill is stunning!

Subscribe now

Imagine this Future

Imagine a Christian school where test scores and grades take a place of humble service to God’s Word and the core mission. Picture a place where students are encouraged to explore, question, wonder, and delight in the truth, beauty, and goodness of God’s Word and world. Imagine a place where learning is not a simple means to an end, but a way to honor God and love our neighbors.

This vision is entirely possible when educators commit to aligning each part of the school with the unchanging Truth of God’s Word. It does, however, require prayer, courage, intentionality, careful thinking, and a willingness to challenge practices that may no longer serve the mission.

Restoring Full Vision

Let’s examine the blind spots in our schools and classrooms. Are there areas where we’ve become too focused on secular measures and philosophies without a careful consideration o God’s Word? Are there practices that distract us from the central mission? Christian schools are among the few places outside of the church where people are challenged to consider to the timeless truth of God’s Word, and its significance in light of modern life, thought, trends, and events. It is one of the few places where we are equipping to resist marrying the spirits of the age, instead turning to that which is good an true for all people, all places, and all times.

Disclaimer: Did you use AI to write this article? We live in times where it is probably better to just ask and answer this question. My answer is no. I wrote this article, typos and all. I did use an AI-generated image at the beginning

Share

This powerful influence by the education system was one of the crucial recognitions of the 16th-century Reformation. The reformers rightly saw education as a transformational force, and this value was brought across the ocean, leading to the formation of the church body in which I am honored to serve, the Lutheran Church--Missouri Synod.

From the formation of this Synod, the vision for education included ensuring great and faithful schools for children in our pews, a system that equipped future church workers, creating excellent schools that blessed people and society as a whole, and preparing people for various vocations.

While not discussed as much, there were hints of another role for universities, specifically, the hope to one day establish world-class centers of scholars whose work had the promise to create wide-reaching influence in people's lives, the church, the nation, and even the world.

Lutheran P-12 and higher education have arguably achieved many of these first goals, but we have yet to realize that last part of the vision. It sits there, awaiting our time, and investment. While we have many world-class and promising Lutheran schools, we have not yet achieved the creation of the first Lutheran Institute for Advanced Studies, Oxford, Cambridge, Princeton, Yale, or some version of these research-intensive higher education communities, at least not beyond the discipline of theology.

Unlike some Catholic powerhouse institutions for scholarly work, Lutheran higher education institutions remain primarily "teaching universities," even as some individual scholars at these universities produce valued and world-class scholarship. What a tremendous gift these teaching universities are to the church and world.

Yet, I contend that there is a great benefit, even need, to create the first great American Lutheran research university, or at least centers of research in discrete areas of study. A hundred million dollars in seed funding plus a billion-dollar endowment would be adequate to make this happen. In less than two decades, such an institution would yield blessings worth far more than this upfront expense. Launching this as an expansion of an existing Lutheran university or as one or more stand-alone research centers would be possible. Imagine the potential blessings and impact of such an effort.

Did you know that a number of American sports, at least in part, started as a Christian outreach movement in the 1800s intended to promote Christian virtue and moral character and to compete with the draw of places like brothels, gambling halls, and pubs as working class men migrated to cities for factory jobs and other employment created amid the Industrial Revolution? That was the inspiration behind the formation of the YMCA in London in 1844 and the YWCA in 1855, and later their arrival in the United States.

I’ve been doing some reading about this. I have much more to learn, but following are some insights for a little historical perspective followed by five practical tips for your school. Before I start, if you like the history and want to learn more, most of what I’ve found so far comes from a handful of places: The Springfield College Online Archives, a great book from Harvard University Press called Muscular Christianity: Manhood and Sports in Protestant American (1880-1920), a few Theodore Roosevelt speeches at the Theodore Roosevelt Center Digital Library, the YMCA publications collections over at the Internet archive, a book from the 1800s by Thomas Hughes called Tom Brown’s Schooldays, and a sermon by Charles Kingsley called The Greatness of the Body. Now, with that out of the way, let’s get into it.

In 1891, Rev. Dr. James Naismith, a Canadian involved with the Christian outreach efforts of the YMCA in Springfield, Massachusetts, created basketball as part of a movement sometimes referred to as “muscular Christianity,” which entailed the use of sport as a Christian outreach and formation.

In 1895, William Morgan, athletic director at another YMCA in Massachusetts, drew from ideas in tennis, baseball, handball, and basketball to create what was originally intended to be a less strenuous alternative to basketball (it has evolved, of course). Again, Morgan’s motives were clearly tied to a Christian mission that was explicit in the early YMCA.

The story of football was not so pleasant. Inspired by rugby and related sports, it was incredibly violent in the early 1900s, so much so that there were 19 documented deaths in a single year, which led to codifying rules and eventually the establishment of the Intercollegiate Athletic Association of the United States (later renamed the NCAA). Yet, even with that, there is an argument to be made that the YMCA and Christian colleges helped to tame the extreme violence, striving to turn it into a means of moral training and with more ethical oversight. It was not perfect, but there was definitely progress.

To the best of my knowledge, baseball emerged out of a series of stick and ball sports that were played even in Europe and then in early American communities, gaining traction with community club teams in New York in the mid 1800s and spreading across the country. There was not an explicit Christian mission advancing it like some of the other sports, although as it grew, Christian colleges and other groups certainly welcomed it into their mission. By the way, softball was another creation of the early YMCA mission, intended to offer a form of baseball that could be played indoors in winter months.

All of this was fueled by a Christian mission combined with the longstanding influence of classical education concepts, like the conviction that physical training prepared the body for virtue and service in the same way that music and philosophy helped shape the soul and reason. This grew into a vision of sport as a valued tool for cultivating virtues like teamwork and discipline, along with leadership formation, and that amid it all, there was great opportunity to point people to the truth of God’s Word.

Reading about such a history reminds me of one of the many reasons I love being part of Christian education, more specifically Lutheran education. We are at this incredible moment in time, when we can learn from the mission minded efforts of the past (successes and failures) to create learning communities that are intentional, formative with students, sometimes even influential in society, and Christ-centered. There can and will be a broader social tendency to forget the history and the mission minded reason for such efforts, which is why Christian schools have this incredible honor of, by God’s grace, being salt and light in such a world, and just as it was done at Springfield College in Massachusetts and the early YMCA, there is a wonderful opportunity to do so in areas like sport and recreation.

So, what does this have to do with our schools today? As I reflect on the topic of having a faithful and flourishing athletic program, following are five good starting points.

1. Assign a faculty or staff member to formally lead sport and recreation ministry efforts…with the authority to establish priorities and integrate initiatives across teams. Make this someone who sees it as his or her mission to lead the charge and keep the mission front and center. They are not just there to find coaches and run programs. They are there to live out the mission through athletics.

2. Build a schedule of athlete-specific formation opportunities. These might include pre-season retreats, off-season reading groups, training for leading devotions and virtue lessons, or maybe issue-focused seminars. Whatever it is, invest in training coaches in what it looks like to run a Christ-centered athletic program.

3. Make the selection and vetting of coaches a top and mission-minded priority. Also, consider redesigning coaching contracts and/or evaluations to include measurable goals related to character and faith formation. Make the mission a centerpiece of this vetting and review.

4. Develop a required first-year course. It doesn’t need to be a formal credit-bearing course) for all student-athletes, orienting them to the mission and goals. It can even be a short orientation, but be intentional about telling people the purpose of athletics at the school and your expectations.

5. Build strong and formal partnerships between athletics and campus ministry for pastoral care, team devotions, faith formation efforts, conflict resolution, prayer support, etc.

There are plenty of other things that can done, but these are probably a great foundation. Let’s see what happens if athletics is more than an after-school add-on…but instead one more beautiful harmonizing contribution to our school’s mission and shared confession.

By the way, I’ve also put together a video version of this article over on the Faithful and Flourishing Christian Schools YouTube Channel. If it isn’t up already, it should be there soon.

Disclaimer: Do you use AI to write the articles on Substack? If you read something from me on Substack, it was written by me. If I ever use AI for anything beyond basic editing, grammar check, or spellcheck, I will indicate it clearly at the beginning or end of an article. Or, if it is an AI-generated image, you will see the noted below the image.

Since my announcement about the release of the new book on faithful and flourishing Christian schools, I received quite a few email requests from people asking if I would be willing to speak to their school or at their event.

As a university president, I’m not able to say yes to every request. So, one person recently asked if I might consider creating some video content that goes along with the book and the articles that I write on Substack.

I thought that was a great idea! As such, I devoted a little time this weekend and created an initial twelve videos of 5-10 minutes each about various topics related to being a faithful and flourishing Christian school. I then created a brand new YouTube channel where you are free to subscribe and be notified as I add new content.

Carving out time to post a quick and informal 5-10 minute video is much more feasible for me…something that I should be able to do at least once every week or so. You can view the YouTube channel here, subscribe, and feel free to share with your colleagues. I pray that you find it useful for you and your school community.

Also, please feel free to suggest videos or topics that would help and bless you and your school.

Together in His service,

Bernard

I arrived home from work last Thursday, and a box was outside my front door. I carried it in the house, opened it, and to my delight, it was 10 complimentary copies of my 10th and newest book!

Faithful and Flourishing: Strategies for Leading Your Christian School with Excellence is the product of decades of formal and informal study of Christian schools throughout the United States and worldwide. This is ultimately not Bernard Bull’s wisdom but my synthesis of the wisdom from hundreds, even thousands, of Christian schools and their leaders. I’m simply sharing what I saw, over and over, among the Christian schools that seem to be thriving in a way that is thoroughly aligned with their mission. These schools do not just throw things at the wall to see what sticks. They know who they are, why they exist, their “superpowers,” their limitations, whom they are best-positioned to serve, and how to do it with Christ-centered excellence. They are joyful but also dogged in how they go about their work. They are not bulls in a China shop. They are mission-minded pit bulls with a bone. They know what they want and go after it.

While I contend that there are many different faithful and flourishing models of Christian schools, they all seem to ask and answer the same questions. As such, this book is a simple guide through those questions. The result of asking and answering these questions will not be a cookie-cutter Christian school. It will be a truly distinctive Christian school that significantly benefits the students, families, and community.

I wrote this book as a resource for school leaders, board members, and all faculty and staff of Christian schools who want to be part of helping their schools deepen their commitment to their mission while flourishing in bringing that mission to the students and families they are blessed to serve. The text is designed so that an individual can read it and walk away with helpful insights. However, I pray that it will guide entire school boards, leadership teams, and school faculty and staff groups. I imagine groups of people reading it together, discussing each question, creating a shared vision and plan, writing out their answers, and concluding with a clear, compelling, concrete, and mission-aligned roadmap for pursuing Christ-centered excellence for years to come.

The book will be officially released on June 24 but is already available for order on the Concordia Publishing House website, Amazon, and other major book platforms.

I’ve also been thinking about how I can use the release of this book to further support Christian schools. Here are the three ideas I’ve decided to launch.

Zoom or In-Person Session with a Group at Your School

If a group from your school chooses to go through the book together, please consider contacting me. I am happy to explore the possibility of hosting a Zoom meeting with your group. Or, as time allows, I would also be open to an in-person meeting.

Online Book Clubs

If there is enough interest, I also hope to lead a series of six—to eight-week online book clubs for people from different parts of the country (or world) who would like to read the book together. Once the book is released, I can share more about how people can sign up.

The Philippians 4:8 Legacy Fund

In conjunction with the book's release, I also created a new donor-advised fund called The Philippians 4:8 Legacy Fund through The Signatry (a donor-advised fund sponsor seeking to build the kingdom of God by inspiring world-changing generosity). My vision is to use the Philippians 4:8 Legacy Fund to provide grants to projects and institutions (predominantly Christian schools) that reflect the virtues found in Philippians 4:8, “Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things." God willing, I will place a portion of the profits I receive from book sales in this fund. In addition, if you or someone you know would like to be part of growing the fund and promoting a Philippians 4:8 approach to faith, life, and learning, please get in touch with me, and I will provide details on how you can make a direct contribution to the fund.

That’s all for now, but I look forward to exploring how to use the ideas in this book to amplify the impact of Christian schools worldwide!

Working at a university where music permeates so much of the campus and community, while listening to one of the choirs recently, something occurred to me. The mission of a Christian school is, in a way, like a song. Each person at the school is a member of the choir, playing an individual role, but for the sake of the whole. When people are signing or acting in harmony, it is beautiful…even inspiring. So, what does it take to build a school that sings in harmony? It is not complex, but it does take effort and intentionality.

Defining a Clear and Compelling Mission

First, you need a mission that is clear and compelling. A school without a mission is like a choir without a song. Or, worse, it is like a choir of people where each person is singing a different song. This clarity begins with knowing why the school exists, what is distinct about the school, whom it is called or best-positioned to serve, and how it will serve them with Christ-centered excellence.

Embedding the Mission in Daily Practices

Second, the mission must be more than a quote on a sign or a statement at the beginning of an accreditation report. It is a guide and inspiration for everything. A mission can only thrive when it is actually alive in the day-to-day activities. It doesn’t work to just have chapel and devotions; and then everything else is just like the local public school. Mundane moments matter to the mission. Simple daily tasks matter. It also matters that this perspective is embraced by as many people as possible, ideally every faculty and staff member. High-impact schools focus on helping individuals see how their roles contribute to the bigger picture, and encouraging them to work and act in ways that support the mission.

Subscribe now

Finding Motivation and Meaning

I know from experience that work can sometimes feel overwhelming or meaningless, especially when tasks seem disconnected from something bigger than the tyranny of the urgent. Yet, when people understand how their contributions fit into the broader mission, even the most routine tasks take on a sort of spiritual significance. This is what helps people see their work as a calling, a chance to use their time and talents to love God and neighbor while advancing the mission.

Building Community

In a Christian school, the diverse roles of faculty and staff mirror the parts of the body of Christ. Just as God’s Word emphasizes the value of each part playing an important role, so flourishing schools recognize and honor the contributions of their partners in the Gospel. When people understand their role (along with the roles of others), a culture of collaboration can emerge that is very much like hearing a beautiful harmony.

I’ve been honored to witness schools like this in action, and it is stunning…even beautiful. When every member of the school community embraces their role in the mission, the result is a musical / missional masterpiece that glorifies God and blesses many. Like that choir performing in perfect harmony, each person’s contribution, no matter how small, adds depth and leaves an impact. A school that sings its mission in harmony becomes a testament to what Christ-centered excellence sounds like, inspiring others to sing along.

Disclaimer: Do you use AI to write the articles on Substack? If you read something from me on Substack, it was written by me. If I ever use AI for anything beyond basic editing, grammar check, or spellcheck, I will indicate it clearly at the beginning or end of an article. Or, if it is an AI-generated image, you will see the noted below the image.

Share

If a faithful and flourishing education is one that begins and ends with the Word of God, let’s return to the basics this week. What does education look like that is shaped and informed by the First Commandment?

"You shall have no other gods before me." What does this mean? We should fear, love, and trust in God above all things."

Even the most well-meaning of schools, apart from the light shed by God's Word, risk driving us further into the deception that:

1. we are gods of our destiny and creators of our ultimate meaning,

2. belief in ourselves is the key to greatness or grandeur, and

3. truth and reality bend to and serve our will and deepest desires.

Such deceptions redirect us from the reality of God, our sinful condition and need for a Savior, the life-giving news of God's love in Christ, and that which Jesus describes in John 10:10, "The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly."

An education that compartmentalizes learning from such Truth is not neutral. It offers a vain vision for life and learning without consideration of a Creator, Redeemer, and Sanctifier. It beckons us to a treasure-less quest described in many ways over the years.

In Mere Christianity, C.S. Lewis portrayed it this way:

"All that we call human history--money, poverty, ambition, war, prostitution, classes, empires, slavery--[is] the long terrible story of man trying to find something other than God which will make him happy."

In his Confessions, Augustine summarizes this human search for rest in the wrong places when he writes, "You have made us for yourself, and our heart is restless until it finds its rest in you."

In Pascal's Pensées, he illustrates it as a God-shaped hole in our hearts:

"What else does this craving, and this helplessness, proclaim but that there was once in man a true happiness, of which all that now remains is the empty print and trace? This he tries in vain to fill with everything around him, seeking in things that are not there the help he cannot find in those that are, though none can help, since this infinite abyss can be filled only with an infinite and immutable object; in other words by God himself."

In Creation and Fall Temptation, Dietrich Bonhoeffer recounts this human search for meaning apart from God in this way:

"The deceit, the lie of the devil consists of this, that he wishes to make man believe that he can live without God's Word. Thus he dangles before man's fantasy a kingdom of faith, of power, and of peace, into which only he can enter who consents to the temptations; and conceals from men that he, as the devil, is the most unfortunate and unhappy of beings, since he is finally and eternally rejected by God."

In "The Rock," T.S. Eliot proclaims the profit-less pursuit with these words:

"All our knowledge brings us near to our ignorance,

All our ignorance brings us nearer to death,

But nearness to death, no nearer to God.

Where is the life we have lost in living?

Where is the wisdom we have lost in knowledge?

Where is the knowledge we have lost in information?

The cycles of Heaven in twenty centuries

Bring us farther from God and nearer to the Dust."

When done well, a Christian education offers a palliative to such pointless pursuits, directing our attention instead to "the Lamb of God who takes away the sin of the world" and that which is "a lamp unto my feet and a light unto my path." It invites us to speak with Peter, "Lord, to whom shall we go? You have the words of eternal life." It introduces us to the deep, persistent, timeless significance and relevance of Jesus Christ upon modern life, thought, trends, and events. As God works through His Word, He cultivates in us a living confidence in the goodness of God and a recognition of the wisdom of God. Rather than something segregated from the rest of life, a Christian education sees God's wisdom as a seasoning for all of life and learning.

This is an education that heeds the wisdom of the First Commandment.

If you are on the path to being a distinctive Christian school that is faithful to your shared confession and flourishing in its impact, you will undoubtedly run into doubts, questions, and challenges. This week I offer a brief reflection on a common challenge—the claim that Christian schools shelter kids (in a bad way).

Sometimes people mistake Christian education as an act of sheltering from the real world, leaving people ill-equipped for what is next. I am the first to agree that such an education would be a poor substitute, although all good education includes some measure of sheltering, which is why we don’t let three-year-olds play in the middle of busy streets. Yet, when done well, Christian education is not sheltering (in the negative sense), but offering a holistic view while equipping for faith and life in this world and beyond.

Consider a simple analogy. Imagine receiving a treasure chest that has two distinct compartments. One key will allow you to see into a single compartment. The other key gives you access to both. Which key would you choose? Christian education is the second key.

It invites us to:

1. see the transcendent and spiritual significance amid the ordinary,

2. discover tentative and relative truth alongside the wisdom and anchor of absolute truth, and

3. make sense of the wisdom and knowledge of humanity while growing in the far greater wisdom and knowledge of God.

Much of what we learn in school is transitory, so a distinctly Christian education juxtaposes the ordinary with the transcendent, the temporary with the permanent, the relative with the absolute, and human knowledge with divine revelation. In this way, it is a more complete and holistic education, albeit more rigorous, because it requires students sometimes to learn twice as much and to grapple with the distinctions, clashes, and conflicts with these different sources of knowledge. It offers a better chance at an integrated instead of a compartmentalized approach to the Christan life, study, work, and one's many vocations.

Share

One can attend a non-sectarian school (as if there were such a thing) and strive for this integrated approach. Still, such a path takes an extraordinary amount of time and effort beyond what they teach and require in the formal classes and curriculum. Doing it well would demand assigning oneself additional readings, papers, learning experiences, and assignments beyond what is already needed—and finding wise mentors across the disciplines who can provide guidance and feedback along the way. A campus ministry or youth group can help one stay connected to the church, but it would be the rare pastor ready to help students navigate the truth claims of a dozen disciplines and content areas.

When done well, one benefit of Christian education at all levels is that the curriculum and faculty offer a holistic learning journey intended to cultivate a life that can bask in this more expansive view. While this is aspirational and not a perfect reality in Christian education, to the extent that it is the aim, it offers something not available elsewhere.

Many Christian schools strive for excellence, but what does that actually look like? If we are serious about Christ-centered excellence in education, then we must be serious about excellent teaching. That is why I often say that one of the most important responsibilities of a school leader is hiring strong, skilled, mission-aligned teachers and student-facing staff who embrace the shared convictions of the school. Of course, everyone in the school matters, but those people who are engaging with students each day have the deepest and most consistent impact on the quality of a student’s education. With that in mind, let’s spend this week looking at the distinctions of being a quality Christian educator (at any level).

After spending years working with faculty who came seeking help after a disappointing course evaluation, observing and learning from truly world-class educators, and studying the literature, I'm convinced that it comes down to cultivating competence in four areas.

The first is disciplinary expertise.

Do I know the subject or discipline well, its discourse, truth claims, complexities, unanswered questions, strengths, and limitations? It is not enough to know the facts, although that is important too. Expertise is more profound and immersive. It is necessary to be one who not only transmits knowledge but nurtures growing competence, expertise, and wisdom within a discipline or domain of study.

Second, we look at teaching expertise.

Do I know how to teach in ways that consistently and predictably increase the chance of students learning, growing, and thriving? Such expertise includes, but is not limited to:

1. organizational skills,

2. how to prioritize, establish, and communicate learning goals and pathways,

3. the capacity to translate from expert to novice,

4. communication skills,

5. how to check for understanding, designing and providing ungraded and formative feedback,

6. how to create clear, compelling, and organized lessons and learning experiences,

7. and how to develop fair, consistent assessments that measure student progress toward meeting the stated goals.

The third area is learning how to get to know the learners.

Do I know the learners in general and specifically? In general, do I know the proclivities and tendencies of the particular group I teach? This may involve what is unique to that group/culture/context, age, developmental tendencies, shared past experiences that may influence their readiness, etc. Specifically, am I growing in my knowledge and understanding of each student's joys, challenges, fears, strengths, challenges, history, etc.? By the way, this is not just about knowing the learner demographics and facts. Ultimately, this is about building a positive, caring, trusting, and mentoring relationship with the students.

Fourth and most important is knowing the Scriptures.

Do I know the Scriptures well, including the areas where God's Word clashes or aligns with the discipline I teach? Do I know how to communicate God's Truth as it relates to the truth claims, ethics, and other considerations of the field of study?

The important part is that these four areas go together. A struggle in one area will diminish the overall impact.

If you have all of these but the first, disciplinary expertise, you will struggle or fail to teach with truth, integrity, and excellence.

If you have all of these but teaching expertise, you will frustrate, disenfranchise, and struggle or fail to help students learn and thrive. You will also likely confuse academic rigor (making learning painful) with academic rigor (challenging and stretching learners in good and positive ways).

If you have all of these but knowledge of the learners, your teaching will struggle or fail to achieve the best possible results for the specific group of learners. Furthermore, the distinct needs of individual learners will often be unmet, resulting in an education that will diminish the benefit of the education for select students.

If you have all of these but knowledge of the Scriptures and their implications for your discipline, you will struggle or fail to engage intentionally in discipleship of the mind, unique to a Christian educator's calling.

All of these become foundational to being an influential and effective educator who is also capable of being an inspiring mentor and cultivator of wisdom, competence, and ultimately excellence. None of us are excellent in all of these areas all the time. Rather, each of these four are areas where we as educators are called to embrace a commitment to lifelong growth and formation.

Yet, if we are on a shared journey toward being faithful and flourishing Christian schools, there are few areas that yield as many benefits as investing in the encouragement, support, and professional development of the teachers—those people who live out your school’s purpose each day.

LCEF Luncheon Comments, July 31, 2023

Bernard Bull

Luther reminded us that human nature is like a drunken peasant. Having fallen off the horse on one side, he gets back on and promptly falls off on the other side.

This quote could also speak to the Christian's struggle as a citizen.

On the one side, we have the example of the Apostles. When charged by the authorities to remain silent about the Gospel, they replied, "Judge for yourself whether it is right to obey you or God, for we cannot stop speaking about what we have seen or heard." When the laws of the land or rulings of those in authority call for us to go against God's Word, we pray for the courage and character to obey God rather than man.

Yet, some fall off the horse on this side, using such a passage as an excuse for disrespect, defiance, and disregard for those in authority, even when there is nothing against God's word. They do so simply because they don't like what is said or done. Like the spirit of the age (and prodded by our sinful nature), defiance comes easy to us. Or we distort such a passage and decide that the task of the Church and the Christian is to take over the government and recreate it in our image.

But what about the other side of the horse? From the Apology to the Augsburg Confession, we read, "For the Gospel does not destroy the state or the family, but rather approves them and asks us to obey them as a divine ordinance, not only because of punishment but also because of conscience." Yet, in our wretched state, we take this truth of God's Word and use it to fall off the other side of the horse. We use it as an excuse for compromising our convictions, remaining silent in the face of injustice, and failing to act on behalf of our neighbors.

What is the solution to this wretched state? Thanks be to God for Christ Jesus, who came into the world to save sinners, of whom I am chief. "If we claim to be without sin, we deceive ourselves, and the truth is not in us, but if we confess our sins, God, who is faithful and just will forgive our sins and purify us from all unrighteousness. And where do we learn of such good and life-giving news? It is in God's Holy Word.

I've long admired and followed Mark Noll's work. His 2022 800+ page text is no exception. In America's Book: The Rise and Decline of a Bible Civilization, Noll wrote the following:

"From Christopher Columbus to the present day, the appropriation of universal scriptural values in American history has mingled constantly with its use for particular purposes, sometimes in keeping with those [scriptural] values, sometimes violating them with abandon. That mixed record must temper anything triumphalist Bible believers might say in its favor. Yet an honest assessment of the nation's history, and at no time more than the present, should also recognize that a democratic republic needs something like the Bible more than Bible believers need a democratic republic."

The last sentence in the quote is of particular relevance for a thought-provoking discussion about Christian education, more specifically Lutheran education today. That sentence and Noll's supporting evidence point to a dual claim:

1) Christianity and this grand and beautiful experiment that we call the United States of America are not the same, and Christianity does not depend upon this one nation to exist now or in the future.

2) At the same time, Noll makes the case that many values that help the United States work are scriptural values and that some past and current efforts to extract those values from the American experiment may prove far more dramatic than advocates realize. They may even be necessary to maintain a stable democratic republic.

As such, if we are gathered at a synodical convention where what holds us together in Concord is a shared commitment to the Scriptures and the Confessions, then I contend that this is a worthy emphasis for our discussion. While our purpose as a Synod is about something much more significant than preserving a nation, what we do in our churches and schools can nonetheless be a blessing to this nation. I contend that there may be no greater gift that we can offer to the country but to provide people with an education grounded in the Holy Scriptures. For in them, we are introduced to Jesus Christ and him crucified. I am not ashamed of the Gospel because it is the power of God for the salvation of everyone who believes. We are called to be schools where we are not ashamed of the Gospel.

Or, in the bold and beautiful words of Dr. Luther in his well-known letter to the Councilmen of All Cities in Germany that They Establish and Maintain Schools, "I am afraid that the schools will prove the very gates of hell unless they diligently labor in explaining the Holy Scriptures and engraving them in the heart of the youth." A nation of people educated at the gates of hell? That sounds like a problem.

Luther warned that God's Word and grace is a passing rainstorm. He recounted instances of persistent rejection of God's Word in a community only to find themselves suffering from the vacuum created by its absence years later. Lutheran education is distinct when and only if it heeds the wisdom of these words and strives for a learning community where we explore a myriad of subjects while placing a high priority on the Truth of 2 Timothy 3:16-17, that "all Scripture is God-breathed and useful for teaching, rebuking, correcting, and training in righteousness that the man of God may be thoroughly equipped for every good work."

Walther said it this way, "You certainly will share the sense of importance which I attach to these new high schools which are coming into being in our Church. Beyond all question, they are the very best means that we have to spread our Lutheran doctrine to the mass of people of this land. From now on our confirmed youth must get the ability to attain to, and to hold with dignity, all American civil positions and State offices, and for this high purpose they must be trained." - "Schools of Higher Learning" in Schulblatt, 1870 -possibly written by C.F.W. Walther

Or in another place, Walther wrote:

"In the first place, we confess that no matter how much we think of learning, we do not rank it above the truth of Scripture, nor even as its equal, but immeasurably below it. Hence we indeed say frankly and openly with Luther: "It is better for learning to be destroyed rather than religion, if learning refuses to be a servant and desires to tread Christ underfoot" (Letter to Amsdorf, June 28, 1534; St. Louis Edition, XXIb, 1912).

Or in yet another place, Walther writes:

"We admit further that as necessary as we consider learning to be, especially the study of languages, logic, rhetoric, and history, for searching the content of Scripture, we nevertheless reject any learning that,

instead of being handmaid and pupil, wants to assume the role of mistress and teacher

instead of merely helping to discover the truth contained in Scripture presumes to sit in judgment,

instead of submitting to Scripture's correction desires to correct Scripture,

instead of remaining in its sphere attempts to elevate the laws that happen to obtain in its field to universal ones and impose them also upon Scripture.

This is why a fundamental distinction of a faithful Christian education is that it is led by educators whose first loyalty is to the Holy Scriptures and that over their disciplinary or professional educator guild."

A faithful Lutheran education is one where God's Word is present and prevalent. It is not merely a school that teaches conservative or Christian values, that teaches the classics, or that prepares citizens. Lutheran education is shaped and reshaped by God's Word. One that heeds the wisdom of Isaiah 55, “For as the rain and the snow come down from Heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.”

Or how about Hebrews 4? "For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account."

We also turn to the wisdom of our Lord in Matthew 24, "Heaven and earth will pass away but my words will not pass away."

An education grounded on the timeless, life-giving Word of God. That is what we are about in the Synod's schools.

Schools where the Bible is not just another classic, but the very Word of God, a lamp unto our feet and a light unto our path.

Schools as learning communities where we point one another to the lamb of God who takes away the sin of the world.

Schools where God's students and staff alike encounter God's Word and say like in Jeremiah 23, “My heart is broken within me; all my bones shake; I am like a drunken man, like a man overcome by wine, because of the LORD and because of his holy words.”

Did you know that:

According to an American Bible Society survey, 18% of Americans opened a Bible in 2021.

29% of those surveyed report never using or reading the Bible.

Only 16% of those surveyed reported reading the Bible multiple times a week?

Contrast that to a Lutheran K-12 school or university where God is at work through His word daily. These are communiteis where God's Word is not banned or muzzled but is joyfully read, studied, proclaimed, and shared, given free rein in every class, club, committee, and especially chapel.

In Toward a More Perfect Union, Hillsdale is lifted up as a model and undoubtedly a fine higher education institution. Still, they have a fundamentally different mission and philosophy than Lutheran education. I'm compelled to provide a brief contrast between the Hillsdale and Concordia University approach, as an illustration of a Lutheran education distinction, and I think this is true of all of the Concordias represented here today. Before I do this, Tim, I don't mean any of this as a critique of you or your fine book. I state these things to contrast the foundational differences between a vision of Lutheran education and the Hillsdale model.

Hillsdale is a Christian college. By that, they seem to mean it has a Christian ethos and promotes Judeo-Christian values. When Hillsdale says it is a Christian college, it does not mean anything close to what we mean by Christian college at a Concordia.

At Concordia, 100% of faculty are expected to be Christian and are preferred to be Lutheran. At Concordia Nebraska that is 80-90% of the faculty are Lutheran. If you find a faculty member who is an atheist at Concordia, that is a problem, and people in the Church shout that it is a sure sign of infidelity and compromise. And they should be concerned. That is not who we are. After all, the faculty are crucial to nurturing students spiritually and intellectually, serving as wise Christian counsel and mentors as they equip students for lives of Christian conviction and character. At Hillsdale, being a Christian is not required to be a faculty member, and their website proudly proclaims that it has atheist, agnostic, Muslim, Jewish, and other faiths represented in the faculty.

If any Concordia had a student group that celebrated and supported the practice of Mormonism or Judaism, that would be deemed infidelity and a critical issue that needs to be addressed. At Hillsdale, that is present, accepted, and celebrated.

At Concordia, all graduates typically take 2-3 or more theology courses, a baseline. And these are courses that get students directly into the Word of God. At Hillsdale, one course is required, and it is called Western Theological Tradition.

At Concordia, 100% of theology faculty are, at a minimum, ordained clergy in the LCMS. At Hillsdale, those teaching even this broad theological tradition course come from a myriad of denominational or theological traditions.

At Concordia, there is formal theology taught by superb Lutheran theologians. At Hillsdale, while they have some fine Lutheran scholars…the closest they have is a combined theology and philosophy major, perhaps due to its strong influence of Calvin and Aquinas—that blending and blurring of theology and philosophy.

Hillsdale offers a message about the power of hope in the human spirit. At the Concordias, we offer a message of hopelessness if we depend upon ourselves, our own strength, our own ideas (no matter how great we think they are), or any human institution. Rather, our hope and inspiration come from God's love in Christ.

I do not say any of this to disparage Hillsdale but only to note that our mission and vision for Lutheran education, at all levels, is distinct. We are schools that proclaim Christ crucified, where God's Word runs free as a lamp unto our feet and a light unto our path, even as we equip students for a myriad of callings, equipping them to be blessings in their families, churches, communities, workplaces and yes, to their nation.

That is a fundamental distinction, and while our mission in Lutheran education is not about a more perfect union, I contend that what we do in our schools has a powerful and preserving effect in the communities and nations where our graduates live, work, and worship. It is at the foot of the cross that we stand, that "we return daily as beggars seeking whatever crumbs the teacher is willing to give us…and regularly humbled by the lavish feast that he offers us, a feast that we did not earn and we do not deserve on our own, a feast bought with the very blood of our Savior Jesus."

Share

Distinctly Christian education (at all levels) is not rocket science. There are other nuances and critically important considerations, but much depends on how a school answers the following five questions.

To what extent do each of your leaders, faculty, and staff believe:

1. the Bible is the inspired, infallible, and inerrant Word of God?

2. these Scriptures are the norm and source of doctrine?

3. this doctrine has immense implications for faith, life, work, relationships, learning, and leadership?

4. their loyalty to the truth and wisdom of God’s Word exceeds any obligation to their discipline, professional guild, professional organization, human affiliation(s), political or ideological tribe, or professional goals?

5. the school/university has a fundamental calling to provide an education that is shaped and informed by God's Word?

I contend that any school that openly, honestly, and persistently asks and does what is necessary to answer yes to each of these questions in the affirmative is likely on a path to fidelity and flourishing. There is, of course, more to it, but this establishes a firm foundation from which to build everything else.

Yet, this is not an easy task. Asking the questions is not hard, but the step of doing what is necessary to answer each in the affirmative can be humbling, gut-wrenching, and vulnerable, even as the end result is a reminder that it is a work of God and not the result of mere human effort or ingenuity.

We find ourselves grappling with the challenging and startling words of Jesus in Luke 14:26, “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.”

Eventually, we squirm under the exhortation of 1 John 2:15-17, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world the desires of the flesh and the desires of the eyes and pride in possessions is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever.”

Subscribe now

We further find ourselves asking God for wisdom to apply what He teaches in Romans 12:2, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”

Even as we find ourselves overwhelmed and feeling inadequate fro the task at hand, we are pointed to the love and forgiveness of God in Christ that is described in 1 John 1:8-9, “If we claim to be without sin we deceive ourselves and the truth is not in us. But if we confess our sins, God is faithful and just to forgive our sins and cleanse us from all unrighteousness” (an odd blend of the NIV and ESV).

Rejoicing in such conforming words, we are further comforted by Romans 3:23-24, “For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus.”

W are reminded that God works in us, both to will and work for his good pleasure (Philippians 2:13).

Then, as we joyfully go about the tasks in our school, we are further encouraged by the words of Proverbs 16:9, that “the heart of man plans his way, but the Lord establishes his steps.”

In other words, the path toward fidelity and flourishing in a Christian school is paved with a posture of humility before the commands and promises of God’s Word that guide each of us through this life, and gratitude for the God who is at work in, amid, and despite us.

Share

For your consideration this week, I offer small excerpts of what you can think of as a guest author from the 1800s, along with my own commentary. Please note that these quotes come from a wonderful translation thanks to the labor of Rev. Joel Baseley. If you like what you read, I urge you to check out one or more of his translated works and support him with a purchase.

C.F.W. Walther gave an address at the Laying of a First Foundation of Stone of a College/Seminary in St. Louis in 1849. In this address, he decided to focus on the role of Christian education in the arts, sciences, and society. Check out the following excerpts for his inspiring vision for the role and blessing of Christian education.

“…all human wisdom turns into foolishness when it arises as a critic against the divine wisdom of the Gospel, or to be its mistress over it. But must the church, for that reason, be an opponent of human wisdom, when she is merely pointing wisdom back into the sphere, into the territory, to which it is consigned?”

With this critical distinction stated, he goes on to talk about the Christian contribution to the arts, sciences, and society:

“The church has always been a faithful, honest friend and supporter of the arts and sciences, and, by her nature and calling, must always be that.”

While there are brothers and sisters in Christ who look at all secular knowledge as suspect, that is not how Walther saw it.

“Yes, the church, far from banning its scholarly institutions from reading the classical authors of the heathen in some enthusiastic, narrow-minded attitude, much rather used these masterpieces of style, of form, and of discrimination, out of which they formed their language curriculum and put them to use in developing peoples’ discernment and taste. Already in the second century we find, in the lap of the congregation of Alexandria, a famous college where, over the course of time, the most outstanding scholars, like a Pantaenus, a Clement of Alexandria, an Origin, and many others, that is, more and more famous philosophers converted to Christianity and were employed as teachers. One institution, along with other Christian academies, like the one in Caesarea, soon left over other institution of higher learning in the Greek and Roman so far behind, that Emperor Julian the apostate, zealously opposed the progress of Christianity in the educational institutions and would not allow Christians in the 4th century to use the classical authors of antiquity in their schools. Yet, the service rendered by the church through the institution of her so-called catechetical schools internally, in the individual congregations, was an even greater means to a higher level of education for the common good of both the nations and the laity. While among the cultured heathen there were only schools for scholars in one subject, or for the children of the rich, the church first surfaced the necessity of people’s schools. These grew up in the shadow of the church and of the Gospel, and, even now, this makes the Christian peoples unique among all the nations of the earth.”

There are so many valuable insights in this small excerpt, but allow me to highlight a few for your consideration.

First, note how Walther emphasized that these liberal arts Christian education efforts existed for the benefit of the individual, the church, and the society in which they lived. This remains a confusing topic for some today because Christian schools are neither a church nor are they a secular education institution.

Second, this illustrates the approach to knowledge and learning in Christian education since at least the second century, namely an openness to learning from the best of secular knowledge and wisdom, not in a mindless acceptance, but out of a genuine search and respect for that which is true, honest, just, pure, lovely, of good report, virtuous and praiseworthy (taken from the KJV version of Philippians 4:8).

Third, note Walther’s highlight of Christian education as something akin to “people’s schools” in contrast to training targeting either very specialized training or education reserved for an elite segment of the population. This is not to suggest that there is anything wrong with specialized training, or even schools targeted a select audience. Yet, the history of the church’s influence is consistently oriented toward an education for all and that benefits all. This is, I contend, a part of history that is largely lost—or at least ignored. Yet, this is part of our legacy in Christian education, and its merit persists.

“Yet, as the church sanctified the sciences, so also the arts. The church opened new fields in areas including rhetoric, or the art of preaching, through the preaching office, which now would be established in every congregation, even the smallest of them, and this became the norm; the poetic or rhyming art, through the great deeds of God which it preaches; the visual and the plasticine arts through the great events of holy history and revelation which they represent; the art of construction through the houses of worship which they employed; music through the congregational hymns that belonged to her worship. In short, there was no endeavor of human scholarship and human art into which the church and Christianity did not breathe new life, and into which she had not brought new occasions for divine inspiration.”

Walther’s concept of “the church sanctify[ing] the sciences” and the arts is also largely an aspect of the history and legacy of Christian education, and coming from Walther, a vision or Lutheran education. Notice that what he describes after that quote is a truly beautiful and inspiring example of how Christian education and those who benefit from it become great blessings in church and society. He casts a grand vision of a Christian education system that nurtures the best artists, architects, composers, writers, and others who “breathe new life” through their vocations.

In other places, Walther wrote about creating universities that rivaled the best in the world, graduating the next generation of leaders in government and all aspects of society, as well as schools that equip future pastors and teachers. His vision for Christian education entailed the cultivation of Christ-centered excellence across the sciences and the arts—such that the church, through her people, leads, creates, and serves in ways that give glory to God and are an immense blessing to others. For Walther, this was not a “mission creed” of the church, but rather a noble and needed means of equipping people for lives of love to their neighbors through their knowledge, gifts, abilities, creative works, sacrifices, and service.

The excerpts are translated and provided in From Our Master’s table — Lutheran Bread Crumbs by C.F.W. Walther collected and translated by Joel Baseley. If these small quotes captured your interest, please consider supporting Rev. Baseley’s work by purchasing one or more of his texts.

I’m an unashamed and relentless champion for Christian education, especially celebrating the distinctions and benefits of Lutheran education. I also praise God at work in various approaches to education, to some extent, even different philosophies and theories of education. How can I do that and not drown in a sea of subjectivity? It comes down to regular exercise, doing my laps in the following three pools of knowledge, which better prepares me for the open seas of the fourth.

1. Theology before Philosophy - The foundation of faithful Christian education is not a philosophy but rather a theology. Skip this step, and you might as well give up on the entire process. It is easy to get pulled under by the call to adhere to a ready-made model or philosophy, even if just because it is the status quo or those you respect are passionate advocates for it. Still, getting your laps in the following two pools is vital.

2. Scripture as the Norm and Source of Doctrine and the Foundation for Theology - Revelation precedes reason (and philosophy). “All scripture is God-breathed and useful for teaching, rebuking, correcting, and training in righteousness so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:16-17). If we disagree on this point, then I will probably lose interest. I look for prescriptions in the Scriptures first. Next, I look for examples and descriptions. The Holy Spirit prepares us for what comes next through regular laps in the Word. God works with our level of understanding as we meet Him in the Scriptures, although wise counsel is invaluable. As one author explains it, the Scriptures are “a pool in which a child can wade and an elephant can swim.”

3. Lessons from the Public Confession of the Church & the Past - I look for lessons and insights from those people and texts of the past that agree with #1 & #2. This part begins with the public confession of the church, continues with seeking wisdom from church fathers, and follows with other thoughtful Christian scholars. This also includes an exercise in humility, sitting at the feet of and learning from the many learned and brilliant people who preceded me, but doing so with a Berean mindset (Acts 17:11) and not abdicating the responsibility to think deeply. It is not just about knowing the doctrine and theology, but cultivating the mind that comes from swimming regular laps in this pool.

4. Praxis and Evaluation - At this point, I can explore and evaluate theories, philosophies, practices, and possibilities based on the first three. Jumping into this fourth without regular laps swimming in the others can lead to unintentionally misaligning praxis with the Truth of God’s Word, becoming a trend-based or tribe-driven advocate of a given approach to education, or simply not cultivating the capacity to discern and decide upon faithful and fruitful approaches to education. Even with the first three, we will make mistakes. I’ve been caught in the currents many times, but the more I get in my regular laps with one through three, the more likely I can find my way out of such troubled waters.

Share